sinner committeth high treason against the crowne and dignity of the God of heauen and is daily drawing neerer his execution a pardon is offered freely in the Gospell grace and mercy are offered but hee by impenitency thrusteth away the word of life scorneth the messengers iustifieth and defendeth his sinne here is a spirituall madnesse and frenzy What a folly is it whereas a man will doe nothing to make his finger ake he would not be hyred to hold his finger in the flame of a candle a moment for any money or gold hee will scarce tast a bitter potion for recouery of health yet this man maketh no bones of that which will bring endlesse torment in hell fire he sticketh not to drink vp a cup of poyson the nature of which is the further it goeth the more incurable it is hee nourisheth a serpent in his bosome which hath teeth and sting and poyson enough hee carryeth euery day a fagot to burne himselfe Oh now will not all this bring the sinner backe with Dauid to say Oh I haue done very foolishly The stung Israelites looked to the brasen serpent and liued they needed not be bidden but wee haue need to bee vrged to loâ—ke vpon Christ lifted vp vpon the pole of the Crosse and yet will not doe so little for our selues and cure What a folly is it for a man to fall and not offer to rise no man in his sense would lye still Oh then remember whence thou art fallen and doe thy first workes and repent 3 All sinne remaineth in full power and condemning force vpon the soule without Repentance Ioh. 9.41 Now you say you see your sinne remaineth in the guilt in the staine in the domination and reigne in the damnation of it Thou wast a swearer an adulterer a hater of God and an enemy to grace a persecutor of Christ and thou art so still if thou hast not repented Sinne hangeth like a burre on the impenitent person it parteth not in life nor in death but lyeth downe in the dust with him and riseth with him it goeth to iudgement with him and is sent to hell with him the wrath of God abideth on him because his sinne abideth with him 4 Of all sinnes impenitency is the greatest and nearest to iudgement Reuel 2.20 Iezabel had time to repent giuen her but repented not and therefore was cast into a bed of sorrow This was noted in Saul 1. Chron. 10 13. Saul dyed for his transgression but what was his transgression First hee disobeyed the commandement secondly hee sought to a Witch thirdly hee sought not to the Lord and therfore the Lord slue him True it is that euery sinne is damnable but no sinne actually condemneth but impenitency and therefore the greatest of sinnes is not to repent of sinne Let it not be said of thee as of Herod yet he added this aboue all that thou being so great a sinner hast not yet repented 3 Looke vpon thy selfe in respect of thy good duties 1 None can be good in thee till thou hast repented first the tree must be good and then the fruit first Abels person was accepted and then his sacrifice but to Caine and his sacrifice he had no respect 2 Nay in the best euen the best duties must bee begun and finâ—shed with Repentance without which the best seruice is vnprofitable and sinfully defectiue Nehemiah in building vp the wall in commanding the Sabbath to bee kept desireth to be remembred in goodnesse and pardoned Neh. 13.12 Repent and pray repent and be baptized repent and receiue the Sacraments else sinne will hinder 4 Looke on thy selfe in thy estate and condition both in respect of sinne and of change and Repentance 1 Looke vpon thy estate of corruption for time Past Present To come 1 What hath thy whole life past been before grace Col 1.21 Paul wisheth them to consider that in times past they were strangers and enemies hauing their mindes set on euill works and 1. Pet. 4.3 It is sufficient that we haue spent our time past in the lusts of the Gentiles in wantonnesse lusts gluttony drunkennesse So dost thou see thy sinnes for number and weight as the sands already and for the manner of committing them against such light and meanes so out of measure sinful and dost thou not say It is sufficient 2 What is thy whole present course without grace 1 To goe on in sin is wilfully to perish and murther our owne soules the case being worse with vs than that mans that fell among theeues we lye not halfe but wholly dead God sendeth his Sonne the good Samaritane to binde vp our wounds to temper a remedy of his owne heart bloud when no herbe or simple was left in heauen or earth for our cure Now we in stead of thankefull acceptance and application of this remedy by going on in sinne we tread vnder foote this pretious bloud nay we make our wounds larger and bigger euery day than other 2 Euery man is euery day nearer his end his death and iudgement we are going before Gods tribunall and to the barre of his iudgement and shall we be so mad as euen in the way to multiply our misdemeanours A malefactor going to the barre or to execution if he should cut a purse by the way would not euery one thinke hanging too good for him This is the case of euery impenitent person liuing in the practise of sinne euen in the way to his execution 3 What will bee thy case in time to come going on in sin 1 In the approach of death Sathan will asâ—ayle with all his strength that in the last combat he may breake the necke of thy soule and hee hauing the strength of a mans owne sinnes vnsubdued and vnmastered he easily attaineth his purpose then setteth hee euery small sinne before the eye in the magnitude of a huge mountaine and the curse due vnto it to the breaking of the heart of a sinner Now is the guilty conscience in a wofull case stricken through with terror and torment Now hee seeth that whereas hee thought to haue got out of sin at the furthest at his death how weake and sicke his Repentance is how strong vnconquerable and gyant-like his sinne is and all concludeth with sathan against him he seeth where the strong man hath long dwelt he is not easily cast out but as he hath liued so he is likely to dye for as the tree leaneth so commonly it falleth and as it falleth so it lyeth 2 If all this will not moue thee consider what followeth after death the time hasteneth wherein thou shalt bee naked before the Lord the Iudge of all in the sight of Angels Men and Diuels Before thee a terrible Iudge to condemne thee and with him the Saints shall iudge the world and giue witnesse against thy sin On the one hand Sathan who tempteth thee shall now accuse thee On the other the Angels ministring spirits shall be ready as a fagot to binde thee and cast thee into hell within thee an accusing conscience as a thousand witnesses against thee shall bring to minde all sinnes and circumstances long since forgotten Beneath thee hell ready to deuoure thee none shall be admitted to speake for thee and thy selfe shalt bee speechlesse and canst not speake for thy selfe so as sentence must needes passe against thee and thou deliuered to the Deuill whose will thou didst diligently execute here that hee may now haue his will and delight in thy endlesse torment Oh therefore vse meanes to preuent this ruful condition come out of thy sin betime hye thee apace out of Sodome lay aside thine owne folly now take Gods warning heare the raps of Christ now knocking at the doore of thy heart by the hammer of his Word Spirit Mercies Iudgements Now follow the Motion let not Sathan or sin beguile thee any longer to hold thee off from Repentance 2. See thy happy change and blessed estate by this grace of Repentance 1. Of all gifts a broken heart is the rarest and happiest the humble heart in stead of lodging foule sins and lusts becommeth a lodge for the highest God who pleaseth to dwel with a broken and contrite heart What an happy change of a stony heart into flesh 2. The very first act of Repentance bringeth pardon of sin Psal. 32. I said I will confesse thou forgauest 2. Sam. 12.13 Dauid no sooner said I haue sinned but Nathan said The Lord hath put away thy sin And the continuance of it bringeth and continueth a sweet sense and assurance of remission in the heart It is not with God as in mens Courts Confesse and iudgement runneth against but in Gods Confesse and the Law is satisfied In mens Courts Confession and Condemnation goe together in Gods Confession and Iustification Iudge thy selfe and preuent the iudgment of God 3. What an happy and welcome change were it of age into youth Nature cannot worke it grace can The old man is put off the new man put on Of old men wee become young and smug againe renewing our strength as the Eagle Psal. 103. And this change by grace forerunneth that great change by glorie and is the beginning of it When these base earthly bodies shall become spirituall bodies and this very peece of clay shall shine as the Sun when corruption shall put on incorruption and these ignorant sinfull soules shall put on a perfect image of Godâ— and the whole man become like the Angels themselues Whom these considerations cannot moue I suppose nothing can Thus I haue somewhat largely intreated out of this Text of the Practice of Repentance in the Rules Le ts Helpes Markes and Motiues I will conclude the Treatise with that of our Sauiour If ye heare these things blessed are yee if yee doe them and end as I began with the words of the Text If yee repent not yee shall all perish There is no greater miserie than to bee without miserie no greater sorrow than to bee without the sorrow of sound Repentance FINIS Note 1. Note 2. Reason Vse 1. Note 3. Vse Reason Secondly the Cautions Reason Deut. 5 Reas. 1. Conclus Conclus 3 Conclus 4 Reas. â— Reason 1 Rule 3. The fourth Let. Let 4. Conclus 1. Conclus 2. Reason Reason Vse
it flow not from Faith as the streame from the fountaine which in order of nature must be before 5. Before any thing can please God in a man the man himselfe the person must please him first Gen. 4. God accepted Abel and his sacrifice The new motion pleaseth God because it is from a new creature but first the person must be in Christ and then a new creature 2. Cor. 5.17 And first hee must be a beleeuer before he be in Christ God respecteth not opus externum but spiritum internum He looketh on no worke further than it is the worke of his spirit but the spirit is no where but in the sons of God Gal. 4.6 and no sons but by Faith in Christ Gal. 3.26 If therefore Repentance must be a worke and fruit of the spirit of God and that spirit bee in none but sons and none of them sons but by Faith in Christ therefore must Faith goe before Repentance yea before the Sonship it selfe 1. Both of them are wrought at one moment of time and in time are neither first nor last but in order of nature Faith as the cause is first and then Repentance 2. Faith is before compleat Repentance for some beginnings or preparations to Repentance goe in time before Faith namely legall fit◠and terrours of heart for sinne and these are sometimes called by the name of Repentance as a part by the name of the whole Math. 21.32 Yee were not moued with Repentance that ye might beleeue The ignorance of the meaning of the word Repentance in this place hath occasioned this idle scruple But the distinction of Legall and Euangelicall Repentance will fully satisfie it Legall which is a sorrow and terrour excited by the law and onely initiall and preparatory is before faith But Euangelicall which is sauing and compleat must haue faith before it for the former reasons Obiect But that which most troubleth is the setting of Repentance before faith as Mark. 1.15 Repent beleeue the Gospel Act. 20.21 Testifying to Iewes and Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. But they forget that the cause is set sometimes after the effect as 1. Tim. 1.5 Faith is set after a pure heart and yet it is Faith that purifieth the heart But it is as if he should haue said If you would get a pure heart get Faith so in these places Repent and that ye may doe so ye must first beleeue and so this transposition plainely ouerthroweth the conceit they build vpon it 3 The forme of Repentance is in turning or returning for by the sinne of our nature and practise wee haue turned our selues away from God cannot see his face and fauour towards vs. Now Repentance turneth vs backe againe the way that wee are gone from him And in this returne 1 The whole man must turn for the whole man is turned away and naturally and wholly euill Gen. 6. The imaginations of his heart are euill continually yea whole euill is in euery man euen the whole roote of sin and further than the restraint of speciall or common grace would produce all bitter and poysonfull fruits 2 He still turneth Repentance is a continued act of turning a Repentance neuer to bee repented of a turning neuer to turne againe to folly For 1 He hath euer something with him to turne from a flesh still resisting the spirit many temptations of Sathan many wicked fashions of the world 2 He can neuer get neere enough to God in this life nor euer turne so neare him as once he was and therefore hee must proceed on till he doe attaine Cap. 4. The tearmes of Repentance 1 Whence 2 Whither 4 THE tearmes from whence and whither a man must turne are first from all sinne secondly vnto God 1 The Scripture noteth Repentance to be a turning from wickednesse Act. 8.22 Repent if so be the wickednesse of thy heart may be forgiuen and from dead workes Heb. 6.2 It is called a ceasing to doe euill Isa. 1. The obiect of Repentance is all sinne not one or many but all sins The reasons are these 1 God calleth for repentance of all sinnes Colos. 3.8 Put away all these things 2 He hath shewed his readinesse to forgiue all sins except that against the holy Ghost but vpon this condition 3 We desire God to forgiue all iniquity and not leaue one vnforgiuen and therefore wee must leaue none vnforsaken 4 One sinne separateth from God as well as many one poyson killeth as well as many one hole sinketh the ship 5 Christ suffered for all sins as well as one he is the lambe of God that taketh away all the sinnes of the world if hee pay not the vttermost farthing wee neuer get out of prison 6 Mortification killeth all sinne and the vertue of Christs death in vs setteth vs against all sinne as well as any sinne and sanctification reduceth euery faculty to the first image one as well as another in which the whole man must be blamelesse for whatsoeuer is old must bee renewed 7 A day commeth when euery sinne shall be set in the open light if any one be vnrepented of that shall bee found with vs and laid vpon vs eternally Whence it must follow that euery true penitent 1 Setteth himselfe against great sinnes sinnes as red as scarlet of a deepe dye which euery one thinketh to repent of 2 Small sinnes defects and omissions common frailties secret euils Dauids cutting Sauls garment Iohn Hus his playing at Chesse for losse of his time and prouocation vnto anger 3 Sweet and friendly sins This streame of repentance is as the floud that drowned Noahs neere friends and seruants so it drowneth our nearest and most friendly sinnes And hereby thou hast a good note of sincerity Psal. 119.3 the vpright in the way doe no iniquity sincerity hateth all waies of falshood An hypocrite will strayne at comming into the common hall vpon the Preparation day but not at shedding the bloud of Christ. 2 Euer true Repentance carrieth a tender conscience which is as a tender eye that will water and finde the trouble of the least moate as a strait shooe cannot indure the least stone within it but will make him shrinke The second tearme to God for this we haue sundry 1 Commandements Ioel 2.12 Turne to the Lord Ier. 3.12 turn to me O disobedient Children Ier. 4.1 if thou returne then returne to me saith the Lord. 2 Examples Dauid Against thee against thee c. Ps. 51. The Prodigall will returne to his Father 3 Reasons first because wee haue sinned against him and turned not onely from him but against him Hos. 6.1 Sinne is a turning away from the chiefe good Repentance is a returning to the chiefe good 2 He will onely pardon sinne on this condition sinne is a running from God and into the hatred of God only Repentance is a returning into fauour and friendship with him 3 He is our first husband therefore let vs returne vnto him our first
in transgression and need Repentance as well as men 3 Women are heyres of the same grace of life and promises and are to be saued by the same way and meanes as men They shall be saued if they continue in Faith Loue Holinesse and Modesty 1. Tim. 1.10 In Christ neither male nor female c. 4 The examples of many gracious women are propounded in Scripture for imitation of all women The vertuous woman hath the law of grace set in her lips Many godly women followed Christ to heare his Sermons The poore woman that washed Christ his feete with teares and wiped them with her hayres a notable eye-marke to all women of Repentance Mary was commended by Christ for chusing the better party and the blessed Virgin Mary for laying the word in her heart 5 The Lord loueth Godlines Religion Repentance being his owne grace as well in women as in men and the times of sickenesse and death come on women as on men and then nothing but true grace can bestead them CAP. 7. Rules concerning sinnes to be repented of 2 THe second rule for directing our Repentance concerneth sinnes to bee repented of The generall rule is vnquestionable That all sins must bee repented of because 1. Because the Law of God condemneth all sins and the Gospell pardoneth all and Faith and Repentance onely obtaine that pardon We haue not learned that any sin is veniall in it selfe but none not veniall by Repentance 2. One sinne vnrepented of condemneth the sinner as certainly as a thousand as one stab at the heart killeth him as dead as a thousand 3. Although the least sinne committed be damnable that is deserueth damnation yet not the commission of the greatest sins bringeth damnation but the continuance in them The onely damning sin is Impenitencie in respect of the act though not in respect of the desert 4. The Scripture Eccles. 11.9 would haue vs know this That God will bring euery thing into Iudgement and Chapt. 12. Vers. 14. God will bring euery worke vnto Iudgement with euery secret thing done in the flesh whether it bee good or euill therefore euery sin must bee repented of For looke what sin thou iudgest not in thy self thou leauest to God to iudge If anie sin lye shut vp in the booke of thy conscience vnblotted by Repentance the day commeth in which that booke shall bee opened and it shall bee found Hence the Apostle Acts 17.31 inciteth the Athenians to repent because God had appointed a day to iudge the world From this generall followeth these conclusions 1. We must then repent of sins both knowne and vnknowne For knowne sins euery one will assent if they be priuate they must be priuately repented of if open they call for declaration of Repentance openly Knowne sins are not pardoned but vpon speciall Repentance But besides these are a number of secret vnknowne and hidden sins euen in the regenerate themselues Psa. 19. For who knoweth how oft he offendeth Let the best search his heart with lights and do it most diligently and vnpartially yet it is vngageable He can neuer get to the bottome to finde out all his sins Numbers are committed which hee knoweth not to bee sins Numbers are committed which in processe of time are forgotten A number of sins lye close to our best dueties and we discerne them not Now if they be sins they must be repented of Quest. How can vnknowne sins be repented of Answ. As knowne sins must be repented with particular Repentance so vnknowne by a generall Repentance which God in mercy accepteth for these or else no flesh could be saued The Patriarchs most of them liued in Poligamie which was euer a sin nor could they be saued without repentance of this sin and yet wee reade not that anie of them specially repented of it because of the corruption of the times they knew it not to be sin onely God in mercy accepted a generall Repentance for the same Yet they repented specially of knowne sins as Dauid of his murder and adulterie yet we read not that he specially repented of this By this wee see that had wee not knowne sins we haue an infinite number of vnknown euils whereof wee stand guiltie and whereof we must repent daily and pray with Dauid Lord forgiue giue mee my secret and vnknowne sins If all sins then wee must repent not only of great but the smallest sins for 1. No sin is so little as not to neede repentance for the least sin is an infinite offence against an infinite God an infinite Law meriting an infinite damnation 2. The smallest of sins negligences omissions ouer-sights hastinesse of speech passion must be repented of and resisted else they grow more common and more strong or at least as little theeues they open the doores and windowes to greater and stronger Hee can neuer ouercome the greater that doth not smaller 3. Here is more assurance and triall of sound grace than in that repentance of great sinnes for 1. True grace lesseneth no sin but aggrauateth it 2. Generall common and restraining grace may shunne and grieue for great and open sins as the Heathens themselues But it must bee sound grace that groweth to the hatred of smallest and most secret euils 3. Sound grace desires to cleare the booke of God and wipe out the score as well pence and farthings as pounds and talents 4. The nature of sin standeth not in the materiall part which often is in a little thing but in the forme or anomy which is the transgression of the Law and this may bee in an apple as well as a talent of gold Yea the most poysonfull sin of all was in an apple a small thing to show the sinne in smallest things not to be small If all sins must be repented of then sins of knowledge and presumption which are of two sorts 1. When wee attempt any thing aboue our owne strength not sensible of our owne weaknesse which is for the most part punished with fearefull fals as Peter Neuer any Disciple fell so dangerously as he for neuer any of them was so presumptuous as he 2. When wee dare attempt aâ—ie thing against the truth and iustice of God knowing his will but runne against it Sometimes 1. Dreaming that God is made all of mercy not so iust as the Law saith 2. Because hee holdeth his peace wee thinke him like our selues and conceiue he will neuer punish 3. Sometimes supposing wee can repent when we will 4. That howeuer hee deale with others yet hee will not grow into such displeasure with vs Hence wee grow secure in sinne These sins must bee repented of because they mightily preuaile Psal. 1 9. 1. Sins against conscience waste the conscience make great gashes destroy graces grieue the spirit setteth a mans owne best friend against him that is his owne conscience which becommeth a seruant a iudge a witnesse executioner 2. A marke of a wicked man is to make league with hell and
ashes 3 Consider thy forlorne and cursed condition till thou dost repent thou art without GOD he that sinneth hath neither seene God nor knoweth him Iohn 3.6 Thou lyest in a state wherein thou art not capable of Gods mercy for God will not be mencifull to that man Deut. 29.120 Nay he cannot vnlesse he can be vniust in bestowing grace vpon the contemners of grace Say not God is mercifull for his bounty would lead thee to Repentance but the heart that cannot repent treasureth vp wrath against the day Rom. 2. Yea thou lyest in a state in which the Angell of the Lords wrath is ready to meet thee as Balaam with death at euery corner Reuel 16.2 The Angell that powred out the Vâ—oâ—s of Gods wrath on the earth the reason is giuen because they repented not of their works and except ye repent ye must perish euerlastingly 2 In this Preparation remember with whom thou hast to deale Repentance is a drawing neere vnto God Iam. 4. Men draw neere vnto GOD many waies by outward profession by inward faith apprehension by prayer and inuocation but especially by Repentance and Conuersion therefore saith Iames Draw neere to God cleanse your hands ye sinners and wash your hearts ye wauering minded for sin estrangeth separateth withdraweth from God but Repentance is a returning to him and striking a new league In this approach to God it will notably set forward Repentance If 1 Thou set him before thee a God cloathed with Maiesty and honour with iustice and wrath against sin this striketh the soule with an awfull feare and dread of God to make it stoope before him See we how the idolatrous person will cast himselfe on his face before his idoll he will goe barefoot creepe along as a worme from one end of the Church to another to get a kisse of it and shall we approach the true God with so little reuerence when they shew so much to Idols It is the feare of God that diminisheth the power of sinne 2 If thou set him before thee in the riches of his mercy in prouiding so excellent a remedy against sinne as is the precious bloud of his deare Sonne when nothing in the world else would serue 1. Pet. 1.10 3 And now to set thy face towards God as Daniel did DaÌ„ 9.2 1 Implying a drawing of the minde from all other distractions occasions as now hauing onely to doe with God who in this duty requireth the whole heart and the powring out of the soule before him 2 To testifie that we are turned quite out of our selues in whom is no helpe and depend onely vpon him for all supplies and mercy 3 In this preparation consider the necessity benefit and vse of Repentance 1 That nothing else can free vs from the snare of the death in which we are captiues 2. Tim. 2.9 2 Nothing else reconcileth vs vnto God and restoreth vs to his fauour 3 Nothing else correcteth the corruption of nature and returneth into innocency 4 Nothing else reneweth our life and course and maketh vs capable of holinesse or happinesse All this preparation is requisite not onely because of Gods command but rash and temerarious vndertaking of religious duties is a taking of Gods name in vaine and fruitlesse 2 If Daniel be not fit till hee be prepared much lesse we who haue so many distractions so much earth so dull spirits 3 There is no comfort in doing the duty but in the well and acceptable doing of it and neuer is it well performed but when we are well prepared CAP. 9. Concerning the wise proceeding in Repentance 2 THe wise proceeding in Repentance standeth in these things 1 To begin the worke within with cleansing the heart Ezek. 18.31 Cast away your transgressions and make you a new heart a new spirit For 1 The heart is the fountaine of actions as that is so are they Out of the abundance of the heart the mouth speaketh the hand acteth If the heart bee a fusty vessell the Lord will powre none of his gracious liquor into it As that is so is the whole man If the roote be naught so are the branches so are the fruits 2 This is the most compendious way Wash the inside first saith Christ all shall be cleane A vaine and lost labour it is to offer to stoppe the current of a streame if you goe not to the fountaine a vaine thing in a Gardener to cut off the toppes of weedes and leaue the root which fasteneth it selfe so much the deeper And therefore the Prophet Dauid praying for the grace of Repentance Psal. 51. Wash me purge me hee telleth the Lord where he would haue him begin Create in me a new heart and renew a right spirit 2 Comming outwardly begin with those master sins that are most rooted and haue most foyled vs for as in an army if the Generals and Captaines bee cut off the common souldiers are easily routed so if our chiefest sins which haue been Commanders and borne most sway and rule in vs be mortified and killed the lesser sins will bee more easily subdued and chased 1. Sam. 17.51 When the Philistimâ— saw their Champion Goliah was dead they fled Blast and plucke vp the roote the branches and succours withers of themselues Cut off the right hand right eye Herod had bin in a faire way of Repentance if he could haue begun with Herodias 2. It is obseruable in the Scripture of most true penitents that they begun with the strongest sins Dauid beginneth with his Bathsabeh and testifieth a notable Repentance Psal. 51. Saul once mastering his fury and rage in persecuting hee shall quickly become a zealous Preacher If we could see some men lay aside their malice and hatred of good men which is a strong snare of the deuill wee would hope to see them forward and louing and ioyne themselues with such as walke in the waies of God Zacheus once mastering his pilling and polling and couetous catching after the world becometh a notable example of a true penitent So could we see a worldling an vsurer an oppressour once giue vp his couetousnesse wee should expect any good thing from them Wee should hope to see them diligent in Gods house which now in the weeke day they thinke a losse of time Wee should see them restoring as fast as they fetched in we should see them as liberall to Gods worship and good vses as they haue beene basely griple Wee should see them as mercifull and charitable as they haue beene cruell and vnmercifull We should see with Couetousnesse the roote of all euill all the boughes and branches fall Till this bee done neuer say thou hast repented of any sin for he neuer repented of any sin whose master-sin is alone is spared and vnrepented 3. In wise proceeding when thou hast begun with any sin go through stitch with it not only to the shaking of the root but to the vnrooting and casting it out of the ground for 1. In all
grace I see murtherers of the Sonne of God who shed his bloud drinke his bloud by faith and vpon their Faith and Repentance were conuerted and saued Acts 2. Can there be greater sin than to blaspheme and persecute the Church of God yet Paul obtained mercy for this that hee might be an example to others to come that should beleeue vnto euerlasting life 1. Tim. 1.16 Could there be a greater sinne than Peters after so many warnings and vowes to deny and forsweare his Master and curse himselfe and this againe and againe and yet our Lord mercifully looked backe vpon him and gaue him both Repentance and mercy 4 I haue learned not to cast both mine eyes vpon my sinne but reserue one to behold the remedy Doe I see as Dauid Psal. 51. a multitude of sinnes yet with the other I behold a multude of mercies I see sinne abounding in mee but grace abounding more I see a sea of rebellions ready to drowne me but withall a bottomlesse sea of compassions to drowne all them Micah 7.19 I behold mourning a number of wounds and soares on my soule but withall a balme to cure all my wounds I haue a million of debts and not a farthing to pay but I haue a good surbey a good Samaritane vndertaking to pay all a mercifull Creditor saying to me Haue not forgiuen thee all I haue deserued a million of deaths by my bloudy sinnes but I see an infinite vertue and merit in the bloud of Christ that cleanseth all sinnes this was shed not onely for small sinnes and is neuer dry I heare many menaces and threats for many sins but I reade of as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselues I see the nature and measure of my sins vtterly separating me from God but I see that the Lord measureth not the sinnes of his according to their nature and measure but according to the affection of the sinner and therefore the foulest sinnes being heartily bewailed carefully resisted by godly sorrow cast out that sinner shall get his suite of pardon at the throne of grace I see euery sin deseruing damnation but I see also that no sin shall condemne but the lying and continuing in it and therefore I must repent I see the miserie and loathsomenesse of my disease but because I see the Physitian is not so much offended with the loathsomnesse of the disease as the contempt of his physicke in the Patient I will not reiect the physicke because I expect cure CAP. 17. Le ts from Sathan by temptations to despaire of our selues and of our owne estate 2. IF Sathan cannot preuaile to make vs despaire in regard of Gods mercy he will assay to bring vs to despair of our selues and our owne estates that although the Lord haue mercy in the full sea and ocean of it yet thou art vnworthy of the least drop of it Mercy is for vessels of mercie but thou art a vessel of wrath a grieuous sinner and euery day addeth to thy sinne and Gods iustice treasureth wrath as fast against the soule It is in vaine for thee to repent God will be found of his owne children not of such as thou art Ans. He that would deceiue will hide himselfe in generalls So Sathan here layeth load vpon the fearfull soule to hold it from Repentance But resolue this Temptation into the particular branches and see the strength and consequence of it Here are wrapped vp foure seuerall reasons to driue the sinner from repentance 1. because he is vnworthy of mercy 2. because hee hath incurred the iustice of God 3. hee is a grieuous sinner and is no child of God 4. hee daily addeth to his sin and prouocation which Gods childe doth not 1. I am vnworthy of mercie or loue and therefore must not seeke it Ans. 1. God neuer loued any man for his own worthinesse or any thing in any man causing his loue and all the worthiness in the most and best worthy is but an effect of Gods loue but no cause at all For what worthinesse was in vs before wee were that moued him to elect vs to saluation what worthinesse in vs being yet sinners and enemies that he should with so deare a price redeeme vs nay Rom. 5.8 herein God set out his loue in that while we were enemies hee reconciled vs by the death of his Sonne Say as the Centurion Luke 7.6 2 The best and dearest vnto God durst neuer appeare in their owne worthinesse Paul himselfe regenerate would not be found hauing his owne righteousnesse but that which was by faith in Christ Phil. 3. Iacob must come to his father for a blessing in the garment of his elder brother Wee must cast off our owne ragges before we can put on the wedding garment Neuer any of the Saints were capable of mercie but by an holy despaire of themselues and of their owne worthinesse and therefore did seeke and finde a worthinesse elsewhere because they could finde none in themselues Let whosoeuer will with Papists ascribe any thing to their owne merits they detract so much from Christ and his free grace they cast themselues off from Christ and are fallen from grace 3 The tenure of our saluation is not by a Couenant of Workes but by a Couenant of Grace which is a most full a most free and euery way grace founded not in our worthinesse but in the grace and good pleasure of God And this is sutable to God whose honour is to bee first in goodnesse Hee loued vs first 1 Iohn 4.19 4 By this reason no flesh should be saued all being alike dead in sin not sicke only all the children of wrath by nature and I am as worthy as any child of wrath can be and if any as vnworthy as my selfe come to saluation why not I by the same way of repenting and bewayling my owne vnworthinesse and slying out of my self to Christ who alone is worthy 5 Why should I despaire now seeing God hath made me worthy in Christ and hath loued me while I was an enemie and hath out of his loue called me in some measure purged me from corruption and not onely quickned me with his spirit but endued mee with some measure of grace but that he will continue his loue and worke in me to the end Iohn 13.1 2 Because God is a iust and a seuere reuenger of sin therefore I must not repent and seeke mercie Ans. But the conclusion and argument of Scripture is cleane contrary Is God iust and a righteous iudge we must therfore iudge our selues if wee would not bee iudged of the Lord 1. Cor. 11. Hath hee appointed a day to iudge the world by the man Christ therfore let all men bee admonished euery where to repent Acts 17.31 Will God bring euery secret into iudgement therefore let vs feare God and keepe his commandements There is no straighter tye to Repentance and Obedience than consideration of
and yet this is by Faith 2. He will indite and accuse himselfe hee will cast the first stone at himselfe hee will as a Iudge on the bench sift out and narrowly examine his sins in the most odious circumstances of them This is the searching and fanning of our selues and finding out what wee haue done Zeph. 2.1 Search your selues Search oh Nation not worthy to be beloued But who must do it Verse 3. Seek the Lord in this manner all the meeke of the earth which haue wrought his iudgement Euen such as haue repented must thus search and fan themselues the Church Lam. 3.40 Let vs try our waies that is lay our liues to GODS law sift the secret corners of our hearts as the Marriners in the tempest would find out by lot for whose sake the storme was The Church conuerted hath not done with the Law but maketh vse of it for further conuiction and humiliation Now where is the man that doth thus narrowly and vnpartially sift himselfe as the Kings Attourney sifteth out and aggrauateth euery circumstance of the crime and fact of the Traytor at the Bar to make it as odious and hatefull as may bee Wee may complaine as Ieremie No man smiteth vpon his thigh no man saith What haue I done Many a man like a desperate Bankrupt is affraid to looke on his reckonings and goeth on till he be clapt vp in prison 3. Hee will confesse against himselfe and plead guilty This is the Couenant He that confesseth and forsaketh his sin shall finde mercy Pro. 28.13 The hardned heart Ier. 2.35 saith Because I am guiltlesse surely his wrath shall turne from me but the answer is Behold I will enter into iudgement with thee because thou sayest I haue not sinned This is a speciall end why God maketh his own sicke in smiting them yea maketh their flesh to faile and their bones to clatter in the skin and draw them neare to the graue and their life to the Buryers and then looketh on a man and if he say I haue sinned and peruerted right and it did not profit mee then will he deliuer his soule from the pit and his life shall see the light Iob 32.27 Nay not only a Rebell yet vnconuerted shal be brought to this but Dauid himselfe by his broken bones and drying vp his moisture shall roare all day long vnder the heauy hand of God so long as hee will keepe close his sin He must resolue â—o confesse and the Lord will râ—mit the iniquitie of his sin 2. Sam. 12.13 Now this confession is of speciall sins it summeth not vp all in a word nor is in the mouth only but in the heart nor without faith apprehending mercy nor without affection but proceedeth out of hatred of sin not without purpose of change and reformation 4. He will read the sentence of death and condemnation against himselfe and abhor himselfe in dust and ashes as Iob 42. He is now a dead man in Law condemned by the sentence of the Law as a dead man the world hath cast him off hee is no longer of the world 5. Hee pleadeth now for pardon and seeketh for mercy as a condemned person would sue for life euen as Benhadads seruants came with ropes about their necks and most submissiuely sued for their liues 2. He reneweth himselfe daily and is changed into another man 1. His person is changed of a childe of hell and darknes he is become a son of God a son of the light of a sty and habitation of foule lusts and spirits he is become the habitation of the liuing God 2. Cor. 6.16 2. His powers and parts are changed For 1. Hee is renewed in the spirit of his minde that now in the inner man he serueth the Law of God holdeth strife against the Law of the members Time was when hee regarded wickednesse in his heart his wil was set vpon euil works but now he knoweth if hee should do so God would not hear him Psal. 66.18 In all the faculties of his soule there is an embracing of righteousnesse 2. His outward members are now weapons of righteousnesse ready seruants for grace As his heart and will are bended towards God so his tongue and hand are quicke instruments to expresse the grace that is within 3. His motions and actions are happily changed He reuerseth all that hitherto hee hath done he condemneth for nought all that is done before grace he pulleth downe all old ruines and setteth vp a new frame vpon a new foundation and leaueth not a stone vpon a stone that was before And indeed there can be no lesse in true Repentance than a departure from euill and an accesse vnto good Saul conuerted will build vp as fast as euer hee plucked downe and preach as zealously as euer he persecuted 4. A great and remarkeable change is in his whole estate and condition The change of all other in nature most sensible is the change from life to death the same is here from the life of sin to the death of sin And is not this sensible 2. What an happy and miraculous change is that from death to life as in the raysing of Lazarus and of our bodies at the last Such is this happy change of the first Resurrection My sonne was dead saith the Father of the Prodigall but is aliue Ephes. 2. Yee that were dead in sins hath he quickned Blessed and happy are they that haue part in the first Resurrection Reuel 20.5 that is of soules not of bodies vnto grace not vnto glorie 3. What a remarkeable and blessed change is that after the resurrection to ascend into heauen and fit with Iesus Christ But such a change is here for the Beleeuer is not onely risen with Christ but ascended already and sitteth now in heauenly places with him We goe vp now after the Lord in cogitation and conuersation and by faith and hope actually sit in our head in heauenly places for looke what is the happy state of the head is also the condition of the members and faith maketh things absent to be present Oh then neuer be at rest till thou findest this happy change in thee which is as euident as the shine of the sunne to all eyes being awakened so full of miracles making the blind to see the dumbe to speake the deafe to heare yea the dead to rise to ascend and sit with Christ. 3 He strengtheneth himselfe against the assaults of sinnes and lusts for time to come 1. Ioh. 5.18 He that is born of God keepeth himselfe 1. Ioh. 3.3 He that hath this hope c. 1 With watchfulnesse against sinne and here first he casteth a most vigilant eye vpon those sins to which he hath beene most inclinable and which haue bred him most smart And 2 Knowing that nemo diu tutus periculo proximus he watcheth against occasions meanes and first motions to sin to auoid them Sure he is that an assaulted City cannot long hold out but by most carefull
Gospell maketh thee capable of mercy and pardon 2 Why is Repentance Preached to naturall men but that of old men they should be come new of Wolues they should become Sheepe of Christs fold of Ethiopians and strangers they shoud become of the houshold and family of God Such were they to whom Peter Preached Act. 2. when so many thousands were conuerted and in all ages we haue commission to instruct the contrary minded with meekenesse waiting when God will giue them Repentance 2. Tim. 2.15 3 Ciuill men haue most need be called to Repentance because they thinke of all other they least need repentance and seem to themselues not to be so farre from the Kingdome of God as indeed they be For hauing no sense of their misery they rest in pure naturals ciuill honesty externall vertues as in a good estate And indeed this conceit of their goodnesse leaueth them in a damnable condition that what our Lord saith of a rich man I may say of a ciuill man it is hard for him to come to heauen and often extreame flagitious sinners are sooner coÌ„uerted Publicans and Harlots that cannot haue that conceit of themselues goe often into heauen before them Let all such well consider what is all ciuill vpright honest carriage before God without Faith and Repentance Surely nothing but a shining sinne and beautifull abhomination And therefore the Apostle Paul though before his conuerâ—sion hee was beyond all ciuill men in respect of gifts vertues and righteousnesse of the Law yet he must vndoe all this and cast out all as dung in comparison of grace and begin all againe What better was the Pharisee for thanking God he was not as other vniust extortioner nor as the despised Publican when hee could not thanke God that hee was a Penitent or beleeuer What better art thou to say I thanke God I come to Church heare the Word receiue the Sacraments pay men their due giue almes to the poore when with a forme of Ciuility or Religion thou onely couerest thy corruption from thine owne eyes as a man in the darke but art an enemy to the power of godlinesse to the powerfull Preaching of the Word to godly Preachers a resister of Faith Repentance Mortification and holinesse in thy selfe and others without which thou shalt neuer see God Thanke God as much as thou wilt thou shalt neuer get thanke from God for all this 2 If all men then godly and regenerate men who haue already repented they must hold on their repentance For 1 Euen the best men after grace receiued haue sinne dwelling in them Rom. 7.14 The law is spirituall but I am carnall sold vnder sinne Paul was then long conuerted euen then did that he hated and hated what he did verse 15. And no man in earth so iust that sinneth not Eccl. 7.22 witnesse Noah Lot Abraham Dauid Petâ—r the Virgin Mary 〈…〉 they are out-straying Psal. 119.10 2 God will haue the best men trayned in Repentance by the daily sight of their sinnes in many burdens temptations corruptions sicknesses casualties and death it selfe for euen they by many afflictions must enter into heauen All fruits of sinne must be goades to Repentance 3 The best must daily repent because euen the best duties performed by the strength of grace are in themselues sinfull and defectiue the righteousnesse of the Christian is as a filthy clout How much cause haue they daily to bewaile their sinnes that must repent for their best duties 4 Our Lord hath taught his Disciples and the most regenerate to pray daily for forgiuenes of sinne which is an act of Repentance Neuer can a man bee free from Repentance till he be free from sinne whic◠〈◊〉 use the best can neuer 〈…〉 he must neuer lay 〈…〉 Repentance When thou hast attained a perfect image of God then farewell Repentance but that image which was lost in a moment cannot be repayred throughout the whole life for the repayring of which they must still retaine and renue Repentance 3 If all men then young men must repent Eccles. 12.1 Remember thy Creator in the daies of thy youth For 1 How is it for vs to take the corruption of nature in hand betimes for sinne fasteneth by continuance a sore the longer vncured the more incurable it is so in this corruption which is morbus naturae and habits grow into another nature which will not be repelled easily 2 The Grace of Repentance is a gift of God not in our owne power and must be taken while it is offered If God offer it now to thee a young man or maid refuse not this gracious offer but euen this day heare his voice and as young Samuel say Speake Lord thy seruant heareth 3 What a commendation and aduantage is it for youth to bee early graced and truely conuerted euen in the morning of their life Many sinnes are preuented in such a one whereby also much sorrow and accusation is cut off which doth often perplexe good men as Dauid prayeth often against the sinnes of his youth Besides such a one hath many opportunities of well doing and aboundeth in good duties to their abundant comfort both here and in their reckoning 4 Young persons may dye they haue no lease of their liues youth is as fickle as age time and tide stayeth not perhaps the Gospell will not stay with thee perhaps thou art not to stay in the world Know thy day and time of visitation 4 If all men then old men must hasten their Repentance while yet their glasse runneth 1 If young men must not deferre their Repentance because they may dye old men must much more because they must dye 2 Thou art an old man whose time in the likely course of nature cannot be long hast thou deferred thy repentance till the 11. or 12. houre and yet is it too soone to repent Was not Iesabel in state fearefull enough before God by her fornication and filthinesse but that God gaue her space to repent and the repented not This is the very height of sinne and heapeth vp a terrible damnation Is it not damnation enough to be a sinner before God but an old sinner an old drunkard swearer fornicator lyer cousner an old foxe and an old barking dogge against all goodnesse 3 Consider how the lees and dregs of profanenesse be most sowre and stinking in old men what a filthy sent leaueth an old sinner when he is gone he was an old gracelesse man enemy of God to death only his sinne was strong and youthfull in him to the last 5 If all then women must repent too if they will not perish 1 Gods Schoole is as well open for women as for men and the Scriptures and the Ministery belong as well to women as to men and these are commanded to learne the doctrine of Faith and Repentance as men and to professe the feare of God 1 Tim. 2.15 2 Women were made to the image of GOD as well as men Gen. 1.27 and were first
death and goe on in sinne and though the sword passe through the land to cry Peace Peace 3. Great is the difference betweene the sins of godly and wicked One sinneth of weaknesse the other of wickednesse one is drawne to sin violently the other runneth willingly the one sinneth against his purpose the other purposeth sin the one slippeth into sin the other lyeth downe and walloweth in it the one slumbers the other is in a dead sleep 4. We must hasten out of presumptuous sins because the sin against the holy Ghost is of this kind of sins though not euery sin of presumption and against knowledge and conscience but such a presumption as renounceth the whole Gospell and that of set purpose and malice against the maiesty of God and of Christ Heb. 10.29 If all sins then sins of aggrauating or scandalous circumstances as 1. Old and customable sins which are growne strong and habituall and neede a long and earnest Repentance to cut and breake them off and here especially our oldest and strongest sin of all the mother and nurse of all the rest our originall corruption had need bee bewailed being as a great wheele in a clocke that setteth all wheeles a mouing while it seemeth to moue slowest Yet not one of a hundreth taketh this of all other in hand as not seeing the danger of it But neuer did any truely repent that begun not here and first conquered this master esteeming it the most foulâ— and hatefull of all as Dauid Psal 51. and Paul cryeth out of it as most secret deceitfull powerfull euill Rom. 7. 2. Sweete pleasing and profitable sins the more pleasure thou hast taken in sin the more shall thy sorrow bee sooner or later and shalt know one day but the sooner the better that thy sweetest sin is a poison or rats-bane sweet in going down but forget the danger and please thy palate a while it shall work in thy bowels and bring death sure enough If sin bee not as a dagger at the heart before it shall after the commission The profit of sinne is like Achans wedge it cost his life Vnhappy is that profit of the world gotten by the losse of the soule 3. Sins of the godly after conuersion are greater than common mens 1. They are committed against more grace more means more knowledge 2. It is more noted being in a greater light Dauid caused the enemies to blaspheme and the godly bee ashamed because of sin 3. There is great profession of loue to God and this cannot but worke great sorrow for offending him Luke 7. The woman that had much forgiuen her loued much and so in Peter he sorrowed bitterly as his loue was great 4. The Lord taketh sinne more hainously at their hands than any others as a father abuse and dishonour from his son Christ complaineth it was thou my friend and familiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Sins against meanâ— against warning admonition vowes promises correction much prouoke the Lord to wrath So Christ aggrauateth Iudas his sin he hath the greater sin Iohn 19. he not only knew my doctrine saw my miracles but was warned Peter after warning on Christs part and protestations on his owne so fowly denying Oh how the sin pricketh him and giueth him no rest till hee had met the Lord by Repentance Most sins of men in these daies of light are not for want of knowledge but against knowledge admonition and conscience the sins of men are taught among whom the Gospell is still preached and men follow with daily instructions All of them are against the vow and promise of Baptisme many of them against speciall motions of spirit against speciall promises and vowes to God either in time of affliction or terrour of conscience or bodily sicknesse or comming to saluation when men haue resolued and promised a change of life All these are fearefull sins and haue a loud voice to call either thee to repent or God to reuenge 5 Sinnes of open profanenesse As 1 Against holy times swearing whoring drinking gaming on the Sabbaoth day a time holy wherein ordinary lawfull actions are prohibited as Iourneyes Markets bying selling and euery piece of ordinary calling 2 Against holy places profane thoughtâ— speeches actions in the Church and house of God The holier the place the fouler the sinne 3 Against holy exercises disgracing reproching scorning the exercises of Religion Preaching Hearing Prayer Singing in the family and other godly duties 4 Against godly persons and such as excell in vertue reuiling godly men vnder titles of Puritans Hypocrites factious and troublers of the state Little know men the height of profanenesse they are growne to in these sins nor what nor whom they blaspheme nor what a fierce plague of GOD hangeth ouer them which nothing but timely Repentance can turne away Let such therefore try their Repentance if the wickednesse and profanenesse of their hearts may be forgiuen them CAP. 8. Concerning the manner of entrance into Repentance THe third rule for the direction of our Repentance concerneth the manner of it and this both of 1 Entrance 2 Proceeding 1. For the right entrance into this duty wee must know that there can be no true Repentance without due preparation Amos 4.12 Prepare to meet thy God O Israel And in all diuine duties the rule is Eccles. 5â—6 Be not hasty with thy feet nor rash in thy mouth but consider how thou must doe a good thing wel In this preparation remember 1 Thy selfe and thy owne estate For a man must returne into himselfe before he can returne to God The prodigall Sonne as he departed from his father so he departed from himselfe and therefore before hee returned to his Father he is said to be in se reuersus he returned into himselfe Esa. 46.8 Returne into your mindes O transgressors implying that sinners are as madde men out of their right mindes must come into themselues againe before they be well Now in considering thy selfe first remember from what an happy estate thou art fallen Reuel 2.5 Remember whence thou art fallen and repent So the Prodigall remembred from what an happy condition in his fathers house he was fallen 2 Remember thy waies and workes see and say how foolishly thou hast done so Dauid I considered my wayes and turned my feete Psal. 119.59 proclaime thine owne folly as Dauid I haue done very foolishly Ex lege agnitio paccati weigh thy sins in the Ballance not of crooked iudgement reason or affections but of the law of GOD which maketh them exceed all the mountaines of the world in weight for now must they needs presse thee downe to hell powring on thy head all the curses written in that Booke See them in the glasse of the Gospell committed against the bloud of the couenant thou hauing done what thou canst to make that of none effect See in them thy vile and abiect condition that durst commit such sins against God to abhorre thy selfe with Iob in dust and
know their appointed time Ierem. 8.7 and should not grace teach men to repent while they liue Obiect Yes God forbid but we should but when dying day commeth c. Answ. Wouldest thou repent on thy dying day why then not euery day of thy life seeing euery day may be thy dying day and why doth thy folly not esteeme it so 1. Pet. 1.17 2 The time of necessity is the whole time of our life the whole life being but one day of Repentance and ought to bee begun continued and concluded with Repentance This Generall we will take asunder into these propositions 1 The first thing a Christian must doe is to Repent 1 Looke at God his commandement is First seeke the Kingdome of God To day heare his voyce Psal. 95.7 Exhort one another while it is called to day Heb. 3.13 Eccles. 12.1 2 His spirit will bee more grieued to morrow and stand further from our helpe and comfort and the more he is grieued the hardlier will he be intreated 3 His patience is more abused by refusing the meanes of our Repentance this day by slighting his voyce calling vs his stretching out his hand this day offering grace and by not listening to the knockes and raps at the doore of our hearts 4 His wrath will be more increased by the increase of our sin this day before to morrow and being prouoked may iustly giue vp the sinner to a heart that cannot repent Were it not iust that seeing he calleth and they will not heare that either hee should be dumbe and neuer call hereafter or God deafe neuer to heare thee call If thou that wilt not repent at Gods call and command should not finde Repentance to bee at thy call and command liue forgetfull of God and dye forgetfull of thy selfe 2 Looke at our selues and see if Repentance had not need bee thy first taske For 1 Before Repentance a man is an euill tree and an euill tree can bring no good fruit thou canst not pray nor be heard in prayer thou canst not heare nor receiue Sacraments but to damnation nor performe any duty of piety or charity acceptably till thou hast repented If thou hast any thing to doe with God or any expectation from him thou must first wash and cleanse thy selfe and then come and reason with him Isa. 1. 2 If thou beest not apt or willing to repent to day thou wilt be lesse apt to morrow for the heart will be more hardened the conscience more seared the will more crooked the conuersion more difficult corruption more rooted by continuance the nayle haâ—der driuen in the soule more deadly stung thy selfe furre weaker to get out of silme in all which regards thou canst not vndertake Repentance too soon 3 Look vpon sin and whether we had not need deale with it at first for sinne is like fire set into our house to burne vs vp who but a mad man would not bestir himself with all speed to quench it in the first sparke or breaking out before it be increased to a great slame should we not be as carefull for our soules as for out houses It is morbus natura wee are wise to take our bodily diseases in hand betime because the medicine is prepared too late when the disease hath preuailed by continuance It is the plague of the soule for which the Physitians prescribe 2 Sin by continuance groweth more in number and more in strength it is still ingendring and groweth more fruitfull one sin is a linke to another drawing that and one sin must maintaine another Ahab must maintaine his couetousnesse by murther Gehesiâ— one by another Dauid his adultery by murther Solomon from carnall whoredome to spirituall Herod maintaining incest must cut off Iohns head Sinne groweth stronger after the birth and as a plant of the diuels planting Take it when it is new set it may be plucked vp easily but let it grow to a tree no strugling can plucke it vp nor many blowes strike it downe Sin is strong in the cogitation stronger in affection most in action and heart 4 Looke vpon Repentance and there is a twofold Repentance that is seldome true 1 Late Repentance for then commonly sin leaueth vs not we sin and when Repentance liueth not with vs commonly it dyeth with vs and what thanke is it to leaue the world when the world leaueth him and casteth him off When weakenesse hindereth him to sinne wee must thanke his weakenesse not him saith Basil. 2 Forced Repentance when men in distresse of body or mind or feare of death pretend a Repentance will promise pray vow or doe any thing but the feare is scarce ouer but so is their Repentance then returneth the vncleane spirits with seauen worse than himselfe and now running from God God is gone further off than before and a thousand to one neuer returneth againe O therefore is the delay so dangerous is neither the day of thy life nor the day of grace certaine is the present day late enough may the next day be too late how darest thou cast thy Repentance into thy last accounts which ought to be the first worke of euery Christian how darest thou deferre it beyond this day and hazzard to lose that in one moment which can neuer be hoped or gayned afterward Let euery eye behold Christ mourning ouer him as ouer Ierusalem Oh that thou haddest in this day knowne the things of thy peace but these things are hid from thine eyes A wise man may slippe or fall into a pit but he is a mad man that will not rise out againe 2 As Repentance must be the first so it must be the constant and daily exercise of euery Christian who must esteeme his whole life a continuall Repentance We sweepe our houses euery day but the houses of our hearts haue more need because of the soyle and dust of our daily infirmities Our hands haue daily need of washing our hearts much more 2 As the bloud runneth through all the veines and is necessary to carry life and spirit through all the parts so Repentance must run through all the occasions of the day all which call vs to repent For 1 We are bound to the daily sacrifice and seruice of God which cannot be performed without Repentance Come before God without Repentance all is one as if thou cut off a dogs head or offer swines flesh 2 Our daily failing cals vs to daily repentance we goe ouer daily frailties many yeelding to temptations many rouing thoughts idle speeches many sinfull actions of bad and scandalous examples many secret sins not easily found out many sinfull defects cleauing to our best duties euery one of these call vs to a constant practise of Repentance in examination confession watchfulnesse mortification c. 3 Many are the daily troubles of our callings many afflictions meete vs many crosses befall vs in our family in our estate in our friends many afflictions vpon the Church and land we heare of euery of
wisedom of the wise is to chuse and direct his way Pro. 14.8 Hee taketh it not on mens words or walketh on aduentures wisedome will to heauen alone if it cannot get company The wisedome of the wise wil looke better to the soule than to damme it for company No man but loueth his body better but if he see neuer so many leap into the sea or cast themselues into the fire or off a rocke hee will be loath to kill himselfe for company and wilt thou foolish man break the necke of thy soule for company 5 Thou must hinder and stop the sins of the multitude rather than imitate them So Lot perswaded the multitude of Sodomites striue resisting sin euen unto bloud keepe the praise of grace euen in oppositions Tully coÌ„mended one for being continent in Asia So hold on the light in the midst of a froward generation And what thou canst not hinder thou must mourne for the sins of the multitude as Lot whose righteous soule was grieued daily to see and hear the unchast conuersation of Sodomits And Ieremy said My soule shall weep for you in secret And Dauid I saw the Transgressours and was sore grieued and mine eies gushed with riuers of teares This is true zeale against a mans own sins which kindleth a fire against other mens sins and the more vniuersall they be the more will zeale be kindled CAP. 15. Le ts from Satan lulling vs in securitie 3. FRom the World we come to the encombrances and rubbes cast in the way of our repentance by Satan the god of this world And he hath reason to bestirre himselfe especially against our repentance because he knoweth that only this grace fetcheth vs out of his power 2. Tim. 2.25 To this purpose he suggesteth three â—orts of Temptations 1 To lull vs asleepe in the securitie of our present naturall estate 2 If our naturall estate content vs not hee vrgeth to despaire 3 If he cannot do that he wil enforce the other extreame of presumption of Gods mercy though we slacke or slip our repentance 1 To hold vs in our present securitie hee will perswade vs of the loue of God towards vs in our estate of nature For hath he not made vs men not beasts or serpents hath he not preserued vs and prospered vs in our estate and lifted vs vp in earthly mercies yea are wee not members of the Church enioy the Word and Sacraments and seeing God hath beene so free in his loue and care what need we trouble our selues with such penslue precisenesse and spend our time in feares and cares which requireth rather comfort and cheerfulnesse in our condition Against this Temptation consider 1 How dangerous and deceiueable a thing it is for a man to blesse himself in cursed estate As the wicked man who couenanteth with death and maketh an agreement with hell whose wilfull ignorance hideth all the danger near him who as the silly Bird feedeth securely on the bayte while it is within the compasse of the net Oh what a delusion is it for a naturall man to assure himselfe of Gods loue Can iustice loue wickednesse Can the Lord doe any other than hate a rebell against him Is a childe of wrath the obiect of our fathers loue Can a vessell of wrath looke to bee filled with any thing but wrath 2 Looke what deceit and fallacie lyeth in all his arguments of loue 1 God created him a man not a beast Why did not GOD create the Angels that sinned too and yet are not they shut vp in chaynes of blacke darkenesse for euer Little comfort that God loueth thee as a creature vnlesse as a Father in Iesus Christ better it were thou haddest beene a beast 2 God hath outwardly blessed and prospered him in the world and therefore loueth him Answ. No man knoweth loue or hatred by any thing afore him Ecclesâ— 9.1 Temporall blessings are common to good and bad and the worst men enioy common mercies more than other Iob 21.13 He speaketh of wicked men flourishing in all wealth and prosperity who say to the Almighty Depart from vs who is the almighty And it is said of Antiochus Epiphanes that mad and furious horne against the Church who cast downe some of the hoast of heauen and the starres and extolled himselfe against the Prince of the hoast and tooke away the daily sacrifice and cast downe the place of the Sanctuary the text addes Thus he shall doe and prosper Dan. 8.13 Who was more outwardly prosperous Caine or Abel Esau or Iacob who durst not looke his Lord Esau in the face nor come neare him till he had bowed seauen times 3 They are seazed with a kind of spirituall prosperity they liue in the bosome of the Church and enioy Word and Sacraments therefore are loued of God Answ. But many are in the Church that are not of the Church yea the wickedest of men enioy the outward ordinances of Word and Sacraments as well as other as Esau Saul Iudas Simon Magus and are so much the mote hated as their sinne was against the glorious meanes what loue can a malefactor gather when the sentence of death is read against him as in the Word What loue when the Lords Table is made snares to him and his sinne casteth poyson into the Lords cup When his Baptisme is but a broken vow and all his profession a vizzard of hypocrisie 4 Wouldest thou finde true euidences of Gods loue which come from God not as God but as from a father bestowed on sonnes but not on bond children find it in other gifts 1 Hath he giuen thee Christ God so loued the world Ioh. 3.16 hath he giuen thee a sonne-ship Ioh. 1.3 1. Behold what great loue the Father hath giuen vs to be called the Sonnes of God Hath he giuen thee faith oh there is a precious gift of loue hast thou loue God loueth not thee vnlesse thou loue him what obedience hast thou Keeping his commandements is a signe of his loue Ioh. 14.23.24 The Scripture which knoweth the best assurances of Gods loue pulleth our eyes from gazing on earthly dignities prerogatives which wee are euer poring vpon as with Hawkes eyes and would haue vs behold Gods loue in other things than these namely in the inward notes and markes of Gods children See thou what faith what hope what repentance what holinesse what fruits of faith and holinesse thou hast attained this argueth our iustification and so assureth vs of our election and consequently of his eternall and vnchangeable loue this is the inheritance which is giuen to sonnes of promise while the bond children are sent away with mouâ—ables 2 To hold vs in the security of our naturall estate he perswadeth vs wee cannot bee Saints here and why should we not doe as others rather than tyre our selues in vaine by pursuing impossibilities To answer this temptation consider none are Saints in heauen but saints in earth 1 True it is in their sense none can be saints
Gods iustice 2 God is iust and therefore when he hath made mee of vniust iust and righteous in Christ hee will for euer repute me so Nay euen his iustice cannot but bestow mercy and grace on mee a beleeuer because in Christ I haue fully satisfied his iustice and in Christ deserued his loue 3 God is iust and this is a strong motiue to repent and beleeue in Christ for his iustice will not suffer him to punish one sinne twice nor to demand a debt once paid the second time Nay his iustice assureth mee of mercy 1. Iohn 1.9 If wee acknowledge our sins he is faithfull and iust to forgiue our sins his iustice assureth repentance of mercy 3 Because I am a grieuous sinner I am no childe of God and so all my Repentance is in vaine Ans. 1. Why are not all grieuous sinners before they repent what was Adam Dauid Peter Paul or what be grieuous sins if poligamie adulterie murder lying denying and forswearing Christ blasphemy persecution breathing slaughter and threatning against the Church bee not Doe not all euen the regenerate pray daily Forgiue vs our trespasses 2 Am I a grieuous sinner I must therefore so much more carefully and earnestly repent I want not encouragement I see that woman who was called a great sinner a notorious adultresse Luke 7. 37. seeeking mercy from Christ receiue that comfortable answer Thy sinnes are forgiuen thee 48. Thy faith hath saued thee Go in peace 50. I see that poor Canaanite whom Christ calleth a dogge yet earnestly seeking mercy gathered some crummes that fel from the Table Gods mercy shall bee more manifested in restoring great sinners his power more magnified in raising dead and rotten sinners my loue more footed as that woman Luke 7.47 Many sins were forgiuen her for she loued much 4 Because I sin daily against God I am none of his in vain seeke for fauour Ans. 1. Our Sauiour teacheth vs to say Our father and yet to pray daily Forgiue vs our trespasses Therefore hee that sins daily may call God father 2 Paul was a child of God being regenerate yet had a body of death and a law of sinne about him daily Rom. 7.24 3 I sinne daily but I repent daily The wicked reioyce in it I sinne and yet resist sinne and striue against it daily I do hatefull things but I hate that I doe I breake the law but yet I loue the law as holy iust good flesh is in me but I am not in the flesh Now tell mee Sathan canst thou gather such sigs of thistles or grapes of thornes who euer heard a childe of hell repent Ob. No did not Esau Iudas Ans. To repent is not onely to know and confesse what is bad and naught as they and as the Gentiles Rom. 2.19 but a change of the heart seene in an earnest affection and strife to loathe the bad and embrace the good And this had not did not they Howsoeuer therefore I confesse my naturall disease discouereth it selfe in daily issues and symptomes yet this sicknesse is not vnto death but that God may bee glorified in raising mee vp by his mighty power I am not 〈◊〉 so low not so long in the graue of sin but his mighty word can and will call mee forth to life CAP. 18. Le ts from Sathan by Temptations to despaire of our Repentance from Impossibilitie Difficultie 3. IF Sathan cannot preuaile to make vs despaire neither of Gods mercie nor our owne estates then he assayeth to bring vs to despaire of our repentance And this in three respects 1. of impossibilitie 2. vnprofitablenesse 3. of relapses or relinquishing Repentance 1. What an impossible thing dost thou attempt dost thou euer thinke to master thy sinnes which are so inbred so neare so necessary so profitable as eyes hands yea as ayre fire or water wilt thou striue against the streame where it is so impossible to ouercome and forsake them How often hast thou purposed promised vowed and resolued to enter the way of Repentance but couldst neuer attaine to goe through against any one sin 2. Thou shalt finde another manner of taske in Repentance than thou dreamest off it calleth for more paines sorrow mortification difficultie prickings of heart than euer thou lookest for or art able to indure and therefore neuer goe about it vnlesse thou hadst more hope to attaine it Answ. Thus the diuell like churlish Laban neuer persecuted Iacob so much as when hee was departing from him and our owne sloathfull corruption saith A Lyon is in the way Prou. 20. and the sluggard saith It is too cold he dareth not goe forth to plow Pro. 29. But to the first concerning the multitude masterfulnesse and necessarinesse of thy sinnes answer thus 1 I discerne indeed an huge army of sinnes and sweet lusts to encounter and these sonnes of Zeruiah are too strong for mee and it is impossible for mee to ouercome them if I looke at my selfe or my owne strength but as Dauid against Goliah I come against these Gyants in the name and strength of the Lord by whom I shall behead them It is he that teacheth my hands to warre and my fingers to fight It is his battaile and hee will giue the victory and close my enemies in my hand 2 I discerne many enemies against me I caÌ„not stand before them but the Lord hath opened mine eyes with Elishâ—'s seruant 2. King 6. that I see more now with me ready to fight on my side than they that are against me thou wouldest deceiue me in carrying both mine eyes in things against me but I behold the Lord neare mee with grace sufficient I see what spirituall helpe and succour he is ready to supply me with while I constantly cleaue to his helpe 3 Though I be to deale with many and mighty sins yet they are already conquered enemies spoyled of their power by the victory of Iesus Christ my Lord so as I haue nothing to doe but follow the chase and spoyle of vanquished forces 4 Though they were neuer so deare and beloued sinnes yet must I heare the voice of God saying as to Abraham Take thy sonne Isaac whom thou louest and offer to mee in sacrifice though indeed what euer they pretend such is their loue as if I kill not them they will kill me and therefore though I haue sometimes vowed resolued and purposed Repentance in vaine now by the grace of God I will make a new onset to better purpose A Souldier though hee haue once turned his backe will fight againe and wounded the second time will seeke cure againe A Merchant brought behind hand will trade againe more cautelously a Mariner that hath suffered shipwracke will to sea againe and trafficke againe and I will neuer be such a slaue as though I be preuented againe and againe yet I will seeke my liberty still 2 But whereas thou obiectest the difficulty sorrow paine and vnconquerable labour of Repentance I answer 1 Were the worke of
in opinion and life Math. 22 29. Wee must therefore labour by diligent hearing and reading of the Scripture to come to know the Word The Word reuealeth Gods will concerning our Repentance who now admonisheth euery one to come to Repentance Acts 17. It sheweth Repentance to be aboue our owne power and reach and it is God that must giue Repentance It directeth vs to the meanes to attaine this gift namely prayer we must goe to God to heale our nature to change our disposition to perfect his owne work Ier. 31.18 Conuert mee O Lord and I shall be conuerted 2 The seuerall parts of the Word in their seuerall offices excellently conduce to this worke first the law is an hammer to beat an hard heart to pieces the very reading of it priuately made Iosiah's heart to melt 2. King 22.10 and much more when it is publikely preached and applied by Gods Ministers This was the Ministry that pricked their hearts to conuersion Acts 2. this is that whereby the heart is awakened as Peters was by the Cocke crowing The reading of the law and threats of it wrought a generall reformation and separation of Israel from all that were mixed among them Neh. 13.5 2 The Gospell propoundeth Christ a good shepheard laying downe his life for his sheepe intreateth the sinner in the name of Iesus Christ to returne and repent and liue with many promises of mercy and grace vpon their returne that if any cords of loue can draw vs wee want them not To the furtherance of our Repentance therefore we must doe two things concerning the Word 1 Mingle the whole Word with faith else it will be vnprofitable beleeue it credit it without cauils or questions to auoid it subscribe to the holinesse and goodnesse of it as a good heart doth though it speake vnpleasing things to it Ahâ—b will now say the word of God is not good Michaiah neuer prophesieth good But Hezekiah will say the word of God is good in the most sharpe threatnings of it as a good natured child wil bow at an angry word of his father 2 Keepe the Word fast to vs that it may keep vs. Dauid hid the Word in his heart that he might not sinne This is the sword of the spirit of daily vse in this warfare against sinne and wee must buckle it vnto vs. 2 Consider Gods eye is euer vpon thee and all things are naked vnto him with whom wee deale Heb. 4.13 Would a fellon cut a purse if hee thought the Iudge saw him Moses knowing that an Egyptian saw him slay an Egyptian feared and fled Exod. 2.14 Should not we feare and flee those sinnes which wee know God knoweth and hath to lay to our charge A theefe neuer so stout if taken in the manner will runne away afraid But we are bold offendors who though we cannot sinne but bee taken in the manner yet will stand it out What a folly is it not to shame at our sins which Gods eye is vpon while wee should shame to commit them if a childe of fiue yeeres old stood by Were not that an vngracious childe that durst commit folly and fornication not onely in her fathers house but before his face so is our sinne 3 Consider Gods hand first of mercy secondly of iustice and both are powerfull meanes to leade into Repentance 1 Obserue his hand of mercy 1 In spirituall motions 2 In temporal excitements 1 When the Spirit rappeth by any of his motions open vnto him Quench not this Spirit grieue him not send him not away in displeasure Now is an heauenly helpe offered of thy good worke now with GOD cherish any good motion let not the world or corruption or delay dead it but thankefully apprehend the opportunity if that be slipped thou art not sure of another 2 For temporall excitements looke vpon first Gods patience how long he hath suffered thee giuing thee space of Repentance waiting for thy returne this should hasten Repentance Rom. 2.5 Set God before thee as a louing father dealing with an vngracious childe often admonishing sometimes correcting often conniuing neuer dealing extreamely loth to loose him and cast him off 2 Consider Gods bountifulnesse vnto thee he neuer ceaseth to supply thy wants but hath bountifully prouided and heaped vp fatherly kindnesse on thy head and all to draw thee were it possible The Apostle ioyneth both these motiues together Rom. 2.5 Despisest thou the bountifulnesse of God his patience and long suffering not knowing that they should leade thee to Repentance The bounty of Iosephs Master kept Ioseph from sinning against him and the Prodigall returning mourned that he had runne from a kinde father Is there not mercy with the Lord that hee may be feared Obiect God forbeareth mee saith the sinner and therefore I may and will sinne Answ. Gods forbearance argueth his goodnesse not mans innocency it is the exercise of his mercy not the abolishing of his iustice and it is made the note of a wicked man Not to Repent when mercy is shewed to him Isay. 26. 2 Consider his hand of iustice marke and lay vp the stroakes of Gods hand sensible and insensible in soule body on thy selfe and on others Amend by them and feare him the more 1 Make vse of corrections on thy selfe heare the rod. The not regarding of warnings causeth God to giue ouer such a party as the Physitian doth a desperate Patient Isay. 1.5 Why should I smite you any more seeing yee fall backe more and more 2 Sleight not the corrections inflicted on others whether nearer or more remote When God commeth neare thee in thy friend family say God warneth thee to Repent the sinne of Belshazer Dan. 5.22 was when hee knew all those things that came on his father Nabuchadnezar yet he humbled not his heart A fearefull thing it is not to profit by example Hee that will not take example shall make an example 3 Consider the iudgements recorded in Scripture past present and to come 1 Those that are past in former ages the Angels that sinned the old world these on whom the Tower of Siloam fell and all the Writs of execution recorded in the Scripture and say of them as 1. Cor. 10.11 All these are examples to vs all our Monitors all of them so many Sumners so many Sermons to perswade vs to Repentance 2 Consider the examples of Gods iustice in our owne age so many and remarkeable as neuer more vpon Blasphemers Drunkards Adulterers and enemies of grace A man might make as large a volume as that in the fifth of Zachary written within and without with examples of such as into whose houses and hearts the curse is come Let the fight of the Angell with a drawn sword which made Balaams Asse to feare make vs feare and tremble 3 Consider the dreadfull iudgement to come the day of which shall be as an Ouen and all impenitent persons as stubble before this terrible burning Acts 17.30 He admonisheth all men to Repent
earnest thou hast bin in prosecuting the profits of this life with vtter neglect of better things and then how necessary it is to clear out this self loue and loue of sin to make roome for better 2. Consider which will bee the principall desire of a repentant heart as namely 1. To bee rid of sin Rom. 7. O miserable man c. neuer was a prisoner so weary of his bolts nor a sickeman of his paine as the penitent of his sin 2. To please God in all the waies of his Commandements Psal. 119.5 Oh that my waies were directed c. 3. To be in nearest fellowship with God in Christ. Cant. 1.3 Draw me and we will run Oh when shal I come into thy sight And these desires will be insatiable till the soule get a presence sight and comfortable hold of God for neuer can a good heart be delighted but in seeking most excellent things with most excellent affections 2. To further thy Repentance recount thy life actions and course what it is what it ought to be Neuer man considered his waies aright but found something to be redressed As 1. If hee behold the infinite euils of his whole life committed against God and his Law light of his grace 2. The innumerable good duties omitted for which he hath had calling and opportunity 3. The good thing done but failed in all both in the Manner End Oh what a measure of sorrow will this set to a carefull heart to see it selfe so far from answering his horrible sins that he cannot answer one of a thousand of his best actions through his life All this showeth the need of mercie answerable to so wofull miserie 3. Consider seriously the checks of thy owne conscience Thou mayst contemne the checks of men but neuer reiect the checks of thy conscience For conscience keepeth Court in the soule at all times there is a continuall Tearme it hath a power to examine witnesse and sentence at any time And this sentence admitteth no delay no delusion no appeale If thou feelest the priuie nips of conscience listen to so neer and wholesome a rebuker lest it grow to a seared conscience and God in iustice discharge it of the office it holdeth in the soule vnder him when he seeth it vnregarded But doe thus 1. when thy conscience checketh thee blesse God for a waking conscience which will onely checke great ones whom none else may and for things which none else can 2. When conscience accuseth thee and as the Clarke of the Lords Crown office readeth a bill of inditement against thee take his office on thy selfe plead guilty accuse thy selfe too The way not to be iudged of the Lord is to iudge our selues before the Lord. 3. If conscience go on to prick thy heart and fetch blood of thy soule now feele the smart apply the blood of Christ to stay the smart and bleeding of it This is the chiefe labour of Repentance 4. To further thy Repentance remember thy latter end the shortnesse of thy life the approach of thy death and the terror of the day of iudgement This numbring of our daies is a meanes to apply our hearts to wisedome Psal. 90 12. But therfore is mens iniquitie in their skirts because they remember not their latter end Lam. 1.9 CAP. 33. Meanes of Repentance concerning others 4. MEanes of Repentance in respect of others 1. If a good man be cast amongst good men he wil quicken himselfe to repentance and reformation 1. By humble submission of minde hee yeeldeth to all godly admonitions of good men and blesseth God with Dauid for their rebukes An impenitent person beareth such affection to his sins that he disaffecteth him that reproueth him But this man contrary is a stone in the Lords Temple and is willing to be hewed and polished and as a man knowing himselfe out of the way is willing to be set in againe by any euen the meanest that knoweth it better than he 2. By imitating their godly example which is a great incitation to goodnesse Whence Christians are called lights shining in the darknesse of the world holding forth the word of life whose light must shine that others seeing it may glorifie God And God putteth good examples to good vse in the world not onely to conuince the aduersary but sometimes to win the disobedient and to gaine a testimony in their consciences to the truth yea to prouoke others to an holy emulation to get share in the same grace 2 If good men be cast among enemies of God and grace yet they will bee furthering themselues in their way of Repentance they will take knowledge of the reproches of their enemies by whom they may heare their sinne sooner and plainer told them than by friends although neither in a good manner nor to a good end 1 But this will helpe to humble a good man Let Shemei alone saith Dauid I haue deserued it 2. Sam. 16. And no sooner shall a wicked man accuse a Saint but he with an heauy heart will accuse himselfe before the Lord. Nothing is more ordinary than for wicked men to scandalize godly ones They are hypocrites proud couetous and what not and when they heare this they can goe to the Lord and complaine of themselues that they are so indeed and can rifle themselues and be more vile in themselues than the others tearmes can make them They can inroll themselues as Paul before the Lord the chiefe of all sinners But all this while when they intend to wound them they helpe to heale their wound and make them humbly seeke to the Physitian Augustine hearing the Donatists reuiling him for the former wickednesse of his youth made this answer The more you blame my disease I will so much the more admire my Physitian And Beza to one obiecting against him the wantonnesse of his youth and wit in his Poems answered Iste homo inuidet mihi gratiam Christi CAP. 34. Markes and signes of Repentance and first in respect of sinne to be repented 4 NOw followeth the fourth generall concerning the signes markes of a man truely penitent for this grace will shew it selfe what way soeuer a man turne himselfe whether he looke vpon first his sinne repented or secondly God offended or thirdly himselfe or fourthly vpon others it wil be working euery way 1 In respect of sinne a man truely penitent will discouer himselfe by those properties and practises 1 He remembreth his sinnes though they be remitted and that with shame and sorrow Ezek 16.60 I will establish my couenant with thee then shalt thou remember thy sinnes and be ashamed of thy waies nor neuer open thy mouth any more namely in iustification of thy self when I am pacified towards thee for all thou hast done vers 62.63 So as when God is pacified yet the humble heart is ashamed This is one clause of the new couenant Ezek. 36.26 A new heart will I giue you and a new spirit I will put into you
of When Christ commanded the Deuill out of the man he said Come out and go into him no more And the same power he putteth forth in commanding out these Legions of lusts and deuils lurking in our thickets once cast out they come in no more to rule and raigne the same word casteth and keepeth them out 2. In euery true Repentance is a clearing ones selfe 2. Cor. 7. And with all true humiliation goeth reformation for repentance is not a vow and purpose for hereafter only but a present act and endeauour 3. In euery one that must find mercy there must go with confession forsaking of sin Neither can a penitent man say I was a lyar swearer drunkard and so am still for though sin be still in him he is not in sinne and though flesh be in him he is not in the flesh So as howsoeuer he that hath confessed his sin once and againe but continueth in it may thinke himselfe well eased yet is it no otherwise than when a drunkard hath eased himselfe by casting that he may drinke more You shall heare a swearer take himselfe in his sinne and say God forgiue me now I sweare and yet swear as fast still as his tongue can turn out oathes Others forced to a kinde of Repentance passe many promises and vowes and confessions are made but after returne as a swine to the wallowing and an horse to the smell of his dung Here was no Repentance but a forced hypocrisie 6. In all this worke of Repentance he differenceth himselfe from the hypocrite in his strife and resistance of sin 1. In that he setteth himselfe against sinne vniuersally 2. sincerely 1. Hee is set by grace against all sin because all is contrary to grace as 1. his own sins As Paul Rom. 7. I hate that which I doe as a man feareth and slieth most the danger that is nearest him And of these 1. his smallest sins Dauid the cutting off Sauls lap he thinketh none of them gnats or mites which GODS Law taketh order against for which either Christ must dye or himselfe eternally The wicked man can startle at great and outragious euils murther adulterie drunkennes but the godly repent of those which the world count no sins as vnprofitablenes vnder the ministerie of the Word profanation of the Sabbath petty oaths rash anger And whereas the wicked man thinketh is thoughts free the weakest Christian repenting repeateth the wandrings and disorder of his very thoughts 2. His own most secret sins knowing that none are secret in respect of God with whom he hath to deale and that the more familiar any sin is it is so much the more dangerous 3. His fat profitable delightfull and most necessary sins he spareth no Agag no fâ—tlings 〈◊〉 cutteth off hands plucketh 〈◊〉 eyes that is lusts which 〈◊〉 as neare and necessary Zacheus casteth away his most gainefull sins presently 2. Because true hatred is of kindes and true zeale is as fire which will fasten on any fewell that commeth in the way of it therefore a true penitent hateth and resisteth other mens sins If he can hee will hinder them if he cannot do that he can and wil grieue and mourn for them So Dauids eyes gusht out with riuers of teares because men kept not the Word Ieremie wished his head a fountaine of teares And Lots righteous soule was vexed to heare and see the vncleane conuersation of the Sodomites But wicked men are so far from repenting for other mens sins that they cannot repent their owne 2. He dealeth against all sin sincerely as Hypocrites cannot which appeareth thus 1. A godly man reneweth his Repentance often But when daily In the time of his peace when all things go well with with him when the world laugheth on him and at him for it The Hypocrite neuer or seldome thinketh on Repentance but when Gods hand is vpon him when he is bound on his bed and can intend no other businesse then call for the Minister whom in all his health and life he wronged and scorned Thus the Hypocrites howle on their beds saith Hosea but were his grace true he would haue done it in prosperitie 2. Godly men going seriously about the worke repent of particular sins Dauid cryeth out of blood Peter of his deniall Paul sayth I was c. But Hypocrits repent in the grosse and lumpe and would faine deceiue GOD and themselues by hiding themselues in generals God be mercifull vnto vs we are all sinners and cannot be saints I haue bin deceiued as others haue been yet I am not the greatest sinner And thus slubbereth ouer the businesse 3. True Repentance will easily passe by an offence against himselfe but not easily passe ouer a sin against God Moses in his owne cause the meekest of men in Gods cause the most fiery and zealous But an Hypocrite can earnestly hate and reuenge an iniurie to him but in iniurie and wrong to God can be calme enough because Gods name glory is nothing so deare to him as his own 4. The sinceritie of godly Repentance will euer appeare in the healing of that errour Dan 4.24 and vndoing what is ill done It will neuer be without restitution of that which is wickedly gotten or wrongfully held from the right owner Sound Repentance will goe through stitch with restitution Hast thou gotten so many hundreths by swearing lying breaking the Sabbaoth hast thou gotten so many thousands by cruelty and vsury hast thou gotten so many pounds by robbing God and his Minister by vniust and malitious detaining Gods part wilt thou or darest thou goe on and not thinke of Repentance or dost thou thinke of Repentance and not of Restitution Here is no healing of the error the wound in thy soule bleedeth fresh and without timely Repentance will doe so vnto death 5 The sincerity of true Repentance appeareth in the godly in the speedy and seasonable apprehension of the offers of grace in the meanes Psal. 119. I made hast and delaied not Worldly men are for fastening on the world there are their affections desires indeauours the world hath ingrossed their thoughts time and the more water goeth through one pipe the lesse goeth into another but as ready to breake they deale in heauenly things put off and are taking order for three or sixe moneths and then proue as insufficient and insoluent as before Ambrose saith If I would offer thee gold to day thou wouldest not say I will come to morrow but God offereth grace thou canst finde no time to take it CAP. 35. Markes of Repentance in respect God 2 THe soule truely penitent looking towards God will bewray it selfe in the constant expression of three most gracious affections mixt wreathed together all which waite inseparably on sound Repentance as light and heat on fire both which necessarily argue the presence of fire The first is loue of God the second feare of God the third desire or prayer The first is a vehement and feruent loue of God