The practise of repentance laid downe in sundry directions, together with the helpes, lets, signes and motiues. In an easie method, according to the table prefixed. As it was preached in Aldermanbury by Thomas Taylor. Taylor, Thomas, 1576-1632. 1628 Approx. 348 KB of XML-encoded text transcribed from 210 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A13551 STC 23845 ESTC S111520 99846842 99846842 11834 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13551) Transcribed from: (Early English Books Online ; image set 11834) Images scanned from microfilm: (Early English books, 1475-1640 ; 1561:02) The practise of repentance laid downe in sundry directions, together with the helpes, lets, signes and motiues. In an easie method, according to the table prefixed. As it was preached in Aldermanbury by Thomas Taylor. Taylor, Thomas, 1576-1632. [22], 395, [1] p. : folded leaf Printed [by H. Lownes] for J. Bartlet at the gilt Cup in Cheapeside, London : 1628. Printer's name from STC. Signatures: A-R¹² S⁶ (-A1, blank?). Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentence -- Early works to 1800. 2004-07 TCP Assigned for keying and markup 2004-09 SPi Global Keyed and coded from ProQuest page images 2004-10 Jonathan Blaney Sampled and proofread 2004-10 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE PRACTISE OF REPENTANCE , Laid downe in sundry directions , together with the Helpes , Le ts , Signes and Motiues . In an easie Method , according to the Table prefixed . As it was preached in Aldermanbury by THOMAS TAYLOR . LONDON , Printed for I. Bartlet at the gilt Cup in Cheapeside , 1628. A Table of the chiefe things contained in the seuerall Chapters of the TREATISE . Cap. 1. THe ground and occasion of the Treatise . p. 1 The occasion and meaning of the words . p. 5 We may not iudge of mens persons by their outward condition . p. 9 In all our conferences , we must take occasion to edifie one another . p. 13 Euery man must make vse to himselfe of Gods iudgements on others . p. 14 The onely way to preuent perdition , is Repentance . p. 15 Cap. 2. What Repentance is . p. 17 The onely efficient cause of it is the Spirit of God , it is beyond the power of nature . p. 18 Why we haue commands from God to repent , though it ●ee not i● our power . p. 21 How the Spirit workes repentance . p. 22 Cap. 3. The subiect of Repentance is the beleeuer . p. 25 Faith goeth before Repentance , not Repentance before faith . p. 26 C●●tio●s to be taken with this truth . p. 30 Th●se places answered where Repentance is set before faith in Scripture . p. 31 What the act or form● of Repentance is . p. 32 Cap. 4. The ●earmes from whence , and whither a man must turne : first , from all sin : secondly , to God , with forcible reasons of both . p. 34 It is not enough to cease to doe euill , vnlesse we learne to doe well . p. 38 True Repentance hath God still in its eye . p. 39 Cap. 5. What Repentance is not . p. 41 It is not Ciuility , which a great part of the world mistakes for it . p. 41 It is not euery sorrow for sin , though deepe . p. 42 Signes of that sorrow , that is a part of true Repentance . It is not euery leauing of sin , that is Repentance , vnlesse there bee a change and reformation . p. 45 Outward abstinence from sinne , no reformation . p. 46 Cutting off of some sinnes , without a rooting of them vp , is no Repentance . p. 47 Conquering of sin , not alwaies reformation . p. 48 Euery reformation is not Repentance , vnlesse the whole man bee changed . p. 48 Euery change of the whole man is not Repentance , vnlesse it be from all sinne . p. 50 Turning from all sinne is not Repentance , vnlesse there be a turning to God. p. 51. Cap. 6. Rules concerning the persons that must Repent . p. 52 Euery man must repent for sundry reasons . p. 53 Naturall and vnregenerate men though neuer so ciuill . p. 56 Godly and regenerate men , euen the best . p. 59 Young men , for sundry reasons . p. 61 Old men , for diuers reasons . p. 63 Women must repent as well as men . p. 64 Cap. 7. Rules concerning sins to be repented of . p. 66. All sins must be repented of . p. 67 Sins both known and vnknown p. 69 How vnknowne sins may be repented of . p. 69 The smallest sins must be repented of for sundry reasons . p. 71 Sins of knowledge and presumption , must be repented of ▪ p. 73 Sins also of aggrauating and scandalous circumstance , as p. 75 Customable sins . p. 75 Sweet and pleasing sins . p. 76 Sins after conuersion , especially . p. 77 Sins against meanes . p. 78 Sins of open profanenesse against holy times , places , exercises , persons . p. 79 Cap. 8. Rules concerning the manner of entrance into the duty of repentance . p. 81 It must be entred vpon with preparation . ibid. Meanes to helpe forward the preparation , required , viz. p. 82. &c. 1 A serious consideration of the blissefull estate lost by sin . p. 82 2 Of the miserable estate wee are now in , and shall continue in , till we repent . p. 83. &c. 3 Serious thoughts of the God with whom we haue to deale in this businesse , chiefly of his Maiesty , Iustice , anger at sin , and of his rich mercy in Christ. p. 25.86 . 3 A consideration of the necessity and benefit of Repentance . p. 87 Cap. 9. Rules concerning the wise proceeding in the duty of Repentance . p. 88 1 The worke of Repentance must be begun within , with the cleansing of the heart . p. 89 2 Outwardly , begin with some master sin , to root out that . p. 90 3 Cease not till it be quite rooted vp , and cast out . p. 93 4 Rest not in the rooting out of sin , till there is rooting and growth in the contrary grace . p. 95 Trust not Repentance as sound , till then . p. 97 Cap. 10. Rules concerning the time of Repentance . p. 99 The time wherein alone it is possible a man can repent , is the whole time of his life , and onely that time . p. 99. &c. The time of necessity , wherein men ought to Repent , is all the time of their life . p. 102 1 A Christians life should be begun with repentance , for sundry weighty reasons . p. 102 2 Continued in the exercise of repentance . p. 109 3 Ended with repentance . p. 111 Cap. 12. Of the Lets of repentance from the world . p. 130 1 Feare of contempt , and reproch from the world . p 133 A preseruatiue against it . p. 135 2 Feare of the losse of friends , if wee repent . p 141 This rub remoued . p. 142 Cap. 13. 3 Of another Let from the world , viz. the paucity & small number of Penitents in the world . p. 146 The antidote against it . p. 147 Cap. 15. Of the Lets of repentance from Sathan . p. 166 1 He labours to perswade vs of the goodnesse of our present naturall estate by sundry arguments . p. 167. &c. Answers to such Arguments . p. 168. &c. Cap. 16. 2 Of a second rub , Satan casts in our way to hinder repentance , viz. If he cannot bring men to please themselues with their naturall estates , he labours to worke men to so great a dislike of their conditions , as to drowne them in the gul●e of despaire . p. 176 1 Sathan labours to worke men to a despaire of Gods mercy , by diuers arguments . p. 177. Helpes against them . p. 177. &c. Cap. 17. 2 Sathan labours to hinder repentance by bringing men to a despaire of themselues , and their owne conditions by diuers reasons . p. 185 Answers to such temptations ▪ p. 186. &c. Cap. 18. 3 Sathan labours to bring men to despaire of their repentance . 1 He would perswade men it is impossible , by diuers arguments . p. 195 His argumēts answered . p. 196. &c. Cap. 19. 2. The Deuill labours·to keepe men off from repentance by perswadi●g them , t is vnprofitable p. 207 Such temptations answered ibid. Cap. 20. 3. The Deuill labours to hinder mens repentance by obiecting their relapses and fallings after repentance . p. 211 Comfortable answers to such temptations ibid. Cap 21. 3. Of the third rub the Deuil layes in mens way to hinder their repentance , viz. Presumption . When he cannot driue them to despair , neither of Gods mercy , nor their own estate , nor their repentance , hee assaies to make them presume of mercy without Repentance , p. 215 1. Hee perswades a sinner his sinnes are not great p. 216 Answer to this Temptation ibid. &c. Cap. 22. 2. The Diuell labours to perswade men Christ dyed for all p. 220 That obiection answered ibid. &c. Cap. 23. 3. The Deuill perswades men that God is mercifull , and therefore they neede not so trouble themselues with repentance p. 230 Answer to this temptation p. 231 , &c. Cap. 24. Of the lets of Repentance from our selues , which we cast in our owne way p. 239 1. A conceit wee haue , that repentance is harsh and vnpleasing to nature ibid. Helps against this let 240 Cap. 25 2. Of the second let , wee hinder our repentance withall , viz. the certaintie of Gods decree of election and reprobation p. 243.244 If we are elected , say men , wee shall be saued without this repentance , if reprobated , all our repentance will not saue vs. This dangerous subtiltie met withall p. 245. &c. Cap. 26. 3. Of the third rub men c●st in th●ir own way to h●ld themselues from Repentance , viz. the comfortable liues and deaths of many impenitents , and the vncomfortable liues and ends of godly persons , and such as haue beene most penitent p. 252 Answer t● this obiection p. 253 Cap. 27. 4. Of the fourth let to repentance from our selues . Men conceiue Repentance very easie . p 258 This conceit met withall . ibid. &c. Cap. 28. 5. Of the last l●t we hinder our repentance withall Men obiect the vnseasonablenesse of Repentance p. 263 Some thinke it too soone to repent ibid. These haue their answer . ibid. &c. Some think it too late to repent p. 269 These comforted and encouraged p. 270. Cap. 29. Of the meanes of Repentance in respect of sin Serious humiliation necessary to Repentance , proud persons vncapable of it p. 273 Meanes to attaine Repentance 1. To get a cleare sight of sin , and our miserie by it p. 274 2. True sorrow for it p. 275 3. A holy despaire in our selues of deliuerance by any meanes of our owne p. 276 A direction to get acquaintance with the morall Law , very vsefull to worke our hearts to a sight of sin , &c. 277. &c. Cap. 30. Of the meanes of Repentance in respect of God 1. His word a notable meanes to worke Repentance p. 281 The Law : see how p. 283 The Gospell : see how ibid. &c. What men must doe , that the Word may further their repentance p. 284. 2. Thoughts of Gods eye alwaies vpon vs , in all our waies p. 285 3. A consideration of Gods hand both of mercie and iustice , a forcible meanes to worke repentance Of mercie p. 286 Of iustice , both on our selues , and others p. 288. &c. 4. A serious consideration of our relation to God , a means to work Repentance p. 291 Cap. 31. Of the meanes of Repentance in respect of Christ , viz. 1. Serious thoughts of the greatnes of his person , and nearnesse to his Father p. 295 2. Of the heauy things hee suffered for sin p. 296 3. Of the basenesse of the persons for whom he suffred such things ibid. &c. Cap. 32. Of the meanes of repentance in regard of our selues ▪ 1 , T is a profitable means to further our repentance , to consider our desires and affections , both what they are , and what they ought to be p. 300 2. To recount our liues and actions what they are , and ought to be p. 301 3. To consider seriously the checks of our consciences . p. 302 4. To remember our latter end p. 304 Cap. 33. Of the meanes of repentance , in respect of others . How we may further our repentance by good men . p. 305 How repentance may be furthered by bad men , and enemies to grace . p. 306 Cap. 34. Of the markes of repentance in respect of sin . 1 A true penitent remembers his sin , though remitted , with shame and sorrow . p. 309 2 He will aggrauate his sin when he beholds it . p. 311 3 He hates all sin euery where . p. 314 4 He resists and holds fight against all sin . 316 5 He relinquisheth his sin in true endeauours , and neuer turneth to it any more . 318 6 In his strife and resistance of sin , he differenceth himselfe from the hypocrites , in that he sets himselfe against sin vniuersally and sincerely . p. 320. &c. Cap. 35. Of the markes of repentance in respect of God. 1 True repentance shewes it selfe by a sincere loue of God. p. 327 2. By a childish feare & awe of God p. 331. 3. By strong cries for grace against corruption p. 332 Cap. 36. Of markes of repentance in respect of others . 1 ▪ A man truly humbled by repentance , will esteeme of others better than himselfe p. 335 How a man ought to esteeme another better than himselfe , though hee see in him grosse faults p. 337. &c. 2. He is soft and gentle vnto others p. 339 3. The faults he espieth in others he will condemne in himselfe , if not in the act and habit , yet in the seede and inclination . p. 340. 4. Hee will doe his best to draw others out of sin p. 341 Cap. 37. Of the signes of Repentance in respect of ones selfe 1. A true penitent iudgeth himself , proceeds against himselfe iudicially and impartially . p 344 The fruit and vse of iudging . p. 345 The manner of a penitents iudging and proceeding against himselfe . p. 345. &c. 2 He reneweth himselfe daily . p. 350 Wherein a true penitent reneweth and changeth himselfe . p. 350. &c. 3 He strengthens himselfe against lusts and the assaults of sin for time to come . p. 354 How he armes himself , see . ibid. &c. 4 Hee prepareth himselfe by daily exercise of repentance , for Christs appearing . p. 357. &c. Cap. 38. Of the motiues to repentance from the necessity of it . It is most necessary a man should repent . p. 360 1 If we looke at the nature of sin . ibid. &c. 2 At the inseparable companions and effects of it . p. 362. &c. Cap. 39. Of motiues to repentance in regard of God. 1 Our owne vnfitnesse to haue any fellowship with God , without repentance . p. 365 2 That strict iustice that is in God. p. 366 3 His rich mercy . p. 367 4 The vnprofitablenesse of all Gods ordinances without repentance . p. 371 5 An impossibility of enioying God in glory without it . p. 373 Cap. 40. Of motiues to repentance in respect of Christ. 1 His surpassing loue . p. 375 2 His bitter passion , with the end of it . ibid. &c. 3 Consider our relation to him . p. 378 Cap. 41. Of motiues to repentance from ones selfe . 1 Both the whole , and parts of man , call for repentance . p. 379 2 His sins shew t is high time to practise repentance . p. 380 FINIS . A TREATISE , Wherin is handled the PRACTICE of REPENTANCE . LVK. 13.3 . Except yee Repent , &c. CAP. 1. The ground of the Treatise . FIrst , the occasion of chusing this Text and argument . Vpon occasion of Peters repentance , which I haue opened vnto you , I entred into a more serious consideration of the duty , and conceiued , 1 That Precepts and Examples must goe together , & 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 cōsider , 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 m●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 p●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 husband ; for at that time it was better than now , Hos. 2.7 . It is the aduancement of our estate , and a returning to our first innocency . From hence it followeth , 1 That it is not enough to cease to doe euill , vnlesse wee learne to doe well . Esa. the first . It is not enough to put off the old man , vnlesse we put on the new man , Ephes. 4.22 . Not onely we must turn from the power of Sathan , but to God , not onely returne from our wandring , but to the Shepheard of our soules , 1. Pet. 2.10 . True Repentance is not only a ceasing from vnrighteousnesse , but an exercise of righteousnesse . Hee that doth righteousnesse , is righteous : both are required fugere prohibita , & praecepta face●e . 2 That true repentance carrieth God all along in his eye ; and it is the consecrating of a mans selfe wholly to God : so the Apostle describeth it , 1. Thes. 19. A turning from Idols , to serue the liuing God. 1 The scope and ayme of it is not the sauing of himselfe , but the seruice of God ; it bringeth not onely from the ignorance of God , but to the knowledge of God ; not onely from the hatred of God , but to the loue of God ; not only from contempt of God , but to the feare of God : not onely from loue of sinne , but to hatred of sinne ; not onely from practise of sinne , but to the practise of piety : And there is no man but may try his estate by this marke . 2 He will still conceiue that hee hath alwaies to deale with God. If hee sin , he will seeke chiefly to cleare himselfe to God : Hee will accuse himselfe to God , he wil not lye from God , till he haue made vp his peace , and gotten a discharge . 3 His affections will bee after GOD ; his soule panteth after God : his soule thirsteth for God , euen the louing God , Psal. 42.1 2. because he hath tasted of God. 4 His dependance is vpon God for counsell and direction : he will know , and inquire of Gods word , and seruants , what to doe to be saued , Acts 2. and Acts 16. CAP. 5. What Repentance is not . A Right rule is the measure of it selfe , and a crooked : and this description sheweth as well , what Repentance is not , as what it is ▪ Many things are like Repentance , but are not it ; and this definition wil find out much counterfeit Repentance , which goeth commonly for currant ; and seldome is the deceit found , till it be too late . 1 Many mistake Ciuility , for Repentance sufficient , but it is not ; for first , It is not sauing grace of the spirit , but common . 2 No proper fruit of the gospell , but groweth amongst heathens . 3 A man may haue it without Christ , without Faith ; yea , haue it , and goe to hell . Except your righteousnesse exceede the righteousnesse of the Scribes & Pharisees , ye shall not enter , &c. 4 Ciuility is no change , nor turning ; it may couer sinne , it cannot cure it : it wrappeth a clout on the wound , but layeth no plaister : it may loppe some branches of sinne , but it striketh not the roote : it layeth a false finger on some sin or other . 5 It looketh all at men , mens lawes , mens approbation , mens pleasing , more than God : and desireth rather to seeme good , than be good ; in all which it falleth short of Repentance . A Christian must haue that in his Repentance , which no hypocrite hath . 2 Euery sorrow for sinne is not Repentance , no , nor euery deepe sorrow for sinne . Cain had deepe sorrow in respect of punishment : Pharaoh howled , but it was for the thunders & haile , when it was ouer , so was his Repentance : Esau wept for the losse of the blessing , seeing some inconuenience to himself , more than the sin against God. Saul deeply sorrowed , but it was because hee had heard the Lord say , he had cast him off from being King , 1. Sam. 15.24 . Ahab was much humbled , but it was after he had heard euill denounced ( against him ) to cut off his posterity : All this is no Repentance . Quest. How may I know my sorrow to be a part of true Repentance ? Answ. 1. When it is godly sorrow , or repentance toward God , Acts 20.21 . or sorrow according to God ; when the sorrow is more for the offence of God , than any shame , punishment , feare , or hell it selfe : for it looketh more on the offence of the great maiesty of God offended , than vpon the desert of his offences . For true sorrow is from loue of God , and the loue of God must bee more than of my selfe , or my owne saluation . Here is the iust cause of griefe that Christ is wounded . Zach. 12.10 . They shall looke on him whom they have pierced . The waters of Repentance issue , when the rocke of the heart is smitten , not with the rodde of the Law , but the staffe of the Gospell . Acts 2. When they heard this , they were pricked . 2. When it driueth vnto God. Ier 4.1 . If thou wilt return , returne vnto mee . If thy sorrow for sinne driueth thee from God , it is not godly sorrow ; as if it hinder Faith , Hearing , Reading , Prayer . The Prodigals sorrow driueth him to his Father . True Repentance is not the hauing of a wound , but the obtaining of a cure . There is not only the feeling of a burthen , but the getting it off the backe , which is by obeying the call of Christ , Come vnto mee , &c. 3. When it is continuall , and constant : as good neuer washed with these waters , as become filthy after washing . The sorrow of Repentance is not a fit , or qualme of sicknesse , but a sound cure : whereas the hypocrite forgeth that he was purged . Try now thy sorrow , whether thou hast taken a Purge , or a Preparatiue . What ease hast thou after thy paine ? Whether thou sufferest the smarting plaister to lye on to the full cure , or like a froward patient , hast pluckt it off , when it was but new laid . 3. Euery leauing of sinne is not Repentance , vnlesse there be a turning , a change , and reformation . For Repentance is such a turning and change , as maketh a man cleane contrary vnto himselfe . Whence it followes , That 1. Abstinence from sins outwardly , is not reformation ; for a man sometimes abstaineth from sinne , because hee cannot commit it : and now his sin turneth from him , not hee from it . Sometimes feare , or shame , or other sinister respects , may cause a man to forbeare , and yet not be contrary to himselfe : his heart and minde may be as foule and filthy as before . A pil●erer in the Cage cannot steale , because hee is restrained ; but hee hath his pilfering minde still : Here is a change in the condition , but Repentance is a change of the person . Iudas , no question , thus far left his sin ; He was sorry , he would doe so no more , and perhaps , would faine haue vndone that which he had done against Christ. Now wherein art thou beyond him ? not a whit if thou retainest thy disposition to sin , thy affection , and loue to euill . If thou couldest doe it safely from mans eye , and securely without the hazzarding of thy selfe on the wrath of God , wouldest thou doe it againe ? All is deceit and the spirit of bondage , and worldly sorrow , a repentance to be repented of . But if thou hatest sin , because God hateth it , and resoluest not to doe it , for his sake , as Ioseph , all is well . 2. It will follow , that the lopping and cutting off of some sins , is not Repentance , vnlesse the roots bee stocked and grubbed vp ; for this is not a change , but a restraining of washboughs , that will come againe . Thou abstainest from swearing , but doest thou feare an oath ? Thou actest not sin , but doest thou hate it , and put it away ? 3. That conquering of sin is not alwaies reformation , & turning from sin : for one sin may conquer another ; Sathan may be cast out by Beelzebub . Ambition may conquer couetousnesse , hypocrisie may ouer-master many sins , but this is far from Repentance : For by the feare of the Lord a good man departeth from euill . I set the Lord euer in my sight , that I should not sin against him . When grace and Gods feare thus conquereth sin , it is a good signe . 4. Euery change and reformation is not Repentance , vnlesse the whole man be changed . The whole man must turn , both inward and outward , in both , all faculties and parts : But with this caution , that this change in euery part , is but in part , and imperfect , as the Ayre in the dawning , is light in euery part , but in part ; and as luke-warme water , heat is in euery part , with cold . Reason 1. The Scripture calleth for a through change and sanctification in the soule , body , and spirit , 1. Thes. 5.25 . The whole man must turne from the power of Sathan unto God. The whole man must be made of an old , a new man , Ephes. 4.23 . 2. Else the remedy will bee short of the disease ; for the whole man is turned from God by sinne , and Repentance must turne backe the whole man. Deceiue not your selues in this great and weighty point ; some finde a change in their minde , and haue some illumination , and rest in that as Repentance . But howeuer it is true , that the first thing in Repentance , is the change of the mind from darknesse to light , yet Repentance is not the turning of the vnderstanding vnto truth , vnlesse the will also be turned to God. It is no repentance for a Papist to bee neuer so deuout , humble , charitable , penitent , if hee turne not his minde to the truth . It is no repentance in a Protestant to imbrace the truth in iudgement , and profession , and liue vnreformed , and vnanswerable vnto it ; for his will must be changed , as well as his mind . 5. Euery change of the whole man is not Repentance , vnlesse it be from whole sin ; for Repentance turneth from all sin , and continueth not any . Obiect . No Repentance can get away all sin in this life . Answ. Not that it bee not , but that it rage not . The Iebusite will dwell within our borders , but see he be subdued and commanded . 1. That Repentance is not true , which is not generall . 2. To look backe vpon any sin , is to turne the backe vpon God ; and to turne from one sin to another , is not Repentance . Herods reformation was farre from Repentance ; for howsoeuer hee did many things , hee would not part with his Herodias . Keep no bosome sin . 6. Turning from all sin is not Repentance , vnlesse thou turnest to God. Ceasing from euill is not Repentance , vnlesse thou learne to doe good ; nor casting off the old man , vnlesse thou put on the new . Now to turne to God , is to get a sincere purpose , desire , and endeauour to walke according to all Gods commandements . Try thy Repentance : Hath thy sorrow bin deep and godly ? Hast thou got beyond ciuilitie ? Imbracest thou the grace thou didst trample before , as a Swine , vnder feet ? Hast thou changed thy soule , thy whole man , from whole sin to God ? CAP. 6. Rules concerning persons that must repent . NOw in prosecuting the practice of Repentance , I will confine my selfe within these bounds . 1. Propound the rules and directions to guide vs in the duetie . 2. The lots or chiefe impediments which hinder Repentance . 3. The meanes and helpes for the happy performance of it . 4. The signes and marks of a man truely repenting . 5. The motiues or inducements to prouoke vs to Repentance . 1. The rules or directions to guide vs in this duety , concerne 1. The persons that must repent ; 2. the sinnes to bee repented of ; 3. the manner ; 4. the time . The generall rule concerning the persons , is , That all , and euerie man must repent . The word in the Text is indefinite . Except yee repent ; that is , all of you . Acts 17 30. But now admonisheth euery man , euery where to repent . The doctrine of Repentance is preached to all . 1. All haue sinned , and turned away from God ; all are depriued of the glory of God : there is none that doth good , no not one . 1. Ioh. 1.8 . If any man say hee hath not sinne , he deceiueth himselfe , and the truth is not in him . Iam. 3.2 In many things we sin all : therfore all haue need to repent . All men are vnder sin , Rom. 3.9 . that is , all men in respect of naturall corruption , and actuall pollution , are equally vnder the guilt and punishment of sin , the sentence of the Law , the curse of God. A matter of such danger , as a man had better bee vnder the weight of all the mountaines in the world , than vnder the weight of sinne vpon his soule : therefore euery man must repent . 2. Euery man will say , hee would haue his sins remitted ; therefore euery man must repent : for Repentance and Remission of sins goe hand in hand . Marke 1.9 . Iohn preached the baptisme of Repentance for Remission of sins ; and the state of impenitency , is a state of perdition : Except ye repent , ye shall perish , for you are yet in your sins . 3. Euery one will say , hee would bee saued , and come to heauen at last , but without Repentance , can be no saluation ; neither is there place in heauen , for an impenitent person ; flesh and bloud shall not inherit the Kingdome of God : Without shall be dogs , and swine not washed from their filthinesse . Consider the commandement . Ier. 4.14 . Wash thy heart from filthinesse , that thou maiest be saued . 2. The threatning ; If Christ wash thee not , then thou hast no part in him . 3 The appropriated onely to those that haue part in the first resurrection , the second death shall haue no power ouer them . 4 The folly of a man that aymeth at a high & excellent end , and neuer thinketh of the way and meanes to attayne that end : so it is to thinke of heauen , and not of Repentance , the way and means to it . Hence will follow , 1 If all men , then naturall and vnregenerate men , be they neuer so ciuill , must hasten their Repentance . For , 1 They are as clouds without water , trees dead , without fruit , condemned persons without a pardon ; the law hath read an after sentence of death vpon them : And a madnesse were it for a Fellon to looke to bee quit by that law that condemneth him ▪ that stare is nothing but death ▪ onely Faith and Repentance of the Gospell , maketh thee capable of mercy and pardon . 2 Why is Repentance Preached to naturall men , but that of old men , they should be come new ? of Wolues , they should become Sheepe of Christs fold ? of Ethiopians and strangers , they shoud become of the houshold and family of God ? Such were they to whom Peter Preached , Act. 2. when so many thousands were conuerted : and in all ages we haue commission to instruct the contrary minded with meekenesse , waiting when God will giue them Repentance , 2. Tim. 2.15 . 3 Ciuill men haue most need be called to Repentance , because they thinke of all other , they least need repentance , and seem to themselues not to be so farre from the Kingdome of God , as indeed they be : For hauing no sense of their misery , they rest in pure naturals , ciuill honesty , externall vertues , as in a good estate . And indeed , this conceit of their goodnesse , leaueth them in a damnable condition ; that what our Lord saith of a rich man. I may say of a ciuill man ; it is hard for him to come to heauen , and often extreame flagitious sinners are sooner cōuerted . Publicans and Harlots that cannot haue that conceit of themselues , goe often into heauen before them . Let all such well consider , what is all ciuill , vpright honest carriage before God , without Faith and Repentance . Surely nothing but a shining sinne , and beautifull abhomination : And therefore the Apostle Paul , though before his conuer●sion hee was beyond all ciuill men in respect of gifts , vertues , and righteousnesse of the Law , yet he must vndoe all this , and cast out all as dung in comparison of grace , and begin all againe . What better was the Pharisee for thanking God he was not as other ; vniust , extortioner , nor as the despised Publican , when hee could not thanke God , that hee was a Penitent , or beleeuer ? What better art thou to say , I thanke God I come to Church , heare the Word , receiue the Sacraments , pay men their due , giue almes to the poore ? when with a forme of Ciuility or Religion , thou onely couerest thy corruption from thine owne eyes , as a man in the darke ; but art an enemy to the power of godlinesse , to the powerfull Preaching of the Word , to godly Preachers ; a resister of Faith , Repentance , Mortification , and holinesse in thy selfe , and others , without which thou shalt neuer see God : Thanke God as much as thou wilt , thou shalt neuer get thanke from God for all this . 2 If all men , then godly and regenerate men , who haue already repented , they must hold on their repentance : For , 1 Euen the best men after grace receiued , haue sinne dwelling in them . Rom. 7.14 . The law is spirituall , but I am carnall , sold vnder sinne . Paul was then long conuerted , & euen then did that he hated , and hated what he did , verse 15. And no man in earth so iust that sinneth not , Eccl. 7.22 . witnesse Noah , Lot , Abraham , Dauid , Pet●r , the Virgin Mary 〈…〉 they are , out-straying , Psal. 119.10 . 2 God will haue the best men trayned in Repentance by the daily sight of their sinnes , in many burdens , temptations , corruptions , sicknesses , casualties , and death it selfe : for euen they by many afflictions , must enter into heauen : All fruits of sinne , must be goades to Repentance . 3 The best must daily repent , because euen the best duties performed by the strength of grace , are in themselues sinfull and defectiue : the righteousnesse of the Christian is as a filthy clout . How much cause haue they daily to bewaile their sinnes , that must repent for their best duties ? 4 Our Lord hath taught his Disciples , and the most regenerate , to pray daily for forgiuenes of sinne , which is an act of Repentance . Neuer can a man bee free from Repentance , till he be free from sinne ; whic● 〈◊〉 use the best can neuer 〈…〉 , he must neuer lay 〈…〉 Repentance . When thou hast attained a perfect image of God , then farewell Repentance ; but that image which was lost in a moment , cannot be repayred throughout the whole life , for the repayring of which , they must still retaine and renue Repentance . 3 If all men , then young men must repent . Eccles. 12.1 . Remember thy Creator in the daies of thy youth : For , 1 How is it for vs to take the corruption of nature in hand betimes ? for sinne fasteneth by continuance ; a sore the longer vncured , the more incurable it is ; so in this corruption which is morbus naturae , and habits grow into another nature , which will not be repelled easily . 2 The Grace of Repentance , is a gift of God , not in our owne power , and must be taken while it is offered ; If God offer it now to thee a young man , or maid , refuse not this gracious offer , but euen this day heare his voice ; and as young Samuel , say , Speake Lord , thy seruant heareth . 3 What a commendation and aduantage is it for youth to bee early graced , and truely conuerted , euen in the morning of their life ? Many sinnes are preuented in such a one , whereby also much sorrow and accusation is cut off , which doth often perplexe good men : as Dauid prayeth often against the sinnes of his youth . Besides , such a one hath many opportunities of well doing , and aboundeth in good duties , to their abundant comfort , both here , and in their reckoning . 4 Young persons may dye , they haue no lease of their liues ; youth is as fickle as age , time and tide stayeth not : perhaps the Gospell will not stay with thee , perhaps thou art not to stay in the world : Know thy day , and time of visitation . 4 If all men , then old men must hasten their Repentance , while yet their glasse runneth . 1 If young men must not deferre their Repentance , because they may dye ; old men must much more , because they must dye . 2 Thou art an old man , whose time in the likely course of nature , cannot be long ; hast thou deferred thy repentance till the 11. or 12. houre , and yet is it too soone to repent ? Was not Iesabel in state fearefull enough before God by her fornication and filthinesse , but that God gaue her space to repent , and the repented not ? This is the very height of sinne , and heapeth vp a terrible damnation . Is it not damnation enough to be a sinner before God , but an old sinner , an old drunkard , swearer , fornicator , lyer , cousner , an old foxe , and an old barking dogge against all goodnesse ? 3 Consider how the lees and dregs of profanenesse be most sowre and stinking in old men : what a filthy sent leaueth an old sinner , when he is gone ? he was an old gracelesse man , enemy of God to death ; only his sinne was strong , and youthfull in him to the last . 5 If all , then women must repent too , if they will not perish . 1 Gods Schoole is as well open for women , as for men ; and the Scriptures and the Ministery belong as well to women as to men , and these are commanded to learne the doctrine of Faith and Repentance , as men , and to professe the feare of God , 1 Tim. 2.15 . 2 Women were made to the image of GOD as well as men . Gen. 1.27 and were first 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 a●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 foul● , 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 mean● , 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 thought● , 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. 5●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 ashes . 3 Consider thy forlorne and cursed condition , till thou dost repent : thou art without GOD ; he that sinneth , hath neither seene God , nor knoweth him , Iohn . 3.6 . Thou lyest in a state wherein thou art not capable of Gods mercy , for God will not be mencifull to that man , Deut. 29.120 . Nay , he cannot , vnlesse he can be vniust in bestowing grace vpon the contemners of grace . Say not God is mercifull ▪ for his bounty would lead thee to Repentance ; but the heart that cannot repent , treasureth vp wrath against the day , Rom. 2. Yea , thou lyest in a state in which the Angell of the Lords wrath is ready to meet thee , as Balaam , with death at euery corner . Reuel . 16.2 . The Angell that powred out the V●o●s of Gods wrath on the earth : the reason is giuen , because they repented not of their works : and except ye repent , ye must perish euerlastingly . 2 In this Preparation , remember with whom thou hast to deale : Repentance is a drawing neere vnto God , Iam. 4. Men draw neere vnto GOD many waies ; by outward profession , by inward faith & apprehension , by prayer and inuocation , but especially by Repentance and Conuersion : therefore saith Iames , Draw neere to God , cleanse your hands , ye sinners , and wash your hearts ye wauering minded : for sin estrangeth , separateth , withdraweth from God ; but Repentance is a returning to him , and striking a new league . In this approach to God , it will notably set forward Repentance . If 1 Thou set him before thee , a God cloathed with Maiesty and honour : with iustice , and wrath against sin : this striketh the soule with an awfull feare , and dread of God , to make it stoope before him . See we how the idolatrous person will cast himselfe on his face before his idoll : he will goe barefoot , creepe along as a worme from one end of the Church to another , to get a kisse of it : and shall we approach the true God with so little reuerence , when they shew so much to Idols ? It is the feare of God that diminisheth the power of sinne . 2 If thou set him before thee in the riches of his mercy , in prouiding so excellent a remedy against sinne , as is the precious bloud of his deare Sonne , when nothing in the world else would serue , 1. Pet. 1.10 . 3 And now to set thy face towards God , as Daniel did , Dā . 9.2 . 1 Implying a drawing of the minde from all other distractions & occasions , as now hauing onely to doe with God , who in this duty requireth the whole heart , and the powring out of the soule before him . 2 To testifie that we are turned quite out of our selues , in whom is no helpe , and depend onely vpon him for all supplies and mercy . 3 In this preparation , consider the necessity , benefit , and vse of Repentance . 1 That nothing else can free vs from the snare of the death in which we are captiues , 2. Tim. 2.9 2 Nothing else reconcileth vs vnto God , and restoreth vs to his fauour . 3 Nothing else correcteth the corruption of nature , and returneth into innocency . 4 Nothing else reneweth our life and course , and maketh vs capable of holinesse , or happinesse . All this preparation is requisite ; not onely because of Gods command , but rash and temerarious vndertaking of religious duties , is a taking of Gods name in vaine , and fruitlesse . 2 If Daniel be not fit till hee be prepared , much lesse we who haue so many distractions , so much earth , so dull spirits . 3 There is no comfort in doing the duty , but in the well and acceptable doing of it : and neuer is it well performed , but when we are well prepared . CAP. 9. Concerning the wise proceeding in Repentance . 2 THe wise proceeding in Repentance , standeth in these things . 1 To begin the worke within , with cleansing the heart . Ezek. 18.31 . Cast away your transgressions , and make you a new heart , & a new spirit . For , 1 The heart is the fountaine of actions ; as that is , so are they : Out of the abundance of the heart , the mouth speaketh , the hand acteth : If the heart bee a fusty vessell , the Lord will powre none of his gracious liquor into it : As that is , so is the whole man ; If the roote be naught , so are the branches , so are the fruits . 2 This is the most compendious way : Wash the inside first , saith Christ , & all shall be cleane . A vaine and lost labour it is to offer to stoppe the current of a streame , if you goe not to the fountaine : a vaine thing in a Gardener to cut off the toppes of weedes , and leaue the root , which fasteneth it selfe so much the deeper : And therefore the Prophet Dauid praying for the grace of Repentance , Psal. 51. Wash me , purge me ; hee telleth the Lord where he would haue him begin , Create in me a new heart , and renew a right spirit . 2 Comming outwardly , begin with those master sins that are most rooted , and haue most foyled vs : for as in an army , if the Generals and Captaines bee cut off , the common souldiers are easily routed : so if our chiefest sins , which haue been Commanders , and borne most sway and rule in vs , be mortified and killed , the lesser sins will bee more easily subdued and chased ▪ 1. Sam. 17.51 . When the Philistim● saw their Champion Goliah was dead , they fled . Blast and plucke vp the roote , the branches and succours withers of themselues : Cut off the right hand , right eye . Herod had bin in a faire way of Repentance , if he could haue begun with Herodias . 2. It is obseruable in the Scripture of most true penitents , that they begun with the strongest sins . Dauid beginneth with his Bathsabeh , and testifieth a notable Repentance , Psal. 51. Saul once mastering his fury and rage in persecuting , hee shall quickly become a zealous Preacher . If we could see some men lay aside their malice and hatred of good men ( which is a strong snare of the deuill ) wee would hope to see them forward and louing , and ioyne themselues with such as walke in the waies of God. Zacheus once mastering his pilling , and polling , and couetous catching after the world , becometh a notable example of a true penitent . So could we see a worldling , an vsurer , an oppressour , once giue vp his couetousnesse , wee should expect any good thing from them . Wee should hope to see them diligent in Gods house , which now , in the weeke day , they thinke a losse of time . Wee should see them restoring as fast as they fetched in ; we should see them as liberall to Gods worship , and good vses , as they haue beene basely griple . Wee should see them as mercifull , and charitable , as they haue beene cruell , and vnmercifull . We should see with Couetousnesse , the roote of all euill , all the boughes and branches fall . Till this bee done , neuer say thou hast repented of any sin : for he neuer repented of any sin , whose master-sin is alone , is spared , and vnrepented . 3. In wise proceeding , when thou hast begun with any sin , go through stitch with it ; not only to the shaking of the root , but to the vnrooting , and casting it out of the ground : for 1. In all true Repentance , there is a clearing of ones selfe , 1. Cor. 7.11 . in our rotten frame and building , it will not leaue a stone vpon a stone . 2. To finde mercy there must bee confessing and forsaking , Pro 28. 3. The profession of euerie true penitent must bee that of Paul , I was a blasphemer , I was an oppressour , but now God hath shewed mercy . I am no such man now . Now all this will not be done , but by earnest endeauour : slighting and slubbring of this businesse , leaueth men in the suddes they were in before : as Some dally with their sins , and semble a repentance as men that ioyne , doe a fight . Perhaps they will this time of yeare come to confession , and seeme very penitent ; and hauing confessed , thinke themselues eased : but it is as a drunkard , by vomiting , that hee may drinke more : so these to go fresh to drinke in sin againe . Some will sweare and curse , and say , God forgiue mee , you make mee sweare ; and sweare as fast by and by again . But these roots of sin remaine . Some pressed by Gods hand , force a Repentance , and make many confessions and promises ; but after returne , are as fresh to sin , as a dogge to vomit , or the horse to the smell of his dung . Here is no parting with sinne : Well may hee say , I was a swearer , drunkard , a tippler , an hater of God , and so am I still for all my dissembling Repentance . I was neuer other , nor like to be . 4. In this wise proceeding , rest not in the rooting out of sin , till thou seest the rooting , and growth of the contrary grace : for in all true Repentance , is a change in the iudgement from errour to truth , in the will from euill to good , in the whole man from darknesse to light . Thou canst show no Repentance , if thou canst not show this change . True Repentance maketh a man cleane contrary vnto himselfe , and changeth him into a cleane other man. His whole nature is changed from a corrupt and carnall , into a spirituall nature . In nature an Aethiopian cannot change his colour , but grace changeth nature : of a bramble , he becometh a vine , of a thorne , a fig tree , of a wilde , a naturall oliue , of a lyon , a lambe , of a dogge vnder boord , a son sitting at table , of a Saul , a Paul. He is changed in all his parts and members ; they were , as swords and speares , weapons of vnrighteousnesse and fiercenesse against God , and good men , now are turned into sythes and mattocks , weapons of grace , and instruments of common good in time of peace . His whole course is changed ; of a louer of sin , hee is be come a loather of sin , and louer of grace : of a receiuer and deceiuer , it maketh Zacheus a restorer , and charitable destributer . Of one thirsting after the bloud of Saints , it maketh Saul thirst now after their saluation . Of a waster of the Lords talent , it maketh him increase it . Let not thy soule deceiue thee in thy Repentance , except it haue brought thee thus farre to expresse the contrary grace . Solomon could not satisfie himselfe with his Repentance of those fowle sins of lust , till hee had written his booke of Repentance : nor Augustine , till hee had written his book of Retractations : nor Cranmer , till he had burned his vnworthy right hand . Trust not thy Repentance for wantonnesse and vncleannesse , vnlesse as the woman , Luke 7. who had abused her eyes , her haire and lippes to folly , shee gaue her lippes to kisse his feete , her eyes to wash them , and her haire to dry them . Thou must expresse Humility , Modesty , and Repentance , in members most abused . Dauid polluting his bed , washeth it with teares . Trust not thy Repentance for couetousnesse , vsury , briberie , without restitution , as Zacheus , without expression of charitie , mercifulnesse to the poore , and without free , and liberall dispensing to pious and godly vses . Hath thine house been a profane house , a gaming house , an house of swearing , riot , and disorder ? thou hast not repented , though these things bee left , if thou hast not reformed it vnto a house of prayer . Hast thou bin an enemie , or no friend to Gods seruants , and seruice ? thou hast not repented in putting off thy malice , vnlesse thou hast put on louing affections , and expressest loue aboue the former hatred . Hast thou sinned in disgracing and reuiling the seruants of God , and professors of the Gospell , casting on them the com●mon termes of hypocrites , puritans ? thou hast neuer repented , if thou dost not iustifie , and defend them , and right them in their names , and godly practices : and so in all others sins . True Repentance will not only vndoe what is ill done , but will set vp with both hands what it hath plucked downe ; it will now see God haue his glorie , and men their right . I conclude with 1. Iohn 3.7 . Let none deceiue you , let none deceiue himselfe , hee that doth righteousnesse , is righteous , as he is righteous . CAP. 10. Concerning the time of Repentance , both of 1. Possibilitie , 2. Necessitie . THe fourth rule of direction concerning the time of repentance , for the time , is either of 1. Possibilitie , 2. Necessitie . The time of Possibilitie is , the whole time of this life , and onely the time of this life . Except ye repent , while ye liue here , ye shall perish eternally . God giueth euery man a space to repent in , as ●●zabel , Reu. 2.21 . that is , the space of this life ; and any time of this life the Lord may giue repentance . 2. Tim. 2.25 . waiting at any time . Mat. 5.25 . Agree in the way . 2. After this life can bee no Repentance , for these reasons . 1. Because there is no faith that ceaseth . The tree cut down , no fruit can grow any more : Repentance is a fruit of Faith. 2 Because the acts & parts of repentance are only for this life . These are : 1. Mortification , godly sorrow , Christian combat● . 2. Renouation , growth in grace , strife to perfection . All these are by death abolished : no more teares , fight , no more imperfection , no more molestation of sin ; but victory and perfection attained . 3. After death is nothing but iudgement . Heb , 9.27 . there is a resting from labour of repentance , no more working , no more washing , no Purgatory , no more oyle may be gotten after the doore is shut , no more place for Repentance is to be found being at the waies end ; Repentance is the way of life . This consideration calleth vs to the speedy vndertaking of Repentance , euen while this fraile and vncertaine life lasteth ; for who hath a lease of his life , but for so few yeares as Hezekiah ? Thou mayest dream of many yeares , as the glutton did , when that night his soule was taken , and hee called a foole , and so prooued . Nature teacheth to take the time allotted for all other things ; the husbādmā to sow while seed-time lasteth , to make Hay while the sunne shineth ; the Merchant to buy and trade , while the Faire lasteth ; the Sea man to take time and wind , which stayeth for no man : the Smith to strike while the iron is hot ; the Souldier to fight while the battell continueth : yea , the very Storke , and Crane , and Swallow , to know their appointed time , Ierem. 8.7 . and should not grace teach men to repent while they liue ? Obiect . Yes , God forbid but we should ; but when dying day commeth , &c. Answ. Wouldest thou repent on thy dying day ? why then not euery day of thy life , seeing euery day may be thy dying day ? and why doth thy folly not esteeme it so ? 1. Pet. 1.17 . 2 The time of necessity is the whole time of our life ; the whole life being but one day of Repentance , and ought to bee begun , continued , and concluded with Repentance . This Generall we will take asunder into these propositions . 1 The first thing a Christian must doe , is to Repent . 1 Looke at God ; his commandement , is , First seeke the Kingdome of God ; To day , heare his voyce , Psal. 95.7 . Exhort one another while it is called to day , Heb. 3.13 . Eccles. 12.1 . 2 His spirit will bee more grieued to morrow , and stand further from our helpe and comfort , and the more he is grieued , the hardlier will he be intreated . 3 His patience is more abused by refusing the meanes of our Repentance this day : by slighting his voyce , calling vs , his stretching out his hand this day offering grace , and by not listening to the knockes and raps at the doore of our hearts . 4 His wrath will be more increased by the increase of our sin this day before to morrow ; and being prouoked , may iustly giue vp the sinner to a heart that cannot repent . Were it not iust , that seeing he calleth , and they will not heare , that either hee should be dumbe , and neuer call hereafter , or God deafe , neuer to heare thee call ? If thou that wilt not repent at Gods call and command , should not finde Repentance to bee at thy call and command ; liue forgetfull of God , and dye forgetfull of thy selfe . 2 Looke at our selues , and see if Repentance had not need bee thy first taske . For , 1 Before Repentance , a man is an euill tree , and an euill tree can bring no good fruit ; thou canst not pray , nor be heard in prayer ; thou canst not heare , nor receiue Sacraments , but to damnation , nor performe any duty of piety or charity acceptably , till thou hast repented : If thou hast any thing to doe with God , or any expectation from him , thou must first wash and cleanse thy selfe , and then come and reason with him , Isa. 1. 2 If thou beest not apt , or willing to repent to day , thou wilt be lesse apt to morrow : for the heart will be more hardened , the conscience more seared , the will more crooked , the conuersion more difficult , corruption more rooted by continuance , the nayle ha●der driuen in , the soule more deadly stung , thy selfe furre weaker , to get out of silme , in all which regards , thou canst not vndertake Repentance too soon . 3 Look vpon sin , and whether we had not need deale with it at first : for sinne is like fire set into our house to burne vs vp ; who but a mad man would not bestir himself with all speed to quench it in the first sparke , or breaking out , before it be increased to a great slame ? should we not be as carefull for our soules as for out houses ? It is morbus natura , wee are wise to take our bodily diseases in hand betime , because the medicine is prepared too late , when the disease hath preuailed by continuance . It is the plague of the soule , for which the Physitians prescribe . 2 Sin by continuance groweth more in number , and more in strength ; it is still ingendring , and groweth more fruitfull : one sin is a linke to another , drawing that , and one sin must maintaine another . Ahab must maintaine his couetousnesse by murther , Gehesi● one by another ; Dauid his adultery by murther : Solomon from carnall whoredome , to spirituall : Herod maintaining incest , must cut off Iohns head : Sinne groweth stronger after the birth , and as a plant of the diuels planting . Take it when it is new set , it may be plucked vp easily , but let it grow to a tree , no strugling can plucke it vp , nor many blowes strike it downe . Sin is strong in the cogitation , stronger in affection , most in action and heart . 4 Looke vpon Repentance , and there is a twofold Repentance , that is seldome true . 1 Late Repentance : for then commonly sin leaueth vs , not we sin ; and when Repentance liueth not with vs , commonly it dyeth with vs : and what thanke is it to leaue the world , when the world leaueth him , and casteth him off ? When weakenesse hindereth him to sinne , wee must thanke his weakenesse , not him , saith Basil. 2 Forced Repentance , when men in distresse of body , or mind , or feare of death , pretend a Repentance ; will promise , pray , vow , or doe any thing : but the feare is scarce ouer , but so is their Repentance ▪ then returneth the vncleane spirits with seauen worse than himselfe ; and now running from God , God is gone further off , than before ; and a thousand to one neuer returneth againe . O therefore is the delay so dangerous ? is neither the day of thy life , nor the day of grace certaine ? is the present day late enough ? may the next day be too late ? how darest thou cast thy Repentance into thy last accounts , which ought to be the first worke of euery Christian ? how darest thou deferre it beyond this day , and hazzard to lose that in one moment , which can neuer be hoped or gayned afterward ? Let euery eye behold Christ mourning ouer him , as ouer Ierusalem : Oh that thou haddest in this day knowne the things of thy peace ! but these things are hid from thine eyes : A wise man may slippe , or fall into a pit , but he is a mad man that will not rise out againe . 2 As Repentance must be the first , so it must be the constant and daily exercise of euery Christian , who must esteeme his whole life , a continuall Repentance . We sweepe our houses euery day , but the houses of our hearts haue more need , because of the soyle and dust of our daily infirmities : Our hands haue daily need of washing , our hearts much more . 2 As the bloud runneth through all the veines , and is necessary to carry life and spirit through all the parts : so Repentance must run through all the occasions of the day : all which call vs to repent . For 1 We are bound to the daily sacrifice and seruice of God ; which cannot be performed without Repentance . Come before God without Repentance , all is one as if thou cut off a dogs head , or offer swines flesh . 2 Our daily failing cals vs to daily repentance ; we goe ouer daily frailties , many yeelding to temptations , many rouing thoughts , idle speeches , many sinfull actions of bad and scandalous examples , many secret sins not easily found out , many sinfull defects cleauing to our best duties ; euery one of these call vs to a constant practise of Repentance in examination , confession , watchfulnesse , mortification , &c. 3 Many are the daily troubles of our callings , many afflictions meete vs ; many crosses befall vs in our family , in our estate , in our friends ; many afflictions vpon the Church and land we heare of : euery of these haue a loud voice to summon vs to daily Repentance : for man suffereth for his sin ; and remoue the cause , the effect will cease . 4 We stand in need of daily blessings and new fauours , and these call on vs to renue our Repentance daily , for else our sins will hinder good things from vs : either we must remoue them , or they will remoue Gods mercies from vs ; and instead of blessings , cast vs into perils and dangers euery moment . For time , Repentance is also the last duty of a Christan which hee must principally intend . For. 1 All naturall motion is swifter to the Center , and so supernaturall : euery sound grace is most stirring at last , and this especially , because Sathan is most stirring in temptation , and so in his last act is most troublesome ; and therefore Repentance must bee most busie in thrusting downe the last powers raised against it . 2 In sicknesse , sorrow , and approach of death , is great cause of sight , sense , and godly sorrow for sinne , the mother of them . Now is a time of humiliation , mortification , so that now the worst can dissemble a Repentance , and therefore now true Repentance cannot but aboue all times shew it selfe . 3 The lesse time that grace seeth it hath to worke in , the more stirring and working it will be ; onely grieued that it hath not more , and cannot more glorifie God : and as friends parting ▪ when they take their last farewell , they desire to take their fill one of another ; so the Saint● being to bid farewell to godly sorrow , are willing to take their fill of it . 4 What is it else thou wouldest haue thy Master finde thee doing at his comming , but so doing ? and what else hath the promise of blessednesse ? & what seruant else , but hee whom the Master findeth so doing ? Now the way to doe it well at last , is to exercise it well before hand , else it will hardly and ●unglingly come off : but what a man doth customably , and habitually , is done easily , cunningly , and comfortably . Nothing but the dispatch of this businesse maketh life sweet and desirable . Nothing else affordeth peace with God , part in Christ , quietnesse of conscience ; but the comsort of sound Repentance , without any of which , life is no better than death . Nothing but this can allay the feares and bitternesse of death : How can the euill seruant but feare to be called to accounts , that hath neuer made them ready ? How can the condemned Pellon but feare the assizes , who neuer looked after pardon ? But why should the soule feare to goe forth to God , when it knoweth it is reconciled to him ? what need he feare sudden death , who is euer prepared ? When a malefactor hath sued out his pardon , let the assizes come when they will , the sooner the better : Neuer will that soule feare to goe to Christ , that is in Christ ; nay , it will desire it , because it is best of all . CAP. 11. Let●s of Repentance in respect of sinne . THe second thing propounded to further the practise of Repentance , is to remoue the lets and impediments which hinder men from the practise of it . For , The more excellent any duty or grace is , the more difficulty there is in attaining it ; and Repentance being of all graces the first and leader , wee must not thinke it easie to come by . God seeing it in our nature , lightly to set by things we easily come by , hath set a price vpon his best blessings , that wee might prize them : and is not so prodigall of them , as to cast them vpon sleepers , and sloathfull persons , that thinke them worth no paines nor labour . And Sathan hangeth such weight on our corruption , and by his policy and power , so cloggeth and blocketh vp the way to this grace , as very few are able and willing to incounter with so many Glants , and Hydraes , & to vndertake so many Herculean labours and difficulties , as hee must goe through , that meaneth to goe through stitch with sound Repentance . Though therefore men vnacquainted with repentance , think it the easiest thing in the world ; an houres worke , or dispatched with three words , Lord haue mercy : yet neuer any true Penitent found it so easie , but the hardest taske in all the world : and he that commeth in earnest to it , must cast his costs , and consider whether he bee able to drinke of this cup , or no. We shall finde it no small labour to reckon , & discouer these hinderances ; and much lesse is he to finde it so , that is to grapple with them , & conquer them . These lets being so many , may be prosecuted vnder four heads , being cast in our waies , either by sin , or the world , or satan , or our selues . 1 In respect of sin we haue sundry lets , 1. loue of sinne , 2. seeming profit , 3. appearance of pleasure , 4. a kinde of credit in sin . 1. The loue of sin riseth from the nearnesse , long acquaintance , and familiarity with vs , it being bred and born with vs , at boord and bed with vs , as neare and deare as our eies and hands vnto vs. And this disordered loue of sinne , maketh vs hate and loath all meanes , which might worke vs to dislike and forsake it . So our Sauiour telleth vs , Iohn 3.19 . Men loue darkenesse because their deeds are euill . This loue of darknesse , of sinne , maketh men loath the grace of Repentance . Now to remoue this lett , consider : 1. To loue sin is to hate the Lord. Psal. 97.10 . All yee that loue the Lord hate all that is euil : therefore loue of euill will not stand with loue of God. Euery grace is actiue against the contrary . 2 To loue sin is to loue death . Gen. 2.17 . In the day thou sinnest thou shalt dye : And to hate his own soule . Pro. 8.35 . He that sinneth against mee , hateth his owne soule : And all that hate me loue death , Pro. 11.19 . 3 A child of God cannot but hate his owne sin ; he hateth the euill he doth , and is far from allowing himselfe in it , Rom. 7. Yea , abhorreth himselfe in dust and ashes for his sinne , Iob. 42.6 . 4 Yea , we shall find all the affections of the godly set against sin . 1 His sorrow is chiefly for his sin . Wee read not that Peter euer wept so bitterly for any suffering , as he did for his sin : nothing is so contrary to godly sorrow , as sinfull ioy . 2 His feare watcheth against sinne , and flyeth sinne as a serpent , yea the occasion and appearance of it . 3 His shame is most for his sin . The Publican is ashamed to looke towards heauen ; and the Prodigall ashamed to look to his fathers house . 5. Grace wheresoeuer it is , resolueth against all sin , voweth against all ; he will work no iniquitie , Psal. 119.2 . he will with full purpose of heart cleaue vnto the Lord ; he renueth a daily purpose of not sinning , of banishing sin , and conquering it . 2 In sin is a seeming profit , which the sinner is loath to let go . The Vsurer will not part from his gainful and vnlawfull trade : the Buyer and Seller will not lay aside their oathes and lyes , their sleights and deceits , by false wares , weights , lights , 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 Gallant● 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 pusill●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 ▪ What will be the end of that glory , that fighteth against the glory of God ? 2. Sam. 2.30 . 2 Sinne vnrepented of , maketh a man the basest slaue and drudge of all men ; it maketh him a slaue to the diuell , a drudge in the basest seruices of flesh and lusts : with more reason might the basest slaue in the Turkish Galleyes , glory of his freedome , and honour : Wilt thou be great in sinne ? thou shalt be great in plagues , great in sorrow , in torment . 3 Sinne can draw no credit but from persons of no worth or reckoning . What credit for a Rebell or Traytor to get applause among his complices , and be well thought of among such condemned Rebels as himselfe , while they are all going to an infamous and cruell death , hated of the King , and despised of all good subiects , and the whole state in which they liued ? 4 As godlinesse is the truest gaine , so it is the truest greatnes and honour : for is it not the truest greatnesse , to be great in Gods fauour and loue ? To bee godly , is to be great , great in the Court of heauen , great in bloud and alliance , 〈◊〉 in present estate , greater in ex●spectation , great in place and priuiledges ▪ If therefore thou seekest great things for thy selfe , seeke grace , seeke precious faith , holinesse , hope ; especially , seeke true humility : for hee that will be greatest , must be least , least in himselfe ; and he that is so , will be least in sin : And suppose piety and grace carry reproach and contempt in the world : yet faith seeth it recompenced with euerlasting honour and glory in the life to come . CAP. 12. Le ts of Repentance from the world . THe second sort of Lets of Repentance , are from the world , which is a perillous sea , wherein some Christians escape drowning , but none danger ; some escape shipwracke , but none hazzard . And the greater and more dangerous is this enemy , because , shee betrayeth vs as Iudas with a kisse ; not comming in hostile manner , being alwaies an enemy , but sometimes as a friend : sometimes hyring vs to sin with great wages , as Balaam was carried with wages of vnrighteousnesse , to curse the people of God : sometimes inticeth vs to sin , holding before our eye , an apple faire to the eye , as Eue : or a wedge of gold , as Achan . 2 Our selues without great watch , yea with it , are easily carried away , because of the league that is betweene the world , and our corrupt nature ; all our affections and thoughts , & courses , naturally tending world-ward : further than they are weighed vp with much strength of grace . 3 Yea , we see men of much grace cast backe by the world , and the very Disciples themselues shall stand sometimes striuing for superiority , and to bee somewhat in the world , when they should haue minded other businesse : And why doth the world cast such a number of lets to hinder Repentance , and reach at those that are at the side of Christ , but because in euery one that repenteth , shee loseth a limbe or member ? Now the Lord seeing our danger by this masked enemy , hath charged vs , that whatsoeuer loue the world maketh to vs , we must not bestow our loue vpon it : for then the loue of the Father cannot bee in vs , 1. Ioh. 2.11 . but arme our selues against it , as an arch-enemy to vs in the way of grace , and stand out against it vnto victory , and that in the strength of our head , who hath bidden vs be of good comfort , because he hath ouercome the world , both for himselfe , and all vs his members . There be foure great impediments cast in our way by the world to hinder Repentance , and the exercise of godlinesse . First , feare of contempt and reproach from the world : secondly , a forsaking of friends ; thirdly , fewnesse of sound godly men ; fourthly , multitude of contrary examples . 1 The great rubbe of all from the world , is that generall contempt powred vpon Professors and practises of piety , which is a generall Let : insomuch as our Sauiour pronounced that man blessed , that is not offended in him ; and once asked his Disciples , if they would also goe away with others . 2 This was a strong Let and stumbling blocke ; which layed in the way , hindered many Rulers from following Christ , and from professing that , whereof their conscience was conuinced , Ioh. 12.43 . Because they feared contempt from their consorts , and loued the praise of men , more than the praise of GOD. What else hindered and deferred the Repentance of Nichodemus , and cast his comming to Christ into the night ? 3 It striketh at that which nature is very tender ouer : for who would willingly cast himselfe into so contemptible a condition , as that of men forward in Religion ? who would be pointed at for singularity ? who would not shun the nick-names cast vpon godlinesse ? or who but would be loath to be thought of the Preciser sort ? who would be at such a passe , to haue his Religion iudged hypocrisie ; his christian prudence , censured as crafty policy ; his godly simplicity , esteemed sillinesse & folly : his zeale , madnesse ; his frugality , couetousness ; his bounty , wastfulnesse ; his resolute obedience to Gods law , no better than rebellion to the Princes ; his contempt of the world ▪ a silly carelesnesse ; his godly sorrow , melancholy ? how hard is it to be so misconstrued in euery thing ? Now for remouing of this Let , 1 Looke to Christ , and thou shalt finde Christ and his Crosse inseparable . 2 It were strange if the world that hateth Christ himselfe , should not hate his Disciples . Ioh. 15.18 . If the world hated you , it hated me before you . 3 Cannot the wisedome , innocencie , & holinesse of Christ , fence him from the scornes and mockes of the world , and can thine fence thee ▪ Did they deale thus with the greene tree , and will they not with the dry ? Durst they call the master Be●lzebub , and will the seruant looke to be better than his master ? 4 How base and vile was hee content to be for thee ? 2 Looke to the world , and consider that it were strange if the world should not hate those that are called out of the world : Is it a strange thing that they speake euill of them , that will not into the same excesse of ryot with them ? 3 Looke at thy selfe , and consider Whether if thy person and waies please God , the world will not be displeased with both . 2 ▪ What fence hast thou aboue other of the Lords holy ones ? were not the Prophets reputed Rebels , to States and Princes ? was not the happy tidings of saluation in the Apostles mouthes ▪ counted seditious doctrine and nouelties ? was not Iohn Baptists abstinence and sober manner of liuing , esteemed melancholike ; yea , diuelish austerity ? was not Maries loue and bounty to Christ , counted wastfulnesse ? nay , our Lords gentlenesse and meekenesse with sinners , was it not called boone companionship , and himselfe for it a glutton , a companion of sinners ? 3 Looke at thine owne secret worth , that art an humble Christian , and comfort thy selfe in it for the time . A Prince in a strange Country vnknowne , is content with homely vsage : for he knoweth his owne worth , so doe not they : And a secret rich man is well pleased with his wealth , and willingly concealeth it from others : So the godly and humble soule may be well contented , that hee is rich in God , and rich in Grace , and in an honourable and happy estate , though all men take no notice of it . Though the world iudge according to the outward appearance , because it knoweth not the Father , nor yet the loue of God : Neither is this the time when they must appeare what they are : yet mis-iudge not thine owne happinesse for the present , though it appeare not ; for did the honour of the Saints appeare , all the sheaues would bow to theirs ; and all the Nobility , and glory of the earth , were but vanishing shadowes , and as Ionas his withering Gourd before them : Yea , I suppose , the glory of the least Beleeuer , when it shall appeare , shall darken the glory of the Sunne . 4 What an happy seruice is it if thy dishonour can bring any honour to God and his truth . As Luther of Moses body , so I say of thy name , Let it dye and bee buried , stinke , and rot , and let no man know where it lyeth , so as the name of Christ may be magnified by thy life or death . Be content then if the sonnes of men turne thy glory into shame : if it be vile to be humble before and for the Lord , bee yet more vile . 5 Consider whether the work of grace get strength in thee , whereby thou art crucified to the world & the world to thee . whether canst thou cōtemn the contempt of the world , & despise the glory of it , esteeming it in comparison of Christ dung and drosse ? A man that is dead , or crucified , is in such an estate as he careth not for all the pompe and glory of the world , neyther doth he feare that the world can iudge him lower than hee is : so a man crucified with Christ is dead to the world , & the world cannot cast him lower than hee hath cast himselfe . 4 Consider that the scorne and reproach for Christ , which is causelesse , is indeed the present crowne of glory , set vpon the head of a Christian. And though the world knoweth not Christ if hee come not with a crowne of gold , yet faith spieth more honour in the crowne of thornes , both on his owne , and on the heads of his members ; and reioiceth more in the crosse of Christ , than in all the world besides . Christ crucified is a Christians only glory , Gal. 6.19 . 5 Seeing there is no man but must be contemned , let vs chuse rather the contempt for well-doing , than the contempt for sinne . A man must eyther be cōtemned here of the world , or hereafter of God. Now whether is more eligible , to be reiected of euill men , or of the Son of God ? Surely nothing can cast such dung in the face of a man as his sinne vnrepented , vnpardoned . This maketh him contemptible to God , to good Angels , good men euen here ; and there abideth an eternal contempt for sin and sinners hereafter , as it is Dan. 12. Whereas if godlinesse draw on the hatred of wicked men , this is abundantly recompenced with the loue of God and of the Saints ; which is not temporary , as is their hatred , but euerlasting and endlesse . And what need a wise man to care for the hatred of abiect scullions , & base gally-slaues , if he can retaine the fauour of the Prince , the Nobles and best men in the land ? A second great let of Repentance from the world , is that of him Luke 9.61 . who would faine follow Christ , but hee must first bidde them farewell that are at his house ; and this is so long a doing , that we heare no more of him : So euery naturall man hath many friends in the world , many welwillers , and sundry to whom he is ingaged and much beholding , and he is loth to part companies , and bid them farewell . Now if hee begin to repent , hee must bid a number of these friēds adieu , & farewel much of that which formerly he called good fellowship and merry company ▪ these will not go in his way , and he must not goe in theirs . Ans. To this let , first , If the businesse of Repentance breake off that fellowship , which wicked men make works of darkenesse , and pleasures of sinne , such as is drunkennesse , swearing , revelling , stage-playes , masking , may-games , carding , dicing , frothy or foule communication and the like ; what can be a higher praise of godlinesse , than to cut off such vngodly fellowship , of which sinne is the only knot and band ? But as for Christian fellowship in lawfull and ioyfull meetings in the feare of God ; as the ancient Christians beleeued , conuersed , eate , and dranke , and reioyced together , Acts 2. Godlinesse and pietie establisheth such , so it rectifieth and sweetneth society , and maketh it truly fruitfull and profitable . It only forbiddeth that merriment which is not in the Lord , & the mirth which Salomon calleth madnesse , when men are neuer so merry as when God is farthest off , as mad men sing when their bands increase . 2 To walke in the way of repentance , is not to lose friends ; for let a mans wayes please the Lord , hee maketh his very enemies become his friends , Pro. 16.7 . This is the way to get and keepe sound friends , and friendship : It is hee alone that can contemper iron and clay to a mixture ; he can make the wolfe and the lambe , the Beare & the Calfe , the Lyon and the Oxe feed peaceably together ; Esa 11. For as hee that is confederate with a King , is at peace with all his subiects , so he that confederateth and entreth league with God , shall so farre forth finde men friēdly as may stand 1. with Gods wisedome , 2. with exception of the crosse , 3. with promotion of his owne saluation . And what wise man would chuse to liue out of Gods fauour for mans , yea for wicked mens ? As Elkanah said to Hannah , Am I not better than ten sonnes ? so may the Lord , Am not I better than ten thousand friends ? 3 To walke humbly before God , is not to lose friends , but to exchange those that are couert enemies vnder the habite of friends , for true friends indeed : and to breake from such friends is to get God thy friend and father , Christ thy friend and brother , the Angels thy friends and guardians , the godly thy friends and fellow members , thine own conscience thy friend , yea as a thousand friends and witnesses for thee : And these are friends worth hauing . As for other friends , who draw thee aside from obedience to God , say to them as Christ to Peter , disswading him from suffering , Get thee behinde me Sathan : and as Dauid , Away yee wicked , for I will keepe the commandements of my God , Psal. 119.115 . 4 Grace teacheth a godly man to haue the same friends and enemies that God hath , because of the couenant and league now stricken betweene them . Psal. 139.31 . But 1 See the hatred be carried against vices not persons , lest we sinne against the precept of louing our neighbour . 2 See to the puritie of our affections , that they bee not priuate , but set vpon Gods glorie ; nor as they be our enemies , but Gods. 3 Let no relation betweene any man and vs , neyther in high nor low place , cause vs to betray Gods cause and truth ; but let it be dearer to vs than our owne peace , profit , yea our liues themselues . CAP. 13. Le ts of Repentance from the paucity of true penitents in the world . THe third let of Repentance cast in our way by the world is the fewnesse and paucitie of sound godly men . In the world wee see Repentance and sound godlinesse practised but by a few , and euerie vnregenerate man hath an vnwillingnesse to row against the streame of time , the age and customes of men ; so that most will doe as the most doe , that the fewest may scorne them ; and the most common reproach cast vpon Religion , is , They be but a few sorrie fellows that professe it . Ans. To remoue this lett , 1 Wee must know that the number of faithfull Christians , that stick close vnto Christ , are but a small number , and as small in worldly reputation , for foure reasons : 1 The true Church of God is a little park or pickle of God , empaled from the rest of the world ; a garden inclosed , Cant. 4.12 . a paradise of God , not the waste of the world ; a fold , not a field : It is the floore of Christ , in which are a little wheate in an huge heape of chaffe , a little gold in a whole mountaine of clay or drosse , a gleaning after a haruest , a few berries after the vintage : so the members of the Church are but few , compared with the heape of wicked men . Gods company was alwayes a little flocke , Luke 12.32 . The number of Gods companie are said to be one of a Citie , and two of a Tribe , Ier. 3.14 . As if in a great inundatiō of water , which carrieth away whole townes or countries , some one or two houses or persons should scape : or as if in a raging and vniuersall fire deuouring a whole Citie , one or two houses should bee left standing . 2 Consider how few are chosen . Matth. 20.17 . few are to be saued : If Israel were as the sand of the sea , yet a remnant only should be saued , Rom. 9. ●9 . As a Tradesman hauing cut off the whole peece of cloth , a small remnant is remaining : so the true professors of Christ are a very small remnant of the whole piece and people of the world . Reuel . 12.10 . It is called the remnant of the womans seed ; that is , as a little seed corne is reserued out of a great heape for store , which is nothing to the whole croppe ; so is the small number of true beleeuers reserued by grace to the whole field , and crop of the world : In the Arke a few , euen eight persons were saued , 1. Pet. 3. 3 Consider the truth of that of our Sauiour , Math 7.14 . strait is the gate , and narrow the way , that leadeth to life , and few find it . Which must not bee vnderstood simply in themselues , for many shall come from East and West , and sit downe with Abraham , and Isaac , and Iacob Math. 8.11 . And Iohn saw a multitude , which none could number , of all Nations , Kindreds , and Tribes , and Tongues , standing before the Lambe , in white robes , Reuel . 7.9 . But comparatiuely , in respect of Vnbeleeuers , Infidels , Hypocrites , and Reprobates ; they be an handfull , to an house full ; a sparke to a flame ; a drop to a streame . And the reason is twofold , 1 The worth of grace and saluation , and excellency of eternall life , alloweth it not to bee common , but is a precious commodity in the hands of a few ; as Pearles and Iewels are so much more aduanced in price , as they be harder to come by . 2 Because there bee so few that will indure the persecution , sharpenes , the selfe denyall , the mortification , the many losses and crosses which the straight way is strewed with ; euery man naturally desiring to walke in the easie and broad way , where is elbow-roome , profit , pleasures , applause of others , and pleasing a mans selfe . 2 This should be so farre from offending any , as that euery one should striue to be of the little flocke , and remnant , and walke in the way of good men ; and though thy company be small , it shall be good : Nay , thou must prayse God that euer hee vouchsafed thee mercy to ioyne thee to this small number of them that feare the Lord ; Considering 1 That the world yeeldeth his haruest to the God of this world , and the earth affoordeth much clay for Pottes , but little oare for gold : pebbles are many , pearles but a few . 2 Yea , in the particular Churches , there are but a few names that defile not their garments , Reuel . 3.4 . All are not Israel , that goe for Israel ; neither all that goe for Virgins , are admitted into the Bride-groomes Chamber . 3 Consider the day comming , wherein thou that shunnest this small number , shalt wish thy selfe of it , and shalt bee most vnhappy in the fellowship which thou hast chosen , when all the drosse & chaffe shal be swept together , and cast into the fire . And on the contrary , thou that hast sorted thy selfe with these few , shalt praise God for a farre higher mercy to thee , than it was in the great deluge , to saue one Noah ; and in the dreadfull burning of Sodome , to saue one Lot. CAP. 14. Le ts of Repentance from multitude of contrary examples in the world . THe fourth Let from the world , is the multitude of contrary examples . The world hath a great many crooked patternes , many perswaders , and pul-backes , as backe-byasses to Repentance & godly life : whole bands of bad company , and wicked society , which are strong impediments ; and so much the more dangerous , As , 1 Our nature is sociall , as well as the bruits : wee readily thrust into company , as naturally enemies to solitarinesse : wee easily follow one that offereth to leade vs ; but if many , or multitudes , or great ones goe before vs , then we can run as sheepe , and for hast neuer stay to reason the case , neither in what way we are , nor vpon what errand . 2 Our nature is corrupt , and attractiue of euill : as the Adamant will draw iron to it . We are suddenly corrupted by , first , filthy communication , and euill words which corrupt good manners : secondly , by counsels and perswasions to euill , by which they are iustly carried that will not be guided by the voice of wisedome . Thirdly , by the wicked example , especially of great , or wise , or learned men , who thriue well enough , and are lifted vp in the world without all this nicenesse , and adoe . 3 Adde hereunto that euill is diffusiue of it selfe , and such acquaintance is betweene it and vs , as the plague cannot so easily and soone infect our bodies , as sinne doth poyson , and suddenly infect our soules . Now against this Let , consider , ( to breake thorough this Let ; ) 1 The straight iniunctions and charges of Scripture . Exod. 23.2 . Thou shalt not follow a multitude to doe euill : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well mighty , and potent men , as many , or multitudes ; so as wee must not follow others to euill , be they neuer so many , neuer so mighty , by 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 thē ▪ 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 . ●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 , le●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 wisedom of the wise , is to chuse and direct his way , Pro. 14.8 . Hee taketh it not on mens words , or walketh on aduentures : wisedome will to heauen alone , if it cannot get company . The wisedome of the wise wil looke better to the soule , than to damme it for company : No man but loueth his body better , but if he see neuer so many leap into the sea , or cast themselues into the fire , or off a rocke , hee will be loath to kill himselfe for company : and wilt thou , foolish man , break the necke of thy soule for company ? 5 Thou must hinder and stop the sins of the multitude , rather than imitate them . So Lot perswaded the multitude of Sodomites ; striue , resisting sin euen unto bloud ; keepe the praise of grace euen in oppositions . Tully cōmended one for being continent in Asia : So hold on the light in the midst of a froward generation . And what thou canst not hinder , thou must mourne for the sins of the multitude , as Lot , whose righteous soule was grieued daily to see and hear the unchast conuersation of Sodomits : And Ieremy said , My soule shall weep for you in secret : And Dauid , I saw the Transgressours and was sore grieued , and mine eies gushed with riuers of teares . This is true zeale against a mans own sins , which kindleth a fire against other mens sins , and the more vniuersall they be , the more will zeale be kindled . CAP. 15. Le ts from Satan lulling vs in securitie . 3. FRom the World we come to the encombrances and rubbes cast in the way of our repentance , by Satan the god of this world . And he hath reason to bestirre himselfe , especially against our repentance , because he knoweth that only this grace fetcheth vs out of his power , 2. Tim. 2.25 . To this purpose he suggesteth three ●orts of Temptations , 1 To lull vs asleepe in the securitie of our present naturall estate . 2 If our naturall estate content vs not , hee vrgeth to despaire . 3 If he cannot do that , he wil enforce the other extreame of presumption of Gods mercy , though we slacke or slip our repentance . 1 To hold vs in our present securitie , hee will perswade vs of the loue of God towards vs in our estate of nature . For , hath he not made vs men , not beasts , or serpents ? hath he not preserued vs , and prospered vs in our estate , and lifted vs vp in earthly mercies ? yea , are wee not members of the Church , enioy the Word and Sacraments ? and seeing God hath beene so free in his loue and care , what need we trouble our selues with such penslue precisenesse , and spend our time in feares and cares , which requireth rather comfort and cheerfulnesse in our condition ? Against this Temptation , consider ▪ 1 How dangerous , and deceiueable a thing it is , for a man to blesse himself in cursed estate . As the wicked man , who couenanteth with death , and maketh an agreement with hell ; whose wilfull ignorance hideth all the danger near him ; who , as the silly Bird , feedeth securely on the bayte , while it is within the compasse of the net . Oh what a delusion is it for a naturall man to assure himselfe of Gods loue ? Can iustice loue wickednesse ? Can the Lord doe any other than hate a rebell against him ? Is a childe of wrath the obiect of our fathers loue ? Can a vessell of wrath looke to bee filled with any thing but wrath ? 2 Looke what deceit and fallacie lyeth in all his arguments of loue : 1 God created him a man , not a beast : Why , did not GOD create the Angels that sinned too ? and yet are not they shut vp in chaynes of blacke darkenesse for euer ? Little comfort that God loueth thee as a creature , vnlesse as a Father in Iesus Christ : better it were , thou haddest beene a beast . 2 God hath outwardly blessed and prospered him in the world , and therefore loueth him . Answ. No man knoweth loue or hatred by any thing afore him , Eccles● 9.1 . Temporall blessings are common to good and bad , and the worst men enioy common mercies , more than other , Iob 21.13 . He speaketh of wicked men flourishing in all wealth and prosperity : who say to the Almighty , Depart from vs ; who is the almighty ? And it is said of Antiochus Epiphanes , that mad and furious horne against the Church , who cast downe some of the hoast of heauen , and the starres , and extolled himselfe against the Prince of the hoast , and tooke away the daily sacrifice , and cast downe the place of the Sanctuary ; the text addes , Thus he shall doe and prosper , Dan. 8.13 . Who was more outwardly prosperous , Caine or Abel ; Esau or Iacob , who durst not looke his Lord Esau in the face , nor come neare him till he had bowed seauen times ? 3 They are seazed with a kind of spirituall prosperity : they liue in the bosome of the Church , and enioy Word and Sacraments , therefore are loued of God. Answ. But many are in the Church , that are not of the Church ; yea , the wickedest of men , enioy the outward ordinances of Word and Sacraments , as well as other ; as Esau , Saul , Iudas , Simon Magus , and are so much the mote hated , as their sinne was against the glorious meanes : what loue can a malefactor gather , when the sentence of death is read against him , as in the Word ? What loue when the Lords Table is made snares to him ; and his sinne casteth poyson into the Lords cup ? When his Baptisme is but a broken vow , and all his profession a vizzard of hypocrisie ? 4 Wouldest thou finde true euidences of Gods loue , which come from God , not as God , but as from a father bestowed on sonnes , but not on bond children ? find it in other gifts . 1 Hath he giuen thee Christ ▪ God so loued the world , Ioh. 3.16 . hath he giuen thee a sonne-ship ? Ioh. 1.3 . & 1. Behold what great loue the Father hath giuen vs , to be called the Sonnes of God : Hath he giuen thee faith ? oh there is a precious gift of loue : hast thou loue ? God loueth not thee , vnlesse thou loue him : what obedience hast thou ? Keeping his commandements , is a signe of his loue , Ioh. 14.23.24 . The Scripture which knoweth the best assurances of Gods loue , pulleth our eyes from gazing on earthly dignities & prerogatives , which wee are euer poring vpon , as with Hawkes eyes , and would haue vs behold Gods loue in other things , than these , namely , in the inward notes and markes of Gods children . See thou what faith , what hope , what repentance , what holinesse , what fruits of faith and holinesse thou hast attained : this argueth our iustification , and so assureth vs of our election ; and consequently , of his eternall and vnchangeable loue : this is the inheritance which is giuen to sonnes of promise , while the bond children are sent away with mou●ables . 2 To hold vs in the security of our naturall estate , he perswadeth vs wee cannot bee Saints here , and why should we not doe as others , rather than tyre our selues in vaine by pursuing impossibilities ? To answer this temptation , consider ; none are Saints in heauen ; but saints in earth . 1 True it is in their sense , none can be saints here , that is , absolutely perfect ; but must we be therefore wholly flesh , because we cannot be wholly spirit ? Because we cannot get quite out of the law of flesh , must we not serue the law of God in our spirits ? Because we cannot doe all the good we would , must not we doe all the good we can ? Because we cannot attaine the haruest of holinesse , must we not haue the first fruits ? 2 Sense of imperfection hath sundry other more fruitfull vses , than to settle vs in our security . For , 1 It ought to humble vs , and driue vs to Repentance , and not pull vs from it . 2 To striue against imperfection , and not to rest contented in it . 3 To awaken vs , and driue vs out of our selues to get perfection in Iesus Christ : for our sense of weaknesse in our selues , must force vs to get our strength in him . 3 We are not now vnder the law , which requireth perfect and personall righteousnesse and holinesse , yet we are vnder the Gospell , which requireth Euangelicall perfection , which standeth in true and sincere indeauours , in mortification and spirituall combate , and bindeth vs to the daily subduing of that , which wee cannot at once vanquish ; and though wee cannot but sin daily , yet wee must not please our selues in our sins , but daily bewaile them , as our Sauiour taught vs to pray for daily forgiuenesse of sins . 4 Thou canst not expect to attaine any thing of thy selfe but expect strength from Christ : Thou hast , or mayest haue a good helper : I can doe all things by Christ , strengthening mee ; his grace shall be sufficient . 2 If thou feelest neuer so small a measure , if true , the Lord cherisheth that least degree of goodnesse . 3 No Saint , not Paul himselfe can doe as hee would , nor can conquer all corruptions : but yet , first , is not carried away to grosse sin , though not so pure as an Angell : secondly , hee giueth not vp all , but striueth hard to the marke and high prize . 3 Is not contented with , but complaining and combating with it , he gets ground . CAP. 16. Le ts of Satan by temptations to despaire of Gods mercy . 2 IF our naturall estate content vs not , Sathan windeth about to bring vs to such a degree of discontent , as to drowne vs vtterly in the gulfe of despair . And this looketh three waies ; 1 If we looke to God , hee would haue vs despaire of his mercy . 2 If to our selues , to despaire of our owne estates . 3 If to Repentance , to despair of that as vtterly Impossible , Vnprofitable . 1 To bring vs to despaire of mercy , he will set before the sinner , the greatnesse , foulenesse , and hainousnesse of his sinnes , which as before they were done , he made seeme as a mote , now he maketh them swell to the magnitude of a mountaine . Seest thou not how numberlesse thy sins are , and of deepe dye ? hath not God giuen thee ouer so long , to commit such outragious sinne● , so scandalous against such meanes , often against thy knowledge , and since thou supposedst thy selfe called ? and is it not now in vaine to repent of them ? Seeke Repentance and Grace with teares , as Esau , thou shalt not finde it , God being iustice it selfe . To helpe our selues against this great iniurie , thus frame our answer : 1 If I looke all on Gods iustice , or my owne iniustice , I were indeed altogether hopelesse ; or if I looke onely on the law of God , the rule of all iustice , that knoweth no mercy , no Repentance : But God in great mercy hath set a meane betweene his iustice and my iniustice , and that is the Gospell of his Sonne , which Preacheth Repentance , and proclaimeth a pardon ; so as now if the law cast and condemne me by my owne demerits , the Gospell offereth me free saluatiō by the al-sufficient merit of Christ : and now as I behold the curse of the law , due to my sinnes to humble me ; so also I lay hold vpon Christ , on whom that curse was laid , to iustifie me : For he was made a curse , not for himselfe , but for vs , that the blessing of Abraham might come vpon us . 2 I grant all thy premises : My sins are as great , as hainous , as numberlesse , as thou speakest , and against great meanes ; but shall I conclude with thee , that either I must not turne to God , or that God will not returne to me ? God forbid : Nay , first , the greater my sinnes are , the more need haue I to repent ; the more deadly my disease is , the more need haue I of the Physitian : the more my sinnes be in number , I haue more need to lessen them by Repentance , rather than by impenitency to make them both greater and heauier : the longer I haue continued in them , the more need haue I to hasten out of them . The more dangerous and festered my wound is , the more hast I must make to the Surgeon . If a bone were broken in my body , I would not beleeue him that should tell mee it were too late to get it set againe . The greatnesse of my sinne therefore shall neuer hinder , but further my Repentance : and were I not so great a sinner , I should not see so much need of Gods mercy , or Christs merits ; but now being so heauy laden , I haue more need to come to Christ to be eased . Hee came to call sinners to Repentance : and this Physitian is not so weake or vnskilfull , but he can cure deadly diseases , as well as infirmities : he cured him that was 38 yeares diseased , Io● . 8.2 . Or shall think ▪ the Lord hath forgotten to bee mercifull , and will not returne , as thou suggestest ? For , 1 Can hee forget his nature and cease to bee God , mercifull , gracious , aboundant in mercy and truth , reseruing mercy for thousands , forgiuing iniquitie , transgression and sinne , Exod. 34.6.7 . Who is a God like vnto him , passing by the transgression of his people , and not retaining wrath for euer ? for mercy pledeth him . Micah 7.18 . Or can he forget his promise , and deny himselfe ? Isa. 55.7 . Let the wicked forsake his way , and returne , and he will haue mercy , for he is ready to forgiue ; and Math. 18.21 . hath he commanded vs to forgiue our brethren offending seuenty seuen times , and will not hee forgiue vs our offences ? the scope of that parable . Is not hee rich in mercy to forgiue ten thousand talents , yea the vttermost farthing ? I will therefore , hearing that the King of Israel is a mercifull King , submit my selfe as B●nhadad , 1 , King. 20. It may be Ahab will spare thy life ; assuredly the God of Israel will spare thy humbled soule , who cannot forget his own glory , whose mercy and grace is more magnified , as the sinner is greater that layeth hold vpon it . I will resolue as Hester ▪ to goe in to the King ▪ If I perish , I perish . My sinnes are so great , I dare not adde a greater of despaire ; Plus pe●cauit Iudas desperando , quam prodendo Christum . 3 I neuer read that the greatest sinnes could make true Repentance vaine : I finde sinnes red as scarlet and crimson , made white as snow , Isay. 1.18 . I see Harlots , Idolaters , Persecutors , Witches , Theeues , by Repentance , acquitted and accepted to highest 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 cānot stand before them , but the Lord hath opened mine eyes with Elish●'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 Repentance so painefull as thou sayest , first , what paine would a man sustaine to auoid sicknesse of body , losse of goods , pouerty , shame ? and shall not I be at paines to auoid eternal shame , losse of soule , and saluation ? 2 What infinite paines and sorrowes indured Christ for my saluation ? and what was his ayme in all that , but to make rough waies smooth ? Esa. 42. and shall not I be at some paines for my selfe ? and what paines haue the Saints beene at in taking of the Kingdome by violence , and apprehending life eternall through fire and water , and infinite deaths and torments ? Is it not worth so much to mee , as them ? 3 Is there no paines in going to hell , in the diuels commandements , in the seruice of sinne ? is there not more paines in committing , than forsaking any sin ? See it in one sinne of vncleanenesse , is there not more paines in contriuing his sinne , wasting his body , consuming his goods , exposing himselfe to the shame of men , to the punishment of the Magistrate , to the iustice & curse of God in body and soule , than in forsaking his sinne ? and so in the rest . 4 Is there no sorrow , nor burden in the consequents of sinne ? is it no paines to haue a selfe-secret accusation , a biting conscience , a gnawing and vndying worme , a sound of terror euer in the eares , feare and flight when none pursue ? is there no basenesse in sinne to be a seruant , and slaue ●o ●usts ? & is there any slaue to the sinner , that is ruled and hurried by the will of the diuell ? No Galley slaue but would breake from his chaines ▪ vijs & modis . 5 Were the pains of Repentance so difficult as thou sayest , and intolerable , yet the priuiledges and recompences of that pain , are as great : what sick man would not displease his tast with a bitter potion , to recouer health , and retaine his life ? the sufferings of this present life are not worthy the glory that shall be reuealed ; the moment any af●●●●tions of this life , cause a weight of eternall glory . Resolue therefore of this paines , and doe it betimes : for if it be hard and difficult now , will it be easier by delaying , by despairing , when thy sinne is stronger , and thy selfe weaker ? An ague , the more fits , the more incurable ; a Beast , the elder , the more vntameable ▪ and sinne is a leauen , the elder , the sow●er and stronger . Make not thy selfe more labour by sufferance of sin : make an onset with courage , as the hearty , spyes , Caleb ▪ Numb . 13.31 . and Ioshu● , Numb . 14.19 . they are but bred for vs. 2 But indeed the worke of Repentance is not so painefull and sorrowfull as thou pretendest ; for , is it not Christs yoke ? and is not Christs yoke easie and sweet ? and there be other things that make it sweet and easie , being an Euangelicall commandement . 1 The presence of grace , which conquereth difficulties ▪ foyleth temptations , 1. Ioh. 5. He that is borne of God , ouercommeth the world , for hee hath a grace sufficient for him . I must not fixe mine eyes onely vpon mine owne resistance , but on Gods assistance , by whom I shall bee able to leape ouer all walles , and impediments . Psal. 119. I will run the way of thy commandements when thou hast inlarged my heart . 2 The promise and donation of the spirit , that we may walke in the way of Gods Commandements . Ezek. 11.19 ▪ 20. And I will put a new spirit in their bowels , and take the stony heart away , and giue them an heart of flesh , that they may walke in my statutes , and keepe my iudgements , &c. 1. Cor. 3. Where the spirit of GOD is , there is liberty . 3 Loue of grace , and loue of God maketh euery thing sweet . 1. Ioh. 5 ▪ and 8. This is the loue of God , that we keepe his commandements , & his commandements are not grieuous : Da amātem & sentit quid dico . Aug. Loue of gaine maketh the Merchant refuse no aduentures of sea . Loue of God makes Abraham offer his onely Isaac ; a difficult commandement : Iacob loued Rachel , and the seuen hard yeers of labour , seemed to him a few daye● . The mother loueth the child , and swalloweth all paines , watchings , and difficulties , vnweariably . Gods loue for vs , made him vndertake many worse torments , and sorrowes ; loue of Christ made the Martyres passe fire and flames , and most exquisite torments ▪ with sweetnesse and pleasure , as if they had been in beds of roses : Loue of God is vnconquerable , much water cannot drowne it . Now is Sathan fully answered ; get Gods grace neare thee , the presence of the spirit , and loue of grace , and downe shall all the barres and impediments ; & the most difficult commandements shall be made easie . CAP. 19. Le ts from Satans temptations from the vnprofitablenesse of our Repentance . 2 TO bring vs to despaire of our Repentance , to the impossibility or difficulty , he will vrge the vnprofitablenesse of it : What can thy Repentance doe , being so slight , so sinfull , so vnworthy ? thou canst not looke to be perfect , and how can God accept that which is so vnworthy and imperfect ? Besides , dost not thou see many wicked men , as Saul , Esau , Iudas , gone farre beyond thee in bitter sorrow , and shed farre more signes of Repentance , than thou , and yet all in vaine , for they were reiected and damned ? Answ. This is a dangorous dart , and must be wisely repelled . 1 I grant my Repentance to be weake and vnworthy , but I am taught in Gods Booke 1 That it is neither my Repentance , nor worthinesse of it selfe , that washeth away my sin , or can satisfie Gods iustice ; for then it were indeed as thou sayest : but it is the bloud of Iesus Christ that washeth away all sinne , 1. Ioh. 1.7 ▪ and that reconciliation with God , dependeth not vpon the quantity or merit of my Repentance , but vpon the merit and vertue of Iesus Christ , whom I , a repentant sinner , lay hold on for saluation . My Repentance , were it neuer so perfect , can neither satisfie God , nor iustifie me before God , but onely testifie that I am a beleeuer prepared to receiue Christ , and thankefully to accept him with his merits , by ceasing to sinne against him . 2 I find in the Scripture , that as no man is accepted for his perfect Repentance , so none is reiected for the imperfection of his Repentance , if it be sound and vnfained : for then it is a certain fruit of a liuely faith , and so of the presence of Christ , and of the life of God ; euen as the least bud or blossome appearing , is a certaine demonstration of life in the roote . God careth not how great , but how true and sound our Repentance is ; not how much , but how good ; he accepteth not for quantity , but for quality : yet where grace is found , and right in quality , it will euer striue to increase , and abound still . 3 Notwithstanding my Repentance be weake , yet being an Euangelicall grace , a mite is accepted : a grayne hath his due weight : a desire to repent ; a will for the deed ; a ready minde for performance ; a sorrow because I cannot sorrow : these goe for godly sorrow , and my faith getteth Christ to supply the rest . Thus the Christian is to be fortified against the weakenesse of his Repentance . 2 Thou sayest , many wicked men haue gone farre in desperate sorrowes . I care not how far they goe beyond me therein : but that is farre from godly sorrow , both in the nature of it , and in the acceptance of it . My sorrow is for God offended , for God loued for himselfe ; my sorrow is from God , and goeth to God againe : theirs was not a seeking of God , but of themselues : my teares of sorrow , haue a washing and cleansing vertue , so not theirs : my sorrow is as a soaking raine , which hath wet the very rootes of my heart , so not theirs . And for acceptance , they haue no promise to be accepted in their desperate sorrow : but I haue a promise , that my humiliation , ioyned with faith and reformation , shall bee accepted in Christ , in whom my person is accepted . CAP. 20. Le ts from Satans temptation from our relapses . 3 BVt seest thou not that for all thy Repentance , thou fallest againe into the same sins , which hadst thou truely repented ▪ thou shouldest neuer haue done ? what good doth thy washing , who forgettest that thou wast washed ? True repentance is a Repentance neuer to bee repented of ; as thine is . Ans. To turn to sin as a dogge to the vomit , and as a swine to the wallowing after washing , is a dangerous case , but not hopelesse and desperate . And howsoeuer it is not ordinary for the child of God to fall diuers times into the same grieuous sins ; yet notwithstanding , some comfort here belongs to troubled consciences : But let no presumptuous sinners meddle with it . 1. Godly men are the same men after sinne and repentance , that they were before ; beset with the same infirmities , and no more priuiledged from error than before . 2. Experience sheweth , not only subiect to the same infirmities daily ; but often taken in the same snares : as , wandring thoughts , idle speeches , distractions in prayer , negligence , and too much vnprofitablenesse in hearing , rash anger , with many daily omissions ; whereof , who can cleare himselfe , so long as he carrieth the causes of daily fayling about him ? as 1. Ignorance . Many know not many sins to bee sins : as the Patriarches knew not Poligamy to be sinne . 2. Weakenesse of grace . A childe of God for weakenesse may get many fals to day , and rise againe , and as many to morrow , and rise againe : yea , and if he hurt himselfe , and cannot rise himselfe , his father will help him vp . 3. Inconsideratenesse , and not attending his way & watch . A man in haste may take diuers fals , and many slips ; so as if often falling into the same sin did exclude from Grace , or barred vs of pardon , we were all hopelesse . 3. Relapse doth not alwaies argue former Repentance to bee vnsound : because 1. Repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions ; but not a fence from all force of sin for time to come : 2. soundest Repentance of all doth not wholly abolish and take away sin ; but abateth , weakeneth , and lesseneth it . 4. The article of remission of sins excepteth not relapses , because the promise of remission doth not except them ; neither is the vertue of Christs merit to bee restrained to sins once committed , but to all sinnes truly repented . 5. Many examples of Saints in Scripture raised from relapses , giue comfort in this Temptation . Lot was twice ouercome with wine : Marie the Virgin twice checkt of Christ for curiositie : Iohn twice worshipped the Angell . 6. True it is , that relapse into a disease is more dangerous than the first assault ; yet proper physicke seasonably applied may cure the relapse as well as the first disease . Repentance is Christs Physicke , and so soueraigne , as cannot be foyled by relapses into the same disease . Whence wee are commanded to renew our Repentance daily , as we renew our sins : and the Physitian is as able to cure the same disease as he was before . And yet we hold the rule of Isidore , Non poenitens est , qui adhuc agit , quod poenitet ; id est , if hee doe it both actu and proposito : but if hee sincerely purpose against all sin , and keepe aliue his zeale & hatred against that hee doth , this preiudiceth not his former Repentance . But as he did truly run that now sitteth down ; so did hee truely repent that sinneth againe against his purpose , and sincere intention of his heart . CAP. 21. From Sathans Temptation to presumption that our sinnes are not many nor great . 3. IF Sathan cannot driue men off Repentance by engines of despaire , he assayeth if he can make them presumptuous of mercie , without serious Repentance . He knoweth the truth of that of Augustine , Tam sperando , quam desperando , pereunt homines : and that despaire hath slain his thousands , but presumption his ten thousands . And euery deceitfull heart , is like a deceiuing Prophet , that cryeth Peace , peace , when sword and danger is the nearest . For this purpose he vseth three maine arguments : 1. Perswadeth the sinner his sins are not many , nor great . 2. But if they bee , Christ hath dyed for the sins of the world . 3. God is so mercifull as hee will not condemne them for them . 1. It is a wonder , that a man looking vpon his sins should presume ; but that such must be giuen vp to strong delusions , to beleeue lyes , that will not receiue the truth in the loue of it ; and lye vnder that heauie stroak of Gods iustice , to bee giuen vp to the waies of his owne heart ; which is , to wander in the paths of death . But against this Temptation , know , that there is not a more certaine propertie of a wicked man , to know himselfe by , than by allowing himselfe in the lessening and mincing of his sinne : for it is an issue of the loue of sin , that will not bee warned of the deceitfulnesse ; neither of sin nor of his own heart . 1. Here is a man wofully deluded by the Diuell , who hath turned the wrong end of the prospectiue to his eye : wherin things as huge as mountaines & castles , seeme as small as mole-hils . And is it not iust , seeing he will not beleeue God who telleth him that the least sin separateth , and is a partition wall betweene God and him ? maketh him the child of wrath , shutteth heauen , openeth hell , killeth soule and bodie ? What perswasion could make this man beleeue that a stab at heart would not kil him ? because a small pricke . 2 A man is befooled by himselfe , who neither knoweth Gods waies , nor desireth to know them ; but entertaineth wilfull obiections against the meanes of knowledge , and couereth himselfe with questions , whether his sins be sinnes . You haue not yet proued ( saith hee ) my vsury to bee sin , nor fashions of apparrell to be sin , nor drinking healths to excesse and inflammation to be sin , nor to doe this and that on the Sabboth in ciuilitie to bee sinne : all this while the sinne is kept close and warme , and is none of the greatest , because they are not resolued . But are not these of the number of those , of whom Peter speaketh , they are willingly ignorant , yea wilfully ignorant ? as those that will not bee ruled and guided by their teachers , affraid to be resolued . As the beggars that will not haue their soares cured , because they are a couer for their ease and idleness , and now and then get many a penny by them ; and are affraid of none so much as the Surgeon . Thus hee sends among Salomons simples , that are friends of sinne , but enemies to their own soules . 3. Here is a man branded with an high wickednesse by the spirit of God. Psal. 36.1 . & 2. Wickednesse saith to the wicked man , there is no feare of God before his eyes , for he blesseth and flattereth himselfe in his sinne , euen while his owne heart findeth his wickednesse . There is no grace . Loue would not displease a friend in the least discourtesie : So the loue of God. A chast wife will rule her selfe , not to show the least looke , or behauiour to offend her husband . Holinesse would abhorre all sinne ; repentance would feare all , euen the least . CAP. 22. Le ts of presumption in that Christ dyed for all men . THe second Obiection to bring men to presumption vrged by Sathan , is this : But Christ dyed for all men : and if thy sins be forgiuen in him , what needeth all this ado ? as if thou wouldest satisfie againe for that which Christ hath once satisfied . If Christ haue redeemed all , then thou art safe : if he haue redeemed but some , bee as carefull as thou canst , thou canst neuer bee assured that thou art of that number ; and therefore howsoeuer , thou mayest enioy thy sin . Ans Christs precious bloud , the price of redemption , was for the vertue and value of it , for the sins of the whole world and euery person : but neither in the purpose of God , nor in the will and intention of our blessed Sauiour , nor in the spirituall application of it by liuely faith , is it effectuall to all and euery one , neither are all vniuersally redeemed by it . 1. The Scripture meaneth by all , not euery particular , but many . Matth. 26. This is the bloud shed for many for remission of sins . Matth. 20 28. The sonne of man came to giue his life a ransome for many . Isay 52.11 . My righteous seruant shall iustifie many . Luke 2.34 . Hee is for the rising and fall of many in Israel . 2. All , is taken for all kindes , not persons . And this ground answereth a number of places alledged to the contrary . Titus 2.11 . The grace of God appeared , bringing saluation to all men ; that is , all kindes , rankes , and conditions of men ; euen seruants as well as masters , vnto whom , and for whose comfort he directed his spirit . Heb. 2.9 . Christ tasted death for all men ▪ that is , for all kinds of men , not all particulars . Rom. 11.32 . that he might haue mercie on all , that is , as God shut vp all vnder vnbeliefe , aswel Iewes as Gentiles ; so hee will haue mercie on all , aswell Iewes as Gentiles , that neither Iew nor Gentile should bee saued but by mercy . The word all cannot be taken collectiue , but distributiue , Vt quosdam ax illis omnibus saluaret . Dionysius Carthus . So 1. Tim. 2.6 . 2. There is an all , or vniuersalitie of the elect . Esay 53.6 . The Lord hath layd on him the iniquitie of vs all , that is , beleeuers in the Mesiah the Prophet , including himselfe in their number . And as there is a world of reprobates for whom Christ prayeth not , Iohn 17.9 . so there is Mundu● è mundo electus , saith Augustine , for whom Christ is the propitiation . 1 Iohn 2.2 . He is the propitiation for our sins . Ob. Yea , and of the whole word ? Ans. 1. Of the whole world of beleeuers : 2. of the whole world in generall in respect of sufficiencie , price , and vertue of his death ; but not in respect of efficacie , which is hindered by the infidelitie of the wicked . Thus the vniuersall particle includeth not vnbeleeuers , impenitent , contemners , and enemies of Christ. For howsoeuer 1. Christ dyed for all in respect of the sufficiencie of the price , the vertue of his death being infinite in himselfe , and sufficient for all that by faith can apprehend it ; and the preaching and publishing of it appertaineth to all : yet in respect of the fruit , and application , it belongeth onely to the faithfull ; because this remedy is propounded vnto all vpon condition of faith , which condition onely the beleeuer performes . Ioh. 3.16 . God so loued the world , that whoseuer beleeueth in him , &c. Whosoeuer fayle : in this condition , neuer tast any benefit by the death of Christ : and what were I better ▪ if I had a plaister neuer so sufficient for my wound ▪ if I apply it not to the ●ure ? as no vnbeleeuer doth . 2 The Scripture speaketh of some , whom Christ neuer knew , Math. 7. therefore there are some whom he dyed not for ; for he will know them , whom hee will dye for : there are some whom he will not pray for , will he dye for those whom he will not pray for ? 3 The Scripture plainely distinguisheth the persons : for whom Christ dyed , from such as neuer shall haue benefit by his death . 1 He gaue his life for the Church , Ephes. 5.25 . that is , that part of the world that is washed and sanctified through the word : he dyed for those that part from their sinnes , not those that will hold on a course in them : he dyed for his people : his name is IESVS ; for hee shall saue his people from their sins : implying , there is a people that are not his , for whom he dyeth not ; a people that are strangers and aliens from the Common-wealth of Israel , I must therefore be one of those . I must dwell in Sion , the true Church : of those that dwell there , is said , their sinnes shall be forgiuen . 2 He dyed onely for his sheepe , Ioh. 10.15 . not for the goates : who be they ? those that heare his vo●ce , that follow him in obedience , that heare not the voyce of a stranger , nor the voice of the tempting seducer , to draw him aside from following the true shepheard . 3 Hee dyed onely for his friends , Ioh. 15.13 . not for the wicked , for enemies , that say we will not haue this man to raigne ouer vs. Obiect . He dyed also for his enemies , Rom. 5.10 . Answ. Those for whom Christ dyed , were enemies in their nature & corrupt constitution , but now are friends by grace , recōciliatiō Obiect . But Christ dyed for Reprobates , for they were sanctified by the bloud of Christ , Heb. 10.29 . Answ. Sanctification by the bloud of Christ , is either externall , or internall : the former is onely in outward profession of Faith and participation of Word and Sacraments ; and so these Apostates were sanctified ; ●d est , seuered from the Iewes and Pagans in profession . But they were neuer inwardly sanctified , nor the bloud of Christ neuer purified their hearts . 2 The Apostle speaketh of these Apostates , as they were in the iudgement of charity , reputed of men , who holdeth all them sanctified , that consent to the doctrine of faith ▪ but not that they were so in the iudgement of certainty before God : for they were neuer of the 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. ●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 an● 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. ● . 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 1● . 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 a● 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 any sinne . Psal. 130 Mercy is with thee that thou mayest be feared . Psal. 1.03 . As a father pittieth his sonne , so the Lord him that feares him . He that apprehendeth mercy , will not bolster himselfe in sinne , nor lay presumptuous sinnes vpon Gods backe , but the sense of Gods mercy will leade him to Repentance . Rom. 2. He knoweth that though mercy reioyceth against iustice , yet it destroyeth not Gods iustice : All the waies of God are mercy & truth : these are the two feet of God , by which hee walketh in all his waies : Let vs humbly fall downe , and kisse both these his feet . Bernard . 5 Mercy belongeth to the mercifull , to those that are charitable & kind to their brethren . Math 5. Blessed are the mercifull , for they shall finde mercy ; but iudgement mercilesse shall be to them that shew no mercy . Can we expect and receiue a full streame , and not let fall a drop of mercy vpon others ? Hath the Ma●●er for iuen thee 10000. talents , and wilt not thou forgiue pence and farthings ? Math 18.27 . In spirituall things , will not we beare with the infirmities of the weake ? are not we subiect to the same infirmities ? doe not we consider our selues ? Gal 6.1 . Did not Christ become in all things like to vs , to be a mercifull high Priest ? Haue we neuer had any sores , which we would haue had others handle gently ? Doe old men forget they were children ? what lusts of youth and temptations they haue passed ? In temporall things , we call for mercy on this , and that occasion , generall and speciall : God in his members call for mercy : Some men passe by as the Priest and Leuite , without all bowels , dry as flint , without hearts , hands , bowels ; no charity , no humanitie : first , looke they for no more ? secondly , may it be their case ? thirdly , is it not a great misery on themselues , on their ill-gotten wealth , on their iniustice to God his Ministers and others ? CAP. 29. Le ts of Repentance from our selues , as first , that it is vnpleasing to nature . 3 NOw we come to the lets and hinderances of Repentance , cast in our way by our selues : for nothing can be a greater , or stronger Let to Repentance , than the naturall and idle vngrounded conceits of the vnregenerate heart , which hath deuised many wandrings & turnings to shift off the businesse of Repentance . 1 A conceit , that it is vnpleasing to nature : and indeed sloathfull nature cannot indure the hardnesse of Repentance : and no maruell that case slayeth the foole , when it woundeth euen the godly themselues . Cant. 5.3 . The Church will not foule her dainty feet , nor get off her bed to let in Christ , after many knooks and perswasions . Ans. But what a distemper is in that iudgement , and how crazie is that vnderstanding of a sicke man , that feareth ●he remedie more than the disease ? yet so foolish are wee in our owne wisedome , as to feare the remedy of repentance more than the sinne to be repented . We hold that extremitie of way wardnes ▪ and near to phrenzie , when a patient will rather chuse to dye of his disease , than to endure the taste of physicke , because it is bitter and vnpleasant ▪ Euen so although godly sorrow be bitter and vnpleasant to corrupt nature ; yet wisedome will conclude many things to bee wholesome , which are not so toothsome . 2. Compare and weigh in an euen ballance , whether the pains of wel-doing be matchable with the paines of sin ; whether the momentany paines of Repentance here , bee comparable to the eternall paines of impenitency hereafter : consider whether the crop of sin , or haruest of repentance bee better . The wages of sinne is death : and is not death painefull ? but the haruest of repentance is eternall life . 2. Cor. 7.10 . Godly sorrow bringeth Repentance to saluation . Say now whether is easier , to sow in teares , and reap in ioy ; or to sow in carnall iollitie , and reape in eternall sorrow : whether is easier , to sow to the flesh , and reape corruption ; or to sow to the spirit , and reape eternall saluation . 3. Bee it that Repentance be vnpleasing to nature : yet a Christian hath more than nature ; he hath a spirit of grace changing nature , and making the Commaundement easie . Whence it is , that those that haue entred this way , and by the spirit haue mastred the flesh in part , finde nothing more sweet , than the tartest sorrow of sound Repentance : and this Repentance they neuer repent of . Be it as Basil. Laboriosa virtutis via ; yet render thy selfe as captiue to the commandement . Bee at some paines in subduing thy heart : thou shalt no sooner begin , but ●ase and ioy wil come , which shall aboundantly recompence all former griefe and labour . Obiect . Alas , then I neuer repented : for I feele no inward power or motion , whence I can draw comfort from my repentance ▪ 〈…〉 . Ans. It may bee so : for perhaps ▪ 1. thou hast performed that duty in a cold ▪ and formall manner : or 2. for sinister ends , not for conscience : and 3. by fits and starts vnconstantly . And how can a man that goeth backward and forward , make riddance of his way ? But goe about it heartily , ioyne the inward seruice of the heart in seeking God , with the outward , tye thy selfe to a settled course in performance , fauour not the flesh● , nor care to fulfill it in the lusts of it ; and be assured to finde more ioy and sweet inward motion , at least , much lesse paine in the exercise of repentance , than in the exercise of sin . CAP. 25. Obiections against repentance from a mans election . 2. BVt why should I thus abridge my selfe with needlesse sorrow , and to very little purpose ? For , if I look to God , I am either elected or not : If I be , I shall bee saued without all this ado : If I be not , all the Repentance in the world wil not auayle . Againe , looke to men : they be either such as repent not , but enioy the world , and their pleasures , and their sins too ; and yet these liue and dye honestly and peaceably , and as well as any other . Or they be such as do repent , and betake themselues to this strickt course : and these many of them in their liues are as deceitfull , vniust , couetous , proud , hypocriticall , as any men in the world : and many of them in their death as vnquiet , vncomfortable , & vnhappy , as those that neuer vndertooke such businesse . Ans. To meet this dangerous subtiltie . 1. To those that conceiue Repentance a vaine thing , because of the certainty of Gods decree concerning their saluation or damnation . 1. The wise God in all his decrees , to his maine ends , hath also decreed the meanes , seruing and leading to those ends . The ends of his election are either next , which is the glorification of the elect , or the remote and highest , his owne glory in the Saints . The meanes decreed to these ends , are Christ ; Regeneration by the spirit , required in all that must be saued , euen the smallest infant ; and in men of yeares , Knowledge of the Word , Faith , Repentance , Obedience . And as those ends are stedfastly and vnchangeably ; so are the meanes as certainely decreed as those ends . And vnto these the elect are as certainly predestinated , as to the ends themselues . Ephes. 1 4 Hee hath chosen vs in him , that we should be holy , and without blame before him in loue . 2. Gods wisedome teacheth euery Christian to imitate God , in tying his meanes and ends together : because as they cannot attaine those ends without the meanes ; so they cannot digresse from the meanes , but misse of their ends . Gods decree stablisheth the meanes , not remoue them . God had giuen Paul the life of all in the ship , Acts 27.31 but when the shipmen would haue forsaken the ship , Paul saith , Except these men abide in the ship , ye cannot be saued : because God will saue them by meanes . 3. See the fallacie of this generall delusion , à bene coniunctis , ad male diuisa . And indeed Sathan wofully ouerreacheth vs , who in outward things would haue men wholly to distrust God , and relye wholly on the meanes : but in these spirituall things maketh vs lay all on Gods purpose and decree , and vtterly despise the meanes . What a false conclusion is it , If I be elected , doe what I will , I shall bee saued ? For , as it is impossible that the elect should not be saued ; so impossible is it , he should doe what hee list ; and as impossible to bee saued without Repentance . And though it bee true , that Election and Saluation bee coupled together inseparably : yet the meanes run between them ; and Gods order as stable as his decree . So as hee that is chosen to saluation , is chosen to faith , holinesse , loue , perseuerance , that by these steps he may walke in the way of saluation . Quae Deus coniunxit , nemo separet . 4. Obserue the absurditie of this allegation against Repentance ; and in all temporall things wee can scorne the conclusion . If God haue appointed thee to saluation , why commest thou to Church ? what needest thou heare ? what neede of the Sacraments ? why prayest thou ? all this cannot alter his decree ; why turnest not thou then Atheist ? See here the battry of all godlinesse , pietie , and all worship . So in temporall things , why dost thou not refuse meate in thy health , and medicine in thy sicknesse ? and say , If GOD haue decreed my life , I shal liue , and neuer eate nor vse meanes . So , cast off thy calling and trade , and say , If God haue appointed me to be rich I shall bee rich though I do nothing : and if not , all my trading will not auaile me . 5. Another delusion hideth it selfe in this allegation , wherby the deceitful heart would lay the cause of his impenitencie vpon Gods decree , whereas thy impenitencie is not an effect of Gods decree , but a consequent . The cause being in thy selfe , a darknesse and wilfull blindnesse in thy minde , an obstinate contumacie of thine owne will , resisting grace offred ; yea , a depraued delight and desire in thy affection , who willingly deliuerest thy selfe to bee bound in the chaines of vnrighteousnesse : So as thy destruction is of thy self ; and no sinner is condemned , till himselfe haue worthily deserued it . 6. The guilefull heart willingly deceiueth it selfe with Ifs , and And 's ; If I be elected , and if I be reiected : & that in things secret which belong to God , letting passe things that are reuealed : where as euery Christian ought to know himself elected , and to beleeue it Gods order reuealed to bring vs to glory . Christ would haue vs reioyce that our names are written in the Booke of life . And this is not by any extraordinary ladder to climbe to heauen , but by an ordinary way here in earth . For if we can finde sound faith or holinesse in our selues or others , we may conclude certainly , our owne or others election . How did the Apostle know , and pronounce the Thessalonians to bee the elect of God , 1. Thes. 1.4 . but by their holines , faith , loue , and patient hope ? verse . 3. whence he concludeth their election . So may we know our selues , and ought to know our selues elected , by being called out of the world . If my father haue giuen me an estate , and assurance in Land or Goods , now I know it was his purpose within himselfe before to giue it me . If I see a manchilde borne , I now know that a manchilde was conceiued in the wombe the number of moneths before . If by faith and holinesse I can discerne my selfe or others , born into the Church of God , I am now as sure that this party was before all worlds conceaued in the wombe of GODS eternall election . So as , cleane contrary to this obiection , nothing can more vrge , and fasten the practice of Repentance on the soule , than the consideration of the decree of Gods election . Thus I haue insisted longer on this Obiection ▪ because of the generalitie of it , and the subtiltie couched in it : and I finde it no where so throughly sifted . CAP. 26. Obiections against Repentance of some that seeme not to repent , yet liue and dye honestly ; and others that doe dye as fearefully . 2. NOw to the instances of men . 1. Some repent not , and yet liue and dy , honestly and peaceably . Ans. 1. All things fall alike to all for outward thing , Eccles. 9.2 . As is the good , so is the sinner in death . And the iudgement of a man is not to bee fetched from his outward death : but from his life , and faith , and fruits . 2. A wicked man may bee quiet and peaceable in death , because , 1. Their blinde presumption of a good estate in death , as in their life , assuring themselues of heauen & 〈…〉 though they neuer 〈…〉 2 Satans 〈…〉 knowing then to be his 〈…〉 not onely to hold 〈◊〉 in th● snare , but their companion that outliue them : left they see●●g the terror and perplexities of their death , should be mooued to change their liues . 3 Gods iustice on them , who leaueth them to dye , as they liued ; not allotting them vnderstanding , sense , memory to remember themselues , who haue all their liues forgotten sinne . But this iustice of God on them , should make vs rather hasten our Repentance betimes , while our season lasteth , and our vnderstanding , health , and senses , than longer to defer it . 1 Others made shew of Repentance , and strict walking , but very vniust , deceitfull ; in a word , the worst of men in their dealing . Answ. This is for the most part an vngrounded clamor against holinesse , and is a parcell of that poysoned sloud cast out of the Dragon , Reu. 12. 2 But sometimes hath grounds in the neglected liues of Professors . Oh remember the woe pronounced on them by whom offences come : Why takest thou the Law into thy mouth , and hatest to bee reformed ? how darest thou call on the name of the Lord , and not depart from iniquity ? 3 But how vnhappy art thou that stumblest on this rocke , to cast thy selfe headlong from thine owne saluation ? thou shouldest bring thy selfe to the Rule , and see thy worke bee straight , and not scandalize thy selfe by cro●ked and faulty examples . 4 In temporall things , thou wouldest not wrong thy selfe on these silly grounds . Who euer refused to goe in a right way , because some in that way haue fallen and miscarried ? But the right 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 a good reason , where the losse is incomparable ? 2 If this day be so soone , to morrow may be too late ; the Commandement is to seeke the Lord while hee may be found : implying , that he who may bee found to day , will not perhaps to morrow : Feare therefore the iust reuenge of GOD , who if thou deny him to day , may iustly deny thee to morrow . See we not many that would not Repent young , that cannot repent old ? Gods iustice being now deafe at those , who were deafe at his mercy : he knocked , and they would not heare , and they shall cry and knock , and he will not heare , Prou. 1. Esau reiecteth the blessing while he may haue it , and after would haue it , and cannot get it , though he howle after it . Obiect . But did not the penitent theefe repent at last , and why not I ? Answ. 1. Thou bringest an example without a promise of God ; bring me a promise that thou shalt repent at last , or thou promisest thy selfe that which God promiseth not . If he promise mercy , if thou repent at last , he promiseth not the mercy to repent at last . 2 Thou bringest an instance which was a worke of wonder , and euery way extraordinary and miraculous , wherein Christ pleased to honour the ignominy of the Crosse , and to manifest his glory , and power in his lowest abasement ; and therefore is set among those wonderfull works of God ; raysing the dead , earthquake , darkning of the Sun , &c. And therefore thou maiest as well exspect a second crucifying of Christ , and the darkning of the Sun , and raising of dead bodies out of their graues , as such a conuersion . 3 Thou bringest but one instance without a second ; and of one particular , wouldst make a generall ; and from an extraordinary , draw an ordinary direction : whereas thou hast infinite millions of instances , that haue dyed as wickedly as they liued . Sometimes a Prince pardoneth a malefactor on the Gallowes ; but shall euery malefactor trust to that ? Our Lord Iesus now entring into his Kingdome , pardoneth a great offender , as Princes in their coronation : should any therefore imbolden himselfe to the like offence ? as if any should goe and commit a robbery , in hope there may be a Coronation betweene the fact and his execution . 4 Thou bringest an instance which will not hold in thy case . 1 The theefe he did not desperately and wittingly deferre his Repentance ; nor thrust off the remedy till the last moment ; for then in likelihood it had neuer beene offered ; but thou dost . 2 He was saued without all meanes ; he had neuer heard of Christ nor Religion before ; and therefore did not refuse them : for if he had , saith Augustine , it is like he had not beene last among the Apostles in number , who was before them all in the Kingdome . But thou reiecte●● the meanes , despisest the voice , and wilt not come in to Christ : his conuersion was vpon the first opportunity , and canst thou wrest it to slippe all opportunities ? 3 He was not saued at the instant , without expression of sauing faith , sound loue of God , of men ; care of his owne soule , confession of his sinnes , and a rare confession of Christ in that instant , when all the world forsooke him ; yea , euen all the Disciples fled from him . But thou lookest at the end , ouer-leaping all the meanes ; and thou not for the loue of God , but feare of hell ; nor for hatred of sinne , but auoiding punishment ; meanest at last to dissemble a Repentance . Was this the case of the happy theefe ? Obiect . ●ut was not hee that was hyred at the eleuenth houre , as well allowed , and rewarded with the same penny , as he that came into the work at the third ? Ans. 1. Thou that meanest to repent at the eleuenth houre ; how knowest thou , thou shalt come to the eleuenth houre ? what if thou beest cut off at the fourth , sixth , or eighth ? 2. The Scope of the Parable only teacheth , that men that are later called , and haue the meanes later than others , may be saued as well as others ; and is not to be stretched beyond : So as an olde man that hath long wanted the meanes , may now in the means comfortably lay hold of saluation . 3. Yet the Parable fully answereth the Obiection , seeing those that were hired at the eleuenth houre came in so soone as any came to hire them : and will not iustifie their presumption , that being called in the third houre , will not come in till the eleuenth . Others thinke it too late to repent . I haue lost my time and tide , and haue put off my Repentance so long , that my sinnes are risen to an infinite multitude , and an vnconquerable strength , I may now striue and neuer the nearer . Ans. 1. To stay long maketh Repentance more difficult ; but not desperate . As to goe far out of a mans way , maketh him more labour in returning ; but proueth it not impossible . 2. The time of Repentance for hope and possibilitie , is the whole time of thy life , that is the day wherein thou must worke , Iohn 9. As Mannah for possibilitie was to bee gathered any of the sixe daies , that was a type of Christ ; and they found it , that went out to seeke it in the sixt day as in the first . 3. The more time thou hast lost , the more hast thou neede to bestir thee in redeeming the residue , and in sparing at the bottome . And the stronger thy sinne is grown by continuance , the more hast thou need to take it in hand to weaken it ; vnlesse thou thinkest it will weaken with age , and grow feeble of it selfe . But the body of sinne , is vnlike the body of the sinner ; this groweth old and weak with age , but that by age groweth stronger : as leauen , the older , the stronger and sowrer . 4. If thou comest against the huge army of thy sins in thine owne strength ▪ thou art too weake for the least : but come in the strength of God. He can easily make an Aethiopian white , and him that is accustomed to euill : he can soften the hardest hearts , and shake the rocks : he can adde strength to the feeble , and make thee daily so much the stronger , as thou findest the washing & weakning of thy sin . CAP. 29. Of the meanes of Repentance : and first in respect of sin . HAuing spent much time and labour in setting downe 1. The rules to direct vs in the practice of Repentance ; and 2. The lets and hinderances of it , which we haue remoued : now 3. Wee are to proceed in the third Generall propounded , namely , To point out the principall meanes which euery one must carefully make vse of , who meane to goe through the comfortable dispatch of this so waighty and vrgent a duty . The chiefe meanes may bee ranked vnder fiue heads . 1. In respect of sin , 2. of God , 3. of Christ , 4. of our selues , 5. of others . Wisedome to all great ends aduiseth of meanes . 1. In respect of sinne there must bee a serious humiliation , which the Apostle calleth godly sorrow , which bringeth Repentance neuer to bee repented of : For 1. A proud person puffed vp as a bladder with selfe conceit , or windy presumption , is not capable of Repentance , till hee be pricked with the sharpe needle of the Law , pricking his heart : Neuer till then did the Conuerts say , Men and brethen , what shall we do ? Acts 2.37 . 2. God giueth no grace but to the humble , Iam. 4.6 . but especially the grace of faith ( without which is no true Repentance : ) excludes all boasting in our selues , that we may be all wee are in Christ , in whom wee beleeue for righteousnesse and reconciliation . 3. Christ , and his sauing Grace is receiued into the heart , as seed is into the ground , Luke 8.12 . And therefore the heart being like stony and fallow ground , must first be broken vp , and made full of furrowes by the helpe of legall humiliation , Ier. 4.5 . 4. Repentance is a walking with God , as being made friends . Now no proud man can walke with God : for he dwelleth onely with an humble and contrite spirit , Isay 57.15 ▪ and Micah 6.8 . Hee hath showed thee , O man , what is good , to do iustly , to loue mercie , to humble thy selfe , and walke with thy God. The meanes therefore to attaine true Repentaince , is , 1. To get a cleare sight of our sins , and miserie by them , and by the curse due to them temporall and eternall : for how can a man be humbled for those sinnes or iudgements , which he neuer saw , nor knew off ? Hence are wee called to a through search and tryall of our waies , to finde out distinctly in what particulars wee haue gone astray , Lam. 3.40 . and then turn to the Lord. And Ier. 31.19 . the Church saith , After I was conuerted , I repented . But to show that conuersion nor repentance , is or can be before this search ; he addeth , After I was instructed , or as the Hebrew word signifieth , After I was made knowne to my selfe , that is , After in the glasse of the Law I discerned mine owne sinfull and wofull estate , then I repented : for who can otherwise see his need of mercie , but in the sense of his miserie ? Tremelius . Post quam ostensum fuerit mihi . 2. True sense and sorrow for sin : as pangs and throwes before the birth , with shame of face , griefe of heart , and horror of soule in the apprehension of our guiltinesse by sin , the curse of the law , and Gods infinite anger ; & all this represented in the law , in a most terrible maner . As holy Paul by the dart of the Law professed himselfe killed , and slaine , and made so wretched in the sense of his owne guiltinesse and vncleanenesse , that hee desired to be dissolued , to be ridde of it . This is the true touch of sin wrought by the spirit , when we most grieue & afflict our hearts with that which hurteth vs most . It is not losse of mony , goods , estate , libertie , or life it selfe , that hurteth vs so much as the losse of Christ , of grace , of saluation . 3. To get to an holy despair in our selues , as being out of all hope of deliuerance , by any power , pollicy , or goodnesse of our owne , or of any creature : that the case be with vs as with Paul and his fellowes , distressed on the sea , who are said to bee past all hope of beeing saued from drowning , Acts 27 ▪ 20. And as the woman with the bloody issue , hauing spent all her strength and meanes in physick without cure , was out of hope to be recouered by any secundarie meanes , Mark 5.26 . All this maketh vs to seek for a remedie ; and feeling the need , and extreame want of whatsoeuer the Gospell offreth , yea , and pinched with hunger , thirst , pouertie and beggarie , doe long after , seeke , and begge earnestly for helpe and pardon . Let this admonish euery man that would proceed in Repentance , which is a continued act , to be conuersant still in the Law of God , and especially to be wel acquainted with the Moral Law , by which , is the knowledge of sinne , Rom. 7.7 . that thereby seeing their owne sins daily and the miserie due to them , they may bee kept humble , and low in their owne eyes . What meane men to cast off the whole vse of the Law vnder the Gospell , and they must heare of nothing but Gospell ? For 1. Is not the Conuert lyable to sinne ? and how can he know what is sin , or what is not sin , but by the Law ? how can he discerne the nature of sin , to be an irrectitude and crookednesse , but by the straightnesse of the Law ? how can he discouer the danger of his sinne , to awaken him out of it , but by the Law ? The office of which is as of Pauls kinsman , to detect the treason of the Iewes : and Pauls danger , that he might auoide it , Acts 23.16 . 3 Though the regenerate man bee free from the raigning act and power of sinne , yet hee is not from the roote of euill ; which euery one can find fruitfull , and euer shuting as in a perpetuall May : How necessary is it then , alwaies to haue by vs , this sharpe axe of the law which striketh at the roote of sinne ? which else would grow 〈◊〉 and insolent ; that as a seruant , it may be kept vnder , with blowes and feare : wherein the spirit worketh , it being his office as well still to conuict , as to conuert , Ioh. 16.8 . 3 Though the maine armies of sinne be defeated in the godly , and those masterfull commanders be suppressed , and subdued by grace , yet there be stragling troopes of smaller euils and infirmities , which daily assaile , and should warre against the law of the minde : now by what other glasse shall a man see these spots in his face , than by the law ? for as we see the little motes discouered by the light of the Sun , so it is the light of Gods law that detecteth the smallest euils against God or men : without which , we should neuer come to a distinct notice or Repentance of them ; and so consequently , could neuer prize the grace or offers of the Gospell . That wee may magnifie the Gospell , let vs prize the law as a perpetuall scourge to driue vs out of our selues to Iesus Christ. So long as we haue any thing found with vs , which must bee either forgiuen by mercy , or repented , or reformed by grace ; let vs faithfully heare , and reade the law to this purpose : That we may daily conquer the pride of our hearts , and walke humbly before God , let vs take with vs the vse of the law . I cannot maruaile at the intolerable pride of these Antinomists , and Perfectists , because they neuer came to see their sinnes aright ; and this they doe not , because they reiect the law , the proper glasse of sins discouery . CAP. 30. Meanes of Repentance in respect of God. 2 IN regard of God , wee may many waies helpe forward our Repentance , if we consider , first , his word ; secondly , his eye ; thirdly , his hand ; fourthly , his relation vnto vs. 1 Gods word in the reuerend vse , is a notable meanes of Repentance : for , first , the very knowledge of the word is a meanes in which GOD giueth Repentance . 2. Tim. 2.25 . Instructing them , and waiting if God will giue Repentance : and ignorance of the Scripture is made by Christ , a chiefe cause of error , both in opinion and life , Math. 22 ▪ 29. Wee must therefore labour by diligent hearing , and reading of the Scripture , to come to know the Word . The Word reuealeth Gods will concerning our Repentance ; who now admonisheth euery one to come to Repentance , Acts 17. It sheweth Repentance to be aboue our owne power , and reach ; and it is God that must giue Repentance . It directeth vs to the meanes to attaine this gift , namely , prayer : we must goe to God to heale our nature , to change our disposition , to perfect his owne work . Ier. 31.18 . Conuert mee , O Lord , and I shall be conuerted . 2 The seuerall parts of the Word in their seuerall offices , excellently conduce to this worke : first , the law is an hammer to beat an hard heart to pieces : the very reading of it priuately , made Iosiah's heart to melt , 2. King. 22.10 . and much more when it is publikely preached and applied by Gods Ministers . This was the Ministry that pricked their hearts to conuersion , Acts 2. this is that whereby the heart is awakened , as Peters was by the Cocke crowing . The reading of the law , and threats of it , wrought a generall reformation and separation of Israel , from all that were mixed among them , Neh. 13.5 . 2 The Gospell propoundeth Christ a good shepheard , laying downe his life for his sheepe : & intreateth the sinner in the name of Iesus Christ , to returne , and repent , and liue ; with many promises of mercy and grace vpon their returne : that if any cords of loue can draw vs , wee want them not . To the furtherance of our Repentance therefore , we must doe two things concerning the Word : 1 Mingle the whole Word with faith , else it will be vnprofitable ; beleeue it , credit it , without cauils , or questions to auoid it ; subscribe to the holinesse and goodnesse of it , as a good heart doth , though it speake vnpleasing things to it . Ah●b will now say the word of God is not good : Michaiah neuer prophesieth good . But Hezekiah will say the word of God is good , in the most sharpe threatnings of it : as a good natured child wil bow at an angry word of his father . 2 Keepe the Word fast to vs , that it may keep vs. Dauid hid the Word in his heart , that he might not sinne . This is the sword of the spirit , of daily vse in this warfare against sinne ; and wee must buckle it vnto vs. 2 Consider Gods eye is euer vpon thee , and all things are naked vnto him , with whom wee deale , Heb. 4.13 . Would a fellon cut a purse , if hee thought the Iudge saw him ? Moses knowing that an Egyptian saw him slay an Egyptian , feared , and fled , Exod. 2.14 . Should not we feare , and flee those sinnes , which wee know God knoweth , and hath to lay to our charge ? A theefe neuer so stout , if taken in the manner , will runne away afraid : But we are bold offendors , who though we cannot sinne , but bee taken in the manner , yet will stand it out . What a folly is it not to shame at our sins , which Gods eye is vpon ; while wee should shame to commit them if a childe of fiue yeeres old stood by ? Were not that an vngracious childe , that durst commit folly , and fornication , not onely in her fathers house , but before his face : so is our sinne 3 Consider Gods hand ; first , of mercy ; secondly , of iustice , and both are powerfull meanes to leade into Repentance . 1 Obserue his hand of mercy , 1 In spirituall motions , 2 In temporal excitements . 1 When the Spirit rappeth by any of his motions , open vnto him : Quench not this Spirit , grieue him not , send him not away in displeasure . Now is an heauenly helpe offered of thy good , worke now with GOD ; cherish any good motion , let not the world , or corruption , or delay , dead it ; but thankefully apprehend the opportunity : if that be slipped , thou art not sure of another . 2 For temporall excitements , looke vpon , first , Gods patience , how long he hath suffered thee , giuing thee space of Repentance , waiting for thy returne : this should hasten Repentance , Rom. 2.5 . Set God before thee as a louing father dealing with an vngracious childe , often admonishing , sometimes correcting , often conniuing , neuer dealing extreamely , loth to loose him , and cast him off . 2 Consider Gods bountifulnesse vnto thee : he neuer ceaseth to supply thy wants , but hath bountifully prouided , and heaped vp fatherly kindnesse on thy head , and all to draw thee , were it possible . The Apostle ioyneth both these motiues together , Rom. 2.5 . Despisest thou the bountifulnesse of God , his patience and long suffering , not knowing that they should leade thee to Repentance ? The bounty of Iosephs Master , kept Ioseph from sinning against him ; and the Prodigall returning , mourned that he had runne from a kinde father . Is there not mercy with the Lord , that hee may be feared ? Obiect . God forbeareth mee , saith the sinner , and therefore I may , and will sinne . Answ. Gods forbearance , argueth his goodnesse , not mans innocency : it is the exercise of his mercy , not the abolishing of his iustice : and it is made the note of a wicked man , Not to Repent , when mercy is shewed to him , Isay. 26. 2 Consider his hand of iustice ; marke and lay vp the stroakes of Gods hand , sensible and insensible , in soule & body , on thy selfe and on others : Amend by them , and feare him the more . 1 Make vse of corrections on thy selfe : heare the rod. The not regarding of warnings , causeth God to giue ouer such a party , as the Physitian doth a desperate Patient . Isay. 1.5 . Why should I smite you any more , seeing yee fall backe more and more ? 2 Sleight not the corrections inflicted on others , whether nearer or more remote . When God commeth neare thee in thy friend , family , say God warneth thee to Repent : the sinne of Belshazer , Dan. 5.22 . was when hee knew all those things , that came on his father Nabuchadnezar , yet he humbled not his heart . A fearefull thing it is , not to profit by example . Hee that will not take example , shall make an example . 3 Consider the iudgements recorded in Scripture , past , present , and to come . 1 Those that are past in former ages ; the Angels that sinned , the old world , these on whom the Tower of Siloam fell ; and all the Writs of execution recorded in the Scripture ; and say of them , as 1. Cor. 10.11 . All these are examples to vs , all our Monitors , all of them so many Sumners , so many Sermons to perswade vs to Repentance . 2 Consider the examples of Gods iustice in our owne age ; so many , and remarkeable , as neuer more ; vpon Blasphemers , Drunkards , Adulterers , and enemies of grace . A man might make as large a volume , as that in the fifth of Zachary , written within and without , with examples of such , as into whose houses and hearts the curse is come . Let the fight of the Angell with a drawn sword , ( which made Balaams Asse to feare ) make vs feare and tremble . 3 Consider the dreadfull iudgement to come , the day of which shall be as an Ouen , and all impenitent persons as stubble before this terrible burning . Acts 17.30 . He admonisheth all men to Repent , because hee hath appointed a day wherein to iudge the world . When heathenish Felix heard of the iudgement to come , he trembled : happy were it for Christians , who repeat it as an Article of faith , that they did so . Wee will end this point with that exhortation , 2. Pet. 3.14 . Considering these terrours of the Lord , what manner of men ought wee to be ? &c. 4 Consider in God our relation , which will be a meanes to further our Repentance . 1 Looke vpon him , as our Lord , and our selues as seruants : as a Lord he hath hyred vs into his seruice , and hath freed vs from the seruice of all other creatures , that we should onely serue himselfe : But alas , who can serue him according to his holinesse and greatnesse ? and when we haue done all that we can , how vnprofitable seruants are we ? We haue wasted our Masters goods , and cannot shew our talents againe : and therfore we haue need to humble our selues in Repentance , and pray with Dauid , Psal. 119.124 . Deale with thy seruant according to thy mercy , and enter not into iudgement with thy seruants , O Lord. A sorry seruant is he that can neither doe what is agreeable to his Masters wi●l , nor yet be grieued for fayling in the euill he doth , or leauing vndone the good he should doe . 2 Looke vpon him as our shepheard , & ourselues as sheep , but wandred from the fold . Oh the misery of a lost sheepe ! It is without the flocke , and fold , without a certaine pasture , and food , without a keeper , or shepheard , without God and Christ , without protection and safety , subiect to all annoyances , and becommeth a prey to all rauening beasts , neuer able of it selfe to returne . And this is the state of euery man , and no man can reckon vp the errours and wandrings of his life . All this should helpe vs to returne to the shepheard of our soules , 1. Pet. 2.10 . to seek to him betimes , and pray him to seeke vs , as Dauid Psal. 119.10 . 3 Looke vpon him as our father , and our selues as his sons and children . A Father that hath giuen his deare Sonne to death for vs ; the dearest thing and price , that was in heauen or earth . A Father that hath reserued for vs an inheritance immortall and vndefiled among the Saints in light . Is not this a strong inducement to loath and leaue sinne ? will not the loue of a father , make thee hate sin the more ? can any stripes worke so powerfully vpon an ingenuous nature , as to see his louing father offended ? A poore mans sonne , who cannot be much hurt , or helped by his father , will be grieued that hee hath iustly offended his father ▪ Awaken thy selfe to Repentance , and say to thy soule , as Moses to Israel , Deut. 32.2 . Doe you so reward the Lord , O foolish people ? Is not hee thy father that bought thee , that made thee , and proportioned thee ? What else gaue hope to the Prodigall to returne , but the sight of loue lurking in his father ? and therefore resolued , I will returne to my father . CAP. 31. Meanes of Repentance , in respect of Iesus Christ. 3 A Third sort of meanes to helpe forward our Repentance , is to looke vpon Iesus Christ. Zach. 12.10 . They shall looke on him whom they haue pierced , and mourne . The effect of beholding Christ , whom by their sinnes they haue crucified , is great sorrow for sinne : and indeed among them all , there is no meanes so auaileable to the working of the heart , to due and deepe sorrow for sinne , as the serious consideration of Christs death and passion . If we consider the person who suffered ; the eternall Sonne of God ; the beloued Sonne in the bosome of the Father ; the most innocent lambe of God. The things hee suffered : that this person was so abased , and plagued , with the curse of the Law , the wrath of his father , shame , sorrowes , of first and second death ; such hard and heauie things as would haue crushed all men and angels . And for whom hee suffred all this , euen for our sins in speciall , while we were yet vngodly , sinners , enemies , the iust suffred for the vniust : hee was cursed , that we might be blessed , wounded , that wee might bee healed , hee endured torments of hell , that we might partake of heauenly ioyes . Oh then , shall this chiefe of ten thousand , the worthiest of men and Angels , bee murthered , not by the treachery of others , but by thy hands , thy sins , for which else thou hadst beene euerlastingly damned ? and doth not this wound thy heart ? shall the earth tremble at this ; and shall not our hearts feare ? shal the Sun be darkned , and the Heauens couered with mourning ; and shall not wee mourne , and be ashamed to show our heads ? shal the stones rend asunder , & earth tremble , and all senslesse creatures suffer at the suffring of the Lord of glorie , at the death of the Lord of life ; and shal not our stony hearts bee rent with sorrow , who were the occasion of so execrable a passion , to so honourable a person ? Surely , if there be a drop of spiritual life & grace in vs , we must needs loathe those sins of ours , that brought such woful miserie on the Son of God : And it will make our hearts bleed , as a man would do at the sight of a knife or instrument , whereby ( vnawares ) he had slaine his childe , wife , or dearest friend in the world . Thus the Gospell sheweth the hainousnesse of sinne aboue all the curses of the Law. Wouldst thou see the execration of sinne ? see it not in the dreadful curse of the Law , but in the blood of the Gospell . The most ougly visage of sin , is not in the death of the world of sinners : but in the death of the Son of God , no sinner . the most dreadful spectacle of Gods wrath that euer was . And although the menaces of the Law prepare the sinner to Repentance , yet it is the sight of sinne in the Gospel , both in the transcendence of the remedie , and infinitenesse of Christs suffrings , that sheweth the true face of sin , and indeed worketh Repentance . The Faith of the Gospel , is that internall meanes that turneth a man round about , and causeth him to s●t his face vpon God , and Iesus Christ , and leaue his sins , Acts 15.9 . This putteth a difference between vs and others , who are yet in their sins . CAP. 32. Meanes of Repentance in regard of ones selfe . 3. IN thy selfe , for the helping forward of Repentance , keep a continuall audit , and take account of thy selfe and estate . A speciall way and meanes to bring the Prodigall back to Repentance , was , that he returned and came into himselfe : And Dauid , Psal. 119.59 . I considered my waies , and turned my feet . To which purpose for further direction , consider in thy selfe foure things : 1. Take notice of thy heart , and disposition of it , in the desires and affections of it ; both in what they haue beene , and what they ought to be . 1. Consider how thou hast loued thy sins , what a deale of poison , and hatred thou hast had of grace ; how thou hast beene wedded to the lusts of the flesh , how hand-fasted to the world , how 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 . vers . 31. Then shall you remember your owne wickednesse , and your deedes , which were not good , and iudge your selues worthy to be destroyed for your sinnes : therefore shal the house of Israel be ashamed and confounded for your owne waies , vers . 31. 2 This remembrance of former sinnes , though pardoned , preserueth and bloweth vp the embers , and keepeth aliue godly sorrow in the soule . Zach. 12.10 . The looking on him whom wee haue pierced , exciteth all that haue receiued the spirit of grace and compassion , to mourne for him , as their first borne . Peter remembring what himselfe had done , and his master had said , went out , and wept bitterly . Hereby our Repentance is renewed daily , and the wound made bleed afresh . 3 As it is our happinesse that God once pardoning our sinnes , forgetteth them , and neuer remembreth them more : so it is a signe , and way of our happinesse , that our selues forget them not , but hold them before the eye of our mindes , to containe vs in constant humiliation for them . 2 He will aggrauate his sin , when he beholdeth it : hee will excuse none , extenuate none ; he will not mince , nor hide any , as Adam : nor cast it off himselfe vpon others shoulders , as Saul ▪ The people did it : But he weigheth his sinnes in a true ballance , which hath shewed none of them to be light : he will put in so many weights , as to bring him to a iust humiliation . If his sins be of a bloudy dye , his heart shall bleed with godly sorrow . If they haue beene sinnes of knowledge , and after illumination , or after admonition , or with vehemence , or repetition , or in hatefull manner , with cursing and swearing , as Peters was : Oh this will bring backe bitter sorrow , brinish teares ; here is cause to weepe bitterly . If his sins haue beene old sins , as old sores , and festers , long continued in , and liued in till the eleuenth or twelfth houre ; the longer and more painefull will be the cure : the more willing will hee be to open them , and content to haue them handled . If they haue beene committed in foule circumstances ; as to haue beene drunke , or disordered on the Sabbaoth day : to be rude , or irreligiously disposed in the Church , vnder the eye of God : to run ryot against good counsell , against the directions of the Word , and motions of the spirit : the fouler the sinne , the deeper will be the sorrow . But if they haue beene after Repentance , vowes , promises , after fasting , prayer , now the weight increaseth marueilously vpon the soule . A good heart will hardly thinke any Repentance enough for such sinne . Farre from true Repentance , is that false heart that is more ashamed to confesse sin , than to commit it : and in confession , doth it in the grosse and lumpe , with excuses and extenuations ; and in making shew of sorrow , is as a cloud without raine , soone blowne ouer : he hath neuer a teare of godly sorrow for foulest sinnes , or if any , too soone dryed away . He that can plead for his sin , and defend bad actions , with faire pretences , as Saul saueth the fat against the commandement , for sacrifice : that can rob God and his Ministers of their right , pretending a reach of wisedome , or publike care beyond all others : that can plead for their vsury , a practise of charity ; as doing as they would be done to : their iniustice and false arts in trading , because they doe as others doe , and else they cannot liue : or their non-residency , because of their charge , or a way to preferment : all these , and all others that hold vp bucklers for their sins , neuer yet knew what Repentance meant . In a word , he that can please himselfe in the remembrance of his sinne , that can glory how he hath ouer-reached his brother , which is ordinary in trading : that can reioyce in the pleasure or profit gotten by sinne , is farre from Repentance . A good heart , the more pleasing or profitable any sinne hath beene , wil lament so much the more . 3 He hateth and shunneth all sinne euery where . This indignation and bitter hatred against sinne , is made a fruit and note of true repentance , 2. Cor. 7.11 . Can. 5.4 . See how the Church rated her selfe for her folly , and vnkindnesse against Christ : and no maruaile . For , 1 If we look at God , he hateth all sin with a deadly hatred ; and all that loue the Lord , must hate all that is euill : And the more a man conceiueth God his friend , the lesse friendly can he be to his sin : and the more fauour a man expecteth from God , the lesse can he fauour any sin . 2. If hee looke at his sin , he seeth it a serpent , and hateth it , though the sting be gone , by a spirituall and gracious Antipathy . And now the league being broken , he will neuer be friends any more with it : but in anger , as Ephraim to his Idols , say , Get thee hence , what baue I more to do with you ? 3. If he looke on sinne in the euills it hath formerly wrapped him in , he cannot but shunne , feare , and fly it . A burnt childe dreadeth the fire . A man once stung with an Adder , will fly from all Serpents : A man that hath felt the paines of broken bones by his fals , will feare to fall , and looke better to his feet . An impenitent person may forbeare to sweare : but a true conuert feareth an oath , Eccles. 9 So he feareth to breake the Sabbath , is affraid of couetousnes , worldlinesse , drunkennesse , profanenesse , and other sins : and this not in respect of his owne skin only ; but in respect of God , now reconciled vnto him . Euen as a deare Wife feareth to offend her louing Husband , to whom she was lately married . 4. Hee resisteth and holdeth fight against all sin ; euen those that he cannot conquer , he combateth against . As Iacob said of the people of the ●and after the slaughter of the Sich●mites , Now will they hate vs , and therfore will raise their powers against vs to destroy vs : euen so a godly heart hating sin , will rayse all his power against it , to destroy the whole bodie of sin , & wil reuenge vpon it as his capitall enemie . A Subiect that hath taken vp armes against his Prince and Countrey , and gone out in rebellion with rebels and traytors , if once hee come to see his offence on the one side , and the Princes clemencie on the other , pardoning his offence , and sauing his life , cannot chuse but hold himselfe extraordinarily bound to resist all such rebels , euen while he liueth . This is the case of euery Christian , who hauing run with his rebellious lusts , fighting against the crown and dignitie of Iesus Christ ; but now graciously pardoned , cannot but stand stoutly against them . And this cannot be other ; but where flesh is , and spirit , the spirit will bee lusting against the flesh . Wheresoeuer these twins are conceaued , this Iacob and Esau will struggle in the wombe , and Rebecca shall feele the striuing within her : whereas the barren and fruitlesse wombe , which neuer receiued the seed of God , feeleth no such strugling . 5. Hee relinquisheth his sin in true endeauour , and neuer returneth to it any more : for true Repentance is neuer repented of . When Christ commanded the Deuill out of the man , he said , Come out , and go into him no more : And the same power he putteth forth in commanding out these Legions of lusts and deuils , lurking in our thickets ; once cast out , they come in no more to rule and raigne , the same word casteth and keepeth them out . 2. In euery true Repentance is a clearing ones selfe , 2. Cor. 7. And with all true humiliation goeth reformation : for repentance is not a vow , and purpose for hereafter only ; but a present act and endeauour . 3. In euery one that must find mercy , there must go with confession forsaking of sin . Neither can a penitent man say , I was a lyar , swearer , drunkard , and so am still : for though sin be still in him , he is not in sinne : and though flesh be in him , he is not in the flesh . So as howsoeuer he that hath confessed his sin once , and againe , but continueth in it , may thinke himselfe well eased ; yet is it no otherwise than when a drunkard hath eased himselfe by casting , that he may drinke more . You shall heare a swearer take himselfe in his sinne , and say , God forgiue me , now I sweare : and yet swear as fast still as his tongue can turn out oathes . Others forced to a kinde of Repentance , passe many promises , and vowes , and confessions are made : but after returne as a swine to the wallowing , and an horse to the smell of his dung . Here was no Repentance , but a forced hypocrisie . 6. In all this worke of Repentance he differenceth himselfe from the hypocrite in his strife and resistance of sin . 1. In that he setteth himselfe against sinne vniuersally : 2. sincerely . 1. Hee is set by grace against all sin , because all is contrary to grace , as 1. his own sins . As Paul , Rom. 7. I hate that which I doe : as a man feareth and slieth most the danger that is nearest him . And of these , 1. his smallest sins . Dauid the cutting off Sauls lap : he thinketh none of them gnats , or mites , which GODS Law taketh order against ; for which either Christ must dye or himselfe eternally . The wicked man can startle at great and outragious euils , murther , adulterie , drunkennes : but the godly repent of those which the world count no sins , as , vnprofitablenes vnder the ministerie of the Word , profanation of the Sabbath , petty oaths , rash anger . And whereas the wicked man thinketh is thoughts free : the weakest Christian repenting , repeateth the wandrings , and disorder of his very thoughts . 2. His own most secret sins : knowing that none are secret in respect of God , with whom he hath to deale ; and that the more familiar any sin is , it is so much the more dangerous . 3. His fat , profitable , delightfull , and most necessary sins : he spareth no Agag , no f●tlings , 〈◊〉 cutteth off hands , plucketh 〈◊〉 eyes , that is , lusts , which 〈◊〉 as neare and necessary . Zacheus casteth away his most gainefull sins presently . 2. Because true hatred is of kindes , and true zeale is as fire which will fasten on any fewell that commeth in the way of it : therefore a true penitent hateth and resisteth other mens sins . If he can hee will hinder them , if he cannot do that , he can and wil grieue and mourn for them . So Dauids eyes gusht out with riuers of teares , because men kept not the Word . Ieremie wished his head a fountaine of teares : And Lots righteous soule was vexed , to heare and see the vncleane conuersation of the Sodomites . But wicked men are so far from repenting for other mens sins , that they cannot repent their owne . 2. He dealeth against all sin sincerely ; as Hypocrites cannot : which appeareth thus . 1. A godly man reneweth his Repentance often . But when , daily ? In the time of his peace , when all things go well with with him , when the world laugheth on him , and at him for it . The Hypocrite neuer or seldome thinketh on Repentance , but when Gods hand is vpon him : when he is bound on his bed , and can intend no other businesse , then call for the Minister , whom in all his health and life he wronged and scorned . Thus the Hypocrites howle on their beds ( saith Hosea ) but were his grace true , he would haue done it in prosperitie . 2. Godly men going seriously about the worke , repent of particular sins . Dauid cryeth out of blood : Peter of his deniall : Paul sayth , I was , &c. But Hypocrits repent in the grosse and lumpe , and would faine deceiue GOD and themselues , by hiding themselues in generals : God be mercifull vnto vs , we are all sinners , and cannot be saints . I haue bin deceiued as others haue been : yet I am not the greatest sinner . And thus slubbereth ouer the businesse . 3. True Repentance will easily passe by an offence against himselfe : but not easily passe ouer a sin against God. Moses in his owne cause the meekest of men , in Gods cause the most fiery and zealous . But an Hypocrite can earnestly hate , and reuenge an iniurie to him : but , in iniurie and wrong to God , can be calme enough : because Gods name & glory is nothing so deare to him as his own . 4. The sinceritie of godly Repentance will euer appeare in the healing of that errour , Dan 4.24 . and vndoing what is ill done . It will neuer be without restitution of that which is wickedly gotten , or wrongfully held from the right owner . Sound Repentance will goe through stitch with restitution . Hast thou gotten so many hundreths by swearing , lying , breaking the Sabbaoth ? hast thou gotten so many thousands by cruelty , and vsury ? hast thou gotten so many pounds by robbing God and his Minister , by vniust and malitious detaining Gods part ? wilt thou , or darest thou goe on , and not thinke of Repentance ? or dost thou thinke of Repentance , and not of Restitution ? Here is no healing of the error ; the wound in thy soule bleedeth fresh , and , without timely Repentance , will doe so vnto death . 5 The sincerity of true Repentance appeareth in the godly , in the speedy and seasonable apprehension of the offers of grace in the meanes . Psal. 119. I made hast and delaied not . Worldly men are for fastening on the world : there are their affections , desires , indeauours : the world hath ingrossed their thoughts , time ; and the more water goeth through one pipe , the lesse goeth into another : but , as ready to breake , they deale in heauenly things ; put off , and are taking order for three , or sixe moneths , and then proue as insufficient and insoluent as before . Ambrose saith , If I would offer thee gold to day , thou wouldest not say , I will come to morrow : but God offereth grace ; thou canst finde no time to take it . CAP. 35. Markes of Repentance , in respect God. 2 THe soule truely penitent , looking towards God , will bewray it selfe in the constant expression of three most gracious affections , mixt & wreathed together : all which waite inseparably on sound Repentance , as light and heat on fire ; both which necessarily argue the presence of fire . The first is loue of God ; the second , feare of God ; the third , desire or prayer . The first is a vehement and feruent loue of God , vnto which he findeth himselfe bound in many strong obligations : as , when he considereth how many sins are forgiuen him , he cannot chuse but loue much : and that his reconciliation is made by the death of Iesus Christ , the Sonne of Gods loue ; through whom , as a Conduit pipe , all grace floweth into him : here is the strongest attractiue , and load-stone of loue , that euer was . If great benefits and gifts , bee great binders , what is the greatest gift of all , the giuing of his Sonne to be a surety , and satisfaction for sinne ? 2 When he considereth that the Lord should chuse him , so vile a creature , to such grace of life , not onely remouing infinite euils , but in conferring so many mercies , as are beyond all his thoughts : not onely redeeming him by his Sonne , but gouerning him by his spirit , teaching him by his word , and lading him with blessings daily : and this he should doe to him , passing by so many millions of men yet in their sins , euery one as good in their nature as he : That hee should make his habitation in Goshen light , when all Egypt sitteth in darkenesse : That his fleece alone , as Gideons , should bee watered with the dew of blessing , and so many earthly men round about him dry and destitute of grace ; Oh what a vehement loue will all this raise in the heart of a conuerted man ? 3 When he considereth how the Lord hath heard his prayer in his tribulation , and answered him both in giuing , and forgiuing , and turned his sorrowfull seed time , into a full haruest of ioy : deliuered his eyes from teares , his soule from death , his feet from falling ; filled his soule with consolations of God , peace of heart , and ioy of the holy Ghost , vnspeakable and glorious : oh how will this , as bellowes , blow vp a bright flame of holy and feruent loue vnto God for his goodnesse ? Psal. 116.1 . This heart will not suffer such blessings to raine as vpon the sands which are vnfruitfull , but will be deuising how to returne loue for loue : and in this returne , nothing shall be thought too good for God. As he hath receiued Gods best blessings , so he will returne of the best : as hee hath receiued liberally from God , he will returne liberally vnto God , 2. Sam. 24. Dauid will not offer to the Lord , of that which cost him nothing . Israel deliuered from sea , will offer their eare rings & Iewels to the Tabernacle , Exod 30. The worldling , as a beast , drinketh of the brooke , thinketh not of the spring ; but the conuert , drinking of these sweet waters of consolations , riseth vp to the wel-spring and head of them with loue , and praises . The second holy affection toward God , is a child-like feare and awe of God. I say childe-like , because it is twisted with loue , and issueth from it . Hee seeth , 1 How contrary he hath beene to the pure and holy nature of God : how contrary to his image and grace : how contrary in his will to the righteous will and pleasure of God. Fire and water , light and darkenesse , were not more contrary : nay , he findeth still a restance in himselfe , a rebellion , a law of members relucting against the law of his minde , and hath great reason to feare his own impotency , and inclination to be led aside by the slyenesse and deceitfulnesse of sinne . 2 He seeth more need of Gods fauour , than life it selfe ; and how hardly , but happily , he hath attained it : and now no maruell if his chief care be to retaine it . He feareth now to forfeit or cloud the beames of this happy sunne . Psal. 89. He resolueth against whatsoeuer may offend God , might he gaine a world by it . Ioseph might haue gained fauour , pleasure , wealth , by yeelding to his Mistresse ; But can I , saith he , doe this and sin against God ? The third affection towards God , is desire , and breathing out continuall and strong cryes for grace against corruption ; for the Lord giueth not onely grace asked , but grace to aske . A man truely conuerted , retaineth still godly sorrow , and continuall prickings of heart ; as holy Paul was euer complaining of himselfe after his calling , for former sins , and present corruptions ; and hereby discerneth that the greatest happinesse , standeth in pardon of sinne ; and that in this world it can neuer get farre enough into this happinesse ; it can neuer get sense and assurance enough of the pardon of sinne , and therefore cryeth importunately after the sense of the ioy of his saluation , Psal. 51. 2 He seeth the deepe dye of his sins , and how hardly he parteth with his spots , and so groweth instant , almost endlesse , in his petitions and repetitions , that God would stil wash him , cleanse him , purge him with Isope , and make him whiter than snow : he knoweth none in heauen or earth , is able to purge him , but God alone . This fountain is neither Arbanah , nor Pharphar , riuers of Damascus , nor Iordan , nor out of any other Cisterne , than the fountaine of liuing water : for as Creation belongeth onely to God , so doth redemption , iustification , and remission of sins , and sanctification by the bloud of Christ , and spirit of God. 3 He seeth the strong sinewes of sinne yet in himselfe , & what an heart of Oake it hath within him : how little he profiteth by his stri●e against it : how sinne repented , returneth , and recoyleth vpon him , as the vncleane spirit cast out , returneth againe . And hence is he earnest in daily prayer , for daily strength , for that spirit of grace , and strength to take his part , that he may find the power of sinne shaken and weakened in him , and hee carry victory against them : thus in sense of smart , steynes , strength of sinne , neuer did a starued beggar more importunately desire reliefe , nor a condemned man , a pardon , than hee doth further sense of mercy , grace , & strength , and is restlesse till he haue gotten them in good measure . CAP. 36. Signes of Repentance , in respect of others . 3 THe signes of true Repentance in respect of others . 1 A man truely humbled will esteeme of others , better than of himselfe , Phil. 2.3 . For , 1. his minde is cleared to see his owne euils greater than all mens else : so Paul esteemeth himselfe the chiefe of all sinners . 2 His heart is smitten and humbled , and so deiected in himselfe , as that he thinketh himselfe too meane for any ranke , or place with GOD , or good men . The returned Prodigall comming to himselfe , confessed hee is not worthy to be set amongst the meanest seruants in his fathers house : whereas a proud man , that neuer saw himselfe , is so farre from casting down himselfe , that hee thinketh euery place too meane for him ; that euery mans sheafe must bow to his : he thanketh God , as the Pharisee , he is not as others , nor so bad as the Publican . Obiect . But sound grace is not blinde ; it is able to spye a difference betweene himselfe , and a gracelesse man. It knoweth that a small measure of grace is of much worth before GOD : whereas a gracelesse man is little worth . Answ. As by light wee see light ; so by grace , the light of grace ; which sheweth vs , that grace is not giuen vs , to lift vp our selues aboue others , but to humble vs in the sense of our imperfections , in the sight of our own grace . True grace causeth vs to glorifie God by them , and for them , but by no meanes to glory in them . Obiect . But I know many great euils in others , which I praise God , I finde not in my selfe : I know others farre inferiour in knowledge , wisedome , watchfulnesse vnto my selfe : may I for humility , preiudice the truth ? may I giue false testimony , or iudge vnrighteously to preferre a wicked person before my selfe ? Answ. 1. Charity reioyceth in the truth : therefore the Apostle commanding to iudge better of euery man than our selues , must be vnderstood with limitation : first , he writeth of men conuerted , called before , Saints and Brethren . A man called , may with prayse to God iudge his owne estate better before God , than him that he knoweth is not yet called : but of Brethren and Conuerts , thou maist not preferre thy state before GOD , aboue any of them . Obiect . But I see many euils , and faults in him . Answ. 1. Seest thou none in thy selfe ? 2 Thou seest his outside , not what he is within towards God : but thou seest thine owne inside , and that none called , can bee worse or so bad as thy selfe , if all were knowne . 3 Grace will teach thee to see euils in thy brother , to couer them , to cure them if thou canst , and humble thy selfe for them . 2 The Apostle speaketh not of gifts , or qualities bestowed on men , but of mens persons ; not before men , but before God. A man may in true iudgement esteeme his owne gifts , being so , better thā an others . The Apostle said not , ●et euery man esteeme anothers gifts better , but another mans person . And a man may esteeme his person , better than another mans place among men , but not before God. he may esteeme his owne person better . 3 A man may in some particular action , hold himselfe more iust , and innocent than another , before God and man , as Dauid was more innocent than Saul in that particular : but if Dauid had esteemed Saul a better man before God , than himselfe , I suppose he had not sinned , but walked according to charity , which hopeth all , and construeth all the best . Obiect . He had been deceiued . Answ. Falli quidem posse , peccari non posse ; He doth what he is commanded , and sinneth not , where he goeth not against certaine kinds . 2 He is soft and gentle vnto others : this grace putteth off fiercenesse and fury , maketh the Lyon and Lambe dwell together , Isay. 11.6 . Hee seeketh to restore him that is fallen , by the spirit of meeknesse , considering himselfe , Gal. 6. He considereth , first , how himselfe was once carnall , and sold vnder sinne : secondly , how long it was , and with what adoe he was drawne out of sinne : thirdly , what a while he was a babe in Christ , weake , foolish , childish : fourthly , how often he hath fallen since in temptation : fifthly , how subiect he is to fall , how hardly he standeth , what weakenesse still breaketh out ; this maketh him meeke , and soft to other weaklings and offenders . Thus the grace of Christ affecteth the Christian , as Christ himselfe , who had experience of temptation , to haue a fellow-feeling of infirmity , in such as are tempted . 3 The faults he espyeth in others , he will condemne in himselfe ; if not in the act and habit , which grace preserueth him from , yet in the seeds and inclination : or he will fall vpon some worse thing in himselfe , which in his owne sense shall cast him farre below them . Master Bradford seldome saw any man fall into sinne , or misery , but vsed to say , Lord be mercifull . A good heart hath so much to doe at home , as it is not at leisure , or list so much to iudge , or condemne others , as himselfe . 4 He will doe his best to draw others out of sinne . Hos. 6.1 . Come , let vs returne vnto the Lord. Acts 26.29 . Would God not thou onely , but all that heare me this day , were altogether as I am , excepting my bands . The theefe on the Crosse in that straight time , bewrayed the soundnesse of Repentance , by admonishing his fellow , railing on Christ , to win him , Fearest not thou , &c. 1 The Commandement is generall . Ezek. 18.4 . Returne , and cause others to returne . 2 Grace is as fire , spreading and catching . Mal. 3.16 . Then spake euery one that feared God to his neighbour , by admonitiō counsell . 3 The spirit of grace , and compassion will pull men out of the fire , Iude 22. and draw them out of the danger . 4 Well he knoweth how by his sinnes , and bad example , hee hath drawne others from God : and now will manifest Repentance , by drawing others with himselfe vnto God. Dost thou seeke by exhortation , aduice , admonition , perswasion , by the spirit of meekenesse to turne them right that are gone astray ? Here is an argument , thou hast beene humbled for thy own sin , and misery : thou declarest thy Repentance by thy care of other mens soules . But a carelesse disposition towards others ; thou troublest not thy selfe with sins of others , as not concerning thee , argueth a carelesse disposition within thy self . Especially 1. The Magistrate must reclaime or restraine euill doers ; preuent and hinder the sins of others , else lye vnder the guilt of others sins . 2. The Minister must set himselfe to win soules , to saue others with himselfe . Peter conuerted , must strengthen the Brethren . The Seruant must resemble Christ , who not onely mourned ouer Ierusalem , but warned Ierusalem that their habitation should be desolate . 3. The Master of a family must haue care to bring all the family to the knowledge of God , to reforme his house . Iob 12.23 . He that putteth sin away in himself , putteth iniquitie from his Tabernacle ; and will not abide to dwell , where sin dwelleth vnreformed . CAP. 37. Signes of Repentance in respect of ones selfe . 4. THe conuerted person will discouer the truth of his Repentance in sundry practices concerning himselfe . 1. He iudgeth himselfe , and will set vp a throne of iudgement in his soule , and proceede iudicially and vnpartially against himselfe , as in ordinary forme of triall of Malefactors . 1. The practice wee haue in the Church , Ezek. 36.31 . when the Lord hath renewed his couenant with his people , and bestowed new hearts vpon them , and put his spirit within them , and deliuered them from their filthinesse ; then shall they remember their wicked wayes , & iudge themselues worthy to bee destroyed for their iniquities . 2. The fruit and vse of this selfe iudging , is , 1. To auoyde the Lords iudging of vs. 1. Cor. 11.31 . If wee would iudge our selues , &c. 2. To cleare the Lord in iudging vs , whatsoeuer hee bring vpon vs for our sins . Psal. 51.4 . That thou mayst bee cleare when thou iudgest . And wee conclude with the poore Theefe , Wee are righteously here . 3. The manner of processe in iudging himselfe , is in these things : 1. He will , as a Iudge , arraign himselfe before Gods iudgment seate , and summon himselfe before the great Iudge , and , with Noah , is strucke with a reuerent feare and trembling in sense of the iudgement , 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 ●o confesse , and the Lord will r●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 custody of their Watch : and therefore though sometimes he may nod , & sleepe , yet his heart waketh , Cant. 5.3 . 2 He strengtheneth himselfe with a diligent care to prosper in grace , and grow daily to perfection . Phil. 3.12 . Hee hath not yet attained , but striueth . To which end , 1 He listeneth heedfully to the silent and secret motions of the spirit , to cherish and foster them . 2 Hee waiteth vpon the meanes and ministery , as Mary sitteth downe at the feet of Christ , with humility and constancy , as that gesture implyeth , and seeketh and apprehendeth all occasions of good . 3 He obserueth , and carefully vndertaketh good duties , to which he is directed , and indeauoureth to performe them in an holy manner , with cheerefulnesse and wisedome , and to a good end , sincerely ayming at Gods glory , and the saluation of himselfe and others . And as hee must needs thriue , who in a gainefull trade is diligent to apprehend all good opportunities : so in this gainfull trade of godlinesse , it is the diligent hand that maketh rich , and in euery labour is abundance : whereas the idle person , quickly wasteth his stock , and commeth to nothing . 3 He strengtheneth himselfe with spirituall armour , and weapons of Gods making against temptations , assaults , persecutions , stormes , and all kinde of resistances : he knoweth the enemies are many , their malice restlesse , and inappeasable ; and therfore he hath need to stand as the Iewes in building the wall of Ierusalem , with the trowell in the one hand , and the sword of the spirit in the other . And 2 Hauing had experience of the safety and strength in this armour of proofe , he is carefull to put it on , and keepe it on , being well assured that he cannot be hurt but onely in the want or carelesse vse of it . 4 He prepareth himselfe by daily exercise of Repentance , for Christs appearing . Acts 17.31 . God admonisheth euery man to repent , because he hath appointed a day . And this exercise is in these things . 1 Hee looketh for his head , and in the meane time comforteth himself as a member , which must be of the same nature and qualities : if the head be a liuing , spirituall , holy , gratious head , so must the member . Our head admitteth no rotten gangrenous , and incurable member . 2 He feareth God , because of the great day of his wrath , which commeth , Reuel . 14.7 . Being stricken with a reuerend feare , he shunneth euery sinne , yea , euery idle word whereof he must giue account . 3 He cleareth himselfe from sin daily ; because as the day of death leaueth him , so that day of iudgement findeth him : he prepareth himselfe , by doing that daily , which he would be found doing on his dying day : his care is not onely to bee found blamelesse , but wel-doing . Blessed is that seruant whom his Master ●indeth so doing . 4 He getteth and keepeth a good conscience before God , and all men : thus he prepareth an Arke for himselfe to sit safe in . Well he knoweth that the sentence of the great Iudge at that day , shall concurre with the sentence of this little inward Iudge . 5 Because the sentence of that day shall be passed according to the soundnesse of faith , and fruits , his daily care is to get oyle into his lampe , and light of shining and sauing graces , and holy duties , which onely admit him into the Bridegroome chamber . Thus he prepareth his reckoning daily , and fitteth his account , that he may giue it vp with ioy . 6 He longeth , and sigheth , and waiteth to put off all corruption of sinne and misery , and put on fulnesse of grace , ioy , and glory , Rom. 8.23 . we sigh in our selues , 2. Cor 5.4 . We sigh and are burdened to be cloathed vpon : and loue to remoue out of the body , and to dwell with the Lord , chap. 8.2 . The Spirit saith come , and the Bride saith come , Reuel . 22.17 . These are the true characters of sound Repentance , which euery Beleeuer shall finde in himselfe in some comfortable measure . CAP. 38. Motiues to Repentance , first , from the necessity of it . THe fifth and last generall is , the motiues to excite vs to this so necessary a duty of Repentance . The first of these motiues shal be out of the Text , which inforceth the necessitie of Repentāce : Except yee Repent , yee shall perish . This will appeare , if we looke on sinne vnrepented . 1 In the nature of euery one , being , first , a worke of the flesh , which to doe is to dye : The wages of sin is death , Rom. 6.23 . If ye liue after the flesh , ye shall dye , Rom. 8.13 . And the end of these things is death , Rom. 6.21 . And when we were in the flesh , the motions of sin , which were by the law , had force in our mēbers to bring forth fruit vnto death , Rom. 7.5 . 2 Euery sinne separateth from God , the fountaine of life , and so slayeth vs , & holdeth all good things from vs , Isay. 59.2 . 3 Euery sinne vnrepented , fighteth against the soule . 1. Pet. 2.11 . Lusts warre against the soule , and wound it with many deadly gashes . Paul telleth Timothy , that they drowne the soule in perdition ▪ 1. Tim. 6.9 . 4 Euery sinne putteth vs vnder the power of the diuell , and so in state of perdition . 1. Ioh. 3.8 . He that committeth sinne is of the diuell , and maketh vs resemble the diuell : and the impenitent person is said to be in the snare of the diuell , taken at his will , 2. Tim. 2.10 . 5 Euery sinne vnrepented , shutteth heauen . Gal. 3. ●2 . They that doe shoh things , shall not inherit the kingdome of heauen , and God hath sworne , that neuer an impenitent sinner shall enter into his rest . 2 Looke on sinne in the inseparable companions and effects of it . 1 The wrath of God as a fire kindled , burning to the bottome of hell : Psal. 7.12 . God is angry with the wicked euery day , and raineth downe on the head of the sinner , stormes and haile , and shooteth all the arrowes of reuenge out of his quiuer . How did he lay about him , and cast out his curses as thicke as ha●le vpon the first sinne committed , against the serpent , the woman , the man , the earth , and all about him ? 2 This wrath hath linked , as with an iron chaine , sinne and punishment together , which goe inseparably , as the cause and the effect , as the body and the shadow ; as the worke and the wages , as the parent and the childe one begetting another : heauy and smart is the rod that is prepared for the fooles backe : and thou canst not goe on in sin , but vnto punishment . 3d. Effect : Gods iustice requireth , that as a man soweth , so he must reape . Gal. 6.7 . Sinne is the seed of wrath , and the haruest of the sinner is proportioned to his seed time . Iob 4.8 . I haue seene that they that plow iniquity , & sow wickednesse reape the same . If thou sowest iniquity , thou must reape affliction . Pro. 22.8 . He that soweth to the flesh , must reape corruption . Look not to reape wheate , if thou sowest tares : euery seed bringeth vp his owne kinde ; sow the winde , and reape the whirlewinde , Hos. 8.7 . 4 There is no way in the world to auoid this wrath and iustice , but Repentance : for , first , to remoue the crosse , wee must remoue sinne ; remoue the cause , the effect will cease : a folly it is to thinke that fire will dye of it selfe , while it lurketh in matter combustible ; no more can the fire of Gods wrath kindled in such seuerity : secondly , no Repentance , no remission ; no forsaking of sinne , no forgiuenesse of sin . God can powre none of his mercy into thee , till thou by conuersion become a vessell of mercy : and therfore let me perswade , ●s Ezek. 18.30 . Returne , and cause others to returne from all iniquities , if you would not haue iniquity to be your destruction . No waters but of Repentance can quench the fire of wrath kindled ; no other fountaine is opened to Ierusalem for sinne , Zach. 12.1 . CAP. 39. Motiues to Repentance in regard of God. THe second Motiue : If we looke towards GOD , wee want no incitements to Repentance : as , 1 Without Repentance , wee haue nothing to doe with God : no fellowship , no society : two cannot walke together , vnlesse they be friends : without Repentance , we are without God , as rebels , gone out in rebellion against their Prince and country . 1. Ioh. 3.6 . Whosoeuer sinneth , hath not seene God , nor knoweth him , Ephes. 2.12 . Of all naturall men it is said , that they are aliens and strangers , without Christ , without hope , without God in the world . Onely by Repentance we are gathered into God againe . An impenitent person is in no other request with GOD , than an Heathen or Atheist . 2 In God wee may behold a strict iustice , and vnauoidable . Let a world of sinners combine against God , it shall bee washed away with waters of wrath , that would not wash themselues in the teares and waters of Repentance : Let a world of Angels sinne against God , those mighty and glorious creatures cannot make their party good against this iustice , but shall bee cast into perpetuall chaines of blacke darkenesse . Let Ionah , a godly man , sinne against God , and runne another way , neither shall the ship , nor the Mariners skill , nor toyle , saue him from the tempest . Oh then shall I goe on in sin , to dare this iustice ? shall I by an heart hardened , not knowing Repentance , heape vp wrath against the day of wrath ? Did not I obserue the Angell powring out vials of wrath on them that repented not of their workes ? Reuel . 16.11 . Hath not this iustice appointed a day wherein he will iudge the world by Iesus Christ ? and should not this admonish me to hasten my Repentance ? Acts 17.30 . 3 In God we behold an ocean of mercies , which mercies of God should leade vs to Repentance , Rom. 2 , 4. and shall we let them lye by vs as things we make no vse of ? whereas euery mercy should be a Sermon of Repentance . But let vs see how this mercy inuiteth vs. 1 He hath proclaimed himselfe mercifull , gracious , one that repenteth him of our euill , that we should repent of our owne ; ready to forgiue , nay , comming out to meet vs vpon our returne , as the Father of the Prodigall : one that woo●th , and seeketh , and calleth vs , Turne yee , turne ye , why will yee dye ? 2. His mercie hath made many mercifull promises : but only to the repenting sinner are they made , and made good . And indeed God neither can nor wil be mercifull to any , but penitent sinners . While thy rebellions increase , how can I be mercifull vnto thee ? how can I spare thee for these things ? Ier. 5.7 . And for his will , Deut. 29.20 . God will not bee mercifull to such a man. Wouldst thou feed sauourly vpon the promises of this life or a better ? thou must season them all with the sharpe sauce of Repentance and godly sorrow , to which they are all inteyled . Only on condition thou turn to the Almighty , thou shalt bee built vp , and lay vp gold as dust , Iob 22.23 . If thou cease to doe euill and learne to do well , thou shalt haue thy sins washed , and eate the good things of the land , Esay 1. 3. This mercy repelleth no penitent sinner : but receiueth the greatest sinners vpon return . Esay . 1.18 . Wash you , cleanse you : then if your sins were red as scarlet , they shall be white as snow . No sins can foyle this mercie . The poor penitent Theefe was not despised : nor the poor Woman called a great sinner , when she powred teares vpon Christ : hee condemned not the poore Woman deprehended in the act of adulterie , standing penitently before him : nor reiected the Disciple that denied and reiected him : nor the Persecutor of the Disciples , the Oppres●or of the Church ; but receiu●d him to mercie , 1. Tim. 1.13 . 〈◊〉 will hee shut the doore to thee repenting , that opened it to these ? 4. Sinnes against mercy , cast the sinner into seueritie of iustice : sins against the remedie bring miseries remedilesse . Oh that we were wise , to say , Shall I sin against such mercy ? hath the Lord done me all this good in my soule , body , in my selfe and mine , in outward mercies and inward , for this life and a better , that I should repay him euill for good , loade him with daily sins , for lading me with blessings daily ? Why haue not we the vnderstanding of men in vs , to conceiue that our mercy to our sins , preuenteth Gods mercy to our soules ? shall a seruant the kinder the Master is , be so much the more carelesse to prouoke him ? Did Ioseph reason so ? Would we brooke it at our seruants hand ? Will God at ours ? A graciou● heart will conclude , as Psal. 130.4 . Mercy is with thee that thou mayest bee feared . Let me by these mercies of God beseech you to giue vp your selues vnto him . 4. Looke vpon God in all his ordinances , wherein are offers of greatest mercie , and sanctified , as blessed meanes of attaining the whole grace reuealed by the Gospell ; without Repentance they are not onely vnprofitable , but most hurtfull , yea , and damnable . The Word which I speak , saith Christ , shall iudge you at the last day , speaking to the impenitent Iewes . The sweet tydings of the Gospell are a sauour of death to this man : The word will take hold on the impenitent person one time or other , Zach. 1.4 . The Sacraments doe him no good , but mischiefe , that by impenitencie casteth poyson into the Lords cup. 1. Cor. 11.26 . He eateth and drinketh his owne damnation : euen the Lords table is a snare to a wicked man. The guest that came into the Supper without the wedding garment , heard the dolefull sentence , Take him , binde him hand and foot , &c. His prayers are abominable so long as he turneth his eare from hearing the Law , Prov. 18. Psal 66. If I regard wickedness in my heart , God will not heare my prayer . Isay 1.15 . When you stretch your hands I will hide mine eyes from you , and though you make many prayers I will not heare , for your hands are full of blood : Neuer say Lord , Lord , if thou doe not his Commandement . His whole profession is hatefull . Psal. 50. What hast thou to do to take my word in thy mouth , & hatest to be reformed ? 5. Looke vpon God in the throne of his glory : who would not enioy the glory of God in heauen ? who professeth 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 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 lo●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 fin●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 as●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 God● ; 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 . Notes, typically marginal, from the original text Notes for div A13551-e5220 Note 1. Note 2. Reason . Vse . 1. Note 3. Vse . Notes for div A13551-e6950 Reason . Secondly the Cautions . Notes for div A13551-e8180 Reason . Deut. 5 Notes for div A13551-e8810 Reas. 1. Notes for div A13551-e9570 Conclus . Conclus . 3 Conclus . 4 Notes for div A13551-e11400 Reas. ● . Reason 1 Rule 3. Notes for div A13551-e12190 The fourth Let. Notes for div A13551-e14210 Let 4. Notes for div A13551-e18460 Conclus . 1. Conclus . 2. Notes for div A13551-e21880 Reason . Notes for div A13551-e22870 Reason . Vse .