doing that we either know to be euill or know not to be good Pro. 4.14 Enter not the way of wicked men 〈◊〉 them partake not with them haue no fellowship with vnfruitfull works Ephes. 5.7 Numb 16.26 Separate from theÌ„ come out from among them Pro. 9.6 Forsake the foolish and liue When wee speake thus from God as Lot to his cousens Hast you get you out stay not in Sodome thinke not as they did that we speake in ieast lest yee feele the fire of God in earnest 2 Oppose to this Let the danger of following multitudes and corrupt examples For 1 Multitudes can make nothing good that is euill but must needes make that which is euill worse and more hainous If all the earth be corrupted the cry is great many hands rid much worke many sinners fill the measure full 2 Multitudes cannot keepe off the reuenge of euill they may helpe thee into sinne but cannot helpe thee out of punishment thou canst not partake in their sinnes and not in their punishment Reu. 18.9 Pro. 13.20 Companions of fooles must be destroyed and therefore let hand ioyne in hand they shall not escape vnpunished A world of sinners in earth a million of Angels in heauen cannot shift off reuenge if they sin together against God 3 It is almost impossible for a good man to retaine his goodnesse among euill men it is a rare example to be a Lot in Sodome See Dauid in the Court of Achish once basely counterfaiting madnesse another time dissembling himselfe a friend of Philistims and an enemy of Gods people and Peter in the company of denyers and enemies denying and forswearing his master And hereof are two reasons 1 The disposition of wicked men like men sicke of the plague care not how much they can infect that so the fewer may shun them 2 Our owne disposition and aptnesse to receiue infection from them as sound sheepe sound Apples are easily infected with the rotten whereas therefore some pretend to runne with wicked men to win them they delude themselues for as there is no great hope to doe them good so there is certaine perill of thine owne hurt A man that runneth downe a hill if he hath hold on him that is going vp shal easily pull him backe with him because the descent is easier And dead carkases tyed to liuing bodies are not reuiued but by miracle but the liuing bodies tyed to them are poysoned and putrified by them Is there so little hope of doing them good so great perill of thine owne bane and poyson get out from among them Pro. 22.14 â—e with whom the Lord is angry shall fall by them 3 Fence thy selfe against the obiections that might carry thee away Obiect The most doe so most are in the fashion most sweare game Answ. Walke with the most and perish with most doe as most suffer with the most liue as most dye with most Argumentum pessimum turba est saith Seneca No excuse to say thus doe my neighbours Commit a fellony and say others did so Obiect My forefathers did thus and beleeued thus and they were wise Answ. A part of our Redemption is to be deliuered from vaine conuersation receiued by tradition of our fathers 1. Pet. 1.2 The Spouse of Christ must forget her fathers house and kindred Psal. 45. Obiect But some Ministers good Schollers great Preachers play and sweare and drink and swagger may we not follow our guides Answ. 1 It is a fearefull thing for Aaron to leade Israel to dance about the calfe 2 The Scribes and Pharisees were great Schollers but they said and did not they must not be followed further then they sit in Moses chaire Iudas went farre beyond all Preachers in gifts yet he led a band to apprehend Christ. And many such there be of whom Christ saith He that breaketh the least commandement and teacheth men so by word or example shall bee least in the kingdome of heauen Christ speaketh of blind guides no wise man must shut his owne eyes to follow them leâ—t blinde leade blinde and both fall into hell ditch Obiect But I know good men doe thus and thus may not I follow them Ans. 1. The fairest earth hath his Moles the best men faults and fals and must not be followed in all things as in Noah Lot Dauid Peter But if we will follow example 1 Follow the best not the most walke in the way of good men 3. Ioh. 11. Follow not that which is euill but that which is good 2 Follow the light side of the cloud not the darke side as Praraoh 3 Follow one man that hath his sight and light to guide him rather than ten thousand blinde men that walke in the darke 4 Christ is the onely vnerring patterne follow him as the wise man by his star and follow all other as farre as they follow him be they euen Apostles themselues 1. Cor. 11.1 Obiect But the Church is a multitude of Beleeuers and a Catholike company to which we must ioyne our selues here is a multitude which we must follow Answ. No I must not follow a Church because it is a multitude for that simply maketh not a Church for then a legion of Turks or Diuels were a Church but the Church is multitudo orthodoxa a multitude teaching and imbracing the truth of Christ I must liue and walke by my owne faith as I see with no mans eyes but my owne Obiect But I shall be counted singular and more eyes see better than one Answ. It is better to walke the right way alone than to wander with company It is better to goe to heauen alone or with a few than with multitudes to hell 2 It was Lots happinesse that he was singular in Sodome and that he went alone for Noah that he alone and his family entered into the Arke and happy is he that is alone if only sanctitie be counted singularity 3 One eye hauing sight is better than a thousand blinde eies one poore crucified theefe had a clearer eye than all the Iewes rulers and people that condemned and crucified Iesus Christ. 4 Resolue vpon the rules of wisedome to fence thee from this sin 1 Choose thy way not because it is broad but because it is straight and suspect that way wherein thou seest multitudes multitude beeing a streame wee must row hard against Most scorne the word hate the feare of God liue after the fashions of the world shunne this broade way 2 Regard not what is done but what ought to be done for that only will stand in the account 3 In all matter of practice walke by rule not by example looke at truth not at numbers Wee haue a surer word of Prophets and Apostles a sure foundation 1. Cor. 3.11 And as many as walke according to this rule peace shall be vpon them Gal. 6. Christ said he was truth not custome and let customes bee neuer so old if not inlightened with truth they are the worse for their age 4 The
earnest thou hast bin in prosecuting the profits of this life with vtter neglect of better things and then how necessary it is to clear out this self loue and loue of sin to make roome for better 2. Consider which will bee the principall desire of a repentant heart as namely 1. To bee rid of sin Rom. 7. O miserable man c. neuer was a prisoner so weary of his bolts nor a sickeman of his paine as the penitent of his sin 2. To please God in all the waies of his Commandements Psal. 119.5 Oh that my waies were directed c. 3. To be in nearest fellowship with God in Christ. Cant. 1.3 Draw me and we will run Oh when shal I come into thy sight And these desires will be insatiable till the soule get a presence sight and comfortable hold of God for neuer can a good heart be delighted but in seeking most excellent things with most excellent affections 2. To further thy Repentance recount thy life actions and course what it is what it ought to be Neuer man considered his waies aright but found something to be redressed As 1. If hee behold the infinite euils of his whole life committed against God and his Law light of his grace 2. The innumerable good duties omitted for which he hath had calling and opportunity 3. The good thing done but failed in all both in the Manner End Oh what a measure of sorrow will this set to a carefull heart to see it selfe so far from answering his horrible sins that he cannot answer one of a thousand of his best actions through his life All this showeth the need of mercie answerable to so wofull miserie 3. Consider seriously the checks of thy owne conscience Thou mayst contemne the checks of men but neuer reiect the checks of thy conscience For conscience keepeth Court in the soule at all times there is a continuall Tearme it hath a power to examine witnesse and sentence at any time And this sentence admitteth no delay no delusion no appeale If thou feelest the priuie nips of conscience listen to so neer and wholesome a rebuker lest it grow to a seared conscience and God in iustice discharge it of the office it holdeth in the soule vnder him when he seeth it vnregarded But doe thus 1. when thy conscience checketh thee blesse God for a waking conscience which will onely checke great ones whom none else may and for things which none else can 2. When conscience accuseth thee and as the Clarke of the Lords Crown office readeth a bill of inditement against thee take his office on thy selfe plead guilty accuse thy selfe too The way not to be iudged of the Lord is to iudge our selues before the Lord. 3. If conscience go on to prick thy heart and fetch blood of thy soule now feele the smart apply the blood of Christ to stay the smart and bleeding of it This is the chiefe labour of Repentance 4. To further thy Repentance remember thy latter end the shortnesse of thy life the approach of thy death and the terror of the day of iudgement This numbring of our daies is a meanes to apply our hearts to wisedome Psal. 90 12. But therfore is mens iniquitie in their skirts because they remember not their latter end Lam. 1.9 CAP. 33. Meanes of Repentance concerning others 4. MEanes of Repentance in respect of others 1. If a good man be cast amongst good men he wil quicken himselfe to repentance and reformation 1. By humble submission of minde hee yeeldeth to all godly admonitions of good men and blesseth God with Dauid for their rebukes An impenitent person beareth such affection to his sins that he disaffecteth him that reproueth him But this man contrary is a stone in the Lords Temple and is willing to be hewed and polished and as a man knowing himselfe out of the way is willing to be set in againe by any euen the meanest that knoweth it better than he 2. By imitating their godly example which is a great incitation to goodnesse Whence Christians are called lights shining in the darknesse of the world holding forth the word of life whose light must shine that others seeing it may glorifie God And God putteth good examples to good vse in the world not onely to conuince the aduersary but sometimes to win the disobedient and to gaine a testimony in their consciences to the truth yea to prouoke others to an holy emulation to get share in the same grace 2 If good men be cast among enemies of God and grace yet they will bee furthering themselues in their way of Repentance they will take knowledge of the reproches of their enemies by whom they may heare their sinne sooner and plainer told them than by friends although neither in a good manner nor to a good end 1 But this will helpe to humble a good man Let Shemei alone saith Dauid I haue deserued it 2. Sam. 16. And no sooner shall a wicked man accuse a Saint but he with an heauy heart will accuse himselfe before the Lord. Nothing is more ordinary than for wicked men to scandalize godly ones They are hypocrites proud couetous and what not and when they heare this they can goe to the Lord and complaine of themselues that they are so indeed and can rifle themselues and be more vile in themselues than the others tearmes can make them They can inroll themselues as Paul before the Lord the chiefe of all sinners But all this while when they intend to wound them they helpe to heale their wound and make them humbly seeke to the Physitian Augustine hearing the Donatists reuiling him for the former wickednesse of his youth made this answer The more you blame my disease I will so much the more admire my Physitian And Beza to one obiecting against him the wantonnesse of his youth and wit in his Poems answered Iste homo inuidet mihi gratiam Christi CAP. 34. Markes and signes of Repentance and first in respect of sinne to be repented 4 NOw followeth the fourth generall concerning the signes markes of a man truely penitent for this grace will shew it selfe what way soeuer a man turne himselfe whether he looke vpon first his sinne repented or secondly God offended or thirdly himselfe or fourthly vpon others it wil be working euery way 1 In respect of sinne a man truely penitent will discouer himselfe by those properties and practises 1 He remembreth his sinnes though they be remitted and that with shame and sorrow Ezek 16.60 I will establish my couenant with thee then shalt thou remember thy sinnes and be ashamed of thy waies nor neuer open thy mouth any more namely in iustification of thy self when I am pacified towards thee for all thou hast done vers 62.63 So as when God is pacified yet the humble heart is ashamed This is one clause of the new couenant Ezek. 36.26 A new heart will I giue you and a new spirit I will put into you
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