God do vs good we may be pleas'd to doe good one to another By this golden chaine he seekes to linke and tye the whole world together therfore we should by all meanes shunne anger and matter of offence Christians should be like Rootes well growen which though many times they be diuided and parted yet by and by they doe shut so close that no body can see the seame where the rent was or the diuision So among Christians howsoeuer it cannot bee but in this frailty of life contentions and iarres will fall out amongst vs yet must we shut againe so close yea claspe one another so fast as no body may perceiue who hath offended Now in the Condition it selfe we may consider two things 1 The Duty which is To forgiue our debtors 2 The Quality we must forgiue them as God forgiues vs. By Debtors first are meant such as haue sinned and offended against vs for by debtors our Sauiour Christ doth not meane such as owe vs a money debt for a man may craue forgiuenesse of God and yet require a money debt of his brother Indeed in case of miserable extremity when a man is insufficient and cast behind hand by ineuitable meanes then a man is bound to forgiue a money debt for the Prophet Isa. 58. 3. amongst other sinnes vpbraides the people with this as a maine great one Yee will require all your labours as debts But out of this case of extremity with a safe conscience we may aske a money debt For so when one of the Prophets lost his Axe he cryed out it was but borrowed inferring that it must be restored and Elisha increased the womans oyle to pay debts with And the Apostle bids vs owe nothing to any man but loue to which I may adde that by Salomon it is made a note of the wicked to borrow and not to pay againe So that it is cleere by debtors our Sauiour Christ meanes such as are indebted to vs in the debt of sinne whom wee must forgiue as the Lord forgiues vs. As the Apostle exhorts Coloss. chap. 3. vers 11 12. Put on tender mercy kindnesse c. forbearing one another and forgiuing one another as GOD forgaue vs which is the second thing Next The quality of this duty we must forgiue others as God forgiues vs. First God forgiues vs truely He doth not make a shew of forgiuenesse and keepe our sinnes by him to watch vs a good turne but truely according to his loue and mercy forgiuing and forgetting our sinnes so must we forgiue our brethren and not make a shew of forgiuenesse keeping rancor and malice in our hearts like Cain who spake kindly to his brother but when he had him in the field fell vpon him and killed him Matth. 18. 33. Except yee forgiue from your hearts your brother saith our Sauiour you shall not be forgiuen So when we say I will forgiue and doe not let vs consider would we haue the Lord to deale so with vs consider what a wofull case is this for who can answer one of a thousand and who cannot but be terrified to thinke that God remembers all Secondly God forgiues vs easily without any great adoe No sooner did Dauid say I haue sinned but Nathan told him The Lord hath also put away thy sinne thou shall not die No sooner was hee humbled at his Masters feet who owed the 1000 Talents but the King released him and so must we forgiue our brethren not stiffely standing vpon our tearmes but being gentle and easily intreated as we find the Lord is vnto vs. But I appeale to common experience how hardly we are drawne to this duty there must be such intreaty mediation such going betweene parties as is wonderfull and all farre from the patterne here propounded vnto vs. Thirdly God doth forgiue vs all our sinnes not our smaller reseruing the greater but generally all and of all sorts whatsoeuer they be So must we do by our brethren forgiue them in all wherein they haue offended vs we must not keepe any secret faults in store but passe by and forgiue all lesse and more But such is the custome of the world that generally they can bee content to say I would forgiue but the matter is so great concernes me so neere toucheth my good name my reputation that I cannot But if we will be assured to bee the children of our heauenly Father who shall inherit the promises we must breake custome with the world and put on the spirit of meeknesse patiently forbearing one another as Christ himselfe hath taught vs Luke 17. 4. If seuen times a day he turneth vnto thee and say it repenteth me thou shalt forgiue him If this mooue not yet let vs remember the many hainous sinnes which God forgiues vs and so be moued to forgiue others Fourthly God forgiues vs often not once but many times though we sinne from day to day to morrow and next day yea to our liues end So must we often and vpon all occasions forgiue one another If thy brother offend daily thou art bound daily to forgiue him not once or twice but euen to seuenty times seuen times Thus if we follow the example of Christ questionlesse there will be a great deale of more loue wrought in vs wee shall haue an assurance of Gods mercy towards vs prepare a way into our selues by preparing our hearts to performe these things that with comfort we may pray in all occasions And forgiue vs our debts as we also forgiue our debtors Now followes the sixt and last Petition 6. PETITION And lead vs not into tentation but deliuer vs from euill AFter prayer for our daily bread we haue been taught to pray for the forgiuenesse of our sinnes which was to shew that without the pardon of our sinnes through Gods fauour and mercy all the bread in the world is nothing worth It is nothing to haue all the blessings of Sea and Land there with to perish in sinne and at last be damned with the diuell therefore after prayer for our daily Bread we are taught to seeke for pardon for our sinnes reconciliation with God Now in this sixt Petition we are taught to goe one step further and pray to GOD for the grace of Sanctification that we may not onely 〈◊〉 our sinnes pardoned but our spirits also awakened and strengthaned to recouer life worke vivification hauing power and vertue wrought to resist them so as we may no more fall into sinne but that we may be kept by the power of God in all holy courses This is that we pray for in this Petition that as God hath freed vs from our sinnes so we may be freed from sinne hereafter In summe That we may not be led into tentation But whereas there may seeme a connexion of two Petitions in one it may teach vs two things First That vpon pardon of former sinnes the Diuell is alwayes ready to fasten new sinnes vpon
Meaning a good Lease Purchase or bargaine not knowing any good beyond the good of this life But there is a further good to be aimed at for holy Dauid proceeds and lookes vp higher saying But Lord lift thou vp the light of thy countenance vpon vs. Lord let mee haue the feeling of thy fauour and of the forgiuenesse of my sinnes and grace to liue well in thy fauour hating sinne and I shall ioy in it as my chiefest portion So I say after the good of this life our daily Bread we are here willed to pray for the good of a better life pardon of our sinnes and then grace and strength against them But before I come to the Petition two questions must be answered 1 Why there is but one Petition for earthly things and two for heauenly that is daily Bread and in the other First Pardon for sinnes Secondly For graces against them 2 Why this Petition is linked to the former by a coniunctiue practise Giue vs this day our daily Bread And forgiue vs our sinnes Which close coniunction we find not amongst the rest For the first I answer it is for two speciall reasons First Because the Lord would not haue vs too carefull for worldly things but to be holy and heauenly minded as much as may be that we might be discreet in our demands and not dwell too long vpon earthly things It is the custome of the world who vse to pray not to care how long they continue their sute for daily Bread being pleased to conclude all vnder that as Hosh. 7. 14. The Lord complaines They assemble themselues for their Corne and Wine the things that they onely thinke on and care for so as they could be contented continually to pray for them Wherein our Sauiour Christ perceiuing a naturall corruption in vs would therefore haue vs soone to haue done with this thing and by and by to adresse our selues to better to seeke more pertinent matters pardon of sinne saluation of soules strength and meanes to liue holily without which all the rest would turne to nothing though we had as much as Sea and Land could afford vs so that as Birds which dippe into the Sea to get their food soare vp againe and quickly rise lest they should dull their wings and wet their feathers that they cannot flye So in our prayers we must take heed that we doe not diue too deepe into the world bringing our affections so low as we cannot mount and raise vp our heauy hearts to the contemplation of those heauenly blessings and graces as the Lord would haue vs. Numbers of men though they seeme likely in this world yet are like the Lead and Plummets of a Clocke that continually driue downe-ward and had need still to be wound vp So it is with vs in praying for spirituall blessings we decline and draw downe-wards so much to the world as we are heauy and dull in raising vp our selues towards heauen Let vs then recouer our selues and raise vp and winde our hearts vp and our thoughts as high as heauen to the loue and meditation of heauenly things In a Garden you see when men haue store of heauy mould they mingle it with Chalke and Sand to make it high and lighter so when our thoughts be heauy earthly and lumpish our Sauiour Christ would haue vs lift them vp with the cogitation and thinking of better things In the Law things that crept vpon all foure were forbidden yet if they had feet to leape vp withall they were iudged to be cleane Euen so howsoeuer some thoughts are about the things of this world our Trades and businesse yet if we haue legges to leape vp with that we can raise our hearts to God and better things when we come to pray and prostrate our selues before God it is not to bee condemned they may passe for cleane well enough But if they alwayes creep on the ground if neuer raised higher then the earth if no good thoughts of God if no looking vpward to better things O then no doubt they were vncleane not legally vncleane as the beasts were but really vncleane in the sight of God and his holy Angels Secondly To shew vs that our care must be twice so much for heauenly things as for earthly wee must haue twice as much care of our soules as of our bodies begging oftner spirituall then temporall things In the Law the waight of the Sanctuary was double to the common waight which was to shew that the Lord must alwayes haue double waight in matters that appertaine to the Lord in the saluation of our soules in all such things double waight double care double indeuour but how cleane contrary is it with the world who lay all the bent of their care vpon earthly things and their indeuour for transitory things of this life whereas we are taught by our great Teacher alway to ouerweigh our earthly cares with more heauenly meditations that thus hauing quieted our consciences we may the more safely goe about our worldly affaires Againe to the second question I answer this is annexed to the former Petition to shew vs two things First That pardon of sinnes in as necessary as our daily Bread Therefore with praying for Bread wee are taught also to pray for pardon for our sinnes and offences So that it is very necessary to haue these two ioyned together that whensoeuer wee pray to GOD to put meat in our mouthes wee alwayes remember that there is more excellent things to bee lookt after then this temporary food the pardon of sinnes with hope of euerlasting life in Heauen This is the reason why our blessed Sauiour so closely ioyned these together that the thought of this temporary Bread might moue vs to desire the Bread of Life for which cause Christ would haue these two Petitions connected together The Jewes badly enough in other things say well in this A woman takes two children to Nurse the one is a very meane one deformed crooked blinde and not likely to liue long the other as goodly a child as may be beautifull well-fauoured and likely infinitely to out-liue the other Now the foolish woman who bestowes all her care diligence and attendance vpon the worst childe and neuer lookes vnto the best must needs be ignorant and very foolish in so bad a choyce and so great a neglect So is it with vs wee haue taken two children to nurse our Body and our Soule they be the children and the Soule we know is infinitely better then the Body more beautifull and of longer continuance and yet like the foolish Nurse wee bestow all our care labour and paines about the worst wee are all for the body care little for the soule which yet must liue when the body shall die But our blessed Sauiour would haue both children lookt vnto the Body respected the soule remembred wherefore he strictly connects and ioynes these two Petitions together Answer 2
but with a condition If I my selfe can beleeue and repent I shall bee saued Now when a man hath this worke of Faith in himselfe this makes him labour to repent his sinnes to beleeue in Christ and when hee hath repented and beleeued then followes the great act of Faith whereby a man beleeues that his sinnes are pardoned and his soule shall bee saued and so some acts of Faith gee before Repentance and some follow after Then that Repentance shewes it selfe before Faith in the life of a Christian is most euident and plaine For first a man must needes bee humbled for his sinnes hee must groane vnder the burden of them and crie to heauen against them before hee can lay hold by Faith that they nee pardoned and â—…itted So wee see Dauid 2. Sam. 12. 13. hee was humbled for his sinne before hee could perceiue and perswade himselfe that his sinne was pardoned or receiue comfort I have sinned against the Lord and then follows The Lord also hath put away thy sinne thou shalt not die Many are the examples in the booke of God where wee may see how the most part of the people of God were well and truly humbled by Repentance before Faith raised them But here some may say Obiect How comes it to passe then that some haue beene comforted by Faith who were but slenderly if at all humbled by Repentance as wee see in Lydia Act. 16. 14. whose heart the Lord opened that shee attended the things that were spoken And in the Eunuch Act. 8. 39. of whom it it is said presently vpon his hearing of the word from the mouth of Philip And hee went on his way reioycing Answer I answer this difference ariseth of this First in some there is apprehension of the ouglinesse of sinne so much as nothing can fixe their conceits and imaginations another way in which case though comfort come it cannot so soone make impression Secondly some doe so exceedingly apprehend the Punishment due to sinne that though Promises come pardon be proclaimed yet they remaine heauy and lumpish still not being able to raise vp themselues and set their Faith aworke to beleeue so good newes though they haue repented of their sinnes Where againe in the other First there is a strong apprehension of the greater which is the mercie of God beyond all and a lesser sight of their owne sinne which makes their act of Faith so much the more easie And secondly there is in them a large apprehension of Gods offering of redemption in Christ and saluation in his blood which with good affection they receiue and so are comforted So that the case is according as it falleth out diuersly in the Conuersion of a sinner In whom there are two apprehensions first apprehension of the greatnesse and guiltinesse of his sinnes Secondly an apprehension of the mercy of God offering of Redemption and Reconciliation in the death of Christ. Now because it falls out in the conuersion of a sinner that somtimes hee apprehends more strongly the one and sometimes the other that so accordingly is his ioy or sorrow great or small And therefore if a man in his first conuersion haue a more strong apprehension of his owne sinnes and all his thoughts is carried vpon the beholding of his miseries and wofull estate this makes him to lament and mourne bitterly many a day together but if at his first conuersion with a sight of sinne a man behold such an infinite sea and depth of Gods mercies as is farre beyond all his sinnes and the infinite merit of the death and sufferings of the Sonne of God Euen as Flakes of fire falling into the Ocean sea are quenched with the abundance of water so all his sinnes falling into the maine sea and Ocean of Gods mercie in Christ are all couered and put out so as his heart is filled with ioy and gladnesse as it fell out with Lydia and the Eunueh Act. 8. and others LECT III. III. THE NATVRE OF Repentance ISAIAH 1. 16. Wash yee make you cleane put away the Euill of your doings from before mine eyes Cease to doe euill Learne to doe well c. I Haue read in the stories of this time that they which trauell into Virginia and Guiana or among those sauage and desolate countries carry a Tinderboxe with them and when night comes they make a fire or light vp a candle to see where to sleepe and rest the more safely Euen so God hath left vs his holy Word to bee as a tinderboxe vnto vs to strike fire and light vp a candle to direct vs through the darke wildernesse of this world so as they who will see the mercies of God must take the booke of God into their hands and as by striking of fire the traueller is the safer and hath the meanes of light to direct how and when to rest so must wee raise a light out of Gods word to conuey vs home to heauen Therefore of all other things let vs take heed that wee doe not despise this kindnesse and goodnesse of the Lord whose bountie leades vs vnto Repentance of which I spake the last day First wee haue heard the Necessitie of it Secondly the Order of it with other graces and now in the third place wee are to treate of The Nature of Repentance and of this the rather because there is a kinde of Faith and Repentance which deceiues vs in their Nature for there are a number of men and women that haue a shew of Repentance and thinke themselues in a good estate and well enough when indeed they are not and haue but a meere shadow of Grace so that wee may not bee deceiued in a matter of such moment and weight I haue thought it good to make it knowne vnto you what is the true Nature of Repentance But before I shew you the true nature thereof I will first refuce the false account which the world hath of Repentance some take repentance to bee but some sorrow for sinne so that when the hand of God is vpon him or that hee lies sicke lame or any way perplexed if he then can vent some few sighes and say Lord haue mercy vpon mee a sinner I am sorry that I haue offended he supposeth it is Repentance but this Ahab did and more this Iudas did with publike confession yet neuer repented so that if outward sorrow for sinne or a sad looke or a sigh or such like were true Repentance what Reprobate is there almost in the world but doth this and many a day Yea such as liue in grosse and knowne sinnes can crie to God for mercie and confesse their offences and thinke they haue obtained a grace from God in so doing seeming sorry for their sinnes though yet they liue in knowne sinnes as I said against their owne conscience and continue presumptuously in their wickednesse Yea how many thousands are there who neuer obtained any grace or mercy at all to bee
so much the harder hearted and lesse readie to repent First because of the nature of sinne which is to leaue a promptnesse and readinesse in vs to the same sinne leauing a staine and a blot behinde it as when by often lifting vp a burden wee finde it lighter and lighter and passe away with it so much the more slightly so by often offending wee make our selues the readier to sinne and so come to hardnesse of heart and backwards to repent To this purpose is that speech of the Prophet Ier. 13. 23. Can the Aethiopian change his skinne or the Leopard his spots then may you also doe good who are accustomed to doe euill Secondly because as Dionysius hath it Consuetudo peccandi tollit sensum peccandi so that when a man falls into a sinne by continuing in the same hee becomes the lesse sensible and feeling of the same which makes him the hardlier to bee drawne to repentance For as you see it is dangerous for a man to haue a bone broken often in some one place for it may hardly be ioyned againe or fester or neuer come to its full strength So when a man falls into the same sinne he shall finde much adoe to rise and recall himselfe as a man that at the first goes away from the fire it makes him the more chill and cold after but after that hee hath beene a time in the cold hee can the better indure it So it is with sinne when wee commit it at first our iudgements are against it our reasons fight against it and our consciences are checked and vnquiet for it But if a man continue in it and sinne often hee is neuer touched for it but his heart becomes past feeling secure and hardened and so the worke is more difficult in regard of our selues And thus if appeares that there is pardon for such who fall into the same sinne againe but it is very hard and difficult to attaine the sence and assurance of it Obiect 1 Now against this doctrine there bee two Obiections made the first of them is out of Heb 6. 4. 5. For it is impossible that they who were once inlightened and haue tasted of the heauenly gift and were made partakers of the Holy Ghost and haue tasted of the good word of God and of the powers of the world to come if they fall away should bee renewed by Repentance Answ. I answer that if a man fall away from all grace and goodnesse which is that St. Paul speakes of then it is impossible to be renewed by repentance because such can neuer repent but if a man doe fall but from degrees of grace hee may recouer againe for mention is made onely of falling from all duties of Religion and grace otherwise the Saints falling onely from degrees and some measures of Grace may recouer againe and bee renewed by Repentance Obiect 2 The other Obiection is grounded vpon much like such another place of Scripture Heb. 10. 26. For if wee sinne willingly after wee haue receiued the knowledge of the truth there remaines no more sacrifice for sinne but a fearfull looking for of Iudgement c. Answ. To this I answer that the word willingly signifies wilfully and spitefully as it were of purpose to vexe and grieue the Spirit of God Thus to doe after a man hath receiued the knowledge of the truth for such a one there remaines no more sacrifice for sinnes because his hard heart shall neuer repent whom God thus giues ouer but for sinnes done otherwise willingly often yea against conscience and knowledge there remaines alwayes Sacrifices euen after Repentance knowledge of the truth and inlightned tasting of the heauenly gift For the Gospell must no where be stricter but much more comfortable to miserable sinners then the Law was Now vnder the Law there was of purpose constant reiterated sacrifices for sinnes done euen willingly as Leuit. 6. 2. 3. 4. Therefore much more it must be so vnder the state of Grace in the Gospell LECT IX II. THE CASE OF ITEration of Repentance DAN 9. 10. Neither haue wee obeyed the voice of the Lord our God to walke in his lawes which hee set before vs by his seruants the Prophets Yea all Israel haue transgressed thy Law euen by departing that they might not obey thy voyce therefore the curse is poured vpon vs and the oath that is written in the law of Moses the seruant of God because wee haue sinned against him c. OF the first case of Repentance wee haue already spoken as also of the two branches thereof First whether a man that hath repented a sinne may fall againe into the same sinne Secondly whether so falling hee may bee renewed by Repentance Obiect The next case wee are now to come vnto is The case of Iteration of Repentance which is whether a man that hath truely Repented him of a sinne once be bound to Repent the same sinne ouer and ouer againe Answ. I answer The case is cleere that a man is bound to repent one and the same sinne often The answer is easie but the explication is hard but I will lay it downe affirmatiuely A man can neuer too often repent him of a sin but the more hee repents the more comfortable shall bee his life and his prayers more answering Indeed if a mans repentance were perfect at first then a man need but once repent a sinne But because all our Repentance is defectiue and that it is found a worke of great difficultie therefore it must be often done to assure that it is well done So seeing our repentance doth still want somwhat of waight wee had need goe often and againe to renew the same Wee see a man in rowing may lose more at a stroke then hee can recouer at three or foure againe so a man may lose more by one act of sinne then hee can recouer by many acts of Repentance So this is the state of a Christian sinne once and repent often by the sinne of an houre wee gather matter of mourning and heauinesse for many yeares after so that the case is cleere a man who hath repented truly of a sinne is bound often to repent of the same sinne A Painter when he makes a goodly picture he drawes line vpon line and colour vpon colour till hee haue perfected his picture so must it be in Repentance wee must renew our sorrow and griefe for sinne till our repentance bee perfect for if it were weighed at the best in the Ballance of the Sanctuarie as Balteshazar was it would bee found light Wee see in Dauids experience how stood the case with him after he had committed that great sinne 2. Sam. 12. 13. of murther and adulterie vpon his Repentance the Prophet Nathan told him that his sinne was pardoned that God had put away his sinne and yet Dauid cast himselfe downe with great humiliation would neuer haue done with his repentance but lamented and mourned for
it long after So though wee haue repented of a sinne wee must not thinke to buy our peace at so easie a rate but humble our soules with sorrow and teares renewing our repentance againe and againe neuer leauing till we haue pacified the wrath of God for how often doth this holy man plye this sute So Psal 25 hee prayes God not to remember the sinnes of his youth So you see Dauid did repent him of those sinnes hee had repented of before Chrysostome sayes well that Dauid still repented of sins done long before as though they had beene done but yesterday Saint Paul did not onely repent of his sinne of persecuting the Church of God at his first conuersion Act. 9. 9. but as oft as hee remembred it as oft doth he speake of it with griefe and sorrow 1. Tim. 1. 13. I was before a blasphemer a persecutor iniurious c. So 1. Cor. 15. 9. I am not worthie sayes hee to bee called an Apostle because I persecuted the Church of God So that St. Paul you see doth often remember his sinnes past and confesses them This much wee may well obserue when God cast Adam out of Paradise hee sent him eregione horti and set and placed him ouer against the garden in the very sight and view of the place which hee had lost through his sinne and offending God and why was this that so often as hee lookt into the garden hee might remember his sinne and lament for it Now that which Adam did in the beholding of the Garden is that which wee must doe in the beholding of Heauen hee saw from whence he was cast throwne out of Paradise by reason of his sinne and wee see what wee are sure to lose euen heauen it selfe by reason of our sinne if wee doe not repent and humble our soules and that timely and daily Thus you see it is cleere that a Christian is bound to repent one and the same sinne diuers times and as oft as he lookes vp to heauen to sigh and groane for the losse of it and not to bee satisfied though he haue repented to day and so is assured of pardon but in the Name of God to goe to it againe to morrow and to morrow and neuer giue ouer Obiect Against this doctrine two things may bee obiected First If a mans sinnes vpon his Repentance be pardoned then what need is there vpon this to repent any more this appeares to bee labour lost Answ. 1 I answer that though a mans sinnes bee pardoned vpon Repentance yet there are three causes why a mans repentance must bee renewed First because Eadem manet obligatio the same Bond remaineth still for though God out of his owne goodnesse and mercie forgiue our sinnes yet neuerthelesse haue wee the same Cause to condemne our selues to dislike and bee sorry for it because the same bond or tye remaines still though God haue gratiously pardoned it yet it is our duty to repent still Nay to speake as the truth is Crescit obligatio our bond is the greater for the more mercy and goodnesse God shewes vs in the pardoning of our sinnes wee haue alwayes the more cause to be abased and ashamed that wee haue sinned against him This as wee see made an exaggeration in Dauids griefe In to solum peccaui I haue sinned against thee alone what had Dauid sinned against none but God no question against Uriah Barsheba and the people but that went to the heart of him most of all and did more deeply touch him that he had giuen God cause to bee angry with him who was so readie to forgiue him that had shewed him so great kindenesse and mercy in the pardoning and forgiuing of all his sinnes So Gods mercie to vs in pardoning our sinnes should not bee a meanes to abate our repentance but rather to augment and increase it because there remaines in vs still the same seeds of ouglinesse vilenesse deformitie and corruption as formerly the pardon whereof being great should continually augment and reiterate our Repentance with holy Dauid Psal. 103. Praise the Lord O my soule praise the Lord and forget not all his benefites who forgiues thee all thy sinnes c. Thus Gods mercie in forgiuenesse of sinnes should not abate but increase our repentance as wee see in the storie of the Prodigall sonne Luke 15. 20. hee had a purpose to confesse his sinne when hee returned to his Father his Father could not containe himselfe for ioy but runne out to meet and imbrace him yet this makes him not slacke in his former determination to humble himselfe but rather spurres him to fall downe and humble himselfe vnto his Father confessing his faults So Gods readinesse to forgiue vs should bee so farre from abating our repentance that it should rather prouoke vs vnto the same so much the more to increase it If a woman should commit wickednesse and folly against her husband who puts her away for it and afterwards should be bent not onely to receiue her and forgiue her freely this lewd offence but also welcome her and bestow vpon her rich ornaments and iewels this kindnesse of her husbands if any naturall affection be in her would make her the more to lament and grieue for hauing offended so kinde and mercifull a husband and remember it to her dying day so it is with Gods readinesse in pardoning our sinnes it cannot choose but make vs the more ready vpon all occasions from time to time to repent and bee sorry that wee had offended so good and gratious a God Secondly though a mans sinnes bee pardoned vpon his repentance Yet the more a man repents the more hee shall haue the sense and feeling of the pardon of them for a man may haue his sinne pardoned before God and yet haue no sense and feeling in his owne conscience of the pardon of it for there is still retained a feare of guilt as wee see in Dauid 1. Sam. 12. his sinne was pardoned before God and yet there remained as commonly in such cases such an impression of guilt as hee had no comfort for all this or as if there had beene no such matter And so though God forgiue our sinnes vpon our first repentance yet the more wee repent the more sensible wee shall bee of the forgiuenesse and pardon of them In other cases wee can say Abundantia cautela non nocebit too much caution hurts not as when a man comes to locke a chest or a doore wherein lyes his gold and treasure he will turne the key againe and againe sir sayes his friend the doore was fast before yea but sayes the other in cases of this nature it is good to bee sure to make fast worke as then couetous men say thus by their money and iewells so let vs say of our saluation in businesses of this nature it is good to bee sure a man cannot bee too cautelous in
because no man truely conuerted can thinke of his sins with pleasure but with griefe Iob saith thou makest mee to possesse the sins of my youth so wee may bee free and haue little sorrow and few or no teares for sinne at first and yet this case of compassion may affect vs in our riper age or old age or in the time of sicknesse and death at which time wee may come in bitternesse of soule to bewaile them Fourthly againe I say that at one time or other wee shall shed teares for sinne some doe mourne and weepe at their first conuersion and lye a long time vnder the burden ere they can be comforted As a many experiences of troubled consciences amongst vs doe shew Some againe like to the Eunuch Act. 8. 39. and Lydia Act. 16. 14. when God opens their hearts absenting matter of terror and representing full matter of ioy depart away at first reioycing not mourning as others So that I say the case is different in this case according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension or according to the former guiltinesse of the party conuerted but this is most sure if we belong to the Lord at one time or other wee shall weepe and mourne for sinnes of our selues and others See Psal 25. 7. saith Dauid Remember not O Lord the sinnes of my youth And 2. King 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God so that whosoeuer of Gods children hath not yet felt conuersion throughly hee shall feele it before this life leaue him as I shewed formerly a wound with a sword makes but a white stroke at first but within a while the blood issues aboundantly So euery one doth not by and by bleed vpon his first conuersion and feeling of sinne when hee is smitten by the Law but tarrie awhile till some further working vpon his heart and you shall see vnconcealed sorrow and teares issue forth amaine Now the Reason of this I thinke is Why some men mourne and some doe not but reioyce at their first conuersion because it is with the motions of the minde as it is with the motions of compounded bodies Elements predominate tending still towards their proper orbe or place agreeable vnto them So at that time of conuersion looke what the soule is most possessed with at that time thither it is carryed As fill a bladder with winde and throw it to the ground it will not lye there but bend vpwards to the aire because it is filled with ayre but fill it with earth and it will fall and lye on the earth because of the earth that fills it and our bodies being earthly fall to the earth againe So it is in the minde of a man at his first conuersion if hee apprehend the mercie of God in Christ more then the fearefull iudgements of God for sinne then hee is carryed with comfort but on the other side apprehending iudgements most then hee is cast downe and discouraged Fiftly I say all that are truely conuerted shall shedde teares at one time or other though not in a like measure for some shed teares in a more abundant manner as Mary Magdalen who sate at Christs feete and washed them with her teares Luk. 7. So of Peter Math. 26. who went out and wept bitterly and of Dauid Psal. 6. who watered his couch with teares whom though all cannot follow yet all must wish to imitate in true sorrow for sinne in one measure or other for it is well obserued of a learned man that a man may let out the corruption of a byle as well out of a little hole as out of a great one as one may know that there is life in a man as well by the stirring and wagging of a finger as of the whole hand so may the truth of Repentance as well bee discerned by a few teares as a great many Thus wee haue seene the meaning of the conclusion That there be very few who are truely conuerted if they continue any time after conuersion but will shed teares for their sinnes at one time or other in one measure or other Now I come to confirme it diuersly 1. By Reason 2. By Authoritie 3. By Example First by Reason thus hardly is there any man liuing be he neuer so stout hearted and composed in himselfe but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter the losse of wife husband children or the vnkindnesse of friends or some worldly calamitie but in those that bee truely conuerted the greatest griefe of all is the griefe for sinne all other griefes whatsoeuer are nothing so great or sensible If this bee throughly apprehended nothing so workes on the heart of a renewed man as the heauie and sad remembrance of sinnes past whereby hee hath offended God and grieued him to whom he oweth more seruice and duty then to all the world besides And so seeing there is not any man liuing but some extreamitie will make him weepe and the greatest extremitie in any mans conscience truely considered is sinne or for sinne hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him Secondly By Authoritie thus Psal. 126. 5. They that sow in teares shall reape in ioy Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come they and the children of Iudah going and weeping they shall goe and seeks the Lord their God So Reuel 21. 4. it is promised And God shall wipe away all teares from their eyes not onely the teares which they haue shed in regard of their miserie but also those shed in regard of their sinnes so it is most sure that those who are humbled and shed teares for any thing will especially mourne and weepe for sinne Thirdly By Example of other holy people that haue beene before vs they that could hardly weepe for all the things in the world did yet weepe for their sinnes Dauid a souldier and so by consequence a stout-hearted man much acquainted with blood yet his sins made him shed abundance of teares Psal. 6. 6. and so he addes ver 8. Hee hath heard the voice of my weeping And so Mary Magdalen sate her downe at the feet of Iesus and washed them with her teares Luk. 7. which though it bee no strange thing for a woman to weepe yet for such a woman to weepe a Lady a gallant altogether set vpon her pleasures brauery and delights it was as strange a thing as might be The like may be said of the children of Israel a proud insolent hard-hearted people such as would not easily melt yet when the Angel
that they do not spare them and why it is for their health c. So must we thinke and conceiue that when God doth not heare or grant our requests he heares so farre as it is for our good though he doe not heare vs to our wils For it is a dangerous thing to bee heard according to our desire Because thus Christ heard the Diuell when he suffered him to enter into the heard of swine or we may say thus This is not the greatest mercy to be heard according to our will but this to be heard for our profit when God giues vs that onely which is best for vs. Secondly That we must pray in loue For Christ instructing vs to say Our Father would teach vs loue and charity that is not onely to pray for our selues but also in the behalfe of our brethren for this is a duty requisite in our prayers to take in the whole Communion of the body of Christ that euery one may haue a part in our prayer So holy men of God haue done before vs Dauid saith Pray for the peace of Ierusalem Peace be within thy walls and prosperity within thy Pallaces He prayes God to heare the prayers which he made speaking and praying and confessing his sins and the sins of his people Whereupon an Angell came flying vnto him Pray one for another in the time of trouble Thus by the rule of Christ we must not onely pray for our selues in faith but for our brethren also in loue and compassion and fellow feeling of the wants needs one of another When many ships Trade and Traffiicke vpon the sea some goe for one thing and some for another some goe to one place and some to another and yet all tends to the good of the Countrey So it is in the prayers of the Saints some pray for one thing some for another some for grace some for remission of sinnes some for peace of conscience some for temporall blessings and yet all in the end for the good of the Church I should now come to speake of the Duties of them that pray but first I must a little enlarge my selfe in the former of Faith and Loue which should haue beene touched before Faith being a maine pillar and foundation whereupon this building of prayer consists yea such a one as I may truely affirme Sine qua non Ere I goe further I will shew two grounds of Faith 1 A perswasion of the power of God that he can 2 A perswasion of Gods willingnesse that hee will helpe vs. For if we doubt either of his power that he cannot or his will that he will not helpe vs though he be able We can neuer pray in Faith that is with vndoubted assurance that God will heare vs. And because the greatest questiō is of the will of God for not many especially amongst Christians I suppose doubt of the power of God Christ first resolues and settles vs in that point and shewes that God is Our Father and because he is our Father we shall be sure to find a most fatherly affection in him that no father shall be so ready to heare the requests of his children as the Lord will be to heare vs in all things we pray for So that this is one ground of our Faith not to thinke we come vnto God as vnto a stranger that doth not respect or regard vs in our needs but we come to him as to a Father and one that doth loue vs tenders vs and will be as ready to releeue vs as the dearest friend we haue in this world So Dauid saith Psal 103. 13. As a father pittieth his children c. And Malach. 3. 17. I will spare them as a man spareth his owne sonne that serueth him The prodigall sonne when he had slipt away from his father and naughtily spent all he had he had no hope to returne with any comfort but this Ibo ad Patrem c. I will goe to my Father c. Howsoeuer I haue been a bad and a lewd child yet I thanke God I haue a good Father to goe to This now is our very case Alas wee haue runne away from God as farre as euer did the Prodigall sonne from his father we haue spent all we haue nothing left by our bad husbandry onely wee haue this hope and comfort remaining that still we haue a good Father to goe to God is our Father who will heare vs receiue vs releeue vs and this as I said is the ground of a Christian man that he may pray in faith which thing holy men in their prayers haue much regarded Isa. 63. 16. Though Abraham be ignorant of vs doubtlesse thou art our Father c. and chap. 64. 8. But now O Lord thou art our Father wee are clay c. worke of thy hands Yea our Sauiour Christ himselfe in this very Preface of Prayer argues from the very disposition and nature of an earthly Father Matth. 7. 9. For what man is there if his sonne aske bread will hee giue him a stone c. from whence his inference is If yee then being euill can giue good things to your children who aske c. how much more will your Father which is in Heauen giue his holy Spirit vnto those who aske it So that this needs must be a goodly comfort vnto a poore Christian to consider of because it is our Father not a stranger our good Father our louing and compassionate Father that deales with vs so that wee shall easily find him inclined to goodnesse and mercy towards vs. Many places of Scripture doe inlarge this and all to strengthen our faith and make vs come the readier vnto God Psal. 27. 10. Though my father and my mother should for sake me yet the Lord will gather me vp c. Isa. 49. 15. Can a woman forget her child and not haue compassion vpon the sonne of her wombe Yea they may c. Where the Lord himselfe shewes and sayes that hee will not forget vs so that knowing this loue care and tendernesse of the Lord that he hath this fatherly affection in him we may well thinke the Lord will be most ready to heare and helpe vs in all that we pray for Alas they that be not thus perswaded that God hath such a heart bosome and bowels of loue open vnto vs that he hath a fatherly care and compassion towards vs he I say that hath not this sweet and comfortable apprehension of God that knowes not God to be a Father to him must needes make faint and cold prayers vnto God But whosoeuer shall be perswaded in his soule that the Lord is become a Father vnto him accepteth of him as his son what is it but that such a man may hope for at the hands of God which as I said is the first ground of our Faith viz. A perswasion that God will heare vs when we pray vnto him
vp his hands and eyes vnto heauen intreating that God will may be done and yet haue no care to doe it being vnwilling to repent of sinnes and to lay hold on the promises of Christ to which purpose it was a waighty speech of a learned man Wee may as well spit vpon CHRIST buffet Him beate Him with roddes bow before Him with cursed mocking say Hayle King of the Iewes c. as kneele in His Church in our Pew and say Thy will bee done and yet neuer haue any care to doe it but grieue God with our sinnes adde wickednesse to wickednesse day by day neuer thinking of reconciling our selues and examining our hearts and consciences toreformation and newnesse of life The third generall part of this Petition is In what manner wee must doe the will of God You see wee pray that we may doe it in Earth as they doe it in Heauen that is as the Angels and blessed Spirits doe it which are in the presence of GOD and the reason of this is because as we haue heard before in all duties the manner of a thing in regard of gratefull acceptation is as much as the thing it selfe As if one build a man a house yet if he doe not build it to the minde of the owner if it bee too high or too low too wide flat or such like he thinkes all his charges lost So if one plough a field what is all his labour and paines if it be not to the will of his Master So in holy duties howsoeuer we doe the will of God yet if wee doe it not in such and such manner as God prescribeth he will not accept it Yea Schoolemen say that the ground of this is because The manner of the thing is as well commanded as the thing it selfe So Jeremy Cursed be he who doth the worke of the Lord negligently Though it be the worke of God yet cursed is hee yea so much the more if hee doe it negligently not in such sort as he should It is said of Noah to his praise that hee not onely did all things but also in the very same sort and manner as the Lord had commanded Moses was commanded to doe all things according to the patterne shewed him in the Mount this is that we pray for in the last clause of this Petition In which two things are especially to be considered 1 Why the Lord fetcheth vs a Patterne from Heauen and not rather from good men in this world 2 How and in what manner the Angels doe the will of God Concerning the first There are fowre speciall Reasons of it why the Lord fetches vs a Patterne from heauen rather then from Earth First Because a rare example doth most moue vs. Few examples in this world be rare and those few that be are so darkned and clouded with contrary examples that they hardly moue vs. To this effect Dauid saith The Lord looked from Heauen and saw that none did good no not one So Isa. 64. 6 7. the Prophet brings in the people confessing Wee haue all been as an vncleane thing and our Righteousnesse is as filthy cloutes c. And hee concludes for there is none that stirreth vp himselfe to call vpon thee Yea also of this Saint Paul complaines affirmatiuely Philip. 2. 2. For all seeke their owne and not that which is Iesus Christs So because there is such a rarity of good examples in this world therefore our Sauiour Christ sends vs as farre as Heauen to take our example from thence as Marriners on the Sea who are alwayes guided by the Starres because they want in the Sea firme markes to direct them home to their owne Countrey So must we doe because we want firme and sure examples in this world to raise vp our thoughts by into heauen and mount vs beyond the clouds we must take our patterne from those blessed Spirits and powers that continually doe serue in the presence of God The second is because those fewe examples that are in the world be not pure and perfect but haue their defects Saint Paul as I haue said likeneth the examples of holy men to the cloud that led the people out of Egypt which had two parts one bright another darke somewhat to be followed somewhat to be declined Now because the corruption of our nature is such that wee are more prone to imitate euill then good to follow Dauid in his sinnes rather then in his teares to follow Peter in deniall of Christ rather then in his repentance therefore to helpe this our Sauiour Christ directs vs to the example of holy Angels which be pure and perfect Thirdly Because these earthly examples be but of men terrestriall like vnto our selues But Angels be the most noble spirits of God the glory and beauty of all creatures so that the direction is forcible If Angels eleuated and lifted vp to such a high degree be alwayes ready and willing to doe the will of God then much more we that be men much meaner and lower then they be Saint Paul tels vs that God when he bringeth his first begotten Sonne into the world he saith Let all the Angels of God worship him why giues hee such a charge vnto Angels was there any doubt but that the Angels were ready to stoupe and doe seruice to the Sonne of God The answer must be that it was especially to raise vp men to doe the like that if the most noble spirits of God fall and sinke downe at the feet of Christ then much more we that be but dust and ashes wormes-meat and wretched men must be still ready to fall before him and to doe him seruice Thus our blessed Sauiour in this place shewes how prompt and ready the holy Angels bee to doe the will of God and therefore doth the more incite and stirre vs vp to bee like them Fourthly That we may make our conuersation heauenly while we be vpon earth That though our bodies bee here vpon ground yet that we might conuerse aboue the Starres amongst Angels and Archangels and all the blessed spirits continually attending to doe Gods will According as Saint Paul speakes Phil. 3. 20 But our conuersation is in heauen from whence also we looke for a Sauiour euen the Lord Iesus Christ c. And of men thus eleuated he sayes Ephes. 2. 19. Now therefore wee are no more strangers and forraigners but Citizens with the Saints and of the houshold of God Thus as I say though we liue vpon earth yet in affection we must labour to be ioyned to this heauenly troope of Caelestiall and blessed Spirits which attend to doe the will of God The next thing to be considered is How the Angels doe the will of God and in what manner for seeing Christ hath set them for our example it is good for vs to know what altitude and height wee must aspire to and ayme at though we be not able to
Secondly this Petition was so connected to the former to shew That though God giue vs our daily Bread yet if we haue not pardon of our sinnes all the Bread of the world can doe vs no good For it is a sweet and most comfortable thing to the conscience to be perswaded of Gods fauour in the forgiuenesse of sinnes For if one haue all the variety of good things in this world though his meat be Manna from heauen Rayment as precious as Aarons Robes his life as long as that of Methusalem his strength as Sampson Beauty as Absalon Glory Wisedome and Riches like Salomon yet if he haue not this Petition granted him which Christ here speakes of The pardon of his sinnes all is lost all is nothing worth yea in terrour of conscience all is displeasing and vncomfortable For saith Christ Matth. 16. 26. What shall it profit a man to winne the whole world and lose his soule or what ransome shall a man giue for his soule This question Tertullian demaunds What will all thy dainty dishes availe thee if they doe but feed thee to the fire of Hell Therefore remember to say Lord giue me daily Bread but O! Giue me also pardon of my sinnes for vnlesse I haue a feeling sense of thy fauour and hope of heauen all things else are nothing vnto me We know that condemned men in the Tower who haue goodly lodging lie well great attendance yet haue poore or no comfort in all this when they daily expect to be brought forth to execution Euen so it is with all the magnificence and glory of this world there is no comfort in any part thereof without the forgiuenesse of our sinnes one must goe to hell The rich Glutton we read when he was in Hell howsoeuer he possessed all things in this life and was glorious in estimation and riches yet afterwards they profited him nothing nay they were the greater corrasiue vnto him as he had formerly ioyed and flowed therein who found by wofull experience that one drop of Christs blood one Dramme of the forgiuenesse of sinnes had done him more good then all his infinite wealth and store of money Let vs then all pray with Dauid Psal. 50. Cast me not away from thy presence and take not thy holy Spirit from me giue me with daily Bread forgiuenesse of sinnes and howsoeuer thou deale with me in the things of this world yet let me haue the comfort of the saluation of my soule Hitherto of the entrance into the Petition and the questions touching the same In the Petition it selfe three things are to be considered 1 A Confession 2 A Request 3 A Condition In the confession three things are to be obserued of vs. 1 That euery sinne is a Debt 2 That we be all fallen into this Debt 3 That we be not able to pay this Debt For then we would neuer pray to haue this debt forgiuen if we were able to pay it First concerning the Confession wee acknowledge sin to be a debt for by debts here are meant sinnes as Christ in another place teacheth his Disciples Luke 11. 4. And forgiue vs our sinnes So the debt we speake of is the debt of sinne which for two causes is compareâ— to a debt First Because it ariseth after the manner of a debt for as a debt as we know ariseth vpon the non-payment of money and not performance of that which is due so because we haue not rendred vnto the Lord that which is his due not payed him that seruice loue honour obedience c. that we owe him being mightily behind with him Hence it is that we come to be mightily indebted vnto the lord being so farre in arrerages vnto him and so sinne ariseth in the first place after the manner of a debt Secondly it is compared to a debt because it bindes vs to a debt for as a debt bindes vs either to payment or to punishment to content the party or to goâ— to prison so doe our sinnes binde vs either to content the Lord in his Iustice or to vndergoe eternal damnation so that there is but one of two wayes to escape â—udgement either to content diuine Iustice or to vndergoe punishment And yet the debt of sinne is a worse debt then any other for it is not a money matter to be imprisoned for but this casts him into Hell for euer and euer Indeed the Law hath beene stricter for a man that made not payment of his debt was to be sold his wife his children and all he had Amongst the Parthians the Lawes were more cruell for if thae debt were not payed euery creditor was to take away so much of his flesh as the debt came vnto but these were courses barbarous and cruell Now by the lawes we see to be cast in prison is the punishment inflicted for a debt But for the debt of sinne we shall not only be cast into prison which is Hel but there suffer paines and torments easelesse and endlesse Another thing is that sinne is not like a debt we owe in this world for many a man though not able to pay his debt or not able to pay the interest for the time yet may deuise some meanes to auoyde and shift it off by a tricke pretend danger in the way or conscience in the businesse or if all faile he may die and then no body can compell him to pay the debt but no man in the world can shift off the debt of sinne First because God is able to proue euery debt that we owe him he hath it in a booke as Iob speakes Chap. 18. 23. Mine iniquitie is sealed vp as in a bagge Secondly wee cannot sue for such a Protection as the power of Princes giue in this world there is nothing able to protect vs from the Lord. There is no flying away that wil not help vs neither for we can flye no where from the Lord though we flie vnto Hell for saith the Prophet Psal. 139. 7. Whither shall I goe from thy spirit or whither shall I flie from thy presence If to heauen thou art there If to Hell thou art there also If I take the wings of the morning and dwell in the outermost parts of the Sea euen there shall thy hand lead me c. Fourthly Death cannot free vs from the debt of sin for howoseuer by death wee are out of the Vsurers hand yet wee cannot escape out of the hands of God Therefore let vs make this vse of it Feare him saith our Sauiour that when he hath killed the body can cast both soule and body into hell so that of all debt the debt of sinne is the most grieuous wherefore let vs bee carefull aboue all things to auoyde and get out of this debt A man that loues quietnesse and peace cannot abide to runne in debt O how carefull will he be to shunne it he will liue hardly and poorely goe thinne and liue of his
will all like Balteshazar be found light wanting of that integrity and worth which God requires as it is Isa. 46. 6. All our righteousnesse is like filthy cloath so that it cannot make any currant payment to Gods Iustice. Fourthly The debt of sin is an infinite debt the Schoolmen proue this one sayes well So much the greater is the sinne as is the person against whom it is committed but the person of God is infinite so that euery sin committed against God is infinite and we are guilty of it Now we know Infinite sinnes cannot bee taken away but by an infinite act because very reason will teach vs that the plaister must be of the same extension with the soare c. So he that is guilty of an infinite fault must haue an infinite act to remoue it No finite power can doe this no summe of money can redeeme it for then a man might redeeme others as well as himselfe but as I say it must be no finite act and so no man liuing can pay this debt of sinne Therefore because no man liuing can pay it Hence ariseth our request that we pray to God to forgiue it of his free goodnesse and mercy and so we come to The second generall Head Of this Petition which is the request Forgiue vs our Debts c. Wherein three things are to be considered 1 The matter of the Request 2 The extension of it 3 The Time First for the matter of the Request It is as we see forgiunesse of sinnes we pray to God for mercy nay we doe more we do altogether confesse that it is the Lords free goodnesse to release vs from the curse that we haue deserued Here see two things First That we haue all need of the forgiuenesse of sinnes We haue not more need of our daily Bread then wee need the pardon of our offences wherefore wee are taught euery day to seeke it here by our Sauiour and the Prophet Dauid shewes the vse of Gods mercy vnto him should effect so much a seeking and drawing neere vnto God in prayer vpon a sight of our sinnes Therefore shall euery one that is Godly make his prayer vnto thee in a time when thou mayest be found c. So that we haue all great need to pray instantly and often for the forgiuenesse of our sinnes for if the Angels cry Holy holy holy vnto the Lord c. Much more may sinfull men who haue their consciences loaden with offences considering Gods infinite Holinesse and their owne vilenesse cry vnto God to passe by so much impurity in them that sinnes being forgiuen they may stand before him on better termes then before Euery man can cafily find that they haue need of daily Bread but not one of many that they haue need of Gods merciful forgiuenesse If there were an Inquisition made into our hearts who examines so narrowly as he should for offending so great and good a God we doe indeed customarily say Lord forgiue vs our sinnes but where is the feeling the compunction of spirit the drawing to particulars the secret examination of our sinnes the iudging of our selues and such like we haue peraduenture made some search into our consciences by reason of our sinnes yet we are not wise to know our danger to humble our soules for our trangressions to make vp the breach betwixt God and our selues to pray heartily for the forgiuenesse of sinnes with a feeling conscience and sense of the excellency of the same Secondly in that we pray for forgiuenesse of finnes this shewes that The forgiuenesse of sinnes is a most excellent and speciall mercy that all should seeke for Because we bee sinners we must therefore be earnest and constant sutors to the throne of grace that our sinnes may be remitted released and washed away in the blood of Jesus Christ. This made the Prophet Dauid cry out againe and againe for mercy And the Prophet Hoshea in many places comforteth Israel as well as chideth them And Moses also after Israel had sinned vseth this as an especiall Argument Therefore now if thou pardon their sinne thy mercy shall appeare c. But let vs come to example If a man had committed such an offence that he could no otherwise escape death but by the Kings Pardon he neither could nor would be at rest till by one means or other he had obtained the same written and sealed to which done he would carry it home locke it vp safe and many times looke vpon it with ioy and comfort This is the case of euery one of vs by reason of our sins whereby wee haue committed flat Treason against the Lord thereby deseruing ten thousand deathes Now then what must we doe but sue for a pardon appeale to the throne of Gods mercy for the getting and obtaining thereof be sure that it be sealed and confirmed by the bloud of Iesus Christ then laying it vp sure that we may often looke vpon it to our eternall ioy and comfort Now that this is so appeares by two reasons first it is excellent because it is one of the greatest blessings that God giues to any in this life as Psal. 32 1. Blessed is hee whose wickednesse is forgiuen and whose sin is couered and Isa 33. vlt amongst other priuiledges this is reckoned vp as a great one The people that dwell therein shall haue their iniquity forgiuen speaking of the happinesse of those that shall be ioyned to the true Church Yea vnlesse we haue this there is no Beast Dogge Serpent Toade or any vile Creature but is infinitely better then we for when they die they goe but to the earth but we without forgiuenesse of sinnes to hell and endlesse paines and torments Secondly the greatest danger wee stand in by the meanes of sinne shewes the excellency of it for otherwise not hauing our sinnes forgiuen the Diuell will deale by vs as Laban did by Jacob when he had escaped him Laban did pursue and ouertake him searched all his Stuffe when if he had found any thing of his owne he would haue seized vpon him his goods wiues and children bringing all backe againe with him So it is with vs without a release and protection from the danger of our sins the diuell will pursue and seize vpon vs and all we haue looke into euery corner of our liues when if he can finde any thing of his owne in vs any sin vnrepented then will hee seize vpon vs and carry vs with him into Hell for euer Quest. Well then seeing the forgiuenesse of sinnes is such an excellent and needfull mercy what is the reason that so few seeke after it Ans. Reason 1 One reason is The want of due consideration because we neuer looke into our hearts liues and courses neuer thinke how it stands betwixt God and our soules for this cause we thinke neither of our debt nor how to get out of it The seruant in the Gospell was found infinitely indebted
Without me ye can doe nothing Wherefore we must desire still that God would deliuer vs by his Almighty power A little childe so long as he is led by the hand of the Mother so long is he able to walke vp and downe the house without hurt but if the Mother once let it goe then it fals and breaks face or nose and so cryes out So it is with the children of God in this world so long as he vpholds and sustains them by his grace so long doe they walke without hurt and danger in the wayes of God But let him neuer so little withdraw himselfe and his Grace leaue vs to our selues by and by we fall into great and grieuous sinnes whereof happily we are not healed many a yeere after You see what Dauids confession is I said in my prosperity I shall neuer be moued But thou hidst thy face and I was troubled Secondly This shewes it to bee a great deliuerance and worke of Gods goodnesse and mercy to bee kept from sinne It seemed a great deliuerance the escaping of bodily dangerâ— as Peter from prison Ioseph out of bondage Daniel from the Lyons denne but indeed the great deliuerance is to be freed from sinne which the Angell pronounces as a great blessing speaking of the birth of Christ His name shall be called Iesus for he shall saue his people from their sinnes So Psal. 116. 8. He confesses this for a great mercy For thou hast deliuered my soule from death mine eyes from teares and my feet from falling This the people of God must especially pray for to be freed from the power of sinne But oh the greatest part of this world haue no care to bee deliuered from this greatest euill So they may be deliuered from trouble danger sicknesse they thinke all is well with them they are content to liue and dye so yea to rot in their sinnes As the children of Israel cryed vnto Moses Tolle Serpentes went to haue the fiery Serpents remoued being well enough pleased to retaine their sins so they were rid of the Serpents So doe the men of this world desire to be rid of the Serpents worldly griefes and wants annoyances sicknesse lamenesse vnseasonable weather and such like but no care to be rid of the greatest euill of sinne Quest. Ans. 1 The third thing is an Interrogation by way of demaund What be the euills of sinne which we here pray to be deliuered from I answer in generall we pray to be deliuered from all sinne so it comes in vnrestrained Lord deliuer vs from euill that is from all euill So that we pray to be deliuered from euery euill way as Dauid Psal. 119. 101. I haue refrained my feet from euery euill way that I might keepe thy commandements So the Apostles exhortation is Let vs clense our selues from all filthinesse of the flesh and spirit perfecting sanctification in the feare of the Lord. It is the common corruption of the world that they bee carefull to auoyd some sinnes and not others Like Iehoram who tooke away the Images of Baal and yet departed not from the sinnes of Jeroboam So it is with many of vs we can be contented to take away the Images of Baal to be afraid of some grosse and grieuous sinnes such as Murther Theft high Treason c. and yet they will continue in a number of other sinnes vnrepented of But we must flie from all sinne as much as may be If a Theefe haue found one hole in a house at that one hole he may carry out all the wealth and treasure of that house So if the Diuell finde but one hole in our hearts one close sinne we are addicted to at that one hole hee will rob vs and carry out all our treasure leaue vs neuer a good grace to stand by vs at the day of death Thus much in generall Secondly we pray particularly to be deliuered from three wicked euills First From the euill of a wicked heart because it is the fountaine that all our actions come from for which cause the Apostles exhortation is Hebr. 3. 12. Brethren take heed left there be in any of you an euill heart to depart away from the liuing God And the wise mans counsell is Prou. 4 23. Keepe thy heart with all diligence for from thence commeth life If a man would haue good water about his house he must especially look vnto the cleansing of his Springs for though he clense his Pipes and Conduites yet if his Springs bee foule and muddy he is neuer the better So because the heart is the Fountaine and Spring of all euill wee must especially looke to that The second kind of euils which we pray against are offensiue euils scandalous to our holy profession such as doe not onely bring disgrace vpon our selues but in some sort also cast disgrace vpon the Lord himselfe Which is contrary to that rule of the Apostle 1 Cor. 10. 32. Giue no offence neither to the Iewes nor to the Gentiles nor to the Church of God euen as I please all men in all things c. So Paul saith 2 Cor. 9. 15. For it were better for me to dye then that any man should make my reioycing vaine So it should be with vs rather to die a thousand deaths then to loose our reioycing bring any dishonour vnto God or staine our holy profession and the Gospell Thirdly We pray against the euill of our owne Nature that is against those sinnes we are most prone and inclined to for euery one hath some speciall sinne which haunts his nature aboue the rest Now therefore wee pray vnto God that he would deliuer and keep vs from the speciall sinnes which our nature is prone and inclined vnto As the Drunkard from his owne drunkennesse the Lyer from his deceit the corrupt man from his vncleannesse c. Dauid he prayes to this purpose to be deliuered from his iniquity It cannot be somewhat easie to keepe vs from our owne sinnes such as our nature is most inclined vnto herein a man may make truest tryall of himselfe And as this must be the continuall care of a Christian so especially now when the blessings of God lie before vs and we be ready to gather that which the good hand of GOD hath prouided for vs O then pray vnto God that wee bee kept from euill from the euill of sinne that he doe not take away his blessings or hide his countenance from vs as Moses was desired to couer the shining brightnesse of his face But intreat wee the Lord to come into his Vineyard to enter vpon his blessings and to inioy the fruit of our labours and so to guide vs continually by the hand of his good prouidence As we may not be led vnto tentation but be deliuered from euill And that for these reasons 1 For thine is the Kingdome 2 The Power 3 And the glory for euer Amen Hauing
the Law to a man vnregenerate is To shew him the Fearfulnesse of sinne what a grieuous and fearfull thing sinne is how dangerous for a simple man to offend so great a God to incurre the indignation of so high a Maiestie A woman hopeth she is with childe when shee feeleth many stitches longings and other distemperatures of her body but when her greatnesse and swelling wombe appeares then is shee assured and not onely findes it so but ere her deliuerance feeles diuers violent pangs and grieuous convulsions So when men runne on in sin the Law of God at length makes their wickednesse apparant not without perturbations anguish and sorrow till there bee a deliuerance from the same and the hainousnesse of their transgressions Againe as a man hauing a foule bedurted or bespotted face doth neither know the same nor seeke to wash or make it cleane till some friend bring him a glasse or he himselfe looke in one of purpose then is his ouglinesse quickly discouered and hee is ashamed of his former deformity so fareth it with a man in sinne hee knoweth nothing nor feeleth his owne wretchednesse till the law of God acquaint him with his miserie and shew him the ougly and bespotted face of his transgressions yea to bee loathsome and abominable foule as any vile Lepers vnder the Law Yea the law of God pleades as it were in Gods behalfe and saith as in Isay 7. 13. Is it a small thing for you to grieue me but you will also grieue my God This is the second vse of the Law not onely to shew vs what sin is but also to discouer the greatnesse and hainousnesse of the sinne and what a fearfull estate wee remaine in vnder the same with the vengeance and punishments that must and will ensue vpon it if wee continue in the feare full estate thus presented before vs. Vse 3 The third vse of the Law of God is that It shewes in particular one to bee a sinner a great and grieuous sinner in the sight of God so that the law of God doth not onely shew a man generally what is sinne or how grieuous and contagious a thing sinne is but it also shewes a man that he himselfe is a sinner a great and manifest offender against the Maiestie of a great God so that a man must not bee contented with the first or second dutie but come particularly vnto himselfe or else the Law will follow him at the heeles with Tues homo and make him ashamed of his wickednesse or vnwillingnesse to bee discouered It will doe as Nathan did to Dauid at first hee began with Parables and layed open not onely a sinne but the hainousnesse of the sinne but at last hee came neerer and in plain tearmes said Tues home So doth the Law of God deale with all sinners and neuer leaueth them till they apply it particularly to themselues and be able or willing to say as Dauid saith Psal. 51. 3. Against thee against thee holy haue I sinned and done this eiull in thy sight c. Vse 4 The fourth Vse of the Application of the Law of God is That it shewes a man what a Piteous estate hee is in by reason of his sinne and that hee is a grieuous tranfgressour in the sight of God for the Law pleades and shewes Gods cause that hee is present at all times in all places and hath no respect of persons but reprooues all shewing that we are subiect to vengeance but by the meanes of Christ so that the Law of God workes these effects in a man First The feare of Damnation many a man can in a brauerie scorne death and set little by any torture but at last hee bursts out with an old saying in a Father Non mori sed Damnari metuo I am not affraid to die but I am affraid to be damned I am not affraid of the paines of death but I am affraid of the paines of Hell Secondly Shame in a man for continuing in filthinesse by committing such sinnes whereby hee knowes he hath offended God as Rom. 6. 21. the Apostle askes What fruit had you then of those things where of you are now ashamed c. so that the Law of God will bring great shame vpon vs for our sinnes it will make a man loathe to be knowne and affraid to looke vp to heauen as the Publican Luke 18. 13. But the Publican standing a farre off would not so much as lift vp his eyes to heauen to pray So the Law will shame vs and make vs affraid of God and of our selues Thirdly Griefe and sorrow for the losse of God by reason of our sinnes yea the feare of this losse makes vs cry out as it is Lament 5. 16. The Crown of our head is fallen woe vnto vs that wee haue sinned Oh how many passages are there in the Psalmes of griefe vexation of minde and trouble of Conscience yea shedding of reares and such like for the sinning against God and this not onely in the person of Dauid but in the behalfe of the Church of God and to shew euery Christian what a dangerous estate hee is in that continueth in his wickednesse against God and offendeth him by his sinne Fourthly Desire of Reconciliation for as Micah Iudg. 17. 2. could not be quiet though hee had the money and brought it as long as hee thought his mothers curse lay heauy vpon him but sought by all means to be reconciled so fareth it with a man vnder sinne after the Law hath told him what curse and vengeance hee is subiect vnto O how can hee bee quiet or at peace though hee bring all the sacrifices in the world if hee be not reconciled to God and his Word If the Law of God hath once wrought vpon a man that hee may see in what a desperate estate hee stands then of all other things in the world hee most desires to be reconciled to Christ. Thus the Law makes a man fit to receiue Christ that before knew not what it meant for by shewing a man his sin the greatnesse and grieuousnesse of the same by making a man accuse himselfe and confesse in what an estate hee is in as farre as damnation feare to lose God shame to be in so desperate an estate and a longing after the quietnesse of his soule and purchasing the peace of conscience considering the Law cryes our vpon him with a loude voice how hee hath incurred the wrath of God then hath hee no other refuge but to flie vnto Christ and by his meanes to desire reconciliation with God which must needs bee so after the sight of his sinne and this is the vse of the Law for the vnregenerate man Now in a Regenerate man there are three vses of the Law in Application thereof Vse of the Law 1 First To keepe downe his Pride that hee may not swell not bee any wise puft vp with his speciall graces and gifts So
sorry for their sinnes O how farre short are these men from Repentance to thinke that a little sorrow for sinne is it Againe many thinke that the leaning of some notorious grosse sinne is Repentance though the whole life bee still full of corruption and impietie No no they are deceiued for a man may leaue his grosse sinnes and yet neuer repent yea leaue them for a while and yet returne to them againe As you see how Dauid left his Adultery at the first before God gaue him grace to repent and desist a while from many sinnes after this And yet was ouertaken againe foully in many things contriuing against Uriah So then you see that a man may bee sorry for his sinne without repentance Againe some thinke that euery godly motion is Repentance so that if a man haue but a thought of God and desire of Grace by and by it is Repentance But this Herod had and did many things after Iohn Baptists preaching gladly This Agrippa had when hee told Paul Thou almost perswadest mee to bee a Christian. Thus many attaine vnto good motions and haue a minde as it were to true Repentance and yet come farre short of it these be the counterfeits of Repentance Thus hauing heard Repentance what it is not let vs see Affirmatiuely what it is It is an absolute change of the whole man in purpose of heart and turning him to God and godlinesse from his former courses and wicked life So that it hath foure things in it First it is a change of a man Secondly it is a change of the whole man Thirdly it is such a change as turneth him in purpose of heart from all sinnes Fourthly such a change as turneth a man from all sinnes vnto God First It is a change as wee may see Rom. 12. 2. And bee not conformed to this world but bee you transformed by the renewing of your minde And therefore where there is no change from the former naturall estate there can be no Repentance As bring fire into a roome and it will make a change in the roome it will make it light and warme and sweet c. Euen so if a man truly repent it will make a change in his heart in his life in his cariage speeches and conuersation It will make a proud man humbled a Couetous man to bee liberall a Drunkard to bee sober and temperate and an Adulterer to bee chaste stubbornnesse it will change into gentlenesse and affabilitie to bee briefe of impenitent it will make one penitent As St. Paul sayes of himselfe to Timothie I was a Blasphemer and a Persecuter but Lord thou shewest mercie it is otherwise with mee now So 1. Pet. hee sayes Wee were as sheepe gone astray but now wee are turned vnto the sheepheard and Bishop of our soules Therefore though men speake well yet is this no true Repentance vnlesse they be changed renewed in their mindes and in their liues Wee see Ierem. 3. 25. There the people spake well for they said Thou art my God and the guide of my youth and yet the Lord complaines of them Wee lye downe in our shame and our confusion couereth vs for wee haue sinned wee and our fathers from our youth euen to this day So that Repentance is a change Secondly Repentance is not onely a change but also It is a change of the whole man not in one part but in all and euery part of the iudgement will and affections of the inward and of the outward man wholly diffused As when one puts wine into a glasse where water is it runnes into euery part thereof and transformeth it selfe through all the water So is it with the grace of Repentance it doth not rest in one part but it transferres it selfe into euery part of a man it changeth the iudgement it changeth the will it changeth the affections it changeth euery facultie both outward and inward in all the parts and powers of soule and body Wherefore if a man be changed in one part and not in another it is not Repentance Obiection I but If a man must bee changed in euery part then there is a perfection in our Repentance it may bee perfect Answer To this I answer There is a double or twofold perfection First Of all the parts to haue them changed Secondly There is a perfection in euery part as we see in a childe there is all the parts of a man in it as hands armes legges and so forth but there is not perfection in those parts it is not come to the full strength and growth onely this is attained by degrees through the nourishment it takes So it is in the worke of Repentance this makes a change in euery part so that euery part is perfect in the part though euery part be not come to perfection Augustine makes it plaine saith hee when a man hath had sicknesse and is recouered againe there is health in all the parts although hee be not so perfectly recouered as to walke abroad and haue not abilitie to doe this or that thing and thus where there is true Repentance there is a change in euery part First There is a change of the Minde and Iudgement that whereas it did like well of sinne and approoue of it and to say in defence thereof with Ionas I did well to bee angry I did well to sweare I did well to lye I did well to prophane the Sabboth I did well to backbite my Neighbour to deceiue and cozen and such like When Repentance comes it changeth all so that whereas before one did like well of sinne now one doth quite dislike and distaste it and is ready to fling the first stone at it See this in Dauid 2. Sam. 24. 14. hee thought hee had done well in cauling to number the people No body could haue perswaded him to the contrary But when Repentance came it made a change in his Judgement and made him confesse that Hee had done very foolishly So Paul was of this minde hee thought hee had done well in persecuting the Saints and shutting them vp in Prison in wasting and making a hauocke of the Church doing of many things contrary to the Saints But Repentance wrought a change in his iudgement Oh saith hee I did this ignorantly I did not know it was a sinne to doe so Therefore where there is not a dislike of sin but a delight in it there is no true repentance because Repentance so changes the iudgement as it makes them say with the Lepers 2. King Wee doe not well to stay here so long let vs goe and remooue c. So Repentance will make men say wee did not well to be angry sweare c. So likewise True Repentance makes a change in the Will both in regard of sinnes past as likewise in respect of sinnes to come First for sinnes past the will is so set against them that if they were
now to bee done they would not for a world doe them What would Dauid haue giuen after his Repentance for his Adulterie and murder that hee had neuer committed the same yea any thing What would not Peter haue giuen that hee had neuer denyed his Master which made him shed so many teares It is true when sinne is once committed all the powers in Heauen and Earth cannot vndoe it againe Onely Repentance doth as much as may bee to make sin no sinne in effect Secondly It makes a Change in regard of sinnes that are to come They would not doe any thing willingly that would offend God or to grieue the holy Spirit So wee see in Iob 40. 5. Once saith hee I haue spoken but I will speake no more yea twice but I will proceed no further and 1. Pet. 4. 3. saith hee It is sufficient that we haue spent the time past after the lusts of the flesh and Paul Rom. 7. sayes The good that I would doe that I doe not and the euill I would not doe that doe I. As if he would say I would not grieue the spirit I would not offend God for a world but my corruptions carry mee so vnto it that I cannot choose Therefore if there bee a willingnesse to sinne there is no true repentance So likewise it makes a Change in the Affections First whereas formerly sinne was our ioy and delight Now wee sorrow for it and it is grieuous vnto vs. Secondly whereas before wee committed sinne with boldnesse now wee are ashamed of it Thirdly whereas before we loued it now wee hate it So that it is cleere that there is a change made in the affections thereby first to instance whereas at first wee tooke delight and ioyed to sinne now such doe sorrow mourne and lament for it as Ierem 31. it is said I haue surely heard Ephraim lamenting thou hast chastised mee and I was chastised And Psal. 6. Dauid confesses that hee did water his couch with teares Chrysostome on this place sayes well If so great a King did lament and weepe for his sinnes so great a Prophet and so holy a man did shed teares and that not for an houre but for a long time not for a night but many nights not a drop or two but he did water his bed with them how much more ought wee to grieue and lament and shed teares for our sinnes that are a great many more For the next whereas before wee committed sinne with boldnesse wee now become ashamed of it and therefore if wee can sinne and not be ashamed of it but beare it out with boldnesse of face it is a signe our repentance is not true By the contrarie if when we haue committed sinne wee are abashed and ashamed to looke any body in the face so that wee could bee contented to liue in a Caue or a dungeon or some such secret place after the fact it is a good signe saying The time hath beene when I was so brutish and sâ—…esse that I cou'd haue beene contented to haue committed sinne in the sight of the Sunne with boldnesse but now I shame to thinke of it if it bee thus with vs it is a signe of true repentance As Ieremie in the person of the faithfull sayes Ierem. 3. 25. I lye downe in confusion and wee couer our selues with shame So the Publican was ashamed and durst not lift vp his eyes to heauen but hee smote himselfe vpon the brest and said The Lord bee mercifull to mee a sinner And lastly whereas before wee tooke delight in sinne now wee hate detest and abhorre it whereas our delight was in the wayes of vanitie and that the pleasures of sinne haue beene meate and drinke to vs wee now begin to hate the delights of this life euen as Ammon 2. Sam. 13. 13. after hee had by inordinate loue desired his sister Thamar did hate her after so much the more So must wee deale with our best beloued sins hate them as much or more as euer wee formerly loued them And therefore if so bee wee see in vs renewed and changed affections from that wee were from euill to good this is a signe of true Repentance when such a change and alteration is wrought in our Inward Man Now 〈◊〉 Repentance makes a change in the Inward man so doth it in the Outward also in our Actions not onely renewing our heart but our whole life that wheras in the best part thereof wee haue done seruice vnto sinne it maketh vs now doe seruice vnto Christ yea that wee neuer thought to doe as in the Parable of the two sonnes the one said hee would not goe yet after repentance hee went and did cleane contrary So in the historie of Mary Magdalen O Lord how were all her actions changed when shee was changed by repentance shee that was woont to sit in glorie at sumptuous Feasts and banquees leaues all now to sit downe at Iesus feete vpon the ground Shee that was wooâ—t to clip and kisse her louers with â—â—â—ton imbraces left all to kisse the feet of her Sauiour shee that had curled her haire and had dressed it with Pearle and costlinesse for wicked and intisâ—…g purposes let it now hang loosely about her face and head to be a towell to wipe the feete of Iesus she that had wandring eyes and thought vpon nothing but smiles and pleasure maketh them now a fountaine of teares to wash her Sauiours feet Her eares which were open to heare nothing but musicke and filthy talke now are ready to heare Christ speaking vnto her her feete which formerly carried her into vaine companie are now the instruments to bring her into the house of God and that tongue which before spake filthily idly and loosely is now imployed in the praises of God and so forth for all her gesture and apparell c. O! what an alteration was here what a change did Repentance worke through soule and bodie in the inward outward man And thus must it worke vpon vs all or else wee come not neere the nature of true Repentance For true Repentance worketh vpon sinners in the same manner The hands now take vp a Bible and with as great delight reade the word of God as they before followed their sports the feete that carried the body to houses of iniquitie are now as ready to carry them to the house of Christ the Eares that were woont to hearken to lasciuious talke and bee taken with amorous loue-songs are now attentiue to Sermons and the word of God The eyes that were rouling about to meet with temptations are now fixed on a Preacher and haue a couenant made with them In a word the heart and affection that was fraughted with sinfull and idle fancies and motions are now full of holy meditations and busied with diuine exercises The third thing in the Nature of true Repentance is that wee must not onely bee changed in part
but wee must bee turned from all sinne as Dauid saith Psal. 119. I haue refrained my feet from euery euill way That I may keepe thy word so that if wee turne from one sinne or from many sinnes and not from all and euery sinne it is not true repentance Ahab and Iudas turned from one sinne but not from all hee repented of betraying his Master but not of his other sinnes of couetousnesse c. therefore he fell into despaire Obiect O but there is no man who liueth and sinneth not in some sinne or other for St. Iames sayes In many things wee sinne all Vnto which it is added 1. Iohn If wee say that wee haue no sinne in vs wee doe but deceiue our selues and the truth is not in vs. How then can wee turne from euery sinne Answer I answer We must turne away from all sinne though all sinne doâ— not turne away from vs but is ready to catch hold of and follow vs so must wee deale with all sinne as Samuel did with Saul Samuel resolued to depart and went away from Saul But Saul catcht hold of him and would not let him goe So must wee depart from all sinne in resolution and indeauour part company turne backe look downe and frowne vpon all though it bee true that sin will pull vs backe catch and lay hold vpon vs stay vs against our will this much is all wee can doe whilst wee dwell in these houses of clay The fourth thing in the Nature of repentance is That wee must not onely turne vnto God as the Prophet Ieremie hath it Obiection O Israel If thou returne returne vnto me saith the Lord. I but how should wee turne vnto God Answer I answer wee must not onely turne vnto God as our Sauiour and our Redeemer for so wee turne by faith but wee must turne to him as the guider and gouernour of our liues Because many are well contented to haue God their Sauiour and Redeemer who reiect him for the guide and gouernour of their liues LECT IIII. IIII. THE CAVSES OF Repentance ACT. 11. 18. When they heard these things they held their peace and glorified God saying then hath God also vnto the Gentiles granted Repentance vnto life WEE shewed vnto you the last day the true Nature of Repentance lest any one should bee deceiued in a matter of so great moment and thinke that hee hath this Grace when indeed hee hath but a shew and shadow therof wherin wee considered foure things First that Repentance was a change in a man Secondly that it was a change of the whole manâ—…â—hirdly that it was such a change as made a man leaue and turne from all sinne Fourthly that it is such a change as turns a man from all sinne vnto God As Act. 26. 20 it is said That they should Repent and turne to God and doâ— actes meete for Repentance So that repentance is a turning vnto God By sinne a man is auerted and turned away from him by Repentance a man turnes vnto God againe as one willing to be gouerned and guided by him in all his courses for vnlesse this bee it can bee no true Repentance The nature whereof is as wee haue heard at large It remaines in the next place that wee come to treate of The causes of Repentance which are of three sorts Cause of Repentance 1 For the first The principall efficient cause is God for it is God onely who can make vs repent no man can worke it wee cannot compasse it our selues but God must worke it by the graces of his holy Spirit as Paul hath it 2. Tim. 2. 25. saith hee Proouing if God peraduenture will giue them repentance to the acknowledging of the truth Whereby hee prooues that God onely is the giuer of Repentance and no good duty can bee performed vnlesse God stirre a man vp vnto the same So acknowledgeth the Church of the Greekes Act. 11. 18. Then hath God also to the Gentiles granted Repentance vnto life And Deut. 4. 29. it is there said in Moses exhortation Yet the Lord hath not giuen you an heart to perceiue and eyes to see and eares to heare vnto this day So that God is the principall cause of Repentance A number thinke that Repentance is a worke in a mans owne power that it is like the Apothecaries Physick which a man may set in his window and take it as his stomacke serues him So they thinke that Repentance may rest vpon a mans owne will yea many presume to say that if they may haue but one houre to repent in before the day of death it is as good as though they had had a whole yeare to thinke vpon it But you see that Repentance is not in our power it is a gift a worke of God so that wee cannot repent when wee will but when God will therefore it must bee our care to take repentance when God proffers it and wills it Looke in the story of Esau. Heb. 12. 17. hee once refused it and sought it afterwards with teares but could not obtaine his father to reuerse the blessing much lesse could hee sue to God for mercy So then take heed of despising Gods mercy for if a man will not take repentance when God offers it hee may seeke it yea seeke it with teares and yet because he despised and neglected it when it was offered vnto him hee may goe without it Therefore take notice that the spirit is willing to worke life in thee and breed good motions therefore doe thou take heed to cherish these good motions of repentance holy thoughts and resolutions lost when thou wouldest haue it thou be refused The Papists who hold the doctrine of Free-will say that if God make a motion of Repentance it is in a mans owne power to repent or not to repent as if a man should shew a horse a bottle of Hay that it is without doubt that by and by hee will runne after it so say they let God make but the motion by and by man by the power of his owne Free-will will runne to imbrace it but the truth is such is the estate of a sinner that hee is in a worse estate then a beast For to come to their owne comparison of a Horse and Hay First hee must haue eyes to see the Hay for if hee see it not he cannot be hastie to runne after it for Coeco nulla cupide Secondly he must haue an appetite and stomacke to care the Hay which if hee haue not hee will not bee hastie to runne after it or haue a desire to eate it Thirdly besides his eyes and stomacke hee must haue strength and iollitie or else hee will neuer rise and runne after it for although there bee eyes to see and a desire to bee satisfied yet if there be no strength to rise and catch it hee is neuer the better Now say that all these three bee in a horse yet none of
means yet our comfort shall then be the lesser for ordinarily hee doth more blesse the publike then the priuate meanes vnto vs wherefore of all times the time of death is the most vnable for Repentance and the worst wherefore now O yee my hearers let my counsell this day bee acceptable in your eyes and eares Remember now your Creator in the dayes of your youth health and strength the sooner it is done the better easier and more comfortable will your life and death bee doe therefore in this as Abraham did when hee sacrificed Isaac he rose vp early in the morning so wee should rise vp early in the morning of our age and youth â—o offer vp our selues our soules and bodies vnto God as a liuing sacrifice our Isaac must at one time or other bee sacrificed therefore let vs repent and bewaile our sinnes betimes for it is a speciall point of prudence to doe that betimes which must needs be done Thus of the Generall Now for the Particular Time of Repentance there bee sixe things Considerable The first is When a man hath committed any new sinne then is a speciall time for him to renew his Repentance as hee hath renewed his sinne So Dauid did 2. Sam. 24. 10. where it is recorded that Dauids heart smote him after that hee had numbred the People Thus by and by hee renewed his Repentance after that hee had confessed and seene his sinne So Peter Math. 26. 73. It is written of him that after he had remembred the words of Christ Hee went out and wept bitterly Thus euery new act of sinne must haue a new act of Repentance as I haue said If a man haue an arme or a legge out of ioynt he can neuer be quiet vntill it bee set and put in order againe so should it bee in our committing of sinne for because euery sinne setteth the soule out of ioynt wee should neuer be quiet vntill Repentance haue put all in frame againe Wee see by experience that if a candle be blowne out if a man by and by runne to the fiâ—e with it the sooner he comes the easier it will be lighted againe and the sooner and the longer hee â—arries the longer it will bee ere it take fire euen so when a man falls into any sinne the sooner hee repents of it the more easie and better it will be for him and the longer hee deferres his Repentance the harder it will befor him to bring his heart to the duty Therefore it will be best for vs to take the best courses which may bring vs vnto saluation no sooner to haue sinned but presently thereupon also to renew our Repentance As the wise mans counsell is My sonne if thou hast sinned deferre not thy Repentance Secondly it is a speciall time of Repentance When any iudgement of God either publike or priuate falls vpon vs as the Prophet shewes Isa. 26. 16. Lord in trouble haue they visited thee they poured out a prayer when thy chastening was vpon them So Lament 3. 40. saith the Church Let vs search and try our wayes and turne vnto the Lord. When God sends sicknesse blindnesse or lamenesse losse in our goods friends reputation preferment or such like then is a speciall tune to repent vs of our sinnes For it is a sure thing that the iudgements of God come by reason of our sinnes and so questionlesse God will renew his iudgements if wee renew our sinnes which cannot be remooued but by Repentance If a mans house be on fire he will carry out his Flaxe and Towe Wood and Straw with euery thing else which is fit and likely to augment the fire and then doth hee cry for helpe and poure on water to quench it euen so because our sinnes doe nourish the fire of Gods wrath and will consume our soules if wee doe not carry them out of sight by repentance therefore we should set about this worke and take away all that matter which may increase the fire of Gods vengeance vpon vs which is to put away our sinnes by repentance as wee see Deut. 9. 20. Moses did for thus he records it And the Lord was very angry with Aaron to haue destroyed him and I prayed for Aaron the same time Here you see how a iudgement was remooued by Aarons repentance and Moyses prayer Wee see if the Kings Writs be out against a man to attach him Bayliffs and Sherifes lying in wait for him in euery corner to arrest him such a man will presently labour to compasse the matter and bring it to agreement for feare of imprisonment So when the Writs of God are out against vs and his Iudgements like Sergeants and Baylifes dogge vs in euery corner what should we doe in this case but labour to compasse the matter betimes to bee wiser for our soules and immortalitie then they are for a little temporall punishment in this life and to make a good vse of Gods iudgements vpon others the omission whereof made the Spirit of God complaine thus Reuel 9. 20. And the remnant of the people which were not killed by these plagues repented not of the workes of their hands where the Lord complaineth of them that they had no regard to his iudgements So Amos 4. 6. And I also haue giuen you cleannesse of teeth in all your cities and want of bread in all your places yet haue yee not returned vnto mee saith the Lord. The like we haue Ier. 5. 3. Thou hast striken them but they haue not grieued thou hast consumed them but they haue refused to receiue correction c. So that by these places you see it is a speciall time for vs to call vpon God when his hand is vpon vs and wee see apparantly that our sinnes doe pull his iudgements neerer and neerer vs. Thirdly When God affoords vs any speciall meanes then hee lookes for speciall actions and affections in turning towards him as at the comming of Iohn Baptist Math. 3. 10. And now also the axe is layed vnto the roote of the tree before the axe of God was layed to the boughes and branches but now to the very roote at which time there is no remedie but that Euery tree which bringeth not forth good fruit must be hewen down and cast into the fire So it is said Act. 17. 30. And the times of this ignorance God winked at but now hee commandeth all men euery where to repent So that when God sends speciall meanes this is a speciall time of Repentance Ships that haue lyen long in the harbour yet as soone as the winde blowes by and by they set forward to their intended iourney as it is said Act. 27. 13. And when the south-winde blew softly supposing that they had obtained their purpose they loosed thence Euen so should we doe when we haue lyen long in the harbour of sinne done little good in Religion or to the Church
this is but a false Rule to examine by wee should rather doe as the Apostle commands Gal. 6. 4. Let euery man prooue his owne worke c. and then he shall haue reioycing in himselfe not in another A third false Rule is When a man will examine himselfe by the speech of people and the account that the world makes of him But wee may bee in much account with others accounted a good Christian and a good liuer and yet all this be but as a shadow before God and therefore the Apostle saith Rom. 14. 4. Euery man must stand or fall vnto his owne Master for God is able to make him stand And 2. Cor. 10. 18. hee shewes no commendation ought to be built vpon vnlesse it be of God For not hee who commendeth himselfe is approoued but whom the Lord commendeth Wheresore euen as it was said of Belteshazzar Dan. 3. Thou art weighed in the ballance and found light so if wee measure our selues by this Rule wee shall be found too light in Gods ballance The true rule is a righteous Rule therefore wee must examine our selues by the Law of God euery one who wold haue a true triall of himselfe and then as the Carpenter when he hath applyed his threed and line vnto the timber by and by hee sees where it was crooked So when a man hath thus applyed himselfe vnto the Law of God hee soone shall see wherein he hath beene sinfull and faultie So this Rule God giues vnto his people Deut. 30. 2. Obey his voice according vnto all that is commanded thee Now for the heads which wee must examine all our sinnes by they be 1. Inward 2. Outward And God is the Iudge of all that is wee must examine our selues of all our sinnes committed against God and against our Brethren There is a corruption in nature in the examining of our sinnes wee deale by our selues as a false Iudge doth by an offendor examine him so slightly that one may see he would willingly saue him or that he is affraid to finde him faulty euen so in the examining of our selues at the best wee looke but at our outward sinnes being loath to search into the inward secrets of our soules to finde out the poyson and corruption of our hearts for from the heart commeth all manner of wickednesses so that the true examination must be of all our sinnes so farre foorth as by any meanes wee can come to the knowledge of them both of sinnes against the first and second Table secret or open what kinde soeuer they be Trads-men you know especially in great Cities vse to keepe a booke of all their expences of their layings out and commings in and so are often casting vp their accounts to see whether they gaine or lose in matters of the world so we should take an account of all our actions and keepe a register of them euery night we should cast ouer our accounts to see how wee haue sinned and offended God and how often how wee haue repented if we finde things to be well wee should blesse God for it and if wee finde things to be amisse we should be humbled in our soules for it thus we must labour to view all our actions as wee see God did Gen. 1. when God had made an end of his first dayes worke and so of the rest it is said Hee beheld the same and loe all that he had made was very good So should we from day to day take a view of our workes speeches and the like to see whether they haue beene good or bad The second thing in the Practise of Repentance is Humiliation for when a man hath seene that he is a sinner and lyes in sinne this is not enough but then great care must be had also to be humbled for them that is bitterly to weepe and mourne for them euen to the shedding of many teares if it bee possible So Peter did Math. 26. 75. it is said And he went out and wept bitterly c. So Mary Magdalen Luk. 7. 38. it is said And shee stood behinde him weeping and began towash his feet with teares and then to wipe them with the haires of her head So Dauid Psal. 6. 6. confesses of himselfe All the night I make my bed swimme I water my couch with my teares So we see it is a plaine case when once we haue seene our sinnes the next thing to be done is to bee humbled for them as I haue said euen to the shedding of teares which in Gods sight are so pretious and acceptable that hee gathers and puts them vp in his bottle as Psal. 56. 8. Thou tellest my wandrings put thou my teares into thy bottle all other teares fall to the ground and are to little purpose but euery teare that a man sheds for sinne that hee hath offended God he gathers these vp But alas what shall I say I doubt me not one of a 1000. of vs let tears fall in this kinde and for this cause you goe mourning and want comfort because you seeke it not the right way in godly sorrow first to be humbled and then to reioyce It is a lamentable thing that many of you be twentie thirtie and forty yeares old and yet you haue neuer shed one teare for sinne O what a lamentable case is this that Christ may now come and say to you as hee did vnto those women Luk. 23. 28. O daughters of Hierusalem weepe not for mee but weepe for your selues c. It is a good thing to weepe for Christ in regard of the paines and troubles which hee suffered and did befall vnto him as our suretie but it is a greater grace to weepe for sinne and that thereby wee haue displeased so good a God Which I take it made St. Augustine say that Mary Magdalen brought two things to Christ her oyntment and her teares and yet her teares exceeded her oyntment in sweetnesse c. Now this sorrow for sinne doth require fiue qualifications First there must be Dolor Cordis or Contritionis the sorrow of the heart or Contrition as Act. 2. 37. it is said those three thousand who heard Peter were pricked in their hearts and Psal. 51. A contrite and a broken heart O God thou wilt not despise So that this sorrow must not be outward onely with the sadnesse of the face but it must be a sorrow of the heart as Psal. 63. the Prophet complaines my soule is vexed within mee c. It is called other-where the pouring out of the heart for this is most certaine when the soule in good earnest sets to wrastle for heauen then there is no time for vs to dissemble with God Secondly it must be Dolor secundum Deum Godly sorrow which is a sorrow for sinne because it displeaseth and hath offended God as wee may reade 2. Cor. 7. 11. For behold this selfe-same thing that you
sorrowed after a godly sort what carefulnesse it wrought in you c. Many a man is sorry for his sinne and peraduenture repents not for all this or if he doe repent it is not because it is sinne but because it will bring their shame losse or discredite with men or that Gods iudgements are ready to seize vpon him as Ahab when it was told him that the dogges should licke his bloud in that place where hee had stoned Naboth he wept and humbled himselfe and went softly but it was not because he had displeased God but in regard of the iudgement that should befall him So Iudas was sorry for his sinne not because of sinne but by reason it was so horrible a thing to betray his Master this was it which made so horrible and incureable a rent in his conscience others againe sorrow for sinne in an other kinde because they would be well accounted of by the best men and women they would seeme to be religious because this is a faire way to preferment and profite when yet none of all this is godly sorrow for this cries alwayes with holy Dauid and laments most sins against God Against thee against thee onely haue I sinned and done euill in thy sight that thou mayest be iust in thy iudgements c. Thirdly it must be Dolor particularis a man must be sorrowfull for his sinnes in particular whereby hee hath offended God It is not enough for a man to be sorrowfull generally because hee is a sinner but hee must draw himselfe to more particulars to an account in what manner and with what sinnes he hath displeased God Herâ— heri hodie hodie yesterday yesterday to day to day because as one sayes well Dolosus versatur in generalibus a deceiuer loues generalls therefore let vs know the duty consists in particulars and we must come so farre as it is possible vnto the account of euery day yea euery houres sinne and be so sorry for them Thus the people confessed 2. Sam. 12. 19. For wee haue added vnto all our sinnes this euill to aske for vs a King c. So Iudg. 10. 10. they say Wee haue sinned against thee both because wee haue forsaken our God and serued Baalim Now as concerning particular sorrow we must doe as Physitians doe with diseased bodies when they finde a generall distemperature in the body they labour by all the art they can to draw the humour to another place and then they break it and bring out all the corruption that way All which is done for the case of the patient Euen so we must doe when we haue a generall and confused sorrow for our sinnes labour as much as may be to draw them vnto particulars as to say in this and in this and at such and such a time in such an occasion and in such a place I haue sinned against my God The Fourth thing in godly sorrow is Dolor Reprehensivus a reprehensiue sorrow which is such a sorrow that though it begin but in a few particulars yet at length it drawes in all with it euen as a traine of gun-powder when one corne is set on fire it will not leaue vntill all be fired and in a blaze so true sorrow though it begin but with one or a few sinnes yet it drawes in all the rest ere long for which we haue not sorrowed So Dauid we see had no rest by reason of one sinne Psal. 51. but at last it was not long ere it came into many heads and set him aworke to complaine of more yea euen to looke backe to his originall corruption euen so wee must not thinke it enough to repent of one speciall or particular sinne and so cease but our sorrow must extend it selfe vnto all we must gather in with our particular sinnes which shewes the great defect which for the most part is in the Repentance commonly vsed in the world If they repent of one sinne they thinke it is enough and rest in that So Iudas did make a shew of Repentance for one offence and so many other doe yea and with teares who yet misse of repentance because they neuer descend to search and trie their selues in particulars for true sorrow so begins as it at length drawes in all The Fift property in this sorrow is that it be Dolor Proportionalis that is if our sinnes bee great our sorrow for sin must be so much the greater If sins bee few and little our sorrow may bee the lesse and sooner attaine peace of conscience Therefore this must needs be a great corruption and selfe-deceite in the ordinarie repentance of the world that what kinde of sinne so euer they commit there is but one measure of sorrow for it Wee may see of Manasses his sinne was great and his contrition was great it is said That Mannasseth was humbled greatly So Peter in denying his Master it was a great sinne and therefore his sorrow was proportionable it is said Then Peter went out and wept bitterly So Hezekâ—…h committed a great sinne in shewing his treasure and hee was brought very low for it So if we haue sinned greatly it is certaine our sorrow must bee proportionable as wee see by experience he who falleth into the midst of a riuer must labour and take more paines to get out then he who slippeth in but at the brinke of it euen so if wee fall into great sinnes it must and will cost vs more sorrow and teares then if we fall into lesser sinnes onely The Third maine thing I shewed in the practise of Repentance is Deprecation which is a sending vp of earnest and heartie petitions and requests vnto God for the pardon of sinnes when once he hath seene himselfe to bee a wretched and a grieuous sinner then to begge humbly at the Throne of grace for Iesus Christs sake to haue them all pardoned and done away In summe to haue good things giuen and all euills they deserue remoued this is Deprecation Holy Dauid was exceeding frequent in this duty in many Psalmes as Psal. 51. Blot out all my offences and wash mee from my sinnes So the Publican Luk. 18. O Lord bee mercifull to mee a sinner Thus in this case wee must not rest like Iudas vpon a bitter sowre and heauy remembrance of our sinne onely but become humble sutors to the Throne of Grace for mercie according to Dauids experience Psal. 32. 6. For this shall euery one that is godly make his prayer vnto thee in an acceptable time c. For what meanes he they should pray vnto God for for houses or lands or gold or siluer no for no other thing especially then the forgiuenesse of sinnes So in this case a man must behaue himselfe as a poore prisoner at the barre when the Iudge stands vp ready to giue sentence vpon him he falls down vpon his knees and lifts vp his hands lookes rufully
doe I. Wee see this also in Peter hee denyed his Master fearefully and very faintly but yet presently got him into the porch from the presse of the people and was indeed ashamed of what hee had done as a man who by mischance is all beastly and durty is loath to be seene by day so after sinne men are ashamed to appeare before God being confounded and striken in their very conscience So in Exodus in the storie of Aaron Exod. 32. 2. you may reade how faine would hee haue shifted oâ—â— that sinne what excuses did hee make how loath was hee to doe it Thirdly Cum formidine men sinne in this kinde fearfully with a secret feare they are affraid to sinne they tremble and feare at Gods displeasure whereas the world are euery way fearelesse bold and venturous and practise sinne as if they were neither affraid of Heauen or Hell or the losse of Gods fauour which though they haue heard of yet they sinne still But when the true Christian sinnes it is Cum formidine with feare as the foure Lepers entred the Campe of the Assyrians and rob'd their tents but with a kinde of feare and trembling 2. King 7. c. So it is with the people of God in their sinnes the heart is strucke and they are ashamed of what they doe being affraid to bring Gods â—udgements vpon them Therefore there is a great difference in the falls of the one and the other the one goes on in sin with boldnesse the other are affraid and tremble at Gods displeasure There is wee know a great difference betwixt him that falls and him that goes into a deepe dangerous water hee that falls into a water hee does it with feare hee is dismayed at the perill and danger hee is in but hee that goes in of himselfe hath a purpose to doe so he doth it aduisedly and is neuer affraid but boldly aduentureth on the danger so it is with the people of God they fall into their sinnes with feare out of the frailtie of the flesh against their owne mindes to the displeasure of their hearts but therest doe not so but sinne purposely and aduisedly Fourthly Though the godly fall yet they desire to recouer and to rise againe as Iob 14. 7. For there is hope of a tree if it bee cut downe that it will sproute againe and that the tender branch thereof will not cease Though the roote thereof waxe old in the earth and the stocke die in the ground Euen so it is with the people of God that howsoeuer the graces of God decay in them and that they waxe drie in them yet as long as there is life in the roote and that the roote once comes to bee watered and renewed by the grace of the Spirit they liue againe by Repentance comming vnto Reformation and newnesse of life as you saw in Dauid Peter Mary Magdalen Mannasses So Dauid Psal. 119. vlt. I haue gone astray like a lost sheepe seeke thy seruant for I haue not forgotten thy commandements Dauid was lost as it were but hee desired to come home againe A sheepe you know when it is gone astray and is out of the sheepfold from the fellowes is not at rest till it bee in the sheep-fould againe so the people of God when they fall by their sins and corruptions they are not at quiet or rest vntill they haue returned home to God and are in the sheepfold againe Obiect Now it may bee some man may be obiect If this be so that one may fall againe into the same sinnes after Repentance what comfort can any man haue in this estate Answ. I answer there are two comforts belonging thereunto First that though men may fall so after Repentance yet they neuer fall quite away so long as they hold them to the vse of good meanes attend to Prayer reading meditation and other religious exercises reading and hearing of the Word preached the administring of the Sacraments with watchfulnesse ouer our owne hearts liues and courses Dauid fell not when hee was constant in these courses but when hee began to bee loose and idle So likewise Iudah one of Iacobs sonnes committed a great sinne but when was it when hee was constant in good courses holding himselfe vnto good means noâ— but it was when hee grew loose and left the societie of his brethren and neglected good meanes but if wee hold our selues constantly to the meanes wee shall not fall into grosse sinnes The second comfort is That although it come to passe that wee doe fall yet our falles shall turne to our good as Saint Paul saith Rom. 8. 28. All things shall worke together for the best vnto them that loue God And Augustine to this purpose saith That it is good that the Lord let some men fall into sinne that they the better may see what they are by nature and bee yet more humbled for it As we see if a childe be busie about the fire or water the father will of purpose put the fire to his childs fingers not with intent to hurt him but to make him afraid so when God sees his children too busie with sinne he will bring them neere some punishment or iudgment to bring them vnto repentance and at last comfort them This much might seeme to haue beene enough of this case of repentance but because as in the goodly building of some faire house the master pillars haue more workemanship and labour then any other particulars as we read of the two maine pillars of Salomons Temple 2. Chron 3. 15. So because that Faith and Repentance bee the maine pillars in building the spiritual house of God in our consciences it is no maruell if they take vp more labour and time then all the rest Chrysostom saith wel That fone in digging do light vpon a mine of gold he will diggestil and neuer giue ouer till that veine doth faile so because wee are lighted vpon a veine the Doctrine of Repentance more precious than Gold and Faith that will stand by vs in our death when our gold will leaue vs doe not blame me if I digge still labour still as long as I may bring you aduantage Now hauing handled the first branch of this first case come we to the second branch thereof II. Whether a man that thus falls into the same sinne againe may bee renewed by repentance I answer two wayes Answ. First That a man may though with difficultie that is if a man fall often and apparantly into the same sinnes it is so much the more hard and difficult to bee cured and renewed as wee see in the bodie if a man fall into the Relapse of an Ague or any dangerous disease it may cost him his life and his health will very hardly bee recouered Euen so it is after a man hath fallen into the same sinne againe I doe not say hee may not recouer or bee
them as Psal. 32. 5. I acknowledge my sinnes vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sin And so the poore Publican that went into the Temple and knockt his brest hee confessed his sinnes vnto God and said God be mercifull vnto me a sinner I tell you saith Christ this man departed to his house iustified and so wee see it by experience in the holy Scripture That wee should confesse our sinnes vnto God onely It is the saying of a learned man That wee should confesse our sinnes vnto God who onely can best wipe away our sins for a man is many times ashamed to discouer his secrets to his best friends much more to a stranger Priest And so then against the Papists wee see that we are not to confesse all our sinne vnto any but vnto God onely As in the storie of Manasses wee see in his distresse it is written 1. Chron. 33. 12. And when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers So then if they be secret sinnes it is enough to confesse them vnto God onely Whereby you may see that the Papists opinion is false which inioynes a man vpon paine of damnation to confesse them vnto a Priest all the Scripture being contrarie vnto them if rightly vnderstood But yet In one case wee are bound to confesse them vnto men that is in case of distresse when wee are so burthened with them as that we cannot rise vp vnder so great a load nor can finde ease or comfort any other way In this case there is a necessitie and wee should and ought confesse them vnto men as Saint Iames hath it Acknowledge your sinnes to one another and pray for one another but yet wee must take heed vnto whom wee make our sinnes knowne It must be such a one as wee thinkeable to comfort vs in our distresses and resolue our doubts such a one as will conceale them and pray for vs in al occasions as if it were his owne case Obiect 1 Now the Papists goe further and bring two places of Scripture against this doctrine to maintaine their opinion The first is out of Math. 8. 4. where Christ saith to the Leper Ostende te Sacerdoti But go thy way shew thy selfe to the Priest so that euerie man though God heale him and clense him vpon his confession yet he is also bound to shew himselfe vnto the Priest Answ. To this I answer The Papists in this place do alledge Scripture against Christ Mat. 8. 4. to peruert the sense of the Scripture for the words say not Confitere te Go and confesse thy selfe to the Priest but Ostende te Shew thy selfe to the Priest Secondly Christs meaning is That he should therefore shew himselfe vnto the Priest to let him know that he was clensed and healed from his leprosie and was now free from the pollution thereof Christ sayes Ostende te quia sanatuses Shew thy selfe because thou art made whole they doe wrest the meaning thus Shewthy selfe because thou art polluted Thirdly Christ sent him to the Priest only in case of leprosie that is of knowne pollution but the Papists say That Christ sent him to the Priest for to confesse his sinnes whatsoeuer Fourthly Christ sent him vnto the Priest because of the precept of Moses Leuit. 14. 2. where God had enioyned it Christ sent him but they will haue him to performe an ordinarie dutie Object 2 The second place they do alledge is out of S. Iames 5. 16. Confesse your faults to one another and pray one for another Answ. 1 I answer That the place doth not bind vs to confesse vnto a Priest it as much bindes the Priest to confesse vnto vs because this dutie spoken of by Saint Iames is a reciprocall dutie Confesse your sinnes to one another Secondly This confession Saint Iames speakes of is onely in case of necessitie and distresse without examination and freely and that in such a sinne onely as cannot be healed by our selues Thirdly The healing that Saint Iames speakes of is by Prayer but the healing of the Priest is by substantiall Absolution and so the Popish confession cannot bee meant here in this place So that this Argument stands good against them that our secret sinnes against God are not of necessitie to bee confessed but vnto God onely But if they bee knowne sinnes against God then it is not enough to repent of them before God but wee are bound to repent of them before men also So wee see the Prophet Dauid after his fall hee did not onely repent of his sinne before God but also he made Psal. 51. a penitentiall Psalme as the Fathers haue it to bee a monument and Testimoniall to the whole Church So likewise St. Paul 1. Cor. 15. hee saith I am not worthy to bee called an Apostle because I did persecute the Church of God So as his sin was made manifest in persecuting the Church of God in like manner his repentance was made manifest and knowne vnto all So then this case is cleere that knowne and open sins are to be confessed not onely vnto God but also vnto men that as they haue knowledge of our sins so also they may haue of our repentance and that we are changed into newnesse of life and that for two reasons First because as men doe know of our sins so also may they of our repentance The second is that as we haue done hurt to our brethren by our bad example in sinning against God and drawing others by the same example to doe so also so farre we should by our outward example of outward confession and repentance draw men vnto God Which was the reason why Abimelech Gen. 20. 8. did tell his seruants that which God had in a dream reuealed vnto him that as many as knew of his sinne in taking away Abrahams wife might know of his repentance because as he had done hurt by his bad example of sinning so he might againe salue that sore by his repenting he might haue carried the matter closely and secretly that none might haue knowne it but wee see hee doth reueale it to the end it might be knowne The second sort of sinnes are against our brethren and they are of two sorts 1. There are some sinnes which one may commit against a man which doe not hurt him or indammage him as to thinke an euill thought against him these sinnes wee are to confesse vnto God onely because hee onely knowes them and is offended for them 2. Some sinnes againe there are that doe hurt them and they doe receiue damage by them of which there bee two sorts First some are such as we know not to be sins and such as we haue forgotten and cannot call to our mindes to remember them For which sinnes a generall
repentance or confession will serue the turne but we must take heed that we doe not wilfully or willingly forget them in such sinnes wherein a man either in body word or goods does hurt his neighbour hauing no ill intent towards him nor afterward knowing it in this case generalitie will serue But secondly some are such sins as we doe know of and such as in which we well vnderstand and remember that wee haue wronged our neighbour Now if they bee such sins as we doe not know of as I said before or be forgotten or we doe not know to be sinnes then men are not bound to confesse them for else who could be saued for a number of sins were committed against our brethren which we forget and a number of sinnes there are which we doe not know to be sins against them as 2. Sam. 21. 3 Dauid knew not how hee had offended the Gibeonites But if they be such sinnes as one doth know these wee are bound to confesse not onely vnto God but vnto the persons wronged also As Christs counsell is Luke 17. 3. Take heed to your selues if thy brother trespasse against thee rebuke him If he repent forgiue him Quest. 2 The second question is whether a man is bound vpon his repentance to make restitution of that which is taken away by vniustice Answ. To this I answer there are in this case two parties offended proportionable to which must be our practise of Repentance 1. God 2. Our neighbour And it being a rule in Iustice that the penalty must stretch as far as the fault therefore it will follow because both God and man is offended in this case that we should not only repent to God but also to men and make satisfaction for the hurt which we haue done to them For It is the Nature of Repentance to bring all things as neere as may be vnto their former estate againe Now wee know that by the sin of iniustice God is offended our neighbour is hurt wherefore by our Repentance we reconcile our selues to God and by our restitution vnto men wee make satisfaction for the hurt wee haue done them so that there must be restitution and satisfaction that wherin we haue indamaged our brother there may be addition vnto his owne For if our brother haue ought against vs God will not heare vs vntill we be reconciled to our brother by restitution and satisfaction as Christs counsell is Math. 7. 23. If thou bring thy gift to the Altar and there remember that thy brother hath ought against thee leaue there thine offering before the Altar goe thy way and first bee reconciled to thy brother and then come and offer thy offering Whereby we may see that God will not accept of any duty which we shall doe vntill wee bee reconciled to our brother Thus Exod. 22. 5. God commands that If a man doe hurt to a field or a vineyard hee shall recompence of the best of the field or of the best of the vineyard So NuÌ„ 5. 7. God sayes in such a case of trespasse And they shall confesse their sinne which they haue done and hee shall recompence his trespasse with the principall thereof and shall adde vnto it a fift part also and giue it vnto him against whom hee hath trespassed Obiect 1 Ob. 1. But what if a man bee not able Soll. Then doe what you can or may 2. Cor. 8. 12. Ob. 2. What if the parties be dead Soll. Then giue it to the next of kinne Numb 5. 8. Ob. 3. What if one know none of the kindred or can finde none Soll. Then giue it to the poore or by aduice of the Minister dispose thereof And thus wee see the sin of iniustice to bee a grieuous sin wherein a man is bound to restitution satisfaction and confession If a man haue spoken ill of his neighbour he must be sorry fo it and speake well of him again If seruants steale or purloyne any thing of their Masters they must make it good confesse their fault and restore it vnto them again if euer God bring them home to himselfe So if a man shall get away his neighbours goods by iniustice or by deceit or fraud or cousening of him God will not accept of such a man vntill hee haue made satisfaction the like may be said in forgerie oppression subornation false witnesses and the rest there must follow repentance and satisfaction or no forgiuenesse of sinnes See then what a great sinne this of Iniustice is and what a grieuous burden a man pulls vpon himselfe when he hath gathered together a great deale of ill gotten goods For when hee comes to die he is in hazard to be either a damned sinner or a starke begger And therefore it is a wofull case when Parents put and aduenture their children vpon any bad courses not caring how so they may inrich them There are a number of Vsurers which say they cannot liue otherwise and therefore they put their stocke to vse to raise some profite to themselues But let them know that these sins be sins of iniustice and therfore they must not onely repent for them but also they must make restitution and satisfaction If a man doe sin against God if hee confesse and repent God will forgiue him But if he doe sinne against men hee must not onely confesse to God but also vnto men and make satisfaction for the offence here also such are to bee reprooued who at their death make Wills committing their soules to God and their ill-gotten goods to their friends and children the high way to bring a curse vpon them let Parents beware of this error And so much for this third case LECT X. IIII. THE CASES OF Repentance The case of Teares IOEL 2. 12. 13. Therefore also now saith the Lord turne yee eâ—en to mee with all your heart and with fasting and with weeping and with mourning And râ—â—t your heart and not your garments c. HItherto wee haue spoken of Repentance with some cases thereof and some yet remaine to bee spoken of The last day wee handled the Case of Confession to men And now in the next place because the want of teares doth so perplexe many in this great work of Repentance The Lord as in this text and many other places of Scripture so exhorting vnto the same sutable vnto which is the Saints practise now and in all ages I haue therefore in the next place chosen to handle The Case of teares in Repentance that is whether euery man or woman who truely repents them of their sinnes must and doe necessarily shed teares for them The answer whereof by your patience I will lay downe in fiue conclusions The first Conclusion shall be this Conclusion 1 A man may weepe for sinne shed teares for it and yet not truely repent teares be not alwayes a true signe of true Repentance The reason whereof is because the very naturall man
wisheth well vnto himselfe desires his owne peace and hearts ease as much as may bee Therefore when hee apprehends the fearfull iudgements of God due vnto him for his sinne euen the hatefulnesse of vile actions which hee hath committed the very conscience and horror of these things will make him many times weepe so that a naturall man may shed teares for sinne and yet not repent him of it as wee see in Esau Gen. 27. 34. He wept for the losse of his Fathers blessing and his birth-right and yet so farre from repenting of his sinne that at that same instant after his Fathers death hee resolued to kill his brother So the Holy storie affirmes of Saul 1. Sam. 24. 17. that when Dauid had cut off the lap of his garment when hee might haue killed him and when he had made his innocencie knowne to him Saul hee lift vp his voyce and wept and made confession of his sinnes before God and yet for all this chap. 26. wee see hee persecuted him againe euen against his owne conscience so we see hee wept for his sinne and yet neuer repented Hee confessed hee had done ill and that Dauid was more righteous then hee So Mal. 2. 13. The people of Israel is said to haue couered the Altar of God with their teares with weeping and mourning and yet for all that liued in their sinnes without Repentance and said wherein shall wee returne So it is cleere that teares are not alwayes a true signe of true Repentance For the most part all the Religion of the world is this that if a man can bring himselfe so farre not onely to be touched for sinne but also to weepe for it to shed a few teares by and by they thinke themselues to bee safe yea though they liue loosely and prophanely after but this is to build vp their comfort vpon a safe ground because as wee haue heard a man may shed teares for sinne and yet not repent it so that teares bee not alwayes the true companions of true Repentance Obiect But here it may bee that some who are willing to repent and ready to indeauour this way may obiect and say How can a poore Christian take any comfort in his Teares If teares bee not alwayes a true signe of Repentance Answ. I answer for all this that there bee two wayes whereby a Christian may finde comfort in his teares 1. Hee must looke into the causes of them 2. Hee must looke into the Effect and fruit of them Hee must looke into the cause and fountaine from whence they flowe whether it bee for feare of damnation and of hell torments hee weepes or not for these may make a wicked man much to be astonished for the time and repent of his sinne as Act. 24. 26. so the children of Israel when the Lord told them that they should not enter into the land of Canaan repented of their sinnes and did weepe before the Lord but the cause was the iudgements and scourge of God vpon them being chafed by the Amorites Deut. 1 45. so that a man may weepe to no purpose for the iudgements and punishments that follow sinne but when a man can weepe for sinne because it is sinne which indeed would bring him vnto Repentance because hee hath offended so good a God displeased so gratious and so mercifull a Father done that which is prophane and vnseemly in his sight then wee may haue ioy and comfort in our teares So wee see in the example of the Prodigall sonne Luke 15 21. he more lamented that he had offended so good and louing a Father then for the losse of his money then for all the miserie which was vpon him and hardnesse hee had sustained yea I say all this did not so much grieue him as that hee had offended his good Father The like wee see by Dauid Psal. 51. 4. saith hee Against thee onely haue I sinned did hee sinne onely against God hee had also sinned against Vriah Barsheba against the people and against the peace of his owne soule Yet aboue all his greatest griefe was for offending his God a God that had dealt so bountifully with him in his aduancement and mercifully in his preseruation and so by the consideration of the cause wee may receiue comfort in our teares when wee consider from what motiues they proceed and principally moouing Causes Secondly a man that would haue comfort in his tears must looke vnto the Effect and fruit of them for if a man doe so weepe for his sinnes as that by and by hee be ready to fall into and commit the same sinnes againe and that as greedily and carelesly as hee did before then it is to bee feared that the watrie teares shed here is but a beginning of that euerlasting weeping and mourning in hell But if a man doe so weepe for sinne as that thereby hee is made more watchfull ouer sinne more to hate it carefull to resist it more willing to weaken the sudden power thereof in himselfe then a man may haue comfort in his teares as it is 2. Cor. 7. 10. 11. For godly sorrow worketh Repentance to saluation not to bee repented of c. For behold this that yee haue beene godly sorrowfull what care it hath wrought in you what cleering of your selues c. So then you see there are two sorts of teares First Teares of prophane men for they haue their Teares too but there is small comfort in them a man is neuer the better for such teares they are seldome put home to the conscience nor is the life reformed by them they leaue no steps of goodnesse nor prints of Grace behinde them Secondly the teares of the godly bee indeed sorrowfull teares but they are mightie and quickning like Aqua fortis which make strong and lasting impressions of vertue and of grace which leaue a seed and â—…it behinde to worke vpon their soules and conscience Thus much of the first Conclusion the second is this Conclusion 2. Euery one that commits sinne hath iust cause aboue all Conclusion 2 things to shed teares for the same This is proued first By Reason Secondly By Example for there are three things which will make a man to shed teares 1. For the losse of some great good 2. The feare of some great euill 3. The sence and feeling of some grieuous paine Now in all these cases a man hath cause to shed teares for sinne First In regard of the great losse that comes by sinne worldly men as wee know will weepe for the losse of children goods lands and such like but all the losses of the world are not comparable vnto the losse which comes by sin for it is neither of children goods or lands but by sinne we lose the fauour of God all our parts of that wee haue in Christ heauen and happinesse yea wee faile of Gods blessed presence for euer and so of all losses the greatest comes by sinne So that
wee haue more cause to mourne for it then for any worldly calamitie or miserie whatsoeuer looke in the storie of Micah Iudg. 18. 24. Yee haue taken away my Gods which I made and the Priest and yee are gone away and what haue I more and what is this that yee say vnto mee what ailest thou Here you see that when the souldiers had taken away Micahs Gods hee ranne after them crying and weeping and was angry that they should aske what ailest thou Euen so must wee if such as hee can so weepe for a false God much more haue wee cause to weepe and mourne when wee shall consider that our owne sins haue taken away our true God from vs yea all the ioy comfort and peace that we had in God and therefore aboue all things wee haue cause to shed teares and weepe for our sinnes Secondly a man hath cause to weepe and mourne and shed teares aboue all things for sinne In regard of the great and intolerable euill which comes by sinne Whereof the finall euill is Hell and damnation which is the greatest most insupportable and mischieuous euill of all other because all other euills are temporarie this eternall Wee see a man is sorry when he hath brought himselfe to lamenesse blindenesse and mutilation of any member and how much more then when hee hath brought this vpon himselfe and therewith the curse of God and euerlasting damnation paines endlesse and restlesse for euer O how much cause therefore hath a man to mourne and lament for his sinnes which bring not temporarie but as I said euerlasting punishments The fire that came vpon Sodom lasted but for a day The floud that came vpon the old world lasted but for a short time the great famine of Aegypt Gen. 41. 49. lasted but for seuen yeares and the captiuitie of Babylon lasted but 70. yeares but damnation in Hell shall be for euer and euer no time shall end it no meanes shall finish it no policie shall escape it Againe all the euills that doe befall vs here are particular euills either paine in the head teeth back or belly or stomache arme legge c. but the paines of Hell are vniuersall in euery part in all parts at once which must much multiply paine sorrow and destruction in vs. Againe all other paines and euills haue their mitigations and limitations If a man hath the goute hee hath also a soft bed to lye in if hee be feeble hee hath one to leade him if hee be lame hee hath somebody to moue him from place to place but if a man bee in Hell there is no mitigation no ease no helpe left not so much as a drop of cold water to coole the heate of the mouth but all horror griefe torment sorrow and vexation so that if euer a man may haue cause to shed teares and feare mischiefe that may happen he hath reason to doe so for feare of hell and those gastly terrors of damnation to come to last for euer Thirdly a man hath reason and cause to shed teares for sinne in regard of the paines accompanying the same which are deadly dangerous For if one should wound a man in the legge hee might recouer but pricke him if it were but with a pinne at the heart and the wound proues deadly So it is in wounding of the soule euery sinne proues deadly and as a stabbe to the heart for though woe doe not presently feele it though our deadnesse and numnesse make vs insensible and carelesse Yet in the day of Gods visitation when Gods wrath shall fall vpon vs and open our wounds which sinne hath made then shall wee roare and crie and indure torment enough thus if wee haue cause to weepe for any thing wee haue cause to weepe for our sinnes that strike so deepe to our consciences and soules Thus we haue againe to bewaile the hardnesse of our hearts that in bodily cures can away with the cutting of a limbe breaking of an arme or legge and yet cannot away with the searching and lancing of our consciences Thus as it is by Reason so the necessitie of mourning for sinne is proued by Example for there was none of the holy men of God but they haue wept for sinne and wee haue certainely as much and more cause to weepe then they had and yet how farre short doe wee come of this dutie shall I name Dauid Daniel Peter and other holy men of God how feruent was holy Luther in mourning and weeping for his sinnes had Dauid cause to weepe abundantly and water his couch with teares and haue not wee cause much more Had Peter cause to lament his fall bitterly and haue not wee more falls then hee had Had Daniel cause to bewaile his many trespasses and are not we guiltie of many more iniquities shall Mary Magdalen weepe and weepe for sinne in a manner a riuer of teares and haue wee no cause or necessitie to weepe for our many transgressions O if wee could search our sinfull and corrupt liues and see how we haue offended our God wee could not choose but weepe for our sinnes what not shed teares for sinne when wee see our Sauiour shed blood in the Garden for our sins and not for any of his hee being without sinne but we are hard-hearted and neuer thinke vpon our Redemption Nor shed a teare for that which wrought blood out of Christs body O wonderfull and lamentable what a pitious thing is this that wee cannot let fall a drop of water for sinne when hee poured out abundance of his blood for the same yea he did sweate it out for griefe and anguish a signe of small or no sorrow in vs when wee cannot wring out a few teares much lesse poure out water before the Lord as his people sometime did for their sinnes 1. Sam. 7. 6. Thus much of the second Conclusion The third is this Conclusion 3. There is neuer a man liuing that is able to shed teares for euery sinne hee doth commit Euery sinne it is certaine deserues teares yea and bitter teares too for euery sinne is committed against God a holy Father yea Holinesse it selfe and an infinite Maiestie now we know it is no small matter to offend God nor no great enforcement to shed teares for our sinnes and yet wee are hardly brought to weepe for one sinne of ten thousand It is so in the generall though it bee true that there be some of more feeling and tender consciences then others as it is said of St. Hierome that hee wept for sinne and was so tenderly affected as if hee had killed a man but ô that it were so with vs that wee could attaine to this tendernesse of heart The hinderances and impediments I take to bee two 1. Blindnesse in Iudgement 2. Hardnesse of heart For many are so blinde that they know not sinne to bee sinne in their iudgements As Mal. 1 when they were reproued of their sinnes yet they
say wherein haue wee sinned or if men know sinne to bee sinne yet they mistake they thinke great sinnes are but pettie ones and small ones they esteeme to bee nothing at all not worth the grieuing at because for the present they paine not as a man hauing a bleeding wound hee sees not passes it ouer vntill hee faints it proouing deadly if not stopt and cured Againe another cause is Hardnesse of heart which for all the Regenerate are in part sanctified we are subiect vnto therefore though some in Repentance bring forth teares yet a number for their liues cannot shed any one teare for sinne vntill God by an especiall worke conuert and turne the Heart vnto him by an especiall operation of his blessed Spirit and power of Grace The want of this tendernesse wee see made the Prophet in the name of the Church crie out Isa. 63. 17. O Lord why hast thou made vs to erre◠from thy wayes and hardened our hearts from thy feare Yet I must needs say there is great difference betwixt that hardnes of heart in the godly and in the wicked for that of the former is sensible full of paine griefe sorrow mourning yea there is a particular sorrow for that hardnesse felt besides that of other sinnes but that which is in the wicked is insensible they are neuer thorowly touched or affected with a feeling of their sinnes and so neuer weepe or sorrow for them The fourth Conclusion is Conclus 4. That a man may truly repent him of his sinnes though he cannot weepe or shed a teare for them Which I prooue thus They that can mourne for their sinnes and in compunction of soule make vse of the death and passion of Christ may truly repent but a man may mourne for his sinne and do thus and yet neuer shed a teare therefore a man may truly repent without shedding of teares for teares are not alwayes a signe of true repentance As we see Acts 2. 37. where it is sayd those Converts were pricked in their hearts not pricked in their eyes for a mans heart may be pricked and ouerwhelmed with griefe and yet not weepe or shed any teares So wee see the Publican Luke 18. Hee could not weepe but hee was humbled and cast downe in the sense and feeling of his sinnes Lord saith he be mercifull to me a sinner So in like manner we doe not read that the Theefe vpon the Crosse did weepe or shed any teares yet hee confessed his sinnes and was inwardly grieued for them So we see a man may truly repent who sheddeth no teares For as a Wine vessell without vent is readie to burst so the lesse weeping many times the greater is the sorrow and the heart so much the more ouerburthened Teares are as a vent which when they are not and the heart this way allayed and eased the inward griefe is so much the more excessiue and great The fifth Conclusion is Conclus 5. That there is hardly any man liuing that hath truly felt the worke of Grace in himselfe but at one time or other if God let him liue any time hath or shall in some measure shed teares for his sinnes Euer excepting those men whom their naturall hard and drie temper of their eyes disableth perpetually from all teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Conclusion I will first open and then in time confirme it yet assure your selues of this That euery one cannot weepe in their repentance and first Calling vntil it please God to infuse more grace and smite the heart Yet though at first they doe not wait a while and in continuance of time or when God sends some great affliction or judgement vpon them you shall see them come to teares and weepe for their sinnes As a man that is stricken with a sword the bloud doth not alwayes by and by follow So it is with the smitten conscience of a wounded sinner there is feare astonishment and amazement many times before weeping and yet afterwards teares may come abundantly as bloud after a wound But to my promise now which was first To open the Conclusion secondly To explaine it First then I say That hardly is there any man liuing but he hath or shall shed teares for sinne if God haue a purpose to saue him Therefore howsoeuer one may goe away at the first rejoycing like Lydia at her first conuersion and like the Eunuch in the Acts yet at one time or other they shall weepe and mourne for their sins though I would haue you remember that I do not exclude any from the hope of Heauen and state of true penitencie that shed no tears for sinne for so I haue shewed the case may be though seldome heard of Dauid sayes Psalme 37. 25. I haue beene young and now am old yet haue I not seene the righteous for saken nor their seed begging bread And yet poore Lazarus died a begger and was carried by the hands of the Angels into Abrahams bosome Now Dauids meaning is not that there was none of the righteous or of their seed that did begge their bread but that it was a rare thing that hee had not seene it in his dayes or in an Age So wee may say of this point It may bee a man may bee truely conuerted and yet neuer shedde a teare in his life but it is a rare case no ordinarie thing it is that which seldome falls out one of a thousand but that at one time or other they are so pressed with their sinnes Againe secondly I say that true teares are not to bee commanded by vs but are an effect of Gods grace wrought in man as Zach. 12. 10. And I will poure vpon the house of Dauid and vpon the Inhabitants of Ierusalem the Spirit of Grace and supplication and they shall weepe c. That is they shall mourne and lament as a man that mourneth for his owne sinnes nature may make a man mourne for the losse of his children friends goods wife and such like but it is onely the Spirit of God of Grace that can make a man shed teares for his sinnes so that a man may bee a naturall man an vnregenerate man an vnconuerted man and neuer shed a teare for his sinnes all his life long though hee bee a most wicked liuer But if the Spirit of Grace once worke vpon his heart hardly but at one time or other his heart will melt and lament that hee hath offended God Thirdly I say if God let him liue any time in this world for a man may bee taken away immediatly vpon his conuersion as the cheefe vpon the crosse and then as hee wants time for other Christian duties so for this also but if God let a man continue any time then one occasion or other will bring him backe to the beholding of his sinnes cause him to afflict his thoughts repent throughly and so worke teares out of him yea bitterly to bewaile his sinnes