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
Church while they were in it 1. Ioh 2.19 They went out from vs because they were not of vs. Am I then a friend of Christ that I may be sure Christ dyed for me 1 If I be a friend I am a beleeuer Abraham beleeued God and was called the friend of God Iames 2.23 He dyed for no vnbeleeuer I must be a beleeuer or he dyed not for me Rom. 3.25 God set forth his Sonne to be a reconciliation through faith in his bloud 2 Am I a friend◠〈◊〉 must doe whatsoeuer Christ commandeth me Ioh. â—1 14 Ye are my friends if ye doe whatsoeuer I command you A seeming friend as Herod may doe many things but a sound friend will doe all things euen difficult and costly commandements If he bid me repent and returne I must obey 3 A friend must bee glad of anâ— opportunity 〈◊〉 shew his friendship and loue so must I. Prou. 3.28 Say not to thy friend I will answer thee to morrow if now it be in thy power If Christ thy friend call thee to Repentance this day deferre him not till to morrow for then it may be out of thy power to shew thy friendship 4 He dyed onely for those that manifest the fruit of his death 1. in the daily conquest and abolition of sinne hee dyed for my sinne that 〈◊〉 might dye vnto sinne and sinne dye in mee Rom. 6.2 How can they that are dead to sinne yet liue in it If sinne neuer dye in thee Christ neuer dyed for thee thou art still vnder the curse of sinne that art vnder the power of it if thou beest not redeemed from vaine conuersation thou art not from condemnation of sinne 2 I must daily finde the work of Sathan destroyed in me for by death he destroyed him that had the power of death which is the diuell Heb. â— 14 If Sathan rule thee still at his will and hold thee vnder the dominion of sinne thou hast no benefit by Christs deaths 3 If Christ be dead for mee I must manifest the obedience of faith another fruit of his death Heb. 5.9 He is the Author of saluation to all that obey him not to any that continue in sinne 4 I must henceforth liue to him that dyed for me 2. Cor. 5.15 and he dyed for those who whether they sleepe or wake liue or dye liue in him and for him 1. Thes 5.10 that is are partakers of his life and liue to his glory CAP. 23. Presumption of Gods mercy hindering Repentance Obiect 3 BVt is not God mercifull who will not the death of a sinner and therefore what needest thou so continually afflict and macerate thy selfe by Repentance Answ. Yes Gods mercy is a boundlesse Ocean which can neuer be drawne dry and he is mercifull to all euen the worst and vessels of wrath But first distinguish of Gods mercy it is either generall whereby he saueth man and beast and maintaineth the creature in a temporall being thus he feedeth the Sparrowes and cloatheth the Lillies thus he is the Sauiour of all men especially of them which beleeue 1. Tim 4.10 For that place is meant of his generall prouidence Or secondly there is a speciall sauing mercy which tendeth to eternal life whereby he tendereth men as a father Now herein hee is mercifull to the worst in offering this mercy by Christ and proclaiming it in the Preaching of the Gospell But they are content with the other without this This speciall mercy is not cast as a musse vnto all 2 Let not Sathan delude thee by offering an vnlimited mercy where God hath bounded it For that mercy which in God knoweth no bounds in respect of persons is bounded and limited according to the couenant of grace and mercy as appeareth in two conclusions 1 There be sundry sorts of impenitent sinners to whom the Lord couenanteth no mercy but wrath As 1 Ignorant persons who care not for the knowledge of God Isa 27.11 This people hath no vnderstanding and therefore he that made them will not be mercifull vnto them and 2. Thes. 1 8. Rendring vengeance in flaming fire to all that know not God 2 Hard hearted persons that will not repent Rom. 9.18 Hee will haue mercy on whom hee will and whom he will he hardeneth implying that hardened persons are shut from mercy Rom. 2. Thou that by the hardnesse of thy heart treasurest wrath 3 Wilfull and stubborne persons against the Ministery and counsels of the word Ier. 16.5 Mourne not for this people for I haue taken my peace from it euen my mercy and my compassion why verse 1â— For euery one walketh in the stubbornenesse of his heart and will not heare mee and therefore I will shew you no grade 4 Presumptuous sinners who say I shall haue peace though I walke on in sinne God will not be mercifull to that man Deut. 29.30 but the wrath of the Lord and his iealousie shall smoake against that man and all the curses in the booke of God shall ouertake him Onely vessels of mercy are filled with mercy for saluation or sauing mercy is not so prodigally bestowed being childrens bread but on such aâ— are qualified and pointed out in the Scripture by sundry markes 1 All that must share in this mercy must be true members of the Church Isay. 63.7 I will remember the great mercies of the Lord and goodnesse towards the house of Israel which he hath giuen them of his tender loue Am I a true Israelite a sonne of Abraham according to the faith Doe I lay about mee for the blessing as Israel did Doe I wrastle it out with God by prayer and doe I preuaile for mercy and grace Am I circumcised in the heart and daily part from sinnes and lusts 2 All that must share in mercy must be repentant sinners God would haue all saued but so as they must first come to the knowledge of the truth 1. Tim. 2.4 But this they cannot doe without Repentance 2. Tim. 2.25 If at any time God will giue Repentance that they may come to acknowledgement of the truth Ezek. 33.11 God will not the death of a sinner but rather that he repent and liue 3 Mercy is intailed onely to such as loue God and keepe his commandements second Command Exod. 20.6 He sheweth mercy to thousands of them that loue him and keepe his Commandements for God is in couenant with no other and vessels of wrath cannot looke to be filled with mercy yet this sheweth not the cause of Gods mercy for there is none in vs and it is a free grace but onely sheweth the persons that may claime it Doe I loue God All externall obedience without inward loue is hypocrisie Loue is the fountaine of obedience And doe I keepe the Commandements I cannot fulfill them but doe I keepe them in my vnderstanding meditation affection in true purpose and indeauour in my whole conuersation then mercy is mine 4 Mercy belongeth to such onely as feare to offend God and liue in
not that hee will to heauen with the formost but no repentance no heauen no other gate of heauen nor passage but by Repentance Men are well pleased so long as wee speake of heauen happinesse saluation eternall life but when we speake of repentance it is an hard saying an vnpleasing doctrine a duety which will not down If they could get to heauen by any thing else than by leauing their sins were it thousands of Rams or ten thousand Riuers of oyle if by giuing their first borne or fruits of body for the sin of their soules these they would exchange but to mortifie lusts that the hypocrite cannot yeeld But 1. Thou must come to heauen by no meanes but GODS owne 2. There is but one way and that a narrow and straight way of Repentance and to dreame of heauen without Repentance is to dreame to passe ouer a deep and broad Riuer without bridge or barge Thou mayst poast and wander vp and down and tyre thy selfe in coasting euery way to auoyde the stoninesse roughnesse and straightnesse of the way but if thou meanest to come to thy iournies end thou must passe this narrow lane and there is no way in the world to shift it CAP. 40. Motiues to Repentance in respect of Christ. THe third Motiue in respect of Christ in whom we see 1. Surpassing loue aboue the loue of women hee loued vs better than himselfe than his life when we were no better than rebels and enemies Shall I loue my sinne better than him who loued my soule better than his own life Oh let this coard of loue draw vs to Repentance He came to call sinners to Repentance 2. Looke vpon his bitter passion and therein see the merit and desert of the least sin for which God must shed his blood and pay the greatest price that heauen or earth contained Consider the end of his suffering Hee dyed that sin might dye in me and shall I put life in it againe and frustrate the death of Christ The fountaine was opened in his side and streames of blood issued out that my soule should be cleansed from the filthinesse of sin and shall I wallow in the puddle still Consider that Christ was crucified for none in whom sin is not crucified None haue part in his death but such as are dead to sin none haue the benefit of his death but such as feele the vertue of it in themselues Isay 59.20 Hee is a Redeemer of none but such as turne from transgression in Iacob Consider in whomsoeuer there is sound application of Christs death there is a similitude of his death As he dyed for sin so here is a dying vnto sin Rom. 6.5 Wee are grafted with him to the similitude of his death As Christs body was nayled to the Crosse so must wee nayle our sins to his Crosse. As his body and strength was infeebled and weakned vpon the Crosse till he dyed so must our body of sin bee daily weakned and subdued till it be wholly dead in vs. As Christ spared no part of himselfe but gaue himselfe wholly in all parts and members to death for vs so must we not spare any sin or lust but put them all to paine mortifying one as well as another And as Christ after death was raysed to life and dyed no more so wee hauing dyed to sinne by mortification must rise againe by daily renewing our Repentance neuer to returne vnder the power of sin and death any more This is the similitude of CHRIST'S death 3. Looke vpon Christ as our head and there is no member of that head but the true penitent he admits no rotten or stinking member 2. Cor. 5.17 If any man be in Christ he is a new creature Truth of Christianitie is discerned by truth of Repentance Without faith vnfained is no vnion with Christ and all that faith is fained and false which worketh not in Repentance This grace discerneth vs from hypocrites and wicked men CAP. 41. Motiues to Repentance from ones selfe THe fourth Motiue to Repentance may be drawne from thy selfe And here looke on thy person and thy selfe both whole and parts will call on thy selfe to hasten thy Repentance 1. Thy soule Was it redeemed with gold siluer or any corruptible thing or rather with the precious bloud of Iesus Christ and wilt thou basely sell it again for gold or siluer or corruptible things or any sinfull pleasure will the winning of the whole world recompence the losse of thy soule 2. Thy bodie is or should be a Temple of the holy Ghost else art thou none of Christs and wilt thou prophane thy body with filthy sins and lusts to vexe the spirit and make him weary of his lodging Is it nothing to prophane a Temple to turne it into a Tap-house by drunkennesse into a stewes by vncleanenesse Is it nothing to make thy fathers house a den of theeues by vniustice falshood 3 Thy selfe was a slaue and vassall of Satan and sinne and set free by Iesus Christ wilt thou runne into bondage againe Art thou now a Christian then thou art in vnion with Christ the Spouse of Christ and wilt thou behaue thy selfe as a strumpet and be led away with euery alluring harlot to the dishonour and high displeasure of so louing a husband 2 Cast thine eyes vpon thy sinnes and see it high time by Repentance to renounce them As 1 How hatefull euery sinne is to God as for which he abhorreth his most excellent creatures Angels and men nay so perfectly hated by God as hee could not chuse but punish it in his deare Sonne while he sustained our persons and bare our sins 2 What an extreame folly sinne is who but a foole hauing light sight and reason would walke vpon rockes and quick-sands and bolt on into pits and ponds being warned of the danger for all these cannot threaten such danger to the body as sinne doth to the soule Who but a foole being warned that theeues and murtherers lye in such a way and such and such they haue robbed slaine and that they lye in waite for himselfe and if he goe on hee cannot auoid present death yet will be bold and foole-hardy to goe on after such warning But thy sinnes are so many theeues and robbers that lye in wait to destroy thee and if thou goest on in that way thou canst not auoid euerlasting perdition Who but a mad man would stirre vp the wrath of the King against him and run daily into the lurch of the Law as the sinner doth who maketh God his enemy stirreth vp a Lyon against himselfe maketh the Law of God but a cobweb as if no execution waited the transgressor What a folly is it to offend and not seeke to satisfie nay a frenzie farre beyond that for a traytor going to execution and hauing a pardon brought him for accepting scorneth the pardon breaketh the seales tramples the writing reuiles the Prince the messenger and iustifieth his treasonable practices still The
therfore I would giue directions as well as incitations how to imitate so worthy a patterne 2 As at all times so at this time especially the vrging of the doctrine of repentance is not onely not vnseasonable but very necessary For 1 A great Iudgement neuer to be forgotten was lately vpon vs we then promised and vowed repentance and amendment if God would bee pleased to remember his own name of Grace and Mercy and our prayers But we haue forgotten all and dealt vnfaithfully with the Lord for where is the reformation of any one thing in publike or priuate in Court or City in Churches in Houses in persons or behauiours Are not former sinnes as rife as vnrepented vnreformed as euer before pride prophanenesse drunkennesse swearing ryot excesse vnmercifulnesse while your bils bring you in some starued in your streetes Nay are not things growne farre worse than before since we dissembled with our tongues Had it not beene a lesser plague for numbers to haue beene buried of the Plague than to suruiue to heape vp so many sinnes against God against their owne vowes and promises 2 As it is a fearefull present Iudgement to forget that Iudgment so lately past so many are the signes as the iust causes are many of Iudgements to come which lye in ambush against vs and not farre remote from vs. We had need generally to be called to repent if we will not all perish As Pharaohs counsellors so may we say What wilt thou see all Egypt destroyed before thou obey Gods commandement in letting them goe shall wee still stand it out till ineuitable destruction ouertake vs 3 The true desire of euery godly Minister and man of God must be to preuent Iudgements from a people for which purpose wee must lead them in the exercise of Repentance which our Text will teach vs to be the onely meanes to auoid perdition And wee want not examples of the best Euangelicall Preachers that euer were to presse hard this point especially in a secure age as ours is Iohn Baptist here began Mark 6.12 Repent for the Kingdome of God is at hand Peter to them that were pricked in their hearts here began Acts 2. Be Baptised repent Nay Christ himself did it Repent for the kingdome of God c. Many condemne pressing of Repentance as too Legall who seeme ignorant that the Law knoweth no repentance Now the occasion of the words and scope of our Sauiour in them Some come vnto Christ and tell him of heauy newes that Herod had taken the Galileans and slaine them mingling their bloud with their sacrifices Like enough they came to intangle him for if Christ shall patronage the persons they haue an accusation that hee were a friend of Rebels and seditious persons If he shall speake against Pilates cruelty they will accuse him to Pilate as an enemy of authority If he shall approue of Pilats fact and tyranny then will they accuse him to the people as one that abetteth the cruelty of the Roman President against the liberty of the Iewes Thus can wicked men and doe lay snares and traynes euery where against the members of Christ euen from Gods iudgements wherof they should make better vse they can feed and excite their owne malice against the Saints As the Heathens against Christians as the causes of all plagues famine drought c. But our Lord being the wisedome of his father bewraieth 1 his diuine wisedome who seeing that hee cannot answer without danger either to the persons or the fact either to approue or reproue it he passeth that bringeth them to a iudgment at home in Ierusalem by the fall of the Tower of Siloam yea and leadeth them into themselues to consider not so much what sinners others be as themselues who if they repent not shall perish as other sinners doe 2 His loue and desire to doe them good who intend euill against him For perceiuing they make a wrong vse of this iudgement supposing and concluding the Galilaeans were greater sinners than others or our selues he laboureth to reforme the Iudgement earnestly inuiteth them to repent repeating the same words both in the third and fift verses Thus must his ministers and seruants doe meekly instruct the contrary minded vrging and waiting when God will giue Repentance In the words are three parts 1 An implication of his Authority I tell you 2 A correction of their wrong censure Nay 3 A direction to preuent iudgements from themselues Vnlesse ye Repent 1 Gods owne Authority I tell you I who am truth it selfe and cannot misleade you I who am the doctor of the Church and speake by my own Authority as neuer did Prophet Apostle nor any Angell of heauen I who being true God omniscient know and search all hearts and see and discerne all sinnes neuer so secret in all the degrees and circumstances of them I who am the Iudge of the world and cannot passe a wrong sentence I tell you Vae qui non audit All this must quicken our attention and settle our faith in the truth of things here vttered and to be opened in this Text. If the greatnesse of the person moue here is the mighty God speaketh If the wisedome of the speaker a greater than Salomon is here If an Angell from heauen spake we would beleeue but here is the Lord of the holy Angels Will wee heare and beleeue a seruant and not the master not the Lord himselfe But saith Diues in hell If one were sent from the dead they would beleeue here is one sent from the dead raised by his owne power 2 The correction of their wrong censure vpon this iudgement of others Nay You aske if they were greater sinners because of the iudgement which befell them I tell you nay as if he had said I say not that they were not sinners nor not great sinners nor doe I deny but they might be greatest sinners but not therfore greater sinners because they were thus smitten by Pilate Where our Sauiour teacheth vs 1 Not to iudge of mens persons by their outward condition for first all things fall alike vnto all of outward things as the one dyeth so dyeth the other in outward appearance by sword plague casualty and no man knoweth loue or hatred by any thing that is afore him Eccles. 9.1 and 1. Pet. 4.17 Iudgement must begin at Gods house 2 This is an vncertaine rule to iudge by Moses and Aaron both were shut out of Canaan as well as the searchers Ahab destroyeth religion Iosiah restoreth it both shot with an arrow Zedekiah a wicked man had his eyes put out so had Sampson the valiant Iudge of Israel a type of Christ If wee should iudge of their persons by their condition wee must needs erre 3 We must frame our iudgements of mens persons as God doth who iudgeth not of men by any outward perishing thing but by lasting spiritual things he looketh not on Diues as rich nor on Lazarus as
poore but according to the presence or absence of grace and spirituall riches He iudgeth not by accidents but substances Vse Mis-iudge not thy selfe or others as loued of GOD because rich and outwardly prosperous commonly the lighter scale is higher and a rich man if wicked an enemy to goodnes ought to haue no more fauour and respect among men than hee hath with GOD and that is little enough though as high as Nero Pharaoh alwaies holding offices of relation in diuine and ciuill societies but else greatnes seuered from goodnesse is in great detestation with God as his sinne is greater 2 Nor iudge thy selfe hated for pouerty sicknesse temptations GOD neither chuseth nor refuseth for this 3 Nor haue the faith of God in respect of persons to embrace rich Professours and despise the poore God doth not so Grace in the poorest man is as acceptable to him as in the richest 3 The direction to preuent iudgement from themselues Except yee repent ye shall likewise perish that is as miserably and cruelly The word Perhaps pointeth not out the same kinde of death but a destruction not lesse seuere and a perdition as miserable of body and soule And some there be who conceit the very manner of perdition to bee not much vnlike and that the Lord had respect vnto the generall perdition of the Iewes by the Romans forty yeares after For as Pilat mingled the bloud of the Galilaeans with their sacrifices so did the Romans mingle the bloud of the Iewes with their sacrifices at the feast of the Passeouer for then they destroyed them as the eighteen men were slaine with the fall of the tower of Siloah when they were building it as was likely so the Iewes if they repented not were to bee oppressed and suddenly slaine in the ruines of the City and Temple as after it came to passe Note 1. In all our conferences and telling newes and relations one to another let vs learne to take occasion to edifie one another and excite to faith and repentance after the example of Christ who on this occasion exhorteth them to repent So the Apostle would haue all our speech sauorie and tend to edification especially seeing the iudgements of God breaking out in the Church and in the World let vs not speak of them as Newes to fill vp discourse but to help forward our Repentance and Amendment Note 2. Euery man must make vse to himselfe of Gods iudgements on others These men began to condemne them on whom the iudgement fell and our Lord leadeth them home to iudge and condemne themselues 1. Gods end of his iudgement on others is not their condemnation by vs but our emendation by them 2. Why else doth the Lord strike others and spare vs but that we might be wiser by other mens harmest hat whilst he expecteth our amendment his bountifulnesse and patience should lead vs to repentance 3. It is iust with God that those that will not take example should make examples that if they will not bee bettered by other mens harmes others may be bettered by theirs Vse In all spectacles of Gods iustice euery man enter into himselfe and search his owne heart and he shall find that euill of sin which might iustly bring that or a greater euill of punishment vpon himselfe as our Sauiour here implieth Thus for a man to begin with his own sins and lay them in the right scale will keepe him from insulting ouer them who haue perished and cause him to deiect himselfe in true repentance lest hee likewise perish We can see the originall of affliction in others and exaggerate the sin but in our owne we doe not Note 3. The only way to preuent deserued perdition is Repentance sinne bringeth iudgement and only Repentance preuenteth it Ier. 3.12 Returne O thou disobedient Israel and I will not let my wrath fall for I am mercifull Nineueh was threatned the time of destruction set yet Repentance preuented it Vse To prouoke vs to repent that we may partake of the riches of Gods mercy in the Gospell to quit vs from the condemnation of the Law Heare the sweete voice and warning of the Lord to his people Turne ye turne ye Oh why will you dye Except ye turne ye must dye 2. Perswade thy heart of the necessity of repentance thy sin hath kindled the fire of Gods wrath he must be iust and only repentance is as water to quench this fire 3. Take timely pitie on thy selfe why wilt thou treasure wrath still Rom. 2. If thou carest little for thy selfe pity the Church and Kingdome Reuel 2. the Church is threatned Repent or I will come against thee Beware it be neuer said of thee as of Thiatyra I gaue her space to repent and shee repented not lest it follow And I cast her into a bed of sorrow CAP. 2. What Repentance is IN Repentance coÌ„sider 1. The Treatise and doctrine 2. The Practice and application The treatise being set downe to our hand by sundry worthie Writers of our owne Age and Country I will not further prosecute it than by deliuering and opening a short description of Repentance that we may know what we are exhorted and incited vnto Repentance is a grace of God wheroby a Beleeuer turneth from all sin vnto God Where is 1. The efficient 2. the subiect 3. the act or forme of it 4. the termes whence and whither it turneth from all sinne to God 1. The efficient A grace of God both for beginning progresse and consummation for 1. It is not in nature neither intire for Adam in innocencie knew it not besides the voice of the Gospell the mâ—ans of Repentance was not known to man in intire nature but the first motion of it is supernaturall And much lesse is it in corrupt nature without the reuelation of grace for 1. Neither haue we it in our selues being dead in sins and sold vnder sinne as naturally drinking in sin as the fish doth water 2. Neither can get it by any labour or industry of our owne who cannot so much as thinke one good thought 2. Cor. 5. much lesse reach so high a work as Repentance How can earth reach heauen How can a man melt a stone or Adamant such as his heart is How can he change a flint into flesh How can a wandring sheepe returne backe to the fold of it selfe such as we are Psal. 119.10 But it is a grace of the Spirit of God not a legall grace for the Law knoweth neither repentance for sin nor remission of sin But an Euangelicall grace wrought not by the Law but by the Gospell That it is a supernaturall grace of the Spirit is proued Zach. 12.10 it is a pouring out of the spirit of grace and supplication Acts 11.28 then hath God giuen the Gentiles repentance unto life 2. Tim. 2.25 waiting if at any time God will giue repentance 2. The Church goeth to God for it Ierem. 31.18 Conuert thou mee O Lord and
I shall bee conuerted Lament 5.21 Turne vs O Lord vnto thee and we shall be turned 3. Such are the strong resistances and enemies of grace within vs and without vs that it must bee onely the Spirit of power and fortitude that must conquer them The strong man hath taken the hold the deuill worketh effectually in blinding the eyes and taking captiue the wills of wicked men to rule them at his pleasure 2. Tim. 2.26 and onely a stronger man can cast him out Such is the strength of lusts and the numberlesse excuses of sin and sinners as only the Spirit can conuince of sin Such is the frowardnesse and peruersenesse of spirit in euill men yea the deadnesse and senselesnesse of heart obfirmed by wicked habits and customes of himselfe and the world without that all the power of the means shall be frustrate and bee ineffectuall to turne the sinner if the Spirit of God quicken them not with life and power to this purpose Whence it will follow 1. That wee cannot repent when wee will as the Atheist thinketh Repentance is no flower that groweth in our own garden If the Lord by his Spirit draw vs not we neuer run after him Object But why haue we so many commandements to repent if it bee not in our power they seem to be very idle Answ. 1. Deus jubet quae non possumus vt nouerimus quid ab eo petere debeamus saith Augustine 2. Exhortations are instruments in which the Spirit putteth forth his power and commeth into our hearts 2. We must beware of resisting the Spirit in this worke or in the meanes whereby hee worketh repentance in vs. Quest. Tell vs how the Spirit bringeth vs to Repentance Answ. 1. Docendo Hee must teach outwardly The teaching of the Spirit is necessary to lead vs into the knowledge of our selues and of God The former he doth by the Law letting vs see our misery 1. by sinne 2. the punishment of sin The latter by the Gospell shewing vs what God is in his Son and vnto vs ready to receiue vs to grace and mercie Euery one must therefore heare the voice of the Spirit in the Ministery seeing the Spirit not without the Word but by the Word as an ordinary instrument worketh Repentance Heare the Word Perswading and inuiting to Repentance Promising grace and mercy to the pâ—nitent Threatning the impenitent Isay 55.7 By this meanes the Iewes were pricked and conuerted Acts 2.37 By the Lydia's heart was opened Acts 16. and such as refuse and resist the Word are neuer drawne to Repentance Pro. 1. Because ye would not heare my voice I will not heare you 2. Ducendo by inward mouing and perswading The Spirit must bee Doctor and Ducton This inward motion is 1. In changing the minde to see both sin and the reward of sin what and how great both of them are 2. In framing the will and making it of euill good and bowing it from it selfe to the willing of grace 3. In kindling the affections with a desire of good and hatred of euill Now therefore if thou wouldest truly repent thou must also giue thy selfe to bee led by the Spirit cherish his motions affect his graces for he must not only shew vs repentance but lead vs into it 3. If the Spirit be the efficient and author of repentance then neuer despaire of great sinners He can presently make of Saul a persecutor Paul a Preacher hee can easily raise a dead man from the graue of sin let him be neuer so rotten Here is a worke of power and a powerfull worker Neither be out of heart in the sense of strongest corruption and resistance against grace When thou seest armies of lusts rise vp in thee and whole hosts of rebels vp in armes against the worke of grace hold on the combate and this Spirit of power shall chase them before thee Goe forth in his strength and feare not assured victory greater is the spirit in thee than in the world CAP. 3. Of the subiect of Repentance 2. THe subiect of Repentance is the beleeuer the generall subiect of Repentance is a sinner for Christ came to call sinners But because euery sinner repenteth not I say only the beleeuer turneth Where I plainly conclude that question wherein is more scruple than staid wisedome That Faith goeth before Repentance not Repentance before Faith Here are 1. Reasons 2. Cautions 1. The fountaine must bee before the streame the roote before the fruit the cause before the effect but Faith leaning vpon Gods mercy manifested in the promise is the instrumentall cause of Repentance Hos. 6.1 Come let vs turne vnto the Lord for he hath smitten and he will heale The hope of Gods healing that is of forgiuenesse of sins is the ground of Repentance Psal. 130.4 Mercy is with thee that thou maist bee feared Which showeth that no man can lay hold vpon God to feare and reuerence him but hee that is perswaded of his fauour Two cannot walke together vnlesse they be friends and man neuer meeteth God in Repentance while he conceiueth God an enemy but runneth away from him as a strict Iudge Slauish feare bringeth not a man to God but loue which is a fruit of Faith for Faith worketh by loue therefore Faith is before Repentance 2. True Repentance is a sauing grace and euery sauing grace is from Christ. Iohn 15.4 No branch can beare fruit of it selfe vnlesse it abide in the Vine Euery penitent must therefore receiue Christ before the gift of Repentance and no receiuing of Christ but by the hand of Faith Iohn 11.12 therfore Faith must necessarily goe before Repentance 3. Repentance worketh directly vpon the heart to soften it to cleanse and purifie it Now in Repentance it is onely the bloud of Christ that can soften the hard heart as onely Goates bloud softeneth the hard Adamant It is onely the bloud of Christ that can purge the heart and conscience from defilements Heb. 9 14. Now would I know how wee can haue his bloud before himselfe or himselfe before Faith Nay therfore the Scripture applyeth the work of purging the heart to Faith Acts 15.9 because it is the instrument to lay hold on the bloud of Christ for our purging therefore Faith must be before Repentance 4. Repentance is the most acceptable of all good workes A contrite heart is aboue all Sacrifices therefore Faith must bee before it for 1. Whatsoeuer is before Faith is the issue only of corrupt nature and corrupt conscience and cannot please God 2. Without Faith it is impossible to please God Heb 11.6 for nothing is acceptable but in and for Christ and nothing in and for Christ but by Faith in Christ apprehending him Object This sheweth that Faith must goe with Repentance but not that Repentance is therefore before it Answ. The Apostle expresseth the same thing in another phrase which putteth Faith before it Rom. 14.10 Whatsoeuer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex fide is sin If
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
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
and an hundred deuices to deceiue The Non-resident will not part with his gainefull sinne though it be the price of a thousand of soules The Lawyer the concealing and hiding of truth which hee ought to open They cannot liue if they should To conquer this Let consider 1 That no man can establish himselfe by iniquitie Pro. 12.3 What stabilitie is in that house which is founded in water and vnderpropped with kindled fire-brands Could Saul stablish his house by founding it in disobedience and vnderpropping it with persecuting Dauid No it falleth on his owne head and crusheth and hideth all his posteritie in the ruines of it Could Ieroboam stablish his house or confirm the kingdome to it by deuising the tricke of the two Calues at Dan Bethel Can a sicke man gaine his health by drinking a strong poison Such is the gaine of him that will assure his state by sin 2 All is not gaine that is gotten by sin no man can reckon it for cleare gaine for there is no gaine but the losse is far greater for 1 In sinfull gaine is a losse of grace faith and dependance vpon God is gone Thou leanest on a reed makest a wedge of gold thy hope Better had it bin to haue begd thy bread than lost thy faith There is a losse of good conscience And better had it beene to haue cast ouer-board all that ill-gotten goods than made shipwracke of a good conscience And what comfort to haue thy house full of goods when thy conscience telleth thee they haue a bad master 2 What gained Balaam Iudas Ananias and Saphira when by seeking vnlawfull gaine by cursing betraying lying they lost their liues for their labours 3 What gaine or profit is it for a man to winne the whole world and lose his owne soule Or what recompence shall hee giue Here is not only a certain but an irrecouerable losse 4 What gaine or profite shall he finde when the curse of God bloweth vpon the state so ill gotten which maketh it as a fire to consume the rest if anie be better gotten than other As Ahab when for Naboths Vineyard he lost his whole kingdom or sometimes the curse of God raiseth an vnthrifty heyre who shall lauish it and as wickedly waste it as euer it was wickedly gotten And how can it bee but the curse must accompanie that wealth for which men fal down to the Diuell and worship him on which condition onely hee enricheth them 3 The only true gaine is to gaine Christ in comparison of whom all things are drosse and dung Phil. 3. the gaine of godlinesse 1. Tim. 6. The gaine of true wisedome is better than that of gold prov 3.13 a better more induring substance Heb. 10.34 A treasure in heaven worth selling all as Christ to the young man An vndeceiueable wealth not consumed with vse but encreased not left on earth but carried to heauen a wealth for which the Saints willingly endured the spoyling of their goods because they knew they had a better substance 3 In sinne is an appearance of pleasure and euerie sinner is loath to change the sweetnesse of sinne with the sower tart seed of Repentance and mortification loath is the sinner to let the sweete morsell goe from vnder his tongue Iob 23.12 whence it is that we see so few drunkards fornicators worldlings wantons gamsters play-haunters are so seldome reclaymed and won to Repentance To remoue this let consider 1 That sinne the more delightfull the more dangerous it is as Sampson in Dalilahs lap the more pleasing the more pernicious for as the eues they set vpon men rob and wound their soules and vsually ease slayeth the sinner as in the Proverbs Which was the Apostles argument 1. Pet. 2.11 Abstaine from fleshly lusts for they fight against the soule though they seem neuer so familiar friendly First they chase away feare of euill to come Amos 6.1 They that are at ease in Sion put farre off the euill day Matth. 14.39 The old world set vpon pleasure knew nothing till the floud came Secondly they thrust out pleasures of the world to come they make a man delight more in the Diuels bookes Cards and Dice than in Gods in gathering money than in gathering grace make their Hawks and Doggs more chargeable than Gods poore members Thirdly they binde a man a willing slaue and like the harlot their hands are as bands to hold them fast in the snare as Herod can make shift against many sinnes but his Herodias 2 The sweetnesse of sinne is as the sweetnesse of poyson only sweet in the mouth poyson in the belly Prov 5.4 Stollen bread is sweet but the dead are there sweet only in committing bitter in the account and reckoning and this last dish will spoyle the feast Let wisedome set thine eye vpon the future misery which is as the sowre sauce to the sweetnesse and were the sweetnesse of sin a true pleasure what folly were it to buy a broken and momentany pleasure with endlesse paine to prefer an empty ioy aboue fulnesse of ioy the pleasures of Gods left hand aboue the pleasures of his right hand a drop of pleasure aboue a riuer of mercy and glory 3 Nothing can be more contrary to the state of Grace than a life led in pleasures The Widow liuing in pleasure is dead while she liueth noted for a course of the vngenerate Tit. 3.3 seruing diuers lusts pleasures it is a brand of a foolish course Eccles. 7.6 The heart of the foole is in the house of mirth Let vs account it therefore an high wisedome first To discouer other matters of pleasures such as are the soules delight The way of wisedome is the way of pleasure Prou. 17. Oh that we knew what pleasures are in peace of conscience ioy of holy Ghost what a solace it is to be a sonne of God an inhabitant of heauen to liue by faith 2 To exchange these broken worme-eaten and poysonfull pleasures of sinne for a season with the pleasures of Gods house of Gods spirit and of Gods right hand for euermore In sinne is a kinde of credit and glory which the sinner is loath to let goe as the Gallantâ— and Great ones that must not put off any of their proud fashions or tyres nor must not be behind any of their fantasticall disguises of the times And our Roisters Swearers Swashbucklers cannot be thought men of great spirit or place if they should not despise the basenesse and pusillâ—nimity of Repentance and humble cariage of Christianity Against this Let consider 1 To glory in sin is to glory in a mans owne shame as if a man should glory to wallow as a swine in his owne dung or as if a theefe should pride himselfe in his fetters which hold him fast to his execution Phil. 3.19 The Apostle spake of such as gloried in their shame that is whereof they might and ought to haue beene ashamed and whereof they should be afterward ashamed
grace I see murtherers of the Sonne of God who shed his bloud drinke his bloud by faith and vpon their Faith and Repentance were conuerted and saued Acts 2. Can there be greater sin than to blaspheme and persecute the Church of God yet Paul obtained mercy for this that hee might be an example to others to come that should beleeue vnto euerlasting life 1. Tim. 1.16 Could there be a greater sinne than Peters after so many warnings and vowes to deny and forsweare his Master and curse himselfe and this againe and againe and yet our Lord mercifully looked backe vpon him and gaue him both Repentance and mercy 4 I haue learned not to cast both mine eyes vpon my sinne but reserue one to behold the remedy Doe I see as Dauid Psal. 51. a multitude of sinnes yet with the other I behold a multude of mercies I see sinne abounding in mee but grace abounding more I see a sea of rebellions ready to drowne me but withall a bottomlesse sea of compassions to drowne all them Micah 7.19 I behold mourning a number of wounds and soares on my soule but withall a balme to cure all my wounds I haue a million of debts and not a farthing to pay but I haue a good surbey a good Samaritane vndertaking to pay all a mercifull Creditor saying to me Haue not forgiuen thee all I haue deserued a million of deaths by my bloudy sinnes but I see an infinite vertue and merit in the bloud of Christ that cleanseth all sinnes this was shed not onely for small sinnes and is neuer dry I heare many menaces and threats for many sins but I reade of as many promises of mercy and all they indefinite excluding none whose impenitency and infidelity excludeth not themselues I see the nature and measure of my sins vtterly separating me from God but I see that the Lord measureth not the sinnes of his according to their nature and measure but according to the affection of the sinner and therefore the foulest sinnes being heartily bewailed carefully resisted by godly sorrow cast out that sinner shall get his suite of pardon at the throne of grace I see euery sin deseruing damnation but I see also that no sin shall condemne but the lying and continuing in it and therefore I must repent I see the miserie and loathsomenesse of my disease but because I see the Physitian is not so much offended with the loathsomnesse of the disease as the contempt of his physicke in the Patient I will not reiect the physicke because I expect cure CAP. 17. Le ts from Sathan by temptations to despaire of our selues and of our owne estate 2. IF Sathan cannot preuaile to make vs despaire in regard of Gods mercy he will assay to bring vs to despair of our selues and our owne estates that although the Lord haue mercy in the full sea and ocean of it yet thou art vnworthy of the least drop of it Mercy is for vessels of mercie but thou art a vessel of wrath a grieuous sinner and euery day addeth to thy sinne and Gods iustice treasureth wrath as fast against the soule It is in vaine for thee to repent God will be found of his owne children not of such as thou art Ans. He that would deceiue will hide himselfe in generalls So Sathan here layeth load vpon the fearfull soule to hold it from Repentance But resolue this Temptation into the particular branches and see the strength and consequence of it Here are wrapped vp foure seuerall reasons to driue the sinner from repentance 1. because he is vnworthy of mercy 2. because hee hath incurred the iustice of God 3. hee is a grieuous sinner and is no child of God 4. hee daily addeth to his sin and prouocation which Gods childe doth not 1. I am vnworthy of mercie or loue and therefore must not seeke it Ans. 1. God neuer loued any man for his own worthinesse or any thing in any man causing his loue and all the worthiness in the most and best worthy is but an effect of Gods loue but no cause at all For what worthinesse was in vs before wee were that moued him to elect vs to saluation what worthinesse in vs being yet sinners and enemies that he should with so deare a price redeeme vs nay Rom. 5.8 herein God set out his loue in that while we were enemies hee reconciled vs by the death of his Sonne Say as the Centurion Luke 7.6 2 The best and dearest vnto God durst neuer appeare in their owne worthinesse Paul himselfe regenerate would not be found hauing his owne righteousnesse but that which was by faith in Christ Phil. 3. Iacob must come to his father for a blessing in the garment of his elder brother Wee must cast off our owne ragges before we can put on the wedding garment Neuer any of the Saints were capable of mercie but by an holy despaire of themselues and of their owne worthinesse and therefore did seeke and finde a worthinesse elsewhere because they could finde none in themselues Let whosoeuer will with Papists ascribe any thing to their owne merits they detract so much from Christ and his free grace they cast themselues off from Christ and are fallen from grace 3 The tenure of our saluation is not by a Couenant of Workes but by a Couenant of Grace which is a most full a most free and euery way grace founded not in our worthinesse but in the grace and good pleasure of God And this is sutable to God whose honour is to bee first in goodnesse Hee loued vs first 1 Iohn 4.19 4 By this reason no flesh should be saued all being alike dead in sin not sicke only all the children of wrath by nature and I am as worthy as any child of wrath can be and if any as vnworthy as my selfe come to saluation why not I by the same way of repenting and bewayling my owne vnworthinesse and slying out of my self to Christ who alone is worthy 5 Why should I despaire now seeing God hath made me worthy in Christ and hath loued me while I was an enemie and hath out of his loue called me in some measure purged me from corruption and not onely quickned me with his spirit but endued mee with some measure of grace but that he will continue his loue and worke in me to the end Iohn 13.1 2 Because God is a iust and a seuere reuenger of sin therefore I must not repent and seeke mercie Ans. But the conclusion and argument of Scripture is cleane contrary Is God iust and a righteous iudge we must therfore iudge our selues if wee would not bee iudged of the Lord 1. Cor. 11. Hath hee appointed a day to iudge the world by the man Christ therfore let all men bee admonished euery where to repent Acts 17.31 Will God bring euery secret into iudgement therefore let vs feare God and keepe his commandements There is no straighter tye to Repentance and Obedience than consideration of
Gods iustice 2 God is iust and therefore when he hath made mee of vniust iust and righteous in Christ hee will for euer repute me so Nay euen his iustice cannot but bestow mercy and grace on mee a beleeuer because in Christ I haue fully satisfied his iustice and in Christ deserued his loue 3 God is iust and this is a strong motiue to repent and beleeue in Christ for his iustice will not suffer him to punish one sinne twice nor to demand a debt once paid the second time Nay his iustice assureth mee of mercy 1. Iohn 1.9 If wee acknowledge our sins he is faithfull and iust to forgiue our sins his iustice assureth repentance of mercy 3 Because I am a grieuous sinner I am no childe of God and so all my Repentance is in vaine Ans. 1. Why are not all grieuous sinners before they repent what was Adam Dauid Peter Paul or what be grieuous sins if poligamie adulterie murder lying denying and forswearing Christ blasphemy persecution breathing slaughter and threatning against the Church bee not Doe not all euen the regenerate pray daily Forgiue vs our trespasses 2 Am I a grieuous sinner I must therefore so much more carefully and earnestly repent I want not encouragement I see that woman who was called a great sinner a notorious adultresse Luke 7. 37. seeeking mercy from Christ receiue that comfortable answer Thy sinnes are forgiuen thee 48. Thy faith hath saued thee Go in peace 50. I see that poor Canaanite whom Christ calleth a dogge yet earnestly seeking mercy gathered some crummes that fel from the Table Gods mercy shall bee more manifested in restoring great sinners his power more magnified in raising dead and rotten sinners my loue more footed as that woman Luke 7.47 Many sins were forgiuen her for she loued much 4 Because I sin daily against God I am none of his in vain seeke for fauour Ans. 1. Our Sauiour teacheth vs to say Our father and yet to pray daily Forgiue vs our trespasses Therefore hee that sins daily may call God father 2 Paul was a child of God being regenerate yet had a body of death and a law of sinne about him daily Rom. 7.24 3 I sinne daily but I repent daily The wicked reioyce in it I sinne and yet resist sinne and striue against it daily I do hatefull things but I hate that I doe I breake the law but yet I loue the law as holy iust good flesh is in me but I am not in the flesh Now tell mee Sathan canst thou gather such sigs of thistles or grapes of thornes who euer heard a childe of hell repent Ob. No did not Esau Iudas Ans. To repent is not onely to know and confesse what is bad and naught as they and as the Gentiles Rom. 2.19 but a change of the heart seene in an earnest affection and strife to loathe the bad and embrace the good And this had not did not they Howsoeuer therefore I confesse my naturall disease discouereth it selfe in daily issues and symptomes yet this sicknesse is not vnto death but that God may bee glorified in raising mee vp by his mighty power I am not 〈◊〉 so low not so long in the graue of sin but his mighty word can and will call mee forth to life CAP. 18. Le ts from Sathan by Temptations to despaire of our Repentance from Impossibilitie Difficultie 3. IF Sathan cannot preuaile to make vs despaire neither of Gods mercie nor our owne estates then he assayeth to bring vs to despaire of our repentance And this in three respects 1. of impossibilitie 2. vnprofitablenesse 3. of relapses or relinquishing Repentance 1. What an impossible thing dost thou attempt dost thou euer thinke to master thy sinnes which are so inbred so neare so necessary so profitable as eyes hands yea as ayre fire or water wilt thou striue against the streame where it is so impossible to ouercome and forsake them How often hast thou purposed promised vowed and resolued to enter the way of Repentance but couldst neuer attaine to goe through against any one sin 2. Thou shalt finde another manner of taske in Repentance than thou dreamest off it calleth for more paines sorrow mortification difficultie prickings of heart than euer thou lookest for or art able to indure and therefore neuer goe about it vnlesse thou hadst more hope to attaine it Answ. Thus the diuell like churlish Laban neuer persecuted Iacob so much as when hee was departing from him and our owne sloathfull corruption saith A Lyon is in the way Prou. 20. and the sluggard saith It is too cold he dareth not goe forth to plow Pro. 29. But to the first concerning the multitude masterfulnesse and necessarinesse of thy sinnes answer thus 1 I discerne indeed an huge army of sinnes and sweet lusts to encounter and these sonnes of Zeruiah are too strong for mee and it is impossible for mee to ouercome them if I looke at my selfe or my owne strength but as Dauid against Goliah I come against these Gyants in the name and strength of the Lord by whom I shall behead them It is he that teacheth my hands to warre and my fingers to fight It is his battaile and hee will giue the victory and close my enemies in my hand 2 I discerne many enemies against me I caÌ„not stand before them but the Lord hath opened mine eyes with Elishâ—'s seruant 2. King 6. that I see more now with me ready to fight on my side than they that are against me thou wouldest deceiue me in carrying both mine eyes in things against me but I behold the Lord neare mee with grace sufficient I see what spirituall helpe and succour he is ready to supply me with while I constantly cleaue to his helpe 3 Though I be to deale with many and mighty sins yet they are already conquered enemies spoyled of their power by the victory of Iesus Christ my Lord so as I haue nothing to doe but follow the chase and spoyle of vanquished forces 4 Though they were neuer so deare and beloued sinnes yet must I heare the voice of God saying as to Abraham Take thy sonne Isaac whom thou louest and offer to mee in sacrifice though indeed what euer they pretend such is their loue as if I kill not them they will kill me and therefore though I haue sometimes vowed resolued and purposed Repentance in vaine now by the grace of God I will make a new onset to better purpose A Souldier though hee haue once turned his backe will fight againe and wounded the second time will seeke cure againe A Merchant brought behind hand will trade againe more cautelously a Mariner that hath suffered shipwracke will to sea againe and trafficke againe and I will neuer be such a slaue as though I be preuented againe and againe yet I will seeke my liberty still 2 But whereas thou obiectest the difficulty sorrow paine and vnconquerable labour of Repentance I answer 1 Were the worke of
way to heauen is Repentance Would a man refuse wholesome physicke because some dye that take physicke The proper physicke of a diseased soule is Repentance Would we thinke that man in his wits that would disclayme and wilfully refuse good and wholesome meate because some surfeit and cast vp all againe Where shall we finde a Trader or dealer in the world that will refuse to meddle with all money and gold because there is some clipt and counterfeit or will therefore cast off all trading because some of the same trade breake and deceiue and much lesse the most gainefull trade of godlinesse 3 Some others that haue very busily followed the worke of Repentance haue found as little peace and comfort in their death as any Some of them haue dyed despairing some blaspheming perhaps some on their owne hand Answ. The way of dying well is the way of Repentance and in this way none can dye ill But precious in the eyes of the Lord is the death of all such whatsoeuer it seeme Psal. 116. 2 Gods children may want sense of comfort but this argueth not but he might haue formerly the presence of sound comfort and the true ground of it present still A tree in winter liueth but seemeth dead present paine and sicknesse of body argue not it had neuer health 3 Gods child may want sense of faith and in death seeme to be in the gulfe of despaire and yet passe to heauen by the gates of hell as Christ did 4 Gods childe may haue rauings blasphemies fierce actions against themselues and others which are the effects of diseases melancholy frenzy burning agues pestilence from which they are not freed but howsoeuer diseases may depriue the childe of GOD of health sense comfort and life it selfe it cannot depriue him of saluation Rom. 8. I am perswaded that neither life nor death c. 5 Christian wisedome iudgeth not of a man by the strangenesse of his death but by the goodnesse of his life and no kind of death is euill to him that is in Christ for he is freed from the curse of the law CAP. 27. Obiections from the conceit of the easinesse of Repentance Obiect OThers conceiue Repentance so easie a thing and soone done as needeth no such care or time A Lord haue mercy at death and what need a man martyr himselfe all his life Answ. 1. These men that so sleight the remedy neuer saw the danger of the disease Is the disease but a little languishing of nature as the Papists would make vs beleeue or rising out of a few sleight veniall sinnes cured by a a Creed or Aue or a knocke on the breast They deale with their Proselites as the mother with an infant if it hurt the finger the mother bloweth it and these babies beleeue presently the blowing hath soundly healed it But he that measureth either the disease by the remedy or the remedy by the disease shall find it mortall enough being the foulest and most contagious and incurable disease that appertaineth to man compared in the law to the leprosie which was not cured so easily but required an infinite toyle to goe through the cure according to the law often proued inuincible and incurable Naaman cured by miracle must yet wash seuen times to know the difficultie of the cure 2 The whole power of nature cannot doe it and yet a naturall man thinketh it easie Is it easie for an Ethiopian to be washed white or a Leopard to part with his spots So easie is it for him to doe good that is accustomed to euill Ier. 13.23 Is it easie for an old man to become young againe and so easie is it in nature for an old sinner to be renued by Repentance Is it easie for a dead man to be raised to life it cost Christ himselfe teares and groanes to raise Lazarus not because it was hard to him but to shew the impossibility in Lazarus and is it easie for a dead man to raise himselfe and so easie is it for a man dead in sins trespasses to raise himselfe to Repentance Ephes. 2.1 3 Is it so easie which the whole power of grace cannot conquer while we are here below All the grace in the world cannot cleane fetch out the soyle of sinne while wee are here Is it easie to wash out a scarlet or crimson to become white which was dyed both in wooll and cloath nay the cloath will be torne to pieces first and so easie is it euen to get out by Repentance the deepe dye of our scarlet sinnes of our nature and practice 4 Didst thou euer try how easie it was to turne away from some outward act of sinne to which thou wast addicted and yet a hypocrite by some restraining grace can doe it he can for some reasons forbeare some acts of adultery swearing But this is another thing it is the killing and mortifying of inward affections lusts as deare as members Col. 3.5 Mortifie your earthly members this is not the cutting off a washbow of sinne but the stocking vp the roots which is another manner of taske A naturall man would offer any thing to God but his beloued sin he would rather come before the Lord with riuers of oyle and offer the fruits of his body than any one lust and therefore it is not so easie as many conceit 5 Is it so easie what maketh wicked men take on so at godly Preachers when they cal them to Repentance dealing with them as some distempered patient who feeling the smart of a drawing plaister and corasiue driueth away the Surgeon with rayling speeches and casting bedstaues at him when he commeth to touch and to cure his wound Canst thou not abide a drawing playster to driue away corrupt bloud and humours much lesse wilt thou finde ease in cutting off ioynts and members and putting out eyes which Repentance must doe Thinke on these things and then tell mee what an easie thing Repentance is CAP. 28. Obiections from the vnseasonablenesse of Repentance that it is yet too soone or else it is now too late 4 OThers obiect against themselues the vnseasonablenesse of their Repentāce And this hath two branches some conceiue it is yet too soone others that it is too late 1 It is yet too soone I may inioy my sweet sinne a while for sinne is like his father is loath to bee tormented before his time Answ. 1. No man will reason so senselesly for his body I haue a wound or gash but it is not yet time to looke to it I will let it rot and gangrene and then I will looke to it but then it is too late and incurable Or I haue a thorne in my foot it is not yet time to pull it out We know all delayes in bodily diseases dangerous much more in the soule neither will a man be so void of common reason for his goods My house is on fire but it is not yet time to quench it why should this be admitted for
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