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A TREATISE OF Repentance. GALATH. 3. 19. 24.
A TREATISE OF Repentance. GALATIANS 3. 19. 24.
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Wherefore then serueth the Law? It was added because of transgressions, till the seed should come, to whom the Promise was made,
Wherefore then serveth the Law? It was added Because of transgressions, till the seed should come, to whom the Promise was made,
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and it was ordained by Angels in the hand of a Mediatour.
and it was ordained by Angels in the hand of a Mediator.
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Wherefore the Law was our Schoolemaster to bring vs vnto Christ, that wee might be Iustified by faith.
Wherefore the Law was our Schoolmaster to bring us unto christ, that we might be Justified by faith.
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TO apply Christ vnto vs who is the meanes of Saluation giuen of God, there must be two workes;
TO apply christ unto us who is the means of Salvation given of God, there must be two works;
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1. A worke of the Law. 2. A worke of the Gospel.
1. A work of the Law. 2. A work of the Gospel.
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That the Law may effectually worke vpon vs, and bring vs vnto that for which it was appointed of God, there must bee 1. A knowledge of the Law. 2. An application of the Law.
That the Law may effectually work upon us, and bring us unto that for which it was appointed of God, there must be 1. A knowledge of the Law. 2. an application of the Law.
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Of the knowledge of the Law wee haue already spoken, now are wee to intreat;
Of the knowledge of the Law we have already spoken, now Are we to entreat;
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How euery man may apply it to himselfe, and so thereby both measure his owne courses, and curbe his wicked life.How every man may apply it to himself, and so thereby both measure his own courses, and curb his wicked life.
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For euen as the man Elisha, 2. King. 4. 34. applyed his body vnto the childes body, his eyes vnto his eyes;
For even as the man Elisha, 2. King. 4. 34. applied his body unto the child's body, his eyes unto his eyes;
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his hands vnto the childes hands;
his hands unto the child's hands;
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and his mouth vnto the childes mouth, &c. and then it appeared what difference there was betwixt the childes cold body, which began to receiue life from Elishaes warme body:
and his Mouth unto the child's Mouth, etc. and then it appeared what difference there was betwixt the child's cold body, which began to receive life from Elisha's warm body:
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So when a man shall apply the law of God vnto himselfe vnto his heart, hee shall soone perceiue what a damnable estate hee is in,
So when a man shall apply the law of God unto himself unto his heart, he shall soon perceive what a damnable estate he is in,
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and how farre short hee comes of the meanes to auoide death and damnation.
and how Far short he comes of the means to avoid death and damnation.
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So then, the best course for euery man is, to apply the Law of God vnto himselfe,
So then, the best course for every man is, to apply the Law of God unto himself,
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and measure his owne actions by it; for a man may haue a great deale of knowledge of the Law of God,
and measure his own actions by it; for a man may have a great deal of knowledge of the Law of God,
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and yet be neuer the better for it, if hee bee not wise to apply the knowledge vnto himselfe,
and yet be never the better for it, if he be not wise to apply the knowledge unto himself,
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and examine his owne courses and life by it, for this will discouer vnto him all his spots and blemishes:
and examine his own courses and life by it, for this will discover unto him all his spots and blemishes:
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and leaue no corner of the soule vnransacked.
and leave no corner of the soul unransacked.
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Euen as a workman comming to hewgh a a peece of timber, hee takes a line or a threed,
Eve as a workman coming to hewgh a a piece of timber, he Takes a line or a thread,
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and applyes it vnto it, by and by hee sees where it is marked or chalked,
and Applies it unto it, by and by he sees where it is marked or chalked,
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or crooked, or straite, and so proceeds in his worke accordingly:
or crooked, or strait, and so proceeds in his work accordingly:
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So let a man apply the straite threeds and lines of the law of God vnto himselfe,
So let a man apply the strait threads and lines of the law of God unto himself,
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and by and by hee sees his owne euill wayes:
and by and by he sees his own evil ways:
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where hee performed too few duties, where hee prosecuted too much his owne will, and how there remaineth vnto him a reward, according to his euill or good actions.
where he performed too few duties, where he prosecuted too much his own will, and how there remains unto him a reward, according to his evil or good actions.
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So then euery Christian who taketh care to apply Christ vnto himselfe, must not onely know the Law of God,
So then every Christian who Takes care to apply christ unto himself, must not only know the Law of God,
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but know how to apply the same vnto his owne soule and conscience:
but know how to apply the same unto his own soul and conscience:
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that the Law may affright, wound, and bring him vnder, both to a sense of sinnes present venome and bitternesse,
that the Law may affright, wound, and bring him under, both to a sense of Sins present venom and bitterness,
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as also to an vnfained and sound totall hatred thereof for the time to come. Now of the Law thus applyed, there is a double vse;
as also to an unfeigned and found total hatred thereof for the time to come. Now of the Law thus applied, there is a double use;
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1. In the man Vnregenerate. 2. In the man Regenerate. In the the Vnregenerate man, there is a fourefold vse thereof.
1. In the man Unregenerate. 2. In the man Regenerate. In the the Unregenerate man, there is a fourfold use thereof.
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First, It shewes him Generally what is sinne? for a man by his owne light of his eyes and reason, is not able to discouer his disease vnto himselfe, Rom. 3. 20. For by the Law commeth the knowledge of Sinne:
First, It shows him Generally what is sin? for a man by his own Light of his eyes and reason, is not able to discover his disease unto himself, Rom. 3. 20. For by the Law comes the knowledge of Sin:
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and Chap. 7. 7. Nay, I knew not sinne but by the Law.
and Chap. 7. 7. Nay, I knew not sin but by the Law.
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So then, the law of God discouers and displayes sinne vnto vs. O, wee cannot see with the light of our owne eyes and vnderstanding,
So then, the law of God discovers and displays sin unto us O, we cannot see with the Light of our own eyes and understanding,
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if God helpe vs not to see. Wee are not by nature inspired to know good and bad.
if God help us not to see. we Are not by nature inspired to know good and bad.
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No, vntill the law of God discouer vnto vs what sinne is, it is impossible for vs to discerne our miserie.
No, until the law of God discover unto us what sin is, it is impossible for us to discern our misery.
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As a man that is brought into a darke roome cannot tell how it stands,
As a man that is brought into a dark room cannot tell how it Stands,
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whether moated, or towards a yard or Orchard, nor how it is adorned, and made handsome and fine,
whither moated, or towards a yard or Orchard, nor how it is adorned, and made handsome and fine,
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or otherwise lyes sluttish and beastly, but bring a candle into the roome, or tarry till the Sunne riseth,
or otherwise lies sluttish and beastly, but bring a candle into the room, or tarry till the Sun Riseth,
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and by and by euery thing is apparant:
and by and by every thing is apparent:
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So let a man looke vpon the light of his owne reason or vnderstanding, and he will quickly fall into euery ditch,
So let a man look upon the Light of his own reason or understanding, and he will quickly fallen into every ditch,
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and runne headlong into the by-wayes of frailtie, corruption and wickednesse.
and run headlong into the byways of frailty, corruption and wickedness.
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But let God light vp the candle of his law, and by and by we shall see what is good, what is not good:
But let God Light up the candle of his law, and by and by we shall see what is good, what is not good:
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what is lawfull, and what is vnlawfull for vs. This is the first vse of the Law in the man vnregenerate;
what is lawful, and what is unlawful for us This is the First use of the Law in the man unregenerate;
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it shewes him generally what sinne is, that it is a sinne to lye, to sweare, to make our table-talke of filthy actions, to be disobedient to superiours,
it shows him generally what sin is, that it is a sin to lie, to swear, to make our Table talk of filthy actions, to be disobedient to superiors,
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and that wee must bee disrobed of our owne filthy estate. The Law of God I say, can discouer vs, whether wee offend in thoughts, words,
and that we must be disrobed of our own filthy estate. The Law of God I say, can discover us, whither we offend in thoughts, words,
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or actions, and make it easily knowne what sinne and corruption dwelleth in vs. As the Lepers said vnto themselues, 2. King. 7. 9. Wee doe not well, this day is a day of good tidings;
or actions, and make it Easily known what sin and corruption dwells in us As the Lepers said unto themselves, 2. King. 7. 9. we do not well, this day is a day of good tidings;
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Let vs rise, &c. So the Law of God can make a man say vnto himselfe:Let us rise, etc. So the Law of God can make a man say unto himself:
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I doe not well to lye, to sweare, to dice, to mispend the Sabboth:
I do not well to lie, to swear, to dice, to misspend the Sabbath:
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to riot in euill companie, to bee impatient, proud, couetous, a backbiter, &c. O let me rise and get me away speedily from this miserable condition lest euill befall me.
to riot in evil company, to be impatient, proud, covetous, a backbiter, etc. O let me rise and get me away speedily from this miserable condition lest evil befall me.
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The second vse of the Law to a man vnregenerate is, To shew him the Fearfulnesse of sinne, what a grieuous and fearfull thing sinne is:
The second use of the Law to a man unregenerate is, To show him the Fearfulness of sin, what a grievous and fearful thing sin is:
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how dangerous for a simple man to offend so great a God, to incurre the indignation of so high a Maiestie.
how dangerous for a simple man to offend so great a God, to incur the Indignation of so high a Majesty.
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A woman hopeth she is with childe, when shee feeleth many stitches, longings, and other distemperatures of her body,
A woman Hopes she is with child, when she feeleth many Stitches, longings, and other distemperatures of her body,
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but when her greatnesse and swelling wombe appeares, then is shee assured, and not onely findes it so,
but when her greatness and swelling womb appears, then is she assured, and not only finds it so,
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but ere her deliuerance feeles diuers violent pangs and grieuous convulsions:
but ere her deliverance feels diverse violent pangs and grievous convulsions:
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So when men runne on in sin, the Law of God at length makes their wickednesse apparant, not without perturbations, anguish and sorrow, till there bee a deliuerance from the same,
So when men run on in since, the Law of God At length makes their wickedness apparent, not without perturbations, anguish and sorrow, till there be a deliverance from the same,
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and the hainousnesse of their transgressions;
and the heinousness of their transgressions;
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Againe, as a man hauing a foule bedurted, or bespotted face, doth neither know the same, nor seeke to wash or make it cleane, till some friend bring him a glasse,
Again, as a man having a foul bedurted, or bespotted face, does neither know the same, nor seek to wash or make it clean, till Some friend bring him a glass,
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or he himselfe looke in one of purpose, then is his ouglinesse quickly discouered, and hee is ashamed of his former deformity;
or he himself look in one of purpose, then is his ugliness quickly discovered, and he is ashamed of his former deformity;
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so fareth it with a man in sinne, hee knoweth nothing, nor feeleth his owne wretchednesse, till the law of God acquaint him with his miserie,
so fareth it with a man in sin, he Knoweth nothing, nor feeleth his own wretchedness, till the law of God acquaint him with his misery,
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and shew him the ougly and bespotted face of his transgressions: yea, to bee loathsome and abominable, foule as any vile Lepers vnder the Law.
and show him the ugly and bespotted face of his transgressions: yea, to be loathsome and abominable, foul as any vile Lepers under the Law.
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Yea, the law of God pleades as it were in Gods behalfe:
Yea, the law of God pleads as it were in God's behalf:
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and saith, as in Isay 7. 13. Is it a small thing for you to grieue me,
and Says, as in Saiah 7. 13. Is it a small thing for you to grieve me,
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but you will also grieue my God? This is the second vse of the Law, not onely to shew vs what sin is but also to discouer the greatnesse and hainousnesse of the sinne:but you will also grieve my God? This is the second use of the Law, not only to show us what since is but also to discover the greatness and heinousness of the sin:
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and what a fearfull estate wee remaine in vnder the same, with the vengeance and punishments that must and will ensue vpon it,
and what a fearful estate we remain in under the same, with the vengeance and punishments that must and will ensue upon it,
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if wee continue in the feare full estate thus presented before vs. The third vse of the Law of God is, that It shewes in particular one to bee a sinner;
if we continue in the Fear full estate thus presented before us The third use of the Law of God is, that It shows in particular one to be a sinner;
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a great and grieuous sinner in the sight of God, so that the law of God doth not onely shew a man generally what is sinne,
a great and grievous sinner in the sighed of God, so that the law of God does not only show a man generally what is sin,
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or how grieuous and contagious a thing sinne is, but it also shewes a man that he himselfe is a sinner, a great and manifest offender against the Maiestie of a great God,
or how grievous and contagious a thing sin is, but it also shows a man that he himself is a sinner, a great and manifest offender against the Majesty of a great God,
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so that a man must not bee contented with the first or second dutie, but come particularly vnto himselfe,
so that a man must not be contented with the First or second duty, but come particularly unto himself,
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or else the Law will follow him at the heeles with Tues homo, and make him ashamed of his wickednesse, or vnwillingnesse to bee discouered.
or Else the Law will follow him At the heals with Tues homo, and make him ashamed of his wickedness, or unwillingness to be discovered.
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It will doe as Nathan did to Dauid, at first hee began with Parables, and layed open not onely a sinne,
It will do as Nathan did to David, At First he began with Parables, and laid open not only a sin,
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but the hainousnesse of the sinne:
but the heinousness of the sin:
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but at last hee came neerer, and in plain tearmes said, Tues home, So doth the Law of God deale with all sinners,
but At last he Come nearer, and in plain terms said, Tues home, So does the Law of God deal with all Sinners,
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and neuer leaueth them till they apply it particularly to themselues, and be able or willing to say as Dauid saith, Psal. 51. 3. Against thee, against thee holy haue I sinned; and done this eiull in thy sight, &c.
and never Leaveth them till they apply it particularly to themselves, and be able or willing to say as David Says, Psalm 51. 3. Against thee, against thee holy have I sinned; and done this eiull in thy sighed, etc.
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The fourth Vse of the Application of the Law of God is, That it shewes a man what a Piteous estate hee is in by reason of his sinne, and that hee is a grieuous tranfgressour in the sight of God,
The fourth Use of the Application of the Law of God is, That it shows a man what a Piteous estate he is in by reason of his sin, and that he is a grievous tranfgressour in the sighed of God,
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for the Law pleades and shewes Gods cause, that hee is present at all times, in all places,
for the Law pleads and shows God's cause, that he is present At all times, in all places,
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and hath no respect of persons;
and hath no respect of Persons;
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but reprooues all, shewing, that we are subiect to vengeance, but by the meanes of Christ,
but reproves all, showing, that we Are Subject to vengeance, but by the means of christ,
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so that the Law of God workes these effects in a man.
so that the Law of God works these effects in a man.
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First, The feare of Damnation, many a man can in a brauerie scorne death, and set little by any torture,
First, The Fear of Damnation, many a man can in a bravery scorn death, and Set little by any torture,
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but at last hee bursts out with an old saying in a Father:
but At last he bursts out with an old saying in a Father:
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Non mori sed Damnari metuo, I am not affraid to die, but I am affraid to be damned;Non Mori sed Damnari metuo, I am not afraid to die, but I am afraid to be damned;
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I am not affraid of the paines of death, but I am affraid of the paines of Hell.
I am not afraid of the pains of death, but I am afraid of the pains of Hell.
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Secondly, Shame in a man: for continuing in filthinesse, by committing such sinnes, whereby hee knowes he hath offended God,
Secondly, Shame in a man: for Continuing in filthiness, by committing such Sins, whereby he knows he hath offended God,
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as Rom. 6. 21. the Apostle askes, What fruit had you then of those things where of you are now ashamed, &c. so that the Law of God will bring great shame vpon vs for our sinnes, it will make a man loathe to be knowne,
as Rom. 6. 21. the Apostle asks, What fruit had you then of those things where of you Are now ashamed, etc. so that the Law of God will bring great shame upon us for our Sins, it will make a man loathe to be known,
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and affraid to looke vp to heauen as the Publican, Luke 18. 13. But the Publican standing a farre off, would not so much as lift vp his eyes to heauen to pray:
and afraid to look up to heaven as the Publican, Lycia 18. 13. But the Publican standing a Far off, would not so much as lift up his eyes to heaven to pray:
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So the Law will shame vs and make vs affraid of God, and of our selues.
So the Law will shame us and make us afraid of God, and of our selves.
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Thirdly, Griefe and sorrow for the losse of God by reason of our sinnes:
Thirdly, Grief and sorrow for the loss of God by reason of our Sins:
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yea, the feare of this losse makes vs cry out as it is, Lament. 5. 16. The Crown of our head is fallen, woe vnto vs that wee haue sinned;
yea, the Fear of this loss makes us cry out as it is, Lament. 5. 16. The Crown of our head is fallen, woe unto us that we have sinned;
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Oh how many passages are there in the Psalmes, of griefe, vexation of minde, and trouble of Conscience,
O how many passages Are there in the Psalms, of grief, vexation of mind, and trouble of Conscience,
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yea, shedding of reares and such like, for the sinning against God, and this not onely in the person of Dauid, but in the behalfe of the Church of God,
yea, shedding of rears and such like, for the sinning against God, and this not only in the person of David, but in the behalf of the Church of God,
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and to shew euery Christian, what a dangerous estate hee is in, that continueth in his wickednesse against God,
and to show every Christian, what a dangerous estate he is in, that Continueth in his wickedness against God,
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and offendeth him by his sinne.
and offends him by his sin.
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Fourthly, Desire of Reconciliation, for as Micah, Iudg. 17. 2. could not be quiet though hee had the money, and brought it;
Fourthly, Desire of Reconciliation, for as micah, Judges 17. 2. could not be quiet though he had the money, and brought it;
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as long as hee thought his mothers curse lay heauy vpon him, but sought by all means to be reconciled,
as long as he Thought his mother's curse lay heavy upon him, but sought by all means to be reconciled,
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so fareth it with a man vnder sinne, after the Law hath told him what curse and vengeance hee is subiect vnto;
so fareth it with a man under sin, After the Law hath told him what curse and vengeance he is Subject unto;
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O how can hee bee quiet or at peace, though hee bring all the sacrifices in the world,
Oh how can he be quiet or At peace, though he bring all the Sacrifices in the world,
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if hee be not reconciled to God and his Word.
if he be not reconciled to God and his Word.
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If the Law of God hath once wrought vpon a man, that hee may see in what a desperate estate hee stands,
If the Law of God hath once wrought upon a man, that he may see in what a desperate estate he Stands,
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then of all other things in the world, hee most desires to be reconciled to Christ.
then of all other things in the world, he most Desires to be reconciled to christ.
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Thus the Law makes a man fit to receiue Christ, that before knew not what it meant,
Thus the Law makes a man fit to receive christ, that before knew not what it meant,
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for by shewing a man his sin, the greatnesse and grieuousnesse of the same, by making a man accuse himselfe,
for by showing a man his since, the greatness and grievousness of the same, by making a man accuse himself,
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and confesse in what an estate hee is in:
and confess in what an estate he is in:
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as farre as damnation, feare to lose God, shame to be in so desperate an estate,
as Far as damnation, Fear to loose God, shame to be in so desperate an estate,
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and a longing after the quietnesse of his soule, and purchasing the peace of conscience:
and a longing After the quietness of his soul, and purchasing the peace of conscience:
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considering the Law cryes our vpon him with a loude voice, how hee hath incurred the wrath of God:
considering the Law cries our upon him with a loud voice, how he hath incurred the wrath of God:
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then hath hee no other refuge, but to flie vnto Christ, and by his meanes to desire reconciliation with God, which must needs bee so,
then hath he no other refuge, but to fly unto christ, and by his means to desire reconciliation with God, which must needs be so,
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after the sight of his sinne: and this is the vse of the Law for the vnregenerate man.
After the sighed of his sin: and this is the use of the Law for the unregenerate man.
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Now in a Regenerate man there are three vses of the Law, in Application thereof.
Now in a Regenerate man there Are three uses of the Law, in Application thereof.
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First, To keepe downe his Pride, that hee may not swell, not bee any wise puft vp with his speciall graces and gifts.
First, To keep down his Pride, that he may not swell, not be any wise puffed up with his special graces and Gifts.
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So St. Paul confesses, 2. Cor. 12. 7. And lost I should be exalted out of measure, there was giuen vnto me a pricke in the flesh, &c. for though wee be in the state of Grace,
So Saint Paul Confesses, 2. Cor. 12. 7. And lost I should be exalted out of measure, there was given unto me a prick in the Flesh, etc. for though we be in the state of Grace,
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and may presume of many comforts and priuiledges belonging to our election, yet lest wee be puffed vp and ouer presumptuous with opinion of the state wee are in, the Law can keepe vs downe,
and may presume of many comforts and privileges belonging to our election, yet lest we be puffed up and over presumptuous with opinion of the state we Are in, the Law can keep us down,
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and make vs looke vpon the blacke feet of our frailtie and corruption, as if wee were still vnder the curse of God.
and make us look upon the black feet of our frailty and corruption, as if we were still under the curse of God.
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It is read of the Peacocke, that in the midst of her pride and spreading of her glorious tayle, all is suddenly abated vpon the casting her eyes vpon her blacke feet:
It is read of the Peacock, that in the midst of her pride and spreading of her glorious tail, all is suddenly abated upon the casting her eyes upon her black feet:
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So loc the proudest boaster of his owne righteousnesse, or the priuiledges of a Christian, looke downe vpon his sinnes which the Law may shew him,
So loc the proudest boaster of his own righteousness, or the privileges of a Christian, look down upon his Sins which the Law may show him,
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and hee will quickly hang downe the head and bee deiected in countenance.
and he will quickly hang down the head and be dejected in countenance.
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The second vse of the Law to a man Regenerate, is To keepe him fast vnto Christ,
The second use of the Law to a man Regenerate, is To keep him fast unto christ,
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as the onely meanes of his saluation; as the only means of his salvation;
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for the Law doth not onely shew vs that wee bee seruants of sinne, and •oes vnto Christ,
for the Law does not only show us that we be Servants of sin, and •oes unto christ,
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but euen then when wee are in the state of Grace and subiect to many temptations, that yet wee are in a fearefull plight;
but even then when we Are in the state of Grace and Subject to many temptations, that yet we Are in a fearful plighted;
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yea, the Law shewes vs plainly, that wee are vnder sinne, and so sinners, and subiect to the condemnation of sinne,
yea, the Law shows us plainly, that we Are under sin, and so Sinners, and Subject to the condemnation of sin,
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then is there no other refuge, but to flie vnto Christ, and keepe fast vnto his Promises and Passion, Merits and Redemption, that so the soule may still from his high perfections fetch matter of supply continually vnto her owne imperfections.
then is there no other refuge, but to fly unto christ, and keep fast unto his Promises and Passion, Merits and Redemption, that so the soul may still from his high perfections fetch matter of supply continually unto her own imperfections.
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A third vse of the Law is, To bee a marke vnto vs for a godly life, for Directions to liue according to the will of God:
A third use of the Law is, To be a mark unto us for a godly life, for Directions to live according to the will of God:
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as the Prophet Isaiah in many places shewes: and Dauid, Psal, 119. Lex tua lucerna Pedibus:
as the Prophet Isaiah in many places shows: and David, Psalm, 119. Lex tua Lucerne Pedibus:
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Thy Law is a lanterne to my feet, &c. as if wee were to bee lighted and directed in our way, Thy Law is a lantern to my feet, etc. as if we were to be lighted and directed in our Way,
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But are wee not free from the Law? I answer, wee are free from the burden and vengeance of the Law,
But Are we not free from the Law? I answer, we Are free from the burden and vengeance of the Law,
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but not from the obedience, so farre forth as it is a patterne for our liues,
but not from the Obedience, so Far forth as it is a pattern for our lives,
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and wee are bound in conscience to obserue the same, so neere as possibly all our indeauours can attaine vnto, wherein no man shall bee blamed of comming short of the marke,
and we Are bound in conscience to observe the same, so near as possibly all our endeavours can attain unto, wherein no man shall be blamed of coming short of the mark,
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if his aime and leuell bee to hit it:
if his aim and level be to hit it:
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So againe, wee are freed from Iewish Ceremonies, and not bound to finish them as they were a burden vnto vs,
So again, we Are freed from Jewish Ceremonies, and not bound to finish them as they were a burden unto us,
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& onely a type of Christ, but where the Law tyes us to a holinesse and strictnesse of life, where it shewes vs what sinne is,
& only a type of christ, but where the Law ties us to a holiness and strictness of life, where it shows us what sin is,
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and the deformitie of the same;
and the deformity of the same;
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or what is pertinent to saluation, wee are bound to obserue and make it a patterne for our liues,
or what is pertinent to salvation, we Are bound to observe and make it a pattern for our lives,
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so then the Law not only driues vs to see our sinnes, but to acknowledge them,
so then the Law not only drives us to see our Sins, but to acknowledge them,
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as 1. Iohn 1. 9. If wee acknowledge our sinnes, hee is iust and faithfull to forgiue vs our sinnes,
as 1. John 1. 9. If we acknowledge our Sins, he is just and faithful to forgive us our Sins,
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and cleanse vs from all iniquitie. and cleanse us from all iniquity.
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There is then a necessitie of leading a holy life, for all such as looke for that blessednesse to come;
There is then a necessity of leading a holy life, for all such as look for that blessedness to come;
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this lesson the Law must teach, and direct vs and guide vs in the way;
this Lesson the Law must teach, and Direct us and guide us in the Way;
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For as a man who hath a long iourney to goe, and onely hath a generall knowledge of the place where hee must rest and abide, had need of particular directions to bring him thither, with more safetie and lesse perill and danger:
For as a man who hath a long journey to go, and only hath a general knowledge of the place where he must rest and abide, had need of particular directions to bring him thither, with more safety and less peril and danger:
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So fareth it with vs in this world, wee can all say, wee must goe to heauen,
So fareth it with us in this world, we can all say, we must go to heaven,
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but cannot leade a holy life which must bring vs thither, nor know wherein it consists,
but cannot lead a holy life which must bring us thither, nor know wherein it consists,
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vnlesse the Lawe teach vs, and shew the way to practise those excellent rules demonstrated for the rule and square of our life.
unless the Law teach us, and show the Way to practise those excellent rules demonstrated for the Rule and square of our life.
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Loe then you haue seene of what an excellent vse the Law is, both to the man Regenerate and Vnregenerate:
Loe then you have seen of what an excellent use the Law is, both to the man Regenerate and Unregenerate:
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The next thing must bee to shew you the vse of the Gospell.
The next thing must be to show you the use of the Gospel.
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LECT. II. THE VSE OF THE Gospell.
LECTURE. II THE USE OF THE Gospel.
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ROM. 1. 16. For I am not ashamed of the Gospell of Christ, for it is the power of God vnto saluation, to euery one that beleeueth, to the Iew first, and also to the Greeke.
ROM. 1. 16. For I am not ashamed of the Gospel of christ, for it is the power of God unto salvation, to every one that Believeth, to the Iew First, and also to the Greek.
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WEE remembred you the last day, that to apply Christ vnto vs there must bee two works;
we remembered you the last day, that to apply christ unto us there must be two works;
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First a worke of the Law, secondly a worke of the Gospell, a worke of the Law to humble vs,
First a work of the Law, secondly a work of the Gospel, a work of the Law to humble us,
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and a worke of the Gospell to comfort vs, and to raise vs vp.
and a work of the Gospel to Comfort us, and to raise us up.
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Now because these two workes depend one vpon another, this is the order that the worke of the Law must alwayes goe before the worke of the Gospell:
Now Because these two works depend one upon Another, this is the order that the work of the Law must always go before the work of the Gospel:
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First, a man must be humbled by the Law, before hee bee fit to be comforted by the Gospell,
First, a man must be humbled by the Law, before he be fit to be comforted by the Gospel,
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and so whosoeuer thou bee, neuer looke to finde any true worke of the Gospell, till thou haue first felt the true worke of the Law, till thou hast beene humbled for thy sinnes,
and so whosoever thou be, never look to find any true work of the Gospel, till thou have First felt the true work of the Law, till thou hast been humbled for thy Sins,
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and searched thy owne estate by the bright shining lampe of the Law of God, neuer looke that the Gospell will bring peace vnto thee vntill then, Christ himselfe saith, Luk 4. 18. that hee was sent, For to preach the Gospell to the poore, that hee should heale the broken-hearted, that hee should Preach deliuerauce to the Gaptiues, &c. So that you see the Gospell must be published to the poore, to the broken-hearted,
and searched thy own estate by the bright shining lamp of the Law of God, never look that the Gospel will bring peace unto thee until then, christ himself Says, Luk 4. 18. that he was sent, For to preach the Gospel to the poor, that he should heal the brokenhearted, that he should Preach deliverance to the Gaptiues, etc. So that you see the Gospel must be published to the poor, to the brokenhearted,
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for till a man bee poore in spirit, broken-hearted for his sinnes, Christ is not sent to proclaime comfort vnto him.
for till a man be poor in Spirit, brokenhearted for his Sins, christ is not sent to proclaim Comfort unto him.
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It is a ground in Law, Quodante sententiam datam non licet appellare, a man may not appeale before sentence bee giuen,
It is a ground in Law, Quodante sententiam datam non licet appellare, a man may not appeal before sentence be given,
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or that a man bee condemned in open Court, so there is no appealing vnto the court of the Gospell vntill hee bee condemned in the Court of the •aw:
or that a man be condemned in open Court, so there is no appealing unto the court of the Gospel until he be condemned in the Court of the •aw:
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thus the worke of the law still goeth before the worke of the Gospell.
thus the work of the law still Goes before the work of the Gospel.
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As wee see in nature that a man must beesicke, before hee bee healed, so before a man hath Christ to heale him, hee must be sicke,
As we see in nature that a man must beesicke, before he be healed, so before a man hath christ to heal him, he must be sick,
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yea deadly sick of sinne, yea, of his owne sinne, and then Christ will come and put his body vpon his,
yea deadly sick of sin, yea, of his own sin, and then christ will come and put his body upon his,
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and apply some plaister of his blood for curing of him.
and apply Some plaster of his blood for curing of him.
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And so whatsoeuer thou bee, neuer looke for a worke of the Gospell, till first thou hast felt the worke of the Law.
And so whatsoever thou be, never look for a work of the Gospel, till First thou hast felt the work of the Law.
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If a man haue a corrupt and dangerous sore in his flesh, if hee would bee cured,
If a man have a corrupt and dangerous soar in his Flesh, if he would be cured,
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or preuent the mischiefe of a gangrene, hee must prepare himselfe to endure both trouble, paines,
or prevent the mischief of a gangrene, he must prepare himself to endure both trouble, pains,
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and many other inconueniences, hee must first indure the lancing of it, then the cutting and squising out the filthy matter and corruption;
and many other inconveniences, he must First endure the lancing of it, then the cutting and squising out the filthy matter and corruption;
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then diuers corrasiues to cut out the Vl•er; and lastly, if need bee, searing and cauterising before the healing plaisters bee applyed;
then diverse corrasives to Cut out the Vl•er; and lastly, if need be, searing and cauterising before the healing plasters be applied;
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Euen so must a man doe in the healing of his sinnes;
Even so must a man do in the healing of his Sins;
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First, before hee obtaine a pardon, or be comforted with the hope of Redemption, the Law must take him in hand, search his frailtie and corruption, lance his sinnes, squise out the corruption of nature, make him roare and crye againe and againe with the smart of his wounds:
First, before he obtain a pardon, or be comforted with the hope of Redemption, the Law must take him in hand, search his frailty and corruption, lance his Sins, squise out the corruption of nature, make him roar and cry again and again with the smart of his wounds:
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and the gentle Cataplasmes of the Gospell, may be applyed, and the comforts of remission ministred vnto him from the Physitian and Surgion of our soules Christ Iesus,
and the gentle Cataplasms of the Gospel, may be applied, and the comforts of remission ministered unto him from the physician and Surgeon of our Souls christ Iesus,
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and this is the worke of the Gospell.
and this is the work of the Gospel.
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Now from the worke of the Gospell three things are to be found out: 1. What the Gospell is. 2. What it workes in vs. 3. In what manner it workes.
Now from the work of the Gospel three things Are to be found out: 1. What the Gospel is. 2. What it works in us 3. In what manner it works.
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First then, the Gospell is, That part of the word of God, which containeth a most happy and welcome message of two things:
First then, the Gospel is, That part of the word of God, which Containeth a most happy and welcome message of two things:
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1. That Mankinde is fully Redeemed by the death of Christ. 2. That all who will repent and beleeue shall be partakers of it.
1. That Mankind is Fully Redeemed by the death of christ. 2. That all who will Repent and believe shall be partakers of it.
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This is the happy and glad tydings of the Gospell, by which wee vnderstand, that there is deliuerance and Redemption by meanes of Christ:
This is the happy and glad tidings of the Gospel, by which we understand, that there is deliverance and Redemption by means of christ:
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and that wee may know who be thus priuiledged; so that in the Gospell two things are to be considered;
and that we may know who be thus privileged; so that in the Gospel two things Are to be considered;
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1. What is the benefite of the Gospell. 2. Vpon what Condition?
1. What is the benefit of the Gospel. 2. Upon what Condition?
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Now the speciall and maine thing that is promised in the Gospell is, Redemption, that is, life and saluation by the meanes of Christ, this I say is the speciall worke of the Gospell.
Now the special and main thing that is promised in the Gospel is, Redemption, that is, life and salvation by the means of christ, this I say is the special work of the Gospel.
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There are many comforts in the Gospell, many promises of God offered vnto vs:
There Are many comforts in the Gospel, many promises of God offered unto us:
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the conquest of sinne, death and hell, the forsaking of the world, but the speciall maine thing is Life, Saluation,
the conquest of sin, death and hell, the forsaking of the world, but the special main thing is Life, Salvation,
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and Redemption by Christ, as St. Paul brings it, Rom. 1. 16. For I am not ashamed of the Gospell of Christ: for it is the power of God vnto saluation, &c. and 2. Tim. 1. 10. heesayes, who hath abolished death, and brought life and immortalitie to light through the Gospell:
and Redemption by christ, as Saint Paul brings it, Rom. 1. 16. For I am not ashamed of the Gospel of christ: for it is the power of God unto salvation, etc. and 2. Tim. 1. 10. heesayes, who hath abolished death, and brought life and immortality to Light through the Gospel:
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and Act. 6. 10. sayes hee, send for Peter, hee shall tell thee what thou oughtest to doe;
and Act. 6. 10. Says he, send for Peter, he shall tell thee what thou Ought to do;
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so that you see the speciall and the maine thing in the Gospell is Life and Saluation.
so that you see the special and the main thing in the Gospel is Life and Salvation.
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This being so, two vses are so made of the Gospell, First, To see what euery man ought, •r 〈 ◊ 〉 required to doe by the Gospell, To renounce the world,
This being so, two uses Are so made of the Gospel, First, To see what every man ought, •r 〈 ◊ 〉 required to do by the Gospel, To renounce the world,
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and the vanities of life, and renew our estate by the benifite of Christs death, laying hold of him by Faith, whereby at last wee shall bee sure of our Redemtion which bringeth life and saluation:
and the vanities of life, and renew our estate by the benefit of Christ death, laying hold of him by Faith, whereby At last we shall be sure of our Redemption which brings life and salvation:
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as 1. Thess. 4. 18. the Apostle sayes, Wherefore comfort your selues one another with these words, What words? to bee exhorted to holinesse, innooencie, loue, labour, moderate mourning for the dead, to know the end of the Resurrection, all which and many other, are comprised in the Gospell, and tend to saluation.
as 1. Thess 4. 18. the Apostle Says, Wherefore Comfort your selves one Another with these words, What words? to be exhorted to holiness, innooencie, love, labour, moderate mourning for the dead, to know the end of the Resurrection, all which and many other, Are comprised in the Gospel, and tend to salvation.
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So 1. Pet. 1. 8. Wee (saith hee) Reioyce with ioy vnspeakable and glorious, to bee in hope of eternall life;
So 1. Pet. 1. 8. we (Says he) Rejoice with joy unspeakable and glorious, to be in hope of Eternal life;
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So as I haue sayed, you see by this, the first vse wee may make of it, is to labour and indeauour for life euerlasting and saluation, neuer regarding the afflictions and troubles of this life, which endure not,
So as I have said, you see by this, the First use we may make of it, is to labour and endeavour for life everlasting and salvation, never regarding the afflictions and Troubles of this life, which endure not,
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and are not comparable vnto that crowne, such shall receiue who striue as they ought;
and Are not comparable unto that crown, such shall receive who strive as they ought;
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For though there bee paine and trouble in the way, yet there is much comfort and peace at the end of the iourney.
For though there be pain and trouble in the Way, yet there is much Comfort and peace At the end of the journey.
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I make no question but the passing of the children of Israel through the Wildernesse into the land of Canaan, was a type of Celestial Ierusalem, for as they endured many troubles, wants,
I make no question but the passing of the children of Israel through the Wilderness into the land of Canaan, was a type of Celestial Ierusalem, for as they endured many Troubles, Wants,
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& distresses in that Wildernesse, famine, drought, heare, tedious and wearisome iourneys, not without repining and murmuring,
& Distresses in that Wilderness, famine, drought, hear, tedious and wearisome journeys, not without repining and murmuring,
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before they came into the land of Canaan, yea, when they were ready to enter and take possession, there was warres, feare, Giants, Iron gates,
before they Come into the land of Canaan, yea, when they were ready to enter and take possession, there was wars, Fear, Giants, Iron gates,
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and high walls in their way, &c. Euen so doe and must Gods children goe through the wildernesse of this world ere they come to heauen and life euerlasting, many afflictions, much sadnesse of heart, pouertie, scornes, despights, weaknesses, passions, repining and many murmurings against God himselfe,
and high walls in their Way, etc. Eve so doe and must God's children go through the Wilderness of this world ere they come to heaven and life everlasting, many afflictions, much sadness of heart, poverty, scorns, despites, Weaknesses, passion, repining and many murmurings against God himself,
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yet at last the promises of the Gospell, and hope of eternall life, makes their ioy glorious and vnspeakable,
yet At last the promises of the Gospel, and hope of Eternal life, makes their joy glorious and unspeakable,
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and they enter into this Celestiall Canaan, maugre all the opposition of principalities and powers, and all their spirituall enemies:
and they enter into this Celestial Canaan, maugre all the opposition of principalities and Powers, and all their spiritual enemies:
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whilest hope beares them vp, and they beleeue they shall haue a blessed issue of all their troubles and afflictions in the end.
whilst hope bears them up, and they believe they shall have a blessed issue of all their Troubles and afflictions in the end.
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For as a man passing ouer a deepe and dangerous riuer into some delicate meadow full of varietie of good things, endureth all the stormes,
For as a man passing over a deep and dangerous river into Some delicate meadow full of variety of good things, Endureth all the storms,
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and perillous blasts of winde, or threatning of the tempest, in hope of the possession of the pleasures of the place,
and perilous blasts of wind, or threatening of the tempest, in hope of the possession of the pleasures of the place,
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so fareth it with such who meane to make vse of the Gospell:
so fareth it with such who mean to make use of the Gospel:
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the hope of eternall life and saluation, must extinguish all feares of our dangerous passages in this world,
the hope of Eternal life and salvation, must extinguish all fears of our dangerous passages in this world,
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and ouercome all difficulties for our better comming to heauen, and this bee said of the first vse, seeing life and saluation are thus proposed vnto vs by the Gospell of Iesus Christ.
and overcome all difficulties for our better coming to heaven, and this be said of the First use, seeing life and salvation Are thus proposed unto us by the Gospel of Iesus christ.
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The other vse wee haue to make, or worke wee haue to doe, is to know how wee may compasse this;
The other use we have to make, or work we have to do, is to know how we may compass this;
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and what wee must practise to attaine it, in briefe this must bee done by
and what we must practise to attain it, in brief this must be done by
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Faith and Repentance.
Faith and Repentance.
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For the first of these, Faith is so excellent a thing, and so absolutely needfull to attaine the priuiledges of the Gospell,
For the First of these, Faith is so excellent a thing, and so absolutely needful to attain the privileges of the Gospel,
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as without this wee can doe nothing: and vntill this be lost or weakened, wee are safe and comfortable in all estates.
as without this we can do nothing: and until this be lost or weakened, we Are safe and comfortable in all estates.
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For, as though a man fall into the hands of theeues, although they rob and spoile him of all hee hath,
For, as though a man fallen into the hands of thieves, although they rob and spoil him of all he hath,
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yea, leaue him starke naked in a wildernesse to winde and weather, yet if they take not away his life, there is some hope of recouerie,
yea, leave him stark naked in a Wilderness to wind and weather, yet if they take not away his life, there is Some hope of recovery,
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and a man may bee restored againe to a former estate, and labour to get more wealth,
and a man may be restored again to a former estate, and labour to get more wealth,
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so fareth it with Gods children in the wildernesse of this world, although they are robd, spoyled,
so fareth it with God's children in the Wilderness of this world, although they Are robbed, spoiled,
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and bereaued of earthly blessings, denied honour, riches, preferment; yea, left naked as it were in the Sunne, yet as long as faith remaines,
and bereaved of earthly blessings, denied honour, riches, preferment; yea, left naked as it were in the Sun, yet as long as faith remains,
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and that they are constant in the beleeue of the promises of the Gospell, all other difficulties are ouercome by this grace,
and that they Are constant in the believe of the promises of the Gospel, all other difficulties Are overcome by this grace,
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and life euerlasting which surmounteth all the rest, attained vnto at the last:
and life everlasting which surmounteth all the rest, attained unto At the last:
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how should euery one of vs then labour to pray for it, to nurse and entertaine this so excellent and profitable Iewell of faith:
how should every one of us then labour to pray for it, to nurse and entertain this so excellent and profitable Jewel of faith:
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to liue by it, stand by it, walke by it, and doe and suffer all things in faith (as our forefathers of blessed memorie) many of them haue done.
to live by it, stand by it, walk by it, and do and suffer all things in faith (as our Forefathers of blessed memory) many of them have done.
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The commendation thereof, with the many rare effects thereof is excellently set downe, Heb. 11. all which being a depth beyond that compasse wee now intend to wade into:
The commendation thereof, with the many rare effects thereof is excellently Set down, Hebrew 11. all which being a depth beyond that compass we now intend to wade into:
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Wee will by your patience leaue to intreate of it now, and come to that wee especially intend, which is the second thing required of vs for the attaining of life and saluation through Iesus Christ, which is,
we will by your patience leave to entreat of it now, and come to that we especially intend, which is the second thing required of us for the attaining of life and salvation through Iesus christ, which is,
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Repentance. If you reade, 2. King. 5. 3. you shall finde what Naamans little maide said:
Repentance. If you read, 2. King. 5. 3. you shall find what Naamans little maid said:
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Would to God my Lord were with the Prophet that is in Samaria, hee would soone deliuer him of his leprosie: Would to God my Lord were with the Prophet that is in Samaria, he would soon deliver him of his leprosy:
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so saith the Gospell vnto vs;
so Says the Gospel unto us;
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Oh that you would come vnto Christ, seeke after him by a liuely faith and true repentance for your sinnes, hee would deliuer you from the threatning of the Law,
O that you would come unto christ, seek After him by a lively faith and true Repentance for your Sins, he would deliver you from the threatening of the Law,
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and release you of those impossible conditions which there you are bound vnto;
and release you of those impossible conditions which there you Are bound unto;
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hee would conquer death and hell for your sake, and pay the ransome for your sinnes,
he would conquer death and hell for your sake, and pay the ransom for your Sins,
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and in the end by his Redemption bring you vnto life euerlasting. Thus must wee needs flie for refuge vnto the death and passion of Christ.
and in the end by his Redemption bring you unto life everlasting. Thus must we needs fly for refuge unto the death and passion of christ.
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I confesse that there is both life and death in the Law, as there is Saluation and Redemption in the Gospell;
I confess that there is both life and death in the Law, as there is Salvation and Redemption in the Gospel;
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but the Law (as I said) bindes vs vnto conditions which wee can neuer performe,
but the Law (as I said) binds us unto conditions which we can never perform,
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whereas the Gospell proposes life and saluation vpon more easier tearmes, Then doe and liue; or Doe not, and perish:
whereas the Gospel proposes life and salvation upon more Easier terms, Then doe and live; or Do not, and perish:
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onely to beleeue and repent, and runne vnto Christ, and hee will heale vs of our leprosie.
only to believe and Repent, and run unto christ, and he will heal us of our leprosy.
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This then is the difference betwixt the Law and Gospel;
This then is the difference betwixt the Law and Gospel;
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The Law proffers life and saluation vnto vs, if wee can keepe the Law and neuer sinne against God.
The Law proffers life and salvation unto us, if we can keep the Law and never sin against God.
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The Gospell giues vs hope of Life and Saluation, though wee cannot performe the Law,
The Gospel gives us hope of Life and Salvation, though we cannot perform the Law,
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so wee beleeue and repent, which are farre easier conditions then actuall holinesse, tying vs strictly to the obseruation of the common 〈 ◊ 〉 • … ding vnto the spirituall meaning of the same:
so we believe and Repent, which Are Far Easier conditions then actual holiness, tying us strictly to the observation of the Common 〈 ◊ 〉 • … ding unto the spiritual meaning of the same:
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so you see how the Gospell proffers vs life and saluation vpon farre more easie tearmes then the Law doth, which should make vs so much the more diligent to see into the mysteries of the Gospell, whereso great priuiledges are granted vnto vs,
so you see how the Gospel proffers us life and salvation upon Far more easy terms then the Law does, which should make us so much the more diligent to see into the Mysteres of the Gospel, whereso great privileges Are granted unto us,
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and admire that depth of wisedome that hath thus tempered the seueritie of the Law towards vs,
and admire that depth of Wisdom that hath thus tempered the severity of the Law towards us,
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euen when death was in the pot. Of this there be two vses.
even when death was in the pot. Of this there be two uses.
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First, that euery Christian must indeauour to keepe himselfe from sinne, to liue well, and labour in the practise of a holy life;
First, that every Christian must endeavour to keep himself from sin, to live well, and labour in the practice of a holy life;
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But if hee fall and sinne by weaknesse and frailtie, and faile in his course and race running,
But if he fallen and sin by weakness and frailty, and fail in his course and raze running,
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then hee must flie vnto Iesus Christ;
then he must fly unto Iesus christ;
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Beleeue the promises of the Gospell, bee of good comfort in the Redemption of his soule;
Believe the promises of the Gospel, be of good Comfort in the Redemption of his soul;
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and remember that which Saint Paul saith, Rom. 7. The good which I would doe, I doe not,
and Remember that which Saint Paul Says, Rom. 7. The good which I would do, I do not,
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and the euill which I would not doe, that doe I. and the evil which I would not do, that do I.
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Secondly, That wee must take heed that wee liue not in notorious knowne sinne, for the world is so full of wickednesse and impietie, that many dare say, what though I sinne thus and thus,
Secondly, That we must take heed that we live not in notorious known sin, for the world is so full of wickedness and impiety, that many Dare say, what though I sin thus and thus,
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yet by repentance I hope to bee saued. Yea, many grosse swearers, lyers, aduherers, and such like, can prophane godlinesse in this manner;
yet by Repentance I hope to be saved. Yea, many gross swearers, liars, aduherers, and such like, can profane godliness in this manner;
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I hope for all this to goe to heauen as well as the best, Christ said hee came to saue, not to destroy the world, and such like.
I hope for all this to go to heaven as well as the best, christ said he Come to save, not to destroy the world, and such like.
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But the true Christian onely hee may make a comfortable vse of the Gospell, and apply these speeches to the comfort of his soule, not the other.
But the true Christian only he may make a comfortable use of the Gospel, and apply these Speeches to the Comfort of his soul, not the other.
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And thereforee in the name of God let vs apply our selues vnto the search of these things now whilst it is called to day,
And thereforee in the name of God let us apply our selves unto the search of these things now while it is called to day,
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and whilst the time of saluation endures:
and while the time of salvation endures:
cc cs dt n1 pp-f n1 vvz:
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for if now wee 〈 ◊ 〉 our time, though wee should giue a thousand worlds for it, wee cannot haue it here after this life.
for if now we 〈 ◊ 〉 our time, though we should give a thousand world's for it, we cannot have it Here After this life.
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If a man come to the market and cheapen such things as hee hath need of, and yet will not goe to the price of them, he must returne without them;
If a man come to the market and cheapen such things as he hath need of, and yet will not go to the price of them, he must return without them;
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euen so, seeing wee heare at what price God hath see life and saluation, that they are not to bee purchased,
even so, seeing we hear At what price God hath see life and salvation, that they Are not to be purchased,
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but at the price of Faith and Repentance;
but At the price of Faith and Repentance;
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and that God will not let them goe at a lower rate, let vs resolue that they will not bee gotten otherwise,
and that God will not let them go At a lower rate, let us resolve that they will not be got otherwise,
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so that if wee meane not to come to the price;
so that if we mean not to come to the price;
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or cannot come vnto Faith and Repentance, wee must bee content to goe home againe without Life and Saluation.
or cannot come unto Faith and Repentance, we must be content to go home again without Life and Salvation.
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And thus much generally for the conditions of the Gospell. Now for the Particulars in Repentance, there are many worthy heads to be considered:
And thus much generally for the conditions of the Gospel. Now for the Particulars in Repentance, there Are many worthy Heads to be considered:
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as, 1. The Necessitie of it, wee cannot bee saued without it.
as, 1. The Necessity of it, we cannot be saved without it.
c-acp, crd dt n1 pp-f pn31, pns12 vmbx vbi vvn p-acp pn31.
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2. The Order of it with other Graces. 3. The Nature of it. 4. The Causes of Repentance. 5. The Time of it. 6. The Practise of it. 7. The Le•s of it. 8. The Cases of Repentance, &c. 9. Contraries vnto it. 10. Increase of it.
2. The Order of it with other Graces. 3. The Nature of it. 4. The Causes of Repentance. 5. The Time of it. 6. The practice of it. 7. The Le•s of it. 8. The Cases of Repentance, etc. 9. Contraries unto it. 10. Increase of it.
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1. NECESSITIE OF Repentance.
1. NECESSITY OF Repentance.
crd n1 pp-f n1.
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First for the Necessitie thereof, Repentance is such a necessary grace, as no man can bee saued without it, for there bee but two estates wherein euery man liuing may beesaued, the state of Innocencts, and the state of Penitencie, vnto which belongs the Grace of Faith.
First for the Necessity thereof, Repentance is such a necessary grace, as no man can be saved without it, for there be but two estates wherein every man living may beesaued, the state of Innocencts, and the state of penitency, unto which belongs the Grace of Faith.
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Now no man liuing euer after the fall of Adam can be saued in the state of Innocencie,
Now no man living ever After the fallen of Adam can be saved in the state of Innocence,
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because wee bee all sinners and grieuous sinners before the Maiestie of God, so then hee that will bee saued must bee saued in the state of Penitencie.
Because we be all Sinners and grievous Sinners before the Majesty of God, so then he that will be saved must be saved in the state of penitency.
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There bee but two pleas that any man can make when hee shall stand before God in feare of Iudgement.
There be but two pleasant that any man can make when he shall stand before God in Fear of Judgement.
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Either Non peccaui Domine, Lord I haue not sinned:
Either Non peccaui Domine, Lord I have not sinned:
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or Domine peccaui, Lord I haue sinned, Sed poenitet peccasse, it repents me that I haue sinned and offended.
or Domine peccaui, Lord I have sinned, said poenitet peccasse, it repents me that I have sinned and offended.
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Now no man liuing can stand before God in the strength of this first plea, Non peccaui: Lord I haue not sinned:
Now no man living can stand before God in the strength of this First plea, Non peccaui: Lord I have not sinned:
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For Iam 3. 2. it is written in many things wee sinne all, and 1. Iohn 1. 8. If wee say wee haue no sinne wee deceiue our selues: And Salomon in his prayer hath it thus, 1. King. 8. 46. if they sinne against thee,
For Iam 3. 2. it is written in many things we sin all, and 1. John 1. 8. If we say we have no sin we deceive our selves: And Solomon in his prayer hath it thus, 1. King. 8. 46. if they sin against thee,
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for there is no man that sinneth not. for there is no man that Sinneth not.
c-acp pc-acp vbz dx n1 cst vvz xx.
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So then, seeing no man liuing can lay hold on the former plea, Non Paccani, let vs all lay hold on the latter, Peccaui, sed poenitel peccasse, we haue sinned and offended,
So then, seeing no man living can lay hold on the former plea, Non Paccani, let us all lay hold on the latter, Peccaui, sed poenitel peccasse, we have sinned and offended,
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but it repents vs that wee haue so done.
but it repents us that we have so done.
cc-acp pn31 vvz pno12 cst pns12 vhb av vdn.
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And thus wee see that Repentance is such a sauing grace, as no man liuing can bee saued without it,
And thus we see that Repentance is such a Saving grace, as no man living can be saved without it,
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and the Scriptures also agree to this thing, Act. 11. 18. Then hath God also granted Repentance vnto life, &c. whereby wee see that no man can come to life,
and the Scriptures also agree to this thing, Act. 11. 18. Then hath God also granted Repentance unto life, etc. whereby we see that no man can come to life,
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but by Repentance, 2. Pet. 3. 9. hee sayes, Not willing that any should pperish, But that all should come to Repentance;
but by Repentance, 2. Pet. 3. 9. he Says, Not willing that any should pperish, But that all should come to Repentance;
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so then if a man will not persist in his sinnes, the onely way is, to come to Repentance when God willeth him, 2. Tim. 2. 25. he sayes to this purpose:
so then if a man will not persist in his Sins, the only Way is, to come to Repentance when God wills him, 2. Tim. 2. 25. he Says to this purpose:
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If God peraduenture will giue them Repentance to the acknowledging of the truth; If God Peradventure will give them Repentance to the acknowledging of the truth;
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by all which is apparant, that no man can come out of the snares of Death,
by all which is apparent, that no man can come out of the snares of Death,
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but by Repentance, and so wee may conclude that Repentance is a necessarie Grace, without which we cannot come to life and Saluation. Of this there bee diuers
but by Repentance, and so we may conclude that Repentance is a necessary Grace, without which we cannot come to life and Salvation. Of this there be diverse
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Vses.
Uses.
vvz.
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First, seeing Repentance is such a necessarie Grace, That wee renew our Repentance daily, for so farre as a man is from Repentance,
First, seeing Repentance is such a necessary Grace, That we renew our Repentance daily, for so Far as a man is from Repentance,
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so farre hee is from the Grace of life.
so Far he is from the Grace of life.
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Now in Repentance wee must not take this libertie to suppose that some sober and sad thoughts (as wee tearme them) of Repentance will serue the turne:
Now in Repentance we must not take this liberty to suppose that Some Sobrium and sad thoughts (as we term them) of Repentance will serve the turn:
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O what doe wee in such slight accounts, but euen cast away the saluation of our owne soules? For as we heare, Repentance is such a necessarie grace, that whosoeuer casts away Repentance, casts away the saluation of his owne foule.
Oh what do we in such slight accounts, but even cast away the salvation of our own Souls? For as we hear, Repentance is such a necessary grace, that whosoever Cast away Repentance, Cast away the salvation of his own foul.
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Wee reade Ruth 4. 5. 6. that when offer was made to the kinsman to redeeme the land, hee was contented till it came to the purchasing of Ruth the Moabitish woman at the hands of Naomi, then hee gaue ouer and resigned his interest to Boas: euen so it is with a number of men, they would willingly come to heauen to purchase the field, that is, come to the happy estate of saluation and the kingdome of God,
we read Ruth 4. 5. 6. that when offer was made to the kinsman to Redeem the land, he was contented till it Come to the purchasing of Ruth the Moabitish woman At the hands of Naomi, then he gave over and resigned his Interest to Boas: even so it is with a number of men, they would willingly come to heaven to purchase the field, that is, come to the happy estate of salvation and the Kingdom of God,
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but they will not haue it at the hands of Repentance, they will not be humbled for their sinnes, they will not forsake the world, this is the reason why a number will lose eternall life, rather then forsake the pleasures of the world,
but they will not have it At the hands of Repentance, they will not be humbled for their Sins, they will not forsake the world, this is the reason why a number will loose Eternal life, rather then forsake the pleasures of the world,
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and these sinfull vanities which continue so short a time: and produce nothing but bitternesse and vexation of minde in the end.
and these sinful vanities which continue so short a time: and produce nothing but bitterness and vexation of mind in the end.
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A second vse is, that seeing Repentance is such a necessarie grade without which none can be saued:
A second use is, that seeing Repentance is such a necessary grade without which none can be saved:
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That all those who haue not alreadie repented, must now repent, if they desire to come vnto God to bee saued: That all those who have not already repented, must now Repent, if they desire to come unto God to be saved:
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and behold God in his glorie, or looke to stand justified before Christ: seeing that without this Repentance, there is no promise that doth belong vnto thee.
and behold God in his glory, or look to stand justified before christ: seeing that without this Repentance, there is no promise that does belong unto thee.
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Indeed, if a man care not for these things, saluation and eternall life, if hee doe not desire to be saued, to see God on his glorie, stand before Christ, &c. then let him line as hee lift,
Indeed, if a man care not for these things, salvation and Eternal life, if he do not desire to be saved, to see God on his glory, stand before christ, etc. then let him line as he lift,
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and inioy the pleasures of this world.
and enjoy the pleasures of this world.
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But if hee care for these things, looke after the glorie of the life to come, desire the benefite of Saluation,
But if he care for these things, look After the glory of the life to come, desire the benefit of Salvation,
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then let him repent, if hee haue not repented already, lest it come too late, and a worse thing befall him;
then let him Repent, if he have not repented already, lest it come too late, and a Worse thing befall him;
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for it is a dangerous thing to withstand and let slip the fit seasons of Repentance,
for it is a dangerous thing to withstand and let slip the fit seasons of Repentance,
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when Gods extraordinarie calls and mercies inuite vs thereunto: and when hee inlightens the eyes to see better things.
when God's extraordinary calls and Mercies invite us thereunto: and when he inlightens the eyes to see better things.
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As Act. 17. 30. the holy Ghost shewes:
As Act. 17. 30. the holy Ghost shows:
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And the times of this ignorance God wincked at, but now commandeth all men euery where to repent; And the times of this ignorance God winked At, but now commands all men every where to Repent;
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The meaning of this is, that howsoeuer hee did lesse regard this in the times of Ignorance,
The meaning of this is, that howsoever he did less regard this in the times of Ignorance,
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when men tooke no care of these things, yet now that they know from the light of the Gospell, what is to bee done, euery man must repent and come vnto God.
when men took no care of these things, yet now that they know from the Light of the Gospel, what is to be done, every man must Repent and come unto God.
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It must be our care to prouoke our selues vnto Repentance for our sinnes, to pray God that wee may bee healed and humbled, as wee shall heare hereafter.
It must be our care to provoke our selves unto Repentance for our Sins, to pray God that we may be healed and humbled, as we shall hear hereafter.
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Euery sinne that wee commit in this world must haue a Repentance, for if wee repent not here on earth, wee shall not repent either in Heauen or hell;
Every sin that we commit in this world must have a Repentance, for if we Repent not Here on earth, we shall not Repent either in Heaven or hell;
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And therefore seeing Repentance is so necessarie, let vs now repent, if wee haue not repented already:
And Therefore seeing Repentance is so necessary, let us now Repent, if we have not repented already:
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for delayes are dangerous, and repentance is not in our power;
for delays Are dangerous, and Repentance is not in our power;
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besides that, diuers accidents may come which may hinder vs in this great worke of Grace.
beside that, diverse accidents may come which may hinder us in this great work of Grace.
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A third vse is, seeing Repentance is so necessarie a grace; If a man haue not truly Repented, hee must seeke to mend it;
A third use is, seeing Repentance is so necessary a grace; If a man have not truly Repented, he must seek to mend it;
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wee see in Nature, that if a bone be set awry, the Surgeon hath no way to helpe it,
we see in Nature, that if a bone be Set awry, the Surgeon hath no Way to help it,
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but to breake it againe, and to set it right. And euen so must a man doe by his Repentance;
but to break it again, and to Set it right. And even so must a man do by his Repentance;
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if hee haue not truly repented his sinnes, hee must renew his Repentance, conceiue new griefe, shed fresh teares,
if he have not truly repented his Sins, he must renew his Repentance, conceive new grief, shed fresh tears,
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and practise all the good Rules of Penitencie. Wee see in reason, if a man come to a great ditch to leape ouer,
and practise all the good Rules of penitency. we see in reason, if a man come to a great ditch to leap over,
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if hee misse his rise, yet hee will goe backe againe and againe, and take his best aduantage, rather then hee will fall in the midst:
if he miss his rise, yet he will go back again and again, and take his best advantage, rather then he will fallen in the midst:
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Euen so must we doe, rather then fall into the midst of Hell, of eternall death, to be damned with the deuill and his angels;
Even so must we do, rather then fallen into the midst of Hell, of Eternal death, to be damned with the Devil and his Angels;
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Wee must be contented to set vpon our Repentance againe and againe, goe choose and practise new griefe, sorrow and compunction, rather then to perish for euer.
we must be contented to Set upon our Repentance again and again, go choose and practise new grief, sorrow and compunction, rather then to perish for ever.
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II. THE ORDER OF REPENTANCE with other Graces.
II THE ORDER OF REPENTANCE with other Graces.
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The second thing wee are to consider in the doctrine of Repentance, is, The Order of it compared with other Graces;
The second thing we Are to Consider in the Doctrine of Repentance, is, The Order of it compared with other Graces;
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For this I conceiue, that in order of Nature, Faith is before Repentance, but ordinarily, Repentance shews it selfe before Faith in the life of a Christian.
For this I conceive, that in order of Nature, Faith is before Repentance, but ordinarily, Repentance shows it self before Faith in the life of a Christian.
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Euen as when a candle is brought into a roome, the candle light first shewes it selfe before the candle come into the roome;
Even as when a candle is brought into a room, the candle Light First shows it self before the candle come into the room;
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though it bee true there was the candle before there was light:
though it be true there was the candle before there was Light:
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so it is with these two Graces, Faith and Repentance, first there must be Faith before there can bee Repentance,
so it is with these two Graces, Faith and Repentance, First there must be Faith before there can be Repentance,
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and yet commonly wee see the fruits of Repentance before wee can see the fruites of Faith.
and yet commonly we see the fruits of Repentance before we can see the fruits of Faith.
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And so they are vsually so placed in the Scriptures, Act. 20. 21. Repentance towards God,
And so they Are usually so placed in the Scriptures, Act. 20. 21. Repentance towards God,
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and faith towards our Lord Iesus. And Heb. 6. 1. saith hee; Not laying againe the foundation of Repentance from dead workes, and of Faith towards God. and faith towards our Lord Iesus. And Hebrew 6. 1. Says he; Not laying again the Foundation of Repentance from dead works, and of Faith towards God.
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Now that Faith is before Repentance in order of Grace, it is made probable by this one Reason, in stead of many.
Now that Faith is before Repentance in order of Grace, it is made probable by this one Reason, in stead of many.
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Repentance, as wee know, is a sanctified Grace of God;
Repentance, as we know, is a sanctified Grace of God;
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for no man can repent vnlesse hee hate sinne, and no man can hate sinne vnlesse hee be sanctified.
for no man can Repent unless he hate sin, and no man can hate sin unless he be sanctified.
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But there can be no sanctified Graces in a Christian without Faith, Heb. 11. 6. But without faith it is impossible to please God,
But there can be no sanctified Graces in a Christian without Faith, Hebrew 11. 6. But without faith it is impossible to please God,
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for hee that commeth to God, must beleeue that hee is: and that hee is a rewarder of those who diligently seeke him. for he that comes to God, must believe that he is: and that he is a rewarder of those who diligently seek him.
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So then wee see that there can bee no Repentance without faith: and Faith in order of nature is before Repentance.
So then we see that there can be no Repentance without faith: and Faith in order of nature is before Repentance.
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So it may bee a generall comfort to a man, that howsoeuer hee doe not feele Faith in himselfe,
So it may be a general Comfort to a man, that howsoever he do not feel Faith in himself,
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yet hee may assure himselfe that hee hath Faith, if hee haue Repentance for his sinnes,
yet he may assure himself that he hath Faith, if he have Repentance for his Sins,
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and a desire to reforme himselfe, from a sorrow and shame, that hee hath thus long offended God;
and a desire to reform himself, from a sorrow and shame, that he hath thus long offended God;
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because there is no Repentance without Faith.
Because there is no Repentance without Faith.
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Therefore be assured whosoeuer thou art, if there bee a Repentance and Humiliation for sinne, make no doubt of thy faith, (though (as I said) thou dost not feele it) seeing Faith goes before Repentance.
Therefore be assured whosoever thou art, if there be a Repentance and Humiliation for sin, make no doubt of thy faith, (though (as I said) thou dost not feel it) seeing Faith Goes before Repentance.
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Now for the better consideration of this, wee must know, The Difference betweene the workes of Faith and true Repentance.
Now for the better consideration of this, we must know, The Difference between the works of Faith and true Repentance.
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First, the Act or worke of true Faith is generally to beleeue the promises of the Gospell, that all men who repent and beleeue shall bee saued.
First, the Act or work of true Faith is generally to believe the promises of the Gospel, that all men who Repent and believe shall be saved.
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The second Act or worke of Faith is to beleeue that the promises bee proposed,
The second Act or work of Faith is to believe that the promises be proposed,
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but with a condition, If I my selfe can beleeue and repent, I shall bee saued.
but with a condition, If I my self can believe and Repent, I shall be saved.
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Now when a man hath this worke of Faith in himselfe, this makes him labour to repent his sinnes, to beleeue in Christ,
Now when a man hath this work of Faith in himself, this makes him labour to Repent his Sins, to believe in christ,
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and when hee hath repented and beleeued;
and when he hath repented and believed;
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then followes the great act of Faith, whereby a man beleeues, that his sinnes are pardoned,
then follows the great act of Faith, whereby a man believes, that his Sins Are pardoned,
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and his soule shall bee saued: and so some acts of Faith gee before Repentance, and some follow after.
and his soul shall be saved: and so Some acts of Faith gee before Repentance, and Some follow After.
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Then, that Repentance shewes it selfe before Faith in the life of a Christian, is most euident and plaine.
Then, that Repentance shows it self before Faith in the life of a Christian, is most evident and plain.
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For first a man must needes bee humbled for his sinnes, hee must groane vnder the burden of them,
For First a man must needs be humbled for his Sins, he must groan under the burden of them,
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and crie to heauen against them, before hee can lay hold by Faith, that they nee pardoned and • … itted:
and cry to heaven against them, before he can lay hold by Faith, that they nee pardoned and • … itted:
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So wee see Dauid, 2. Sam. 12. 13. hee was humbled for his sinne, before hee could perceiue and perswade himselfe that his sinne was pardoned, or receiue comfort.
So we see David, 2. Sam. 12. 13. he was humbled for his sin, before he could perceive and persuade himself that his sin was pardoned, or receive Comfort.
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I have sinned against the Lord, and then follows, The Lord also hath put away thy sinne, thou shalt not die. I have sinned against the Lord, and then follows, The Lord also hath put away thy sin, thou shalt not die.
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Many are the examples in the booke of God, where wee may see how the most part of the people of God were well and truly humbled by Repentance before Faith raised them. But here some may say.
Many Are the Examples in the book of God, where we may see how the most part of the people of God were well and truly humbled by Repentance before Faith raised them. But Here Some may say.
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How comes it to passe then that some haue beene comforted by Faith who were but slenderly if at all humbled by Repentance, as wee see in Lydia, Act. 16. 14. whose heart the Lord opened; that shee attended the things that were spoken? And in the Eunuch, Act. 8. 39. of whom it it is said presently vpon his hearing of the word from the mouth of Philip, And hee went on his way reioycing. How comes it to pass then that Some have been comforted by Faith who were but slenderly if At all humbled by Repentance, as we see in Lydia, Act. 16. 14. whose heart the Lord opened; that she attended the things that were spoken? And in the Eunuch, Act. 8. 39. of whom it it is said presently upon his hearing of the word from the Mouth of Philip, And he went on his Way rejoicing.
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I answer, this difference ariseth of this;
I answer, this difference arises of this;
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First, in some there is apprehension of the ouglinesse of sinne so much, as nothing can fixe their conceits and imaginations another way:
First, in Some there is apprehension of the ugliness of sin so much, as nothing can fix their conceits and Imaginations Another Way:
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in which case though comfort come, it cannot so soone make impression.
in which case though Comfort come, it cannot so soon make impression.
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Secondly, some doe so exceedingly apprehend the Punishment due to sinne, that though Promises come, pardon be proclaimed,
Secondly, Some do so exceedingly apprehend the Punishment due to sin, that though Promises come, pardon be proclaimed,
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yet they remaine heauy and lumpish still, not being able to raise vp themselues, and set their Faith aworke to beleeue so good newes;
yet they remain heavy and lumpish still, not being able to raise up themselves, and Set their Faith awork to believe so good news;
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though they haue repented of their sinnes. Where againe, in the other;
though they have repented of their Sins. Where again, in the other;
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First, there is a strong apprehension of the greater, which is the mercie of God beyond all,
First, there is a strong apprehension of the greater, which is the mercy of God beyond all,
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and a lesser sight of their owne sinne, which makes their act of Faith so much the more easie.
and a lesser sighed of their own sin, which makes their act of Faith so much the more easy.
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And secondly, there is in them a large apprehension of Gods offering of redemption in Christ,
And secondly, there is in them a large apprehension of God's offering of redemption in christ,
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and saluation in his blood, which with good affection they receiue and so are comforted:
and salvation in his blood, which with good affection they receive and so Are comforted:
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So that the case is, according as it falleth out diuersly in the Conuersion of a sinner;
So that the case is, according as it falls out diversely in the Conversion of a sinner;
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In whom there are two apprehensions; first, apprehension of the greatnesse and guiltinesse of his sinnes;
In whom there Are two apprehensions; First, apprehension of the greatness and guiltiness of his Sins;
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Secondly, an apprehension of the mercy of God offering of Redemption and Reconciliation in the death of Christ.
Secondly, an apprehension of the mercy of God offering of Redemption and Reconciliation in the death of christ.
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Now because it falls out in the conuersion of a sinner, that somtimes hee apprehends more strongly the one, and sometimes the other:
Now Because it falls out in the conversion of a sinner, that sometimes he apprehends more strongly the one, and sometime the other:
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that so accordingly is his ioy or sorrow great or small.
that so accordingly is his joy or sorrow great or small.
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And therefore if a man in his first conuersion, haue a more strong apprehension of his owne sinnes,
And Therefore if a man in his First conversion, have a more strong apprehension of his own Sins,
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and all his thoughts is carried vpon the beholding of his miseries and wofull estate, this makes him to lament and mourne bitterly, many a day together:
and all his thoughts is carried upon the beholding of his misery's and woeful estate, this makes him to lament and mourn bitterly, many a day together:
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but if at his first conuersion, with a sight of sinne, a man behold such an infinite sea and depth of Gods mercies,
but if At his First conversion, with a sighed of sin, a man behold such an infinite sea and depth of God's Mercies,
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as is farre beyond all his sinnes: and the infinite merit of the death and sufferings of the Sonne of God;
as is Far beyond all his Sins: and the infinite merit of the death and sufferings of the Son of God;
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Euen as Flakes of fire falling into the Ocean sea, are quenched with the abundance of water:
Even as Flakes of fire falling into the Ocean sea, Are quenched with the abundance of water:
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so all his sinnes falling into the maine sea and Ocean of Gods mercie in Christ, are all couered and put out:
so all his Sins falling into the main sea and Ocean of God's mercy in christ, Are all covered and put out:
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so as his heart is filled with ioy and gladnesse as it fell out with Lydia and the Eunueh, Act. 8. and others.
so as his heart is filled with joy and gladness as it fell out with Lydia and the Eunueh, Act. 8. and Others.
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LECT. III. III. THE NATVRE OF Repentance.
LECTURE. III. III. THE NATURE OF Repentance.
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ISAIAH. 1. 16. Wash yee, make you cleane, put away the Euill of your doings, from before mine eyes, Cease to doe euill, Learne to doe well, &c.
ISAIAH. 1. 16. Wash ye, make you clean, put away the Evil of your doings, from before mine eyes, Cease to do evil, Learn to do well, etc.
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I Haue read in the stories of this time, that they which trauell into Virginia and Guiana, or among those sauage and desolate countries, carry a Tinderboxe with them,
I Have read in the stories of this time, that they which travel into Virginia and Guiana, or among those savage and desolate countries, carry a Tinderboxe with them,
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and when night comes they make a fire, or light vp a candle, to see where to sleepe and rest the more safely.
and when night comes they make a fire, or Light up a candle, to see where to sleep and rest the more safely.
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Euen so God hath left vs his holy Word, to bee as a tinderboxe vnto vs, to strike fire and light vp a candle, to direct vs through the darke wildernesse of this world,
Eve so God hath left us his holy Word, to be as a tinderboxe unto us, to strike fire and Light up a candle, to Direct us through the dark Wilderness of this world,
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so as they who will see the mercies of God, must take the booke of God into their hands,
so as they who will see the Mercies of God, must take the book of God into their hands,
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and as by striking of fire the traueller is the safer, and hath the meanes of light to direct how,
and as by striking of fire the traveller is the safer, and hath the means of Light to Direct how,
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and when to rest, so must wee raise a light out of Gods word, to conuey vs home to heauen;
and when to rest, so must we raise a Light out of God's word, to convey us home to heaven;
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Therefore of all other things, let vs take heed that wee doe not despise this kindnesse and goodnesse of the Lord, whose bountie leades vs vnto Repentance:
Therefore of all other things, let us take heed that we do not despise this kindness and Goodness of the Lord, whose bounty leads us unto Repentance:
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of which I spake the last day. First, wee haue heard the Necessitie of it. Secondly, the Order of it with other graces:
of which I spoke the last day. First, we have herd the Necessity of it. Secondly, the Order of it with other graces:
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and now in the third place, wee are to treate of The Nature of Repentance; and of this the rather,
and now in the third place, we Are to Treat of The Nature of Repentance; and of this the rather,
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because there is a kinde of Faith and Repentance which deceiues vs in their Nature, for there are a number of men and women, that haue a shew of Repentance,
Because there is a kind of Faith and Repentance which deceives us in their Nature, for there Are a number of men and women, that have a show of Repentance,
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and thinke themselues in a good estate, and well enough, when indeed they are not,
and think themselves in a good estate, and well enough, when indeed they Are not,
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and haue but a meere shadow of Grace, so that wee may not bee deceiued in a matter of such moment and weight, I haue thought it good to make it knowne vnto you, what is the true Nature of Repentance.
and have but a mere shadow of Grace, so that we may not be deceived in a matter of such moment and weight, I have Thought it good to make it known unto you, what is the true Nature of Repentance.
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But before I shew you the true nature thereof, I will first refuce the false account which the world hath of Repentance, some take repentance to bee but some sorrow for sinne, so that when the hand of God is vpon him,
But before I show you the true nature thereof, I will First refuce the false account which the world hath of Repentance, Some take Repentance to be but Some sorrow for sin, so that when the hand of God is upon him,
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or that hee lies sicke, lame, or any way perplexed;
or that he lies sick, lame, or any Way perplexed;
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if he then can vent some few sighes, and say, Lord haue mercy vpon mee a sinner:
if he then can vent Some few sighs, and say, Lord have mercy upon me a sinner:
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I am sorry that I haue offended, he supposeth it is Repentance: but this, Ahab did and more:
I am sorry that I have offended, he Supposeth it is Repentance: but this, Ahab did and more:
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this Iudas did with publike confession, yet neuer repented:
this Iudas did with public Confessi, yet never repented:
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so that if outward sorrow for sinne, or a sad looke, or a sigh or such like were true Repentance, what Reprobate is there almost in the world,
so that if outward sorrow for sin, or a sad look, or a sighs or such like were true Repentance, what Reprobate is there almost in the world,
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but doth this and many a day? Yea, such as liue in grosse and knowne sinnes, can crie to God for mercie,
but does this and many a day? Yea, such as live in gross and known Sins, can cry to God for mercy,
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and confesse their offences, and thinke they haue obtained a grace from God in so doing, seeming sorry for their sinnes,
and confess their offences, and think they have obtained a grace from God in so doing, seeming sorry for their Sins,
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though yet they liue in knowne sinnes, as I said against their owne conscience, and continue presumptuously in their wickednesse;
though yet they live in known Sins, as I said against their own conscience, and continue presumptuously in their wickedness;
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Yea, how many thousands are there who neuer obtained any grace or mercy at all to bee sorry for their sinnes? O how farre short are these men from Repentance!
Yea, how many thousands Are there who never obtained any grace or mercy At all to be sorry for their Sins? O how Far short Are these men from Repentance!
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to thinke that a little sorrow for sinne is it.
to think that a little sorrow for sin is it.
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Againe, many thinke that the leaning of some notorious grosse sinne is Repentance, though the whole life bee still full of corruption and impietie.
Again, many think that the leaning of Some notorious gross sin is Repentance, though the Whole life be still full of corruption and impiety.
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No, no, they are deceiued, for a man may leaue his grosse sinnes, and yet neuer repent;
No, no, they Are deceived, for a man may leave his gross Sins, and yet never Repent;
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yea, leaue them for a while, and yet returne to them againe:
yea, leave them for a while, and yet return to them again:
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As you see how Dauid left his Adultery at the first, before God gaue him grace to repent,
As you see how David left his Adultery At the First, before God gave him grace to Repent,
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and desist a while from many sinnes after this:
and desist a while from many Sins After this:
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And yet was ouertaken againe foully in many things contriuing against Uriah. So then you see that a man may bee sorry for his sinne without repentance.
And yet was overtaken again foully in many things contriving against Uriah. So then you see that a man may be sorry for his sin without Repentance.
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Againe, some thinke that euery godly motion is Repentance, so that if a man haue but a thought of God,
Again, Some think that every godly motion is Repentance, so that if a man have but a Thought of God,
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and desire of Grace, by and by it is Repentance: But this Herod had, and did many things after Iohn Baptists preaching gladly:
and desire of Grace, by and by it is Repentance: But this Herod had, and did many things After John Baptists preaching gladly:
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This Agrippa had, when hee told Paul, Thou almost perswadest mee to bee a Christian.
This Agrippa had, when he told Paul, Thou almost persuadest me to be a Christian.
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Thus many attaine vnto good motions, and haue a minde as it were to true Repentance,
Thus many attain unto good motions, and have a mind as it were to true Repentance,
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and yet come farre short of it: these be the counterfeits of Repentance.
and yet come Far short of it: these be the counterfeits of Repentance.
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Thus hauing heard Repentance what it is not? let vs see Affirmatiuely what it is:
Thus having herd Repentance what it is not? let us see Affirmatively what it is:
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It is an absolute change of the whole man in purpose of heart and turning him to God and godlinesse, from his former courses and wicked life: It is an absolute change of the Whole man in purpose of heart and turning him to God and godliness, from his former courses and wicked life:
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So that it hath foure things in it; First, it is a change of a man.
So that it hath foure things in it; First, it is a change of a man.
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Secondly, it is a change of the whole man.
Secondly, it is a change of the Whole man.
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Thirdly, it is such a change as turneth him in purpose of heart from all sinnes.
Thirdly, it is such a change as turns him in purpose of heart from all Sins.
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Fourthly, such a change as turneth a man from all sinnes vnto God.
Fourthly, such a change as turns a man from all Sins unto God.
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First, It is a change, as wee may see Rom. 12. 2. And bee not conformed to this world,
First, It is a change, as we may see Rom. 12. 2. And be not conformed to this world,
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but bee you transformed by the renewing of your minde, And therefore where there is no change from the former naturall estate, there can be no Repentance; but be you transformed by the renewing of your mind, And Therefore where there is no change from the former natural estate, there can be no Repentance;
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As bring fire into a roome, and it will make a change in the roome;
As bring fire into a room, and it will make a change in the room;
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it will make it light and warme, and sweet, &c. Euen so if a man truly repent, it will make a change in his heart, in his life, in his cariage, speeches and conuersation.
it will make it Light and warm, and sweet, etc. Eve so if a man truly Repent, it will make a change in his heart, in his life, in his carriage, Speeches and Conversation.
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It will make a proud man humbled, a Couetous man to bee liberall, a Drunkard to bee sober and temperate;
It will make a proud man humbled, a Covetous man to be liberal, a Drunkard to be Sobrium and temperate;
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and an Adulterer to bee chaste; stubbornnesse it will change into gentlenesse and affabilitie; to bee briefe, of impenitent, it will make one penitent:
and an Adulterer to be chaste; stubbornness it will change into gentleness and affability; to be brief, of impenitent, it will make one penitent:
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As St. Paul sayes of himselfe to Timothie, I was a Blasphemer and a Persecuter, but Lord thou shewest mercie, it is otherwise with mee now.
As Saint Paul Says of himself to Timothy, I was a Blasphemer and a Persecutor, but Lord thou shewest mercy, it is otherwise with me now.
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So 1. Pet. hee sayes, Wee were as sheepe gone astray, but now wee are turned vnto the sheepheard and Bishop of our soules.
So 1. Pet. he Says, we were as sheep gone astray, but now we Are turned unto the shepherd and Bishop of our Souls.
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Therefore though men speake well, yet is this no true Repentance, vnlesse they be changed & renewed in their mindes, and in their liues.
Therefore though men speak well, yet is this no true Repentance, unless they be changed & renewed in their minds, and in their lives.
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Wee see Ierem. 3. 25. There the people spake well, for they said, Thou art my God and the guide of my youth, and yet the Lord complaines of them:
we see Jeremiah 3. 25. There the people spoke well, for they said, Thou art my God and the guide of my youth, and yet the Lord complains of them:
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Wee lye downe in our shame, and our confusion couereth vs; for wee haue sinned, wee and our fathers from our youth, euen to this day. we lie down in our shame, and our confusion Covereth us; for we have sinned, we and our Father's from our youth, even to this day.
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So that Repentance is a change.
So that Repentance is a change.
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Secondly, Repentance is not onely a change, but also It is a change of the whole man, not in one part,
Secondly, Repentance is not only a change, but also It is a change of the Whole man, not in one part,
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but in all and euery part, of the iudgement, will and affections, of the inward and of the outward man wholly diffused.
but in all and every part, of the judgement, will and affections, of the inward and of the outward man wholly diffused.
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As when one puts wine into a glasse where water is, it runnes into euery part thereof,
As when one puts wine into a glass where water is, it runs into every part thereof,
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and transformeth it selfe through all the water. So is it with the grace of Repentance, it doth not rest in one part,
and Transformeth it self through all the water. So is it with the grace of Repentance, it does not rest in one part,
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but it transferres it selfe into euery part of a man, it changeth the iudgement;
but it transferres it self into every part of a man, it changes the judgement;
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it changeth the will, it changeth the affections, it changeth euery facultie both outward and inward, in all the parts and powers of soule and body.
it changes the will, it changes the affections, it changes every faculty both outward and inward, in all the parts and Powers of soul and body.
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Wherefore if a man be changed in one part and not in another, it is not Repentance.
Wherefore if a man be changed in one part and not in Another, it is not Repentance.
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I but If a man must bee changed in euery part, then there is a perfection in our Repentance, it may bee perfect. To this I answer.
I but If a man must be changed in every part, then there is a perfection in our Repentance, it may be perfect. To this I answer.
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There is a double or twofold perfection, First, Of all the parts to haue them changed:
There is a double or twofold perfection, First, Of all the parts to have them changed:
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Secondly, There is a perfection in euery part;
Secondly, There is a perfection in every part;
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as we see in a childe, there is all the parts of a man in it:
as we see in a child, there is all the parts of a man in it:
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as hands, armes, legges and so forth, but there is not perfection in those parts, it is not come to the full strength and growth:
as hands, arms, legs and so forth, but there is not perfection in those parts, it is not come to the full strength and growth:
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onely this is attained by degrees through the nourishment it takes: So it is in the worke of Repentance, this makes a change in euery part,
only this is attained by Degrees through the nourishment it Takes: So it is in the work of Repentance, this makes a change in every part,
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so that euery part is perfect in the part, though euery part be not come to perfection.
so that every part is perfect in the part, though every part be not come to perfection.
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Augustine makes it plaine, saith hee, when a man hath had sicknesse, and is recouered againe, there is health in all the parts,Augustine makes it plain, Says he, when a man hath had sickness, and is recovered again, there is health in all the parts,
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although hee be not so perfectly recouered as to walke abroad, and haue not abilitie to doe this or that thing:
although he be not so perfectly recovered as to walk abroad, and have not ability to do this or that thing:
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and thus where there is true Repentance, there is a change in euery part, First, There is a change of the Minde and Iudgement, that whereas it did like well of sinne and approoue of it,
and thus where there is true Repentance, there is a change in every part, First, There is a change of the Mind and Judgement, that whereas it did like well of sin and approve of it,
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and to say in defence thereof with Ionas, I did well to bee angry, I did well to sweare, I did well to lye, I did well to prophane the Sabboth, I did well to backbite my Neighbour, to deceiue and cozen, and such like.
and to say in defence thereof with Ionas, I did well to be angry, I did well to swear, I did well to lie, I did well to profane the Sabbath, I did well to backbite my Neighbour, to deceive and cozen, and such like.
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When Repentance comes, it changeth all so, that whereas before one did like well of sinne,
When Repentance comes, it changes all so, that whereas before one did like well of sin,
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now one doth quite dislike and distaste it, and is ready to fling the first stone at it.
now one does quite dislike and distaste it, and is ready to fling the First stone At it.
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See this in Dauid, 2. Sam. 24. 14. hee thought hee had done well in cauling to number the people.
See this in David, 2. Sam. 24. 14. he Thought he had done well in cauling to number the people.
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No body could haue perswaded him to the contrary:
No body could have persuaded him to the contrary:
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But when Repentance came, it made a change in his Judgement, and made him confesse that Hee had done very foolishly.
But when Repentance Come, it made a change in his Judgement, and made him confess that He had done very foolishly.
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So Paul was of this minde, hee thought hee had done well in persecuting the Saints,
So Paul was of this mind, he Thought he had done well in persecuting the Saints,
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and shutting them vp in Prison, in wasting and making a hauocke of the Church: doing of many things contrary to the Saints.
and shutting them up in Prison, in wasting and making a havoc of the Church: doing of many things contrary to the Saints.
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But Repentance wrought a change in his iudgement:
But Repentance wrought a change in his judgement:
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Oh (saith hee) I did this ignorantly: I did not know it was a sinne to doe so.O (Says he) I did this ignorantly: I did not know it was a sin to do so.
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Therefore where there is not a dislike of sin, but a delight in it, there is no true repentance;
Therefore where there is not a dislike of since, but a delight in it, there is no true Repentance;
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because Repentance so changes the iudgement, as it makes them say with the Lepers, 2. King. Wee doe not well to stay here so long, let vs goe and remooue, &c. So Repentance will make men say, wee did not well to be angry, sweare, &c.
Because Repentance so changes the judgement, as it makes them say with the Lepers, 2. King. we do not well to stay Here so long, let us go and remove, etc. So Repentance will make men say, we did not well to be angry, swear, etc.
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So likewise True Repentance makes a change in the Will, both in regard of sinnes past,
So likewise True Repentance makes a change in the Will, both in regard of Sins past,
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as likewise in respect of sinnes to come: First, for sinnes past, the will is so set against them, that if they were now to bee done, they would not for a world doe them. as likewise in respect of Sins to come: First, for Sins past, the will is so Set against them, that if they were now to be done, they would not for a world do them.
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What would Dauid haue giuen after his Repentance for his Adulterie and murder, that hee had neuer committed the same, yea any thing.
What would David have given After his Repentance for his Adultery and murder, that he had never committed the same, yea any thing.
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What would not Peter haue giuen that hee had neuer denyed his Master? which made him shed so many teares.
What would not Peter have given that he had never denied his Master? which made him shed so many tears.
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It is true, when sinne is once committed, all the powers in Heauen and Earth cannot vndoe it againe.
It is true, when sin is once committed, all the Powers in Heaven and Earth cannot undo it again.
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Onely Repentance doth as much as may bee, to make sin no sinne in effect.
Only Repentance does as much as may be, to make since no sin in Effect.
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Secondly, It makes a Change in regard of sinnes that are to come, They would not doe any thing willingly that would offend God,
Secondly, It makes a Change in regard of Sins that Are to come, They would not do any thing willingly that would offend God,
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or to grieue the holy Spirit:
or to grieve the holy Spirit:
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So wee see in Iob 40. 5. Once (saith hee) I haue spoken, but I will speake no more,
So we see in Job 40. 5. Once (Says he) I have spoken, but I will speak no more,
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yea twice, but I will proceed no further, and 1. Pet. 4. 3. saith hee, It is sufficient that we haue spent the time past after the lusts of the flesh: yea twice, but I will proceed no further, and 1. Pet. 4. 3. Says he, It is sufficient that we have spent the time passed After the Lustiest of the Flesh:
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and Paul, Rom. 7. sayes, The good that I would doe that I doe not: and the euill I would not doe, that doe I.
and Paul, Rom. 7. Says, The good that I would do that I do not: and the evil I would not do, that do I.
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As if he would say, I would not grieue the spirit:
As if he would say, I would not grieve the Spirit:
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I would not offend God for a world, but my corruptions carry mee so vnto it, that I cannot choose:
I would not offend God for a world, but my corruptions carry me so unto it, that I cannot choose:
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Therefore if there bee a willingnesse to sinne, there is no true repentance. So likewise it makes a Change in the Affections.
Therefore if there be a willingness to sin, there is no true Repentance. So likewise it makes a Change in the Affections.
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First, whereas formerly sinne was our ioy and delight;
First, whereas formerly sin was our joy and delight;
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Now wee sorrow for it, and it is grieuous vnto vs. Secondly, whereas before wee committed sinne with boldnesse,
Now we sorrow for it, and it is grievous unto us Secondly, whereas before we committed sin with boldness,
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now wee are ashamed of it. Thirdly, whereas before we loued it, now wee hate it:
now we Are ashamed of it. Thirdly, whereas before we loved it, now we hate it:
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So that it is cleere that there is a change made in the affections thereby: first to instance, whereas at first wee tooke delight and ioyed to sinne:
So that it is clear that there is a change made in the affections thereby: First to instance, whereas At First we took delight and joyed to sin:
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now such doe sorrow, mourne, and lament for it:
now such do sorrow, mourn, and lament for it:
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as Ierem. 31. it is said, I haue surely heard Ephraim lamenting, thou hast chastised mee and I was chastised.
as Jeremiah 31. it is said, I have surely herd Ephraim lamenting, thou hast chastised me and I was chastised.
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And Psal. 6. Dauid confesses that hee did water his couch with teares. Chrysostome on this place sayes well;
And Psalm 6. David Confesses that he did water his couch with tears. Chrysostom on this place Says well;
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If so great a King did lament and weepe for his sinnes, so great a Prophet,
If so great a King did lament and weep for his Sins, so great a Prophet,
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and so holy a man did shed teares, and that not for an houre, but for a long time, not for a night,
and so holy a man did shed tears, and that not for an hour, but for a long time, not for a night,
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but many nights, not a drop or two, but he did water his bed with them:
but many nights, not a drop or two, but he did water his Bed with them:
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how much more ought wee to grieue and lament, and shed teares for our sinnes, that are a great many more.
how much more ought we to grieve and lament, and shed tears for our Sins, that Are a great many more.
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For the next, whereas before wee committed sinne with boldnesse, wee now become ashamed of it,
For the next, whereas before we committed sin with boldness, we now become ashamed of it,
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and therefore if wee can sinne and not be ashamed of it, but beare it out with boldnesse of face, it is a signe our repentance is not true.
and Therefore if we can sin and not be ashamed of it, but bear it out with boldness of face, it is a Signen our Repentance is not true.
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By the contrarie, if when we haue committed sinne, wee are abashed and ashamed to looke any body in the face,
By the contrary, if when we have committed sin, we Are abashed and ashamed to look any body in the face,
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so that wee could bee contented to liue in a Caue or a dungeon, or some such secret place,
so that we could be contented to live in a Cave or a dungeon, or Some such secret place,
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after the fact, it is a good signe, saying, The time hath beene when I was so brutish and s• … esse, that I cou'd haue beene contented to haue committed sinne in the sight of the Sunne with boldnesse,
After the fact, it is a good Signen, saying, The time hath been when I was so brutish and s• … esse, that I could have been contented to have committed sin in the sighed of the Sun with boldness,
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but now I shame to thinke of it, if it bee thus with vs, it is a signe of true repentance.
but now I shame to think of it, if it be thus with us, it is a Signen of true Repentance.
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As Ieremie in the person of the faithfull sayes, Ierem. 3. 25. I lye downe in confusion,
As Ieremie in the person of the faithful Says, Jeremiah 3. 25. I lie down in confusion,
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and wee couer our selues with shame. So the Publican was ashamed, and durst not lift vp his eyes to heauen, and we cover our selves with shame. So the Publican was ashamed, and durst not lift up his eyes to heaven,
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but hee smote himselfe vpon the brest, and said, The Lord bee mercifull to mee a sinner. And lastly,
but he smote himself upon the breast, and said, The Lord be merciful to me a sinner. And lastly,
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whereas before wee tooke delight in sinne, now wee hate, detest, and abhorre it, whereas our delight was in the wayes of vanitie,
whereas before we took delight in sin, now we hate, detest, and abhor it, whereas our delight was in the ways of vanity,
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and that the pleasures of sinne haue beene meate and drinke to vs, wee now begin to hate the delights of this life,
and that the pleasures of sin have been meat and drink to us, we now begin to hate the delights of this life,
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euen as Ammon, 2. Sam. 13. 13. after hee had by inordinate loue desired his sister Thamar; did hate her after so much the more:
even as Ammon, 2. Sam. 13. 13. After he had by inordinate love desired his sister Tamar; did hate her After so much the more:
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So must wee deale with our best beloued sins, hate them as much or more, as euer wee formerly loued them.
So must we deal with our best Beloved Sins, hate them as much or more, as ever we formerly loved them.
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And therefore if so bee wee see in vs renewed and changed affections from that wee were, from euill to good, this is a signe of true Repentance,
And Therefore if so be we see in us renewed and changed affections from that we were, from evil to good, this is a Signen of true Repentance,
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when such a change and alteration is wrought in our Inward Man. Now, 〈 ◊ 〉 Repentance makes a change in the Inward man:
when such a change and alteration is wrought in our Inward Man. Now, 〈 ◊ 〉 Repentance makes a change in the Inward man:
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so doth it in the Outward also in our Actions: so does it in the Outward also in our Actions:
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not onely renewing our heart, but our whole life, that wheras in the best part thereof, wee haue done seruice vnto sinne, it maketh vs now doe seruice vnto Christ;
not only renewing our heart, but our Whole life, that whereas in the best part thereof, we have done service unto sin, it makes us now doe service unto christ;
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yea, that wee neuer thought to doe: as in the Parable of the two sonnes:
yea, that we never Thought to do: as in the Parable of the two Sons:
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the one said, hee would not goe, yet after repentance hee went and did cleane contrary.
the one said, he would not go, yet After Repentance he went and did clean contrary.
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So in the historie of Mary Magdalen, O Lord? how were all her actions changed,
So in the history of Marry Magdalen, Oh Lord? how were all her actions changed,
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when shee was changed by repentance, shee that was woont to sit in glorie at sumptuous Feasts and banquees, leaues all now to sit downe at Iesus feete vpon the ground:
when she was changed by Repentance, she that was wont to fit in glory At sumptuous Feasts and banquees, leaves all now to fit down At Iesus feet upon the ground:
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Shee that was woo•t to clip and kisse her louers with •••ton imbraces, left all to kisse the feet of her Sauiour, shee that had curled her haire,
She that was woo•t to clip and kiss her lovers with •••ton embraces, left all to kiss the feet of her Saviour, she that had curled her hair,
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and had dressed it with Pearle and costlinesse for wicked and intis• … g purposes, let it now hang loosely about her face and head to be a towell to wipe the feete of Iesus, she that had wandring eyes,
and had dressed it with Pearl and costliness for wicked and intis• … g Purposes, let it now hang loosely about her face and head to be a towel to wipe the feet of Iesus, she that had wandering eyes,
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and thought vpon nothing but smiles and pleasure, maketh them now a fountaine of teares to wash her Sauiours feet.
and Thought upon nothing but smiles and pleasure, makes them now a fountain of tears to wash her Saviour's feet.
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Her eares which were open to heare nothing but musicke and filthy talke, now are ready to heare Christ speaking vnto her:
Her ears which were open to hear nothing but music and filthy talk, now Are ready to hear christ speaking unto her:
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her feete which formerly carried her into vaine companie, are now the instruments to bring her into the house of God:
her feet which formerly carried her into vain company, Are now the Instruments to bring her into the house of God:
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and that tongue which before spake filthily, idly and loosely, is now imployed in the praises of God:
and that tongue which before spoke filthily, idly and loosely, is now employed in the praises of God:
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and so forth for all her gesture and apparell, &c. O! what an alteration was here? what a change did Repentance worke, through soule and bodie in the inward & outward man.
and so forth for all her gesture and apparel, etc. OH! what an alteration was Here? what a change did Repentance work, through soul and body in the inward & outward man.
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And thus must it worke vpon vs all, or else wee come not neere the nature of true Repentance.
And thus must it work upon us all, or Else we come not near the nature of true Repentance.
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For true Repentance worketh vpon sinners in the same manner:
For true Repentance works upon Sinners in the same manner:
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The hands now take vp a Bible, and with as great delight reade the word of God,
The hands now take up a bible, and with as great delight read the word of God,
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as they before followed their sports:
as they before followed their sports:
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the feete that carried the body to houses of iniquitie, are now as ready to carry them to the house of Christ:
the feet that carried the body to houses of iniquity, Are now as ready to carry them to the house of christ:
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the Eares that were woont to hearken to lasciuious talke, and bee taken with amorous loue-songs, are now attentiue to Sermons and the word of God.
the Ears that were wont to harken to lascivious talk, and be taken with Amoros Love songs, Are now attentive to Sermons and the word of God.
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The eyes that were rouling about to meet with temptations, are now fixed on a Preacher,
The eyes that were ruling about to meet with temptations, Are now fixed on a Preacher,
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and haue a couenant made with them:
and have a Covenant made with them:
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In a word, the heart and affection that was fraughted with sinfull and idle fancies and motions, are now full of holy meditations, and busied with diuine exercises.
In a word, the heart and affection that was fraughted with sinful and idle fancies and motions, Are now full of holy meditations, and busied with divine exercises.
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The third thing in the Nature of true Repentance is, that wee must not onely bee changed in part,
The third thing in the Nature of true Repentance is, that we must not only be changed in part,
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but wee must bee turned from all sinne: as Dauid saith, Psal. 119. I haue refrained my feet from euery euill way:
but we must be turned from all sin: as David Says, Psalm 119. I have refrained my feet from every evil Way:
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That I may keepe thy word; That I may keep thy word;
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so that if wee turne from one sinne or from many sinnes, and not from all and euery sinne, it is not true repentance;
so that if we turn from one sin or from many Sins, and not from all and every sin, it is not true Repentance;
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Ahab and Iudas turned from one sinne, but not from all:Ahab and Iudas turned from one sin, but not from all:
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hee repented of betraying his Master, but not of his other sinnes of couetousnesse, &c. therefore he fell into despaire.
he repented of betraying his Master, but not of his other Sins of covetousness, etc. Therefore he fell into despair.
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O but there is no man who liueth and sinneth not in some sinne or other: for St. Iames sayes;
O but there is no man who lives and Sinneth not in Some sin or other: for Saint James Says;
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In many things wee sinne all. In many things we sin all.
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Vnto which it is added, 1. Iohn. If wee say that wee haue no sinne in vs, wee doe but deceiue our selues,
Unto which it is added, 1. John. If we say that we have no sin in us, we do but deceive our selves,
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and the truth is not in vs. How then can wee turne from euery sinne? I answer, We must turne away from all sinne,
and the truth is not in us How then can we turn from every sin? I answer, We must turn away from all sin,
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though all sinne do• not turne away from vs: though all sin do• not turn away from us:
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but is ready to catch hold of and follow vs, so must wee deale with all sinne,
but is ready to catch hold of and follow us, so must we deal with all sin,
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as Samuel did with Saul. Samuel resolued to depart and went away from Saul: But Saul catcht hold of him and would not let him goe:
as Samuel did with Saul. Samuel resolved to depart and went away from Saul: But Saul catched hold of him and would not let him go:
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So must wee depart from all sinne, in resolution and indeauour, part company, turne backe, look downe, and frowne vpon all:
So must we depart from all sin, in resolution and endeavour, part company, turn back, look down, and frown upon all:
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though it bee true that sin will pull vs backe, catch and lay hold vpon vs, stay vs against our will:
though it be true that since will pull us back, catch and lay hold upon us, stay us against our will:
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this much is all wee can doe whilst wee dwell in these houses of clay.
this much is all we can do while we dwell in these houses of clay.
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The fourth thing in the Nature of repentance is, That wee must not onely turne vnto God,
The fourth thing in the Nature of Repentance is, That we must not only turn unto God,
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as the Prophet Ieremie hath it; O Israel! If thou returne, returne vnto me, saith the Lord.
as the Prophet Ieremie hath it; O Israel! If thou return, return unto me, Says the Lord.
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I but how should wee turne vnto God? I answer, wee must not onely turne vnto God as our Sauiour and our Redeemer,
I but how should we turn unto God? I answer, we must not only turn unto God as our Saviour and our Redeemer,
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for so wee turne by faith, but wee must turne to him as the guider and gouernour of our liues.
for so we turn by faith, but we must turn to him as the guider and governor of our lives.
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Because many are well contented to haue God their Sauiour and Redeemer, who reiect him for the guide and gouernour of their liues.
Because many Are well contented to have God their Saviour and Redeemer, who reject him for the guide and governor of their lives.
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LECT. IIII. IIII. THE CAVSES OF Repentance.
LECTURE. IIII. IIII. THE CAUSES OF Repentance.
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ACT. 11. 18. When they heard these things they held their peace, and glorified God, saying,
ACT. 11. 18. When they herd these things they held their peace, and glorified God, saying,
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then hath God also vnto the Gentiles granted Repentance vnto life.
then hath God also unto the Gentiles granted Repentance unto life.
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WEE shewed vnto you the last day the true Nature of Repentance, lest any one should bee deceiued in a matter of so great moment,
we showed unto you the last day the true Nature of Repentance, lest any one should be deceived in a matter of so great moment,
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and thinke that hee hath this Grace, when indeed hee hath but a shew and shadow therof: wherin wee considered foure things;
and think that he hath this Grace, when indeed he hath but a show and shadow thereof: wherein we considered foure things;
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First, that Repentance was a change in a man, Secondly, that it was a change of the whole man• … •hirdly, that it was such a change as made a man leaue and turne from all sinne.
First, that Repentance was a change in a man, Secondly, that it was a change of the Whole man• … •hirdly, that it was such a change as made a man leave and turn from all sin.
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Fourthly, that it is such a change as turns a man from all sinne vnto God:
Fourthly, that it is such a change as turns a man from all sin unto God:
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As Act. 26. 20, it is said, That they should Repent and turne to God, and do• actes meete for Repentance. So that repentance is a turning vnto God.
As Act. 26. 20, it is said, That they should repent and turn to God, and do• acts meet for Repentance. So that Repentance is a turning unto God.
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By sinne a man is auerted and turned away from him, by Repentance a man turnes vnto God againe,
By sin a man is averted and turned away from him, by Repentance a man turns unto God again,
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as one willing to be gouerned and guided by him in all his courses: for vnlesse this bee, it can bee no true Repentance.
as one willing to be governed and guided by him in all his courses: for unless this be, it can be no true Repentance.
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The nature whereof is, as wee haue heard at large:
The nature whereof is, as we have herd At large:
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It remaines in the next place that wee come to treate of The causes of Repentance, which are of three sorts.
It remains in the next place that we come to Treat of The Causes of Repentance, which Are of three sorts.
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For the first, The principall efficient cause is God, for it is God onely who can make vs repent, no man can worke it, wee cannot compasse it our selues,
For the First, The principal efficient cause is God, for it is God only who can make us Repent, no man can work it, we cannot compass it our selves,
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but God must worke it by the graces of his holy Spirit:
but God must work it by the graces of his holy Spirit:
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as Paul hath it, 2. Tim. 2. 25. saith hee, Proouing if God peraduenture will giue them repentance to the acknowledging of the truth.
as Paul hath it, 2. Tim. 2. 25. Says he, Proving if God Peradventure will give them Repentance to the acknowledging of the truth.
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Whereby hee prooues that God onely is the giuer of Repentance, and no good duty can bee performed vnlesse God stirre a man vp vnto the same:
Whereby he Proves that God only is the giver of Repentance, and no good duty can be performed unless God stir a man up unto the same:
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So acknowledgeth the Church of the Greekes, Act. 11. 18. Then hath God also to the Gentiles granted Repentance vnto life, And Deut. 4. 29. it is there said, in Moses exhortation, Yet the Lord hath not giuen you an heart to perceiue,
So acknowledgeth the Church of the Greeks, Act. 11. 18. Then hath God also to the Gentiles granted Repentance unto life, And Deuteronomy 4. 29. it is there said, in Moses exhortation, Yet the Lord hath not given you an heart to perceive,
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and eyes to see, and eares to heare vnto this day. So that God is the principall cause of Repentance.and eyes to see, and ears to hear unto this day. So that God is the principal cause of Repentance.
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A number thinke that Repentance is a worke in a mans owne power, that it is like the Apothecaries.
A number think that Repentance is a work in a men own power, that it is like the Apothecaries.
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Physick which a man may set in his window and take it as his stomacke serues him:
Physick which a man may Set in his window and take it as his stomach serves him:
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So they thinke that Repentance may rest vpon a mans owne will;
So they think that Repentance may rest upon a men own will;
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yea, many presume to say, that if they may haue but one houre to repent in before the day of death, it is as good as though they had had a whole yeare to thinke vpon it.
yea, many presume to say, that if they may have but one hour to Repent in before the day of death, it is as good as though they had had a Whole year to think upon it.
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But you see that Repentance is not in our power, it is a gift, a worke of God,
But you see that Repentance is not in our power, it is a gift, a work of God,
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so that wee cannot repent when wee will, but when God will:
so that we cannot Repent when we will, but when God will:
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therefore it must bee our care to take repentance when God proffers it, and wills it.
Therefore it must be our care to take Repentance when God proffers it, and wills it.
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Looke in the story of Esau. Heb. 12. 17. hee once refused it, and sought it afterwards with teares,
Look in the story of Esau Hebrew 12. 17. he once refused it, and sought it afterwards with tears,
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but could not obtaine his father to reuerse the blessing: much lesse could hee sue to God for mercy.
but could not obtain his father to reverse the blessing: much less could he sue to God for mercy.
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So then, take heed of despising Gods mercy, for if a man will not take repentance when God offers it, hee may seeke it;
So then, take heed of despising God's mercy, for if a man will not take Repentance when God offers it, he may seek it;
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yea, seeke it with teares, and yet because he despised and neglected it, when it was offered vnto him, hee may goe without it.
yea, seek it with tears, and yet Because he despised and neglected it, when it was offered unto him, he may go without it.
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Therefore take notice, that the spirit is willing to worke life in thee, and breed good motions;
Therefore take notice, that the Spirit is willing to work life in thee, and breed good motions;
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therefore doe thou take heed to cherish these good motions of repentance, holy thoughts and resolutions, lost when thou wouldest haue it, thou be refused.
Therefore do thou take heed to cherish these good motions of Repentance, holy thoughts and resolutions, lost when thou Wouldst have it, thou be refused.
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The Papists who hold the doctrine of Free-will, say, that if God make a motion of Repentance, it is in a mans owne power to repent,
The Papists who hold the Doctrine of Freewill, say, that if God make a motion of Repentance, it is in a men own power to Repent,
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or not to repent, as if a man should shew a horse a bottle of Hay:
or not to Repent, as if a man should show a horse a Bottle of Hay:
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that it is without doubt that by and by hee will runne after it;
that it is without doubt that by and by he will run After it;
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so say they, let God make but the motion, by and by, man by the power of his owne Free-will, will runne to imbrace it,
so say they, let God make but the motion, by and by, man by the power of his own Freewill, will run to embrace it,
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but the truth is, such is the estate of a sinner; that hee is in a worse estate then a beast.
but the truth is, such is the estate of a sinner; that he is in a Worse estate then a beast.
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For to come to their owne comparison of a Horse and Hay.
For to come to their own comparison of a Horse and Hay.
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First, hee must haue eyes to see the Hay, for if hee see it not, he cannot be hastie to runne after it,
First, he must have eyes to see the Hay, for if he see it not, he cannot be hasty to run After it,
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for Coeco nulla cupide. Secondly, he must haue an appetite and stomacke to care the Hay, which if hee haue not, hee will not bee hastie to runne after it,
for Coeco nulla cupide. Secondly, he must have an appetite and stomach to care the Hay, which if he have not, he will not be hasty to run After it,
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or haue a desire to eate it.
or have a desire to eat it.
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Thirdly, besides his eyes and stomacke, hee must haue strength and iollitie, or else hee will neuer rise and runne after it,
Thirdly, beside his eyes and stomach, he must have strength and jollity, or Else he will never rise and run After it,
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for although there bee eyes to see, and a desire to bee satisfied, yet if there be no strength to rise and catch it, hee is neuer the better.
for although there be eyes to see, and a desire to be satisfied, yet if there be no strength to rise and catch it, he is never the better.
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Now say that all these three bee in a horse, yet none of these are in a man,
Now say that all these three bee in a horse, yet none of these Are in a man,
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nor in a mans will, vntill God worke and fulfill them by his mightie power.
nor in a men will, until God work and fulfil them by his mighty power.
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For, first a man hath not eyes to see the good things of God, Deut. 29. 3. saith hee, Yet the Lord hath not giuen you a heare to perceiue,
For, First a man hath not eyes to see the good things of God, Deuteronomy 29. 3. Says he, Yet the Lord hath not given you a hear to perceive,
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and eyes to see, and eares to heare vnto this day. and eyes to see, and ears to hear unto this day.
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Secondly, man hath neither desire nor appetite till God worke it in him, as it is, Phil. 2. 13. For it is God which worketh in you both the will and the deed, (or to will and to doe) of his good pleasure.
Secondly, man hath neither desire nor appetite till God work it in him, as it is, Philip 2. 13. For it is God which works in you both the will and the deed, (or to will and to do) of his good pleasure.
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Thirdly, though wee had eyes to see good things, and will to delight in them, yet haue wee no strength and power to performe them vntill God will:
Thirdly, though we had eyes to see good things, and will to delight in them, yet have we no strength and power to perform them until God will:
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as Iohn 15. 5. For without mee you can doe nothing.
as John 15. 5. For without me you can do nothing.
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So then, this is the doctrine of Repentance, that if God worke not in a man these motions by his power, there is no repentance.
So then, this is the Doctrine of Repentance, that if God work not in a man these motions by his power, there is no Repentance.
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Nay, we see God onely workes man vnto repentance by the power of his Spirit and Grace,
Nay, we see God only works man unto Repentance by the power of his Spirit and Grace,
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so that hee is the first Cause of Repentance. Of which let this be
so that he is the First Cause of Repentance. Of which let this be
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The Vse.
The Use.
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That because the Efficient cause of Repentance is God onely, wee must say (as St. Iames saith) If any man lacke wisdome, let him aske of God that giueth vnto all men liberally, &c. So let vs say of Repentance,
That Because the Efficient cause of Repentance is God only, we must say (as Saint James Says) If any man lack Wisdom, let him ask of God that gives unto all men liberally, etc. So let us say of Repentance,
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if any man lacke repentance, let him aske it of God, and hee will giue it him.
if any man lack Repentance, let him ask it of God, and he will give it him.
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It is said of the Rocke, Psal. 78. 20. Behold hee smote the Rocke that the waters gushed out,
It is said of the Rock, Psalm 78. 20. Behold he smote the Rock that the waters gushed out,
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and the streames ouerflowed, &c. Euen so let vs pray God by the power of his Spirit,and the streams overflowed, etc. Even so let us pray God by the power of his Spirit,
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and grace to smite so hard vpon our rockie hearts, that by and by may gush out from vs floods of repentant teares.
and grace to smite so hard upon our rocky hearts, that by and by may gush out from us floods of repentant tears.
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Secondly, let vs learne to take God at his offer, or else at another time wee may goe without it,
Secondly, let us Learn to take God At his offer, or Else At Another time we may go without it,
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and hauing it, let vs stirre vp our selues to be thankfull to God for it.
and having it, let us stir up our selves to be thankful to God for it.
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The Second Cause of Repentance, is called The Instrumentall Cause: and that is, the preaching of the Word as it is, Luk. 24. 27. saith hee, And that Repentance and remission of sinnes should bee preached in his Name amongst all Nations, so that preaching is the Instrumentall cause thereof,
The Second Cause of Repentance, is called The Instrumental Cause: and that is, the preaching of the Word as it is, Luk. 24. 27. Says he, And that Repentance and remission of Sins should be preached in his Name among all nations, so that preaching is the Instrumental cause thereof,
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for though God giue Repentance (it being wrought by him in vs) yet hee doth it by meanes, wee must not thinke that God will open the Cloudes and come downe from heauen,
for though God give Repentance (it being wrought by him in us) yet he does it by means, we must not think that God will open the Clouds and come down from heaven,
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and poure Repentance into our hearts, or drop it in vs, but hee hath ordained that wee shall get it by the preaching of the Word,
and pour Repentance into our hearts, or drop it in us, but he hath ordained that we shall get it by the preaching of the Word,
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for thereby wee are made partakers of the graces of his holy Spirit.
for thereby we Are made partakers of the graces of his holy Spirit.
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Now consider there are two things to effect this, The Preaching of the Law, and the preaching of the Gospell, the first that a man may see his sinne,
Now Consider there Are two things to Effect this, The Preaching of the Law, and the preaching of the Gospel, the First that a man may see his sin,
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and the fearefull estate hee is in by the same:
and the fearful estate he is in by the same:
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The second, that he may finde there is a remedie, and that it is not in himselfe.
The second, that he may find there is a remedy, and that it is not in himself.
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The Law prepares a man for Repentance, shewes him all his sinnes, and his damnable estate before;
The Law prepares a man for Repentance, shows him all his Sins, and his damnable estate before;
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yea, it terrifies the conscience euen to the very flinging of him downe to hell:
yea, it terrifies the conscience even to the very flinging of him down to hell:
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and though this be not an infallible signe of grace to be thus terrified and restrained,
and though this be not an infallible Signen of grace to be thus terrified and restrained,
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yet it is the occasion of it, because it helpes to prepare vs, and make vs willing to lay hold of Repentance as God workes in vs. As a man that makes choice of a tree to build with, first he cuts it downe with his axe, ere hee lay it flat vpon the ground,
yet it is the occasion of it, Because it helps to prepare us, and make us willing to lay hold of Repentance as God works in us As a man that makes choice of a tree to built with, First he cuts it down with his axe, ere he lay it flat upon the ground,
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and when he hath done so, then hee applyes his line and tooles vnto lopping the boughes,
and when he hath done so, then he Applies his line and tools unto lopping the boughs,
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and so hewes it, and squares it to make it the fitter for his worke. Euen so doth the Lord;
and so hues it, and squares it to make it the fitter for his work. Eve so does the Lord;
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first hee beates a man flat downe with the sentence of the Law and horrour of his sinne,
First he beats a man flat down with the sentence of the Law and horror of his sin,
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and then hee lifts him vp and restores him with the promises of the Gospell:
and then he lifts him up and restores him with the promises of the Gospel:
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And whereas many thinke that it is a strange worke of God to deale thus with a man,
And whereas many think that it is a strange work of God to deal thus with a man,
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and that when God doth deale thus, that man is in a wofull and lamentable estate:
and that when God does deal thus, that man is in a woeful and lamentable estate:
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the truth is, that then the Law (from God) is a fitting and working a man, to bee fit for eternall life,
the truth is, that then the Law (from God) is a fitting and working a man, to be fit for Eternal life,
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and thus though the Law cannot bring a man to Repentance, yet it is a meanes of preparation:
and thus though the Law cannot bring a man to Repentance, yet it is a means of preparation:
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And then after this commeth the Gospell, as a powerfull instrument, and workes Faith and other Graces in vs by a diuine assistance.
And then After this comes the Gospel, as a powerful Instrument, and works Faith and other Graces in us by a divine assistance.
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The vse is,
The use is,
dt n1 vbz,
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Because then the preaching of the Word is thus a powerfull cause of Repentance, that wee make much of it and imbrace it, esteeming it a pretious Iewell of Gods Treasurie;
Because then the preaching of the Word is thus a powerful cause of Repentance, that we make much of it and embrace it, esteeming it a precious Jewel of God's Treasury;
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yea, and to seeke and hunger for it by all meanes.
yea, and to seek and hunger for it by all means.
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If a man were grieuously sicke vpon his bed, and that it were told him that in such a ground, such a herbe did grow which applyed would quickly ridde him of all his paine and griefe;
If a man were grievously sick upon his Bed, and that it were told him that in such a ground, such a herb did grow which applied would quickly rid him of all his pain and grief;
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if hee had any meanes to come by it, sure hee would creepe thither vpon his hands and his feet to haue it, no paines would bee irkesome vnto him,
if he had any means to come by it, sure he would creep thither upon his hands and his feet to have it, no pains would be irksome unto him,
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so hee might recouer his health againe, euen so when a man is deadly sicke of sinne (as wee should all bee) and it shall bee told him that in the preaching of the Gospell, there is such a herbe of Grace, the Flower of Repentance, that will cure him of his sinne,
so he might recover his health again, even so when a man is deadly sick of sin (as we should all bee) and it shall be told him that in the preaching of the Gospel, there is such a herb of Grace, the Flower of Repentance, that will cure him of his sin,
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and restore him to the life of glorie, I hope no man is so desperate and carelesse, that will neglect the hearing of it.
and restore him to the life of glory, I hope no man is so desperate and careless, that will neglect the hearing of it.
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Now what shall wee doe in this case, but as it were to creepe on our hands and knees, that is, to vse all meanes to attaine the same,
Now what shall we do in this case, but as it were to creep on our hands and knees, that is, to use all means to attain the same,
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and bee partakers of the benefites of the Gospell, that wee may bee saued:
and be partakers of the benefits of the Gospel, that we may be saved:
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O! shall wee bee more carefull in such a case of our bodyes then of our soules?
OH! shall we be more careful in such a case of our bodies then of our Souls?
uh vmb pns12 vbi av-dc j p-acp d dt n1 pp-f po12 n2 av pp-f po12 n2?
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Now besides these two Causes, that may bring vs vnto Repentance: Now beside these two Causes, that may bring us unto Repentance:
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there bee other three causes, which are called Cause adiuvantes; Helping or furthering causes, because though they doe not worke Repentance in themselues,
there be other three Causes, which Are called Cause adiuvantes; Helping or furthering Causes, Because though they do not work Repentance in themselves,
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yet they doe exercise a man to the helping and furthering of this worke in him:
yet they do exercise a man to the helping and furthering of this work in him:
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I declare it by a similitude, when one would saw a Tree; three things are requisite vnto this worke.
I declare it by a similitude, when one would saw a Tree; three things Are requisite unto this work.
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First, there must bee a saw which is the Instrument.
First, there must be a saw which is the Instrument.
ord, pc-acp vmb vbi dt n1 r-crq vbz dt n1.
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Secondly, there must bee one to pull and mooue the saw, to apply it to the Tree;
Secondly, there must be one to pull and move thee saw, to apply it to the Tree;
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which is the Efficient cause, Thirdly, there must bee a certaine oylie and liquide matter to make the Saw runne;
which is the Efficient cause, Thirdly, there must be a certain oily and liquid matter to make thee Saw run;
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which is Causa adiuvans: the Helping cause: which smoothes the Saw and makes it runne with case:
which is Causa adiuvans: the Helping cause: which smooths thee Saw and makes it run with case:
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So it is in this great worke of Repentance:
So it is in this great work of Repentance:
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the Saw or Instrument to worke, is the preaching of the Gospell, which doth sawe and worke vpon the conscience, as the Instrument of God:
the Saw or Instrument to work, is the preaching of the Gospel, which does saw and work upon the conscience, as the Instrument of God:
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and God himselfe is the effectuall puller or workeman to worke Repentance in vs. So that
and God himself is the effectual puller or workman to work Repentance in us So that
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Now the Helping Causes are especially three; 1. The Mercie of God. 2. The Iudgements of God. 3. Our owne Considerations.
Now the Helping Causes Are especially three; 1. The Mercy of God. 2. The Judgments of God. 3. Our own Considerations.
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The first furthering cause is, the Mercies of God and the remembrance of them, for when God puts vs in minde what hee hath done for vs,
The First furthering cause is, the mercies of God and the remembrance of them, for when God puts us in mind what he hath done for us,
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or wee our selues consider, what wee haue lost or hazarded, by reason of our sinnes, who cannot but relent and acknowledge the same? considering of Gods goodnesse:
or we our selves Consider, what we have lost or hazarded, by reason of our Sins, who cannot but relent and acknowledge the same? considering of God's Goodness:
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as it is Rom. 2. What dost thou not know O man! that the bountifulnesse of God and his goodnesse leadeth thee to Repentance:
as it is Rom. 2. What dost thou not know Oh man! that the bountifulness of God and his Goodness leads thee to Repentance:
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for looke how many mercies God doth bestow vpon vs, so many strong motiues they are vnto Repentance:
for look how many Mercies God does bestow upon us, so many strong motives they Are unto Repentance:
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So Ierem. 2. God shewing his former kindnesses vnto them, expostulateth the matter to bring them vnto Repentance and Confession, Ezek. 20. 43. the Lord shewes for the other, And there shall you remember your wayes and all your doings wherein you haue beene defiled,
So Jeremiah 2. God showing his former Kindnesses unto them, expostulateth the matter to bring them unto Repentance and Confessi, Ezekiel 20. 43. the Lord shows for the other, And there shall you Remember your ways and all your doings wherein you have been defiled,
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and yet shall Ioathe your selues in your owne fight, &c. and Iob. 35. 10. hee complaineth, that none remembred the mercies of God, and yet shall Ioathe your selves in your own fight, etc. and Job 35. 10. he Complaineth, that none remembered the Mercies of God,
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and therefore they were not heard in their prayers, because they wanted faith to repent.
and Therefore they were not herd in their Prayers, Because they wanted faith to Repent.
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To vrge the point yet more, that the mercies of God, moue much to Repentance, see Luke 5. when Peter saw the great draught of fishes, Lord (saith hee) depart from me a sinfull man:
To urge the point yet more, that the Mercies of God, move much to Repentance, see Lycia 5. when Peter saw the great draught of Fish, Lord (Says he) depart from me a sinful man:
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Thus Gods mercies did bring Peter to the acknowledgement of his sinnes.
Thus God's Mercies did bring Peter to the acknowledgement of his Sins.
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Euen so the mercies of God should bring vs to make this vse of it, to bring vs to the consideration of our sinnes and to repent for them,
Eve so the Mercies of God should bring us to make this use of it, to bring us to the consideration of our Sins and to Repent for them,
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and to loue the Lord for his goodnesse, and for his mercy and fauour bestowed vpon vs. If a wicked wife should slip away from her husband,
and to love the Lord for his Goodness, and for his mercy and favour bestowed upon us If a wicked wife should slip away from her husband,
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and commit many faults against him;
and commit many Faults against him;
cc vvi d n2 p-acp pno31;
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If hee not withstanding send her loue tokens from time to time, this kindnesse of her husband must needs bee a mighty meanes to drawe her backe againe in loue and obedience vnto him.
If he not withstanding send her love tokens from time to time, this kindness of her husband must needs be a mighty means to draw her back again in love and Obedience unto him.
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Euen such is the kindenesse and goodnesse of God towards vs, that though wee slip and slide from him by our sinnes,
Eve such is the kindness and Goodness of God towards us, that though we slip and slide from him by our Sins,
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yet hee sends to vs loue tokens, his mercies and his blessings euery day, from time to time to bring vs home by Repentance.
yet he sends to us love tokens, his Mercies and his blessings every day, from time to time to bring us home by Repentance.
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The second Helping or furthering Cause is: The Iudgements of God, this is a principall cause in furthering of our Repentance: The second Helping or furthering Cause is: The Judgments of God, this is a principal cause in furthering of our Repentance:
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as wee may see Genesis 42. 12. of Iosephs brethren when they were in trouble, then they confessed their sinnes being accused:
as we may see Genesis 42. 12. of Joseph's brothers when they were in trouble, then they confessed their Sins being accused:
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Nay, but to see the Nakednesse of the land you are come. Nay, but to see the Nakedness of the land you Are come.
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So the Prodigall sonne when hee was in miserie, then hee came home to his Father.
So the Prodigal son when he was in misery, then he Come home to his Father.
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So Isa. 26. 16. Lord in trouble haue they visited thee: they poured out a Prayer when thy Chastisement was vpon them:
So Isaiah 26. 16. Lord in trouble have they visited thee: they poured out a Prayer when thy Chastisement was upon them:
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so the Lord doth mightily conuince them of sinne:
so the Lord does mightily convince them of sin:
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and neglecting his Iudgements, I hearkned and heard, but they spake not ar•ght, no man repented him of his wickednesse, saying, what haue I done? euery man turned to his course,
and neglecting his Judgments, I hearkened and herd, but they spoke not ar•ght, no man repented him of his wickedness, saying, what have I done? every man turned to his course,
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as the horse rusheth to the battell. as the horse Rushes to the battle.
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and Zephan. 3. 5. hee sayes, The iust Lord is in the midst thereof, hee will not doe iniquitie, euery morning doth hee bring his Iudgements to light,
and Zephaniah. 3. 5. he Says, The just Lord is in the midst thereof, he will not doe iniquity, every morning does he bring his Judgments to Light,
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but the vniust knoweth no shame. but the unjust Knoweth no shame.
cc-acp dt j vvz dx n1.
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So Amos 4. the Lord there complaines of this, that hee sent his Iudgements from time to time, hee sent mildewes and blastings,
So Amos 4. the Lord there complains of this, that he sent his Judgments from time to time, he sent mildews and blastings,
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and many other iudgements, and yet he complaines, (Yee returned not vnto mee.) If a sheepe goe astray from his sheepheard out of the flocke, hee will set his dogge at him as if hee would kill him or worrie him,
and many other Judgments, and yet he complains, (Ye returned not unto me.) If a sheep go astray from his shepherd out of the flock, he will Set his dog At him as if he would kill him or worry him,
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and yet hee hath no purpose to hurt him, but to driue him home to the fould againe,
and yet he hath no purpose to hurt him, but to driven him home to the fouled again,
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for when the sheepe is come home, hee rates and calls off his dogge. So the Lord doth by vs, if wee goe astray and turne from his sheepe-fold,
for when the sheep is come home, he rates and calls off his dog. So the Lord does by us, if we go astray and turn from his sheepfold,
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then hee sets his dogge at vs, as if hee would kill vs, the dogge of pouertie,
then he sets his dog At us, as if he would kill us, the dog of poverty,
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or the dogge of lamenesse, or of blindenesse, or of sicknesse, or some crosse or some other iudgements,
or the dog of lameness, or of blindness, or of sickness, or Some cross or Some other Judgments,
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and yet hee hath no purpose to hurt vs, it is but onely to bring vs home vnto him;
and yet he hath no purpose to hurt us, it is but only to bring us home unto him;
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for if wee bee once brought home, hee calls off his dogge againe, and rates him, which is Gods end in all afflictions which hee from time to time sendeth.
for if we be once brought home, he calls off his dog again, and rates him, which is God's end in all afflictions which he from time to time sends.
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The third helping or furthering Cause is, our owne Considerations: as Psal. 119. Dauid saith, I considered my wayes, and turned my feete to thy testimonie,: The third helping or furthering Cause is, our own Considerations: as Psalm 119. David Says, I considered my ways, and turned my feet to thy testimony,:
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So vntill wee come to consider our owne wayes, wee can neuer turne vnto God. Now this consideration must bee in foure things:
So until we come to Consider our own ways, we can never turn unto God. Now this consideration must be in foure things:
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First, of the strict account wee must giue vnto God at the day of Iudgement, for all those sinnes wee doe not repent of in this world.
First, of the strict account we must give unto God At the day of Judgement, for all those Sins we do not Repent of in this world.
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If wee repent, then the Lord will forgiue vs, but if wee doe not repent, bee assured wee must answer for our sinnes,
If we Repent, then the Lord will forgive us, but if we do not Repent, be assured we must answer for our Sins,
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wheras vpon repentance, Christ will answer for vs, and wee may confidently put away the reaccount lying vpon Christ:
whereas upon Repentance, christ will answer for us, and we may confidently put away the reaccount lying upon christ:
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vnto which the Apostle alludes, 2. Cor. 1. 5. For as the sufferings of Christ abound in vs,
unto which the Apostle alludes, 2. Cor. 1. 5. For as the sufferings of christ abound in us,
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so our Consolation also aboundeth through Christ. Secondly, of the fearefull estate wherein wee liue vntill wee haue repented:so our Consolation also Aboundeth through christ. Secondly, of the fearful estate wherein we live until we have repented:
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not being the friends of God but heires of hell, not hauing interest in any promise:
not being the Friends of God but Heirs of hell, not having Interest in any promise:
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but liable to the Curse of the Law, vpon which ensues death and torments. Which is the third thing:
but liable to the Curse of the Law, upon which ensues death and torments. Which is the third thing:
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those vnspeakable tortures the soule for euer shall endure with the deuill and his angels for euermore.
those unspeakable tortures the soul for ever shall endure with the Devil and his Angels for evermore.
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Fourthly, the consideration of foure other things.
Fourthly, the consideration of foure other things.
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First, The Necessitie of Repentance, that is is such a necessarie grace that wee cannot bee saued without it,
First, The Necessity of Repentance, that is is such a necessary grace that we cannot be saved without it,
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for there is but two wayes, either to Repent or else to perish, For if a man weresicke,
for there is but two ways, either to repent or Else to perish, For if a man weresicke,
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and a Physitian should come to him and temper for him such a Potion, which if hee did not take, hee could not choose but dye, one would thinke a man could not choose but take it,
and a physician should come to him and temper for him such a Potion, which if he did not take, he could not choose but die, one would think a man could not choose but take it,
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though it were against his stomacke:
though it were against his stomach:
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Euen so wee are all sicke of the disease of sinne, and the Lord hath tempered a Potion for vs to drinke,
Even so we Are all sick of the disease of sin, and the Lord hath tempered a Potion for us to drink,
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and hee telleth vs, if wee doe not take it, we shall not escape condemnation.
and he Telleth us, if we do not take it, we shall not escape condemnation.
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Now this Potion, which the Lord hath tempered for vs, is Repentance, therefore wee must bee contented to take it though it bee against our stomacke.
Now this Potion, which the Lord hath tempered for us, is Repentance, Therefore we must be contented to take it though it be against our stomach.
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The Second consideration is, The vtilitie and profite wee haue by it, for if wee repent God will forgiue vs,
The Second consideration is, The utility and profit we have by it, for if we Repent God will forgive us,
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but if wee repent not, God will make vs answer for it at the great day of Iudgement:
but if we Repent not, God will make us answer for it At the great day of Judgement:
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here is our choice, Repent and bee forgiuen, Repent not and perish:
Here is our choice, repent and be forgiven, repent not and perish:
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so the Lord promiseth Forgiuenesse vpon Repentance, Isa. 1. 18. Though your sinnes wer•red as scarlet, hee will make them white as snow, if you repent and obey;
so the Lord promises Forgiveness upon Repentance, Isaiah 1. 18. Though your Sins wer•red as scarlet, he will make them white as snow, if you Repent and obey;
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that is, in Gods account it shall bee so. The Third Consideration is: The readinesse of God to receiue vs;
that is, in God's account it shall be so. The Third Consideration is: The readiness of God to receive us;
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then hee will turne his frowning anger into louing fauour, his cursings into blessings, his iudgements into mercies;
then he will turn his frowning anger into loving favour, his cursings into blessings, his Judgments into Mercies;
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so soone as the Prodigall sonne came home to his Father, wee see how willing and how ready hee was to receiue him:
so soon as the Prodigal son Come home to his Father, we see how willing and how ready he was to receive him:
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So it is with euery sinner so soone as hee returneth home to God, the Lord is presently readie to receiue him,
So it is with every sinner so soon as he returns home to God, the Lord is presently ready to receive him,
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and to forgiue all that is past. The Fourth is, That one day wee shall dye, and know not how soone, when,
and to forgive all that is past. The Fourth is, That one day we shall die, and know not how soon, when,
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if wee die without Repentance, wee must be damned for euer. Therefore, this should make vs repent and turne vnto God.
if we die without Repentance, we must be damned for ever. Therefore, this should make us Repent and turn unto God.
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I remember the meditation of a learned man: saith hee;
I Remember the meditation of a learned man: Says he;
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The estate of a sinner is like a man trauelling or going a iourney, and as hee went, hee fell into a pit full of snakes, toades and serp•nts, in the mouth of which pit there was a tree, a bough whereof (as hee fell) hee catcht hold of,
The estate of a sinner is like a man travelling or going a journey, and as he went, he fell into a pit full of snakes, toads and serp•nts, in the Mouth of which pit there was a tree, a bough whereof (as he fell) he catched hold of,
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and did hang thereby, at the roote whereof there was a leane and hunger-bitten beast, that euery day did gnaw to pull it downe, which beast is death:
and did hang thereby, At the root whereof there was a lean and hunger-bitten beast, that every day did gnaw to pull it down, which beast is death:
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which seeing one day it will gnaw the roote in peeces, it shewes what need wee had of Repentance.
which seeing one day it will gnaw the root in Pieces, it shows what need we had of Repentance.
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LECT. V. V. THE TIME OF Repentance. HEB. 4. 7. To day if you will heare his voice, hardon not your hearts.
LECTURE. V. V. THE TIME OF Repentance. HEBREW. 4. 7. To day if you will hear his voice, hardon not your hearts.
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WEE spake the last day of the Causes of Repentance; First of the Efficient Cause which is God.
we spoke the last day of the Causes of Repentance; First of the Efficient Cause which is God.
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Secondly of the Instrumentall cause, which is the preaching of the Word, or the Gospel.
Secondly of the Instrumental cause, which is the preaching of the Word, or the Gospel.
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Thirdly of the Furthering or helping causes, which (I said) was, The mercies of God, the Iudgements of God, our owne considerations.
Thirdly of the Furthering or helping Causes, which (I said) was, The Mercies of God, the Judgments of God, our own considerations.
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Now the next thing wee are to speake of is, The Time of Repentance, for it is in vaine to know what wee haue to doe,
Now the next thing we Are to speak of is, The Time of Repentance, for it is in vain to know what we have to do,
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if wee deferre to doe it in due time, or take exception to the time,
if we defer to do it in due time, or take exception to the time,
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as you see the Iewes did, when they were called vpon to build the Temple after their returne from the captiuitie, Hag. 1. 2. This people say the time is not come, the time that the Lords house should bee built:
as you see the Iewes did, when they were called upon to built the Temple After their return from the captivity, Hag. 1. 2. This people say the time is not come, the time that the lords house should be built:
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So for vs to say, the time is not yet come wherein wee should repent:
So for us to say, the time is not yet come wherein we should Repent:
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but if God tooke it ill, that they should put off the building of a materiall house, what will hee say vnto such as deny the building vp of their soules to life euerlasting? But such is the depraued nature of man, that when wee should seeke God and reforme our selues, wee take exception to the time,
but if God took it ill, that they should put off the building of a material house, what will he say unto such as deny the building up of their Souls to life everlasting? But such is the depraved nature of man, that when we should seek God and reform our selves, we take exception to the time,
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yea when wee are pressed vnto this dutie by a godly Minister, wee are readie to cry out with the deuills against Christ, Math. 8. 29. Art thou come hither to torment vs before our time? The reason of this delay is,
yea when we Are pressed unto this duty by a godly Minister, we Are ready to cry out with the Devils against christ, Math. 8. 29. Art thou come hither to torment us before our time? The reason of this Delay is,
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because, if wee haue serious and sad thoughts of repentance, wee thinke and conceiue that we haue true repentance indeed.
Because, if we have serious and sad thoughts of Repentance, we think and conceive that we have true Repentance indeed.
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But wee must not so deceiue our selues to say, I haue thought so, I had a purpose to repent,
But we must not so deceive our selves to say, I have Thought so, I had a purpose to Repent,
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and doe the duty, &c. But to come to The time of Repentance, it may be considered, 1. Generally. 2. Particularly.
and do the duty, etc. But to come to The time of Repentance, it may be considered, 1. Generally. 2. Particularly.
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The Generall time of Repentance, is the Time of this life; for there is no repenting when a man is dead.
The General time of Repentance, is the Time of this life; for there is no repenting when a man is dead.
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Therfore here are two rules in the Generall. First, that this whole life is the time of Repentance.
Therefore Here Are two rules in the General. First, that this Whole life is the time of Repentance.
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Secondly, that after death it is a worke cannot be done.
Secondly, that After death it is a work cannot be done.
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Therefore let no man presume of further mercy then he is able to call for, which is in the time of this life.
Therefore let no man presume of further mercy then he is able to call for, which is in the time of this life.
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All the Scripture is cleere for this:
All the Scripture is clear for this:
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as Iohn 9. 4. I must worke the worke of him that sent mee, while it is day, the night commeth when no man can worke.
as John 9. 4. I must work the work of him that sent me, while it is day, the night comes when no man can work.
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So Gal. 6. 20. As wee haue therefore opportunitie, let vs doe good vnto all, and Eccles. 9. 10. Whatsoeuer thy hand findeth to doe, doe it with thy might,
So Gal. 6. 20. As we have Therefore opportunity, let us do good unto all, and Eccles. 9. 10. Whatsoever thy hand finds to do, do it with thy might,
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for there is no worke or deuice, nor knowledge, nor wisedome in the graue whither thou goest; for there is no work or device, nor knowledge, nor Wisdom in the graven whither thou goest;
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and this wee see that as the time of doing good is in this life,
and this we see that as the time of doing good is in this life,
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so is the time of Repentance, and as wee can doe nothing being dead, no more can wee repent being dead.
so is the time of Repentance, and as we can do nothing being dead, no more can we Repent being dead.
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For this purpose Ieremie reasoneth with the people, Giue glorie to the Lord your God, before hee cause darkenesse, and before your feet stumble vpon the darke mountaines.
For this purpose Ieremie reasoneth with the people, Give glory to the Lord your God, before he cause darkness, and before your feet Stumble upon the dark Mountains.
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And Dauid saith, Psal. 39. vlt. O spare mee that I may recouer strength, before I goe hence and bee no more:
And David Says, Psalm 39. Ult. O spare me that I may recover strength, before I go hence and be no more:
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So then if wee haue any thing to doe, doe it with all thy might; if thou haue to repent, repent earnestly;
So then if we have any thing to do, do it with all thy might; if thou have to Repent, Repent earnestly;
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if thou haue to pray, pray feruently: if thou haue to heare, heare diligently:
if thou have to pray, pray fervently: if thou have to hear, hear diligently:
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if thou haue to giue, giue cheerefully, for when thou art in the graue, all opportunitie is gone, all time is taken away.
if thou have to give, give cheerfully, for when thou art in the graven, all opportunity is gone, all time is taken away.
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I remember a pretty meditation of a learned man, saith he;
I Remember a pretty meditation of a learned man, Says he;
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As long as a murtherer is in the way to the Iudgement seate, hee may make friends to compasse the matter,
As long as a murderer is in the Way to the Judgement seat, he may make Friends to compass the matter,
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but if the Iudge haue giuen sentence and hee bee condemned, then hee may looke for the hangman,
but if the Judge have given sentence and he be condemned, then he may look for the hangman,
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for the sword, and for the halter, and for the darke dungeon. Euen so as long as wee are in the way to the Iudgement, that is,
for the sword, and for the halter, and for the dark dungeon. Eve so as long as we Are in the Way to the Judgement, that is,
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as long as wee are in this life, wee may labour to compasse the matter, wee may make friends with God,
as long as we Are in this life, we may labour to compass the matter, we may make Friends with God,
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but if once wee be dead and the sentence haue passed, wee may looke for the diuell and hell to seaze vpon vs,
but if once we be dead and the sentence have passed, we may look for the Devil and hell to seize upon us,
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and therefore (saith hee) my good brethren, let not the time of your life passe without Repentance, for death will come, and the iudgement will come:
and Therefore (Says he) my good brothers, let not the time of your life pass without Repentance, for death will come, and the judgement will come:
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therefore grieue and sorrow, mourne and lament, whilst you haue time and liue here.
Therefore grieve and sorrow, mourn and lament, while you have time and live Here.
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It is true indeed, that all the wicked in Hell shall repent euery veine in their hearts,
It is true indeed, that all the wicked in Hell shall Repent every vein in their hearts,
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when they shall see what styes and stables they haue made of their bodies, by their sinnes of Idolatrie, Adulterie, Drunkennesse, Swearing and prophanenesse, they shall mourne and lament, and waile for it:
when they shall see what sties and stables they have made of their bodies, by their Sins of Idolatry, Adultery, drunkenness, Swearing and profaneness, they shall mourn and lament, and wail for it:
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but they shall haue no benefite or profite thereby, for this bond of Repentance shall be Afflictiue and Poenall, it shall bee to their further increase of torment:
but they shall have no benefit or profit thereby, for this bound of Repentance shall be Afflictive and Penal, it shall be to their further increase of torment:
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therefore if wee would haue comfort by Repentance, wee must repent betimes in this life,
Therefore if we would have Comfort by Repentance, we must Repent betimes in this life,
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for it is better to sorrow and mourne here where wee may haue comfort, then hereafter, when we can haue none.
for it is better to sorrow and mourn Here where we may have Comfort, then hereafter, when we can have none.
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In worldly businesse, either planting, building, or purchasing, we make haste whilst wee liue to see all things done betimes,
In worldly business, either planting, building, or purchasing, we make haste while we live to see all things done betimes,
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and settled during our liues, nay, wee thinke it will not bee so well done, as when wee our selues ouersee it:
and settled during our lives, nay, we think it will not be so well done, as when we our selves oversee it:
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(31) sermon (DIV1)
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And shall wee not much more regard the preparing and fitting of our selues for Heauen, which cannot bee done vnlesse wee faithfully repent in the time of this life so,
And shall we not much more regard the preparing and fitting of our selves for Heaven, which cannot be done unless we faithfully Repent in the time of this life so,
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as it was commanded to Hezekiah, to settle his house in order, for hee should die:
as it was commanded to Hezekiah, to settle his house in order, for he should die:
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so are wee pressed to the duty of Repentance, before wee die, that in our life, our soules may bee prepared for Heauen.
so Are we pressed to the duty of Repentance, before we die, that in our life, our Souls may be prepared for Heaven.
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Is it not then high time for all wicked men to prepare themselues to Repentance in this life, considering all hope is debarred them after death?
Is it not then high time for all wicked men to prepare themselves to Repentance in this life, considering all hope is debarred them After death?
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Now there be diuers Reasons why this is so that Repentance must not be put off.
Now there be diverse Reasons why this is so that Repentance must not be put off.
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First, Because the delaying and putting off of Repentance is dangerous.
First, Because the delaying and putting off of Repentance is dangerous.
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Secondly, Because the true time of Repentance is, to begin as soone as wee can, and the sooner the better, a man cannot begin to repent him too soone of his sinnes,
Secondly, Because the true time of Repentance is, to begin as soon as we can, and the sooner the better, a man cannot begin to Repent him too soon of his Sins,
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because hee cannot leaue and forsake his sinnes too soone, this is vrged by the wise man, Eccles. 12. 1. Remember thy Creator now in the dayes of thy youth,
Because he cannot leave and forsake his Sins too soon, this is urged by the wise man, Eccles. 12. 1. remember thy Creator now in the days of thy youth,
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while the euill dayes come not, nor the yeares draw nigh, when thou shalt say, I haue no pleasure in them, For then wee will bee vnfit,while the evil days come not, nor the Years draw High, when thou shalt say, I have no pleasure in them, For then we will be unfit,
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and many inconueniences depend vpon decrepidnesse, for such may be the distemper of the bodie, that the minde will haue small rest,
and many inconveniences depend upon decrepidnesse, for such may be the distemper of the body, that the mind will have small rest,
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(32) part (DIV2)
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and lesse list to make a sacrifice. Therefore begin as soone as may bee in the youth and strength of thy body,
and less list to make a sacrifice. Therefore begin as soon as may be in the youth and strength of thy body,
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(32) part (DIV2)
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and as Abraham rose vp early in the morning to sacrifice vnto God, so rise thou vp early,
and as Abraham rose up early in the morning to sacrifice unto God, so rise thou up early,
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(32) part (DIV2)
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and begin betimes to repent thee of thy sinnes:
and begin betimes to Repent thee of thy Sins:
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(32) part (DIV2)
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taking home the Apostles exhortation, Heb. 3. 13. Whilest it is called to day, if yee will heare his voice, harden not your hearts, &c. As a man that hath a long iourney to goe will rise vp early in the morning,
taking home the Apostles exhortation, Hebrew 3. 13. Whilst it is called to day, if ye will hear his voice, harden not your hearts, etc. As a man that hath a long journey to go will rise up early in the morning,
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(32) part (DIV2)
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and prepare himselfe, so must wee remember that wee haue a long iourney to goe when wee goe to Heauen,
and prepare himself, so must we Remember that we have a long journey to go when we go to Heaven,
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(32) part (DIV2)
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yea so long, as wee shall neuer returne againe, how had wee need then to prepare our selues to Repentance,
yea so long, as we shall never return again, how had we need then to prepare our selves to Repentance,
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(32) part (DIV2)
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and begin betimes, considering wee cannot come thither without it. But more distinctly,
and begin betimes, considering we cannot come thither without it. But more distinctly,
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(32) part (DIV2)
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There bee fiue maine Reasons to mooue vs to speedy Repentance.
There be fiue main Reasons to move us to speedy Repentance.
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The first is, Because early Repentance is more certaine and sure, then that which is deferred, for wee know not if God will grant vs time, or not, to repent hereafter.
The First is, Because early Repentance is more certain and sure, then that which is deferred, for we know not if God will grant us time, or not, to Repent hereafter.
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(33) part (DIV2)
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Wee that are in the Church to day, may be in our graues tomorrow;
we that Are in the Church to day, may be in our graves tomorrow;
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(33) part (DIV2)
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and though hee doe giue vs time, wee know not whether hee will giue vs the meanes or grace to repent,
and though he do give us time, we know not whither he will give us the means or grace to Repent,
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(33) part (DIV2)
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and if hee doe giue vs the meanes, wee doe not know whether hee will blesse the meanes vnto vs. Therefore it is good for vs to repent whilst it is to day,
and if he do give us the means, we do not know whither he will bless the means unto us Therefore it is good for us to Repent while it is to day,
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(33) part (DIV2)
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whilst it is offered vs. This was it which made Isaac resolue to blesse his children betimes, Genes. 27. 3. Behold now I am old, and know not the day of my death;
while it is offered us This was it which made Isaac resolve to bless his children betimes, Genesis. 27. 3. Behold now I am old, and know not the day of my death;
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(33) part (DIV2)
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so because wee know not the day of our death, how soone we shall leaue the world,
so Because we know not the day of our death, how soon we shall leave the world,
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(33) part (DIV2)
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and lay downe our heads in the dust, it is good for vs to begin betimes,
and lay down our Heads in the dust, it is good for us to begin betimes,
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(33) part (DIV2)
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and leaue a blessing vpon our soules before wee die. Augustine saith well.
and leave a blessing upon our Souls before we die. Augustine Says well.
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(33) part (DIV2)
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hee that promised to forgiue thee if thou repent, did not promise thee that thou shouldst liue till to morrow:
he that promised to forgive thee if thou Repent, did not promise thee that thou Shouldst live till to morrow:
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(33) part (DIV2)
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It is true God hath promised, that hee shall not die that doth repent him of his sinnes,
It is true God hath promised, that he shall not die that does Repent him of his Sins,
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(33) part (DIV2)
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and that in many places of Scripture.
and that in many places of Scripture.
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(33) part (DIV2)
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Now if wee will consider how iust God is in his promises, and faithfull in his performances, who would not repent;
Now if we will Consider how just God is in his promises, and faithful in his performances, who would not Repent;
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(33) part (DIV2)
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but remember withall that these promises are reither made or auailable vnto any, but vnto such as Repent.
but Remember withal that these promises Are reither made or available unto any, but unto such as repent.
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Secondly, Because early Repentance is more fruitfull then late, for though late repentance may bee true,
Secondly, Because early Repentance is more fruitful then late, for though late Repentance may be true,
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yet commonly it is not so fruitfull, comfortable, nor accompanied with so many graces as that which is early, the Theefe vpon the Crosse, had late Repentance,
yet commonly it is not so fruitful, comfortable, nor accompanied with so many graces as that which is early, the Thief upon the Cross, had late Repentance,
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(33) part (DIV2)
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and yet it was true and sufficient for the saluation of his soule, but it was not accompanied with so many graces,
and yet it was true and sufficient for the salvation of his soul, but it was not accompanied with so many graces,
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(33) part (DIV2)
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nor brought that glorie to God as it might haue done being more early.
nor brought that glory to God as it might have done being more early.
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Again, Paul was conuerted, and repented betimes, and we know how abundantly he was stored with graces,
Again, Paul was converted, and repented betimes, and we know how abundantly he was stored with graces,
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and brought glorie to God, and comfort to the people of God.
and brought glory to God, and Comfort to the people of God.
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(33) part (DIV2)
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Uses. It is for the sicke to remember this in their health, and to prouide betimes,
Uses. It is for the sick to Remember this in their health, and to provide betimes,
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(34) part (DIV2)
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because a man hath not power ouer himselfe to doe any good in his best health and memorie, much lesse when any impediments and hinderances come:
Because a man hath not power over himself to do any good in his best health and memory, much less when any impediments and hindrances come:
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(34) part (DIV2)
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when a man doth repent on his deathbed, it may bee the Lord will bee mercifull,
when a man does Repent on his deathbed, it may be the Lord will be merciful,
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but yet let vs deale more faithfully with our soules, then to trust or presume vpon that, remembring that early Deuotion is most fruitfull.
but yet let us deal more faithfully with our Souls, then to trust or presume upon that, remembering that early Devotion is most fruitful.
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Indeed if a man forsake sinne in the strength of his body, and repent, God hath the greater glorie in the Conuersion, though affliction worke it.
Indeed if a man forsake sin in the strength of his body, and Repent, God hath the greater glory in the Conversion, though affliction work it.
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Of the storie of the Prodigall, Luk. 15. what sweet passages are there for timely repentances,
Of the story of the Prodigal, Luk. 15. what sweet passages Are there for timely repentances,
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and to personate a mercifull God, by a wise and mercifull Father, let the world say what it can,
and to personate a merciful God, by a wise and merciful Father, let the world say what it can,
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and men iudge as they list, hee that supposeth himselfe most righteous must repent, as it is in Christs inuectiue against the too forward Iewes, Luke 13. 5. Nay, but except yee Repent, yee shall alllikewise perish.
and men judge as they list, he that Supposeth himself most righteous must Repent, as it is in Christ invective against the too forward Iewes, Lycia 13. 5. Nay, but except ye repent, ye shall alllikewise perish.
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A third reason is, Because early Repentance is the more easie; A third reason is, Because early Repentance is the more easy;
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For the longer wee goe on and liue in sinne, the harder it will bee to repent,
For the longer we go on and live in sin, the harder it will be to Repent,
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(34) part (DIV2)
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788
if thou findest it hard to day, it will bee harder to morrow, and if it bee hard this weeke, it will bee more difficult the next,
if thou Findest it hard to day, it will be harder to morrow, and if it be hard this Week, it will be more difficult the next,
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(34) part (DIV2)
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789
and if it be hard this yeare, it will bee much more difficult the next:
and if it be hard this year, it will be much more difficult the next:
cc cs pn31 vbb j d n1, pn31 vmb vbi av-d av-dc j dt ord:
(34) part (DIV2)
80
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790
Therefore God makes no limitation, but sayes plainely, Heb. 3. 13. To day, lest any of you bee hardened through the deceitfulnesse of sinne, and ver. 15. To day if you will heare his voice,
Therefore God makes no limitation, but Says plainly, Hebrew 3. 13. To day, lest any of you be hardened through the deceitfulness of sin, and for. 15. To day if you will hear his voice,
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(34) part (DIV2)
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791
then harden not your hearts, &c. I remember the saying of a learned man, if presently after a great raine it be hard to get ouer a riuer,then harden not your hearts, etc. I Remember the saying of a learned man, if presently After a great rain it be hard to get over a river,
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(34) part (DIV2)
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792
then it will bee much harder at noone, and worse at night, when all the streames are come into one course and current.
then it will be much harder At noon, and Worse At night, when all the streams Are come into one course and current.
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(34) part (DIV2)
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793
Euen so, if it be hard to repent presently after a sinne committed;
Eve so, if it be hard to Repent presently After a sin committed;
np1 av, cs pn31 vbb j pc-acp vvi av-j p-acp dt n1 vvn;
(34) part (DIV2)
80
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794
It will be harder when one hath committed twentie sins, much more when he hath committed thousands of sins,
It will be harder when one hath committed twentie Sins, much more when he hath committed thousands of Sins,
pn31 vmb vbi jc c-crq pi vhz vvn crd n2, av-d av-dc c-crq pns31 vhz vvn crd pp-f n2,
(34) part (DIV2)
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795
when all the sinnes of his life come to one course or current, therefore timely repentance is the easier.
when all the Sins of his life come to one course or current, Therefore timely Repentance is the Easier.
c-crq d dt n2 pp-f po31 n1 vvn p-acp crd n1 cc n1, av j n1 vbz dt jc.
(34) part (DIV2)
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796
The fourth is, Because the longer wee ly in our sinnes vnrepented of, the more sowre and harsh they will bee: The fourth is, Because the longer we lie in our Sins unrepented of, the more sour and harsh they will be:
dt ord vbz, p-acp dt jc pns12 vvb p-acp po12 ng1 n1 pp-f, dt av-dc j cc j pns32 vmb vbi:
(34) part (DIV2)
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797
For the measure of our Repentance must in some sort be proportionable vnto the measure of our sinnes;
For the measure of our Repentance must in Some sort be proportionable unto the measure of our Sins;
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(34) part (DIV2)
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798
If our sinnes bee great, our repentance must also be great; and if our sinnes bee small, our repentance may bee the lesser;
If our Sins be great, our Repentance must also be great; and if our Sins be small, our Repentance may be the lesser;
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(34) part (DIV2)
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799
for the more sinnes bee committed, the more sorrow, griefe & tears, there must be in our repentance for them,
for the more Sins be committed, the more sorrow, grief & tears, there must be in our Repentance for them,
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(34) part (DIV2)
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800
as wee see in nature, the stronger the sicknesse is, so much the stronger must the physicke bee.
as we see in nature, the Stronger the sickness is, so much the Stronger must the physic be.
c-acp pns12 vvb p-acp n1, dt jc dt n1 vbz, av av-d dt jc vmb dt n1 vbi.
(34) part (DIV2)
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801
The Iewes did temper for Christ a bitter Cup to drinke, but by our sinnes wee haue tempered a cup for our selues to drinke:
The Iewes did temper for christ a bitter Cup to drink, but by our Sins we have tempered a cup for our selves to drink:
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(34) part (DIV2)
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802
for euery sinne wee commit, is as a drop of poyson to make this cuppe so much the more bitter vnto vs, wee see by experience, that if a man breake a legge or an arme, the longer it remaines vnset, the worse it is to bee ioyned,
for every sin we commit, is as a drop of poison to make this cup so much the more bitter unto us, we see by experience, that if a man break a leg or an arm, the longer it remains unset, the Worse it is to be joined,
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(34) part (DIV2)
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803
so the longer wee liue without Repentance, the worse it will be to repent: therefore the best is to •rie vnto God betimes: When our heart is ouerwhelmed.
so the longer we live without Repentance, the Worse it will be to Repent: Therefore the best is to •rie unto God betimes: When our heart is overwhelmed.
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(34) part (DIV2)
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804
As in diseases the physicke is alwayes tempered to the st•ength of the diseased, but the longer it is deferred, the more dangerous is the cure:
As in diseases the physic is always tempered to the st•ength of the diseased, but the longer it is deferred, the more dangerous is the cure:
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(34) part (DIV2)
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805
So it is with vs for our sinnes, wee must haue the Physicke of Repentance cure vs, according to the measure of our sinnes, as I haue shewed.
So it is with us for our Sins, we must have the Physic of Repentance cure us, according to the measure of our Sins, as I have showed.
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(34) part (DIV2)
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806
If a man haue made himselfe a great burden to carry, and should assay it on his backe,
If a man have made himself a great burden to carry, and should assay it on his back,
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(34) part (DIV2)
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807
and so hee findes it vneasie, and to presse him very much, if he should then throw it downe and put a great deale more vnto it,
and so he finds it uneasy, and to press him very much, if he should then throw it down and put a great deal more unto it,
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(34) part (DIV2)
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808
and then begin to lift it againe, but vpon the second tryall finding it heauier then before,
and then begin to lift it again, but upon the second trial finding it Heavier then before,
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(34) part (DIV2)
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809
if hee should fall in a great rage, till hee adde twice as much strength and labour to carry it the lighter;
if he should fallen in a great rage, till he add twice as much strength and labour to carry it the lighter;
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(34) part (DIV2)
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810
would wee not thinke such a one foolish, thus wilfully to increase his burden? so is it with the children of this world;
would we not think such a one foolish, thus wilfully to increase his burden? so is it with the children of this world;
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(34) part (DIV2)
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811
because they finde Repentance somewhat vneasie at first, they cast it from them, and by that time they come againe (hauing added more sinnes,
Because they find Repentance somewhat uneasy At First, they cast it from them, and by that time they come again (having added more Sins,
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(34) part (DIV2)
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812
and made their burden heauier) they are compelled to their greater sorrow and greater Repentance, to wrastle with so grieuous a burden, at a wondrous great disaduantage.
and made their burden Heavier) they Are compelled to their greater sorrow and greater Repentance, to wrestle with so grievous a burden, At a wondrous great disadvantage.
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(34) part (DIV2)
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813
The Fifth Reason why early Repentan• is better then late, is: Because it is more pleasing vnto God: The Fifth Reason why early Repentan• is better then late, is: Because it is more pleasing unto God:
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(34) part (DIV2)
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814
for hee for the most part reckoneth more of an old disciple then of a new.
for he for the most part Reckoneth more of an old disciple then of a new.
c-acp pns31 p-acp dt av-ds n1 vvz dc pp-f dt j n1 av pp-f dt j.
(34) part (DIV2)
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815
As wee see in experience, vsually one will make more account of an old seruant then of a new, hee will commit more trust to him,
As we see in experience, usually one will make more account of an old servant then of a new, he will commit more trust to him,
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(34) part (DIV2)
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816
and bee more familiar with him. Euen so the Lord makes more reckoning of an old Disciple, then of a new,
and be more familiar with him. Eve so the Lord makes more reckoning of an old Disciple, then of a new,
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(34) part (DIV2)
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817
wherefore by all these reasons wee may see, that early Repentance is better then late.
Wherefore by all these Reasons we may see, that early Repentance is better then late.
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(34) part (DIV2)
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818
And therefore now let vs doe as it is said, 1. Chron. 22. 16. Arise therefore and bee doing, the Lord will be with thee:
And Therefore now let us do as it is said, 1. Chronicles 22. 16. Arise Therefore and be doing, the Lord will be with thee:
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(34) part (DIV2)
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819
So seeing wee haue so many sinnes to repent vs of, and that God must haue the temple of our soules new built, and re-edified;
So seeing we have so many Sins to Repent us of, and that God must have the temple of our Souls new built, and reedified;
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(34) part (DIV2)
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820
let vs vp betimes, and be doing with our Repentance. As Pro. 3. 28. Say not vnto thy neighbour goe and come againe tomorrow:
let us up betimes, and be doing with our Repentance. As Pro 3. 28. Say not unto thy neighbour go and come again tomorrow:
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(34) part (DIV2)
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821
but giue when thou hast it by thee; So say not vnto God, when he offers thee Repentance, goe and come againe;but give when thou hast it by thee; So say not unto God, when he offers thee Repentance, go and come again;
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(34) part (DIV2)
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822
I will listen to this another time, but listen while it is time, and refuse not mercie when it is so neere thee.
I will listen to this Another time, but listen while it is time, and refuse not mercy when it is so near thee.
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(34) part (DIV2)
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823
Wee see that in the practise of men, they cannot indure to bee put off from day to day in those things they desire to haue,
we see that in the practice of men, they cannot endure to be put off from day to day in those things they desire to have,
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(34) part (DIV2)
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824
but they will take it as an iniurie done vnto them:
but they will take it as an injury done unto them:
cc-acp pns32 vmb vvi pn31 p-acp dt n1 vdn p-acp pno32:
(34) part (DIV2)
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825
So the Lord takes it as a great i•iurie and wrong done vnto him, when men put off their repentance from day to day.
So the Lord Takes it as a great i•iurie and wrong done unto him, when men put off their Repentance from day to day.
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(34) part (DIV2)
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826
The common course of the world is to deferre Repentance vnto the day of death, thinking that to be the fittest time for it:
The Common course of the world is to defer Repentance unto the day of death, thinking that to be the Fittest time for it:
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(34) part (DIV2)
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827
But such are deceiued, for of all other times this is the worst for it, and that because of two impediments: 1. One in Nature. 2. The other in Grace.
But such Are deceived, for of all other times this is the worst for it, and that Because of two impediments: 1. One in Nature. 2. The other in Grace.
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(34) part (DIV2)
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828
The first impediment in Nature is, The Dolour and paine wherein the partie at that time is, for when paines bee vpon a man, The First impediment in Nature is, The Dolour and pain wherein the party At that time is, for when pains be upon a man,
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(34) part (DIV2)
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829
how vnfit is he then to repent, when it is tedious and irksome to speake or heare any noyse;
how unfit is he then to Repent, when it is tedious and irksome to speak or hear any noise;
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(34) part (DIV2)
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830
O how vnfit is a man then to set all his sinnes in order before him, to sorrow and mourne for them,
Oh how unfit is a man then to Set all his Sins in order before him, to sorrow and mourn for them,
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(34) part (DIV2)
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831
and that hee hath offended, by them, so gratious and good a God? In this case, it befalls vnto many at such times,
and that he hath offended, by them, so gracious and good a God? In this case, it befalls unto many At such times,
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(34) part (DIV2)
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832
as it did with the Israelites, Exod. 6. 9. Moses told them, that the Lord would bring them out of Egypt, that hee would take away the burdens from their shoulders,
as it did with the Israelites, Exod 6. 9. Moses told them, that the Lord would bring them out of Egypt, that he would take away the burdens from their shoulders,
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(34) part (DIV2)
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833
and that hee would bring them into the land of Canaan, which hee had sworne vnto their Fathers, to giue vnto them:
and that he would bring them into the land of Canaan, which he had sworn unto their Father's, to give unto them:
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(34) part (DIV2)
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834
But the text shewes, That they did not hearken vnto Moses, for the anguish of spirit,
But the text shows, That they did not harken unto Moses, for the anguish of Spirit,
cc-acp dt n1 vvz, cst pns32 vdd xx vvi p-acp np1, p-acp dt n1 pp-f n1,
(34) part (DIV2)
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835
and because of the cruell bondage they were in. and Because of the cruel bondage they were in.
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(34) part (DIV2)
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836
So for the most part when paines and sicknesse are vpon one, hee is not fit, to listen vnto any good counsell or admonition, that any one can bring him be it neuer so comfortable vnto others;
So for the most part when pains and sickness Are upon one, he is not fit, to listen unto any good counsel or admonition, that any one can bring him be it never so comfortable unto Others;
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(34) part (DIV2)
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837
therefore the time of death, is a most vnfit time for the beginning of Repentance.
Therefore the time of death, is a most unfit time for the beginning of Repentance.
av dt n1 pp-f n1, vbz dt av-ds j n1 p-acp dt n-vvg pp-f n1.
(34) part (DIV2)
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838
Secondly, Because the time of death to a naturall man (vntill hee hath repented) is of all other times the most terrible and fearfull: Secondly, Because the time of death to a natural man (until he hath repented) is of all other times the most terrible and fearful:
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(34) part (DIV2)
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839
Vntill hee haue obtained the assurance of the forgiuenesse of sinnes, and that heauen and happinesse belongs vnto him.
Until he have obtained the assurance of the forgiveness of Sins, and that heaven and happiness belongs unto him.
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(34) part (DIV2)
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840
If a Physitian should come to take away a legge or an arme from a man, what a fearfull thing would it bee? how much more fearefull to a naturall man is death, which comes not to take away a legge or an arme onely,
If a physician should come to take away a leg or an arm from a man, what a fearful thing would it be? how much more fearful to a natural man is death, which comes not to take away a leg or an arm only,
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(34) part (DIV2)
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841
but to rent body and soule asunder, to bee at last tormented for euer? So that when death comes with so dolefull an errand to seperate two old friends, this time must needs bee a most vndisposed season to repent in.
but to rend body and soul asunder, to be At last tormented for ever? So that when death comes with so doleful an errand to separate two old Friends, this time must needs be a most undisposed season to Repent in.
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(34) part (DIV2)
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842
Thirdly, Because of worldly Cogitations, as the disposing of wife and children, house and lands, and other goods, all these must needs hinder the motions of Repentance. Thirdly, Because of worldly Cogitations, as the disposing of wife and children, house and Lands, and other goods, all these must needs hinder the motions of Repentance.
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(34) part (DIV2)
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843
As if a man haue a candle lighted in a Mine vnder the earth, if it bee neere or vnder a dampe, this will come, and put out the candle; As if a man have a candle lighted in a Mine under the earth, if it be near or under a damp, this will come, and put out the candle;
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(34) part (DIV2)
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So when in the time of sicknesse there is a candle lighted of good motions and meditations of Repentance:
So when in the time of sickness there is a candle lighted of good motions and meditations of Repentance:
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then these new mutinous cogitations enter in, to thinke what shall become of wife and children, this and that friend,
then these new mutinous cogitations enter in, to think what shall become of wife and children, this and that friend,
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and how to bestow our goods: these like a dampe extinguish the good thoughts of Repentance.
and how to bestow our goods: these like a damp extinguish the good thoughts of Repentance.
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The fourth is, That God then ordinarily punishes our neglect of this duty in our health, with hardnesse of heart on our death-beds: The fourth is, That God then ordinarily Punishes our neglect of this duty in our health, with hardness of heart on our deathbeds:
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As it is Pro. 1. Because hee called then to vs, and wee would not answer:
As it is Pro 1. Because he called then to us, and we would not answer:
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therefore we call vnto him, and he will not answer vs, euen when our feares come like a whirlewinde,
Therefore we call unto him, and he will not answer us, even when our fears come like a whirlwind,
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and our desolation posteth vpon vs. O saith Christ to Ierusalem; Would to God thou hadst knowne in this thy day the things which belong vnto thy peace;
and our desolation posteth upon us Oh Says christ to Ierusalem; Would to God thou Hadst known in this thy day the things which belong unto thy peace;
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but now they are hid from thine eyes:
but now they Are hid from thine eyes:
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Worke (saith our Sauiour to the Iewes) whilst it is called to day, for the night commeth in which no man can worke: Work (Says our Saviour to the Iewes) while it is called to day, for the night comes in which no man can work:
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So that this night time of sicknesse, is of all times the most vnfit to repent in;
So that this night time of sickness, is of all times the most unfit to Repent in;
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when God may iustly leaue vs comfortlesse, because wee would not ere that time hearken to the words of instruction, and walke in new obedience.
when God may justly leave us comfortless, Because we would not ere that time harken to the words of instruction, and walk in new Obedience.
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2 The Impediments of Grace At that time may bee these; First, God may deny vs the meanes to worke Faith and Repentance in vs;
2 The Impediments of Grace At that time may be these; First, God may deny us the means to work Faith and Repentance in us;
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our comforters and helpers then shall be silent, tongue tyed or absent, when wee most wish, desire,
our Comforters and helpers then shall be silent, tongue tied or absent, when we most wish, desire,
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and languish for comfort and helpe: then one of a thousand may be denyed vs.
and languish for Comfort and help: then one of a thousand may be denied us
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Secondly, Though hee doe giue vs meanes, yet it may bee hee will not blesse them,
Secondly, Though he do give us means, yet it may be he will not bless them,
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or make them powerfull and effectuall vnto vs. And though hee doe blesse the means,or make them powerful and effectual unto us And though he do bless the means,
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yet our comfort shall then be the lesser, for ordinarily hee doth more blesse the publike,
yet our Comfort shall then be the lesser, for ordinarily he does more bless the public,
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then the priuate meanes vnto vs:
then the private means unto us:
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wherefore of all times, the time of death is the most vnable for Repentance, and the worst,
Wherefore of all times, the time of death is the most unable for Repentance, and the worst,
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wherefore now O yee my hearers! let my counsell this day bee acceptable in your eyes and eares:
Wherefore now Oh ye my hearers! let my counsel this day be acceptable in your eyes and ears:
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Remember now your Creator in the dayes of your youth, health and strength: remember now your Creator in the days of your youth, health and strength:
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the sooner it is done, the better, easier, and more comfortable will your life and death bee:
the sooner it is done, the better, Easier, and more comfortable will your life and death be:
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doe therefore in this, as Abraham did when hee sacrificed Isaac, he rose vp early in the morning;
do Therefore in this, as Abraham did when he sacrificed Isaac, he rose up early in the morning;
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so wee should rise vp early in the morning of our age and youth •o offer vp our selues, our soules and bodies vnto God, as a liuing sacrifice:
so we should rise up early in the morning of our age and youth •o offer up our selves, our Souls and bodies unto God, as a living sacrifice:
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our Isaac must at one time or other bee sacrificed: therefore let vs repent, and bewaile our sinnes betimes:
our Isaac must At one time or other be sacrificed: Therefore let us Repent, and bewail our Sins betimes:
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for it is a speciall point of prudence, to doe that betimes which must needs be done. Thus of the Generall.
for it is a special point of prudence, to do that betimes which must needs be done. Thus of the General.
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Now for the Particular Time of Repentance, there bee sixe things Considerable.
Now for the Particular Time of Repentance, there be sixe things Considerable.
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The first is, When a man hath committed any new sinne, then is a speciall time for him to renew his Repentance,
The First is, When a man hath committed any new sin, then is a special time for him to renew his Repentance,
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as hee hath renewed his sinne.
as he hath renewed his sin.
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So Dauid did, 2. Sam. 24. 10. where it is recorded, that Dauids heart smote him after that hee had numbred the People.
So David did, 2. Sam. 24. 10. where it is recorded, that David heart smote him After that he had numbered the People.
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Thus by and by hee renewed his Repentance, after that hee had confessed and seene his sinne.
Thus by and by he renewed his Repentance, After that he had confessed and seen his sin.
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So Peter, Math. 26. 73. It is written of him, that after he had remembred the words of Christ, Hee went out and wept bitterly.
So Peter, Math. 26. 73. It is written of him, that After he had remembered the words of christ, He went out and wept bitterly.
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Thus euery new act of sinne must haue a new act of Repentance, as I haue said.
Thus every new act of sin must have a new act of Repentance, as I have said.
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If a man haue an arme or a legge out of ioynt, he can neuer be quiet vntill it bee set and put in order againe;
If a man have an arm or a leg out of joint, he can never be quiet until it be Set and put in order again;
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so should it bee in our committing of sinne:
so should it be in our committing of sin:
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for because euery sinne setteth the soule out of ioynt, wee should neuer be quiet vntill Repentance haue put all in frame againe.
for Because every sin sets the soul out of joint, we should never be quiet until Repentance have put all in frame again.
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Wee see by experience, that if a candle be blowne out, if a man by and by runne to the fi•e with it, the sooner he comes, the easier it will be lighted againe and the sooner:
we see by experience, that if a candle be blown out, if a man by and by run to the fi•e with it, the sooner he comes, the Easier it will be lighted again and the sooner:
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and the longer hee •arries, the longer it will bee ere it take fire;
and the longer he •arries, the longer it will be ere it take fire;
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euen so when a man falls into any sinne, the sooner hee repents of it, the more easie and better it will be for him,
even so when a man falls into any sin, the sooner he repents of it, the more easy and better it will be for him,
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and the longer hee deferres his Repentance, the harder it will befor him to bring his heart to the duty.
and the longer he defers his Repentance, the harder it will before him to bring his heart to the duty.
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Therefore it will be best for vs, to take the best courses which may bring vs vnto saluation, no sooner to haue sinned,
Therefore it will be best for us, to take the best courses which may bring us unto salvation, no sooner to have sinned,
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but presently thereupon also to renew our Repentance:
but presently thereupon also to renew our Repentance:
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As the wise mans counsell is, My sonne if thou hast sinned, deferre not thy Repentance.
As the wise men counsel is, My son if thou hast sinned, defer not thy Repentance.
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Secondly, it is a speciall time of Repentance, When any iudgement of God, either publike or priuate falls vpon vs;
Secondly, it is a special time of Repentance, When any judgement of God, either public or private falls upon us;
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as the Prophet shewes, Isa. 26. 16. Lord in trouble haue they visited thee, they poured out a prayer when thy chastening was vpon them.
as the Prophet shows, Isaiah 26. 16. Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.
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So Lament. 3. 40. saith the Church, Let vs search and try our wayes, and turne vnto the Lord.
So Lament. 3. 40. Says the Church, Let us search and try our ways, and turn unto the Lord.
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When God sends sicknesse, blindnesse, or lamenesse, losse in our goods friends, reputation, preferment, or such like,
When God sends sickness, blindness, or lameness, loss in our goods Friends, reputation, preferment, or such like,
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then is a speciall tune to repent vs of our sinnes.
then is a special tune to Repent us of our Sins.
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For it is a sure thing that the iudgements of God come by reason of our sinnes,
For it is a sure thing that the Judgments of God come by reason of our Sins,
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and so questionlesse God will renew his iudgements, if wee renew our sinnes; which cannot be remooued but by Repentance.
and so questionless God will renew his Judgments, if we renew our Sins; which cannot be removed but by Repentance.
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If a mans house be on fire, he will carry out his Flaxe and Towe, Wood and Straw, with euery thing else which is fit and likely to augment the fire:
If a men house be on fire, he will carry out his Flax and Tow, Wood and Straw, with every thing Else which is fit and likely to augment the fire:
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and then doth hee cry for helpe and poure on water to quench it;
and then does he cry for help and pour on water to quench it;
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euen so because our sinnes doe nourish the fire of Gods wrath, and will consume our soules,
even so Because our Sins do nourish the fire of God's wrath, and will consume our Souls,
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if wee doe not carry them out of sight by repentance, therefore we should set about this worke:
if we do not carry them out of sighed by Repentance, Therefore we should Set about this work:
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and take away all that matter which may increase the fire of Gods vengeance vpon vs:
and take away all that matter which may increase the fire of God's vengeance upon us:
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which is to put away our sinnes by repentance; as wee see Deut. 9. 20. Moses did, for thus he records it;
which is to put away our Sins by Repentance; as we see Deuteronomy 9. 20. Moses did, for thus he records it;
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And the Lord was very angry with Aaron to haue destroyed him: and I prayed for Aaron the same time. Here you see how a iudgement was remooued by Aarons repentance, and Moyses prayer.And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron the same time. Here you see how a judgement was removed by Aaron's Repentance, and Moses prayer.
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Wee see if the Kings Writs be out against a man to attach him, Bayliffs and Sherifes lying in wait for him in euery corner to arrest him:
we see if the Kings Writs be out against a man to attach him, Bailiffs and Sheriffs lying in wait for him in every corner to arrest him:
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such a man will presently labour to compasse the matter, and bring it to agreement for feare of imprisonment:
such a man will presently labour to compass the matter, and bring it to agreement for Fear of imprisonment:
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So when the Writs of God are out against vs, and his Iudgements like Sergeants and Baylifes dogge vs in euery corner:
So when the Writs of God Are out against us, and his Judgments like Sergeants and Bailiffs dog us in every corner:
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what should we doe in this case? but labour to compasse the matter betimes to bee wiser for our soules and immortalitie,
what should we do in this case? but labour to compass the matter betimes to be Wiser for our Souls and immortality,
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then they are for a little temporall punishment in this life: and to make a good vse of Gods iudgements vpon others:
then they Are for a little temporal punishment in this life: and to make a good use of God's Judgments upon Others:
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the omission whereof, made the Spirit of God complaine thus, Reuel. 9. 20. And the remnant of the people which were not killed by these plagues, repented not of the workes of their hands, where the Lord complaineth of them, that they had no regard to his iudgements.
the omission whereof, made the Spirit of God complain thus, Revel. 9. 20. And the remnant of the people which were not killed by these plagues, repented not of the works of their hands, where the Lord Complaineth of them, that they had no regard to his Judgments.
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So Amos 4. 6. And I also haue giuen you cleannesse of teeth in all your cities,
So Amos 4. 6. And I also have given you cleanness of teeth in all your cities,
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and want of bread in all your places, yet haue yee not returned vnto mee, saith the Lord. and want of bred in all your places, yet have ye not returned unto me, Says the Lord.
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The like we haue, Ier. 5. 3. Thou hast striken them, but they haue not grieued, thou hast consumed them,
The like we have, Jeremiah 5. 3. Thou hast stricken them, but they have not grieved, thou hast consumed them,
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but they haue refused to receiue correction, &c. So that by these places you see, it is a speciall time for vs to call vpon God when his hand is vpon vs,but they have refused to receive correction, etc. So that by these places you see, it is a special time for us to call upon God when his hand is upon us,
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and wee see apparantly, that our sinnes doe pull his iudgements neerer and neerer vs.
and we see apparently, that our Sins do pull his Judgments nearer and nearer us
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Thirdly, When God affoords vs any speciall meanes, then hee lookes for speciall actions and affections, in turning towards him:
Thirdly, When God affords us any special means, then he looks for special actions and affections, in turning towards him:
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(36) part (DIV2)
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as at the comming of Iohn Baptist, Math. 3. 10. And now also the axe is layed vnto the roote of the tree: before the axe of God was layed to the boughes and branches,
as At the coming of John Baptist, Math. 3. 10. And now also the axe is laid unto the root of the tree: before the axe of God was laid to the boughs and branches,
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but now to the very roote, at which time there is no remedie, but that Euery tree which bringeth not forth good fruit, must be hewen down and cast into the fire.
but now to the very root, At which time there is no remedy, but that Every tree which brings not forth good fruit, must be hewn down and cast into the fire.
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(36) part (DIV2)
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So it is said, Act. 17. 30. And the times of this ignorance God winked at,
So it is said, Act. 17. 30. And the times of this ignorance God winked At,
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(36) part (DIV2)
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but now hee commandeth all men euery where to repent; So that when God sends speciall meanes, this is a speciall time of Repentance.but now he commands all men every where to Repent; So that when God sends special means, this is a special time of Repentance.
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(36) part (DIV2)
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Ships that haue lyen long in the harbour, yet as soone as the winde blowes, by and by they set forward to their intended iourney,
Ships that have lyen long in the harbour, yet as soon as the wind blows, by and by they Set forward to their intended journey,
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(36) part (DIV2)
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as it is said, Act. 27. 13. And when the southwinde blew softly (supposing that they had obtained their purpose) they loosed thence.
as it is said, Act. 27. 13. And when the South wind blew softly (supposing that they had obtained their purpose) they loosed thence.
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(36) part (DIV2)
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Euen so should we doe, when we haue lyen long in the harbour of sinne, done little good in Religion,
Even so should we do, when we have lyen long in the harbour of sin, done little good in Religion,
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(36) part (DIV2)
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or to the Church of God, yet when the winde blowes, when God offers gratious and good meanes,
or to the Church of God, yet when the wind blows, when God offers gracious and good means,
cc p-acp dt n1 pp-f np1, av c-crq dt n1 vvz, c-crq np1 vvz j cc j n2,
(36) part (DIV2)
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when we haue so faire an opportunitie, we should lay hold vpon the good things that be for our saluation.
when we have so fair an opportunity, we should lay hold upon the good things that be for our salvation.
c-crq pns12 vhb av j dt n1, pns12 vmd vvi n1 p-acp dt j n2 cst vbb p-acp po12 n1.
(36) part (DIV2)
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So that this must needs be a fearefull abuse of Gods kindnesse and goodnesse; that when it is a speciall time of Repentance:
So that this must needs be a fearful abuse of God's kindness and Goodness; that when it is a special time of Repentance:
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(36) part (DIV2)
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through our corruptions wee make it a speciall time of wantonnesse and vncleannesse, and wee are so farre from being the better for all our speciall meanes, that wee become worse and worse:
through our corruptions we make it a special time of wantonness and uncleanness, and we Are so Far from being the better for all our special means, that we become Worse and Worse:
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(36) part (DIV2)
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and so bring iudgement vpon vs. Our Sauiour Christ Math. 11. doth vpbraid those Cities wherein hee had done most of his great workes,
and so bring judgement upon us Our Saviour christ Math. 11. does upbraid those Cities wherein he had done most of his great works,
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(36) part (DIV2)
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because for all this they had not repented them of their sins, where he tells them That it shall be easier for Sodome and for Gomorrah in the day of Iudgement, then for them:
Because for all this they had not repented them of their Sins, where he tells them That it shall be Easier for Sodom and for Gomorrah in the day of Judgement, then for them:
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(36) part (DIV2)
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So if wee doe not profite by the preaching of the Word, and the good meanes which are amongst vs at this day:
So if we do not profit by the preaching of the Word, and the good means which Are among us At this day:
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(36) part (DIV2)
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the estate of Sodome and Gommorrah at that great day, shall be easier and better then ours.
the estate of Sodom and Gomorrah At that great day, shall be Easier and better then ours.
dt n1 pp-f np1 cc np1 p-acp cst j n1, vmb vbi jc cc jc cs png12.
(36) part (DIV2)
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So let vs take heed it be not so with vs, for what a fearefull signe of damnation is this? when wee thus set open the gates of hell, by being no more carefull to come to Faith and Repentance,
So let us take heed it be not so with us, for what a fearful Signen of damnation is this? when we thus Set open the gates of hell, by being no more careful to come to Faith and Repentance,
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(36) part (DIV2)
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and other sauing graces, in the midst of such abundance of meanes? Fourthly, it is a speciall Time of Repentance, when wee goe about any great worke:
and other Saving graces, in the midst of such abundance of means? Fourthly, it is a special Time of Repentance, when we go about any great work:
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(36) part (DIV2)
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For many times in our honest labours, there are many crosses and troubles which doe befall vs, because we haue not repented.
For many times in our honest labours, there Are many Crosses and Troubles which do befall us, Because we have not repented.
p-acp d n2 p-acp po12 j n2, pc-acp vbr d n2 cc n2 r-crq vdb vvi pno12, c-acp pns12 vhb xx vvn.
(36) part (DIV2)
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Therefore it must bee our wisedome, when wee goe about any great worke which wee would haue to prosper,
Therefore it must be our Wisdom, when we go about any great work which we would have to prosper,
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(36) part (DIV2)
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then to repent, lest we incounter with great crosses. So Ezra 8. 21. hee practised:
then to Repent, lest we encounter with great Crosses. So Ezra 8. 21. he practised:
cs pc-acp vvi, cs pns12 vvi p-acp j n2. np1 np1 crd crd pns31 vvd:
(36) part (DIV2)
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So Esther 4. 16. So Iehoshaphat, 2. Chron. 20. 12. The omission of this dutie you see was dangerous, Iosh. 7. 11. 12. they could not stand before their enemies, saith God vnto Ioshua, Vp, Israel hath sinned, and they haue transgressed my Couenant,
So Esther 4. 16. So Jehoshaphat, 2. Chronicles 20. 12. The omission of this duty you see was dangerous, Joshua 7. 11. 12. they could not stand before their enemies, Says God unto Ioshua, Up, Israel hath sinned, and they have transgressed my Covenant,
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(36) part (DIV2)
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therefore the children of Israel could not stand before their enemies: Therefore the children of Israel could not stand before their enemies:
av dt n2 pp-f np1 vmd xx vvi p-acp po32 n2:
(36) part (DIV2)
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Euen so it is with vs, wee cannot stand before our enemies, God doth not blesse our labours, indeauours,
Even so it is with us, we cannot stand before our enemies, God does not bless our labours, endeavours,
av av pn31 vbz p-acp pno12, pns12 vmbx vvi p-acp po12 n2, np1 vdz xx vvi po12 n2, n2,
(36) part (DIV2)
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nor any thing wee take in hand, because wee doe not prepare our selues vnto Repentance,
nor any thing we take in hand, Because we do not prepare our selves unto Repentance,
ccx d n1 pns12 vvb p-acp n1, c-acp pns12 vdb xx vvi po12 n2 p-acp n1,
(36) part (DIV2)
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therefore (as I said) when we haue a great work in hand, it is a speciall time of Repentance,
Therefore (as I said) when we have a great work in hand, it is a special time of Repentance,
av (c-acp pns11 vvd) c-crq pns12 vhb dt j n1 p-acp n1, pn31 vbz dt j n1 pp-f n1,
(36) part (DIV2)
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and herein wee must imitate the seruants of God in their examples, when Ezra had a great iourney to goe: first he fasted and prayed:
and herein we must imitate the Servants of God in their Examples, when Ezra had a great journey to go: First he fasted and prayed:
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(36) part (DIV2)
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so many other of the Saints forenamed:
so many other of the Saints forenamed:
av d n-jn pp-f dt n2 j-vvn:
(36) part (DIV2)
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this was their practise, and so must it bee ours, chiefly when wee come to heare the Word,
this was their practice, and so must it be ours, chiefly when we come to hear the Word,
d vbds po32 n1, cc av vmb pn31 vbi png12, av-jn c-crq pns12 vvb pc-acp vvi dt n1,
(36) part (DIV2)
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or receiue the Sacran •nts, then we must be sure to haue repenced soundly for our 〈 ◊ 〉 nes,
or receive the Sacred •nts, then we must be sure to have repenced soundly for our 〈 ◊ 〉 nes,
cc vvi dt np1 n2, cs pns12 vmb vbi j pc-acp vhi vvn av-j p-acp po12 〈 sy 〉 zz,
(36) part (DIV2)
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or else, as wee cannot expect mercie: so wee depart away without comfort.
or Else, as we cannot expect mercy: so we depart away without Comfort.
cc av, c-acp pns12 vmbx vvi n1: av pns12 vvb av p-acp n1.
(36) part (DIV2)
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As a man that would draw a riuer into his ground, he must first prepare the channell, cut downe the bankes, and stop the passages;
As a man that would draw a river into his ground, he must First prepare the channel, Cut down the banks, and stop the passages;
p-acp dt n1 cst vmd vvi dt n1 p-acp po31 n1, pns31 vmb ord vvi dt n1, vvn a-acp dt n2, cc vvi dt n2;
(36) part (DIV2)
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so must men doe with their sinnes, that would haue the riuer of Gods mercie to runne through their hearts.
so must men do with their Sins, that would have the river of God's mercy to run through their hearts.
av vmb n2 vdb p-acp po32 n2, cst vmd vhi dt n1 pp-f npg1 n1 pc-acp vvi p-acp po32 n2.
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The Fifth speciall time of Repentance is, Eeuery morning when wee arise, and euery night when wee goe to bed:
The Fifth special time of Repentance is, Every morning when we arise, and every night when we go to Bed:
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(36) part (DIV2)
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For as wee sin daily, so must wee daily renew our repentance, let vs then repent euery morning before wee rise.
For as we sin daily, so must we daily renew our Repentance, let us then Repent every morning before we rise.
c-acp c-acp pns12 vvb av-j, av vmb pns12 av-j vvb po12 n1, vvb pno12 av vvi d n1 c-acp pns12 vvb.
(36) part (DIV2)
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The steward who hath but a short memorie, will be often casting vp his accounts and reckoning with his Master, he will neuer let them tarry too long without cleering and making euen,
The steward who hath but a short memory, will be often casting up his accounts and reckoning with his Master, he will never let them tarry too long without clearing and making even,
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(36) part (DIV2)
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so because that our memorie is short, and that wee soone forget our sinnes, we should desire to haue often reckoning with the Lord euery day to make euen with him.
so Because that our memory is short, and that we soon forget our Sins, we should desire to have often reckoning with the Lord every day to make even with him.
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(36) part (DIV2)
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I• we would thus often doe, wee should haue but a few sins to repent vs of when wee come to die.
I• we would thus often do, we should have but a few Sins to Repent us of when we come to die.
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(36) part (DIV2)
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Wee see by experience, if a man haue a little Brooke that runnes through his ground,
we see by experience, if a man have a little Brook that runs through his ground,
pns12 vvb p-acp n1, cs dt n1 vhi dt j n1 cst vvz p-acp po31 n1,
(36) part (DIV2)
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as long as he keeps the channell cleane that the waters may still auoide, it will neuer annoy him,
as long as he keeps the channel clean that the waters may still avoid, it will never annoy him,
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(36) part (DIV2)
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but if he suffer the gutters to be stopped with mudde and durt, and weeds to stop the course and carrying of the water, by and by it will ouerflow his ground.
but if he suffer the gutters to be stopped with mud and dirt, and weeds to stop the course and carrying of the water, by and by it will overflow his ground.
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(36) part (DIV2)
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And euen so, though a man haue some sinnes which annoy and trouble him, yet 〈 ◊ 〉 he will be daily cleansing the channell of his heart,
And even so, though a man have Some Sins which annoy and trouble him, yet 〈 ◊ 〉 he will be daily cleansing the channel of his heart,
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(36) part (DIV2)
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and make the channell open by Repentance, there will be the lesse danger to his soule,
and make the channel open by Repentance, there will be the less danger to his soul,
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(36) part (DIV2)
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as wee see it was said of Dauids practise, Psal. 6. Hee talkes of a vexed soule, wearisomenesse with groaning, making his bed to swimme with teares, consuming of his eyes, and the like:
as we see it was said of David practise, Psalm 6. He talks of a vexed soul, wearisomeness with groaning, making his Bed to swim with tears, consuming of his eyes, and the like:
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(36) part (DIV2)
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so must our Repentance come with sighes, groanes, weeping and wringing of the heart (if it were possible) that so wee be the better assured, that it is vnfained and rightly bred;
so must our Repentance come with sighs, groans, weeping and wringing of the heart (if it were possible) that so we be the better assured, that it is unfeigned and rightly bred;
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(36) part (DIV2)
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and that it is such vnto which God will haue respect. Sixtly, the last speciall time of Repentance;
and that it is such unto which God will have respect. Sixty, the last special time of Repentance;
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(36) part (DIV2)
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is at the houre of Death; for then indeed is the Time to renew our Faith, Repentance and all other Graces, or neuer.
is At the hour of Death; for then indeed is the Time to renew our Faith, Repentance and all other Graces, or never.
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(36) part (DIV2)
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Euen as a man that hath beene at great charges for the building of a ship to carrie himselfe safely a very long iourney,
Eve as a man that hath been At great charges for the building of a ship to carry himself safely a very long journey,
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(36) part (DIV2)
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when hee is ready to put foorth into the sea, then hee especially lookes, that all his Masts, Sayles, Anchors,
when he is ready to put forth into the sea, then he especially looks, that all his Masts, Sails, Anchors,
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(36) part (DIV2)
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and Tacklings be ready, fit and prepared;
and Tacklings be ready, fit and prepared;
cc n2-vvg vbb j, j cc vvn;
(36) part (DIV2)
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so howsoeuer a man deale with his Faith, Repentance, and other graces all his life time,
so howsoever a man deal with his Faith, Repentance, and other graces all his life time,
av c-acp dt n1 n1 p-acp po31 n1, n1, cc j-jn n2 d po31 n1 n1,
(36) part (DIV2)
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yet now when at the houre of death, hee comes to lance forth into so rough a Sea, for his last iourney;
yet now when At the hour of death, he comes to lance forth into so rough a Sea, for his last journey;
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(36) part (DIV2)
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he must then looke all ouer againe, and see that nothing be wanting, but that his faith, prayers, penetencie, loue,
he must then look all over again, and see that nothing be wanting, but that his faith, Prayers, penetencie, love,
pns31 vmb av vvi d a-acp av, cc vvb cst pix vbi vvg, cc-acp cst po31 n1, n2, n1, n1,
(36) part (DIV2)
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and such like, be in a readinesse for to conduct him in peace and safetie vnto the end of his last iourney.
and such like, be in a readiness for to conduct him in peace and safety unto the end of his last journey.
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But commonly men doe by Repentance, as great men doe by Banquets, when a great Feast comes:
But commonly men do by Repentance, as great men do by Banquets, when a great Feast comes:
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they sit and gaze and admire, but their stomacks are gone; many in this case haue no stomacks to eate:
they fit and gaze and admire, but their stomachs Are gone; many in this case have no stomachs to eat:
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So many men looke at these excellent things of God, admire them, but will not eate:
So many men look At these excellent things of God, admire them, but will not eat:
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will not repent, leaue their sinnes, &c. But let vs in the Name of God who know better things,
will not Repent, leave their Sins, etc. But let us in the Name of God who know better things,
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and haue not thus learned Christ, goe on, resolue, labour and practise Repentance, ere it bee too late:
and have not thus learned christ, go on, resolve, labour and practise Repentance, ere it be too late:
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which now is our next Point to be handled the next time.
which now is our next Point to be handled the next time.
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LECT. VI. VI. THE PRACTISE OF Repentance. IOEL. 2. 12.
LECTURE. VI. VI. THE PRACTISE OF Repentance. JOEL. 2. 12.
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Therefore, also now (saith the Lord,) Turne yee euen to mee with all your heart,
Therefore, also now (Says the Lord,) Turn ye even to me with all your heart,
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and with fasting and with weeping, and with mourning; And rent your heart, and not your garments, and turne vnto the Lord your God;
and with fasting and with weeping, and with mourning; And rend your heart, and not your garments, and turn unto the Lord your God;
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for hee is gracious and mercifull, slow to anger, and of great kindenesse, and repents him of the euill.
for he is gracious and merciful, slow to anger, and of great kindness, and repents him of the evil.
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WEE spake the last day of the Time of Repentance, when we shewed, that for euery new sinne, there must bee a new act of Repentance,
we spoke the last day of the Time of Repentance, when we showed, that for every new sin, there must be a new act of Repentance,
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and so as wee sinne daily, wee must daily repent.
and so as we sin daily, we must daily Repent.
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For (as I then shewed) if a man haue a little Brook which runs through his ground,
For (as I then showed) if a man have a little Brook which runs through his ground,
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as long as hee keepes the channell cleane, pulls vp the weeds, and durt, and sand from stopping it vp, hee is sure it will not annoy him, nor ouerflowe his bankes:
as long as he keeps the channel clean, pulls up the weeds, and dirt, and sand from stopping it up, he is sure it will not annoy him, nor overflow his banks:
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So as long as a man doth daily renew his repentance, and pull vp the weedes of his sinnes from his heart, hee shall be sure that the riuer of Gods mercy will runne smoothly and currently into his soule,
So as long as a man does daily renew his Repentance, and pull up the weeds of his Sins from his heart, he shall be sure that the river of God's mercy will run smoothly and currently into his soul,
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thus then you see Repentance is a daily duty, and onely in the time of this life to be performed:
thus then you see Repentance is a daily duty, and only in the time of this life to be performed:
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as wee commit daily sinnes, so had wee need of daily Repentance.
as we commit daily Sins, so had we need of daily Repentance.
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Now the next point we are to speake of, is of The Practise of Repentance, or manner how wee must Repent,
Now the next point we Are to speak of, is of The practice of Repentance, or manner how we must repent,
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for it may bee some men will bee readie to except and say, seeing Repentance is such a necessarie duty,
for it may be Some men will be ready to except and say, seeing Repentance is such a necessary duty,
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as no man liuing can be saued without it, and seeing the time of this life is nothing else,
as no man living can be saved without it, and seeing the time of this life is nothing Else,
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but a time left of God to Repent;
but a time left of God to repent;
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and so I am willing to performe this great worke, but alas, I know not how,
and so I am willing to perform this great work, but alas, I know not how,
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nor in what manner I should repent:
nor in what manner I should Repent:
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so that as the Disciples said vnto Christ, Luk. 11. 1. Lord teach vs to pray, so may wee say, Lord teach vs to repent, wee be willing to repent,
so that as the Disciples said unto christ, Luk. 11. 1. Lord teach us to pray, so may we say, Lord teach us to Repent, we be willing to Repent,
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but know not how nor in what manner.
but know not how nor in what manner.
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Wherefore wee are to know that in the practise of Repentance, there must be foure seuerall things, that is, in the presenting of our selues before the Throne of Gods Maiestie,
Wherefore we Are to know that in the practice of Repentance, there must be foure several things, that is, in the presenting of our selves before the Throne of God's Majesty,
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and attempting or performing this our duty of Repentance;
and attempting or performing this our duty of Repentance;
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for the acquisition of our saluation, there must be, 1. Examination, 2. Humiliation, 3. Deprecation, 4. Resolution,
for the acquisition of our salvation, there must be, 1. Examination, 2. Humiliation, 3. Deprecation, 4. Resolution,
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Which be the foure things required in the Practise of Repentance.
Which be the foure things required in the practice of Repentance.
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First, there must be Examination, for euery one that will repent, must first examine himselfe in the matter of Repentance, First, there must be Examination, for every one that will Repent, must First examine himself in the matter of Repentance,
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how to finde out his owne sinnes and offences, for how can a man repent him of his sinnes,
how to find out his own Sins and offences, for how can a man Repent him of his Sins,
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if he doe not know them I so he that • … d repent, must first labour to come to the knowledge of his sinnes,
if he do not know them I so he that • … worser Repent, must First labour to come to the knowledge of his Sins,
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and he cannot know his sins, but by examining his heart, and his owne wayes, that he may finde out his owne strayings and wandrings from the Lord, by the righteous rule of the Law of God, the word of God must be the candle to light the minde,
and he cannot know his Sins, but by examining his heart, and his own ways, that he may find out his own strayings and wanderings from the Lord, by the righteous Rule of the Law of God, the word of God must be the candle to Light the mind,
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and to direct and shew what is good and what is bad, what is sin,
and to Direct and show what is good and what is bad, what is since,
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and what is not sin, what is pleasing vnto God, and what is displeasing vnto him.
and what is not since, what is pleasing unto God, and what is displeasing unto him.
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As may be seene, Lament. 3. 40. saith the Church there; Let vs search and trie our wayes, and turne againe vnto the Lord.
As may be seen, Lament. 3. 40. Says the Church there; Let us search and try our ways, and turn again unto the Lord.
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Meaning that vnlesse we will seeke and search into our owne hearts to finde out the things that are amisse;
Meaning that unless we will seek and search into our own hearts to find out the things that Are amiss;
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and so seeke and search, as a man looking diligently for a thing lost, who lighteth a candle and searcheth euery corner, till he hath found the thing, we shall neuer be able to finde out all our sinnes:
and so seek and search, as a man looking diligently for a thing lost, who lights a candle and Searches every corner, till he hath found the thing, we shall never be able to find out all our Sins:
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So the Prophet sayes, Psal. 119. 59. I considered my wayes and turned my feet vnto thy testimonies.
So the Prophet Says, Psalm 119. 59. I considered my ways and turned my feet unto thy testimonies.
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Seeing then it was the consideration of his owne wayes, which made him turne into the wayes of God, let vs practise the same.
Seeing then it was the consideration of his own ways, which made him turn into the ways of God, let us practise the same.
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The like wee haue in the storie of the Prodigall sonne, Luk. 13. 19. And when he came to himselfe, he said, I will returne to my father, &c. When he had examined his owne state and condition,
The like we have in the story of the Prodigal son, Luk. 13. 19. And when he Come to himself, he said, I will return to my father, etc. When he had examined his own state and condition,
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then it came into his minde to returne vnto his Father:
then it Come into his mind to return unto his Father:
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so then the Point is, That in the Practise of Repentance there must bee examination of our owne wayes, which is a thing contrary to the course of the world, who are prone to looke into other mens wayes and neglect their owne.
so then the Point is, That in the practice of Repentance there must be examination of our own ways, which is a thing contrary to the course of the world, who Are prove to look into other men's ways and neglect their own.
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The beasts Reuel: 4. 8. were full of eyes within, but the most men haue eyes without to looke into other mens secrets,
The beasts Revel: 4. 8. were full of eyes within, but the most men have eyes without to look into other men's secrets,
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but not into their owne faults at home:
but not into their own Faults At home:
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such men may be likened vnto husbands, who because they haue vnquiet wiues at home, loue as much as may be to be abroad,
such men may be likened unto Husbands, who Because they have unquiet wives At home, love as much as may be to be abroad,
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because they can no sooner put their heads within the doores, but by and by their wiues are vpon them,
Because they can no sooner put their Heads within the doors, but by and by their wives Are upon them,
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euen so it is with him that hath a bad conscience, as with him that hath a bad wife, no sooner hee can come home into himselfe,
even so it is with him that hath a bad conscience, as with him that hath a bad wife, no sooner he can come home into himself,
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but by and by his conscience is vpon him, ready to raile at him and rebuke him for his sinnes,
but by and by his conscience is upon him, ready to rail At him and rebuke him for his Sins,
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so that he longs as much as may be to be abroad, and to deale with other mens sinnes, rather then his owne.
so that he longs as much as may be to be abroad, and to deal with other men's Sins, rather then his own.
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But Paul tells vs 1. Cor. 11. 31. That wee must iudge our selues, if wee would haue God not to iudge vs. Therefore euery Christian man should set vp a Tribunall and Iudgement seate in his owneheart,
But Paul tells us 1. Cor. 11. 31. That we must judge our selves, if we would have God not to judge us Therefore every Christian man should Set up a Tribunal and Judgement seat in his owneheart,
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and make a solemne arraignement of himselfe, that is to say, that he so set himselfe before God, that he first vndertake the triall of his owne wayes,
and make a solemn arraignment of himself, that is to say, that he so Set himself before God, that he First undertake the trial of his own ways,
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and consider wherein he hath offended, and what sinnes he hath committed against him, then he must bring the bills of indictment against himselfe, make a presentment of his owne faults, where hee hath sinned,
and Consider wherein he hath offended, and what Sins he hath committed against him, then he must bring the bills of indictment against himself, make a presentment of his own Faults, where he hath sinned,
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when offended, and how displeased so good a God. And thus euery man must iudge himselfe, that God doe not iudge him: for a iudgement must come.
when offended, and how displeased so good a God. And thus every man must judge himself, that God do not judge him: for a judgement must come.
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St. Austen sayes well, That so often as a man remembers his sinnes, God forgets them.
Saint Austen Says well, That so often as a man remembers his Sins, God forgets them.
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If thou examine thy selfe, God will vrge no further; if thou iudge and condemne thy selfe, God will not iudge thee;
If thou examine thy self, God will urge no further; if thou judge and condemn thy self, God will not judge thee;
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if thou punish thy selfe, God will spare thee.
if thou Punish thy self, God will spare thee.
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So then this is the first Point, wee must examine our selues how wee haue offended.
So then this is the First Point, we must examine our selves how we have offended.
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Now in this examination there are two things required: 1. There must be a right Rule to examine by, 2. There bee certaine Heads, vpon which wee must examine.
Now in this examination there Are two things required: 1. There must be a right Rule to examine by, 2. There be certain Heads, upon which we must examine.
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First, for the Rule, There are certaine false Rules which we must remember neuer to take hold of. First, for the Rule, There Are certain false Rules which we must Remember never to take hold of.
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First, That a man doe not examine himselfe by himselfe, for a man may be in a better case then formerly,
First, That a man do not examine himself by himself, for a man may be in a better case then formerly,
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and yet in no good estate:
and yet in no good estate:
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he may haue left grosse sinnes, particular sinnes, and yet be deceiued infinitly short of true goodnesse:
he may have left gross Sins, particular Sins, and yet be deceived infinitely short of true Goodness:
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So that a man is but a falfe rule vnto himselfe, when he wil thinke all to be well,
So that a man is but a false Rule unto himself, when he will think all to be well,
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because he findes some better times then he was wont.
Because he finds Some better times then he was wont.
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To this effect St. Paul sayes, 2. Cor. 10. 12. Wherefore let him who thinketh he standeth, take heed lest hee fall. And againe, 2. Cor. 11. 12. hee condemnes this rule, saying:
To this Effect Saint Paul Says, 2. Cor. 10. 12. Wherefore let him who Thinketh he Stands, take heed lest he fallen. And again, 2. Cor. 11. 12. he condemns this Rule, saying:
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Wee are not of that number who compare themselues with themselues. The second false Rule is, when a man will examine himselfe by others: we Are not of that number who compare themselves with themselves. The second false Rule is, when a man will examine himself by Others:
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because hee sees others subiect to more grosse sinnes, or liue openly more licentiously then himselfe:
Because he sees Others Subject to more gross Sins, or live openly more licentiously then himself:
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As the Pharisee, Luk. 18. 11. deceiued himselfe. Lord I thanke thee, that I am not as other men are, extortioners, vniust, adulterers, or euen as this Publicane;
As the Pharisee, Luk. 18. 11. deceived himself. Lord I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers, or even as this Publican;
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you see he was better then a number of others, no extortioner, adulterer, oppressor, vniust dealer,
you see he was better then a number of Others, no extortioner, adulterer, oppressor, unjust dealer,
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and yet hee could not be iustified of the Lord: all this could not excuse him:
and yet he could not be justified of the Lord: all this could not excuse him:
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so you see this is but a false Rule to examine by, wee should rather doe as the Apostle commands, Gal. 6. 4. Let euery man prooue his owne worke, &c. and then he shall haue reioycing in himselfe, not in another.
so you see this is but a false Rule to examine by, we should rather do as the Apostle commands, Gal. 6. 4. Let every man prove his own work, etc. and then he shall have rejoicing in himself, not in Another.
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A third false Rule is, When a man will examine himselfe by the speech of people; A third false Rule is, When a man will examine himself by the speech of people;
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and the account that the world makes of him. and the account that the world makes of him.
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But wee may bee in much account with others, accounted a good Christian, and a good liuer,
But we may be in much account with Others, accounted a good Christian, and a good liver,
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and yet all this be but as a shadow before God:
and yet all this be but as a shadow before God:
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and therefore the Apostle saith, Rom. 14. 4. Euery man must stand or fall vnto his owne Master:
and Therefore the Apostle Says, Rom. 14. 4. Every man must stand or fallen unto his own Master:
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for God is able to make him stand. And 2. Cor. 10. 18. hee shewes: no commendation ought to be built vpon, vnlesse it be of God; for God is able to make him stand. And 2. Cor. 10. 18. he shows: no commendation ought to be built upon, unless it be of God;
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For not hee who commendeth himselfe is approoued, but whom the Lord commendeth. For not he who commends himself is approved, but whom the Lord commends.
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Wheresore euen as it was said of Belteshazzar, Dan. 3. Thou art weighed in the ballance and found light; so if wee measure our selues by this Rule, wee shall be found too light in Gods ballance.
Wherefore even as it was said of Belteshazzar, Dan. 3. Thou art weighed in the balance and found Light; so if we measure our selves by this Rule, we shall be found too Light in God's balance.
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The true rule is a righteous Rule, therefore wee must examine our selues by the Law of God euery one who wold haue a true triall of himselfe:
The true Rule is a righteous Rule, Therefore we must examine our selves by the Law of God every one who would have a true trial of himself:
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and then as the Carpenter when he hath applyed his threed and line vnto the timber, by and by hee sees where it was crooked.
and then as the Carpenter when he hath applied his thread and line unto the timber, by and by he sees where it was crooked.
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So when a man hath thus applyed himselfe vnto the Law of God, hee soone shall see wherein he hath beene sinfull and faultie.
So when a man hath thus applied himself unto the Law of God, he soon shall see wherein he hath been sinful and faulty.
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So this Rule God giues vnto his people, Deut. 30. 2. Obey his voice, according vnto all that is commanded thee.
So this Rule God gives unto his people, Deuteronomy 30. 2. Obey his voice, according unto all that is commanded thee.
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Now for the heads which wee must examine all our sinnes by, they be, 1. Inward. 2. Outward.
Now for the Heads which we must examine all our Sins by, they be, 1. Inward. 2. Outward.
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And God is the Iudge of all, that is, wee must examine our selues of all our sinnes committed against God, and against our Brethren.
And God is the Judge of all, that is, we must examine our selves of all our Sins committed against God, and against our Brothers.
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There is a corruption in nature in the examining of our sinnes, wee deale by our selues as a false Iudge doth by an offendor:
There is a corruption in nature in the examining of our Sins, we deal by our selves as a false Judge does by an Offender:
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examine him so slightly, that one may see he would willingly saue him: or that he is affraid to finde him faulty:
examine him so slightly, that one may see he would willingly save him: or that he is afraid to find him faulty:
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euen so in the examining of our selues at the best, wee looke but at our outward sinnes, being loath to search into the inward secrets of our soules, to finde out the poyson and corruption of our hearts,
even so in the examining of our selves At the best, we look but At our outward Sins, being loath to search into the inward secrets of our Souls, to find out the poison and corruption of our hearts,
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for from the heart commeth all manner of wickednesses:
for from the heart comes all manner of Wickednesses:
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so that the true examination must be of all our sinnes, so farre foorth as by any meanes wee can come to the knowledge of them:
so that the true examination must be of all our Sins, so Far forth as by any means we can come to the knowledge of them:
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both of sinnes against the first and second Table, secret or open what kinde soeuer they be.
both of Sins against the First and second Table, secret or open what kind soever they be.
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Trads-men you know (especially in great Cities) vse to keepe a booke of all their expences, of their layings out and commings in,
Tradesmen you know (especially in great Cities) use to keep a book of all their expenses, of their layings out and comings in,
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and so are often casting vp their accounts to see whether they gaine or lose in matters of the world,
and so Are often casting up their accounts to see whither they gain or loose in matters of the world,
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so we should take an account of all our actions, and keepe a register of them;
so we should take an account of all our actions, and keep a register of them;
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euery night we should cast ouer our accounts, to see how wee haue sinned and offended God,
every night we should cast over our accounts, to see how we have sinned and offended God,
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and how often, how wee haue repented: if we finde things to be well;
and how often, how we have repented: if we find things to be well;
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wee should blesse God for it, and if wee finde things to be amisse, we should be humbled in our soules for it:
we should bless God for it, and if we find things to be amiss, we should be humbled in our Souls for it:
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thus we must labour to view all our actions:
thus we must labour to view all our actions:
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as wee see God did, Gen. 1. when God had made an end of his first dayes worke,
as we see God did, Gen. 1. when God had made an end of his First days work,
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and so of the rest, it is said; Hee beheld the same, and loe all that he had made was very good.
and so of the rest, it is said; He beheld the same, and lo all that he had made was very good.
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So should we from day to day take a view of our workes, speeches, and the like, to see whether they haue beene good or bad.
So should we from day to day take a view of our works, Speeches, and the like, to see whither they have been good or bad.
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The second thing in the Practise of Repentance is Humiliation: for when a man hath seene that he is a sinner and lyes in sinne, this is not enough, The second thing in the practice of Repentance is Humiliation: for when a man hath seen that he is a sinner and lies in sin, this is not enough,
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but then great care must be had also to be humbled for them;
but then great care must be had also to be humbled for them;
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that is, bitterly to weepe and mourne for them, euen to the shedding of many teares if it bee possible:
that is, bitterly to weep and mourn for them, even to the shedding of many tears if it be possible:
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So Peter did, Math. 26. 75. it is said, And he went out and wept bitterly, &c. So Mary Magdalen, Luk. 7. 38. it is said;
So Peter did, Math. 26. 75. it is said, And he went out and wept bitterly, etc. So Marry Magdalen, Luk. 7. 38. it is said;
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And shee stood behinde him weeping, and began towash his feet with teares, and then to wipe them with the haires of her head. And she stood behind him weeping, and began towash his feet with tears, and then to wipe them with the hairs of her head.
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So Dauid Psal. 6. 6. confesses of himselfe, All the night I make my bed swimme, I water my couch with my teares.
So David Psalm 6. 6. Confesses of himself, All the night I make my Bed swim, I water my couch with my tears.
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So we see it is a plaine case, when once we haue seene our sinnes, the next thing to be done is, to bee humbled for them,
So we see it is a plain case, when once we have seen our Sins, the next thing to be done is, to be humbled for them,
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as I haue said euen to the shedding of teares, which in Gods sight are so pretious and acceptable, that hee gathers and puts them vp in his bottle,
as I have said even to the shedding of tears, which in God's sighed Are so precious and acceptable, that he gathers and puts them up in his Bottle,
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as Psal. 56. 8. Thou tellest my wandrings, put thou my teares into thy bottle;
as Psalm 56. 8. Thou Tellest my wanderings, put thou my tears into thy Bottle;
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all other teares fall to the ground, and are to little purpose, but euery teare that a man sheds for sinne, that hee hath offended God: he gathers these vp.
all other tears fallen to the ground, and Are to little purpose, but every tear that a man sheds for sin, that he hath offended God: he gathers these up.
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But alas, what shall I say? I doubt me not one of a 1000. of vs let tears fall in this kinde,
But alas, what shall I say? I doubt me not one of a 1000. of us let tears fallen in this kind,
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and for this cause you goe mourning and want comfort, because you seeke it not the right way in godly sorrow first to be humbled, and then to reioyce.
and for this cause you go mourning and want Comfort, Because you seek it not the right Way in godly sorrow First to be humbled, and then to rejoice.
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It is a lamentable thing that many of you be twentie, thirtie, and forty yeares old,
It is a lamentable thing that many of you be twentie, thirtie, and forty Years old,
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and yet you haue neuer shed one teare for sinne:
and yet you have never shed one tear for sin:
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O what a lamentable case is this? that Christ may now come and say to you as hee did vnto those women, Luk. 23. 28. O daughters of Hierusalem, weepe not for mee, but weepe for your selues, &c. It is a good thing to weepe for Christ in regard of the paines and troubles which hee suffered,
Oh what a lamentable case is this? that christ may now come and say to you as he did unto those women, Luk. 23. 28. O daughters of Jerusalem, weep not for me, but weep for your selves, etc. It is a good thing to weep for christ in regard of the pains and Troubles which he suffered,
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and did befall vnto him as our suretie;
and did befall unto him as our surety;
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but it is a greater grace to weepe for sinne, and that thereby wee haue displeased so good a God.
but it is a greater grace to weep for sin, and that thereby we have displeased so good a God.
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Which (I take it) made St. Augustine say, that Mary Magdalen brought two things to Christ, her oyntment and her teares,
Which (I take it) made Saint Augustine say, that Marry Magdalen brought two things to christ, her ointment and her tears,
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and yet her teares exceeded her oyntment in sweetnesse, &c. Now this sorrow for sinne doth require fiue qualifications:
and yet her tears exceeded her ointment in sweetness, etc. Now this sorrow for sin does require fiue qualifications:
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First, there must be (Dolor Cordis, or Contritionis,) the sorrow of the heart or Contrition:
First, there must be (Dolour Cordis, or Contritionis,) the sorrow of the heart or Contrition:
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as Act. 2. 37. it is said those three thousand who heard Peter; were pricked in their hearts:
as Act. 2. 37. it is said those three thousand who herd Peter; were pricked in their hearts:
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and Psal. 51. A contrite and a broken heart, O God thou wilt not despise. So that this sorrow must not be outward onely with the sadnesse of the face,
and Psalm 51. A contrite and a broken heart, Oh God thou wilt not despise. So that this sorrow must not be outward only with the sadness of the face,
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but it must be a sorrow of the heart, as Psal. 63. the Prophet complaines, my soule is vexed within mee, &c. It is called other-where the pouring out of the heart;
but it must be a sorrow of the heart, as Psalm 63. the Prophet complains, my soul is vexed within me, etc. It is called otherwhere the pouring out of the heart;
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for this is most certaine, when the soule in good earnest sets to wrastle for heauen,
for this is most certain, when the soul in good earnest sets to wrestle for heaven,
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then there is no time for vs to dissemble with God. Secondly, it must be Dolor secundum Deum, Godly sorrow which is a sorrow for sinne,
then there is no time for us to dissemble with God. Secondly, it must be Dolour secundum God, Godly sorrow which is a sorrow for sin,
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because it displeaseth and hath offended God, as wee may reade, 2. Cor. 7. 11. For behold this selfe-same thing that you sorrowed after a godly sort, what carefulnesse it wrought in you, &c. Many a man is sorry for his sinne,
Because it displeaseth and hath offended God, as we may read, 2. Cor. 7. 11. For behold this selfsame thing that you sorrowed After a godly sort, what carefulness it wrought in you, etc. Many a man is sorry for his sin,
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and peraduenture repents not for all this, or if he doe repent, it is not because it is sinne,
and Peradventure repents not for all this, or if he do Repent, it is not Because it is sin,
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but because it will bring their shame, losse, or discredite with men, or that Gods iudgements are ready to seize vpon him:
but Because it will bring their shame, loss, or discredit with men, or that God's Judgments Are ready to seize upon him:
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as Ahab when it was told him that the dogges should licke his bloud in that place where hee had stoned Naboth, he wept and humbled himselfe,
as Ahab when it was told him that the Dogs should lick his blood in that place where he had stoned Naboth, he wept and humbled himself,
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and went softly, but it was not because he had displeased God, but in regard of the iudgement that should befall him.
and went softly, but it was not Because he had displeased God, but in regard of the judgement that should befall him.
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So Iudas was sorry for his sinne, not because of sinne but by reason it was so horrible a thing to betray his Master:
So Iudas was sorry for his sin, not Because of sin but by reason it was so horrible a thing to betray his Master:
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this was it which made so horrible and incureable a rent in his conscience:
this was it which made so horrible and incurable a rend in his conscience:
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others againe sorrow for sinne in an other kinde, because they would be well accounted of, by the best men and women:
Others again sorrow for sin in an other kind, Because they would be well accounted of, by the best men and women:
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they would seeme to be religious: because this is a faire way to preferment and profite:
they would seem to be religious: Because this is a fair Way to preferment and profit:
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when yet none of all this is godly sorrow: for this cries alwayes with holy Dauid, and laments most sins against God:
when yet none of all this is godly sorrow: for this cries always with holy David, and laments most Sins against God:
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Against thee, against thee onely haue I sinned and done euill in thy sight, that thou mayest be iust in thy iudgements, &c. Against thee, against thee only have I sinned and done evil in thy sighed, that thou Mayest be just in thy Judgments, etc.
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Thirdly, it must be Dolor particularis: a man must be sorrowfull for his sinnes in particular, whereby hee hath offended God.
Thirdly, it must be Dolour particularis: a man must be sorrowful for his Sins in particular, whereby he hath offended God.
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It is not enough for a man to be sorrowfull generally because hee is a sinner,
It is not enough for a man to be sorrowful generally Because he is a sinner,
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but hee must draw himselfe to more particulars, to an account, in what manner, and with what sinnes he hath displeased God, Her•, heri, hodie, hodie, yesterday, yesterday; to day to day: because as one sayes well;
but he must draw himself to more particulars, to an account, in what manner, and with what Sins he hath displeased God, Her•, Heri, hodie, hodie, yesterday, yesterday; to day to day: Because as one Says well;
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Dolosus versatur in generalibus, a deceiuer loues generalls:Dolosus versatur in generalibus, a deceiver loves generals:
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therefore let vs know, the duty consists in particulars, and we must come (so farre as it is possible) vnto the account of euery day,
Therefore let us know, the duty consists in particulars, and we must come (so Far as it is possible) unto the account of every day,
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yea, euery houres sinne, and be so sorry for them.
yea, every hours sin, and be so sorry for them.
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Thus the people confessed, 2. Sam. 12. 19. For wee haue added vnto all our sinnes this euill, to aske for vs a King, &c. So Iudg. 10. 10. they say, Wee haue sinned against thee, both because wee haue forsaken our God; and serued Baalim.
Thus the people confessed, 2. Sam. 12. 19. For we have added unto all our Sins this evil, to ask for us a King, etc. So Judges 10. 10. they say, we have sinned against thee, both Because we have forsaken our God; and served Baalim.
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Now as concerning particular sorrow, we must doe as Physitians doe with diseased bodies, when they finde a generall distemperature in the body, they labour by all the art they can to draw the humour to another place,
Now as Concerning particular sorrow, we must do as Physicians do with diseased bodies, when they find a general distemperature in the body, they labour by all the art they can to draw the humour to Another place,
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and then they break it, and bring out all the corruption that way: All which is done for the case of the patient.
and then they break it, and bring out all the corruption that Way: All which is done for the case of the patient.
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Euen so we must doe when we haue a generall and confused sorrow for our sinnes;
Eve so we must do when we have a general and confused sorrow for our Sins;
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labour as much as may be to draw them vnto particulars:
labour as much as may be to draw them unto particulars:
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as to say, in this, and in this, and at such and such a time, in such an occasion,
as to say, in this, and in this, and At such and such a time, in such an occasion,
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and in such a place I haue sinned against my God.
and in such a place I have sinned against my God.
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The Fourth thing in godly sorrow is, Dolor Reprehensivus, a reprehensiue sorrow, which is such a sorrow, that though it begin but in a few particulars,
The Fourth thing in godly sorrow is, Dolour Reprehensivus, a reprehensive sorrow, which is such a sorrow, that though it begin but in a few particulars,
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yet at length it drawes in all with it:
yet At length it draws in all with it:
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euen as a traine of gun-powder, when one corne is set on fire, it will not leaue vntill all be fired and in a blaze,
even as a train of gunpowder, when one corn is Set on fire, it will not leave until all be fired and in a blaze,
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so true sorrow though it begin but with one or a few sinnes: yet it drawes in all the rest ere long, for which we haue not sorrowed.
so true sorrow though it begin but with one or a few Sins: yet it draws in all the rest ere long, for which we have not sorrowed.
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So Dauid we see had no rest by reason of one sinne, Psal. 51. but at last it was not long ere it came into many heads,
So David we see had no rest by reason of one sin, Psalm 51. but At last it was not long ere it Come into many Heads,
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and set him aworke to complaine of more; yea, euen to looke backe to his originall corruption:
and Set him awork to complain of more; yea, even to look back to his original corruption:
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euen so wee must not thinke it enough to repent of one speciall or particular sinne, and so cease;
even so we must not think it enough to Repent of one special or particular sin, and so cease;
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but our sorrow must extend it selfe vnto all: we must gather in with our particular sinnes:
but our sorrow must extend it self unto all: we must gather in with our particular Sins:
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which shewes the great defect which for the most part is in the Repentance commonly vsed in the world:
which shows the great defect which for the most part is in the Repentance commonly used in the world:
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If they repent of one sinne, they thinke it is enough and rest in that: So Iudas did make a shew of Repentance for one offence: and so many other doe; yea, and with teares:
If they Repent of one sin, they think it is enough and rest in that: So Iudas did make a show of Repentance for one offence: and so many other doe; yea, and with tears:
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who yet misse of repentance, because they neuer descend to search and trie their selues in particulars:
who yet miss of Repentance, Because they never descend to search and try their selves in particulars:
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for true sorrow so begins, as it at length drawes in all.
for true sorrow so begins, as it At length draws in all.
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The Fift property in this sorrow is, that it be Dolor Proportionalis: that is, if our sinnes bee great, our sorrow for sin must be so much the greater:
The Fift property in this sorrow is, that it be Dolour Proportionalis: that is, if our Sins be great, our sorrow for since must be so much the greater:
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If sins bee few and little, our sorrow may bee the lesse, and sooner attaine peace of conscience:
If Sins be few and little, our sorrow may be the less, and sooner attain peace of conscience:
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Therefore this must needs be a great corruption and selfe-deceite in the ordinarie repentance of the world:
Therefore this must needs be a great corruption and self-deceit in the ordinary Repentance of the world:
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that what kinde of sinne so euer they commit, there is but one measure of sorrow for it.
that what kind of sin so ever they commit, there is but one measure of sorrow for it.
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Wee may see of Manasses, his sinne was great, and his contrition was great, it is said, That Mannasseth was humbled greatly; So Peter in denying his Master, it was a great sinne,
we may see of Manasses, his sin was great, and his contrition was great, it is said, That Manasseh was humbled greatly; So Peter in denying his Master, it was a great sin,
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and therefore his sorrow was proportionable; it is said, Then Peter went out and wept bitterly:
and Therefore his sorrow was proportionable; it is said, Then Peter went out and wept bitterly:
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So Hezek• … h committed a great sinne in shewing his treasure, and hee was brought very low for it.
So Hezek• … h committed a great sin in showing his treasure, and he was brought very low for it.
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So if we haue sinned greatly, it is certaine our sorrow must bee proportionable, as wee see by experience, he who falleth into the midst of a riuer, must labour and take more paines to get out,
So if we have sinned greatly, it is certain our sorrow must be proportionable, as we see by experience, he who falls into the midst of a river, must labour and take more pains to get out,
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then he who slippeth in but at the brinke of it;
then he who slippeth in but At the brink of it;
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euen so if wee fall into great sinnes, it must and will cost vs more sorrow and teares,
even so if we fallen into great Sins, it must and will cost us more sorrow and tears,
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then if we fall into lesser sinnes onely.
then if we fallen into lesser Sins only.
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The Third maine thing I shewed in the practise of Repentance, is Deprecation: which is, a sending vp of earnest and heartie petitions and requests vnto God for the pardon of sinnes, The Third main thing I showed in the practice of Repentance, is Deprecation: which is, a sending up of earnest and hearty petitions and requests unto God for the pardon of Sins,
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when once he hath seene himselfe to bee a wretched and a grieuous sinner:
when once he hath seen himself to be a wretched and a grievous sinner:
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then to begge humbly at the Throne of grace for Iesus Christs sake to haue them all pardoned and done away:
then to beg humbly At the Throne of grace for Iesus Christ sake to have them all pardoned and done away:
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In summe to haue good things giuen, and all euills they deserue remoued: this is Deprecation.
In sum to have good things given, and all evils they deserve removed: this is Deprecation.
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Holy Dauid was exceeding frequent in this duty in many Psalmes; as Psal. 51. Blot out all my offences, and wash mee from my sinnes:
Holy David was exceeding frequent in this duty in many Psalms; as Psalm 51. Blot out all my offences, and wash me from my Sins:
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So the Publican, Luk. 18. O Lord bee mercifull to mee a sinner:
So the Publican, Luk. 18. O Lord be merciful to me a sinner:
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Thus in this case wee must not rest like Iudas vpon a bitter, sowre and heauy remembrance of our sinne onely, Thus in this case we must not rest like Iudas upon a bitter, sour and heavy remembrance of our sin only,
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but become humble sutors to the Throne of Grace for mercie, according to Dauids experience.
but become humble Suitors to the Throne of Grace for mercy, according to David experience.
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Psal. 32. 6. For this shall euery one that is godly, make his prayer vnto thee in an acceptable time, &c. For what meanes he they should pray vnto God for? for houses or lands, or gold, or siluer; Psalm 32. 6. For this shall every one that is godly, make his prayer unto thee in an acceptable time, etc. For what means he they should pray unto God for? for houses or Lands, or gold, or silver;
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no, for no other thing, especially, then the forgiuenesse of sinnes:
no, for no other thing, especially, then the forgiveness of Sins:
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So in this case a man must behaue himselfe, as a poore prisoner at the barre,
So in this case a man must behave himself, as a poor prisoner At the bar,
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when the Iudge stands vp ready to giue sentence vpon him, he falls down vpon his knees,
when the Judge Stands up ready to give sentence upon him, he falls down upon his knees,
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and lifts vp his hands, lookes rufully, speakes pitifully, and begges for his life.
and lifts up his hands, looks ruefully, speaks pitifully, and begs for his life.
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He cannot misse to speed at Gods hand, as Daniel did, Dan. 9. 20. euen so, if a sinner can pierce the heauens with his cryes,
He cannot miss to speed At God's hand, as daniel did, Dan. 9. 20. even so, if a sinner can pierce the heavens with his cries,
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and solicite God earnestly, no question, he shall at length heare the voice of Christ say vnto him by his Spirit;
and solicit God earnestly, no question, he shall At length hear the voice of christ say unto him by his Spirit;
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Goe in peace, thy sinnes are forgiuen thee. The Fourth and last point in the Practise of Repentance is.Go in peace, thy Sins Are forgiven thee. The Fourth and last point in the practice of Repentance is.
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Resolution, to walke with God in newnesse of life, as Dauid did, Psal. 119. I haue sworne and will performe to keepe thy righteous law: Resolution, to walk with God in newness of life, as David did, Psalm 119. I have sworn and will perform to keep thy righteous law:
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and Psal. 39. 1. I said I will take heede to my wayes that I offend not with my tongue.
and Psalm 39. 1. I said I will take heed to my ways that I offend not with my tongue.
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And againe, Psal. 119. I considered my wayes, and turned my feet vnto thy Testimonies. I made haste and delayed not; the time is now;
And again, Psalm 119. I considered my ways, and turned my feet unto thy Testimonies. I made haste and delayed not; the time is now;
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not deferring till hereafter, now wee must resolue to leaue our sinnes, to walke with God with newnesse of life,
not deferring till hereafter, now we must resolve to leave our Sins, to walk with God with newness of life,
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and with all watchfulnesse ouer our owne hearts:
and with all watchfulness over our own hearts:
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then vnto resolution wee must ioyne a holy, constant indeauour, vsing all good meanes, and remoouing the lets and hinderances which stop and hinder our repentance, which is now the next thing wee are to speake of.
then unto resolution we must join a holy, constant endeavour, using all good means, and removing the lets and hindrances which stop and hinder our Repentance, which is now the next thing we Are to speak of.
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LECT. VII. VII. THE IMPEDIMENTS of Repentance.
LECTURE. VII. VII. THE IMPEDIMENTS of Repentance.
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Io•. 15. 31. Let not him that is deceiued trust in vanitie, for vanitie shall be his recompence.
Io•. 15. 31. Let not him that is deceived trust in vanity, for vanity shall be his recompense.
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THe Spirit of God by Salomon hath iustly taxed all things vnder the Sun to be vanitie and vexation of Spirit;
THe Spirit of God by Solomon hath justly taxed all things under the Sun to be vanity and vexation of Spirit;
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so may I iustly now being to speake of the impediments of Repentance, censure all these lets and hinderances which detaine men from this so necessarie Grace, vnder the Name of vanitie, whatsoeuer they bee: so may I justly now being to speak of the impediments of Repentance, censure all these lets and hindrances which detain men from this so necessary Grace, under the Name of vanity, whatsoever they be:
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and vanitie shall be their recompence. Wee spake the last day of the Practise of Repentance, wherein must bee foure things;
and vanity shall be their recompense. we spoke the last day of the practice of Repentance, wherein must be foure things;
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First, a man must search out his sinnes by the bright candle of the word of God.
First, a man must search out his Sins by the bright candle of the word of God.
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Secondly, when he hath found out his sinnes, then he must bee sorry for them. Thirdly, Then hee must pray to God in Christ Iesus to forgiue them.
Secondly, when he hath found out his Sins, then he must be sorry for them. Thirdly, Then he must pray to God in christ Iesus to forgive them.
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Fourthly, Then he must resolue against them, that is renounce and remoue them as farre as may be.
Fourthly, Then he must resolve against them, that is renounce and remove them as Far as may be.
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Which practise of repentance must be not only once in an age, or a mans life:
Which practice of Repentance must be not only once in an age, or a men life:
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but as our sinnes be dayly, so our repentance must be euery day performed so long as wee liue in this life.
but as our Sins be daily, so our Repentance must be every day performed so long as we live in this life.
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Now in the next place we are to speake of the Impediments of repentance; and those deceits which hinder men and women from this dutie.
Now in the next place we Are to speak of the Impediments of Repentance; and those Deceits which hinder men and women from this duty.
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Generall or vniuersall motion (as Schoolemen say) is caused two wayes:
General or universal motion (as Schoolmen say) is caused two ways:
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First, Either Agendo, by enforcing vp that which wee meane to mooue, as when a man flings a stone with his hand:
First, Either Agendo, by enforcing up that which we mean to move, as when a man flings a stone with his hand:
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Or Remouendo prohibens quod impedit, or remoouing of that which hinders the motion;
Or Remouendo prohibens quod Impediment, or removing of that which hinders the motion;
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as when a stone lieth vpon a shelfe, when one pulles this away, then by and by downe falls the stone of his owne accord and yet hee who pulled away the shelfe caused that motion of the stone.
as when a stone lies upon a shelf, when one pulls this away, then by and by down falls the stone of his own accord and yet he who pulled away the shelf caused that motion of the stone.
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But how? Not Agendo, by flinging of the stone downe; but by Remouendo prohibens, remoouing of that which hindered the motion of it.
But how? Not Agendo, by flinging of the stone down; but by Remouendo prohibens, removing of that which hindered the motion of it.
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Now as it is in vniuersall motions, so also it is in speciall motions of the mind;
Now as it is in universal motions, so also it is in special motions of the mind;
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for they be caused, first either directly by an immediat impression made vpon the mind, as when a man is directly inuited to goodnesse or vertue.
for they be caused, First either directly by an immediate impression made upon the mind, as when a man is directly invited to Goodness or virtue.
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Secondly, or by remoouing the impediments which hinder vs from it. O• the first I haue spoken in the practise of repentance formerly.
Secondly, or by removing the impediments which hinder us from it. O• the First I have spoken in the practice of Repentance formerly.
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It shall not therefore be amisse now to speake of the impediments in the next place:
It shall not Therefore be amiss now to speak of the impediments in the next place:
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wherein two things are required of euery one: 1. Christian wisedome to finde out the let. 2. Christian care to remooue it.
wherein two things Are required of every one: 1. Christian Wisdom to find out the let. 2. Christian care to remove it.
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First, there must be Christian wisedome to finde our thelets;
First, there must be Christian Wisdom to find our thelets;
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for in euerie man there is son especiall barre or let, which if he can finde out,
for in every man there is son especial bar or let, which if he can find out,
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or light vpon, there is the wisedome, to be wise to finde out these pressing downe weights, as the Apostle calls them.
or Light upon, there is the Wisdom, to be wise to find out these pressing down weights, as the Apostle calls them.
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They who haue water running home in pipes and conduits to their houses, as soone as they want that which they see their neighbors haue at their doores close by them, by and by they search into the causes,
They who have water running home in pipes and conduits to their houses, as soon as they want that which they see their neighbours have At their doors close by them, by and by they search into the Causes,
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and run to the conduit or the pipes, to see wherethey be stop•, or what is the defect:
and run to the conduit or the pipes, to see wherethey be stop•, or what is the defect:
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Euen so must euerie man do, when he findes that the grace of Repentance flowes into other mens hearts,
Even so must every man do, when he finds that the grace of Repentance flows into other men's hearts,
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and hath no recourse or accesse into his soule, by and by sit downe and search himselfe what the cause should be, where the rub lies which detaines the grace of Repentance from him, seeing they that liue (it may be) in the same house, sit at the same table, lie in the same bed, they can be penitent for their sinnes, sorrie that they haue offended God,
and hath no recourse or access into his soul, by and by fit down and search himself what the cause should be, where the rub lies which detains the grace of Repentance from him, seeing they that live (it may be) in the same house, fit At the same table, lie in the same Bed, they can be penitent for their Sins, sorry that they have offended God,
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and so complaine in bitternesse of soule for their sinnes:
and so complain in bitterness of soul for their Sins:
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but hee that had the same meanes, the same occasions, more sinnes to be humbled for more time to repent and more motiues to draw him to the dutie, is not yet moued with the same, melted with griefe,
but he that had the same means, the same occasions, more Sins to be humbled for more time to Repent and more motives to draw him to the duty, is not yet moved with the same, melted with grief,
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nor come neere this dutie of contrition.
nor come near this duty of contrition.
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Thus as I said, euery man must looke to himselfe, what that is which hinders his repentance.
Thus as I said, every man must look to himself, what that is which hinders his Repentance.
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We see when Christ cast out the diuel, Mat. 17. 19. his disciples came vnto him saying, Why could not wee cast him out? So when we see others in the course of their life,
We see when christ cast out the Devil, Mathew 17. 19. his Disciples Come unto him saying, Why could not we cast him out? So when we see Others in the course of their life,
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and midst of their sinnes brought vnto repentance, mourning & weeping for sinnes whereby they haue offended God;
and midst of their Sins brought unto Repentance, mourning & weeping for Sins whereby they have offended God;
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let vs looke into our selues, and enquire at our own hearts, why we doe not repent,
let us look into our selves, and inquire At our own hearts, why we do not Repent,
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why we cannot do as other good people doe.
why we cannot do as other good people do.
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We haue the same meanes, the same preaching, the same exhortations, yea the same iudgements, the same punishments, the same afflictions.
We have the same means, the same preaching, the same exhortations, yea the same Judgments, the same punishments, the same afflictions.
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But 〈 ◊ 〉, Where shall we find that man, or that woman, who are thus carefull to search into themselues? There is not one of a hundred,
But 〈 ◊ 〉, Where shall we find that man, or that woman, who Are thus careful to search into themselves? There is not one of a hundred,
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but they lie still in their sinnes without repentance:
but they lie still in their Sins without Repentance:
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and few or none desires to search into the cause what it is which hinders their repentance, making them vnapt to so good a duty.
and few or none Desires to search into the cause what it is which hinders their Repentance, making them unapt to so good a duty.
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Wee see in experience, let one come to light a candle, if it will not presently take fire, wee imagine and runne by and by to consider what should be the reason of it,
we see in experience, let one come to Light a candle, if it will not presently take fire, we imagine and run by and by to Consider what should be the reason of it,
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and wee iudge that the wicke is wet, or something is am••le.
and we judge that the wick is wet, or something is am••le.
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O how wise men can bee for the things of this life, and are carelesse for those things which concerne eternall happinesse.
O how wise men can be for the things of this life, and Are careless for those things which concern Eternal happiness.
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W• … to know then that the Impediments of Repentance be of two sorts; 1. Some bee in the Iudgement. 2. Some bee in the Affections.
W• … to know then that the Impediments of Repentance be of two sorts; 1. some be in the Judgement. 2. some be in the Affections.
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Euen as when a man is sicke, and will not take the good physick which would cure him, the defect is, either in his Iudgement or in his Affections.
Even as when a man is sick, and will not take the good physic which would cure him, the defect is, either in his Judgement or in his Affections.
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In his Iudgement, because either hee doth not feele himselfe to bee sicke, though hee be ill, hee hath no apprehension thereof,
In his Judgement, Because either he does not feel himself to be sick, though he be ill, he hath no apprehension thereof,
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or if her 〈 ◊ 〉, yet hee doth not take it to be dangerous or deadly:
or if her 〈 ◊ 〉, yet he does not take it to be dangerous or deadly:
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or though hee thinke it dangerous, yet he thinkes hee may renoue it without Physicke,
or though he think it dangerous, yet he thinks he may renoue it without Physic,
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or if he must haue physicke, yet he needs not such physicke, or in such qualitie as is there prescribed.
or if he must have physic, yet he needs not such physic, or in such quality as is there prescribed.
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Yet there may be for all this a storme in his Affections, though the Iudgement doe come on to yeeld:
Yet there may be for all this a storm in his Affections, though the Judgement do come on to yield:
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for either a man may be so busie in the world that hee cannot attend it,
for either a man may be so busy in the world that he cannot attend it,
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or spare time for it, or hee is so tender, that he cannot abide the least thing which may offend him,
or spare time for it, or he is so tender, that he cannot abide the least thing which may offend him,
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or thinke physicke to bee bitter as many doe. Yea, a number will choose to die, rather then meddle with it.
or think physic to be bitter as many doe. Yea, a number will choose to die, rather then meddle with it.
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Now these be the reasons partly in iudgement, and partly in the Affections, why such sicke patients will not admit of that physicke which might doe them good.
Now these be the Reasons partly in judgement, and partly in the Affections, why such sick patients will not admit of that physic which might do them good.
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As the case is in bodily sicknesse, so is it with those who are spiritually sicke with sinne.
As the case is in bodily sickness, so is it with those who Are spiritually sick with sin.
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Repentance is that physicke which God hath appointed for the healing of them, and curing of their soules, which potion sinfull men refuse to take, the causes being as I haue shewed, partly in the Iudgement, and partly in the affections.
Repentance is that physic which God hath appointed for the healing of them, and curing of their Souls, which potion sinful men refuse to take, the Causes being as I have showed, partly in the Judgement, and partly in the affections.
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In the Iudgement, there be foure impediments of Repentance;
In the Judgement, there be foure impediments of Repentance;
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First, because men doe not know or finde themselues to bee sicke of sinne, nor would haue others to thinke them sicke, they presume therefore that all is well with them,
First, Because men do not know or find themselves to be sick of sin, nor would have Others to think them sick, they presume Therefore that all is well with them,
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for they know neither disease nor infirmitie, and so because they liue as others liue, and doe as others doe, they thinke Repentance needlesse:
for they know neither disease nor infirmity, and so Because they live as Others live, and do as Others do, they think Repentance needless:
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and feeling no sick esse, they neuer thinke of Physicke.
and feeling no sick esse, they never think of Physic.
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This kinde of deceite is reprooued, Iob 15. 31. Let not him that is deceiued trust in vanitie, for vanitie shall be his recompence.
This kind of deceit is reproved, Job 15. 31. Let not him that is deceived trust in vanity, for vanity shall be his recompense.
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So wee see Mal. 3. 7. when God bade the people returne from their sinnes vnto him, they answered stubbornly.
So we see Malachi 3. 7. when God bade the people return from their Sins unto him, they answered stubbornly.
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Wherein shall wee returne? So doe the wicked men of this world answer God, wherein haue wee offended? wherefore should I repent? This is the first Impediment in iudgement,Wherein shall we return? So do the wicked men of this world answer God, wherein have we offended? Wherefore should I Repent? This is the First Impediment in judgement,
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when men doe not finde themselues sicke in sinne.
when men do not find themselves sick in sin.
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The second is, When men know themselues to bee sicke of sinne, but doe not thinke their sinnes to bee deadly;
The second is, When men know themselves to be sick of sin, but do not think their Sins to be deadly;
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They thinke indeed they haue some frailties, some imperfections, some pettie sins, some small sins:
They think indeed they have Some frailties, Some imperfections, Some Petty Sins, Some small Sins:
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but in accusing themselues, they can say as the Pharisee, Luke 18. I thanke God I am no Adulterer, Extortioner, &c. And so they thinke themselues in no danger.
but in accusing themselves, they can say as the Pharisee, Lycia 18. I thank God I am no Adulterer, Extortioner, etc. And so they think themselves in no danger.
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As a man that in the eagernesse of fighting, receueth a small wound with a sword,
As a man that in the eagerness of fighting, receueth a small wound with a sword,
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and neuer lookes after it, or thinkes it worth the curing;
and never looks After it, or thinks it worth the curing;
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so men in the affaires of the world, adding sin to sin, neuer looke after them as needing Repentance,
so men in the affairs of the world, adding since to since, never look After them as needing Repentance,
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because they suppose them slight and small, &c. The third Impediment is, That though they take themselues to bee sinners, and their sinnes to be deadly;
Because they suppose them slight and small, etc. The third Impediment is, That though they take themselves to be Sinners, and their Sins to be deadly;
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yet they thinke that God is mercifull, a grateous God, and they may bee saued without Repentance. yet they think that God is merciful, a grateous God, and they may be saved without Repentance.
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But Deut. 29. The Lord thunders against such: and plainely assures such presumptuous persons, that his wrath shall smoake against such,
But Deuteronomy 29. The Lord Thunders against such: and plainly assures such presumptuous Persons, that his wrath shall smoke against such,
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and he would not be mercifull vnto them;
and he would not be merciful unto them;
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but all the curses written in that Book should come vpon them, yea, this is that which Iohn Baptist exprobrateth the Iews for, Math. 3. 9. And thinke not to say with your selues, wee haue Abraham for our Father: for verily I say vnto you, that God is able euen of these stones to raise vp children vnto Abraham.
but all the curses written in that Book should come upon them, yea, this is that which John Baptist exprobrateth the Iews for, Math. 3. 9. And think not to say with your selves, we have Abraham for our Father: for verily I say unto you, that God is able even of these stones to raise up children unto Abraham.
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The Fourth is, That though wee thinke Repentance is needfull, yet wee need not (say some) so strict a kinde of Repentance as the Scripture speakes of? If a man can say, Lord forgiue mee, wee are all sinners, and such like, it is sufficient, it will serue the turne well enough.
The Fourth is, That though we think Repentance is needful, yet we need not (say Some) so strict a kind of Repentance as the Scripture speaks of? If a man can say, Lord forgive me, we Are all Sinners, and such like, it is sufficient, it will serve the turn well enough.
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Pharoah thought Repentance was needfull, but it was a slight one, hee did not thinke so strict a one needfull as was prescribed. Pharaoh Thought Repentance was needful, but it was a slight one, he did not think so strict a one needful as was prescribed.
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So Saul thought Repentance needfull when Samuel came and told him what hee had done, Yet saith hee, Honour mee before the People, hee cared not whether he had any honour before God or not,
So Saul Thought Repentance needful when Samuel Come and told him what he had done, Yet Says he, Honour me before the People, he cared not whither he had any honour before God or not,
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so the people might honour him. These be the foure Impediments in the Iudgement which hinder and keepe backe Repentance:
so the people might honour him. These be the foure Impediments in the Judgement which hinder and keep back Repentance:
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either that wee doe not finde our selues to bee sinners, or though wee be sinners,
either that we do not find our selves to be Sinners, or though we be Sinners,
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yet not so great sinners to require Repentance, or though wee be sinners, yet God is mercifull,
yet not so great Sinners to require Repentance, or though we be Sinners, yet God is merciful,
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and can saue vs without our Repentance; Or, though wee must repent; yet that there is no need of so strict a Repentance.
and can save us without our Repentance; Or, though we must Repent; yet that there is no need of so strict a Repentance.
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Now as there be these impediments in the Iudgement, so there be also in the Affections diuers letts,
Now as there be these impediments in the Judgement, so there be also in the Affections diverse lets,
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for although a man findes himselfe to be a sinner against God and his owne conscience,
for although a man finds himself to be a sinner against God and his own conscience,
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and that there is no way of Reconciliation to come out of his sinne, but by Repentance;
and that there is no Way of Reconciliation to come out of his sin, but by Repentance;
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Yet he still findes impediments in his Affections to detaine and hold him from this so necessarie dutie.
Yet he still finds impediments in his Affections to detain and hold him from this so necessary duty.
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The Impediments in the Affections,
The Impediments in the Affections,
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Are first, The loue of the world, when men are so carried away with the loue thereof, that they cannot attend vnto Repentance, are First, The love of the world, when men Are so carried away with the love thereof, that they cannot attend unto Repentance,
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so taken vp with the cares of life, and the hopes of pleasures, prosite, preferment,
so taken up with the Cares of life, and the hope's of pleasures, prosite, preferment,
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and such like, that they can neither come to this account & reckoning of the soule with Repentance,
and such like, that they can neither come to this account & reckoning of the soul with Repentance,
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nor dare aduenture vpon it, for feare of losing the benefites of a present life.
nor Dare adventure upon it, for Fear of losing the benefits of a present life.
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Such was the case of those who were inuited to Christs Banquet, Math. 22. 5. Such also is our case, wee are all so intentiue to these worldly affaires, our Farmes, our wiues, our oxe•, &c. that we cannot come vnto Repentance, which is, the Banquet of our soules to attaine saluation.
Such was the case of those who were invited to Christ Banquet, Math. 22. 5. Such also is our case, we Are all so intentive to these worldly affairs, our Farms, our wives, our oxe•, etc. that we cannot come unto Repentance, which is, the Banquet of our Souls to attain salvation.
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The next is, The loue of our Pleasure, that is, men cannot abide the sober and sad things that belong to Repentance, they must be merry, they must haue their delights, pastimes,
The next is, The love of our Pleasure, that is, men cannot abide the Sobrium and sad things that belong to Repentance, they must be merry, they must have their delights, pastimes,
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and deuices, as Esay 22. 13. The Lord complaines, that when he called to sorrow and mourning,
and devices, as Isaiah 22. 13. The Lord complains, that when he called to sorrow and mourning,
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behold ioy and gladnesse, killing of oxen, eating of flesh, and drinking of wine. Thus pleasure is great a let.
behold joy and gladness, killing of oxen, eating of Flesh, and drinking of wine. Thus pleasure is great a let.
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The third is, The loue of our own Ease:
The third is, The love of our own Ease:
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for men cannot endure to take any paines in prayer, holy duties, thing appertaining to the sauing of their soules:
for men cannot endure to take any pains in prayer, holy duties, thing appertaining to the Saving of their Souls:
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they had rather lye warme in their soft beds, then rise to religious exercises, then goe to heauen in Elias fiery chariot.
they had rather lie warm in their soft Beds, then rise to religious exercises, then go to heaven in Elias fiery chariot.
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It is said, Math. 2. That when Christ was borne, all Israell was troubled, and why? they thought Christ could not come into his kingdome without a great deale of trouble,
It is said, Math. 2. That when christ was born, all Israel was troubled, and why? they Thought christ could not come into his Kingdom without a great deal of trouble,
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and it might be, cost many of their liues: so doe many now adayes shunne religion for their owne ease.
and it might be, cost many of their lives: so do many now adays shun Religion for their own ease.
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It is said, Psal, They despised the pleasant land; and why did they despise it, for it was a pleasant land indeed:
It is said, Psalm, They despised the pleasant land; and why did they despise it, for it was a pleasant land indeed:
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and a good land? yea, such a place as they could haue beene contented to haue inioyed it;
and a good land? yea, such a place as they could have been contented to have enjoyed it;
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but because it asked of them so much paine, trouble, and (in their sight) hazard to goe to it; therefore they did despise it:
but Because it asked of them so much pain, trouble, and (in their sighed) hazard to go to it; Therefore they did despise it:
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euen so heauen it is a good thing, and men could be content with that,
even so heaven it is a good thing, and men could be content with that,
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but because it will cost them such a deale of trouble and paines, therefore they care not for it.
but Because it will cost them such a deal of trouble and pains, Therefore they care not for it.
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The Fourth lett is, The loue of their sinnes, men and women are so intangled with them, that they cannot leaue them for their liues, Math. 2. 3. how were all Ierusalem troubled,
The Fourth let is, The love of their Sins, men and women Are so entangled with them, that they cannot leave them for their lives, Math. 2. 3. how were all Ierusalem troubled,
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and the Priests for the birth of Christ:
and the Priests for the birth of christ:
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and Esau he could not leaue his strange wiues, hee did so dote vpon them, Gen. 28. 9. Although hereby he lost the fauour of his Father. and Esau he could not leave his strange wives, he did so dote upon them, Gen. 28. 9. Although hereby he lost the favour of his Father.
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Euen so men doe dote vpon their sinnes, and so loue them, that they had rather part with Heauen and happinesse,
Eve so men do dote upon their Sins, and so love them, that they had rather part with Heaven and happiness,
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and with Gods fauour then with them.
and with God's favour then with them.
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The Fifth is, The desire to keepe credite with the world• to doe as other men doe;
The Fifth is, The desire to keep credit with the world• to do as other men do;
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for they thinke, if they repent and take a new course of life, the world will then point at them, they shall be accounted precise and pure men, this is that which doth hinder many men in their Repentance:
for they think, if they Repent and take a new course of life, the world will then point At them, they shall be accounted precise and pure men, this is that which does hinder many men in their Repentance:
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So to this purpose the Iewes, Pharisees inquire.
So to this purpose the Iewes, Pharisees inquire.
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But doe any of the Rulers beleeue in him? and Iohn 4. 22. it is said, That many beleeued in him, But do any of the Rulers believe in him? and John 4. 22. it is said, That many believed in him,
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but did not confesse him because of the Iewes. but did not confess him Because of the Iewes.
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Now, this is the reason why men liue in their sinnes without Repentance, because they are not wise to finde out the speciall lett, which doth hinder them.
Now, this is the reason why men live in their Sins without Repentance, Because they Are not wise to find out the special let, which does hinder them.
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If I might be bold to make a secret question in the Church now, to know what is the reason wee doe not repent and feeke Gods fauour? seeing wee haue heard, it is so needfull,
If I might be bold to make a secret question in the Church now, to know what is the reason we do not Repent and feeke God's favour? seeing we have herd, it is so needful,
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so necessa•ie a Grace, without which no man can be saued, why then doe wee not repent and seeke Gods fauour, what is that which doth hinder you? Is it not letts either in iudgements or in affections? Is it not because you thinke you are not sinners? or not great sinners? or that you thinke you may be saued without Repentance,
so necessa•ie a Grace, without which no man can be saved, why then do we not Repent and seek God's favour, what is that which does hinder you? Is it not lets either in Judgments or in affections? Is it not Because you think you Are not Sinners? or not great Sinners? or that you think you may be saved without Repentance,
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or at least, if this may not bee, yet that you need not so serious, particular and strict a Repentance:
or At least, if this may not be, yet that you need not so serious, particular and strict a Repentance:
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as we teach you out of the word.
as we teach you out of the word.
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If these let you not, are there not then letts in your Affections? that you so loue the world,
If these let you not, Are there not then lets in your Affections? that you so love the world,
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and are so vigilant about the things of this life, that you haue no time to thinke of your sinnes:
and Are so vigilant about the things of this life, that you have no time to think of your Sins:
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or is it not because yee loue your pleasures, and cannot abide the sad thoughts of Repentance;
or is it not Because ye love your pleasures, and cannot abide the sad thoughts of Repentance;
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or, because you loue your owne ease, and cannot abide trouble;
or, Because you love your own ease, and cannot abide trouble;
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or is it not because you loue your sinnes and dote vpon them? or is it not because you would keepe credite with the world? How can you be able to answer to these things? I grant it is an easie matter to finde out the lett,
or is it not Because you love your Sins and dote upon them? or is it not Because you would keep credit with the world? How can you be able to answer to these things? I grant it is an easy matter to find out the let,
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and to lay the ••nger on the sore, and to say, this is the Barre which hindreth;
and to lay the ••nger on the soar, and to say, this is the Bar which hindereth;
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but men are loath to deale so roundly with themselues, as to search out that which doth hinder their Repentance?
but men Are loath to deal so roundly with themselves, as to search out that which does hinder their Repentance?
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Now when we haue found out the Impediment, wee must remoue it;
Now when we have found out the Impediment, we must remove it;
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It was the care of the women when they came to the Sepulchre of Christ, to remoue the stone:
It was the care of the women when they Come to the Sepulchre of christ, to remove the stone:
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so our care must be to remooue out of the way, what doth hinder and let vs in the course of Repentance.
so our care must be to remove out of the Way, what does hinder and let us in the course of Repentance.
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We reade 2. Sam. 20. 12. That when all the people stood still at Amasaes dead corps, the men tooke it and drew it out of the way;
We read 2. Sam. 20. 12. That when all the people stood still At Amasaes dead corpse, the men took it and drew it out of the Way;
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and then the people (who formerly stood still as they came) followed their leaders.
and then the people (who formerly stood still as they Come) followed their leaders.
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Euen so must wee doe, when our thoughts be at a stand, and will not suffer vs to goe on in the race of Repentance, by and by ridde them out of the way, remooue them when they hinder vs, pull them aside, cast a cloth ouer them,
Eve so must we do, when our thoughts be At a stand, and will not suffer us to go on in the raze of Repentance, by and by rid them out of the Way, remove them when they hinder us, pull them aside, cast a cloth over them,
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and let nothing hinder vs in our Christian course.
and let nothing hinder us in our Christian course.
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To this purpose wee may obserue Abrahams wisedome and care, Gen. 22. 5. when he went to sacrifice his sonne, the text saith, that he left his seruant with the Asses,
To this purpose we may observe Abrahams Wisdom and care, Gen. 22. 5. when he went to sacrifice his son, the text Says, that he left his servant with the Asses,
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and why so? that his seruants might not hinder him with their clamours and cries.
and why so? that his Servants might not hinder him with their clamours and cries.
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Abraham in godly wisedome left them with the Asses;Abraham in godly Wisdom left them with the Asses;
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euen so must wee doe in the case of Repentance, with whatsoeuer may hinder vs in our Christian course of seruice and holy duty:
even so must we do in the case of Repentance, with whatsoever may hinder us in our Christian course of service and holy duty:
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wee must leaue such things with the Asses; (that is,) we must renounce and remoue such things whatsoeuer they be, that wee bee not disappointed:
we must leave such things with the Asses; (that is,) we must renounce and remove such things whatsoever they be, that we be not disappointed:
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and if it be defects of iudgement and affections which hinder vs, wee must pray vnto God to remooue the same.
and if it be defects of judgement and affections which hinder us, we must pray unto God to remove the same.
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And wherefore all this? Because there are but two gates all men are to enter in at, there is a little Iron gate of repentance, which openeth to life and saluation, to heauen and happinesse,
And Wherefore all this? Because there Are but two gates all men Are to enter in At, there is a little Iron gate of Repentance, which Openeth to life and salvation, to heaven and happiness,
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and to Gods fauour, and the great golden gate is that of worldly pleasure and profite, which openeth and leadeth to death and destruction, to hell and to torments for euer.
and to God's favour, and the great golden gate is that of worldly pleasure and profit, which Openeth and leads to death and destruction, to hell and to torments for ever.
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Threfore at your choice be it (deare Brethren) which gate you will enter in at, the Iron gate of prayers and repentance in this life of Christianitie, which leades vnto the house of God,
Therefore At your choice be it (deer Brothers) which gate you will enter in At, the Iron gate of Prayers and Repentance in this life of Christianity, which leads unto the house of God,
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or the golden gate of worldly pleasures leading to Hell and destruction.
or the golden gate of worldly pleasures leading to Hell and destruction.
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LECT. VIII. VIII. THE CASES OF Repentance. First the case of Relapse.
LECTURE. VIII. VIII. THE CASES OF Repentance. First the case of Relapse.
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REVEL. 25. Remember therefore from whence thou art fallen, and Repent, and doe the first workes:
REVEL. 25. remember Therefore from whence thou art fallen, and repent, and do the First works:
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or else I will come vnto thee quickly, and remooue the Candlesticke out of this place, vnlesse thou repent.
or Else I will come unto thee quickly, and remove the Candlestick out of this place, unless thou Repent.
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WEE spake the last day of the Letts and Impediments of Repentance, because as I said our way is made vnto Repentance by remoouing the Letts:
we spoke the last day of the Lets and Impediments of Repentance, Because as I said our Way is made unto Repentance by removing the Lets:
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Now the next thing we are to speake of is the Cases of Repentance; wherin the first shall be The case of Reuolt or Relapse, as they tearme it,
Now the next thing we Are to speak of is the Cases of Repentance; wherein the First shall be The case of Revolt or Relapse, as they term it,
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& that is, Whether a man that hath once repented him of a sinne; may fall againe into the same sinne.
& that is, Whither a man that hath once repented him of a sin; may fallen again into the same sin.
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I.
I
uh
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Vnto which I answer, that If a man haue not soundly repented him of his sinne,
Unto which I answer, that If a man have not soundly repented him of his sin,
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if hee haue failed in any one point of his repentance, in such case hee may fall easily againe into the same sinnes: if he have failed in any one point of his Repentance, in such case he may fallen Easily again into the same Sins:
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As for example, a man hath beene a notorious riotour and cup-companion, hee comes afterwards to looke into the hatefulnesse of his sinne, to condemne it in iudgement, to mislike it in affection,
As for Exampl, a man hath been a notorious rioter and cup-companion, he comes afterwards to look into the hatefulness of his sin, to condemn it in judgement, to mislike it in affection,
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and yet because he could neuer bring his heart to resolue and fight against it, to sigh and be truly penitent;
and yet Because he could never bring his heart to resolve and fight against it, to sighs and be truly penitent;
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to fashion himselfe to the vse of good exercises;
to fashion himself to the use of good exercises;
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as Prayer, Meditation, and a solemne arraignement of himselfe, and such like, he may easily fall againe,
as Prayer, Meditation, and a solemn arraignment of himself, and such like, he may Easily fallen again,
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because hee hath failed in some one point of his Repentance.
Because he hath failed in Some one point of his Repentance.
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So a man who hath beene a Papist, and a worshipper of stocks and stones, he comes to see his sinne, to dislike it, to condemne and resolue against it;
So a man who hath been a Papist, and a worshipper of stocks and stones, he comes to see his sin, to dislike it, to condemn and resolve against it;
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thereupon hee turnes from Poperie, and yet because he is not truely turned into the obedience of the Gospell, to walke in holinesse before God, failing in some one or moe parts of his repentance, hee may fall to be a Papist againe.
thereupon he turns from Popery, and yet Because he is not truly turned into the Obedience of the Gospel, to walk in holiness before God, failing in Some one or more parts of his Repentance, he may fallen to be a Papist again.
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So Pharoah did in some manner repent him of his sinne, yet because hee failed in the due practise and performance of the dutie, his heart being corrupted, hee remained obstinate.
So Pharaoh did in Some manner Repent him of his sin, yet Because he failed in the due practice and performance of the duty, his heart being corrupted, he remained obstinate.
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So the Lord complaines of the people, in the Prophesies of Esay and Ieremie 3. 3. Thou hadst a whoores forehead, thou refusedst to bee ashamed; So that because of vnsound repentance, a man may easily fall into the same sinnes againe.
So the Lord complains of the people, in the prophecies of Isaiah and Ieremie 3. 3. Thou Hadst a whores forehead, thou refusedst to be ashamed; So that Because of unsound Repentance, a man may Easily fallen into the same Sins again.
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Iudas saw his sinnes and confessed them, but because he did not pray vnto God to forgiue them, Iudas saw his Sins and confessed them, but Because he did not pray unto God to forgive them,
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nor resolue against them, he fell away.
nor resolve against them, he fell away.
ccx vvi p-acp pno32, pns31 vvd av.
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Wee see in experience, if a man haue a Fellon or a soare vpon his hand,
we see in experience, if a man have a Felon or a soar upon his hand,
pns12 vvb p-acp n1, cs dt n1 vhi dt n1 cc dt j p-acp po31 n1,
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or a byle about him, if hee doe not draw out the corruption the better,
or a boil about him, if he do not draw out the corruption the better,
cc dt vvb p-acp pno31, cs pns31 vdb xx vvi av dt n1 dt jc,
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but suffer it to rankle or swell againe, hauing stopt it too soone, it will breake out againe,
but suffer it to rankle or swell again, having stopped it too soon, it will break out again,
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and put him to further trouble and paine: Euen so it is in the nature of Repentance;
and put him to further trouble and pain: Even so it is in the nature of Repentance;
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a number there be who haue not searcht their hearts to the quicke, or suffered them to bleed out all the corruption;
a number there be who have not searched their hearts to the quick, or suffered them to bleed out all the corruption;
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And so hauing dealt partially and vnsoundly in their repentance, they finde it a matter of great difficultie to haue the heart perfectly sound:
And so having dealt partially and unsoundly in their Repentance, they find it a matter of great difficulty to have the heart perfectly found:
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this is the first part of the Answer.
this is the First part of the Answer.
d vbz dt ord n1 pp-f dt n1.
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Yea, But if a man haue soundly repented him of his sinnes, whether is it possible for that man to fall againe?
Yea, But if a man have soundly repented him of his Sins, whither is it possible for that man to fallen again?
uh, cc-acp cs dt n1 vhb av-j vvd pno31 pp-f po31 n2, cs vbz pn31 j p-acp d n1 pc-acp vvi av?
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To this I answer, There is a Generall, and there is a Particular Repentance. Generall repentance is at a mans first conuersion, then he repents of all his sinnes;
To this I answer, There is a General, and there is a Particular Repentance. General Repentance is At a men First conversion, then he repents of all his Sins;
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Particular repentance is, when a man repents of some one particular sinne, which is committed after.
Particular Repentance is, when a man repents of Some one particular sin, which is committed After.
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Now a man may repent generally for all his sinnes, and yet hee may easily also fall into particular sinnes againe,
Now a man may Repent generally for all his Sins, and yet he may Easily also fallen into particular Sins again,
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for euery thing so workes (as they say in Philosophie) according to the propertie of his owne nature, And so Generall repentance can but worke a generall dislike of sinne.
for every thing so works (as they say in Philosophy) according to the property of his own nature, And so General Repentance can but work a general dislike of sin.
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Now therefore a man may mislike sinne in generall, and yet fall into particular sinnes of which he hath so generally repented.
Now Therefore a man may mislike sin in general, and yet fallen into particular Sins of which he hath so generally repented.
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I but if a man doe repent him of Particular sinnes, whether may hee fall into them againe or not?
I but if a man do Repent him of Particular Sins, whither may he fallen into them again or not?
pns11 cc-acp cs dt n1 vdb vvi pno31 pp-f j-jn n2, cs vmb pns31 vvi p-acp pno32 av cc xx?
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To this I answer, that if a man doe Repent truely of particular sinnes, such is the grace of God that hee doth not easily fall into them againe,
To this I answer, that if a man do repent truly of particular Sins, such is the grace of God that he does not Easily fallen into them again,
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and when he doth, it is seldome or very rare, and is much different from his former falls. First, not easily;
and when he does, it is seldom or very rare, and is much different from his former falls. First, not Easily;
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for the bitternesse and tartnesse thereof is such, that it leaues such an impression behinde it,
for the bitterness and tartness thereof is such, that it leaves such an impression behind it,
p-acp dt n1 cc n1 av vbz d, cst pn31 vvz d dt n1 p-acp pn31,
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as they tremble to fall into the like sin againe. Wee reade.
as they tremble to fallen into the like since again. we read.
c-acp pns32 vvb pc-acp vvi p-acp dt j n1 av. pns12 vvb.
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Exod. 13. 17. 18. that when God lead the children of Israel out of Aegypt, he did not leade them the readiest and neerest way, Exod 13. 17. 18. that when God led the children of Israel out of Egypt, he did not lead them the Readiest and nearest Way,
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but hee led them through the wildernesse, a dangerous and fearfull way, full of fierie Serpents;
but he led them through the Wilderness, a dangerous and fearful Way, full of fiery Serpents;
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and why •o 〈 ◊ 〉 That they might be affraid to returne to Aegypt.
and why •o 〈 ◊ 〉 That they might be afraid to return to Egypt.
cc q-crq vdb 〈 sy 〉 cst pns32 vmd vbi j p-acp vvb p-acp np1.
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And euen so doth he deale by his seruants when hee brings them out of the bondage and thraldome of sinne, hee leades them a tedious and painfull way by many teares, by many sorrows;
And even so does he deal by his Servants when he brings them out of the bondage and thraldom of sin, he leads them a tedious and painful Way by many tears, by many sorrows;
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yea, the feare of Death and Hell;
yea, the Fear of Death and Hell;
uh, dt n1 pp-f n1 cc n1;
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and all this, that they may be affraid to returne againe vnto Aegypt to their former lusts and sins againe:
and all this, that they may be afraid to return again unto Egypt to their former Lustiest and Sins again:
cc d d, cst pns32 vmb vbi j pc-acp vvi av p-acp np1 p-acp po32 j n2 cc n2 av:
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By which meanes a number of Gods people and seruants haue beene preserued from their sinnes and haue repented.
By which means a number of God's people and Servants have been preserved from their Sins and have repented.
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Secondly, I say, Though a man fall into the same sins after Repentance, yet hee very seldome so falleth, There be some who thinke that if one haue truly repented of a particular sinne, he neuer falleth into it againe,
Secondly, I say, Though a man fallen into the same Sins After Repentance, yet he very seldom so falls, There be Some who think that if one have truly repented of a particular sin, he never falls into it again,
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but I dare not say so;
but I Dare not say so;
cc-acp pns11 vvb xx vvi av;
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For a man who repents him of the sinne of hastinesse and rash anger, and particularly of scolding and rash speeches, may fall againe into the same sinne that he hath repented,
For a man who repents him of the sin of hastiness and rash anger, and particularly of scolding and rash Speeches, may fallen again into the same sin that he hath repented,
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but this I say, if a man hath truly repented him of a sinne, hee shall very seldome fall into it,
but this I say, if a man hath truly repented him of a sin, he shall very seldom fallen into it,
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nor shall euer so often offend in that kinde:
nor shall ever so often offend in that kind:
ccx vmb av av av vvi p-acp d n1:
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As wee see in a man that hath beene sicke of an Ague, and is recouered againe almost well,
As we see in a man that hath been sick of an Ague, and is recovered again almost well,
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yet hee may haue some fitts and grudgings of it, though not so often or extreame as before hee had.
yet he may have Some fitts and grudgings of it, though not so often or extreme as before he had.
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Euen so, though wee haue repented, wee may haue some falls and grudgings, but not so often,
Eve so, though we have repented, we may have Some falls and grudgings, but not so often,
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nor in those extreames as formerly. Thirdly, though men doe fall into the same sinne againe that they haue repented of:
nor in those extremes as formerly. Thirdly, though men do fallen into the same sin again that they have repented of:
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Yet they fall not so euidently towards damnation, but with apparant difference from the former. Yet they fallen not so evidently towards damnation, but with apparent difference from the former.
av pns32 vvb xx av av-j p-acp n1, cc-acp p-acp j n1 p-acp dt j.
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For first, all the falls of those that haue truely repented, Bee but particular falls, they bee not fallings away from all the graces of God, from all the loue of goodnesse, from all the conscience of duty, but onely from some particulars; For First, all the falls of those that have truly repented, be but particular falls, they be not fallings away from all the graces of God, from all the love of Goodness, from all the conscience of duty, but only from Some particulars;
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The wicked of the world when they fall into sinne, doe not stay themselues in some one particular sinne,
The wicked of the world when they fallen into sin, do not stay themselves in Some one particular sin,
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but let all goe at randome, and make a conscience of nothing.
but let all go At random, and make a conscience of nothing.
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But the people of God, though they faile in some one dutie, yet they liu• sincerely and carefully in all the rest,
But the people of God, though they fail in Some one duty, yet they liu• sincerely and carefully in all the rest,
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as Reuel. 2. The Churches are commended for many things, though discommended in some things:
as Revel. 2. The Churches Are commended for many things, though discommended in Some things:
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As Asa in Scripture, 1. King. 15. 14. But the high places were not taken away, neuerthelesse Asa his heart was perfect with the Lord all his dayes.
As Asa in Scripture, 1. King. 15. 14. But the high places were not taken away, nevertheless Asa his heart was perfect with the Lord all his days.
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So Dauid though a sinner in some things excuseth himselfe, Psal. 18. 21. For I haue kept the wayes of the Lord,
So David though a sinner in Some things excuseth himself, Psalm 18. 21. For I have kept the ways of the Lord,
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and haue not wickedly departed from my God. and have not wickedly departed from my God.
cc vhb xx av-j vvn p-acp po11 n1.
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Yea, it is further said of Dauid, that hee was a man after Gods owne heart,
Yea, it is further said of David, that he was a man After God's own heart,
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and kept all the commandements of God, sauing in the matter of Vriah, so howsoeuer the godly Fall, they fall not from all the duties of Religion, grace and goodnesse,
and kept all the Commandments of God, Saving in the matter of Uriah, so howsoever the godly Fallen, they fallen not from all the duties of Religion, grace and Goodness,
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but hold themselues to prayer and other holy duties.
but hold themselves to prayer and other holy duties.
cc-acp vvb px32 p-acp n1 cc j-jn j n2.
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As a man in the climbing of a ladder, though his foote slip, yet if hee hold surely by his hands, hee will not let his hold goe:
As a man in the climbing of a ladder, though his foot slip, yet if he hold surely by his hands, he will not let his hold go:
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so it is with the people of God, though their feet slip through frailtie and weaknesse,
so it is with the people of God, though their feet slip through frailty and weakness,
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yet they hold fast by the hands, and will not let goe their hold of Heauen which they haue by faith in God.
yet they hold fast by the hands, and will not let go their hold of Heaven which they have by faith in God.
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Againe, If they fall, they fall with strife and resistance, there is a kinde of loathing and reluctation in their falls; Again, If they fallen, they fallen with strife and resistance, there is a kind of loathing and reluctation in their falls;
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The motions of the spirit seeke to hinder the workes of the flesh:
The motions of the Spirit seek to hinder the works of the Flesh:
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as Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh,
as Gal. 5. 17. For the Flesh Lusteth against the Spirit, and the Spirit against the Flesh,
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so that you cannot doe those things which yee would. so that you cannot do those things which ye would.
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Thus though a man doe fall after Repentance, yet there is euer ioyn'd with it a certaine vnwillingnesse to fall,
Thus though a man do fallen After Repentance, yet there is ever joined with it a certain unwillingness to fallen,
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and follow the motions of the flesh:
and follow the motions of the Flesh:
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as a man that is loath to doe that which hee is drawne and forced to doe,
as a man that is loath to do that which he is drawn and forced to do,
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as St. Paul sayes of himselfe, Rom, 7. 15. For that which I doe, I allow not:
as Saint Paul Says of himself, Rom, 7. 15. For that which I do, I allow not:
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for what I would, that doe I not, but what I hate, that doe I. for what I would, that do I not, but what I hate, that do I.
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Wee see this also in Peter, hee denyed his Master fearefully, and very faintly, but yet presently got him into the porch from the presse of the people,
we see this also in Peter, he denied his Master fearfully, and very faintly, but yet presently god him into the porch from the press of the people,
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and was indeed ashamed of what hee had done;
and was indeed ashamed of what he had done;
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as a man who by mischance is all beastly and durty, is loath to be seene by day;
as a man who by mischance is all beastly and dirty, is loath to be seen by day;
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so after sinne men are ashamed to appeare before God, being confounded and striken in their very conscience:
so After sin men Are ashamed to appear before God, being confounded and stricken in their very conscience:
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So in Exodus in the storie of Aaron, Exod. 32. 2. you may reade how faine would hee haue shifted o•• that sinne? what excuses did hee make,
So in Exodus in the story of Aaron, Exod 32. 2. you may read how feign would he have shifted o•• that sin? what excuses did he make,
av p-acp fw-la p-acp dt n1 pp-f np1, np1 crd crd pn22 vmb vvi c-crq av-j vmd pns31 vhi vvn n1 cst n1? q-crq n2 vdd pns31 vvi,
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how loath was hee to doe it?
how loath was he to do it?
c-crq j vbds pns31 pc-acp vdi pn31?
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Thirdly, Cum formidine, men sinne in this kinde fearfully, with a secret feare, they are affraid to sinne; Thirdly, Cum formidine, men sin in this kind fearfully, with a secret Fear, they Are afraid to sin;
ord, fw-la fw-la, n2 vvb p-acp d n1 av-j, p-acp dt j-jn n1, pns32 vbr j p-acp n1;
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they tremble and feare at Gods displeasure, whereas the world are euery way fearelesse, bold and venturous,
they tremble and Fear At God's displeasure, whereas the world Are every Way fearless, bold and venturous,
pns32 vvb cc vvi p-acp ng1 n1, cs dt n1 vbr d n1 j, j cc j,
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and practise sinne as if they were neither affraid of Heauen or Hell, or the losse of Gods fauour, which though they haue heard of, yet they sinne still.
and practise sin as if they were neither afraid of Heaven or Hell, or the loss of God's favour, which though they have herd of, yet they sin still.
cc vvi n1 c-acp cs pns32 vbdr av-dx j pp-f n1 cc n1, cc dt n1 pp-f npg1 n1, r-crq cs pns32 vhb vvn pp-f, av pns32 vvb av.
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But when the true Christian sinnes, it is Cum formidine, with feare, as the foure Lepers entred the Campe of the Assyrians and rob'd their tents,
But when the true Christian Sins, it is Cum formidine, with Fear, as the foure Lepers entered the Camp of the Assyrians and robbed their tents,
p-acp c-crq dt j njp n2, pn31 vbz fw-la fw-la, p-acp n1, c-acp dt crd n2 vvd dt n1 pp-f dt njp2 cc vvn po32 n2,
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but with a kinde of feare and trembling, 2. King. 7. &c. So it is with the people of God in their sinnes, the heart is strucke,
but with a kind of Fear and trembling, 2. King. 7. etc. So it is with the people of God in their Sins, the heart is struck,
cc-acp p-acp dt n1 pp-f n1 cc j-vvg, crd n1. crd av av pn31 vbz p-acp dt n1 pp-f np1 p-acp po32 n2, dt n1 vbz vvn,
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and they are ashamed of what they doe, being affraid to bring Gods •udgements vpon them.
and they Are ashamed of what they do, being afraid to bring God's •udgements upon them.
cc pns32 vbr j pp-f r-crq pns32 vdb, vbg j pc-acp vvi npg1 n2 p-acp pno32.
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Therefore there is a great difference in the falls of the one and the other;
Therefore there is a great difference in the falls of the one and the other;
av a-acp vbz dt j n1 p-acp dt n2 pp-f dt crd cc dt n-jn;
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the one goes on in sin with boldnesse, the other are affraid, and tremble at Gods displeasure.
the one Goes on in since with boldness, the other Are afraid, and tremble At God's displeasure.
dt pi vvz p-acp p-acp n1 p-acp n1, dt j-jn vbr j, cc vvi p-acp ng1 n1.
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There is (wee know) a great difference betwixt him that falls, and him that goes into a deepe dangerous water;
There is (we know) a great difference betwixt him that falls, and him that Goes into a deep dangerous water;
pc-acp vbz (pns12 vvb) dt j n1 p-acp pno31 cst vvz, cc pno31 cst vvz p-acp dt j-jn j n1;
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hee that falls into a water, hee does it with feare;
he that falls into a water, he does it with Fear;
pns31 cst vvz p-acp dt n1, pns31 vdz pn31 p-acp n1;
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hee is dismayed at the perill and danger hee is in, but hee that goes in of himselfe hath a purpose to doe so, he doth it aduisedly,
he is dismayed At the peril and danger he is in, but he that Goes in of himself hath a purpose to do so, he does it advisedly,
pns31 vbz vvn p-acp dt n1 cc n1 pns31 vbz p-acp, cc-acp pns31 cst vvz p-acp pp-f px31 vhz dt n1 pc-acp vdi av, pns31 vdz pn31 av-vvn,
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and is neuer affraid, but boldly aduentureth on the danger;
and is never afraid, but boldly adventureth on the danger;
cc vbz av j, cc-acp av-j vvz p-acp dt n1;
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so it is with the people of God, they fall into their sinnes with feare out of the frailtie of the flesh, against their owne mindes, to the displeasure of their hearts,
so it is with the people of God, they fallen into their Sins with Fear out of the frailty of the Flesh, against their own minds, to the displeasure of their hearts,
av pn31 vbz p-acp dt n1 pp-f np1, pns32 vvb p-acp po32 n2 p-acp n1 av pp-f dt n1 pp-f dt n1, p-acp po32 d n2, p-acp dt n1 pp-f po32 n2,
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but therest doe not so, but sinne purposely and aduisedly. Fourthly, Though the godly fall, yet they desire to recouer and to rise againe;
but therest doe not so, but sin purposely and advisedly. Fourthly, Though the godly fallen, yet they desire to recover and to rise again;
cc-acp js n1 xx av, cc-acp n1 av cc av-vvn. ord, cs dt j n1, av pns32 vvb pc-acp vvi cc pc-acp vvi av;
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as Iob 14. 7. For there is hope of a tree, if it bee cut downe, that it will sproute againe,
as Job 14. 7. For there is hope of a tree, if it be Cut down, that it will sprout again,
p-acp np1 crd crd p-acp pc-acp vbz n1 pp-f dt n1, cs pn31 vbb vvn a-acp, cst pn31 vmb vvi av,
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and that the tender branch thereof will not cease:
and that the tender branch thereof will not cease:
cc cst dt j n1 av vmb xx vvi:
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Though the roote thereof waxe old in the earth, and the stocke die in the ground: Though the root thereof wax old in the earth, and the stock die in the ground:
cs dt n1 av vvi j p-acp dt n1, cc dt n1 vvb p-acp dt n1:
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Euen so it is with the people of God, that howsoeuer the graces of God decay in them,
Even so it is with the people of God, that howsoever the graces of God decay in them,
av av pn31 vbz p-acp dt n1 pp-f np1, cst c-acp dt n2 pp-f np1 vvi p-acp pno32,
(41) part (DIV2)
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and that they waxe drie in them, yet as long as there is life in the roote;
and that they wax dry in them, yet as long as there is life in the root;
cc cst pns32 vvb j p-acp pno32, av c-acp av-j c-acp pc-acp vbz n1 p-acp dt n1;
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and that the roote once comes to bee watered and renewed by the grace of the Spirit, they liue againe by Repentance, comming vnto Reformation and newnesse of life;
and that the root once comes to be watered and renewed by the grace of the Spirit, they live again by Repentance, coming unto Reformation and newness of life;
cc cst dt n1 a-acp vvz pc-acp vbi vvn cc vvn p-acp dt n1 pp-f dt n1, pns32 vvb av p-acp n1, vvg p-acp n1 cc n1 pp-f n1;
(41) part (DIV2)
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as you saw in Dauid, Peter, Mary Magdalen, Mannasses: So Dauid, Psal. 119. vlt.
as you saw in David, Peter, Marry Magdalen, Mannasses: So David, Psalm 119. Ult.
c-acp pn22 vvd p-acp np1, np1, uh np1, np1: av np1, np1 crd n1.
(41) part (DIV2)
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I haue gone astray like a lost sheepe; seeke thy seruant for I haue not forgotten thy commandements: I have gone astray like a lost sheep; seek thy servant for I have not forgotten thy Commandments:
pns11 vhb vvn av av-j dt j-vvn n1; vvb po21 n1 c-acp pns11 vhb xx vvn po21 n2:
(41) part (DIV2)
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1412
Dauid was lost as it were, but hee desired to come home againe.David was lost as it were, but he desired to come home again.
np1 vbds vvn c-acp pn31 vbdr, cc-acp pns31 vvd pc-acp vvi av-an av.
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A sheepe you know when it is gone astray, and is out of the sheepfold from the fellowes, is not at rest till it bee in the sheep-fould againe;
A sheep you know when it is gone astray, and is out of the sheepfold from the Fellows, is not At rest till it be in the sheepfold again;
dt n1 pn22 vvb c-crq pn31 vbz vvn av, cc vbz av pp-f dt j p-acp dt n2, vbz xx p-acp n1 c-acp pn31 vbb p-acp dt j av;
(41) part (DIV2)
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so the people of God when they fall by their sins and corruptions, they are not at quiet or rest vntill they haue returned home to God,
so the people of God when they fallen by their Sins and corruptions, they Are not At quiet or rest until they have returned home to God,
av dt n1 pp-f np1 c-crq pns32 vvb p-acp po32 n2 cc n2, pns32 vbr xx p-acp j-jn cc vvi c-acp pns32 vhb vvn av-an p-acp np1,
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and are in the sheepfold againe.
and Are in the sheepfold again.
cc vbr p-acp dt j av.
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Now it may bee some man may be obiect, If this be so that one may fall againe into the same sinnes after Repentance;
Now it may be Some man may be Object, If this be so that one may fallen again into the same Sins After Repentance;
av pn31 vmb vbi d n1 vmb vbi n1, cs d vbb av cst pi vmb vvi av p-acp dt d n2 p-acp n1;
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what comfort can any man haue in this estate. I answer, there are two comforts belonging thereunto.what Comfort can any man have in this estate. I answer, there Are two comforts belonging thereunto.
r-crq n1 vmb d n1 vhb p-acp d n1. pns11 vvb, pc-acp vbr crd n2 vvg av.
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First, that though men may fall so after Repentance, yet they neuer fall quite away,
First, that though men may fallen so After Repentance, yet they never fallen quite away,
ord, cst cs n2 vmb vvi av p-acp n1, av pns32 av-x vvb av av,
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so long as they hold them to the vse of good meanes, attend to Prayer, reading, meditation,so long as they hold them to the use of good means, attend to Prayer, reading, meditation,
av av-j c-acp pns32 vvb pno32 p-acp dt n1 pp-f j n2, vvb p-acp n1, vvg, n1,
(41) part (DIV2)
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and other religious exercises, reading and hearing of the Word preached: the administring of the Sacraments, with watchfulnesse ouer our owne hearts, liues, and courses.
and other religious exercises, reading and hearing of the Word preached: the administering of the Sacraments, with watchfulness over our own hearts, lives, and courses.
cc j-jn j n2, vvg cc vvg pp-f dt n1 vvd: dt j-vvg pp-f dt n2, p-acp n1 p-acp po12 d n2, n2, cc n2.
(41) part (DIV2)
145
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1421
Dauid fell not when hee was constant in these courses, but when hee began to bee loose and idle. David fell not when he was constant in these courses, but when he began to be lose and idle.
np1 vvd xx c-crq pns31 vbds j p-acp d n2, cc-acp c-crq pns31 vvd pc-acp vbi j cc j.
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So likewise Iudah one of Iacobs sonnes, committed a great sinne, but when was it; when hee was constant in good courses, holding himselfe vnto good means:
So likewise Iudah one of Iacobs Sons, committed a great sin, but when was it; when he was constant in good courses, holding himself unto good means:
av av np1 crd pp-f npg1 n2, vvd dt j n1, cc-acp q-crq vbds pn31; c-crq pns31 vbds j p-acp j n2, vvg px31 p-acp j n2:
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no•, but it was when hee grew loose, and left the societie of his brethren and neglected good meanes:
no•, but it was when he grew lose, and left the society of his brothers and neglected good means:
n1, cc-acp pn31 vbds c-crq pns31 vvd j, cc vvd dt n1 pp-f po31 n2 cc j-vvn j n2:
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but if wee hold our selues constantly to the meanes, wee shall not fall into grosse sinnes.
but if we hold our selves constantly to the means, we shall not fallen into gross Sins.
cc-acp cs pns12 vvb po12 n2 av-j p-acp dt n2, pns12 vmb xx vvi p-acp j n2.
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The second comfort is, That although it come to passe that wee doe fall, yet our falles shall turne to our good:
The second Comfort is, That although it come to pass that we do fallen, yet our falls shall turn to our good:
dt ord n1 vbz, cst cs pn31 vvb pc-acp vvi cst pns12 vdb vvi, av po12 n2 vmb vvi p-acp po12 j:
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as Saint Paul saith, Rom. 8. 28. All things shall worke together for the best, vnto them that loue God.
as Saint Paul Says, Rom. 8. 28. All things shall work together for the best, unto them that love God.
c-acp n1 np1 vvz, np1 crd crd av-d n2 vmb vvi av p-acp dt js, p-acp pno32 cst vvb np1.
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And Augustine to this purpose saith, That it is good that the Lord let some men fall into sinne, that they the better may see what they are by nature,
And Augustine to this purpose Says, That it is good that the Lord let Some men fallen into sin, that they the better may see what they Are by nature,
cc np1 p-acp d n1 vvz, cst pn31 vbz j cst dt n1 vvb d n2 vvb p-acp n1, cst pns32 dt jc vmb vvi r-crq pns32 vbr p-acp n1,
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and bee yet more humbled for it: As we see if a childe be busie about the fire or water;
and be yet more humbled for it: As we see if a child be busy about the fire or water;
cc vbb av av-dc vvn p-acp pn31: c-acp pns12 vvb cs dt n1 vbi j p-acp dt n1 cc n1;
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the father will of purpose put the fire to his childs fingers, not with intent to hurt him, but to make him afraid:
the father will of purpose put the fire to his child's fingers, not with intent to hurt him, but to make him afraid:
dt n1 vmb pp-f n1 vvd dt n1 p-acp po31 ng1 n2, xx p-acp n1 pc-acp vvi pno31, cc-acp pc-acp vvi pno31 j:
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so when God sees his children too busie with sinne, he will bring them neere some punishment or iudgment to bring them vnto repentance, and at last comfort them.
so when God sees his children too busy with sin, he will bring them near Some punishment or judgement to bring them unto Repentance, and At last Comfort them.
av c-crq np1 vvz po31 n2 av j p-acp n1, pns31 vmb vvi pno32 av-j d n1 cc n1 pc-acp vvi pno32 p-acp n1, cc p-acp ord vvi pno32.
(41) part (DIV2)
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This much might seeme to haue beene enough of this case of repentance:
This much might seem to have been enough of this case of Repentance:
d d vmd vvi pc-acp vhi vbn d pp-f d n1 pp-f n1:
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but because as in the goodly building of some faire house, the master pillars haue more workemanship and labour then any other particulars,
but Because as in the goodly building of Some fair house, the master pillars have more workmanship and labour then any other particulars,
cc-acp c-acp c-acp p-acp dt j n-vvg pp-f d j n1, dt n1 n2 vhb dc n1 cc n1 av d j-jn n2-j,
(41) part (DIV2)
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as we read of the two maine pillars of Salomons Temple, 2. Chron, 3. 15. So because that Faith and Repentance bee the maine pillars in building the spiritual house of God in our consciences, it is no maruell if they take vp more labour and time then all the rest Chrysostom saith wel, That fone in digging do light vpon a mine of gold, he will diggestil,
as we read of the two main pillars of Solomon's Temple, 2. Chronicles, 3. 15. So Because that Faith and Repentance be the main pillars in building the spiritual house of God in our Consciences, it is no marvel if they take up more labour and time then all the rest Chrysostom Says well, That foes in digging do Light upon a mine of gold, he will diggestil,
c-acp pns12 vvb pp-f dt crd j n2 pp-f np1 n1, crd np1, crd crd av c-acp d n1 cc n1 vbb dt j n2 p-acp vvg dt j n1 pp-f np1 p-acp po12 n2, pn31 vbz dx n1 cs pns32 vvb a-acp dc n1 cc n1 av d dt n1 np1 vvz av, cst n2 p-acp vvg vdb vvi p-acp dt n1 pp-f n1, pns31 vmb n1,
(41) part (DIV2)
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and neuer giue ouer, till that veine doth faile;
and never give over, till that vein does fail;
cc av-x vvb a-acp, c-acp cst n1 vdz vvi;
(41) part (DIV2)
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so because wee are lighted vpon a veine the Doctrine of Repentance, more precious than Gold;
so Because we Are lighted upon a vein the Doctrine of Repentance, more precious than Gold;
av c-acp pns12 vbr vvn p-acp dt n1 dt n1 pp-f n1, av-dc j cs n1;
(41) part (DIV2)
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and Faith that will stand by vs in our death, when our gold will leaue vs:
and Faith that will stand by us in our death, when our gold will leave us:
cc n1 cst vmb vvi p-acp pno12 p-acp po12 n1, c-crq po12 n1 vmb vvi pno12:
(41) part (DIV2)
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doe not blame me, if I digge still, labour still, as long as I may bring you aduantage.
do not blame me, if I dig still, labour still, as long as I may bring you advantage.
vdb xx vvi pno11, cs pns11 vvb av, vvb av, c-acp av-j c-acp pns11 vmb vvi pn22 n1.
(41) part (DIV2)
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1438
Now hauing handled the first branch of this first case, come we to the second branch thereof.
Now having handled the First branch of this First case, come we to the second branch thereof.
av vhg vvn dt ord n1 pp-f d ord n1, vvb pns12 p-acp dt ord n1 av.
(41) part (DIV2)
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II. Whether a man that thus falls into the same sinne againe, may bee renewed by repentance. I answer two wayes:
II Whither a man that thus falls into the same sin again, may be renewed by Repentance. I answer two ways:
crd cs dt n1 cst av vvz p-acp dt d n1 av, vmb vbi vvn p-acp n1. pns11 vvb crd n2:
(42) part (DIV2)
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First, That a man may though with difficultie;
First, That a man may though with difficulty;
ord, cst dt n1 vmb cs p-acp n1;
(42) part (DIV2)
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that is, if a man fall often and apparantly into the same sinnes, it is so much the more hard and difficult to bee cured and renewed;
that is, if a man fallen often and apparently into the same Sins, it is so much the more hard and difficult to be cured and renewed;
cst vbz, cs dt n1 vvb av cc av-j p-acp dt d n2, pn31 vbz av av-d dt av-dc j cc j pc-acp vbi vvn cc vvn;
(42) part (DIV2)
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1442
as wee see in the bodie, if a man fall into the Relapse of an Ague,
as we see in the body, if a man fallen into the Relapse of an Ague,
c-acp pns12 vvb p-acp dt n1, cs dt n1 vvb p-acp dt n1 pp-f dt n1,
(42) part (DIV2)
150
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1443
or any dangerous disease, it may cost him his life, and his health will very hardly bee recouered:
or any dangerous disease, it may cost him his life, and his health will very hardly be recovered:
cc d j n1, pn31 vmb vvi pno31 po31 n1, cc po31 n1 vmb av av vbi vvn:
(42) part (DIV2)
150
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1444
Euen so it is, after a man hath fallen into the same sinne againe.
Even so it is, After a man hath fallen into the same sin again.
av av pn31 vbz, p-acp dt n1 vhz vvn p-acp dt d n1 av.
(42) part (DIV2)
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I doe not say hee may not recouer, or bee renewed by repentance, but it will the more hardly be done,
I do not say he may not recover, or be renewed by Repentance, but it will the more hardly be done,
pns11 vdb xx vvi pns31 vmb xx vvi, cc vbi vvn p-acp n1, cc-acp pn31 vmb dt av-dc av vbi vdn,
(42) part (DIV2)
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1446
and it will cost much terrour, labour and sorrow.
and it will cost much terror, labour and sorrow.
cc pn31 vmb vvi d n1, n1 cc n1.
(42) part (DIV2)
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1447
Wee may then see that in this case recouery is possible, and that vpon three grounds.
we may then see that in this case recovery is possible, and that upon three grounds.
pns12 vmb av vvi cst p-acp d n1 n1 vbz j, cc cst p-acp crd n2.
(42) part (DIV2)
150
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1448
The first is taken, From the generality of the Promise, which in generall is made to pardon of all sinnes,
The First is taken, From the generality of the Promise, which in general is made to pardon of all Sins,
dt ord vbz vvn, p-acp dt n1 pp-f dt n1, r-crq p-acp n1 vbz vvn p-acp n1 pp-f d n2,
(42) part (DIV2)
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1449
except the sinne against the Holy Ghost:
except the sin against the Holy Ghost:
c-acp dt n1 p-acp dt j n1:
(42) part (DIV2)
151
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1450
as Math. 12. Uerily verily I say vnto you, that all sinne and blasphemie shall be forgiuen a man,
as Math. 12. Verily verily I say unto you, that all sin and blasphemy shall be forgiven a man,
c-acp np1 crd av-j av-j pns11 vvb p-acp pn22, cst d n1 cc n1 vmb vbi vvn dt n1,
(42) part (DIV2)
151
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1451
except the blasphemie against the Holy Ghost. except the blasphemy against the Holy Ghost.
c-acp dt n1 p-acp dt j n1.
(42) part (DIV2)
151
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1452
But a man may fall into Relapses through weaknesse, which is not the sinne against the Holy Ghost, and therefore may be forgiuen.
But a man may fallen into Relapses through weakness, which is not the sin against the Holy Ghost, and Therefore may be forgiven.
p-acp dt n1 vmb vvi p-acp n2 p-acp n1, r-crq vbz xx dt n1 p-acp dt j n1, cc av vmb vbi vvn.
(42) part (DIV2)
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The second ground is taken A comparatis: From the condition of the Promise, Luk. 17. 4. Where Christ hath giuen vs a commandement that wee should forgiue our brother seuentie times seuen times a day,
The second ground is taken A comparatis: From the condition of the Promise, Luk. 17. 4. Where christ hath given us a Commandment that we should forgive our brother seuentie times seuen times a day,
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so often as hee repenteth and is sorrowfull:
so often as he Repenteth and is sorrowful:
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and Math. 6. Christ threatneth, If you doe not forgiue your brother his trespasses, no more will your beauenly Father forgiue you your trespasses.
and Math. 6. christ threatens, If you do not forgive your brother his Trespasses, no more will your beauenly Father forgive you your Trespasses.
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So then, if a man must forgiue his trespasses that his brother trespasseth against him so often, all which is not a drop of mercie compared with Gods mercie;
So then, if a man must forgive his Trespasses that his brother trespasseth against him so often, all which is not a drop of mercy compared with God's mercy;
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how much more wil God forgiue them that sinne against him, againe, and againe, if they doe repent, seeing hee is the Ocean of mercie and goodnesse.
how much more will God forgive them that sin against him, again, and again, if they do Repent, seeing he is the Ocean of mercy and Goodness.
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The third ground is, ab Exemplis: from sanctified examples of holy Scripture, for wee see in the booke of Iudges, when there were any bad Iudges in Israel, the people fell away from God vnto Idolatrie,
The third ground is, ab Exemplis: from sanctified Examples of holy Scripture, for we see in the book of Judges, when there were any bad Judges in Israel, the people fell away from God unto Idolatry,
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and when there came good Iudges, the Prophets came and exhorted the people to returne againe vnto God and repent, and so they did recouer againe.
and when there Come good Judges, the prophets Come and exhorted the people to return again unto God and Repent, and so they did recover again.
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So in the Booke of Kings wee see that when bad Kings came, they fell away from God,
So in the Book of Kings we see that when bad Kings Come, they fell away from God,
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and yet when good Kings came againe, the Prophets preached and exhorted them; and they repented, and were receiued into fauour againe.
and yet when good Kings Come again, the prophets preached and exhorted them; and they repented, and were received into favour again.
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Here therefore we haue to acknowledge the kindnesse and mercy of God.
Here Therefore we have to acknowledge the kindness and mercy of God.
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It is his mercie to forgiue vs, if wee doe sinne but once in our lifetime against him.
It is his mercy to forgive us, if we do sin but once in our lifetime against him.
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But great and exceeding great is his mercie;
But great and exceeding great is his mercy;
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that when wee haue sinned and sinned so exceeding oft against him, that (euen then) vpon repentance hee will receiue vs. Wee reade the Lord declares this much, Ier. 3. If a man put away his wife, and she become another mans:
that when we have sinned and sinned so exceeding oft against him, that (even then) upon Repentance he will receive us we read the Lord declares this much, Jeremiah 3. If a man put away his wife, and she become Another men:
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If shee returne againe to her husband, shall not this land bee polluted:
If she return again to her husband, shall not this land be polluted:
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but thou hast played the harlot with many louers, yet returne againe to me saith the Lord. but thou hast played the harlot with many lovers, yet return again to me Says the Lord.
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Thus there may bee forgiuenesse, euen after many relapses.
Thus there may be forgiveness, even After many relapses.
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It is the charitie of the Popish Church, if a man relapse into Heresie, though he doe repent, hee cannot bee forgiuen.
It is the charity of the Popish Church, if a man relapse into Heresy, though he do Repent, he cannot be forgiven.
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The Pope and his Cardinals will not, may not forgiue him, but the kindnesse and tendernesse of God is such, that though a man doe fall into the same sinne hee hath repented of, hee may bee forgiuen,
The Pope and his Cardinals will not, may not forgive him, but the kindness and tenderness of God is such, that though a man do fallen into the same sin he hath repented of, he may be forgiven,
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and shall vpon Repentance bee forgiuen. Oh then, shall not the despisers of Gods kindenesse bee iudged of him.
and shall upon Repentance be forgiven. O then, shall not the despisers of God's kindness be judged of him.
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But yet I say, Though Repentance be possible, yet it will bee very hard and difficult; and that in two respects;
But yet I say, Though Repentance be possible, yet it will be very hard and difficult; and that in two respects;
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First in respect of God: 1. God will not bee so easily intreated to forgiue, I do not say that he will not forgiue,
First in respect of God: 1. God will not be so Easily entreated to forgive, I do not say that he will not forgive,
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but that hee more hardly remits these sinnes, then others. 2. In respect of our selues, we shall not finde our selues so readie,
but that he more hardly remits these Sins, then Others. 2. In respect of our selves, we shall not find our selves so ready,
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nor our hearts so apt to repent, in this Relapse, as otherwise wee might haue done.nor our hearts so apt to Repent, in this Relapse, as otherwise we might have done.
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This then I say, that if wee prouoke the Lord too often with some sinnes, wee shall not finde him so readie to forgiue as at other times,
This then I say, that if we provoke the Lord too often with Some Sins, we shall not find him so ready to forgive as At other times,
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nor so easie to bee intreated:
nor so easy to be entreated:
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So saith our Sauiour Christ, Iohn 5. 14. Behold thou art made whole, sinne no more, left a worse thing come vnto thee.
So Says our Saviour christ, John 5. 14. Behold thou art made Whole, sin no more, left a Worse thing come unto thee.
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And so if we doe sinne, Deterius accidet; a worse thing may befall vs. Looke into the tenth of Iudges, and there you shall finde how the children of Israel had fallen into Apostasie concerning their Idolatrie, which they repented of,
And so if we do sin, Deterius accidet; a Worse thing may befall us Look into the tenth of Judges, and there you shall find how the children of Israel had fallen into Apostasy Concerning their Idolatry, which they repented of,
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and so prayed vnto the Lord, but the Lord would not heare their prayers, but turned them off with scorne, deriding them: the words are these;
and so prayed unto the Lord, but the Lord would not hear their Prayers, but turned them off with scorn, deriding them: the words Are these;
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Yet yee haue for saken mee and serued other gods, therefore I will deliuer you no more, goe and crie vnto the gods whom yee haue chosen, let them deliuer you in the time of your Tribulation. Yet ye have for saken me and served other God's, Therefore I will deliver you no more, go and cry unto the God's whom ye have chosen, let them deliver you in the time of your Tribulation.
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So then, if wee make no conscience to fall into a sinne often which wee haue repented of;
So then, if we make no conscience to fallen into a sin often which we have repented of;
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let vs not maruell if God doe not heare vs at the first;
let us not marvel if God do not hear us At the First;
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for if wee stand vpon tearmes with God for the hearing and helping of vs by and by, take heed hee say not vnto vs, goe away I will not helpe you, goe vnto your sinnes,
for if we stand upon terms with God for the hearing and helping of us by and by, take heed he say not unto us, go away I will not help you, go unto your Sins,
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and the worldly pleasures, profites, honours that you haue serued, let them helpe you. It is true indeed, that all the Scriptures declare God to be a mercifull God;
and the worldly pleasures, profits, honours that you have served, let them help you. It is true indeed, that all the Scriptures declare God to be a merciful God;
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to bee full of compassion, and very ready to forgiue, but when wee shall therefore imbolden our selues to sinne,
to be full of compassion, and very ready to forgive, but when we shall Therefore embolden our selves to sin,
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and desperately come to aske Almighty God, how often wee may sinne: if it bee but once or twice it is too much;
and desperately come to ask Almighty God, how often we may sin: if it be but once or twice it is too much;
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but say it bee once or twice, and the Lord forbeares vs with patience, then let vs beware wee doe not prouoke the Lord by falling backe vnto the same sinnes after wee haue repented,
but say it be once or twice, and the Lord forbears us with patience, then let us beware we do not provoke the Lord by falling back unto the same Sins After we have repented,
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for when it comes to Quoties peccavtmus, how often haue wee offended in the same sinne, the Lord no question will bee much displeased, hardly drawne to forgiue,
for when it comes to How often peccavtmus, how often have we offended in the same sin, the Lord no question will be much displeased, hardly drawn to forgive,
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and not easily appeased towards such offenders;
and not Easily appeased towards such offenders;
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for hee complaines of such, Psal. 78. 40. How often did they prouoke him in the wildernesse and grieue him in the Desert? And Psal. 95. 8. To day if you will heare his voice, harden not your hearts,
for he complains of such, Psalm 78. 40. How often did they provoke him in the Wilderness and grieve him in the Desert? And Psalm 95. 8. To day if you will hear his voice, harden not your hearts,
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as in the Prouocation of the wildernesse, when your fathers tempted mee. as in the Provocation of the Wilderness, when your Father's tempted me.
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And Iob 40. 5. hee sayes, Once haue I spoken, but I will speak no more;
And Job 40. 5. he Says, Once have I spoken, but I will speak no more;
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yea twice, but I will proceed no further? Math. 25. How often saith God would I haue gathered thee together, as a henne gathereth her chickens,
yea twice, but I will proceed no further? Math. 25. How often Says God would I have gathered thee together, as a hen gathereth her chickens,
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but yee would not. Fortie yeares long (saith hee of his owne people) was I vexed with you in the wildernesse: but ye would not. Fortie Years long (Says he of his own people) was I vexed with you in the Wilderness:
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If it had beene but for some few yeares, hee could haue borne the matter, but it was fortie yeares together;
If it had been but for Some few Years, he could have born the matter, but it was fortie Years together;
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God is indeed very readie, and mercifull to forgiue, but when it is so often committed, this makes Gods eares bee heauie and stopt to our cries;
God is indeed very ready, and merciful to forgive, but when it is so often committed, this makes God's ears be heavy and stopped to our cries;
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yea, and our selues to bee so much the more vnfit for the businesse. I speake not this to cut off any man from the hope of pardon:
yea, and our selves to be so much the more unfit for the business. I speak not this to Cut off any man from the hope of pardon:
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God forbid that wee should take away mercy from the Lord, but to shew that men which fall into the Relapse of the same sinnes are in greater danger then before,
God forbid that we should take away mercy from the Lord, but to show that men which fallen into the Relapse of the same Sins Are in greater danger then before,
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and it makes God the lesse readie to forgiue them, and to bee intreated of them.
and it makes God the less ready to forgive them, and to be entreated of them.
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Secondly, In regard of our selues, it workes a difficultie in vs, wee being so much the harder hearted, and lesse readie to repent.
Secondly, In regard of our selves, it works a difficulty in us, we being so much the harder hearted, and less ready to Repent.
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First, because of the nature of sinne, which is to leaue a promptnesse and readinesse in vs to the same sinne:
First, Because of the nature of sin, which is to leave a promptness and readiness in us to the same sin:
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leauing a staine and a blot behinde it;
leaving a stain and a blot behind it;
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as when by often lifting vp a burden, wee finde it lighter and lighter, and passe away with it so much the more slightly;
as when by often lifting up a burden, we find it lighter and lighter, and pass away with it so much the more slightly;
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so by often offending wee make our selues the readier to sinne, and so come to hardnesse of heart; and backwards to repent.
so by often offending we make our selves the Readier to sin, and so come to hardness of heart; and backwards to Repent.
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To this purpose is that speech of the Prophet, Ier. 13. 23. Can the Aethiopian change his skinne,
To this purpose is that speech of the Prophet, Jeremiah 13. 23. Can the aethiopian change his skin,
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or the Leopard his spots, then may you also doe good who are accustomed to doe euill? Secondly,or the Leopard his spots, then may you also do good who Are accustomed to do evil? Secondly,
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because as Dionysius hath it, Consuetudo peccandi, tollit sensum peccandi;
Because as Dionysius hath it, Consuetudo Peccandi, Tollit sensum Peccandi;
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so that when a man falls into a sinne, by continuing in the same, hee becomes the lesse sensible and feeling of the same;
so that when a man falls into a sin, by Continuing in the same, he becomes the less sensible and feeling of the same;
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which makes him the hardlier to bee drawne to repentance.
which makes him the hardlier to be drawn to Repentance.
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For as you see it is dangerous for a man to haue a bone broken often in some one place,
For as you see it is dangerous for a man to have a bone broken often in Some one place,
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for it may hardly be ioyned againe, or fester, or neuer come to its full strength:
for it may hardly be joined again, or fester, or never come to its full strength:
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So when a man falls into the same sinne, he shall finde much adoe to rise and recall himselfe;
So when a man falls into the same sin, he shall find much ado to rise and Recall himself;
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as a man that at the first goes away from the fire, it makes him the more chill and cold after,
as a man that At the First Goes away from the fire, it makes him the more chill and cold After,
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but after that hee hath beene a time in the cold, hee can the better indure it:
but After that he hath been a time in the cold, he can the better endure it:
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So it is with sinne, when wee commit it at first, our iudgements are against it;
So it is with sin, when we commit it At First, our Judgments Are against it;
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our reasons fight against it, and our consciences are checked and vnquiet for it:
our Reasons fight against it, and our Consciences Are checked and unquiet for it:
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But if a man continue in it and sinne often, hee is neuer touched for it,
But if a man continue in it and sin often, he is never touched for it,
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but his heart becomes past feeling, secure, and hardened, and so the worke is more difficult in regard of our selues.
but his heart becomes passed feeling, secure, and hardened, and so the work is more difficult in regard of our selves.
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And thus if appeares, that there is pardon for such who fall into the same sinne againe;
And thus if appears, that there is pardon for such who fallen into the same sin again;
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but it is very hard and difficult to attaine the sence and assurance of it.
but it is very hard and difficult to attain the sense and assurance of it.
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Now against this doctrine there bee two Obiections made, the first of them is out of Heb 6. 4. 5. For it is impossible that they who were once inlightened,
Now against this Doctrine there be two Objections made, the First of them is out of Hebrew 6. 4. 5. For it is impossible that they who were once enlightened,
av p-acp d n1 pc-acp vbi crd n2 vvn, dt ord pp-f pno32 vbz av pp-f n1 crd crd crd p-acp pn31 vbz j cst pns32 r-crq vbdr a-acp vvn,
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and haue tasted of the heauenly gift, and were made partakers of the Holy Ghost,
and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
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and haue tasted of the good word of God, and of the powers of the world to come;
and have tasted of the good word of God, and of the Powers of the world to come;
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if they fall away should bee renewed by Repentance. if they fallen away should be renewed by Repentance.
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I answer, that if a man fall away from all grace and goodnesse, which is that St. Paul speakes of,
I answer, that if a man fallen away from all grace and Goodness, which is that Saint Paul speaks of,
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then it is impossible to be renewed by repentance, because such can neuer repent; but if a man doe fall but from degrees of grace, hee may recouer againe,
then it is impossible to be renewed by Repentance, Because such can never Repent; but if a man do fallen but from Degrees of grace, he may recover again,
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for mention is made onely of falling from all duties of Religion and grace, otherwise the Saints falling onely from degrees and some measures of Grace, may recouer againe and bee renewed by Repentance.
for mention is made only of falling from all duties of Religion and grace, otherwise the Saints falling only from Degrees and Some measures of Grace, may recover again and be renewed by Repentance.
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The other Obiection is grounded vpon much like such another place of Scripture, Heb. 10. 26. For if wee sinne willingly after wee haue receiued the knowledge of the truth, there remaines no more sacrifice for sinne,
The other Objection is grounded upon much like such Another place of Scripture, Hebrew 10. 26. For if we sin willingly After we have received the knowledge of the truth, there remains no more sacrifice for sin,
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but a fearfull looking for of Iudgement, &c. To this I answer, that the word willingly, signifies wilfully and spitefully, as it were of purpose to vexe and grieue the Spirit of God.but a fearful looking for of Judgement, etc. To this I answer, that the word willingly, signifies wilfully and spitefully, as it were of purpose to vex and grieve the Spirit of God.
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Thus to doe (after a man hath receiued the knowledge of the truth) for such a one there remaines no more sacrifice for sinnes,
Thus to doe (After a man hath received the knowledge of the truth) for such a one there remains no more sacrifice for Sins,
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because his hard heart shall neuer repent, whom God thus giues ouer: but for sinnes done otherwise willingly often; yea, against conscience and knowledge:
Because his hard heart shall never Repent, whom God thus gives over: but for Sins done otherwise willingly often; yea, against conscience and knowledge:
c-acp po31 j n1 vmb av-x vvi, ro-crq np1 av vvz a-acp: cc-acp p-acp n2 vdn av av-j av; uh, p-acp n1 cc n1:
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there remaines alwayes Sacrifices euen after Repentance, knowledge of the truth and inlightned tasting of the heauenly gift;
there remains always Sacrifices even After Repentance, knowledge of the truth and enlightened tasting of the heavenly gift;
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For the Gospell must no where be stricter, but much more comfortable to miserable sinners then the Law was. For the Gospel must no where be Stricter, but much more comfortable to miserable Sinners then the Law was.
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Now vnder the Law there was of purpose constant reiterated sacrifices for sinnes done euen willingly:
Now under the Law there was of purpose constant reiterated Sacrifices for Sins done even willingly:
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as Leuit. 6. 2. 3. 4. Therefore much more it must be so vnder the state of Grace in the Gospell.
as Levites 6. 2. 3. 4. Therefore much more it must be so under the state of Grace in the Gospel.
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LECT. IX. II. THE CASE OF ITEration of Repentance. DAN. 9. 10.
LECTURE. IX. II THE CASE OF ITEration of Repentance. DAN. 9. 10.
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Neither haue wee obeyed the voice of the Lord our God, to walke in his lawes which hee set before vs by his seruants the Prophets.
Neither have we obeyed the voice of the Lord our God, to walk in his laws which he Set before us by his Servants the prophets.
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Yea, all Israel haue transgressed thy Law, euen by departing, that they might not obey thy voyce,
Yea, all Israel have transgressed thy Law, even by departing, that they might not obey thy voice,
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therefore the curse is poured vpon vs, and the oath that is written in the law of Moses the seruant of God,
Therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God,
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because wee haue sinned against him, &c. OF the first case of Repentance wee haue already spoken, as also of the two branches thereof;
Because we have sinned against him, etc. OF the First case of Repentance we have already spoken, as also of the two branches thereof;
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First, whether a man that hath repented a sinne, may fall againe into the same sinne? Secondly,
First, whither a man that hath repented a sin, may fallen again into the same sin? Secondly,
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whether so falling, hee may bee renewed by Repentance.
whither so falling, he may be renewed by Repentance.
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The next case wee are now to come vnto is, The case of Iteration of Repentance:
The next case we Are now to come unto is, The case of Iteration of Repentance:
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which is, whether a man that hath truely Repented him of a sinne once, be bound to Repent the same sinne ouer and ouer againe.
which is, whither a man that hath truly Repented him of a sin once, be bound to repent the same sin over and over again.
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I answer, The case is cleere, that a man is bound to repent one and the same sinne often:
I answer, The case is clear, that a man is bound to Repent one and the same sin often:
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The answer is easie, but the explication is hard;
The answer is easy, but the explication is hard;
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but I will lay it downe affirmatiuely, A man can neuer too often repent him of a sin,
but I will lay it down affirmatively, A man can never too often Repent him of a since,
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but the more hee repents, the more comfortable shall bee his life, and his prayers more answering: but the more he repents, the more comfortable shall be his life, and his Prayers more answering:
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Indeed if a mans repentance were perfect at first, then a man need but once repent a sinne.
Indeed if a men Repentance were perfect At First, then a man need but once Repent a sin.
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But because all our Repentance is defectiue, and that it is found a worke of great difficultie,
But Because all our Repentance is defective, and that it is found a work of great difficulty,
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therefore it must be often done, to assure that it is well done.
Therefore it must be often done, to assure that it is well done.
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So seeing our repentance doth still want somwhat of waight, wee had need goe often and againe to renew the same.
So seeing our Repentance does still want somewhat of weight, we had need go often and again to renew the same.
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Wee see a man in rowing may lose more at a stroke, then hee can recouer at three or foure againe;
we see a man in rowing may loose more At a stroke, then he can recover At three or foure again;
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so a man may lose more by one act of sinne, then hee can recouer by many acts of Repentance.
so a man may loose more by one act of sin, then he can recover by many acts of Repentance.
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So, this is the state of a Christian, sinne once, and repent often, by the sinne of an houre wee gather matter of mourning and heauinesse for many yeares after;
So, this is the state of a Christian, sin once, and Repent often, by the sin of an hour we gather matter of mourning and heaviness for many Years After;
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so that the case is cleere, a man who hath repented truly of a sinne, is bound often to repent of the same sinne.
so that the case is clear, a man who hath repented truly of a sin, is bound often to Repent of the same sin.
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A Painter when he makes a goodly picture, he drawes line vpon line, and colour vpon colour, till hee haue perfected his picture;
A Painter when he makes a goodly picture, he draws line upon line, and colour upon colour, till he have perfected his picture;
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so must it be in Repentance, wee must renew our sorrow and griefe for sinne, till our repentance bee perfect;
so must it be in Repentance, we must renew our sorrow and grief for sin, till our Repentance be perfect;
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for if it were weighed at the best in the Ballance of the Sanctuarie, as Balteshazar was, it would bee found light.
for if it were weighed At the best in the Balance of the Sanctuary, as Belshazzar was, it would be found Light.
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Wee see in Dauids experience, how stood the case with him after he had committed that great sinne, 2. Sam. 12. 13. of murther and adulterie, vpon his Repentance the Prophet Nathan told him that his sinne was pardoned, that God had put away his sinne,
we see in David experience, how stood the case with him After he had committed that great sin, 2. Sam. 12. 13. of murder and adultery, upon his Repentance the Prophet Nathan told him that his sin was pardoned, that God had put away his sin,
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and yet Dauid cast himselfe downe with great humiliation, would neuer haue done with his repentance,
and yet David cast himself down with great humiliation, would never have done with his Repentance,
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but lamented and mourned for it long after:
but lamented and mourned for it long After:
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So though wee haue repented of a sinne, wee must not thinke to buy our peace at so easie a rate,
So though we have repented of a sin, we must not think to buy our peace At so easy a rate,
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but humble our soules with sorrow and teares, renewing our repentance againe and againe, neuer leauing till we haue pacified the wrath of God:
but humble our Souls with sorrow and tears, renewing our Repentance again and again, never leaving till we have pacified the wrath of God:
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for how often doth this holy man plye this sute? So Psal 25 hee prayes God not to remember the sinnes of his youth:
for how often does this holy man ply this suit? So Psalm 25 he prays God not to Remember the Sins of his youth:
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So you see Dauid did repent him of those sinnes hee had repented of before.
So you see David did Repent him of those Sins he had repented of before.
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Chrysostome sayes well, that Dauid still repented of sins done long before, as though they had beene done but yesterday. Chrysostom Says well, that David still repented of Sins done long before, as though they had been done but yesterday.
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Saint Paul did not onely repent of his sinne of persecuting the Church of God at his first conuersion, Act. 9. 9. but as oft as hee remembred it,
Saint Paul did not only Repent of his sin of persecuting the Church of God At his First conversion, Act. 9. 9. but as oft as he remembered it,
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as oft doth he speake of it with griefe and sorrow, 1. Tim. 1. 13. I was before a blasphemer, a persecutor, iniurious, &c. So 1. Cor. 15. 9. I am not worthie (sayes hee) to bee called an Apostle,
as oft does he speak of it with grief and sorrow, 1. Tim. 1. 13. I was before a blasphemer, a persecutor, injurious, etc. So 1. Cor. 15. 9. I am not worthy (Says he) to be called an Apostle,
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because I persecuted the Church of God: So that St. Paul you see doth often remember his sinnes past and confesses them. Because I persecuted the Church of God: So that Saint Paul you see does often Remember his Sins past and Confesses them.
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This much wee may well obserue when God cast Adam out of Paradise, hee sent him eregione horti, and set and placed him ouer against the garden in the very sight and view of the place which hee had lost through his sinne and offending God,
This much we may well observe when God cast Adam out of Paradise, he sent him eregione Horti, and Set and placed him over against the garden in the very sighed and view of the place which he had lost through his sin and offending God,
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and why was this? that so often as hee lookt into the garden, hee might remember his sinne and lament for it.
and why was this? that so often as he looked into the garden, he might Remember his sin and lament for it.
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Now that which Adam did in the beholding of the Garden, is that which wee must doe in the beholding of Heauen, hee saw from whence he was cast, throwne out of Paradise by reason of his sinne;
Now that which Adam did in the beholding of the Garden, is that which we must do in the beholding of Heaven, he saw from whence he was cast, thrown out of Paradise by reason of his sin;
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and wee see what wee are sure to lose, euen heauen it selfe by reason of our sinne,
and we see what we Are sure to loose, even heaven it self by reason of our sin,
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if wee doe not repent and humble our soules, and that timely and daily.
if we do not Repent and humble our Souls, and that timely and daily.
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Thus you see it is cleere that a Christian is bound to repent one and the same sinne diuers times,
Thus you see it is clear that a Christian is bound to Repent one and the same sin diverse times,
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and as oft as he lookes vp to heauen to sigh and groane for the losse of it,
and as oft as he looks up to heaven to sighs and groan for the loss of it,
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and not to bee satisfied, though he haue repented to day, and so is assured of pardon,
and not to be satisfied, though he have repented to day, and so is assured of pardon,
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but in the Name of God to goe to it againe to morrow, and to morrow, and neuer giue ouer.
but in the Name of God to go to it again to morrow, and to morrow, and never give over.
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Against this doctrine two things may bee obiected, First, If a mans sinnes vpon his Repentance be pardoned,
Against this Doctrine two things may be objected, First, If a men Sins upon his Repentance be pardoned,
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then what need is there vpon this to repent any more? this appeares to bee labour lost. then what need is there upon this to Repent any more? this appears to be labour lost.
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I answer, that though a mans sinnes bee pardoned vpon Repentance, yet there are three causes why a mans repentance must bee renewed;
I answer, that though a men Sins be pardoned upon Repentance, yet there Are three Causes why a men Repentance must be renewed;
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First, because, Eadem manet obligatio: the same Bond remaineth still, for though God out of his owne goodnesse and mercie forgiue our sinnes, First, Because, Same manet Obligatio: the same Bound remains still, for though God out of his own Goodness and mercy forgive our Sins,
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yet neuerthelesse haue wee the same Cause to condemne our selues, to dislike and bee sorry for it,
yet nevertheless have we the same Cause to condemn our selves, to dislike and be sorry for it,
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because the same bond or tye remaines still, though God haue gratiously pardoned it, yet it is our duty to repent still:
Because the same bound or tie remains still, though God have graciously pardoned it, yet it is our duty to Repent still:
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Nay to speake as the truth is;
Nay to speak as the truth is;
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Crescit obligatio; our bond is the greater, for the more mercy and goodnesse God shewes vs in the pardoning of our sinnes, wee haue alwayes the more cause to be abased and ashamed that wee haue sinned against him.Crescit Obligatio; our bound is the greater, for the more mercy and Goodness God shows us in the pardoning of our Sins, we have always the more cause to be abased and ashamed that we have sinned against him.
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This (as wee see) made an exaggeration in Dauids griefe, In to solum peccaui, I haue sinned against thee alone;
This (as we see) made an exaggeration in David grief, In to solum peccaui, I have sinned against thee alone;
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what had Dauid sinned against none but God? no question against Uriah, Barsheba, and the people,
what had David sinned against none but God? no question against Uriah, Bathsheba, and the people,
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but that went to the heart of him most of all, and did more deeply touch him, that he had giuen God cause to bee angry with him, who was so readie to forgiue him, that had shewed him so great kindenesse and mercy in the pardoning and forgiuing of all his sinnes.
but that went to the heart of him most of all, and did more deeply touch him, that he had given God cause to be angry with him, who was so ready to forgive him, that had showed him so great kindness and mercy in the pardoning and forgiving of all his Sins.
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So Gods mercie to vs in pardoning our sinnes, should not bee a meanes to abate our repentance,
So God's mercy to us in pardoning our Sins, should not be a means to abate our Repentance,
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but rather to augment and increase it, because there remaines in vs still the same seeds of ouglinesse, vilenesse, deformitie and corruption as formerly, the pardon whereof being great, should continually augment and reiterate our Repentance with holy Dauid, Psal. 103. Praise the Lord O my soule, praise the Lord,
but rather to augment and increase it, Because there remains in us still the same seeds of ugliness, vileness, deformity and corruption as formerly, the pardon whereof being great, should continually augment and reiterate our Repentance with holy David, Psalm 103. Praise the Lord Oh my soul, praise the Lord,
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and forget not all his benefites:
and forget not all his benefits:
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who forgiues thee all thy sinnes, &c. Thus Gods mercie in forgiuenesse of sinnes should not abate, but increase our repentance;who forgives thee all thy Sins, etc. Thus God's mercy in forgiveness of Sins should not abate, but increase our Repentance;
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as wee see in the storie of the Prodigall sonne, Luke 15. 20. hee had a purpose to confesse his sinne,
as we see in the story of the Prodigal son, Lycia 15. 20. he had a purpose to confess his sin,
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when hee returned to his Father:
when he returned to his Father:
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his Father could not containe himselfe for ioy, but runne out to meet and imbrace him;
his Father could not contain himself for joy, but run out to meet and embrace him;
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yet this makes him not slacke in his former determination to humble himselfe, but rather spurres him to fall downe and humble himselfe vnto his Father, confessing his faults:
yet this makes him not slack in his former determination to humble himself, but rather spurs him to fallen down and humble himself unto his Father, confessing his Faults:
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So Gods readinesse to forgiue vs, should bee so farre from abating our repentance, that it should rather prouoke vs vnto the same,
So God's readiness to forgive us, should be so Far from abating our Repentance, that it should rather provoke us unto the same,
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so much the more to increase it.
so much the more to increase it.
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If a woman should commit wickednesse and folly against her husband, who puts her away for it,
If a woman should commit wickedness and folly against her husband, who puts her away for it,
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and afterwards should be bent not onely to receiue her and forgiue her freely this lewd offence,
and afterwards should be bent not only to receive her and forgive her freely this lewd offence,
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but also welcome her, and bestow vpon her rich ornaments and iewels:
but also welcome her, and bestow upon her rich Ornament and Jewels:
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this kindnesse of her husbands, (if any naturall affection be in her,) would make her the more to lament and grieue for hauing offended so kinde and mercifull a husband,
this kindness of her Husbands, (if any natural affection be in her,) would make her the more to lament and grieve for having offended so kind and merciful a husband,
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and remember it to her dying day:
and Remember it to her dying day:
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so it is with Gods readinesse in pardoning our sinnes, it cannot choose but make vs the more ready vpon all occasions from time to time, to repent and bee sorry that wee had offended so good and gratious a God.
so it is with God's readiness in pardoning our Sins, it cannot choose but make us the more ready upon all occasions from time to time, to Repent and be sorry that we had offended so good and gracious a God.
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Secondly, though a mans sinnes bee pardoned vpon his repentance;
Secondly, though a men Sins be pardoned upon his Repentance;
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Yet the more a man repents, the more hee shall haue the sense and feeling of the pardon of them; Yet the more a man repents, the more he shall have the sense and feeling of the pardon of them;
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for a man may haue his sinne pardoned before God, and yet haue no sense and feeling in his owne conscience of the pardon of it,
for a man may have his sin pardoned before God, and yet have no sense and feeling in his own conscience of the pardon of it,
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for there is still retained a feare of guilt, as wee see in Dauid, 1. Sam. 12. his sinne was pardoned before God,
for there is still retained a Fear of guilt, as we see in David, 1. Sam. 12. his sin was pardoned before God,
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and yet there remained (as commonly in such cases) such an impression of guilt,
and yet there remained (as commonly in such cases) such an impression of guilt,
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as hee had no comfort for all this, or as if there had beene no such matter.
as he had no Comfort for all this, or as if there had been no such matter.
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And so, though God forgiue our sinnes vpon our first repentance, yet the more wee repent, the more sensible wee shall bee of the forgiuenesse and pardon of them.
And so, though God forgive our Sins upon our First Repentance, yet the more we Repent, the more sensible we shall be of the forgiveness and pardon of them.
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In other cases wee can say, Abundantia cautela non nocebit, too much caution hurts not,
In other cases we can say, Abundantia cautela non nocebit, too much caution hurts not,
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as when a man comes to locke a chest or a doore wherein lyes his gold and treasure, he will turne the key againe and againe:
as when a man comes to lock a chest or a door wherein lies his gold and treasure, he will turn the key again and again:
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sir (sayes his friend) the doore was fast before:
sir (Says his friend) the door was fast before:
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yea but (sayes the other) in cases of this nature, it is good to bee sure to make fast worke;
yea but (Says the other) in cases of this nature, it is good to be sure to make fast work;
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as then couetous men say thus by their money and iewells;
as then covetous men say thus by their money and Jewels;
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so let vs say of our saluation, in businesses of this nature, it is good to bee sure, a man cannot bee too cautelous in making and procuring a pardon for his sinnes:
so let us say of our salvation, in businesses of this nature, it is good to be sure, a man cannot be too cautelous in making and procuring a pardon for his Sins:
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so that after repentance, a man is alwayes the better and readier to repent and comfort himselfe.
so that After Repentance, a man is always the better and Readier to Repent and Comfort himself.
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It was the zealous and holy care of that good man Iob, chap. 1. 5. to say, I will goe see my sonnes,
It was the zealous and holy care of that good man Job, chap. 1. 5. to say, I will go see my Sons,
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for it may bee that my sonnes haue sinned and cursed God in their hearts. So should euery Christian say in this matter; for it may be that my Sons have sinned and cursed God in their hearts. So should every Christian say in this matter;
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It may bee that I haue failed in my Repentance, and therefore I will to it againe to make sure worke.
It may be that I have failed in my Repentance, and Therefore I will to it again to make sure work.
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Thirdly, because though a mans sinnes bee pardoned vpon his Repentance, yet he is still bound to repent them, Because repentance is required not onely to take away the guilt of sinne,
Thirdly, Because though a men Sins be pardoned upon his Repentance, yet he is still bound to Repent them, Because Repentance is required not only to take away the guilt of sin,
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but also to take away the corruption of it. but also to take away the corruption of it.
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Wee see when Christ was dead and buried, the Iewes rolled a great stone vpon the mouth of his graue,
we see when christ was dead and buried, the Iewes rolled a great stone upon the Mouth of his graven,
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and why? to make him fast that hee should not rise;
and why? to make him fast that he should not rise;
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now we must doe with our sinnes as the Iewes did by Christ, not onely bury them our selues and make a graue for them,
now we must do with our Sins as the Iewes did by christ, not only bury them our selves and make a graven for them,
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but also wee must rowle a great stone vpon them, and seale them vp by repentance, euery day casting more mold and earth vpon them, that they neuer may rise against vs;
but also we must roll a great stone upon them, and seal them up by Repentance, every day casting more mould and earth upon them, that they never may rise against us;
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For often repenting of sinne abates the strength of the corruption of sinne in the roote. For often repenting of sin abates the strength of the corruption of sin in the root.
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As a man that hath his house on fire, hee will not onely quench the fire for the present,
As a man that hath his house on fire, he will not only quench the fire for the present,
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but poure water also in the cinders and ashes, for feare of some liuing sparkes or dissipating heate which may lye hidden therein:
but pour water also in the cinders and Ashes, for Fear of Some living sparks or dissipating heat which may lie hidden therein:
cc-acp vvb n1 av p-acp dt n2 cc n2, p-acp n1 pp-f d j-vvg n2 cc vvg n1 r-crq vmb vvi vvn av:
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so must wee doe by our sinnes, when the diuell hath set our lusts on fire;
so must we do by our Sins, when the Devil hath Set our Lustiest on fire;
av vmb pns12 vdi p-acp po12 n2, c-crq dt n1 vhz vvn po12 n2 p-acp n1;
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it must bee our wisedome not onely to quench the motions for the present, but also as it were to poure water on them to quench the ashes of sinne.
it must be our Wisdom not only to quench the motions for the present, but also as it were to pour water on them to quench the Ashes of sin.
pn31 vmb vbi po12 n1 xx av-j pc-acp vvi dt n2 p-acp dt j, cc-acp av c-acp pn31 vbdr pc-acp vvi n1 p-acp pno32 pc-acp vvi dt n2 pp-f n1.
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The second Obiection is, That if a man bee bound continually to renew his Repentance,
The second Objection is, That if a man be bound continually to renew his Repentance,
dt ord n1 vbz, cst cs dt n1 vbi vvn av-j pc-acp vvi po31 n1,
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and Repentance bee inioyned with griefe and sorrow, then it must needs follow that a Christian man must neuer bee merrie,
and Repentance be enjoined with grief and sorrow, then it must needs follow that a Christian man must never be merry,
cc n1 vbi vvn p-acp n1 cc n1, cs pn31 vmb av vvi cst dt njp n1 vmb av-x vbi j,
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because still the sense of his owne sinne will take him downe and make him sad and deiected. Because still the sense of his own sin will take him down and make him sad and dejected.
c-acp av dt n1 pp-f po31 d n1 vmb vvi pno31 a-acp cc vvi pno31 j cc j-vvn.
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I answer, That as a man is bound to renew his Repentance, so is he bound to renew his Faith too:
I answer, That as a man is bound to renew his Repentance, so is he bound to renew his Faith too:
pns11 vvb, cst p-acp dt n1 vbz vvn pc-acp vvi po31 n1, av vbz pns31 vvn pc-acp vvi po31 n1 av:
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Yea, the more hee renewes his Repentance, the more hee is bound to renew his Faith and ioy:
Yea, the more he renews his Repentance, the more he is bound to renew his Faith and joy:
uh, dt av-dc pns31 vvz po31 n1, dt av-dc pns31 vbz vvn pc-acp vvi po31 n1 cc n1:
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thus as a mans sinnes giue him cause to mourne, so the Lords mercy in Christ Iesus, will giue him grace to reioyce:
thus as a men Sins give him cause to mourn, so the lords mercy in christ Iesus, will give him grace to rejoice:
av c-acp dt ng1 n2 vvb pno31 n1 pc-acp vvi, av dt n2 n1 p-acp np1 np1, vmb vvi pno31 n1 pc-acp vvi:
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So that the renewing of Repentance, though it bring a man to griefe, yet it will not leaue him in sorrow, but set him in a most full possession of everlasting comfort,
So that the renewing of Repentance, though it bring a man to grief, yet it will not leave him in sorrow, but Set him in a most full possession of everlasting Comfort,
av cst dt vvg pp-f n1, cs pn31 vvb dt n1 p-acp n1, av pn31 vmb xx vvi pno31 p-acp n1, p-acp vvi pno31 p-acp dt av-ds j n1 pp-f j n1,
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as Dauid confesses, Psal. 126, 5. They who sowe in teares shall reape in ioy. So that there are some teares which will bring ioy:
as David Confesses, Psalm 126, 5. They who sow in tears shall reap in joy. So that there Are Some tears which will bring joy:
c-acp np1 vvz, np1 crd, crd pns32 r-crq n1 p-acp n2 vmb vvi p-acp n1. av cst a-acp vbr d n2 r-crq vmb vvi n1:
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there is a kinde of mourning which ends in reioycing.
there is a kind of mourning which ends in rejoicing.
pc-acp vbz dt n1 pp-f n1 r-crq vvz p-acp vvg.
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It is obserued in nature, that there is some paine which brings a man ease, and a man can neuer haue ease,
It is observed in nature, that there is Some pain which brings a man ease, and a man can never have ease,
pn31 vbz vvn p-acp n1, cst pc-acp vbz d n1 r-crq vvz dt n1 n1, cc dt n1 vmb av-x vhi n1,
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but by the meanes of this paine;
but by the means of this pain;
cc-acp p-acp dt n2 pp-f d n1;
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As the paine of physicke, which doth not worke at first without some trouble, yet brings health at last.
As the pain of physic, which does not work At First without Some trouble, yet brings health At last.
c-acp dt n1 pp-f n1, r-crq vdz xx vvi p-acp ord p-acp d n1, av vvz n1 p-acp ord.
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The paine also that a man feeles in dressing of a soare (for there are none but I am sure will confesse it puts a man to paine) brings a man at last to more ease and refreshing;
The pain also that a man feels in dressing of a soar (for there Are none but I am sure will confess it puts a man to pain) brings a man At last to more ease and refreshing;
dt n1 av cst dt n1 vvz p-acp vvg pp-f dt j (c-acp a-acp vbr pix cc-acp pns11 vbm j vmb vvi pn31 vvz dt n1 p-acp n1) vvz dt n1 p-acp ord p-acp dc n1 cc n-vvg;
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so that wee may well say, the paine is the cause of the Cure;
so that we may well say, the pain is the cause of the Cure;
av d pns12 vmb av vvi, dt n1 vbz dt n1 pp-f dt vvb;
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Euen so the renewing of Repentance causeth a paine, no man can deny that, because it is accompanied with griefe and sadnesse, sorrow and teares,
Even so the renewing of Repentance Causes a pain, no man can deny that, Because it is accompanied with grief and sadness, sorrow and tears,
av av dt vvg pp-f n1 vvz dt n1, dx n1 vmb vvi d, c-acp pn31 vbz vvn p-acp n1 cc n1, n1 cc n2,
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but it is Dolor & Tristitia sanitatis, a healing and a healthfull paine, such a paine as will leaue many ioyes, and much pèace behinde it.
but it is Dolour & Tristitia sanitatis, a healing and a healthful pain, such a pain as will leave many Joys, and much pèace behind it.
cc-acp pn31 vbz n1 cc fw-la fw-la, dt n-vvg cc dt j n1, d dt n1 c-acp vmb vvi d n2, cc d n1 p-acp pn31.
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Therefore let men neuer bee affraid to renew their Repentance for their sinnes, though they repented before;
Therefore let men never be afraid to renew their Repentance for their Sins, though they repented before;
av vvb n2 av-x vbi j pc-acp vvi po32 n1 p-acp po32 n2, cs pns32 vvd a-acp;
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Let them vpon euery good occasion repent of them still, because though this course of Repentance bring a man sorrow,
Let them upon every good occasion Repent of them still, Because though this course of Repentance bring a man sorrow,
vvb pno32 p-acp d j n1 vvi pp-f pno32 av, c-acp cs d n1 pp-f n1 vvb dt n1 n1,
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yet it will neuer leaue him long in heauinesse, but bring into a sweet and comfortable peace with God and his owne conscience;
yet it will never leave him long in heaviness, but bring into a sweet and comfortable peace with God and his own conscience;
av pn31 vmb av-x vvi pno31 av-j p-acp n1, cc-acp vvb p-acp dt j cc j n1 p-acp np1 cc po31 d n1;
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when though weeping and heauinesse may bee in the euening, yet ioy and cheerefulnesse commeth in the morning;
when though weeping and heaviness may be in the evening, yet joy and cheerfulness comes in the morning;
c-crq c-acp vvg cc n1 vmb vbi p-acp dt n1, av n1 cc n1 vvz p-acp dt n1;
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such mourning and confessing, ransaking of the heart ends in blessednesse; euer the more spirituall mourning, the more cheerefull holy reioycing:
such mourning and confessing, ransacking of the heart ends in blessedness; ever the more spiritual mourning, the more cheerful holy rejoicing:
d n1 cc vvg, vvg pp-f dt n1 vvz p-acp n1; av dt av-dc j n1, dt av-dc j j vvg:
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they come from one roote and fountaine, the other shew it selfe first: yet all is swallowed vp into reioycing at last. Now follows the
they come from one root and fountain, the other show it self First: yet all is swallowed up into rejoicing At last. Now follows the
pns32 vvb p-acp crd n1 cc n1, dt n-jn vvb pn31 n1 ord: av d vbz vvn a-acp p-acp vvg p-acp ord. av vvz dt
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III. Case of Repentance.III. Case of Repentance.
np1. n1 pp-f n1.
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Whether a man bee bound, and must repent of his sins, and confesse them vnto men? That is,Whither a man be bound, and must Repent of his Sins, and confess them unto men? That is,
cs dt n1 vbi vvn, cc vmb vvi pp-f po31 n2, cc vvi pno32 p-acp n2? cst vbz,
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when a man hath repented him of his sinnes vnto God, whether hee must also repent of his sinnes vnto men such as himselfe is,
when a man hath repented him of his Sins unto God, whither he must also Repent of his Sins unto men such as himself is,
c-crq dt n1 vhz vvn pno31 pp-f po31 n2 p-acp np1, cs pns31 vmb av vvi pp-f po31 n2 p-acp n2 d c-acp px31 vbz,
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and not onely to confesse all vnto God alone? Which case, (as the law speakes) hath a clouen hoofe;
and not only to confess all unto God alone? Which case, (as the law speaks) hath a cloven hoof;
cc xx av-j pc-acp vvi d p-acp np1 av-j? r-crq n1, (c-acp dt n1 vvz) vhz av vvn n1;
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that is, it parts and diuides it selfe into two Questions. 1. Whether a man bee bound to confesse his sinnes to men? 2. Whether a man bee bound to make satisfaction and Restitution?
that is, it parts and divides it self into two Questions. 1. Whither a man be bound to confess his Sins to men? 2. Whither a man be bound to make satisfaction and Restitution?
d vbz, pn31 vvz cc vvz pn31 n1 p-acp crd n2. crd cs dt n1 vbi vvn pc-acp vvi po31 n2 p-acp n2? crd cs dt n1 vbi vvn pc-acp vvi n1 cc n1?
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For the first, here be two extreamities to bee shun'd:
For the First, Here be two extremities to be shunned:
p-acp dt ord, av vbi crd n2 pc-acp vbi vvn:
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whether a man bee bound to confesse his sinnes vnto men? First, the Papists they thinke that a man is bound to confesse all his sinnes vnto man;
whither a man be bound to confess his Sins unto men? First, the Papists they think that a man is bound to confess all his Sins unto man;
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that it is not enough to confesse them vnto God, vnlesse they also confesse them vnto Priests:
that it is not enough to confess them unto God, unless they also confess them unto Priests:
cst pn31 vbz xx av-d pc-acp vvi pno32 p-acp np1, cs pns32 av vvb pno32 p-acp n2:
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in this they are in one extreame;
in this they Are in one extreme;
p-acp d pns32 vbr p-acp crd j-jn;
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And in the contrary are they that thinke that a man must confesse all his sinnes vnto God onely.
And in the contrary Are they that think that a man must confess all his Sins unto God only.
cc p-acp dt j-jn vbr pns32 cst vvb cst dt n1 vmb vvi d po31 n2 p-acp np1 av-j.
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Now both these extreames are erronious, both the Papists who thinke wee are bound to confesse our sinnes vnto men,
Now both these extremes Are erroneous, both the Papists who think we Are bound to confess our Sins unto men,
av d d n2-jn vbr j, d dt njp2 r-crq vvb pns12 vbr vvn pc-acp vvi po12 n2 p-acp n2,
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and some other carnall professors, who thinke that wee must confesse our sinnes vnto God onely;
and Some other carnal professors, who think that we must confess our Sins unto God only;
cc d j-jn j n2, r-crq vvb cst pns12 vmb vvi po12 n2 p-acp np1 av-j;
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for the truth lyes in the middle way betwixt both:
for the truth lies in the middle Way betwixt both:
p-acp dt n1 vvz p-acp dt j-jn n1 p-acp d:
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For a man is not bound to confesse all his sinnes vnto any man, and yet some sinnes there are which must be confessed to men,
For a man is not bound to confess all his Sins unto any man, and yet Some Sins there Are which must be confessed to men,
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as well as some other that it is enough if wee confesse vnto God onely.
as well as Some other that it is enough if we confess unto God only.
c-acp av c-acp d n-jn cst pn31 vbz av-d cs pns12 vvb p-acp np1 av-j.
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Now for the cleering of this point, we must remember that in the high Court of conscience sins be of two sorts: 1. Sinnes against God. 2. Sinnes against men.
Now for the clearing of this point, we must Remember that in the high Court of conscience Sins be of two sorts: 1. Sins against God. 2. Sins against men.
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As that of 1, Sam. 2. 25. shewes, If one man sinne against another, the Iudge shall iudge him;
As that of 1, Sam. 2. 25. shows, If one man sin against Another, the Judge shall judge him;
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but if a man sinne against the Lord, who shall intreate for him? The sinnes against God are either, 1. Knowne sinnes. 2. Unknowne sinnes.but if a man sin against the Lord, who shall entreat for him? The Sins against God Are either, 1. Known Sins. 2. Unknown Sins.
cc-acp cs dt n1 n1 p-acp dt n1, r-crq vmb vvi p-acp pno31? dt n2 p-acp np1 vbr av-d, crd j-vvn n2. crd j n2.
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As Psal. 19. 12. Who can vnderstand his errors; cleanse thou mee from my secret sinnes:
As Psalm 19. 12. Who can understand his errors; cleanse thou me from my secret Sins:
p-acp np1 crd crd q-crq vmb vvi po31 n2; vvb pns21 pno11 p-acp po11 j-jn n2:
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Now to apply this vnto the point:
Now to apply this unto the point:
av pc-acp vvi d p-acp dt n1:
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if they bee secret sinnes against God, then it is enough to confesse them vnto God onely,
if they be secret Sins against God, then it is enough to confess them unto God only,
cs pns32 vbb j-jn n2 p-acp np1, cs pn31 vbz av-d pc-acp vvi pno32 p-acp np1 av-j,
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for God onely is offended, and so it is sufficient to confesse them vnto God:
for God only is offended, and so it is sufficient to confess them unto God:
c-acp np1 av-j vbz vvn, cc av pn31 vbz j pc-acp vvi pno32 p-acp np1:
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For it is a rule of Iustice, Poena non excedet culpam; the punishment shall not exceed the fault,
For it is a Rule of justice, Poena non excedet Fault; the punishment shall not exceed the fault,
c-acp pn31 vbz dt n1 pp-f n1, fw-la fw-fr fw-la fw-la; dt n1 vmb xx vvi dt n1,
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or goe no further then the trespasse.
or go no further then the trespass.
cc vvb av-dx av-jc cs dt n1.
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So then, if our sinnes bee against God onely, it is enough to confesse them vnto God: and though the Papists say;
So then, if our Sins be against God only, it is enough to confess them unto God: and though the Papists say;
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No hope of pardon vnlesse wee confesse our secret sinnes vnto Priests:
No hope of pardon unless we confess our secret Sins unto Priests:
dx n1 pp-f n1 cs pns12 vvb po12 j-jn n2 p-acp n2:
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yet the Scriptures of God are cleere against them, as Psal. 32. 5. I acknowledge my sinnes vnto thee,
yet the Scriptures of God Are clear against them, as Psalm 32. 5. I acknowledge my Sins unto thee,
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and mine iniquitie haue I not hid:
and mine iniquity have I not hid:
cc po11 n1 vhb pns11 xx vvn:
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I said I will confesse my transgressions vnto the Lord, and thou forgauest the iniquitie of my sin. I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my since.
pns11 vvd pns11 vmb vvi po11 n2 p-acp dt n1, cc pns21 vv2 dt n1 pp-f po11 n1.
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And so the poore Publican, that went into the Temple and knockt his brest, hee confessed his sinnes vnto God,
And so the poor Publican, that went into the Temple and knocked his breast, he confessed his Sins unto God,
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and said, God be mercifull vnto me a sinner; I tell you (saith Christ) this man departed to his house iustified:
and said, God be merciful unto me a sinner; I tell you (Says christ) this man departed to his house justified:
cc vvd, np1 vbi j p-acp pno11 dt n1; pns11 vvb pn22 (vvz np1) d n1 vvd p-acp po31 n1 vvn:
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and so wee see it by experience in the holy Scripture, That wee should confesse our sinnes vnto God onely.
and so we see it by experience in the holy Scripture, That we should confess our Sins unto God only.
cc av pns12 vvb pn31 p-acp n1 p-acp dt j n1, cst pns12 vmd vvi po12 n2 p-acp np1 av-j.
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It is the saying of a learned man, That wee should confesse our sinnes vnto God, who onely can best wipe away our sins;
It is the saying of a learned man, That we should confess our Sins unto God, who only can best wipe away our Sins;
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for a man is many times ashamed to discouer his secrets to his best friends, much more to a stranger Priest:
for a man is many times ashamed to discover his secrets to his best Friends, much more to a stranger Priest:
p-acp dt n1 vbz d n2 j pc-acp vvi po31 n2-jn p-acp po31 js n2, av-d av-dc p-acp dt jc n1:
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And so then (against the Papists) wee see that we are not to confesse all our sinne,
And so then (against the Papists) we see that we Are not to confess all our sin,
cc av av (p-acp dt njp2) pns12 vvb cst pns12 vbr xx pc-acp vvi d po12 n1,
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vnto any, but vnto God onely:
unto any, but unto God only:
p-acp d, cc-acp p-acp np1 av-j:
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As in the storie of Manasses, wee see in his distresse it is written, 1. Chron. 33. 12. And when he was in affliction, he besought the Lord his God,
As in the story of Manasses, we see in his distress it is written, 1. Chronicles 33. 12. And when he was in affliction, he besought the Lord his God,
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and humbled himselfe greatly, before the God of his Fathers. So then if they be secret sinnes, it is enough to confesse them vnto God onely. and humbled himself greatly, before the God of his Father's. So then if they be secret Sins, it is enough to confess them unto God only.
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Whereby you may see that the Papists opinion is false;
Whereby you may see that the Papists opinion is false;
c-crq pn22 vmb vvi cst dt njp2 n1 vbz j;
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which inioynes a man vpon paine of damnation to confesse them vnto a Priest, all the Scripture being contrarie vnto them if rightly vnderstood.
which enjoins a man upon pain of damnation to confess them unto a Priest, all the Scripture being contrary unto them if rightly understood.
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But yet, In one case wee are bound to confesse them vnto men, that is in case of distresse,
But yet, In one case we Are bound to confess them unto men, that is in case of distress,
p-acp av, p-acp crd n1 pns12 vbr vvn pc-acp vvi pno32 p-acp n2, cst vbz p-acp n1 pp-f n1,
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1699
when wee are so burthened with them, as that we cannot rise vp vnder so great a load,
when we Are so burdened with them, as that we cannot rise up under so great a load,
c-crq pns12 vbr av j-vvn p-acp pno32, c-acp cst pns12 vmbx vvi a-acp p-acp av j dt n1,
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1700
nor can finde ease or comfort any other way.
nor can find ease or Comfort any other Way.
ccx vmb vvi n1 cc vvi d j-jn n1.
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1701
In this case there is a necessitie, and wee should and ought confesse them vnto men, as Saint Iames hath it;
In this case there is a necessity, and we should and ought confess them unto men, as Saint James hath it;
p-acp d n1 pc-acp vbz dt n1, cc pns12 vmd cc vmd vvi pno32 p-acp n2, c-acp n1 np1 vhz pn31;
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1702
Acknowledge your sinnes to one another, and pray for one another: but yet wee must take heed vnto whom wee make our sinnes knowne. Acknowledge your Sins to one Another, and pray for one Another: but yet we must take heed unto whom we make our Sins known.
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1703
It must be such a one as wee thinkeable to comfort vs in our distresses, and resolue our doubts;
It must be such a one as we thinkeable to Comfort us in our Distresses, and resolve our doubts;
pn31 vmb vbi d dt crd c-acp pns12 j pc-acp vvi pno12 p-acp po12 n2, cc vvb po12 n2;
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1704
such a one as will conceale them, and pray for vs in al occasions, as if it were his owne case.
such a one as will conceal them, and pray for us in all occasions, as if it were his own case.
d dt crd c-acp vmb vvi pno32, cc vvb p-acp pno12 p-acp d n2, c-acp cs pn31 vbdr po31 d n1.
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1705
Now the Papists goe further, and bring two places of Scripture against this doctrine, to maintaine their opinion.
Now the Papists go further, and bring two places of Scripture against this Doctrine, to maintain their opinion.
av dt njp2 vvb av-jc, cc vvi crd n2 pp-f n1 p-acp d n1, pc-acp vvi po32 n1.
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1706
The first is out of Math. 8. 4. where Christ saith to the Leper (Ostende te Sacerdoti) But go thy way, shew thy selfe to the Priest:
The First is out of Math. 8. 4. where christ Says to the Leper (Ostend te Sacerdoti) But go thy Way, show thy self to the Priest:
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1707
so that euerie man though God heale him and clense him vpon his confession; yet he is also bound to shew himselfe vnto the Priest.
so that every man though God heal him and cleanse him upon his Confessi; yet he is also bound to show himself unto the Priest.
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1708
To this I answer, The Papists in this place do alledge Scripture against Christ, Mat. 8. 4. to peruert the sense of the Scripture;
To this I answer, The Papists in this place do allege Scripture against christ, Mathew 8. 4. to pervert the sense of the Scripture;
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1709
for the words say not, Confitere te, Go and confesse thy selfe to the Priest; but (Ostende te) Shew thy selfe to the Priest.
for the words say not, Confitere te, Go and confess thy self to the Priest; but (Ostend te) Show thy self to the Priest.
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1710
Secondly, Christs meaning is, That he should therefore shew himselfe vnto the Priest, to let him know that he was clensed and healed from his leprosie,
Secondly, Christ meaning is, That he should Therefore show himself unto the Priest, to let him know that he was cleansed and healed from his leprosy,
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1711
and was now free from the pollution thereof: Christ sayes, Ostende te, quia sanatuses, Shew thy selfe, because thou art made whole:
and was now free from the pollution thereof: christ Says, Ostend te, quia sanatuses, Show thy self, Because thou art made Whole:
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1712
they doe wrest the meaning thus, Shewthy selfe because thou art polluted.
they do wrest the meaning thus, Shewthy self Because thou art polluted.
pns32 vdb vvi dt n1 av, j n1 c-acp pns21 vb2r vvn.
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1713
Thirdly, Christ sent him to the Priest, only in case of leprosie, that is, of knowne pollution:
Thirdly, christ sent him to the Priest, only in case of leprosy, that is, of known pollution:
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1714
but the Papists say, That Christ sent him to the Priest, for to confesse his sinnes whatsoeuer.
but the Papists say, That christ sent him to the Priest, for to confess his Sins whatsoever.
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1715
Fourthly, Christ sent him vnto the Priest, because of the precept of Moses, Leuit. 14. 2. where God had enioyned it.
Fourthly, christ sent him unto the Priest, Because of the precept of Moses, Levites 14. 2. where God had enjoined it.
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1716
Christ sent him, but they will haue him to performe an ordinarie dutie.
christ sent him, but they will have him to perform an ordinary duty.
np1 vvd pno31, cc-acp pns32 vmb vhi pno31 pc-acp vvi dt j n1.
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1717
The second place they do alledge, is out of S. Iames, 5. 16. Confesse your faults to one another, and pray one for another.
The second place they do allege, is out of S. James, 5. 16. Confess your Faults to one Another, and pray one for Another.
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1718
I answer, That the place doth not bind vs to confesse vnto a Priest; it as much bindes the Priest to confesse vnto vs;
I answer, That the place does not bind us to confess unto a Priest; it as much binds the Priest to confess unto us;
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(44) part (DIV2)
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1719
because this dutie spoken of by Saint Iames, is a reciprocall dutie, Confesse your sinnes to one another.
Because this duty spoken of by Saint James, is a reciprocal duty, Confess your Sins to one Another.
c-acp d n1 vvn pp-f p-acp n1 np1, vbz dt j n1, vvb po22 n2 p-acp crd j-jn.
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1720
Secondly, This confession Saint Iames speakes of, is onely in case of necessitie and distresse, without examination,
Secondly, This Confessi Saint James speaks of, is only in case of necessity and distress, without examination,
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1721
and freely, and that in such a sinne onely, as cannot be healed by our selues.
and freely, and that in such a sin only, as cannot be healed by our selves.
cc av-j, cc cst p-acp d dt n1 av-j, c-acp vmbx vbi vvn p-acp po12 n2.
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1722
Thirdly, The healing that Saint Iames speakes of, is by Prayer:
Thirdly, The healing that Saint James speaks of, is by Prayer:
ord, dt j-vvg cst n1 np1 vvz pp-f, vbz p-acp n1:
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1723
but the healing of the Priest is by substantiall Absolution, and so the Popish confession cannot bee meant here in this place.
but the healing of the Priest is by substantial Absolution, and so the Popish Confessi cannot be meant Here in this place.
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1724
So that this Argument stands good against them that our secret sinnes against God are not of necessitie to bee confessed, but vnto God onely.
So that this Argument Stands good against them that our secret Sins against God Are not of necessity to be confessed, but unto God only.
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1725
But if they bee knowne sinnes against God, then it is not enough to repent of them before God,
But if they be known Sins against God, then it is not enough to Repent of them before God,
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1726
but wee are bound to repent of them before men also.
but we Are bound to Repent of them before men also.
cc-acp pns12 vbr vvn pc-acp vvi pp-f pno32 p-acp n2 av.
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1727
So wee see the Prophet Dauid after his fall, hee did not onely repent of his sinne before God,
So we see the Prophet David After his fallen, he did not only Repent of his sin before God,
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(44) part (DIV2)
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1728
but also he made, Psal. 51. a penitentiall Psalme as the Fathers haue it, to bee a monument and Testimoniall to the whole Church.
but also he made, Psalm 51. a penitential Psalm as the Father's have it, to be a monument and Testimonial to the Whole Church.
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1729
So likewise St. Paul, 1. Cor. 15. hee saith, I am not worthy to bee called an Apostle,
So likewise Saint Paul, 1. Cor. 15. he Says, I am not worthy to be called an Apostle,
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1730
because I did persecute the Church of God. Because I did persecute the Church of God.
c-acp pns11 vdd vvi dt n1 pp-f np1.
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1731
So as his sin was made manifest in persecuting the Church of God, in like manner his repentance was made manifest and knowne vnto all.
So as his since was made manifest in persecuting the Church of God, in like manner his Repentance was made manifest and known unto all.
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(44) part (DIV2)
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1732
So then, this case is cleere, that knowne and open sins are to be confessed not onely vnto God, but also vnto men;
So then, this case is clear, that known and open Sins Are to be confessed not only unto God, but also unto men;
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(44) part (DIV2)
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1733
that as they haue knowledge of our sins, so also they may haue of our repentance,
that as they have knowledge of our Sins, so also they may have of our Repentance,
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(44) part (DIV2)
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1734
and that we are changed into newnesse of life, and that for two reasons;
and that we Are changed into newness of life, and that for two Reasons;
cc cst pns12 vbr vvn p-acp n1 pp-f n1, cc cst p-acp crd n2;
(44) part (DIV2)
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1735
First, because as men doe know of our sins, so also may they of our repentance:
First, Because as men do know of our Sins, so also may they of our Repentance:
ord, c-acp c-acp n2 vdb vvi pp-f po12 n2, av av vmb pns32 pp-f po12 n1:
(44) part (DIV2)
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1736
The second is, that as we haue done hurt to our brethren by our bad example in sinning against God,
The second is, that as we have done hurt to our brothers by our bad Exampl in sinning against God,
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1737
and drawing others by the same example to doe so also;
and drawing Others by the same Exampl to do so also;
cc vvg n2-jn p-acp dt d n1 pc-acp vdi av av;
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1738
so farre we should by our outward example of outward confession and repentance draw men vnto God.
so Far we should by our outward Exampl of outward Confessi and Repentance draw men unto God.
av av-j pns12 vmd p-acp po12 j n1 pp-f j n1 cc n1 vvb n2 p-acp np1.
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1739
Which was the reason why Abimelech, Gen. 20. 8. did tell his seruants that which God had in a dream reuealed vnto him, that as many as knew of his sinne in taking away Abrahams wife, might know of his repentance,
Which was the reason why Abimelech, Gen. 20. 8. did tell his Servants that which God had in a dream revealed unto him, that as many as knew of his sin in taking away Abrahams wife, might know of his Repentance,
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1740
because as he had done hurt by his bad example of sinning, so he might againe salue that sore by his repenting:
Because as he had done hurt by his bad Exampl of sinning, so he might again salve that soar by his repenting:
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1741
he might haue carried the matter closely and secretly that none might haue knowne it, but wee see hee doth reueale it to the end it might be knowne.
he might have carried the matter closely and secretly that none might have known it, but we see he does reveal it to the end it might be known.
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1742
The second sort of sinnes are against our brethren, and they are of two sorts. The second sort of Sins Are against our brothers, and they Are of two sorts.
dt ord n1 pp-f n2 vbr p-acp po12 n2, cc pns32 vbr pp-f crd n2.
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1743
1. There are some sinnes which one may commit against a man which doe not hurt him, or indammage him:
1. There Are Some Sins which one may commit against a man which do not hurt him, or endamage him:
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1744
as to thinke an euill thought against him, these sinnes wee are to confesse vnto God onely,
as to think an evil Thought against him, these Sins we Are to confess unto God only,
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1745
because hee onely knowes them and is offended for them.
Because he only knows them and is offended for them.
c-acp pns31 av-j vvz pno32 cc vbz vvn p-acp pno32.
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1746
2. Some sinnes againe there are that doe hurt them, and they doe receiue damage by them of which there bee two sorts:
2. some Sins again there Are that do hurt them, and they do receive damage by them of which there be two sorts:
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1747
First, some are such as we know not to be sins, and such as we haue forgotten,
First, Some Are such as we know not to be Sins, and such as we have forgotten,
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1748
and cannot call to our mindes to remember them;
and cannot call to our minds to Remember them;
cc vmbx vvi p-acp po12 n2 pc-acp vvi pno32;
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1749
For which sinnes, a generall repentance or confession will serue the turne, but we must take heed that we doe not wilfully or willingly forget them:
For which Sins, a general Repentance or Confessi will serve the turn, but we must take heed that we do not wilfully or willingly forget them:
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1750
in such sinnes wherein a man either in body, word or goods, does hurt his neighbour, hauing no ill intent towards him,
in such Sins wherein a man either in body, word or goods, does hurt his neighbour, having no ill intent towards him,
p-acp d n2 c-crq dt n1 av-d p-acp n1, n1 cc n2-j, vdz vvi po31 n1, vhg dx j-jn n1 p-acp pno31,
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1751
nor afterward knowing it, in this case generalitie will serue.
nor afterwards knowing it, in this case generality will serve.
ccx av vvg pn31, p-acp d n1 n1 vmb vvi.
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1752
But secondly some are such sins as we doe know of, and such as in which we well vnderstand,
But secondly Some Are such Sins as we do know of, and such as in which we well understand,
p-acp ord d vbr d n2 c-acp pns12 vdb vvi pp-f, cc d c-acp p-acp r-crq pns12 av vvi,
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1753
and remember that wee haue wronged our neighbour.
and Remember that we have wronged our neighbour.
cc vvb cst pns12 vhb vvn po12 n1.
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1754
Now if they bee such sins as we doe not know of, as I said before,
Now if they be such Sins as we do not know of, as I said before,
av cs pns32 vbb d n2 c-acp pns12 vdb xx vvi pp-f, c-acp pns11 vvd a-acp,
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1755
or be forgotten, or we doe not know to be sinnes; then men are not bound to confesse them;
or be forgotten, or we do not know to be Sins; then men Are not bound to confess them;
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1756
for else who could be saued, for a number of sins were committed against our brethren which we forget,
for Else who could be saved, for a number of Sins were committed against our brothers which we forget,
c-acp av q-crq vmd vbi vvn, p-acp dt n1 pp-f n2 vbdr vvn p-acp po12 n2 r-crq pns12 vvb,
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1757
and a number of sinnes there are, which we doe not know to be sins against them;
and a number of Sins there Are, which we do not know to be Sins against them;
cc dt n1 pp-f n2 pc-acp vbr, r-crq pns12 vdb xx vvi pc-acp vbi n2 p-acp pno32;
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1758
as 2. Sam. 21. 3 Dauid knew not how hee had offended the Gibeonites. But if they be such sinnes as one doth know, these wee are bound to confesse not onely vnto God,
as 2. Sam. 21. 3 David knew not how he had offended the Gibeonites. But if they be such Sins as one does know, these we Are bound to confess not only unto God,
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1759
but vnto the persons wronged also.
but unto the Persons wronged also.
cc-acp p-acp dt n2 vvn av.
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1760
As Christs counsell is, Luke 17. 3. Take heed to your selues, if thy brother trespasse against thee, rebuke him; If he repent forgiue him.
As Christ counsel is, Lycia 17. 3. Take heed to your selves, if thy brother trespass against thee, rebuke him; If he Repent forgive him.
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1761
The second question is: whether a man is bound vpon his repentance to make restitution of that which is taken away by vniustice? The second question is: whither a man is bound upon his Repentance to make restitution of that which is taken away by unjustice?
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1762
To this I answer, there are in this case two parties offended, proportionable to which must be our practise of Repentance. 1. God. 2. Our neighbour.
To this I answer, there Are in this case two parties offended, proportionable to which must be our practice of Repentance. 1. God. 2. Our neighbour.
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1763
And it being a rule in Iustice that the penalty must stretch as far as the fault;
And it being a Rule in justice that the penalty must stretch as Far as the fault;
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1764
therefore it will follow because both God and man is offended in this case, that we should not only repent to God,
Therefore it will follow Because both God and man is offended in this case, that we should not only Repent to God,
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1765
but also to men, and make satisfaction for the hurt which we haue done to them.
but also to men, and make satisfaction for the hurt which we have done to them.
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1766
For, It is the Nature of Repentance to bring all things as neere as may be vnto their former estate againe.
For, It is the Nature of Repentance to bring all things as near as may be unto their former estate again.
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1767
Now wee know that by the sin of iniustice God is offended, & our neighbour is hurt; Now we know that by the since of injustice God is offended, & our neighbour is hurt;
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1768
wherefore, by our Repentance, we reconcile our selues to God;
Wherefore, by our Repentance, we reconcile our selves to God;
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1769
and by our restitution vnto men, wee make satisfaction for the hurt wee haue done them;
and by our restitution unto men, we make satisfaction for the hurt we have done them;
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1770
so that there must be restitution and satisfaction, that wherin we haue indamaged our brother: there may be addition vnto his owne.
so that there must be restitution and satisfaction, that wherein we have endamaged our brother: there may be addition unto his own.
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1771
For if our brother haue ought against vs, God will not heare vs, vntill we be reconciled to our brother, by restitution and satisfaction;
For if our brother have ought against us, God will not hear us, until we be reconciled to our brother, by restitution and satisfaction;
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1772
as Christs counsell is, Math. 7. 23. If thou bring thy gift to the Altar, and there remember that thy brother hath ought against thee:
as Christ counsel is, Math. 7. 23. If thou bring thy gift to the Altar, and there Remember that thy brother hath ought against thee:
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1773
leaue there thine offering before the Altar, goe thy way and first bee reconciled to thy brother,
leave there thine offering before the Altar, go thy Way and First be reconciled to thy brother,
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1774
and then come and offer thy offering. and then come and offer thy offering.
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1775
Whereby we may see that God will not accept of any duty which we shall doe,
Whereby we may see that God will not accept of any duty which we shall do,
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1776
vntill wee bee reconciled to our brother.
until we be reconciled to our brother.
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Thus Exod. 22. 5. God commands, that If a man doe hurt to a field or a vineyard, hee shall recompence of the best of the field,
Thus Exod 22. 5. God commands, that If a man do hurt to a field or a vineyard, he shall recompense of the best of the field,
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1778
or of the best of the vineyard. So Nū. 5. 7. God sayes in such a case of trespasse;or of the best of the vineyard. So Nun. 5. 7. God Says in such a case of trespass;
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1779
And they shall confesse their sinne which they haue done; And they shall confess their sin which they have done;
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1780
and hee shall recompence his trespasse with the principall thereof, and shall adde vnto it, a fift part also,
and he shall recompense his trespass with the principal thereof, and shall add unto it, a fift part also,
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1781
and giue it vnto him against whom hee hath trespassed. Ob. 1. But what if a man bee not able? and give it unto him against whom he hath trespassed. Ob. 1. But what if a man be not able?
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1782
Soll. Then doe what you can or may, 2. Cor. 8. 12. Ob. 2. What if the parties be dead? Soll. Then do what you can or may, 2. Cor. 8. 12. Ob. 2. What if the parties be dead?
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Soll. Then giue it to the next of kinne, Numb. 5. 8. Ob. 3. What if one know none of the kindred or can finde none? Soll. Then give it to the next of kin, Numb. 5. 8. Ob. 3. What if one know none of the kindred or can find none?
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1784
Soll. Then giue it to the poore, or by aduice of the Minister dispose thereof.Soll. Then give it to the poor, or by Advice of the Minister dispose thereof.
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1785
And thus wee see the sin of iniustice to bee a grieuous sin, wherein a man is bound to restitution, satisfaction and confession;
And thus we see the since of injustice to be a grievous since, wherein a man is bound to restitution, satisfaction and Confessi;
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1786
If a man haue spoken ill of his neighbour, he must be sorry fo it, and speake well of him again.
If a man have spoken ill of his neighbour, he must be sorry foe it, and speak well of him again.
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1787
If seruants steale or purloyne any thing of their Masters, they must make it good;
If Servants steal or purloin any thing of their Masters, they must make it good;
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1788
confesse their fault, and restore it vnto them again, if euer God bring them home to himselfe:
confess their fault, and restore it unto them again, if ever God bring them home to himself:
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1789
So if a man shall get away his neighbours goods by iniustice, or by deceit or fraud, or cousening of him:
So if a man shall get away his neighbours goods by injustice, or by deceit or fraud, or cosening of him:
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1790
God will not accept of such a man, vntill hee haue made satisfaction:
God will not accept of such a man, until he have made satisfaction:
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1791
the like may be said in forgerie, oppression, subornation, false witnesses and the rest, there must follow repentance and satisfaction, or no forgiuenesse of sinnes.
the like may be said in forgery, oppression, subornation, false Witnesses and the rest, there must follow Repentance and satisfaction, or no forgiveness of Sins.
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1792
See then what a great sinne this of Iniustice is, and what a grieuous burden a man pulls vpon himselfe,
See then what a great sin this of Injustice is, and what a grievous burden a man pulls upon himself,
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1793
when he hath gathered together a great deale of ill gotten goods:
when he hath gathered together a great deal of ill got goods:
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1794
For when hee comes to die, he is in hazard to be either a damned sinner, or a starke begger.
For when he comes to die, he is in hazard to be either a damned sinner, or a stark beggar.
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1795
And therefore it is a wofull case, when Parents put and aduenture their children vpon any bad courses, not caring how, so they may inrich them.
And Therefore it is a woeful case, when Parents put and adventure their children upon any bad courses, not caring how, so they may enrich them.
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1796
There are a number of Vsurers, which say they cannot liue otherwise, and therefore they put their stocke to vse to raise some profite to themselues.
There Are a number of Usurers, which say they cannot live otherwise, and Therefore they put their stock to use to raise Some profit to themselves.
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1797
But let them know that these sins be sins of iniustice, and therfore they must not onely repent for them,
But let them know that these Sins be Sins of injustice, and Therefore they must not only Repent for them,
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1798
but also they must make restitution and satisfaction.
but also they must make restitution and satisfaction.
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1799
If a man doe sin against God, if hee confesse and repent, God will forgiue him;
If a man do sin against God, if he confess and Repent, God will forgive him;
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1800
But if he doe sinne against men, hee must not onely confesse to God, but also vnto men,
But if he do sin against men, he must not only confess to God, but also unto men,
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1801
and make satisfaction for the offence:
and make satisfaction for the offence:
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1802
here also such are to bee reprooued, who at their death make Wills, committing their soules to God,
Here also such Are to be reproved, who At their death make Wills, committing their Souls to God,
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1803
and their ill-gotten goods to their friends and children, the high way to bring a curse vpon them;
and their ill-gotten goods to their Friends and children, the high Way to bring a curse upon them;
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1804
let Parents beware of this error. And so much for this third case.
let Parents beware of this error. And so much for this third case.
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1805
LECT. X. IIII. THE CASES OF Repentance: The case of Teares. IOEL. 2. 12. 13. Therefore, also now, saith the Lord:
LECTURE. X. IIII. THE CASES OF Repentance: The case of Tears. JOEL. 2. 12. 13. Therefore, also now, Says the Lord:
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1806
turne yee e•en to mee with all your heart, and with fasting and with weeping and with mourning:
turn ye e•en to me with all your heart, and with fasting and with weeping and with mourning:
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1807
And r••t your heart and not your garments, &c. HItherto wee haue spoken of Repentance, with some cases thereof, and some yet remaine to bee spoken of:
And r••t your heart and not your garments, etc. HItherto we have spoken of Repentance, with Some cases thereof, and Some yet remain to be spoken of:
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1808
The last day wee handled the Case of Confession to men.
The last day we handled the Case of Confessi to men.
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And now in the next place because the want of teares doth so perplexe many in this great work of Repentance:
And now in the next place Because the want of tears does so perplex many in this great work of Repentance:
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1810
The Lord as in this text and many other places of Scripture so exhorting vnto the same;
The Lord as in this text and many other places of Scripture so exhorting unto the same;
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sutable vnto which is the Saints practise now and in all ages:
suitable unto which is the Saints practise now and in all ages:
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1812
I haue therefore in the next place chosen to handle, The Case of teares in Repentance; that is, whether euery man or woman who truely repents them of their sinnes, must and doe necessarily shed teares for them? The answer whereof (by your patience) I will lay downe in fiue conclusions.
I have Therefore in the next place chosen to handle, The Case of tears in Repentance; that is, whither every man or woman who truly repents them of their Sins, must and do necessarily shed tears for them? The answer whereof (by your patience) I will lay down in fiue conclusions.
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1813
The first Conclusion shall be this; A man may weepe for sinne, shed teares for it, and yet not truely repent;
The First Conclusion shall be this; A man may weep for sin, shed tears for it, and yet not truly Repent;
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1814
teares be not alwayes a true signe of true Repentance. tears be not always a true Signen of true Repentance.
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1815
The reason whereof is, because the very naturall man wisheth well vnto himselfe, desires his owne peace and hearts ease as much as may bee.
The reason whereof is, Because the very natural man wishes well unto himself, Desires his own peace and hearts ease as much as may be.
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1816
Therefore when hee apprehends the fearfull iudgements of God due vnto him for his sinne,
Therefore when he apprehends the fearful Judgments of God due unto him for his sin,
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1817
euen the hatefulnesse of vile actions which hee hath committed, the very conscience and horror of these things will make him many times weepe,
even the hatefulness of vile actions which he hath committed, the very conscience and horror of these things will make him many times weep,
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1818
so that a naturall man may shed teares for sinne, and yet not repent him of it:
so that a natural man may shed tears for sin, and yet not Repent him of it:
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1819
as wee see in Esau, Gen. 27. 34. He wept for the losse of his Fathers blessing and his birth-right,
as we see in Esau, Gen. 27. 34. He wept for the loss of his Father's blessing and his birthright,
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1820
and yet so farre from repenting of his sinne, that at that same instant, after his Fathers death hee resolued to kill his brother.
and yet so Far from repenting of his sin, that At that same instant, After his Father's death he resolved to kill his brother.
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1821
So the Holy storie affirmes of Saul, 1. Sam. 24. 17. that when Dauid had cut off the lap of his garment, when hee might haue killed him,
So the Holy story affirms of Saul, 1. Sam. 24. 17. that when David had Cut off the lap of his garment, when he might have killed him,
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1822
and when he had made his innocencie knowne to him;
and when he had made his innocence known to him;
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1823
Saul hee lift vp his voyce and wept, and made confession of his sinnes before God,Saul he lift up his voice and wept, and made Confessi of his Sins before God,
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1824
and yet for all this chap. 26. wee see hee persecuted him againe, euen against his owne conscience;
and yet for all this chap. 26. we see he persecuted him again, even against his own conscience;
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1825
so we see hee wept for his sinne and yet neuer repented. Hee confessed hee had done ill, and that Dauid was more righteous then hee.
so we see he wept for his sin and yet never repented. He confessed he had done ill, and that David was more righteous then he.
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1826
So Mal. 2. 13. The people of Israel is said to haue couered the Altar of God with their teares, with weeping and mourning,
So Malachi 2. 13. The people of Israel is said to have covered the Altar of God with their tears, with weeping and mourning,
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1827
and yet for all that liued in their sinnes without Repentance, and said;
and yet for all that lived in their Sins without Repentance, and said;
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1828
wherein shall wee returne? So it is cleere, that teares are not alwayes a true signe of true Repentance.wherein shall we return? So it is clear, that tears Are not always a true Signen of true Repentance.
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1829
For the most part all the Religion of the world is this, that if a man can bring himselfe so farre, not onely to be touched for sinne,
For the most part all the Religion of the world is this, that if a man can bring himself so Far, not only to be touched for sin,
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1830
but also to weepe for it, to shed a few teares, by and by they thinke themselues to bee safe;
but also to weep for it, to shed a few tears, by and by they think themselves to be safe;
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yea, though they liue loosely and prophanely after, but this is to build vp their comfort vpon a safe ground,
yea, though they live loosely and profanely After, but this is to built up their Comfort upon a safe ground,
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because as wee haue heard, a man may shed teares for sinne, and yet not repent it:
Because as we have herd, a man may shed tears for sin, and yet not Repent it:
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so that teares bee not alwayes the true companions of true Repentance.
so that tears be not always the true Sodales of true Repentance.
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But here it may bee that some who are willing to repent, and ready to indeauour this way, may obiect and say, How can a poore Christian take any comfort in his Teares;
But Here it may be that Some who Are willing to Repent, and ready to endeavour this Way, may Object and say, How can a poor Christian take any Comfort in his Tears;
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If teares bee not alwayes a true signe of Repentance. If tears be not always a true Signen of Repentance.
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I answer, for all this, that there bee two wayes whereby a Christian may finde comfort in his teares;
I answer, for all this, that there be two ways whereby a Christian may find Comfort in his tears;
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1. Hee must looke into the causes of them. 2. Hee must looke into the Effect and fruit of them.
1. He must look into the Causes of them. 2. He must look into the Effect and fruit of them.
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Hee must looke into the cause and fountaine from whence they flowe; whether it bee for feare of damnation and of hell torments hee weepes or not,He must look into the cause and fountain from whence they flow; whither it be for Fear of damnation and of hell torments he weeps or not,
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1839
for these may make a wicked man much to be astonished for the time, and repent of his sinne:
for these may make a wicked man much to be astonished for the time, and Repent of his sin:
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as Act. 24. 26. so the children of Israel when the Lord told them, that they should not enter into the land of Canaan, repented of their sinnes,
as Act. 24. 26. so the children of Israel when the Lord told them, that they should not enter into the land of Canaan, repented of their Sins,
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and did weepe before the Lord, but the cause was the iudgements and scourge of God vpon them, being chafed by the Amorites, Deut. 1 45. so that a man may weepe to no purpose for the iudgements and punishments that follow sinne;
and did weep before the Lord, but the cause was the Judgments and scourge of God upon them, being chafed by the amorites, Deuteronomy 1 45. so that a man may weep to no purpose for the Judgments and punishments that follow sin;
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1842
but when a man can weepe for sinne, because it is sinne (which indeed would bring him vnto Repentance,) because hee hath offended so good a God;
but when a man can weep for sin, Because it is sin (which indeed would bring him unto Repentance,) Because he hath offended so good a God;
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displeased so gratious, and so mercifull a Father, done that which is prophane and vnseemly in his sight,
displeased so gracious, and so merciful a Father, done that which is profane and unseemly in his sighed,
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then wee may haue ioy and comfort in our teares.
then we may have joy and Comfort in our tears.
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So wee see in the example of the Prodigall sonne, Luke 15 21. he more lamented that he had offended so good and louing a Father then for the losse of his money;
So we see in the Exampl of the Prodigal son, Lycia 15 21. he more lamented that he had offended so good and loving a Father then for the loss of his money;
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1846
then for all the miserie which was vpon him, and hardnesse hee had sustained;
then for all the misery which was upon him, and hardness he had sustained;
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yea, I say, all this did not so much grieue him, as that hee had offended his good Father.
yea, I say, all this did not so much grieve him, as that he had offended his good Father.
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The like wee see by Dauid, Psal. 51. 4. saith hee, Against thee onely haue I sinned: did hee sinne onely against God? hee had also sinned against Vriah, Barsheba, against the people,
The like we see by David, Psalm 51. 4. Says he, Against thee only have I sinned: did he sin only against God? he had also sinned against Uriah, Bathsheba, against the people,
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and against the peace of his owne soule. Yet aboue all, his greatest griefe was for offending his God;
and against the peace of his own soul. Yet above all, his greatest grief was for offending his God;
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1850
a God that had dealt so bountifully with him in his aduancement, and mercifully in his preseruation,
a God that had dealt so bountifully with him in his advancement, and mercifully in his preservation,
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1851
and so by the consideration of the cause, wee may receiue comfort in our teares, when wee consider from what motiues they proceed, and principally moouing Causes.
and so by the consideration of the cause, we may receive Comfort in our tears, when we Consider from what motives they proceed, and principally moving Causes.
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Secondly, a man that would haue comfort in his tears, must looke vnto the Effect and fruit of them, for if a man doe so weepe for his sinnes,
Secondly, a man that would have Comfort in his tears, must look unto the Effect and fruit of them, for if a man do so weep for his Sins,
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as that by and by hee be ready to fall into, and commit the same sinnes againe,
as that by and by he be ready to fallen into, and commit the same Sins again,
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1854
and that as greedily and carelesly as hee did before;
and that as greedily and carelessly as he did before;
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1855
then it is to bee feared, that the watrie teares shed here, is but a beginning of that euerlasting weeping and mourning in hell.
then it is to be feared, that the watery tears shed Here, is but a beginning of that everlasting weeping and mourning in hell.
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1856
But if a man doe so weepe for sinne, as that thereby hee is made more watchfull ouer sinne, more to hate it, carefull to resist it, more willing to weaken the sudden power thereof in himselfe,
But if a man do so weep for sin, as that thereby he is made more watchful over sin, more to hate it, careful to resist it, more willing to weaken the sudden power thereof in himself,
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1857
then a man may haue comfort in his teares;
then a man may have Comfort in his tears;
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1858
as it is 2. Cor. 7. 10. 11. For godly sorrow worketh Repentance to saluation not to bee repented of, &c. For behold this that yee haue beene godly sorrowfull what care it hath wrought in you, what cleering of your selues, &c. So then you see there are two sorts of teares;
as it is 2. Cor. 7. 10. 11. For godly sorrow works Repentance to salvation not to be repented of, etc. For behold this that ye have been godly sorrowful what care it hath wrought in you, what clearing of your selves, etc. So then you see there Are two sorts of tears;
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1859
First, Teares of prophane men, for they haue their Teares too;
First, Tears of profane men, for they have their Tears too;
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1860
but there is small comfort in them, a man is neuer the better for such teares, they are seldome put home to the conscience,
but there is small Comfort in them, a man is never the better for such tears, they Are seldom put home to the conscience,
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1861
nor is the life reformed by them, they leaue no steps of goodnesse, nor prints of Grace behinde them.
nor is the life reformed by them, they leave no steps of Goodness, nor prints of Grace behind them.
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1862
Secondly, the teares of the godly bee indeed sorrowfull teares, but they are mightie and quickning (like Aqua fortis) which make strong and lasting impressions of vertue and of grace, which leaue a seed and • … it behinde to worke vpon their soules and conscience.
Secondly, the tears of the godly be indeed sorrowful tears, but they Are mighty and quickening (like Aqua fortis) which make strong and lasting impressions of virtue and of grace, which leave a seed and • … it behind to work upon their Souls and conscience.
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1863
Thus much of the first Conclusion: the second is this: Conclusion 2. Euery one that commits sinne hath iust cause aboue all things to shed teares for the same. This is proued;
Thus much of the First Conclusion: the second is this: Conclusion 2. Every one that commits sin hath just cause above all things to shed tears for the same. This is proved;
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1864
first By Reason; Secondly, By Example: for there are three things which will make a man to shed teares: 1. For the losse of some great good. 2. The feare of some great euill. 3. The sence and feeling of some grieuous paine.
First By Reason; Secondly, By Exampl: for there Are three things which will make a man to shed tears: 1. For the loss of Some great good. 2. The Fear of Some great evil. 3. The sense and feeling of Some grievous pain.
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1865
Now in all these cases, a man hath cause to shed teares for sinne; First, In regard of the great losse that comes by sinne:
Now in all these cases, a man hath cause to shed tears for sin; First, In regard of the great loss that comes by sin:
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1866
worldly men as wee know will weepe for the losse of children, goods, lands, and such like;
worldly men as we know will weep for the loss of children, goods, Lands, and such like;
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1867
but all the losses of the world are not comparable vnto the losse which comes by sin;
but all the losses of the world Are not comparable unto the loss which comes by since;
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1868
for it is neither of children, goods, or lands, but by sinne we lose the fauour of God;
for it is neither of children, goods, or Lands, but by sin we loose the favour of God;
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1869
all our parts of that wee haue in Christ, heauen and happinesse;
all our parts of that we have in christ, heaven and happiness;
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1870
yea, wee faile of Gods blessed presence for euer, and so of all losses the greatest comes by sinne:
yea, we fail of God's blessed presence for ever, and so of all losses the greatest comes by sin:
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1871
So that wee haue more cause to mourne for it, then for any worldly calamitie or miserie whatsoeuer, looke in the storie of Micah, Iudg. 18. 24. Yee haue taken away my Gods which I made, and the Priest,
So that we have more cause to mourn for it, then for any worldly calamity or misery whatsoever, look in the story of micah, Judges 18. 24. Ye have taken away my God's which I made, and the Priest,
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1872
and yee are gone away, and what haue I more? and what is this that yee say vnto mee, what ailest thou? Here you see that when the souldiers had taken away Micahs Gods, hee ranne after them crying and weeping, and ye Are gone away, and what have I more? and what is this that ye say unto me, what ailest thou? Here you see that when the Soldiers had taken away Micahs God's, he ran After them crying and weeping,
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1873
and was angry that they should aske, what ailest thou? Euen so must wee,
and was angry that they should ask, what ailest thou? Eve so must we,
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1874
if such as hee can so weepe for a false God, much more haue wee cause to weepe and mourne,
if such as he can so weep for a false God, much more have we cause to weep and mourn,
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1875
when wee shall consider that our owne sins haue taken away our true God from vs,
when we shall Consider that our own Sins have taken away our true God from us,
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1876
yea all the ioy, comfort, and peace that we had in God, and therefore aboue all things wee haue cause to shed teares and weepe for our sinnes.
yea all the joy, Comfort, and peace that we had in God, and Therefore above all things we have cause to shed tears and weep for our Sins.
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1877
Secondly, a man hath cause to weepe and mourne and shed teares aboue all things for sinne, In regard of the great and intolerable euill which comes by sinne.
Secondly, a man hath cause to weep and mourn and shed tears above all things for sin, In regard of the great and intolerable evil which comes by sin.
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Whereof the finall euill is Hell and damnation, which is the greatest, most insupportable and mischieuous euill of all other;
Whereof the final evil is Hell and damnation, which is the greatest, most insupportable and mischievous evil of all other;
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1879
because all other euills are temporarie, this eternall:
Because all other evils Are temporary, this Eternal:
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1880
Wee see a man is sorry when he hath brought himselfe to lamenesse, blindenesse, and mutilation of any member,
we see a man is sorry when he hath brought himself to lameness, blindness, and mutilation of any member,
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1881
and how much more then when hee hath brought this vpon himselfe, and therewith the curse of God, and euerlasting damnation;
and how much more then when he hath brought this upon himself, and therewith the curse of God, and everlasting damnation;
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1882
paines endlesse and restlesse for euer:
pains endless and restless for ever:
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1883
O how much cause therefore hath a man to mourne and lament for his sinnes? which bring not temporarie (but as I said) euerlasting punishments;
Oh how much cause Therefore hath a man to mourn and lament for his Sins? which bring not temporary (but as I said) everlasting punishments;
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1884
The fire that came vpon Sodom lasted but for a day: The floud that came vpon the old world lasted but for a short time;
The fire that Come upon Sodom lasted but for a day: The flood that Come upon the old world lasted but for a short time;
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1885
the great famine of Aegypt, Gen. 41. 49. lasted but for seuen yeares, and the captiuitie of Babylon lasted but 70. yeares,
the great famine of Egypt, Gen. 41. 49. lasted but for seuen Years, and the captivity of Babylon lasted but 70. Years,
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1886
but damnation in Hell shall be for euer and euer, no time shall end it, no meanes shall finish it, no policie shall escape it.
but damnation in Hell shall be for ever and ever, no time shall end it, no means shall finish it, no policy shall escape it.
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Againe, all the euills that doe befall vs here are particular euills, either paine in the head, teeth, back,
Again, all the evils that do befall us Here Are particular evils, either pain in the head, teeth, back,
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1888
or belly, or stomache, arme, legge, &c. but the paines of Hell are vniuersall in euery part, in all parts at once, which must much multiply paine, sorrow, and destruction in vs. Againe, all other paines and euills haue their mitigations and limitations;
or belly, or stomach, arm, leg, etc. but the pains of Hell Are universal in every part, in all parts At once, which must much multiply pain, sorrow, and destruction in us Again, all other pains and evils have their mitigations and limitations;
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1889
If a man hath the goute, hee hath also a soft bed to lye in; if hee be feeble hee hath one to leade him;
If a man hath the gout, he hath also a soft Bed to lie in; if he be feeble he hath one to lead him;
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1890
if hee be lame, hee hath somebody to moue him from place to place, but if a man bee in Hell there is no mitigation, no ease, no helpe left, not so much as a drop of cold water to coole the heate of the mouth,
if he be lame, he hath somebody to move him from place to place, but if a man be in Hell there is no mitigation, no ease, no help left, not so much as a drop of cold water to cool the heat of the Mouth,
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1891
but all horror, griefe, torment, sorrow and vexation;
but all horror, grief, torment, sorrow and vexation;
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1892
so that if euer a man may haue cause to shed teares, and feare mischiefe that may happen, he hath reason to doe so for feare of hell and those gastly terrors of damnation to come, to last for euer.
so that if ever a man may have cause to shed tears, and Fear mischief that may happen, he hath reason to do so for Fear of hell and those ghastly terrors of damnation to come, to last for ever.
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1893
Thirdly, a man hath reason and cause to shed teares for sinne, in regard of the paines accompanying the same: which are deadly, dangerous:
Thirdly, a man hath reason and cause to shed tears for sin, in regard of the pains accompanying the same: which Are deadly, dangerous:
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1894
For if one should wound a man in the legge, hee might recouer, but pricke him if it were but with a pinne at the heart, and the wound proues deadly:
For if one should wound a man in the leg, he might recover, but prick him if it were but with a pin At the heart, and the wound Proves deadly:
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1895
So it is in wounding of the soule, euery sinne proues deadly, and as a stabbe to the heart;
So it is in wounding of the soul, every sin Proves deadly, and as a stab to the heart;
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1896
for though woe doe not presently feele it, though our deadnesse and numnesse make vs insensible and carelesse.
for though woe do not presently feel it, though our deadness and numbness make us insensible and careless.
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1897
Yet in the day of Gods visitation, when Gods wrath shall fall vpon vs and open our wounds which sinne hath made,
Yet in the day of God's Visitation, when God's wrath shall fallen upon us and open our wounds which sin hath made,
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1898
then shall wee roare and crie, and indure torment enough:
then shall we roar and cry, and endure torment enough:
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1899
thus if wee haue cause to weepe for any thing, wee haue cause to weepe for our sinnes that strike so deepe to our consciences and soules.
thus if we have cause to weep for any thing, we have cause to weep for our Sins that strike so deep to our Consciences and Souls.
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1900
Thus we haue againe to bewaile the hardnesse of our hearts, that in bodily cures can away with the cutting of a limbe, breaking of an arme or legge, Thus we have again to bewail the hardness of our hearts, that in bodily cures can away with the cutting of a limb, breaking of an arm or leg,
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1901
and yet cannot away with the searching and lancing of our consciences.
and yet cannot away with the searching and lancing of our Consciences.
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1902
Thus as it is by Reason, so the necessitie of mourning for sinne is proued by Example,
Thus as it is by Reason, so the necessity of mourning for sin is proved by Exampl,
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1903
for there was none of the holy men of God but they haue wept for sinne,
for there was none of the holy men of God but they have wept for sin,
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1904
and wee haue certainely as much and more cause to weepe then they had;
and we have Certainly as much and more cause to weep then they had;
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1905
and yet how farre short doe wee come of this dutie? shall I name Dauid, Daniel, Peter, and other holy men of God? how feruent was holy Luther in mourning and weeping for his sinnes? had Dauid cause to weepe abundantly and water his couch with teares,
and yet how Far short do we come of this duty? shall I name David, daniel, Peter, and other holy men of God? how fervent was holy Luther in mourning and weeping for his Sins? had David cause to weep abundantly and water his couch with tears,
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1906
and haue not wee cause much more? Had Peter cause to lament his fall bitterly? and haue not wee more falls then hee had? Had Daniel cause to bewaile his many trespasses,
and have not we cause much more? Had Peter cause to lament his fallen bitterly? and have not we more falls then he had? Had daniel cause to bewail his many Trespasses,
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1907
and are not we guiltie of many more iniquities? shall Mary Magdalen weepe, and weepe for sinne in a manner a riuer of teares,
and Are not we guilty of many more iniquities? shall Marry Magdalen weep, and weep for sin in a manner a river of tears,
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1908
and haue wee no cause or necessitie to weepe for our many transgressions? O if wee could search our sinfull and corrupt liues,
and have we no cause or necessity to weep for our many transgressions? O if we could search our sinful and corrupt lives,
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1909
and see how we haue offended our God, wee could not choose but weepe for our sinnes:
and see how we have offended our God, we could not choose but weep for our Sins:
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1910
what not shed teares for sinne, when wee see our Sauiour shed blood in the Garden for our sins,
what not shed tears for sin, when we see our Saviour shed blood in the Garden for our Sins,
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1911
and not for any of his; hee being without sinne, but we are hard-hearted and neuer thinke vpon our Redemption:
and not for any of his; he being without sin, but we Are hardhearted and never think upon our Redemption:
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1912
Nor shed a teare for that which wrought blood out of Christs body.
Nor shed a tear for that which wrought blood out of Christ body.
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1913
O wonderfull and lamentable, what a pitious thing is this, that wee cannot let fall a drop of water for sinne,
O wonderful and lamentable, what a piteous thing is this, that we cannot let fallen a drop of water for sin,
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1914
when hee poured out abundance of his blood for the same; yea, he did sweate it out for griefe and anguish;
when he poured out abundance of his blood for the same; yea, he did sweat it out for grief and anguish;
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1915
a signe of small or no sorrow in vs;
a Signen of small or no sorrow in us;
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1916
when wee cannot wring out a few teares, much lesse poure out water before the Lord,
when we cannot wring out a few tears, much less pour out water before the Lord,
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1917
as his people sometime did for their sinnes, 1. Sam. 7. 6. Thus much of the second Conclusion; The third is this: Conclusion 3. There is neuer a man liuing that is able to shed teares for euery sinne hee doth commit.
as his people sometime did for their Sins, 1. Sam. 7. 6. Thus much of the second Conclusion; The third is this: Conclusion 3. There is never a man living that is able to shed tears for every sin he does commit.
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1918
Euery sinne it is certaine deserues teares, yea, and bitter teares too; for euery sinne is committed against God a holy Father;
Every sin it is certain deserves tears, yea, and bitter tears too; for every sin is committed against God a holy Father;
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1919
yea, Holinesse it selfe and an infinite Maiestie;
yea, Holiness it self and an infinite Majesty;
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1920
now we know it is no small matter to offend God, nor no great enforcement to shed teares for our sinnes,
now we know it is no small matter to offend God, nor no great enforcement to shed tears for our Sins,
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1921
and yet wee are hardly brought to weepe for one sinne of ten thousand:
and yet we Are hardly brought to weep for one sin of ten thousand:
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1922
It is so in the generall, though it bee true that there be some of more feeling and tender consciences then others:
It is so in the general, though it be true that there be Some of more feeling and tender Consciences then Others:
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1923
as it is said of St. Hierome, that hee wept for sinne, and was so tenderly affected,
as it is said of Saint Jerome, that he wept for sin, and was so tenderly affected,
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1924
as if hee had killed a man; but ô that it were so with vs; that wee could attaine to this tendernesse of heart:
as if he had killed a man; but o that it were so with us; that we could attain to this tenderness of heart:
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1925
The hinderances and impediments I take to bee two: 1. Blindnesse in Iudgement. 2. Hardnesse of heart.
The hindrances and impediments I take to be two: 1. Blindness in Judgement. 2. Hardness of heart.
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1926
For many are so blinde, that they know not sinne to bee sinne in their iudgements:
For many Are so blind, that they know not sin to be sin in their Judgments:
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1927
As Mal. 1 when they were reproued of their sinnes, yet they say, wherein haue wee sinned? or if men know sinne to bee sinne, yet they mistake;
As Malachi 1 when they were reproved of their Sins, yet they say, wherein have we sinned? or if men know sin to be sin, yet they mistake;
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1928
they thinke great sinnes are but pettie ones; and small ones, they esteeme to bee nothing at all, not worth the grieuing at,
they think great Sins Are but Petty ones; and small ones, they esteem to be nothing At all, not worth the grieving At,
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1929
because for the present they paine not: as a man hauing a bleeding wound hee sees not;
Because for the present they pain not: as a man having a bleeding wound he sees not;
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1930
passes it ouer vntill hee faints: it proouing deadly if not stopt and cured.
passes it over until he faints: it proving deadly if not stopped and cured.
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1931
Againe, another cause is, Hardnesse of heart, which (for all the Regenerate are in part sanctified) we are subiect vnto,
Again, Another cause is, Hardness of heart, which (for all the Regenerate Are in part sanctified) we Are Subject unto,
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1932
therefore though some in Repentance bring forth teares;
Therefore though Some in Repentance bring forth tears;
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1933
yet a number for their liues cannot shed any one teare for sinne, vntill God by an especiall worke conuert and turne the Heart vnto him, by an especiall operation of his blessed Spirit and power of Grace.
yet a number for their lives cannot shed any one tear for sin, until God by an especial work convert and turn the Heart unto him, by an especial operation of his blessed Spirit and power of Grace.
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1934
The want of this tendernesse wee see made the Prophet in the name of the Church crie out, Isa. 63. 17. O Lord why hast thou made vs to erre• from thy wayes,
The want of this tenderness we see made the Prophet in the name of the Church cry out, Isaiah 63. 17. O Lord why hast thou made us to erre• from thy ways,
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1935
and hardened our hearts from thy feare? Yet I must needs say, there is great difference betwixt that hardnes of heart in the godly, and in the wicked: and hardened our hearts from thy Fear? Yet I must needs say, there is great difference betwixt that hardness of heart in the godly, and in the wicked:
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1936
for that of the former is sensible, full of paine, griefe, sorrow, mourning yea there is a particular sorrow for that hardnesse felt, besides that of other sinnes:
for that of the former is sensible, full of pain, grief, sorrow, mourning yea there is a particular sorrow for that hardness felt, beside that of other Sins:
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1937
but that which is in the wicked is insensible, they are neuer thorowly touched or affected with a feeling of their sinnes,
but that which is in the wicked is insensible, they Are never thoroughly touched or affected with a feeling of their Sins,
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1938
and so neuer weepe or sorrow for them. The fourth Conclusion is, Conclus. 4. That a man may truly repent him of his sinnes, though he cannot weepe or shed a teare for them.
and so never weep or sorrow for them. The fourth Conclusion is, Conclusion. 4. That a man may truly Repent him of his Sins, though he cannot weep or shed a tear for them.
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1939
Which I prooue thus, They that can mourne for their sinnes, and in compunction of soule make vse of the death and passion of Christ, may truly repent:
Which I prove thus, They that can mourn for their Sins, and in compunction of soul make use of the death and passion of christ, may truly Repent:
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but a man may mourne for his sinne and do thus, and yet neuer shed a teare;
but a man may mourn for his sin and do thus, and yet never shed a tear;
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therefore a man may truly repent without shedding of teares, for teares are not alwayes a signe of true repentance.
Therefore a man may truly Repent without shedding of tears, for tears Are not always a Signen of true Repentance.
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1942
As we see Acts 2. 37. where it is sayd those Converts were pricked in their hearts, not pricked in their eyes;
As we see Acts 2. 37. where it is said those Converts were pricked in their hearts, not pricked in their eyes;
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for a mans heart may be pricked and ouerwhelmed with griefe, and yet not weepe or shed any teares.
for a men heart may be pricked and overwhelmed with grief, and yet not weep or shed any tears.
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So wee see the Publican, Luke 18. Hee could not weepe, but hee was humbled and cast downe in the sense and feeling of his sinnes;
So we see the Publican, Lycia 18. He could not weep, but he was humbled and cast down in the sense and feeling of his Sins;
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Lord (saith he) be mercifull to me a sinner. Lord (Says he) be merciful to me a sinner.
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1946
So in like manner, we doe not read that the Theefe vpon the Crosse did weepe or shed any teares,
So in like manner, we do not read that the Thief upon the Cross did weep or shed any tears,
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Page 128
1947
yet hee confessed his sinnes, and was inwardly grieued for them. So we see a man may truly repent who sheddeth no teares.
yet he confessed his Sins, and was inwardly grieved for them. So we see a man may truly Repent who sheds no tears.
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Page 128
1948
For as a Wine vessell without vent is readie to burst;
For as a Wine vessel without vent is ready to burst;
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Page 128
1949
so the lesse weeping, many times the greater is the sorrow, and the heart so much the more ouerburthened.
so the less weeping, many times the greater is the sorrow, and the heart so much the more overburdened.
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1950
Teares are as a vent, which when they are not, and the heart this way allayed and eased, the inward griefe is so much the more excessiue and great. The fifth Conclusion is: Conclus. 5.
Tears Are as a vent, which when they Are not, and the heart this Way allayed and eased, the inward grief is so much the more excessive and great. The fifth Conclusion is: Conclusion. 5.
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1951
That there is hardly any man liuing, that hath truly felt the worke of Grace in himselfe, That there is hardly any man living, that hath truly felt the work of Grace in himself,
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1952
but at one time or other, if God let him liue any time, hath or shall in some measure shed teares for his sinnes.
but At one time or other, if God let him live any time, hath or shall in Some measure shed tears for his Sins.
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1953
Euer excepting those men whom their naturall hard and drie temper of their eyes disableth perpetually from all teares:
Ever excepting those men whom their natural hard and dry temper of their eyes disableth perpetually from all tears:
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1954
NONLATINALPHABET. This Conclusion I will first open, and then in time confirme it:. This Conclusion I will First open, and then in time confirm it:
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1955
yet assure your selues of this, That euery one cannot weepe in their repentance and first Calling,
yet assure your selves of this, That every one cannot weep in their Repentance and First Calling,
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Page 129
1956
vntil it please God to infuse more grace, and smite the heart. Yet though at first they doe not, wait a while, and in continuance of time,
until it please God to infuse more grace, and smite the heart. Yet though At First they do not, wait a while, and in Continuance of time,
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1957
or when God sends some great affliction or judgement vpon them, you shall see them come to teares, and weepe for their sinnes.
or when God sends Some great affliction or judgement upon them, you shall see them come to tears, and weep for their Sins.
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1958
As a man that is stricken with a sword, the bloud doth not alwayes by and by follow;
As a man that is stricken with a sword, the blood does not always by and by follow;
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1959
So it is with the smitten conscience of a wounded sinner; there is feare, astonishment, and amazement many times, before weeping;
So it is with the smitten conscience of a wounded sinner; there is Fear, astonishment, and amazement many times, before weeping;
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Page 129
1960
and yet afterwards teares may come abundantly, as bloud after a wound. But to my promise now, which was, first, To open the Conclusion: secondly, To explaine it.
and yet afterwards tears may come abundantly, as blood After a wound. But to my promise now, which was, First, To open the Conclusion: secondly, To explain it.
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Page 129
1961
First then I say, That hardly is there any man liuing, but he hath or shall shed teares for sinne,
First then I say, That hardly is there any man living, but he hath or shall shed tears for sin,
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Page 129
1962
if God haue a purpose to saue him: if God have a purpose to save him:
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Page 129
1963
Therefore howsoeuer one may goe away at the first rejoycing, like Lydia at her first conuersion;
Therefore howsoever one may go away At the First rejoicing, like Lydia At her First conversion;
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1964
and like the Eunuch in the Acts: yet at one time or other they shall weepe and mourne for their sins:
and like the Eunuch in the Acts: yet At one time or other they shall weep and mourn for their Sins:
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1965
though I would haue you remember, that I do not exclude any from the hope of Heauen,
though I would have you Remember, that I do not exclude any from the hope of Heaven,
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Page 129
1966
and state of true penitencie, that shed no tears for sinne; for so I haue shewed the case may be, though seldome heard of.
and state of true Penitency, that shed no tears for sin; for so I have showed the case may be, though seldom herd of.
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1967
Dauid sayes, Psalme 37. 25. I haue beene young and now am old, yet haue I not seene the righteous for saken, nor their seed begging bread: David Says, Psalm 37. 25. I have been young and now am old, yet have I not seen the righteous for saken, nor their seed begging bred:
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1968
And yet poore Lazarus died a begger, and was carried by the hands of the Angels into Abrahams bosome:
And yet poor Lazarus died a beggar, and was carried by the hands of the Angels into Abrahams bosom:
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Page 130
1969
Now Dauids meaning is, not that there was none of the righteous, or of their seed that did begge their bread,
Now David meaning is, not that there was none of the righteous, or of their seed that did beg their bred,
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1970
but that it was a rare thing, that hee had not seene it in his dayes, or in an Age:
but that it was a rare thing, that he had not seen it in his days, or in an Age:
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1971
So wee may say of this point;
So we may say of this point;
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1972
It may bee a man may bee truely conuerted, and yet neuer shedde a teare in his life:
It may be a man may be truly converted, and yet never shed a tear in his life:
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1973
but it is a rare case, no ordinarie thing, it is that which seldome falls out one of a thousand,
but it is a rare case, no ordinary thing, it is that which seldom falls out one of a thousand,
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1974
but that at one time or other they are so pressed with their sinnes.
but that At one time or other they Are so pressed with their Sins.
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Page 130
1975
Againe, secondly I say, that true teares are not to bee commanded by vs, but are an effect of Gods grace wrought in man:
Again, secondly I say, that true tears Are not to be commanded by us, but Are an Effect of God's grace wrought in man:
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Page 130
1976
as Zach. 12. 10. And I will poure vpon the house of Dauid, and vpon the Inhabitants of Ierusalem, the Spirit of Grace and supplication,
as Zach 12. 10. And I will pour upon the house of David, and upon the Inhabitants of Ierusalem, the Spirit of Grace and supplication,
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1977
and they shall weepe, &c. That is, they shall mourne and lament as a man that mourneth for his owne sinnes;and they shall weep, etc. That is, they shall mourn and lament as a man that Mourneth for his own Sins;
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1978
nature may make a man mourne for the losse of his children, friends, goods, wife and such like,
nature may make a man mourn for the loss of his children, Friends, goods, wife and such like,
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1979
but it is onely the Spirit of God, of Grace that can make a man shed teares for his sinnes,
but it is only the Spirit of God, of Grace that can make a man shed tears for his Sins,
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1980
so that a man may bee a naturall man, an vnregenerate man, an vnconuerted man,
so that a man may be a natural man, an unregenerate man, an unconverted man,
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1981
and neuer shed a teare for his sinnes all his life long, though hee bee a most wicked liuer.
and never shed a tear for his Sins all his life long, though he be a most wicked liver.
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1982
But if the Spirit of Grace once worke vpon his heart, hardly but at one time or other, his heart will melt and lament that hee hath offended God.
But if the Spirit of Grace once work upon his heart, hardly but At one time or other, his heart will melt and lament that he hath offended God.
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1983
Thirdly, I say, if God let him liue any time in this world (for a man may bee taken away immediatly vpon his conuersion,
Thirdly, I say, if God let him live any time in this world (for a man may be taken away immediately upon his conversion,
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1984
as the cheefe vpon the crosse) and then as hee wants time for other Christian duties, so for this also;
as the chief upon the cross) and then as he Wants time for other Christian duties, so for this also;
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1985
but if God let a man continue any time, then one occasion or other will bring him backe to the beholding of his sinnes, cause him to afflict his thoughts, repent throughly,
but if God let a man continue any time, then one occasion or other will bring him back to the beholding of his Sins, cause him to afflict his thoughts, Repent thoroughly,
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1986
and so worke teares out of him, yea bitterly to bewaile his sinnes, because no man truely conuerted can thinke of his sins with pleasure but with griefe.
and so work tears out of him, yea bitterly to bewail his Sins, Because no man truly converted can think of his Sins with pleasure but with grief.
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1987
Iob saith thou makest mee to possesse the sins of my youth;Job Says thou Makest me to possess the Sins of my youth;
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1988
so wee may bee free and haue little sorrow and few or no teares for sinne at first,
so we may be free and have little sorrow and few or no tears for sin At First,
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1989
and yet this case of compassion may affect vs in our riper age, or old age,
and yet this case of compassion may affect us in our riper age, or old age,
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1990
or in the time of sicknesse and death, at which time wee may come in bitternesse of soule to bewaile them.
or in the time of sickness and death, At which time we may come in bitterness of soul to bewail them.
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1991
Fourthly, againe I say, that at one time or other wee shall shed teares for sinne, some doe mourne and weepe at their first conuersion,
Fourthly, again I say, that At one time or other we shall shed tears for sin, Some do mourn and weep At their First conversion,
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1992
and lye a long time vnder the burden ere they can be comforted, As a many experiences of troubled consciences amongst vs doe shew.
and lie a long time under the burden ere they can be comforted, As a many experiences of troubled Consciences among us do show.
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1993
Some againe like to the Eunuch, Act. 8. 39. and Lydia, Act. 16. 14. when God opens their hearts, absenting matter of terror,
some again like to the Eunuch, Act. 8. 39. and Lydia, Act. 16. 14. when God Opens their hearts, absenting matter of terror,
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1994
and representing full matter of ioy, depart away at first reioycing, not mourning as others:
and representing full matter of joy, depart away At First rejoicing, not mourning as Others:
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1995
So that I say the case is different in this case, according to the representation and diuine impression vpon the soule of ioy or terrour in the present apprehension;
So that I say the case is different in this case, according to the representation and divine impression upon the soul of joy or terror in the present apprehension;
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1996
or according to the former guiltinesse of the party conuerted:
or according to the former guiltiness of the party converted:
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1997
but this is most sure if we belong to the Lord, at one time or other, wee shall weepe and mourne for sinnes of our selues and others.
but this is most sure if we belong to the Lord, At one time or other, we shall weep and mourn for Sins of our selves and Others.
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1998
See Psal, 25. 7. saith Dauid, Remember not O Lord the sinnes of my youth.
See Psalm, 25. 7. Says David, remember not Oh Lord the Sins of my youth.
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1999
And 2. King. 22. 10. you shall finde how much good Iosiah was affected with the sinnes of the time,
And 2. King. 22. 10. you shall find how much good Josiah was affected with the Sins of the time,
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2000
when Helkiah the Priest deliuered him a booke whereby hee apprehended how the people had offended God,
when Helkiah the Priest Delivered him a book whereby he apprehended how the people had offended God,
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2001
so that whosoeuer of Gods children hath not yet felt conuersion throughly, hee shall feele it before this life leaue him:
so that whosoever of God's children hath not yet felt conversion thoroughly, he shall feel it before this life leave him:
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2002
as I shewed formerly, a wound with a sword makes but a white stroke at first;
as I showed formerly, a wound with a sword makes but a white stroke At First;
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2003
but within a while the blood issues aboundantly:
but within a while the blood issues abundantly:
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2004
So euery one doth not by and by bleed vpon his first conuersion, and feeling of sinne,
So every one does not by and by bleed upon his First conversion, and feeling of sin,
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2005
when hee is smitten by the Law:
when he is smitten by the Law:
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2006
but tarrie awhile till some further working vpon his heart, and you shall see vnconcealed sorrow and teares issue forth amaine.
but tarry awhile till Some further working upon his heart, and you shall see vnconcealed sorrow and tears issue forth amain.
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2007
Now the Reason of this I thinke is, Why some men mourne, and some doe not, but reioyce at their first conuersion;Now the Reason of this I think is, Why Some men mourn, and Some do not, but rejoice At their First conversion;
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2008
because it is with the motions of the minde, as it is with the motions of compounded bodies, Elements predominate tending still towards their proper orbe or place agreeable vnto them.
Because it is with the motions of the mind, as it is with the motions of compounded bodies, Elements predominate tending still towards their proper orb or place agreeable unto them.
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So at that time of conuersion, looke what the soule is most possessed with at that time, thither it is carryed.
So At that time of conversion, look what the soul is most possessed with At that time, thither it is carried.
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As fill a bladder with winde and throw it to the ground, it will not lye there but bend vpwards to the aire,
As fill a bladder with wind and throw it to the ground, it will not lie there but bend upwards to the air,
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because it is filled with ayre;
Because it is filled with air;
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but fill it with earth, and it will fall and lye on the earth, because of the earth that fills it:
but fill it with earth, and it will fallen and lie on the earth, Because of the earth that fills it:
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and our bodies being earthly fall to the earth againe:
and our bodies being earthly fallen to the earth again:
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So it is in the minde of a man at his first conuersion, if hee apprehend the mercie of God in Christ, more then the fearefull iudgements of God for sinne,
So it is in the mind of a man At his First conversion, if he apprehend the mercy of God in christ, more then the fearful Judgments of God for sin,
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then hee is carryed with comfort, but on the other side apprehending iudgements most, then hee is cast downe and discouraged.
then he is carried with Comfort, but on the other side apprehending Judgments most, then he is cast down and discouraged.
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Fiftly I say, all that are truely conuerted shall shedde teares at one time or other,
Fifty I say, all that Are truly converted shall shed tears At one time or other,
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though not in a like measure, for some shed teares in a more abundant manner,
though not in a like measure, for Some shed tears in a more abundant manner,
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as Mary Magdalen who sate at Christs feete and washed them with her teares, Luk. 7. So of Peter, Math. 26. who went out and wept bitterly:
as Marry Magdalen who sat At Christ feet and washed them with her tears, Luk. 7. So of Peter, Math. 26. who went out and wept bitterly:
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and of Dauid, Psal. 6. who watered his couch with teares:
and of David, Psalm 6. who watered his couch with tears:
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whom though all cannot follow, yet all must wish to imitate in true sorrow for sinne, in one measure or other;
whom though all cannot follow, yet all must wish to imitate in true sorrow for sin, in one measure or other;
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for it is well obserued of a learned man that a man may let out the corruption of a byle, as well out of a little hole as out of a great one:
for it is well observed of a learned man that a man may let out the corruption of a boil, as well out of a little hold as out of a great one:
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as one may know that there is life in a man, as well by the stirring and wagging of a finger, as of the whole hand:
as one may know that there is life in a man, as well by the stirring and wagging of a finger, as of the Whole hand:
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so may the truth of Repentance as well bee discerned by a few teares as a great many.
so may the truth of Repentance as well be discerned by a few tears as a great many.
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Thus wee haue seene the meaning of the conclusion.
Thus we have seen the meaning of the conclusion.
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That there be very few who are truely conuerted, if they continue any time after conuersion but will shed teares for their sinnes at one time or other, in one measure or other.
That there be very few who Are truly converted, if they continue any time After conversion but will shed tears for their Sins At one time or other, in one measure or other.
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Now I come to confirme it diuersly; 1. By Reason. 2. By Authoritie. 3. By Example.
Now I come to confirm it diversely; 1. By Reason. 2. By authority. 3. By Exampl.
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First by Reason thus, hardly is there any man liuing be he neuer so stout hearted, First by Reason thus, hardly is there any man living be he never so stout hearted,
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and composed in himselfe, but there is one thing or other that will make him weepe though hee set neuer so good a face on the matter, the losse of wife, husband, children,
and composed in himself, but there is one thing or other that will make him weep though he Set never so good a face on the matter, the loss of wife, husband, children,
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or the vnkindnesse of friends, or some worldly calamitie;
or the unkindness of Friends, or Some worldly calamity;
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but in those that bee truely conuerted, the greatest griefe of all is the griefe for sinne, all other griefes whatsoeuer are nothing so great or sensible; If this bee throughly apprehended;
but in those that be truly converted, the greatest grief of all is the grief for sin, all other griefs whatsoever Are nothing so great or sensible; If this be thoroughly apprehended;
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nothing so workes on the heart of a renewed man, as the heauie and sad remembrance of sinnes past, whereby hee hath offended God,
nothing so works on the heart of a renewed man, as the heavy and sad remembrance of Sins past, whereby he hath offended God,
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and grieued him to whom he oweth more seruice and duty then to all the world besides.
and grieved him to whom he owes more service and duty then to all the world beside.
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And so seeing there is not any man liuing, but some extreamitie will make him weepe,
And so seeing there is not any man living, but Some extremity will make him weep,
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and the greatest extremitie in any mans conscience truely considered is sinne, or for sinne, hardly is there any man liuing but at one time or other the conscience of his sinnes will make him weepe and draw teares from him.
and the greatest extremity in any men conscience truly considered is sin, or for sin, hardly is there any man living but At one time or other the conscience of his Sins will make him weep and draw tears from him.
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Secondly, By Authoritie thus, Psal. 126. 5. They that sow in teares shall reape in ioy. Secondly, By authority thus, Psalm 126. 5. They that sow in tears shall reap in joy.
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Ierem. 50. 4. Then and in those dayes and at that time shall the children of Israel come, they and the children of Iudah going and weeping they shall goe and seeks the Lord their God. Jeremiah 50. 4. Then and in those days and At that time shall the children of Israel come, they and the children of Iudah going and weeping they shall go and seeks the Lord their God.
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So Reuel. 21. 4. it is promised, And God shall wipe away all teares from their eyes, not onely the teares which they haue shed in regard of their miserie,
So Revel. 21. 4. it is promised, And God shall wipe away all tears from their eyes, not only the tears which they have shed in regard of their misery,
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but also those shed in regard of their sinnes:
but also those shed in regard of their Sins:
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so it is most sure, that those who are humbled and shed teares for any thing, will especially mourne and weepe for sinne.
so it is most sure, that those who Are humbled and shed tears for any thing, will especially mourn and weep for sin.
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Thirdly, By Example of other holy people that haue beene before vs, they that could hardly weepe for all the things in the world did yet weepe for their sinnes; Thirdly, By Exampl of other holy people that have been before us, they that could hardly weep for all the things in the world did yet weep for their Sins;
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Dauid a souldier, and so by consequence a stout-hearted man, much acquainted with blood, yet his sins made him shed abundance of teares, Psal. 6. 6. and so he addes ver. 8. Hee hath heard the voice of my weeping: David a soldier, and so by consequence a stouthearted man, much acquainted with blood, yet his Sins made him shed abundance of tears, Psalm 6. 6. and so he adds for. 8. He hath herd the voice of my weeping:
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And so Mary Magdalen sate her downe at the feet of Iesus, and washed them with her teares, Luk. 7. which though it bee no strange thing for a woman to weepe,
And so Marry Magdalen sat her down At the feet of Iesus, and washed them with her tears, Luk. 7. which though it be no strange thing for a woman to weep,
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yet for such a woman to weepe, a Lady, a gallant altogether, set vpon her pleasures, brauery and delights, it was as strange a thing as might be.
yet for such a woman to weep, a Lady, a gallant altogether, Set upon her pleasures, bravery and delights, it was as strange a thing as might be.
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The like may be said of the children of Israel, a proud insolent hard-hearted people, such as would not easily melt,
The like may be said of the children of Israel, a proud insolent hardhearted people, such as would not Easily melt,
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yet when the Angel, Iudg. 2. 4. came and set their sins before them, the text saith, That they lift vp their voice and wept:
yet when the Angel, Judges 2. 4. Come and Set their Sins before them, the text Says, That they lift up their voice and wept:
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and in another case of sorrow, 1. Sam 7. 6. wee reade, They poured out water before the Lord:
and in Another case of sorrow, 1. Sam 7. 6. we read, They poured out water before the Lord:
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and therefore seeing such who of all others were most vnlikely to weepe, did shed teares for their sinnes, being prickt in conscience, what shall wee thinke of others a great deale more tender-hearted;
and Therefore seeing such who of all Others were most unlikely to weep, did shed tears for their Sins, being pricked in conscience, what shall we think of Others a great deal more tender-hearted;
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what haue they done in secret before God? Thus the conclusion is made good.
what have they done in secret before God? Thus the conclusion is made good.
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Use.
Use.
n1.
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Oh then thinke of this yee merry people of the world, you that passe your dayes in ioy and pleasure, that if the best of Gods people and seruants at one time or other, haue and must shed teares and weepe for their sinnes;
O then think of this ye merry people of the world, you that pass your days in joy and pleasure, that if the best of God's people and Servants At one time or other, have and must shed tears and weep for their Sins;
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O how great cause haue you to lay aside your meriments, to bid farwell to your sports,
Oh how great cause have you to lay aside your merriments, to bid farewell to your sports,
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and to come downe into dust and ashes, and there in the bitternesse of your soules mournfully and heauily to lament your sinnes before the Lord;
and to come down into dust and Ashes, and there in the bitterness of your Souls mournfully and heavily to lament your Sins before the Lord;
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It is time that you exclaime and say, Peccatum est causa tristitiae & doloris; Sinne will cause sorrow, feare and lamentation, either in earth or in hell:
It is time that you exclaim and say, Peccatum est causa tristitiae & doloris; Sin will cause sorrow, Fear and lamentation, either in earth or in hell:
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and so better weepe and mourne for our sinnes on earth, where you may haue comfort and pardon, ease and forgiuenesse,
and so better weep and mourn for our Sins on earth, where you may have Comfort and pardon, ease and forgiveness,
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then in hell where you shall haue a continuall death, and yet a liuing torture: Ibi erit fletus & assiduus terror:
then in hell where you shall have a continual death, and yet a living torture: There erit Tears & assiduus terror:
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they be Christs owne words as you know, Luk. 13. 28. When they shall see Abraham, Isaac, and Iacob, and all the Prophets and Saints in heauen,
they be Christ own words as you know, Luk. 13. 28. When they shall see Abraham, Isaac, and Iacob, and all the prophets and Saints in heaven,
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and themselues shut out of d•ores: and themselves shut out of d•ores:
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whilst they shall see other penitent sinners goe to heauen, and themselues meanetime tormented in hell:
while they shall see other penitent Sinners go to heaven, and themselves meantime tormented in hell:
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Others goe to pleasure, whilst these goe to paine; others to bee carried to eternall life, whilst these goe downe to eternall death.
Others go to pleasure, while these go to pain; Others to be carried to Eternal life, while these go down to Eternal death.
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And so beloued of the Lord, iudge your selues for your sins, that God may not iudge you:
And so Beloved of the Lord, judge your selves for your Sins, that God may not judge you:
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condemne your selues, and let your present teares preuent those heauy endlesse teares to come vpon you hereafter.
condemn your selves, and let your present tears prevent those heavy endless tears to come upon you hereafter.
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And thus, let vs all goe forth with Christ into the Garden:
And thus, let us all go forth with christ into the Garden:
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and let vs not sleepe there as his Disciples did, but seeing Christ fell flat vnder the burden of our sinnes;
and let us not sleep there as his Disciples did, but seeing christ fell flat under the burden of our Sins;
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let vs fall downe by him in consideration of our manifold offences;
let us fallen down by him in consideration of our manifold offences;
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where though wee cannot shed blood as hee did, yet let vs indeauour and pray to God that wee may shed teares of repentance:
where though we cannot shed blood as he did, yet let us endeavour and pray to God that we may shed tears of Repentance:
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Yea as Christ in the daies of his flesh did offer vp strong cries and teares with supplications and prayers vnto him who was able to saue him from death;
Yea as christ in the days of his Flesh did offer up strong cries and tears with supplications and Prayers unto him who was able to save him from death;
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so let vs doe, and let vs be restlesse, neuer to giue ouer our sute, vntill we heare that comfortable voyce come vnto vs:
so let us do, and let us be restless, never to give over our suit, until we hear that comfortable voice come unto us:
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Sonne bee of good cheere, thy sins are pardoned, thy soule shall be saued; thy prayers and teares are come vp in remembrance before God.
Son be of good cheer, thy Sins Are pardoned, thy soul shall be saved; thy Prayers and tears Are come up in remembrance before God.
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Thus much of the Case of Teares.
Thus much of the Case of Tears.
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LECT. XI. V. THE CASE OF comfort in death in Repentance.
LECTURE. XI. V. THE CASE OF Comfort in death in Repentance.
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NVM. 23, 10. Let mee die the death of the righteous, and let my last end bee like his.
NUM. 23, 10. Let me die the death of the righteous, and let my last end be like his.
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AS wee haue a care to liue to the Lord, so wee must haue a care to die to the Lord also.
AS we have a care to live to the Lord, so we must have a care to die to the Lord also.
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For as it is Rom. 14. 7. 8. None of vs liueth to himselfe, and no man dieth to himselfe,
For as it is Rom. 14. 7. 8. None of us lives to himself, and no man Dieth to himself,
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for whether we liue, wee liue vnto the Lord, or whether wee die, wee die vnto the Lord;
for whither we live, we live unto the Lord, or whither we die, we die unto the Lord;
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whether wee liue therefore, or die, wee are the Lords. Accordingly is that rauish'd speech of Balaam here in my text;whither we live Therefore, or die, we Are the lords. Accordingly is that ravished speech of balaam Here in my text;
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Let mee die the death of the Righteous, and let my last end bee like his. Let me die the death of the Righteous, and let my last end be like his.
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Which words, doe especially imply these three thing: 1. That there is a death of the righteous, that they must die as well as others. 2. That the death of the righteous i• farre different from the death of the wicked. 3. That euery man must desire to die as the righteous die.
Which words, do especially imply these three thing: 1. That there is a death of the righteous, that they must die as well as Others. 2. That the death of the righteous i• Far different from the death of the wicked. 3. That every man must desire to die as the righteous die.
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That is in peace of a good conscience, and feeling of the promises and comforts of God made in Iesus Christ, so that these words shew vs that there is great cause for vs to inquire after.
That is in peace of a good conscience, and feeling of the promises and comforts of God made in Iesus christ, so that these words show us that there is great cause for us to inquire After.
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The case of Repentance wee last spake of, Whether euery one that hath truely repented can shew himselfe comfortable and heauenly minded at the houre of Death? Now the answer I will lay downe in two points: 1. That a man may truely repent,
The case of Repentance we last spoke of, Whither every one that hath truly repented can show himself comfortable and heavenly minded At the hour of Death? Now the answer I will lay down in two points: 1. That a man may truly Repent,
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and yet depart out of this world with little or no comfort at the houre of death. 2. That there is neuerthelesse a very hopefull and likely way, whereby true penitents may come boldly to die with comfort,
and yet depart out of this world with little or no Comfort At the hour of death. 2. That there is nevertheless a very hopeful and likely Way, whereby true penitents may come boldly to die with Comfort,
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if they doe not neglect the meanes. Concerning the first point, I say a man may truely repent him of his sinnes,
if they do not neglect the means. Concerning the First point, I say a man may truly Repent him of his Sins,
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and yet shew little or no comfort at the day of death. Yea the truth is, that the greatest part of Gods people as they liue well,
and yet show little or no Comfort At the day of death. Yea the truth is, that the greatest part of God's people as they live well,
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so they die well and comfortably: as wee see Steuen did, Acts 7. 16. Hee saw a heauenly vision, heauen opened,
so they die well and comfortably: as we see Stephen did, Acts 7. 16. He saw a heavenly vision, heaven opened,
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and Christ standing at his right hand readie to helpe him, and euen so for the most in the day of death, the people of God see heauenly visions:
and christ standing At his right hand ready to help him, and even so for the most in the day of death, the people of God see heavenly visions:
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So Iacob went downe to Aegypt, and died there comfortably and in peace:
So Iacob went down to Egypt, and died there comfortably and in peace:
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The like wee reade of Ioseph, who commanded his bones to bee remooued, at their departure from Aegypt.
The like we read of Ioseph, who commanded his bones to be removed, At their departure from Egypt.
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So Dauid, Moses, and other of the Saints died, and had honourable buriall in the peace of a good conscience.
So David, Moses, and other of the Saints died, and had honourable burial in the peace of a good conscience.
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This made Balaam say, O that I might die the death of the righteous, and that my last end might bee like his:
This made balaam say, Oh that I might die the death of the righteous, and that my last end might be like his:
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Hee would not liue the life of the Saints, but hee would gladly haue so died:
He would not live the life of the Saints, but he would gladly have so died:
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it was too strict, too precise a way for a naturall man like him:
it was too strict, too precise a Way for a natural man like him:
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too much against the currant and streame of the world, though hee would haue dyed like the righteous,
too much against the currant and stream of the world, though he would have died like the righteous,
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because hee knew the difference was great betwixt their death and that of wicked men. So it is written, Heb. 11. 13. of the Fathers of the faithfull;
Because he knew the difference was great betwixt their death and that of wicked men. So it is written, Hebrew 11. 13. of the Father's of the faithful;
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They all died in faith, not all of lingring sicknesses, nor they died not all in their beds,They all died in faith, not all of lingering Sicknesses, nor they died not all in their Beds,
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nor amongst their friends, in bodily honour and pompe which may bee taken away and debarred men to i• … ioy:
nor among their Friends, in bodily honour and pomp which may be taken away and debarred men to i• … joy:
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but in faith, in peace of conscience, in hope of heauen, in the comfortable application of the promises of Gods loue, in assurance of the pardon of sinne.
but in faith, in peace of conscience, in hope of heaven, in the comfortable application of the promises of God's love, in assurance of the pardon of sin.
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So as I say, vsually and ordinarily, the people of God liue in this world with comfort,
So as I say, usually and ordinarily, the people of God live in this world with Comfort,
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and depart out of this world as old Simeon did when hee had gotten Christ into his armes, Luk. 2. Yet sometimes it falls out by the wise dispensation of God that through their owne default, the most faithfull and beleeuing men haue very little comfort,
and depart out of this world as old Simeon did when he had got christ into his arms, Luk. 2. Yet sometime it falls out by the wise Dispensation of God that through their own default, the most faithful and believing men have very little Comfort,
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and poore fruits of their faith when they come to die, but either die without feeling (which is grieuous) or which is more fearefull with feare and horror;
and poor fruits of their faith when they come to die, but either die without feeling (which is grievous) or which is more fearful with Fear and horror;
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which not onely daily experience confirmeth, but Scripture also: as Eccles. 8. 9. All things come alike to all:
which not only daily experience confirmeth, but Scripture also: as Eccles. 8. 9. All things come alike to all:
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there is one euent to the righteous and to the vnrighteous, to the good and the bad, to the pure and the polluted, to him that sacrificeth and to him that sacrificeth not, &c. the meaning of which place is, that all worldly things fall alike to all with the same condition and time, to the wicked as well as the good, to the Iust, as to the vniust.
there is one event to the righteous and to the unrighteous, to the good and the bad, to the pure and the polluted, to him that Sacrificeth and to him that Sacrificeth not, etc. the meaning of which place is, that all worldly things fallen alike to all with the same condition and time, to the wicked as well as the good, to the Just, as to the unjust.
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Now if all things fall alike in their liues, then may some men say, it may be also alike in their deaths,
Now if all things fallen alike in their lives, then may Some men say, it may be also alike in their death's,
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and so wee may not by and by condemne a man that shewes little comfort at his death;
and so we may not by and by condemn a man that shows little Comfort At his death;
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but if his life haue beene good, he hauing walked in the feare of God, shewed signes of his conuersion, wee are to iudge of him according to the whole course of his life, but if his life have been good, he having walked in the Fear of God, showed Signs of his conversion, we Are to judge of him according to the Whole course of his life,
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and not according to that one instance of his death:
and not according to that one instance of his death:
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for as a man that sees his fellow sit vpon a high rocke a great way from him,
for as a man that sees his fellow fit upon a high rock a great Way from him,
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though hee stirre neither hand nor foot, nor shew any motion of life, yet hee knowes there is life in him, because he sits vpright;
though he stir neither hand nor foot, nor show any motion of life, yet he knows there is life in him, Because he sits upright;
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there was life in him when he left him; and no body came since to take away his life;
there was life in him when he left him; and no body Come since to take away his life;
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so in this case it is with a Christian, though wee see no motion or signe of spirituall life at the instant,
so in this case it is with a Christian, though we see no motion or Signen of spiritual life At the instant,
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yet because wee knew him when hee had the life of God, and grace, and no body since could take it from him, it cannot bee, wee may conclude,
yet Because we knew him when he had the life of God, and grace, and no body since could take it from him, it cannot be, we may conclude,
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but that it remaines still with him;
but that it remains still with him;
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as 1. Iohn. 3. 9. it is said, Whosoeuer is borne of God doth not commit sinne, for his seed remaineth in him,
as 1. John. 3. 9. it is said, Whosoever is born of God does not commit sin, for his seed remains in him,
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neither can hee sinne because hee is borne of God. neither can he sin Because he is born of God.
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The godly in this case are said not to sinne, because they are preserued from sinning totally or finally;
The godly in this case Are said not to sin, Because they Are preserved from sinning totally or finally;
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a holy seed remaines in them which breakes forth into repentance for all and the least sinnes;
a holy seed remains in them which breaks forth into Repentance for all and the least Sins;
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and because the Lord imputeth not their sinnes vnto them; so as they shall doe nothing which shal impeach their saluation:
and Because the Lord imputeth not their Sins unto them; so as they shall do nothing which shall impeach their salvation:
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So that if a man haue liued well, wee hauing seene the effects of Gods holy Spirit in him, wee are not by and by to condemne him,
So that if a man have lived well, we having seen the effects of God's holy Spirit in him, we Are not by and by to condemn him,
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though hee expresse and feele small or no comfort when hee comes to die.
though he express and feel small or no Comfort when he comes to die.
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Now there bee three Causes ▪ why the people of God, or a particular Christian may die with little or no comfort, feeling of Gods fauour; and yet haue truely repented. Now there be three Causes ▪ why the people of God, or a particular Christian may die with little or no Comfort, feeling of God's favour; and yet have truly repented.
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1. The cause may be in nature, and then it is either by reason of 1. The Complexion,
1. The cause may be in nature, and then it is either by reason of 1. The Complexion,
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or 2. By Reason of the Extremitie of the Disease. 2. For neglect of Grace. 3. Because of their indisposition at the time of Death.
or 2. By Reason of the Extremity of the Disease. 2. For neglect of Grace. 3. Because of their indisposition At the time of Death.
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These be the three causes why many of Gods people finde little comfort in the houre of death: These be the three Causes why many of God's people find little Comfort in the hour of death:
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First, by reason of their complexion, for grace doth neuer abolish nature, but onely tempers and mortifies it.First, by reason of their complexion, for grace does never Abolah nature, but only tempers and Mortifies it.
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Indeed the nature of Grace is to abolish sinfull affection in man, but naturall affections it abolishes not, onely orders and keeps them within bounds and measure;
Indeed the nature of Grace is to Abolah sinful affection in man, but natural affections it abolishes not, only order and keeps them within bounds and measure;
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as wee see in the two Kine who carried the Arke, there was a naturall affection in them which made them low as they went, 1. Sam. 16. 12. and there was also a power of God seene ouermastering nature, which made them carry the Arke vnto the place which God had appointed,
as we see in the two Kine who carried the Ark, there was a natural affection in them which made them low as they went, 1. Sam. 16. 12. and there was also a power of God seen overmastering nature, which made them carry the Ark unto the place which God had appointed,
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thus Grace orders onely, but destroys not nature, it qualifies and directs it, making it a seruant in all things.
thus Grace order only, but Destroys not nature, it Qualifies and directs it, making it a servant in all things.
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So obserue of what constitution a man is before Regeneration, and you shall finde him of the same after conuersion:
So observe of what constitution a man is before Regeneration, and you shall find him of the same After conversion:
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If melancholie before, hee will bee melancholie after: if chollericke, the same after.
If melancholy before, he will be melancholy After: if choleric, the same After.
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Hence it is that the very best men may shew a great deale of difference betwixt what they were in life,
Hence it is that the very best men may show a great deal of difference betwixt what they were in life,
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and in the time of death:
and in the time of death:
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for if a man be chollericke by nature, if formerly hee haue beene hastie and rash, this man though a sanctified man,
for if a man be choleric by nature, if formerly he have been hasty and rash, this man though a sanctified man,
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and the deare childe of God, may yet (vnlesse a great deale of grace with strength of iudgement ouermaster nature) shew much impatiencie, touchinesse, way wardnesse when hee comes to die.
and the deer child of God, may yet (unless a great deal of grace with strength of judgement overmaster nature) show much impatiency, touchiness, Way wardnesse when he comes to die.
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So if a man haue beene of a melancholie disposition, of a sad speech;
So if a man have been of a melancholy disposition, of a sad speech;
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or few words in his life, though excellent in grace, this man if not ouermastered by grace,
or few words in his life, though excellent in grace, this man if not overmastered by grace,
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for his life is not able to shew himselfe cheerefull and comfortable when hee comes to die.
for his life is not able to show himself cheerful and comfortable when he comes to die.
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On the other side, if a man be of a sanguine complexion, and so by consequence light and merry;
On the other side, if a man be of a sanguine complexion, and so by consequence Light and merry;
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this man although hee haue beene a vilde and a loose liuer, yet hee may shew himselfe comfortable at the day of death,
this man although he have been a vild and a lose liver, yet he may show himself comfortable At the day of death,
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when yet this comfort may be not a worke of grace but of meere nature.
when yet this Comfort may be not a work of grace but of mere nature.
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Thus when wee see a man distrust himselfe in the day of death, wee may set our selues from his owne disposition to comfort him;
Thus when we see a man distrust himself in the day of death, we may Set our selves from his own disposition to Comfort him;
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for in some complexions, one may come to die comfortably, though one want grace, and in some there may be a lumpishnesse and discomfort,
for in Some complexions, one may come to die comfortably, though one want grace, and in Some there may be a lumpishness and discomfort,
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and yet haue a warrantable end:
and yet have a warrantable end:
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Therefore if wee would iudge rightly of any at the day of death, wee must consider of what complexion they are,
Therefore if we would judge rightly of any At the day of death, we must Consider of what complexion they Are,
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and so deale iudiciously with our comforts and threatnings. As if wee poure a glasse of wine amongst wine, it tastes onely of wine,
and so deal judiciously with our comforts and threatenings. As if we pour a glass of wine among wine, it tastes only of wine,
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but if wee poure it into a glasse of water, then though the wine bee predominant,
but if we pour it into a glass of water, then though the wine be predominant,
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yet there will be a tange and taste of water;
yet there will be a tange and taste of water;
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euen so when the grace of God is infused into our hearts, though that bee predominant,
even so when the grace of God is infused into our hearts, though that be predominant,
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yet there will bee a tange and taste of nature in this life: which is one cause why Gods children die sometimes vncomfortably.
yet there will be a tange and taste of nature in this life: which is one cause why God's children die sometime uncomfortably.
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Secondly, another reason in Nature may bee, Because of the violence of the Disease; Secondly, Another reason in Nature may be, Because of the violence of the Disease;
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for there bee some diseases in nature which worke more furiously vpon the spirits then others doe,
for there be Some diseases in nature which work more furiously upon the spirits then Others do,
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as a man hauing a great blow vpon the head, may bee so stonied and amazed with the same, that for the same time hee may not know what hee speakes or doth:
as a man having a great blow upon the head, may be so astonished and amazed with the same, that for the same time he may not know what he speaks or does:
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euen so a holy man may be so diseased for the time, and distressed with the extremitie of his paine, that hee may breake forth into rage and passion, hee knoweth not what:
even so a holy man may be so diseased for the time, and distressed with the extremity of his pain, that he may break forth into rage and passion, he Knoweth not what:
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as it is said of Moses, Psal. 106. 33. That they did vexe his spirit and prouoked him;
as it is said of Moses, Psalm 106. 33. That they did vex his Spirit and provoked him;
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so that hee spake vnaduisedly with his lipps. so that he spoke unadvisedly with his lips.
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So Dauid saith of himselfe, Psal. 31. 22. For I said in mine haste I am cut off from before thine eyes, &c. So that through extremitie and vehemencie of passion, a good man may breake out into things vnseemly, all which tendeth to this, that a good Christian may die of so strange a disease, of the Fluxe, burning Ague, Stone, Conuul•ion,
So David Says of himself, Psalm 31. 22. For I said in mine haste I am Cut off from before thine eyes, etc. So that through extremity and vehemency of passion, a good man may break out into things unseemly, all which tendeth to this, that a good Christian may die of so strange a disease, of the Flux, burning Ague, Stone, Conuul•ion,
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when either the choller shooting vp into the head, or the disease working furiously vpon the tender vitall parts, the partie may die strangely:
when either the choler shooting up into the head, or the disease working furiously upon the tender vital parts, the party may die strangely:
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hee may talke idly, crieout through the extremitie of his paine;
he may talk idly, crieout through the extremity of his pain;
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hee may haue his face and his mouth pulled awry, &c. and yet for all this bee the deare childe of God, and vndoubtedly saued.
he may have his face and his Mouth pulled awry, etc. and yet for all this be the deer child of God, and undoubtedly saved.
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So one may die of an Apoplexie or dead Palsie, in which case a man shall haue all his senses benummed so,
So one may die of an Apoplexy or dead Palsy, in which case a man shall have all his Senses benumbed so,
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as hee may die like a blocke without shew of iudgement or reason, and yet for all this bee in a blessed state,
as he may die like a block without show of judgement or reason, and yet for all this be in a blessed state,
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because though the state of his body bee changed, yet the state of his minde and soule remaines vntouched.
Because though the state of his body be changed, yet the state of his mind and soul remains untouched.
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Yet I doe not maintaine so saying, as if all who died of these diseases died without comfort;
Yet I do not maintain so saying, as if all who died of these diseases died without Comfort;
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or that one may not die comfortably being thus visited;
or that one may not die comfortably being thus visited;
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yes it is most cleere, that if a man be not wanting to himselfe, and cast away the helpes which God giues him;
yes it is most clear, that if a man be not wanting to himself, and cast away the helps which God gives him;
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hee may die with comfort of whatsoeuer sicknesse hee dies of.
he may die with Comfort of whatsoever sickness he die of.
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For of all deaths the most extreamely afflictiue is by fire, this is accounted the sharpest and sorest of all bodily deaths,
For of all death's the most extremely afflictive is by fire, this is accounted the Sharpest and Sorest of all bodily death's,
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and yet we see many of the Martyres haue shewed themselues very ioyfull and comfortable euen in the very flames. The reason whereof is this;
and yet we see many of the Martyrs have showed themselves very joyful and comfortable even in the very flames. The reason whereof is this;
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The power of grace is infinitely greater then the power of nature: The power of grace is infinitely greater then the power of nature:
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as 1. Iohn 4. 4. Greater is hee that is in you, then hee that is in the world:
as 1. John 4. 4. Greater is he that is in you, then he that is in the world:
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as if hee should say, the power of nature is the spirit of the creature, but the power of Grace is by the Spirit of God:
as if he should say, the power of nature is the Spirit of the creature, but the power of Grace is by the Spirit of God:
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now the spirit of God being greater then any created spirit whatsoeuer, it comes to passe that the power of Grace brings the power of Nature vnto subiection,
now the Spirit of God being greater then any created Spirit whatsoever, it comes to pass that the power of Grace brings the power of Nature unto subjection,
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and ouertopping those spirits and senses workes exceeding comfort, euen in the houre of death:
and overtopping those spirits and Senses works exceeding Comfort, even in the hour of death:
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as wee see when contrarie windes blow vpon a Ship, that which is the strongest carries the ship away:
as we see when contrary winds blow upon a Ship, that which is the Strongest carries the ship away:
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So because there is both nature and grace in vs, and both blowe vpon the ship, that is, worke vpon our soules, in this conflict, that which is the strongest, working most effectually, preuaileth at the houre of death; carrying the soule with it.
So Because there is both nature and grace in us, and both blow upon the ship, that is, work upon our Souls, in this conflict, that which is the Strongest, working most effectually, prevaileth At the hour of death; carrying the soul with it.
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The second Generall Cause of want of comfort in the day of death is, The decay of Grace; for many times the people of God are negligent, growe secure, omit the meanes of growing in grace, grow loose, are not carefull to answer that expectation which is had of them, leaue off diligence in hearing the Word, and practise of holy duties: The second General Cause of want of Comfort in the day of death is, The decay of Grace; for many times the people of God Are negligent, grow secure, omit the means of growing in grace, grow lose, Are not careful to answer that expectation which is had of them, leave off diligence in hearing the Word, and practice of holy duties:
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quench the good spirit with following vaine delights, giue way vnto temptations, suffering them to take hold vpon them;
quench the good Spirit with following vain delights, give Way unto temptations, suffering them to take hold upon them;
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thus they breake out some one way, and some another, whereby it comes to passe, that it is the good pleasure of God to correct this loosenesse (though they thinke to shelter themselues vnder the Almightie as formerly) but they cannot doe it;
thus they break out Some one Way, and Some Another, whereby it comes to pass, that it is the good pleasure of God to correct this looseness (though they think to shelter themselves under the Almighty as formerly) but they cannot do it;
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wee see when Sampson had growne loose in his life, hauing played the wanton and gone a whooring from God;
we see when Sampson had grown lose in his life, having played the wanton and gone a whoring from God;
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when after this the Philistims came vpon him, hee thought to haue done as at other times,
when After this the philistines Come upon him, he Thought to have done as At other times,
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but for his life hee could not, for his strength was departed from him:
but for his life he could not, for his strength was departed from him:
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thus when some of Gods people runne out in their liues, and venture on sin, many times they smart for it at their deaths, ere the conflict with conscience be ouercome,
thus when Some of God's people run out in their lives, and venture on since, many times they smart for it At their death's, ere the conflict with conscience be overcome,
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and peace in the assurance of the forgiuenesse of sinnes be settled:
and peace in the assurance of the forgiveness of Sins be settled:
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So 1. Cor. 11. 30. the Apostle shewes them, For this cause many are weake and sicke amongst you, and many sleepe;
So 1. Cor. 11. 30. the Apostle shows them, For this cause many Are weak and sick among you, and many sleep;
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so that oft times the cause of little comfort in death, is by reason that men liue loosely and carelesly when they bee well.
so that oft times the cause of little Comfort in death, is by reason that men live loosely and carelessly when they be well.
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So S. Paul saith, 1. Cor. 15. 56. The sting of death is sin, and the strength of sinne is the Law;
So S. Paul Says, 1. Cor. 15. 56. The sting of death is since, and the strength of sin is the Law;
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It is sinne that makes the sting of death to bee so grieuous, painfull, and bitter vnto vs:
It is sin that makes the sting of death to be so grievous, painful, and bitter unto us:
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so that is plaine, the more loosely a man liues, the more licentiously hee giues himselfe ouer to the world, the more will death grate and sting him when hee comes to die.
so that is plain, the more loosely a man lives, the more licentiously he gives himself over to the world, the more will death grate and sting him when he comes to die.
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Therefore if a man would lessen his owne paines in the day of death, hee must looke to lessen his owne sin in his life;
Therefore if a man would lessen his own pains in the day of death, he must look to lessen his own since in his life;
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because Death in death hath no sting but by the worke of sinne. If a man haue an apparant hot burning Feuer, the more hee drinkes hot Wines,
Because Death in death hath no sting but by the work of sin. If a man have an apparent hight burning Fever, the more he drinks hight Wines,
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and feedes on fierie spices, the stronger and more violent must his fitts bee;
and feeds on fiery spices, the Stronger and more violent must his fitts bee;
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where by the contrary, the more sober and temperate hee is in diet, the weaker still will his fittes bee;
where by the contrary, the more Sobrium and temperate he is in diet, the Weaker still will his fits be;
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euen so it is in death:
even so it is in death:
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Death is like a powerfull fitt of an Ague, if a man distemper himselfe before death,
Death is like a powerful fit of an Ague, if a man distemper himself before death,
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and liue loosely and licentiously, death will shake euery ioynt of him with mighty terrors,
and live loosely and licentiously, death will shake every joint of him with mighty terrors,
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and threaten to bring him to the King of terrors, but if a man bee wise to weaken death by Repentance, Humiliation, holy prayer to God;
and threaten to bring him to the King of terrors, but if a man be wise to weaken death by Repentance, Humiliation, holy prayer to God;
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then though death may come, yet the furie and strength of it shall bee much abated:
then though death may come, yet the fury and strength of it shall be much abated:
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and so wee may haue comfort in the houre of death, if we be carefull to watch ouer our liues.
and so we may have Comfort in the hour of death, if we be careful to watch over our lives.
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The Third generall Reason is, because of our indisposition at the houre of Death, or in Death, The Third general Reason is, Because of our indisposition At the hour of Death, or in Death,
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because men doe not then striue with themselues to stirre vp their Faith, Zeale, and the graces of God in them,
Because men do not then strive with themselves to stir up their Faith, Zeal, and the graces of God in them,
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and prepare themselues with a good conscience to die; for a man may haue Faith and Repentance, and other graces of God in him,
and prepare themselves with a good conscience to die; for a man may have Faith and Repentance, and other graces of God in him,
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and yet because hee doth not stirre vp those graces in him, hee may die with little comfort.
and yet Because he does not stir up those graces in him, he may die with little Comfort.
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A man in this case is like wasting coales couered ouer with ashes, which must bee stirred,
A man in this case is like wasting coals covered over with Ashes, which must be stirred,
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or else they will die suddenly;
or Else they will die suddenly;
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therefore when a man comes to die, hee must stirre vp his faith, hope, repentance, patience, care, loue,
Therefore when a man comes to die, he must stir up his faith, hope, Repentance, patience, care, love,
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and all the graces of the spirit: euen as old Iacob, Gen. 49. vlt.
and all the graces of the Spirit: even as old Iacob, Gen. 49. Ult.
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when hee came to die, did reare vp himselfe, leaned on his staffe, and worshipped God,
when he Come to die, did rear up himself, leaned on his staff, and worshipped God,
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though an old decrepid man, and bedrid, yet hee gat him vp vpon his knees, turned himselfe,
though an old decrepit man, and bedrid, yet he got him up upon his knees, turned himself,
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and renewed his repentance, so must a Christian man doe at the time of death, stirre vp himselfe and prepare to Humiliation and to die in the Lord,
and renewed his Repentance, so must a Christian man do At the time of death, stir up himself and prepare to Humiliation and to die in the Lord,
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lest they want comfort in death, which otherwise they might attaine to.
lest they want Comfort in death, which otherwise they might attain to.
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So wee see good Stephen amongst a shoure of stones that brayned him, yet lift vp his eyes to heauen,
So we see good Stephen among a shower of stones that brained him, yet lift up his eyes to heaven,
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so as hee made all his persecutors amazed at his comfortable vision, and was not here a man prepared to die? Therefore let vs studie and pray in this case, that God would helpe vs to rouze vp our selues against that time.
so as he made all his persecutors amazed At his comfortable vision, and was not Here a man prepared to die? Therefore let us study and pray in this case, that God would help us to rouse up our selves against that time.
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Hithert• haue wee so proceeded in this Case of comfort in Death, that wee haue brought it thus farre; Hithert• have we so proceeded in this Case of Comfort in Death, that we have brought it thus Far;
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that a man may truely repent, and yet by occasions die with small comfort. Now come wee to the next point, the most obseruable of all the rest; namely thatthat a man may truly Repent, and yet by occasions die with small Comfort. Now come we to the next point, the most observable of all the rest; namely that
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There is a hopefull and likely way whereby a man may come to die with comfort, There is a hopeful and likely Way whereby a man may come to die with Comfort,
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if hee will not bee wanting to himselfe, and neglect th•se meanes and helpes which God affoords him. if he will not be wanting to himself, and neglect th•se means and helps which God affords him.
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Now in this case there are two things to bee declared vnto you: 1. That there is such a way. 2. What that way is?
Now in this case there Are two things to be declared unto you: 1. That there is such a Way. 2. What that Way is?
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For the ground of the first I assume this, That a Christian man may bee so fortified and composed in himselfe by the power of grace; For the ground of the First I assume this, That a Christian man may be so fortified and composed in himself by the power of grace;
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that whatsoeuer sorrows come in death, they shall bee ioyfully welcome vnto him. that whatsoever sorrows come in death, they shall be joyfully welcome unto him.
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See this composed estate of the Saints well set forth, Psal. 37. 37. Marke the perfect man,
See this composed estate of the Saints well Set forth, Psalm 37. 37. Mark the perfect man,
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and behold the vpright, for the end of that man is peace. So in the Hebrewes it is said of the Fathers, They were racked, stoned, hewen asunder,
and behold the upright, for the end of that man is peace. So in the Hebrews it is said of the Father's, They were racked, stoned, hewn asunder,
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and would not bee deliuered, that they might receiue a better Resurrection. So the Apostle saith of himselfe, Act. 21. 13. What doe yee meane to weepe and breake my heart,
and would not be Delivered, that they might receive a better Resurrection. So the Apostle Says of himself, Act. 21. 13. What do ye mean to weep and break my heart,
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for I am ready not to bee bound nely, but euen to die at Hierusalem for the Name of the Lord Iesus.for I am ready not to be bound nely, but even to die At Jerusalem for the Name of the Lord Iesus.
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So hee shewes, Rom. 8. 36. 37. As it is written, for thy sake are wee killed all the day long; wee are accounted as sheepe for the slaughter, &c. Thus you see a Christian may bee so composed in himselfe, that whensoeuer death commeth, it shall not moue him from that comfort and sweet apprehension hee hath in God.
So he shows, Rom. 8. 36. 37. As it is written, for thy sake Are we killed all the day long; we Are accounted as sheep for the slaughter, etc. Thus you see a Christian may be so composed in himself, that whensoever death comes, it shall not move him from that Comfort and sweet apprehension he hath in God.
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So Maccab. 7. 5. 6. the mother and her children vttered these speeches when they came to die;
So Maccab 7. 5. 6. the mother and her children uttered these Speeches when they Come to die;
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They exhorted one another with the mother to die manfully, and said. They exhorted one Another with the mother to die manfully, and said.
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The Lord God looketh vpon vs, and in truth hath comfort in vs, &c. Another said, Thou like a fury takest vs out of this life,
The Lord God looks upon us, and in truth hath Comfort in us, etc. another said, Thou like a fury Takest us out of this life,
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but the King of the world shall raise vs vp. The third said, being commanded to put forth his tongue, These haue I from heauen,
but the King of the world shall raise us up. The third said, being commanded to put forth his tongue, These have I from heaven,
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but for his lawes I despise them. but for his laws I despise them.
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And so the three children in Daniel 3. 7. when a most exquisite death was set before them, they answered the King;
And so the three children in daniel 3. 7. when a most exquisite death was Set before them, they answered the King;
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O Nabuchadnezzar wee are not fearefull to answer thee in this matter;
Oh Nebuchadnezzar we Are not fearful to answer thee in this matter;
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our God is able to deliuer vs, but if not, wee will neuer swerue from the holy lawes which hee hath giuen vs: our God is able to deliver us, but if not, we will never swerve from the holy laws which he hath given us:
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So that wee see plainely by the worthy examples of these holy men, that a man may be so fortified and strengthened with the Spirit of Grace, that whatsoeuer death come,
So that we see plainly by the worthy Examples of these holy men, that a man may be so fortified and strengthened with the Spirit of Grace, that whatsoever death come,
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and whensoeuer, it shall not take away his heauenly comfort and peace.
and whensoever, it shall not take away his heavenly Comfort and peace.
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Very prophane men can say, that delectation will take away the sense and feeling of any paine, because in g•efe and paines there are two things which concerne,
Very profane men can say, that delectation will take away the sense and feeling of any pain, Because in g•efe and pains there Are two things which concern,
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first, Nocivum, a thing hatefull to nature and all the properties thereof. Secondly Perceptio Nocivi, a sensible feeling and perceiuing of that which is hurtfull to nature;
First, Nocivum, a thing hateful to nature and all the properties thereof. Secondly Perceptio Nocivi, a sensible feeling and perceiving of that which is hurtful to nature;
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Now something may bee hurtfull to nature, when yet delectation more rauishing with the delight of another obiect, this hurt may bee insensible, not complained of at least:
Now something may be hurtful to nature, when yet delectation more ravishing with the delight of Another Object, this hurt may be insensible, not complained of At least:
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As a man being asleepe, there may bee something hurtfull to nature, and yet hee hath no sense and feeling of it.
As a man being asleep, there may be something hurtful to nature, and yet he hath no sense and feeling of it.
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So Thomas Aquinas on Act. 4. saith that the feeling and apprehension of Gods loue may be so great in a man, that it may make him reioyce in his spirit,
So Thomas Aquinas on Act. 4. Says that the feeling and apprehension of God's love may be so great in a man, that it may make him rejoice in his Spirit,
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as resolued against all mischiefe and affliction whatsoeuer which is cast vpon him. as resolved against all mischief and affliction whatsoever which is cast upon him.
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As Iames 1. 2. Count it exceeding ioy when you fall into diuers tentations, &c. so that one may haue ioy euen in dangerous trialls and temptations,
As James 1. 2. Count it exceeding joy when you fallen into diverse tentations, etc. so that one may have joy even in dangerous trials and temptations,
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so it is reported of a holy Martyr in the Primitiue Church, that when hee walked vpon the hot burning coales barefooted vttered these words, O I walke vpon these hot burning coales as if I walked vpon a bed of Roses, his delight in God,
so it is reported of a holy Martyr in the Primitive Church, that when he walked upon the hight burning coals barefooted uttered these words, Oh I walk upon these hight burning coals as if I walked upon a Bed of Roses, his delight in God,
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and a higher, mightier apprehension carrying away the more sensitiue powers of the soule, made that hee felt no paine;
and a higher, Mightier apprehension carrying away the more sensitive Powers of the soul, made that he felt no pain;
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Or who knowes but the violence of the fire might bee aswaged, as in the case of the three Children. Or who knows but the violence of the fire might be assuaged, as in the case of the three Children.
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Now if a Christian may die thus comfortably in burning flames, in the greatest extremitie that can be,
Now if a Christian may die thus comfortably in burning flames, in the greatest extremity that can be,
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then it is more easie with diuine assistance to ouercome the lesser tentations;
then it is more easy with divine assistance to overcome the lesser tentations;
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for if a heart be sanctified by the power of Gods grace, settled, composed in it selfe, there is no doubt but that hee may die in peace with heauenly comfort,
for if a heart be sanctified by the power of God's grace, settled, composed in it self, there is no doubt but that he may die in peace with heavenly Comfort,
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though hee be in perplexitie vpon his sicke bed.
though he be in perplexity upon his sick Bed.
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Thus it is cleere, there is a very probable way, for a man to die in comfort.
Thus it is clear, there is a very probable Way, for a man to die in Comfort.
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If a man as I haue shewed before, fall into the hands of theeues, and bee robd and spoyled of all his goods;
If a man as I have showed before, fallen into the hands of thieves, and be robbed and spoiled of all his goods;
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yea, left naked and wounded in a wildernesse, ye• if he haue one jewell of great value vndiscouered,
yea, left naked and wounded in a Wilderness, ye• if he have one jewel of great valve undiscovered,
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or in some sure friends hand, that at last hee hopes to inioy and possesse the same:
or in Some sure Friends hand, that At last he hope's to enjoy and possess the same:
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his griefe, sorrow and vexation for his wounds are quickly forgot and passed ouer, the comfort of that hee expects and hopes for, ouercomming the present affliction.
his grief, sorrow and vexation for his wounds Are quickly forgotten and passed over, the Comfort of that he expects and hope's for, overcoming the present affliction.
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So is it with the children of God, depriued and robd of all worldly wealth, pleasures and preferment, vexed and tormented with diseases, griefes, tortures, persecutions; yea, and death it selfe.
So is it with the children of God, deprived and robbed of all worldly wealth, pleasures and preferment, vexed and tormented with diseases, griefs, tortures, persecutions; yea, and death it self.
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The hope of eternall life affoords them such comfort, with the appurtenances thereof, that all the rest is either ouercome, or ouerpassed quickly.
The hope of Eternal life affords them such Comfort, with the appurtenances thereof, that all the rest is either overcome, or overpassed quickly.
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Yet in this case hee will say, Lord I thanke thee I haue my jewell still, sicknesse hath taken away my strength, and afflictions my ease;
Yet in this case he will say, Lord I thank thee I have my jewel still, sickness hath taken away my strength, and afflictions my ease;
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theeues haue taken away my goods: but Lord I thanke thee I haue thee still:
thieves have taken away my goods: but Lord I thank thee I have thee still:
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all these things haue not taken God from mee, nor Christ, nor the hope of Heauen,
all these things have not taken God from me, nor christ, nor the hope of Heaven,
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nor the protection of Angels, the intercession of my Sauiour, the peace of conscience, and the like;
nor the protection of Angels, the Intercession of my Saviour, the peace of conscience, and the like;
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thus in this case a mans ioy remaines still.
thus in this case a men joy remains still.
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But how shall wee doe when the disease is violent, and death it selfe so terrible, that wee cannot remember our consolation and comforts? what way in this case is there to die with comfort?
But how shall we do when the disease is violent, and death it self so terrible, that we cannot Remember our consolation and comforts? what Way in this case is there to die with Comfort?
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This is a waighty point and difficult to answer, therefore I pray to God that as his Spirit in the house where they were met togither, sate vpon the Disciples heads in clouen fiery tongues, that so it would please him to send his holy Spirit to sit vpon my tongue, that so I may reueale this great matter vnto you,
This is a weighty point and difficult to answer, Therefore I pray to God that as his Spirit in the house where they were met together, sat upon the Disciples Heads in cloven fiery tongues, that so it would please him to send his holy Spirit to fit upon my tongue, that so I may reveal this great matter unto you,
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and lay the burden as handsomly as I can vpon your shoulders; for the more handsome a thing is wrapped vp, the better it may be carried.
and lay the burden as handsomely as I can upon your shoulders; for the more handsome a thing is wrapped up, the better it may be carried.
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Now in this way to die comfortably obserue two things required at the hands of euery Christian soule who would die in comfort. 1. A constant continuall Preparation at all times for Death. 2. A holy disposition when wee come to die.
Now in this Way to die comfortably observe two things required At the hands of every Christian soul who would die in Comfort. 1. A constant continual Preparation At all times for Death. 2. A holy disposition when we come to die.
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If these things be practised, A preparation to die, and a sanctified heart at the houre of death:
If these things be practised, A preparation to die, and a sanctified heart At the hour of death:
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it is sure and certaine, wee shall die happily and well, whatsoeuer disease we die of.
it is sure and certain, we shall die happily and well, whatsoever disease we die of.
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First therefore, there must be a preparation to death, for a man shall hardly die well, First Therefore, there must be a preparation to death, for a man shall hardly die well,
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if he do not prepare for death before death come:
if he do not prepare for death before death come:
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as it is written of Ioseph of Arimathea, Ioh. 19. 41. that hee made a tombe in his garden,
as it is written of Ioseph of Arimathea, John 19. 41. that he made a tomb in his garden,
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and why in the garden, that in the midst of all his pleasures and delights, he might remember death,
and why in the garden, that in the midst of all his pleasures and delights, he might Remember death,
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and so prepare himselfe for it: euen so must the rest of Gods people doe, prepare for death before it come.
and so prepare himself for it: even so must the rest of God's people do, prepare for death before it come.
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We reade that when the people of God were to celebrate the Passeouer, Exod. 12. 11. the text saith;
We read that when the people of God were to celebrate the Passover, Exod 12. 11. the text Says;
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And thus yee shall eate it, with your loines girded, your shoes on your feet, And thus ye shall eat it, with your loins girded, your shoes on your feet,
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and your staffe in your hand, and yee shall eate it in haste, &c. And why was this? that the people might be ready to passe our of Aegypt whensoeuer God should call them vnto it. and your staff in your hand, and ye shall eat it in haste, etc. And why was this? that the people might be ready to pass our of Egypt whensoever God should call them unto it.
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Euen so must euery man prepare himselfe for death, get his staffe into his hand, haue his loines girded, his shoes vpon his feet, that he may bee ready to depart out of this world, when God shall appoint him;
Eve so must every man prepare himself for death, get his staff into his hand, have his loins girded, his shoes upon his feet, that he may be ready to depart out of this world, when God shall appoint him;
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but such is our corruption that a number haue a care onely to liue in iollity, neglecting altogether preparation for the day of death,
but such is our corruption that a number have a care only to live in jollity, neglecting altogether preparation for the day of death,
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how to lay themselues downe in rest and peace of conscience at that time.
how to lay themselves down in rest and peace of conscience At that time.
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Now there be Three reasons that may mooue a man to prepare himselfe for the day of death; Now there be Three Reasons that may move a man to prepare himself for the day of death;
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First because of the vncertainty of Death. First Because of the uncertainty of Death.
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Vncertaine I say, both in regard of time, place, manner, for though we all know that we must die, that no man can escape or auoide it:
Uncertain I say, both in regard of time, place, manner, for though we all know that we must die, that no man can escape or avoid it:
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yet are these other circumstances of our death onely known vnto God.
yet Are these other Circumstances of our death only known unto God.
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Wherefore because nothing more certaine then that wee must die, and nothing so vncertaine as Time, Place, and Manner;
Wherefore Because nothing more certain then that we must die, and nothing so uncertain as Time, Place, and Manner;
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it stands vs in hand alwayes to bee prepared for it, doing and ordering of our affaires betimes,
it Stands us in hand always to be prepared for it, doing and ordering of our affairs betimes,
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as good old Isaac said in this case to his sonne Esau, Gen. 27. 1. 2. Behold now I am old,
as good old Isaac said in this case to his son Esau, Gen. 27. 1. 2. Behold now I am old,
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and know not the day of my Death, come therefore dresse me venison, &c. That my soule may blesse thee before I dye. and know not the day of my Death, come Therefore dress me venison, etc. That my soul may bless thee before I die.
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Euen so must wee doe, order all matters wisely, exhort one another dailly whilest it is called to day: doe what good wee can;
Even so must we do, order all matters wisely, exhort one Another daily whilst it is called to day: do what good we can;
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repent vs of our sins, delay no good wee are able to doe to our selues or others, saying to friends, children and acquaintance, ô my time is vncertaine,
Repent us of our Sins, Delay no good we Are able to do to our selves or Others, saying to Friends, children and acquaintance, o my time is uncertain,
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therefore remember this and this, doe this and this, &c. Thus must wee prepare for death, there is none amongst vs I know,
Therefore Remember this and this, do this and this, etc. Thus must we prepare for death, there is none among us I know,
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but if hee had an intent to build a house, would surely make preparation for it before hand,
but if he had an intent to built a house, would surely make preparation for it before hand,
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as Timber, bricke, morter, tyles, with other necessaries:
as Timber, brick, mortar, tiles, with other necessaries:
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So seeing wee are to make sure for our selues an eternall house not made with hands, ler vs bee carefull to furnish our selues, to fit our selues for it, by earnest prayer, faith, patience, obedience, &c. because as I said we are vncertaine of the time,
So seeing we Are to make sure for our selves an Eternal house not made with hands, ler us be careful to furnish our selves, to fit our selves for it, by earnest prayer, faith, patience, Obedience, etc. Because as I said we Are uncertain of the time,
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whether to day or to morrow, young or old, this yeare or the next; whether in the day or the night;
whither to day or to morrow, young or old, this year or the next; whither in the day or the night;
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whether in the house or the field; whether amongst our friends or enemies: whether of a lingring or a sudden, a milde or a torturing disease: by land or water:
whither in the house or the field; whither among our Friends or enemies: whither of a lingering or a sudden, a mild or a torturing disease: by land or water:
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by sword or famine, or pestilence, all is I say vncertaine: therefore wee must prepare for death, in regard of the certaine vncertaintie thereof.
by sword or famine, or pestilence, all is I say uncertain: Therefore we must prepare for death, in regard of the certain uncertainty thereof.
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A second Reason to mooue vs to this preparation is, because wee can die but once:
A second Reason to move us to this preparation is, Because we can die but once:
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and that which can but once bee done, had need to bee well done. and that which can but once be done, had need to be well done.
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So the Author to the Hebrews saith, Heb. 9. 27. It is appointed for men once to die, and after that commeth iudgement.
So the Author to the Hebrews Says, Hebrew 9. 27. It is appointed for men once to die, and After that comes judgement.
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So because wee can die but once, we should be very carefull to doe it wel, seeing if it be •ll done, it can neuer be mended againe.
So Because we can die but once, we should be very careful to do it well, seeing if it be •ll done, it can never be mended again.
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In all other things if a man doe amisse at first, hee may repaire it afterwards,
In all other things if a man do amiss At First, he may repair it afterwards,
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but onely in this matter of death, there is no amendment, no redemption afterwards.
but only in this matter of death, there is no amendment, no redemption afterwards.
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If a man shoote an arrow at a marke, if in the first aime, you tell him what his fault was;
If a man shoot an arrow At a mark, if in the First aim, you tell him what his fault was;
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that hee is ouer, or vnder, or wide, he may mend it the next time, or the next after that;
that he is over, or under, or wide, he may mend it the next time, or the next After that;
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but in death it is not so, once amisse and euer vndone: therefore be carefull to die well, seeing it is but once to bee done.
but in death it is not so, once amiss and ever undone: Therefore be careful to die well, seeing it is but once to be done.
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The third Reason is, The remedilesse state after Death, for looke how death leaues a man, so shall iudgement find him.
The third Reason is, The remediless state After Death, for look how death leaves a man, so shall judgement find him.
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As long as a man is aliue here vpon earth, there is hope that he may bee conuerted, repent of his sins,
As long as a man is alive Here upon earth, there is hope that he may be converted, Repent of his Sins,
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and be brought before the throne of Grace, but if a man bee once dead and laied in the dust,
and be brought before the throne of Grace, but if a man be once dead and laid in the dust,
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then he can neuer attaine to repentance for his sins, Faith in the promises, nor vnto one sanctified Grace of Gods Spirit,
then he can never attain to Repentance for his Sins, Faith in the promises, nor unto one sanctified Grace of God's Spirit,
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though he would giue a thousand worlds if he had them;
though he would give a thousand world's if he had them;
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therefore euery mans wisedome must be to prepare for death before it come, according to that counsell of Eccles. 9. 10. Whatsoeuer thine hand findeth to doe, doe it with all thy might,
Therefore every men Wisdom must be to prepare for death before it come, according to that counsel of Eccles. 9. 10. Whatsoever thine hand finds to do, do it with all thy might,
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for there is neither worke nor deuice, nor wisedome in the graue whither thou goest. for there is neither work nor device, nor Wisdom in the graven whither thou goest.
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Now this Preparation to Death stands in fiue Dutyes.
Now this Preparation to Death Stands in fiue Duties.
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First, A man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death; First, A man of understanding must furnish himself with those graces and duties that bee most needful At the day of death;
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He must labour for Faith and Patience, and Obedience, with other holy graces of God;
He must labour for Faith and Patience, and obedience, with other holy graces of God;
pns31 vmb vvi p-acp n1 cc n1, cc n1, p-acp j-jn j n2 pp-f np1;
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for he cannot then spare any grace, but these three a man shall find more especiall need of when he comes to die;
for he cannot then spare any grace, but these three a man shall find more especial need of when he comes to die;
c-acp pns31 vmbx av vvi d n1, cc-acp d crd dt n1 vmb vvi av-dc j n1 pp-f c-crq pns31 vvz pc-acp vvi;
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Therfore as Noah made an Arke to saue himselfe and his houshold from the flood before it came;
Therefore as Noah made an Ark to save himself and his household from the flood before it Come;
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so must euery man before death come, labour to saue and secure himselfe, that he may haue a place of shelter in the day of death.
so must every man before death come, labour to save and secure himself, that he may have a place of shelter in the day of death.
av vmb d n1 p-acp n1 vvb, vvb pc-acp vvi cc vvi px31, cst pns31 vmb vhi dt n1 pp-f n1 p-acp dt n1 pp-f n1.
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Wherefore if a man would die well, he must first come to liue well, for questionlesse as a man liues,
Wherefore if a man would die well, he must First come to live well, for questionless as a man lives,
q-crq cs dt n1 vmd vvi av, pns31 vmb ord vvi pc-acp vvi av, p-acp j c-acp dt n1 vvz,
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so is he likely to die.
so is he likely to die.
av vbz pns31 j pc-acp vvi.
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If a man look vpon a tree when it is a felling he may giue a shrewd ghesse where it will fall;
If a man look upon a tree when it is a felling he may give a shrewd guess where it will fallen;
cs dt n1 vvb p-acp dt n1 c-crq pn31 vbz dt vvg pns31 vmb vvi dt j vvb c-crq pn31 vmb vvi;
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for looke where the greatest burden of boughes hang or grow, that way commonly the tree will fall,
for look where the greatest burden of boughs hang or grow, that Way commonly the tree will fallen,
c-acp vvb c-crq dt js n1 pp-f n2 vvb cc vvi, cst n1 av-j dt n1 vmb vvi,
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and euen so, looke which way a mans thoughts & affections carry him in the course of his life, the very same inclination will sway him at the houre of his death.
and even so, look which Way a men thoughts & affections carry him in the course of his life, the very same inclination will sway him At the hour of his death.
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Therefore a man must prepare to furnish himselfe with abundance of holy graces that they may ouersway him, in his loosing from earth to heauen when hee dies:
Therefore a man must prepare to furnish himself with abundance of holy graces that they may oversway him, in his losing from earth to heaven when he die:
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Referring all vnto God and his good will and pleasure with holy Dauid, saying, I held my peace and said nothing because thou O Lord hast done it.
Referring all unto God and his good will and pleasure with holy David, saying, I held my peace and said nothing Because thou Oh Lord hast done it.
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Secondly, A man must, that would die well, arme himselfe against the feare of death, for a man cannot die well, Secondly, A man must, that would die well, arm himself against the Fear of death, for a man cannot die well,
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if he be affraid to die, therefore he must be armed against it.
if he be afraid to die, Therefore he must be armed against it.
cs pns31 vbb j pc-acp vvi, av pns31 vmb vbi vvn p-acp pn31.
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If any aske, how must we be armed against the feare of death? I answer.
If any ask, how must we be armed against the Fear of death? I answer.
cs d vvb, q-crq vmb pns12 vbi vvn p-acp dt n1 pp-f n1? pns11 vvb.
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First, By perswading himselfe that it is Gods appointment that hee shall die;
First, By persuading himself that it is God's appointment that he shall die;
ord, p-acp vvg px31 d pn31 vbz ng1 n1 cst pns31 vmb vvi;
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yea, that the very time and manner of our death is appointed by him, yea every fit, pang,
yea, that the very time and manner of our death is appointed by him, yea every fit, pang,
uh, cst dt j n1 cc n1 pp-f po12 n1 vbz vvn p-acp pno31, uh d j, n1,
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and trouble at the time of death:
and trouble At the time of death:
cc vvi p-acp dt n1 pp-f n1:
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all particulars are appointed, as Christ shewes, Math. 10. 30. But the very haires of your head are all numbred.
all particulars Are appointed, as christ shows, Math. 10. 30. But the very hairs of your head Are all numbered.
d n2-j vbr vvn, c-acp np1 vvz, np1 crd crd p-acp dt j n2 pp-f po22 n1 vbr d vvn.
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Secondly, wee must arme our selues against the feare of death, by considering the comfortable state which followeth after Death;
Secondly, we must arm our selves against the Fear of death, by considering the comfortable state which follows After Death;
ord, pns12 vmb vvi po12 n2 p-acp dt n1 pp-f n1, p-acp vvg dt j n1 r-crq vvz p-acp n1;
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For Christ hath quite altred and changed the nature thereof, so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp,
For christ hath quite altered and changed the nature thereof, so that whereas before death and hell by means of our Sins were chained together to swallow us up,
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as it is Reu. 6. 8. Death went before, and Hell followed after;
as it is Reu. 6. 8. Death went before, and Hell followed After;
c-acp pn31 vbz np1 crd crd n1 vvd a-acp, cc n1 vvd a-acp;
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Now Christ hath dislinked and disioyned them, and hath made a new vnion, so that now death goes before and heauen followes after to the godly and faithfull.
Now christ hath dislinked and disjoined them, and hath made a new Union, so that now death Goes before and heaven follows After to the godly and faithful.
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And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden, must not so much looke vpon the deepe waters,
And Therefore as a man that is ready to pass over Some great terrible River into Some delicate garden, must not so much look upon the deep waters,
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as thinke vpon the place whither hee is a going, so must wee doe in our iourney to heauen, wee must not so much be terrified with the obstacles in our way:
as think upon the place whither he is a going, so must we do in our journey to heaven, we must not so much be terrified with the obstacles in our Way:
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as the benefites wee shall haue by dissolution, freed from sin, and to inioy the felicitie of the blessed for euermore;
as the benefits we shall have by dissolution, freed from since, and to enjoy the felicity of the blessed for evermore;
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yea, and to consider, that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome,
yea, and to Consider, that as the Angels stood ready to carry Lazarus his soul into Abrahams bosom,
uh, cc pc-acp vvi, cst p-acp dt n2 vvd av-j pc-acp vvi np1 po31 n1 p-acp npg1 n1,
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so stand the Angels round about the beds of the faithfull to carry their soules into heauen, which is a maine benefite wee now haue by death;
so stand the Angels round about the Beds of the faithful to carry their Souls into heaven, which is a main benefit we now have by death;
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for it is made to be the great enemie of sinne, although by sinne it came into the world; for it is made to be the great enemy of sin, although by sin it Come into the world;
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yet God hath so altered the former course, as he hath made death the onely meanes to abolish sinne in his seruants;
yet God hath so altered the former course, as he hath made death the only means to Abolah sin in his Servants;
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this should make vs reioyce in the day of death, considering whether death brings a soule fitted for heauen.this should make us rejoice in the day of death, considering whither death brings a soul fitted for heaven.
d vmd vvi pno12 vvi p-acp dt n1 pp-f n1, vvg cs n1 vvz dt n1 vvn p-acp n1.
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If a man should be sent for vnto the court to liue there, and to receiue honour from the King,
If a man should be sent for unto the court to live there, and to receive honour from the King,
cs dt n1 vmd vbi vvn p-acp p-acp dt n1 pc-acp vvi a-acp, cc pc-acp vvi n1 p-acp dt n1,
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if as hee entered there should stand a terrible grim Porter at the gate, this man would not much feare the Porter being sent for to come to the King,
if as he entered there should stand a terrible grim Porter At the gate, this man would not much Fear the Porter being sent for to come to the King,
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but cast his eyes on the Pallace, and busie himselfe with the hopes of his entertainment at hand:
but cast his eyes on the Palace, and busy himself with the hope's of his entertainment At hand:
cc-acp vvd po31 n2 p-acp dt n1, cc vvi px31 p-acp dt n2 pp-f po31 n1 p-acp n1:
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So, when God sends for vs to liue with him in heauen, though death be like a terrible grim Porter,
So, when God sends for us to live with him in heaven, though death be like a terrible grim Porter,
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yet let vs not looke vpon his vgly face, but cast our eyes to heauen and beyond that, by considering the comforts of that place.
yet let us not look upon his ugly face, but cast our eyes to heaven and beyond that, by considering the comforts of that place.
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Thirdly, wee must arme our solues against the feare of Death, by considering, that by death wee die to sinne:
Thirdly, we must arm our solves against the Fear of Death, by considering, that by death we die to sin:
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and that death is the very accomplshing of our saluation:
and that death is the very accomplshing of our salvation:
cc d n1 vbz dt j n-vvg pp-f po12 n1:
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Sinne brings all to death, and God hath made death (as I said) a meanes to abolish sinne,
Sin brings all to death, and God hath made death (as I said) a means to Abolah sin,
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so that first death is the messenger of God. Secondly, it is the doore to let vs into heauen.
so that First death is the Messenger of God. Secondly, it is the door to let us into heaven.
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Thirdly, it is the death of sinne.
Thirdly, it is the death of sin.
ord, pn31 vbz dt n1 pp-f n1.
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Fourthly, Death is a consūmation of our sanctification here in this world, therefore a true penitent soule hath no cause to bee affraid of death.
Fourthly, Death is a consummation of our sanctification Here in this world, Therefore a true penitent soul hath no cause to be afraid of death.
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Indeed the wicked worldling, whose hope and God in his wealth, hath great cause to be affraid of it,
Indeed the wicked worldling, whose hope and God in his wealth, hath great cause to be afraid of it,
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because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together, leauing him nothing of all his hundreds and thousands,
Because in a moment it snatches away from him all that he hath been a gathering and drudging for so many Years together, leaving him nothing of all his hundreds and thousands,
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but a poore wooden coffin to lye in: this makes him affraid of death.
but a poor wooden coffin to lie in: this makes him afraid of death.
cc-acp dt j j n1 pc-acp vvi p-acp: d vvz pno31 j pp-f n1.
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And againe, he is affraid of death, because it is not a doore to let him into heauen,
And again, he is afraid of death, Because it is not a door to let him into heaven,
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but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer.
but an open wide gate to Set him into hell where he must lie eternally tormented with the devil and his Angels for ever.
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But a godly soule who hath his place made, his sins repented of, who hath liued a watchfull life ouer his heart and wayes, hath now no cause to be terrified, but rather as Christ speakes;
But a godly soul who hath his place made, his Sins repented of, who hath lived a watchful life over his heart and ways, hath now no cause to be terrified, but rather as christ speaks;
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To lift vp his head and reioyce, knowing that his Redemption drawes neere: and that his saluation is now neerer then when he first beleeued:To lift up his head and rejoice, knowing that his Redemption draws near: and that his salvation is now nearer then when he First believed:
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So that a Christian vntill death come may truely say, Morior dum non morior, I die whilst I doe not die.
So that a Christian until death come may truly say, Morior dum non Morior, I die while I do not die.
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Thirdly, a man that would die well, must labour to weaken death betimes; If a man were to fight a combat with an enemy for his life, hauing the dyeting of him a weeke before the combat or more, I hope no man thinks but that it were good policie, to make his enemie so feeble and poore, that hee should not be able to strike a stroke to hurt him:
Thirdly, a man that would die well, must labour to weaken death betimes; If a man were to fight a combat with an enemy for his life, having the dieting of him a Week before the combat or more, I hope no man thinks but that it were good policy, to make his enemy so feeble and poor, that he should not be able to strike a stroke to hurt him:
ord, dt n1 cst vmd vvi av, vmb vvi p-acp vvi n1 av; cs dt n1 vbdr pc-acp vvi dt n1 p-acp dt n1 p-acp po31 n1, vhg dt n1 pp-f pno31 dt n1 p-acp dt n1 cc av-dc, pns11 vvb dx n1 vvz p-acp cst pn31 vbdr j n1, pc-acp vvi po31 n1 av j cc j, cst pns31 vmd xx vbi j pc-acp vvi dt n1 pc-acp vvi pno31:
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So euery man and woman liuing must haue a combat with death;
So every man and woman living must have a combat with death;
av d n1 cc n1 j-vvg vmb vhi dt n1 p-acp n1;
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and yet this is a great mercie of God shewed vs, that wee haue the dieting of death,
and yet this is a great mercy of God showed us, that we have the dieting of death,
cc av d vbz dt j n1 pp-f np1 vvd pno12, cst pns12 vhb dt vvg pp-f n1,
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so that we may weaken it if hee will, and abate his strength. Our good life weakens him, and our sins giue strength vnto him.
so that we may weaken it if he will, and abate his strength. Our good life weakens him, and our Sins give strength unto him.
av cst pns12 vmb vvi pn31 cs pns31 vmb, cc vvi po31 n1. po12 j n1 vvz pno31, cc po12 n2 vvb n1 p-acp pno31.
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Therefore if we haue any care of our estate, let vs prouide to weaken him before wee come to the combat, that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson, when they perceiued that his strength lay in his haire, by and by they cut off his haire,
Therefore if we have any care of our estate, let us provide to weaken him before we come to the combat, that he do not foil and overcome us Let us deal with him as the philistines did with Sampson, when they perceived that his strength lay in his hair, by and by they Cut off his hair,
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and made him as feeble and weake as other men: So must wee doe, intending to weaken the great strength of death;
and made him as feeble and weak as other men: So must we do, intending to weaken the great strength of death;
cc vvd pno31 p-acp j cc j c-acp j-jn n2: av vmb pns12 vdi, vvg pc-acp vvi dt j n1 pp-f n1;
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wee must labour to finde wherein his strength consists, and finding that it lyes in our sinnes, wee must then as Daniel speakes, breake off our sinnes by righteousnesse, indeauour to remooue them as soone as may be.
we must labour to find wherein his strength consists, and finding that it lies in our Sins, we must then as daniel speaks, break off our Sins by righteousness, endeavour to remove them as soon as may be.
pns12 vmb vvi pc-acp vvi c-crq po31 n1 vvz, cc vvg cst pn31 vvz p-acp po12 n2, pns12 vmb av p-acp np1 vvz, vvb a-acp po12 n2 p-acp n1, vvb pc-acp vvi pno32 a-acp av c-acp vmb vbi.
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Wherefore I exhort euery one of you who hope for the fauour of God, to repent you of your sinnes,
Wherefore I exhort every one of you who hope for the favour of God, to Repent you of your Sins,
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and set a worke the power of grace, that so you may attaine for your comfort to finde Death weakened in the day of Death.
and Set a work the power of grace, that so you may attain for your Comfort to find Death weakened in the day of Death.
cc vvd dt n1 dt n1 pp-f n1, cst av pn22 vmb vvi p-acp po22 n1 pc-acp vvi n1 vvn p-acp dt n1 pp-f n1.
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LECT. XII. V. THE CASE OF REpentance, of comfort in Death.
LECTURE. XII. V. THE CASE OF Repentance, of Comfort in Death.
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NVM. 23. 10. Let mee die the death of the righteous, and let my last end bee like his.
NUM. 23. 10. Let me die the death of the righteous, and let my last end be like his.
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IT is one thing to stand a mile off and shew a man a towne or a countrey,
IT is one thing to stand a mile off and show a man a town or a country,
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and another thing to take him by the hand, and bring him into the gates, and so carry him from street to street, from place to place, not onely shewing the thing a farre off,
and Another thing to take him by the hand, and bring him into the gates, and so carry him from street to street, from place to place, not only showing the thing a Far off,
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but a part of the glorie of the same;
but a part of the glory of the same;
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so in this present Treatise which wee haue in hand, it is one thing to tell you that there is a way, whereby the righteous may obtaine to die well (if they will not neglect it) and another thing to take you by the hand and goe with you from field to field, from particulars to particulars, till wee haue put you into the gates of heauen;
so in this present Treatise which we have in hand, it is one thing to tell you that there is a Way, whereby the righteous may obtain to die well (if they will not neglect it) and Another thing to take you by the hand and go with you from field to field, from particulars to particulars, till we have put you into the gates of heaven;
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The one wee haue done out of the abilitie God gaue; and now wee desire to performe the other.
The one we have done out of the ability God gave; and now we desire to perform the other.
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The duties of Preparation I shew, consisted of fiue seuerall heads;
The duties of Preparation I show, consisted of fiue several Heads;
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First, that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death.
First, that a man of understanding must furnish himself with those graces and duties that bee most needful At the day of death.
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Secondly, that a man in this case must arme himselfe against the •eare of death. Thirdly, that a man must learne to weaken death betimes. Now wee goe on.
Secondly, that a man in this case must arm himself against the •eare of death. Thirdly, that a man must Learn to weaken death betimes. Now we go on.
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Fourthly, Hee who would die well, must begin to die betimes; Fourthly, He who would die well, must begin to die betimes;
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hee must die daily, as the Apostle professeth of his owne practise, 1. Cor. 15. 31. I protest by our re•oycing which wee haue in Christ Iesus, I die daily.
he must die daily, as the Apostle Professes of his own practice, 1. Cor. 15. 31. I protest by our re•oycing which we have in christ Iesus, I die daily.
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So must wee doe, wee must bee a dying daily, muring our selues to death before death come.
So must we do, we must be a dying daily, muring our selves to death before death come.
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But how shall this be done? I answer, by mortifying our flesh, and newnesse of life;
But how shall this be done? I answer, by mortifying our Flesh, and newness of life;
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euery affection must bee humbled and receiue a little death; This world must bee the schoole wherein wee must learne to die;
every affection must be humbled and receive a little death; This world must be the school wherein we must Learn to die;
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for it must teach vs by the word of God, to set the lesse by this world, and all worldly things.
for it must teach us by the word of God, to Set the less by this world, and all worldly things.
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Surgeons when they come to cut off armes or legges, they first tye them hard many dayes before, Surgeons when they come to Cut off arms or legs, they First tie them hard many days before,
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and so stop the course of the blood, that what they take away, may put the Patient to no paine,
and so stop the course of the blood, that what they take away, may put the Patient to no pain,
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euen so must a man doe, first stop the course of these worldly pleasures, whereby hee may bee inabled with comfort to leaue them all when God calls him.
even so must a man do, First stop the course of these worldly pleasures, whereby he may be enabled with Comfort to leave them all when God calls him.
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Secondly, it must teach vs patiently and fitly to carry this great crosse of death,
Secondly, it must teach us patiently and fitly to carry this great cross of death,
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for a man that would inure himselfe to carry a great burden, hee must first inure himselfe to carry the lesser;
for a man that would inure himself to carry a great burden, he must First inure himself to carry the lesser;
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so it is in death to go through this coragiously and well, one must first accustome himselfe to beare the lesser crosses,
so it is in death to go through this courageously and well, one must First accustom himself to bear the lesser Crosses,
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and smaller troubles incident in this our fraile life:
and smaller Troubles incident in this our frail life:
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for if hee cannot indure the smaller crosses, and as Ieremiah speakes, runne with the footmen,
for if he cannot endure the smaller Crosses, and as Jeremiah speaks, run with the footmen,
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how shall one be able to indure the greater afflictions and runne with horses, in terrible ouerflowings? Thus hee who would die well, must die daily, euery crosse, trouble,
how shall one be able to endure the greater afflictions and run with Horses, in terrible overflowings? Thus he who would die well, must die daily, every cross, trouble,
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or change, must bee as a day of death vnto him.
or change, must be as a day of death unto him.
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Fiftly, in this case one must often pray vnto God to take away the bitternesse of death; Fifty, in this case one must often pray unto God to take away the bitterness of death;
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as the Author to the Hebrewes speakes, Christs practise was, Heb. 5. 7. Who in the dayes of his flesh,
as the Author to the Hebrews speaks, Christ practice was, Hebrew 5. 7. Who in the days of his Flesh,
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when hee had offered vp prayers and supplications with strong cries and teares vnto him that was able to saue him from death,
when he had offered up Prayers and supplications with strong cries and tears unto him that was able to save him from death,
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and was also heard in that which hee feared. and was also herd in that which he feared.
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If then Christ with many cryes and strong teares prayed God instantly and earnestly to take away that cup from him,
If then christ with many cries and strong tears prayed God instantly and earnestly to take away that cup from him,
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so must euery true Christian be content to goe into his chamber or closet, there heartily and earnestly to pray vnto God, to take away, lessen,
so must every true Christian be content to go into his chamber or closet, there heartily and earnestly to pray unto God, to take away, lessen,
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and • … gate the bitternesse of the paines of death;
and • … gate the bitterness of the pains of death;
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If one thus doe constantly beleeue it, hee shall finde great comfort in the houre of death.
If one thus doe constantly believe it, he shall find great Comfort in the hour of death.
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When the people had light vpon the bitter waters of Marah, yea so bitter, that they could not drinke them, Exod, 15. 15. as Moses saw the people in this extremitie, God shewed him a tree, which when Moses had cast a little of it in the water, by and by it became sweet,
When the people had Light upon the bitter waters of Marah, yea so bitter, that they could not drink them, Exod, 15. 15. as Moses saw the people in this extremity, God showed him a tree, which when Moses had cast a little of it in the water, by and by it became sweet,
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euen so must wee pray vnto God that into the bitter cup of our death, hee would cast in a little of the sweet wood of the crosse of Christ:
even so must we pray unto God that into the bitter cup of our death, he would cast in a little of the sweet wood of the cross of christ:
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I meane a little spirituall comfort in and through his gratious promises, and then as hee endured his sorrow and sweates,
I mean a little spiritual Comfort in and through his gracious promises, and then as he endured his sorrow and sweats,
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so the sourest death shall become most easie vnto vs.
so the sourest death shall become most easy unto us
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Thus hauing declared vnto you the duties of Preparation for death, it remaines I shew you how to practise the same.
Thus having declared unto you the duties of Preparation for death, it remains I show you how to practise the same.
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Wee reade, Math. 19. 22. when the rich man came to Christ, desirous to know how hee might attaine eternall life,
we read, Math. 19. 22. when the rich man Come to christ, desirous to know how he might attain Eternal life,
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and Christ had told him, that for attaining thereof hee must sell all hee had and giue to the poore, he went away sorrowfull.
and christ had told him, that for attaining thereof he must fell all he had and give to the poor, he went away sorrowful.
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So it may be that many who come hither to learne how to die, when they heare that it must cost them so deare, that there is so much adoe about it,
So it may be that many who come hither to Learn how to die, when they hear that it must cost them so deer, that there is so much ado about it,
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and must indure a great deale of labour and paine, will bee content neuer to goe about it.
and must endure a great deal of labour and pain, will be content never to go about it.
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And yet as the wise men tooke a long •ourney, with a great deale of trauell and paines to finde out Christ, Mat. 2. 10. whom hauing found, they were exceeding glad and joyfull:
And yet as the wise men took a long •ourney, with a great deal of travel and pains to find out christ, Mathew 2. 10. whom having found, they were exceeding glad and joyful:
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so whosoeuer he be that labours and takes much paines to die well, hauing once attained the same, the joy of so comfortable a passage at such a pinch, wil make him rejoyce,
so whosoever he be that labours and Takes much pains to die well, having once attained the same, the joy of so comfortable a passage At such a pinch, will make him rejoice,
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and think all his labour and paines well spent. The next thing to be considered, is,
and think all his labour and pains well spent. The next thing to be considered, is,
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Secondly, That there must be a holy disposition at the time of death.
Secondly, That there must be a holy disposition At the time of death.
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For though a man haue made preparation for it, yet if he doe not holily dispose himselfe when he comes to die, he may want the blessing of a comfortable and quiet death.
For though a man have made preparation for it, yet if he do not holily dispose himself when he comes to die, he may want the blessing of a comfortable and quiet death.
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As when qualmes come ouer or vpon a man, if he haue Aquavitae, Rosasolis, or other comfortable waters by him, he may be refreshed and reuiued;
As when qualms come over or upon a man, if he have Aquavitae, Rose of solis, or other comfortable waters by him, he may be refreshed and revived;
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but if because of some couetous humor or neglect ▪ he let the bottles hang by,
but if Because of Some covetous humour or neglect ▪ he let the bottles hang by,
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neither tasting or applying any remedie, it is all one as if he had beene without them.
neither tasting or applying any remedy, it is all one as if he had been without them.
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So it may be with a man at the time of death, he may haue the warers of good wishes by him, prepare himselfe for God,
So it may be with a man At the time of death, he may have the warers of good wishes by him, prepare himself for God,
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and pretend before hand to receiue comfort in his sickenesse;
and pretend before hand to receive Comfort in his sickness;
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yet if hee let them lie by, and applie them not, that is, stir them not vp in himselfe,
yet if he let them lie by, and apply them not, that is, stir them not up in himself,
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for all his preparation, he may find little or no comfort at death.
for all his preparation, he may find little or no Comfort At death.
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Therefore there must be a spiritual excitation and stirring vp of the graces of God at that time;
Therefore there must be a spiritual excitation and stirring up of the graces of God At that time;
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the rather because that is the last act of our life, the last part we shall play vpon the stage of this world.
the rather Because that is the last act of our life, the last part we shall play upon the stage of this world.
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Saint Paul, 1. Cor. 15. 26. calls it, The last enemie that shall be subdued, is Death, &c. Therefore because Death is the last of our life, we should haue a speciall care to act & performe that well.
Saint Paul, 1. Cor. 15. 26. calls it, The last enemy that shall be subdued, is Death, etc. Therefore Because Death is the last of our life, we should have a special care to act & perform that well.
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A good Mariner who hath carried a ship well two or three yeres through the raging seas, will especially double his care for her safe landing;
A good Mariner who hath carried a ship well two or three Years through the raging Seas, will especially double his care for her safe landing;
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that she do not miscarrie when she as readie to enter into the Harbour.
that she do not miscarry when she as ready to enter into the Harbour.
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Euen so a man who hath well disposed of the little barke of his body fiftie or sixtie yeares through the troublesome seas of this world, must haue a great care to lay it downe well at the day of death,
Eve so a man who hath well disposed of the little bark of his body fiftie or sixtie Years through the troublesome Seas of this world, must have a great care to lay it down well At the day of death,
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or else he shall staine all his former cunning and knowledge. Thus you see there must bee a holy disposition in Death; which consists in six things.
or Else he shall stain all his former cunning and knowledge. Thus you see there must be a holy disposition in Death; which consists in six things.
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First, That a man bee willing to die, when the time is come; that one doe not then hang after the world,
First, That a man be willing to die, when the time is come; that one do not then hang After the world,
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and desire to tarry longer, when God would haue him depart by appointment.
and desire to tarry longer, when God would have him depart by appointment.
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As a marchant who sends his factor beyond seas to traffique for him, hee must be contented to tarrie there or returne at his masters pleasure:
As a merchant who sends his factor beyond Seas to traffic for him, he must be contented to tarry there or return At his Masters pleasure:
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So must wee doe, because wee be all seruants of almightie God, sent hither into this world to bee imployed about his businesse,
So must we do, Because we be all Servants of almighty God, sent hither into this world to be employed about his business,
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as long as hee will haue vs:
as long as he will have us:
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Therefore when he sends for vs, wee must bee willing and readie to come home and giue vp our accompts,
Therefore when he sends for us, we must be willing and ready to come home and give up our accounts,
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though wee leaue all behinde vs. Thus our blessed Sauiour many a time deliuered himselfe from death and danger, he went into Aegypt, he fled into the wildernesse,
though we leave all behind us Thus our blessed Saviour many a time Delivered himself from death and danger, he went into Egypt, he fled into the Wilderness,
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and many times auoided his enemies.
and many times avoided his enemies.
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But when the time was come, as wee see Iohn 18. 4. then he went out willingly to meet with death:
But when the time was come, as we see John 18. 4. then he went out willingly to meet with death:
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So Moyses desired that he might goe ouer Iordan, and tread vpon the Land of Promise:
So Moses desired that he might go over Iordan, and tread upon the Land of Promise:
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But when God had denyed him this request, and told him he must die in the wildernesse, hee went as willingly vnto the place of his death,
But when God had denied him this request, and told him he must die in the Wilderness, he went as willingly unto the place of his death,
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as wee doe to a feast or banquet:
as we do to a feast or banquet:
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So old Simeon, when he had once gotten Christ into his armes, became most willing to die, Luke 2. singing that Song, Now Lord let thou thy seruant depart in peace, for mine eyes haue seen thy saluation;
So old Simeon, when he had once got christ into his arms, became most willing to die, Lycia 2. singing that Song, Now Lord let thou thy servant depart in peace, for mine eyes have seen thy salvation;
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this is the first thing in this holy disposition, to be willing to die:
this is the First thing in this holy disposition, to be willing to die:
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Wherefore it is a lamentable case, that a number professing Christianitie should so hang vpon the world at that time,
Wherefore it is a lamentable case, that a number professing Christianity should so hang upon the world At that time,
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like naturall men, mentioned Psal. 17 14. Which haue their portion in this life whose bellie thou fillest with thy hid treasure, &c. It is wonderfull that worldlings doe thus,
like natural men, mentioned Psalm 17 14. Which have their portion in this life whose belly thou Fillest with thy hid treasure, etc. It is wonderful that worldlings do thus,
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but that Christians should doe so who haue layed vp their hope in God, the comforts of saluation in Christ,
but that Christians should do so who have laid up their hope in God, the comforts of salvation in christ,
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and expect this as thechiefest happinesse, it is a wofull thing.
and expect this as thechiefest happiness, it is a woeful thing.
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The good people, Numb. 13. when they saw the clusters of grapes which were brought vpon a barre betweene two men, they made hast towards the land of promise,
The good people, Numb. 13. when they saw the clusters of grapes which were brought upon a bar between two men, they made haste towards the land of promise,
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and incouraged one another to rise vp and enter:
and encouraged one Another to rise up and enter:
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euen so when God hath giuen vs some first fruites of the Spirit, some taste of the ioyes of the life to come;
even so when God hath given us Some First fruits of the Spirit, Some taste of the Joys of the life to come;
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some little grapes of our heauenly countrey, what should we doe, but make haste and dispatch speedily to enter into the full possession of the same.
Some little grapes of our heavenly country, what should we do, but make haste and dispatch speedily to enter into the full possession of the same.
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Secondly, One must then let all goe and apply himselfe wholly to the saluation of his soule; Secondly, One must then let all go and apply himself wholly to the salvation of his soul;
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So wee see the good theefe did when hee came to die, all his care was for the saluation of his soule;
So we see the good thief did when he Come to die, all his care was for the salvation of his soul;
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though hee hung in paine and torment, yet hee prayes to Christ, not for reliefe from death,
though he hung in pain and torment, yet he prays to christ, not for relief from death,
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or to ease his paine, but onely that Christ would remember him when hee came into his kingdome;
or to ease his pain, but only that christ would Remember him when he Come into his Kingdom;
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Euen so must wee doe, when we come to die, wee must not looke after our paines,
Even so must we do, when we come to die, we must not look After our pains,
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nor after our ease or worldly accounts, but that our soules may bee saued, how wee may stand before God with an vpright conscience.
nor After our ease or worldly accounts, but that our Souls may be saved, how we may stand before God with an upright conscience.
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If a mans house be on fire and hee cannot in this danger saue all his goods, hee will yet apply himselfe to saue his best things, carry out his jewells, plate and money, with some of his best houshold stuffe, that if any perish, the worst may burne first.
If a men house be on fire and he cannot in this danger save all his goods, he will yet apply himself to save his best things, carry out his Jewels, plate and money, with Some of his best household stuff, that if any perish, the worst may burn First.
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Thus must a man doe at the day of death, when hee sees that he cannot saue all,
Thus must a man do At the day of death, when he sees that he cannot save all,
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because he must lose his soule or his goods;
Because he must loose his soul or his goods;
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the best way then is to let all goe, and wholly to apply ones selfe to saue his soule at the day of death.
the best Way then is to let all go, and wholly to apply ones self to save his soul At the day of death.
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Thirdly, One must labour to die in faith, as hee hath liued therein, as Heb. 11. 13. It is said of the Fathers, all these died in faith; Thirdly, One must labour to die in faith, as he hath lived therein, as Hebrew 11. 13. It is said of the Father's, all these died in faith;
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They died not all in their beds, nor of a lingring sicknesse, nor amongst their friends,
They died not all in their Beds, nor of a lingering sickness, nor among their Friends,
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for some were sawen asunder, some stoned, but all died in faith.
for Some were sawen asunder, Some stoned, but all died in faith.
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And our Sauiour Christ wee know when hee came to die, and his very greatest extremities of death vpon him:
And our Saviour christ we know when he Come to die, and his very greatest extremities of death upon him:
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on the very agonie of death hee did wholly rest vpon God, crying out, My God, my God:
on the very agony of death he did wholly rest upon God, crying out, My God, my God:
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so must wee doe in the greatest paines and calamities of death, yea in torments, wholly cast ourselues vpon Gods loue and fauour as our surest hold;
so must we do in the greatest pains and calamities of death, yea in torments, wholly cast ourselves upon God's love and favour as our Surest hold;
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wee should shut vp our eyes, and cast our selues on his mercie, with full perswasion that though wee shall dwell in the dens of death for a little while,
we should shut up our eyes, and cast our selves on his mercy, with full persuasion that though we shall dwell in the dens of death for a little while,
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yet one day he will raise vs vp, and make vs partakers of Heauen, where wee shall haue the comfortable presence of God and his holy Angels and blessed Saints for euer.
yet one day he will raise us up, and make us partakers of Heaven, where we shall have the comfortable presence of God and his holy Angels and blessed Saints for ever.
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It is obserued, that when a man is in danger of drowning, looke what they haue in their hands they hold fast,
It is observed, that when a man is in danger of drowning, look what they have in their hands they hold fast,
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and neuer part with it, no not when life leaues them, so must a Christian soule doe in the time of death, cast vp his armes and lay hold vpon Christ, neuer part with him, no not when the last breath leaues him.
and never part with it, no not when life leaves them, so must a Christian soul do in the time of death, cast up his arms and lay hold upon christ, never part with him, no not when the last breath leaves him.
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The Faith a Christian must die in, consists in three things. First, He must die in the faith of his owne Reconciliation with God;
The Faith a Christian must die in, consists in three things. First, He must die in the faith of his own Reconciliation with God;
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that God is at peace with him, and become his good Father by the meanes of Iesus Christ,
that God is At peace with him, and become his good Father by the means of Iesus christ,
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and therefore boldly to go vnto God as vnto our Father, knowing that no childe can be so welcome to his father,
and Therefore boldly to go unto God as unto our Father, knowing that no child can be so welcome to his father,
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as we shall be vnto the Lord our God, which is the comfort that the Church hath left vnto her by Christ, Ioh. 20. 17. Goe vnto my brethren and say vnto them, I ascend vnto my Father,
as we shall be unto the Lord our God, which is the Comfort that the Church hath left unto her by christ, John 20. 17. Go unto my brothers and say unto them, I ascend unto my Father,
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and your Father, and vnto my God and your God; and your Father, and unto my God and your God;
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As if hee should say, Let it be your comfort, that God is your Father, heauen is your home, he is not a stranger vnto you,
As if he should say, Let it be your Comfort, that God is your Father, heaven is your home, he is not a stranger unto you,
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but your God is more compassionate, then any earthly father can be.
but your God is more compassionate, then any earthly father can be.
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This way onely the Prodigall sonne took for mercie, when his case was desperate, Luk. 15. 18. For hee thus disputed with himselfe, whatsoeuer I haue beene,
This Way only the Prodigal son took for mercy, when his case was desperate, Luk. 15. 18. For he thus disputed with himself, whatsoever I have been,
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or wheresoeuer I haue liued, it is no matter, yet because he is my Father I will goe home and craue pardon in hope of mercie:
or wheresoever I have lived, it is no matter, yet Because he is my Father I will go home and crave pardon in hope of mercy:
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So must a man thus by the meanes of faith say. I will goe to God as to my Father;
So must a man thus by the means of faith say. I will go to God as to my Father;
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Though I walke in the midst of the valley of the shadow of death, yet will I feare none euill: Though I walk in the midst of the valley of the shadow of death, yet will I Fear none evil:
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for my Father will haue a care of me in all estates:
for my Father will have a care of me in all estates:
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I am his, this man may depart with comfort, and finde ioy and peace accompany his passage.
I am his, this man may depart with Comfort, and find joy and peace accompany his passage.
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Secondly, A man must die in the faith of his owne happie and comfortable estate after death, that being a true penitent, death shall be nothing else but a doore to let him into euerlasting life: Secondly, A man must die in the faith of his own happy and comfortable estate After death, that being a true penitent, death shall be nothing Else but a door to let him into everlasting life:
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So that as Christs death, Luk. 9. 31. is tearmed Transitus, a departing, a passage onely, a passing from one place to another:
So that as Christ death, Luk. 9. 31. is termed Transitus, a departing, a passage only, a passing from one place to Another:
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so death is but a departing, a passing from earth to heauen, from sinfull men to be with God, Saints,
so death is but a departing, a passing from earth to heaven, from sinful men to be with God, Saints,
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and Angels, and with the spirits of iust men come to perfection, from things transitorie, to things euerlasting.
and Angels, and with the spirits of just men come to perfection, from things transitory, to things everlasting.
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To this effect Iob speakes, Iob. 14. 14. If a man die shall hee liue againe,
To this Effect Job speaks, Job 14. 14. If a man die shall he live again,
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and all the dayes of my appointed time will I waite vntill my change come. and all the days of my appointed time will I wait until my change come.
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So Paul, Philip. 1. 23. I desire to bee dissolued and to bee with Christ. Againe, For wee know that if our earthly house of this Tabernacle bee dissolued, wee haue a building of God, an house not made with hands, which is eternall in the heauens.
So Paul, Philip. 1. 23. I desire to be dissolved and to be with christ. Again, For we know that if our earthly house of this Tabernacle be dissolved, we have a building of God, an house not made with hands, which is Eternal in the heavens.
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Whereby is signified the state of eternall glorie and life euerlasting:
Whereby is signified the state of Eternal glory and life everlasting:
c-crq vbz vvn dt n1 pp-f j n1 cc n1 j:
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and therefore as old Iacob reuiued, when hee saw the Chariots and horses come, which should carry him into Aegypt, so because death is the fierie chariot of Almightie God, whereby all his children and chosen are carried home vnto eternall life, let vs comfortably lay hold vpon faith,
and Therefore as old Iacob revived, when he saw the Chariots and Horses come, which should carry him into Egypt, so Because death is the fiery chariot of Almighty God, whereby all his children and chosen Are carried home unto Eternal life, let us comfortably lay hold upon faith,
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when wee see the chariots of Almighty God stand ready at our doores, and reioyce that death will doe as much for vs,
when we see the chariots of Almighty God stand ready At our doors, and rejoice that death will do as much for us,
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as these fierie chariots did for Elias which carried him into heauen, and be no more affraid of death then he was of that fierie chariot and horses which carried him into heauen, both hauing alike commission,
as these fiery chariots did for Elias which carried him into heaven, and be no more afraid of death then he was of that fiery chariot and Horses which carried him into heaven, both having alike commission,
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though not in the same manner.
though not in the same manner.
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Thirdly, We must die in the perswasion of our own blessed and ioyfull resurrection, that howsoeuer our bodies shal be dissolued into dust, Thirdly, We must die in the persuasion of our own blessed and joyful resurrection, that howsoever our bodies shall be dissolved into dust,
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and die as others, yet that one day we shal arise & liue again.
and die as Others, yet that one day we shall arise & live again.
cc vvi p-acp n2-jn, av cst pi n1 pns12 vmb vvi cc vvi av.
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Thus Iob fortified himselfe against all his miseries with hope of the resurrection, as Iob 19. 25. I know that my Redeemer liueth,
Thus Job fortified himself against all his misery's with hope of the resurrection, as Job 19. 25. I know that my Redeemer lives,
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and hee shall stand the last on the earth, and though wormes destroy this body,
and he shall stand the last on the earth, and though worms destroy this body,
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yet shall I see him in my flesh, &c. This also supported the Prophet Dauid, Psal. 16. 9. Wherefore my heart was glad, and my tongue reioyced,
yet shall I see him in my Flesh, etc. This also supported the Prophet David, Psalm 16. 9. Wherefore my heart was glad, and my tongue rejoiced,
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and my flesh rested in hope, for thou wilt not leaue my soule in the graue,
and my Flesh rested in hope, for thou wilt not leave my soul in the graven,
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neither wilt thou suffer thine holy one to see corruption. neither wilt thou suffer thine holy one to see corruption.
av-dx vm2 pns21 vvi po21 j pi pc-acp vvi n1.
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This was the faith of Dauid that hee was perswaded that God would bring this bodie out of the graue at the time appointed,
This was the faith of David that he was persuaded that God would bring this body out of the graven At the time appointed,
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and herewith Christ doth also comfort himselfe in the dayes of his flesh, Math. 15. 21. That although he should suffer many things at the hands of the Elders,
and herewith christ does also Comfort himself in the days of his Flesh, Math. 15. 21. That although he should suffer many things At the hands of the Elders,
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and of the high Priests and Scribes being slaine; yet that the third day hee should rise againe.
and of the high Priests and Scribes being slain; yet that the third day he should rise again.
cc pp-f dt j n2 cc n2 vbg vvn; av cst dt ord n1 pns31 vmd vvi av.
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Now that which was the stay of Christ, of Iob, of Dauid, that must bee the stay of euery faithfull soule, in all troubles and afflictions.
Now that which was the stay of christ, of Job, of David, that must be the stay of every faithful soul, in all Troubles and afflictions.
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Fourthly, Wee must shew forth especiall patience at the houre of death, for though wee haue need of patience in the whole course of our life; Fourthly, we must show forth especial patience At the hour of death, for though we have need of patience in the Whole course of our life;
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yet at that time most of all: So the Author to the Hebrewes shewes:
yet At that time most of all: So the Author to the Hebrews shows:
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For yee haue need of patience, that when yee haue done the will of God yee might receiue the promise, For ye have need of patience, that when ye have done the will of God ye might receive the promise,
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so all had need of patience. so all had need of patience.
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This much was our Sauiours practise mentioned, Act. 8. 32. Hee was led as a sheepe to the slaughter,
This much was our Saviour's practice mentioned, Act. 8. 32. He was led as a sheep to the slaughter,
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and like a lambe dumbe before the shearers, so opened hee not his mouth. and like a lamb dumb before the shearers, so opened he not his Mouth.
cc av-j dt n1 j p-acp dt n2, av vvd pns31 xx po31 n1.
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Now Peter shewes vs, that Christ hath suffered, leauing vs an example, that wee should also suffer with him, 1. Pet. 2. 21. Because (saith he) Christ also suffered for vs, leauing vs an example that we should follow his steps, therefore as Christ shewed extraordinary patience at the houre of death,
Now Peter shows us, that christ hath suffered, leaving us an Exampl, that we should also suffer with him, 1. Pet. 2. 21. Because (Says he) christ also suffered for us, leaving us an Exampl that we should follow his steps, Therefore as christ showed extraordinary patience At the hour of death,
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so must wee meekly and patiently submit our selues vnder the mightie hand of God when wee come to die.
so must we meekly and patiently submit our selves under the mighty hand of God when we come to die.
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For our helpe in this case, obserue three things which may make vs patient in the day of death.
For our help in this case, observe three things which may make us patient in the day of death.
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First, To consider that our paines be alwayes lesse then our sinnes; and that wee feele not the thousand part of that which wee deserue to suffer: First, To Consider that our pains be always less then our Sins; and that we feel not the thousand part of that which we deserve to suffer:
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as the Church acknowledgeth, Mic. 7. 9. I will beare the indignation of the Lord,
as the Church acknowledgeth, Mic. 7. 9. I will bear the Indignation of the Lord,
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because I haue sinned against him, vntill hee pleade my cause and bring mee forth to the light,
Because I have sinned against him, until he plead my cause and bring me forth to the Light,
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then shall I see his righteousnesse, &c. So the Theefe vpon the crosse confessed, Luk. 23. 40. saying to his fellow, Dost thou not feare God, seeing thou art in the same condemnation:
then shall I see his righteousness, etc. So the Thief upon the cross confessed, Luk. 23. 40. saying to his fellow, Dost thou not Fear God, seeing thou art in the same condemnation:
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and we indeed iustly suffer, for wee receiue the due reward for our deeds. and we indeed justly suffer, for we receive the due reward for our Deeds.
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So Ierem. 10. 19. Woe is mee for my hurt, my wound is grieuous, but I said,
So Jeremiah 10. 19. Woe is me for my hurt, my wound is grievous, but I said,
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truly, this is my burden and I must beare it. truly, this is my burden and I must bear it.
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So must euery one say, this and this affliction, crosse or miserie is for my sinnes;
So must every one say, this and this affliction, cross or misery is for my Sins;
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all this trouble and vexation is nothing in regard of that which I haue deserued by reason of my sinnes, which God might haue imposed vpon me.
all this trouble and vexation is nothing in regard of that which I have deserved by reason of my Sins, which God might have imposed upon me.
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Secondly, to consider, That our paines are nothing to the paines of Christ, which hee suffered for vs. Hee died on the Crosse, wee for the most part die in our beds, hee died among soldiers;
Secondly, to Consider, That our pains Are nothing to the pains of christ, which he suffered for us He died on the Cross, we for the most part die in our Beds, he died among Soldiers;
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wee for the most part die amongst our friends, hee was put to all extremitie at his death,
we for the most part die among our Friends, he was put to all extremity At his death,
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and wee for the most part depart of a long lingering disease. Augustine to this purpose saith well;
and we for the most part depart of a long lingering disease. Augustine to this purpose Says well;
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Let man suffer what he will, and let his paines be neuer so great, yet hee cannot come neere the reproches, the crowne of thornes, sweates of blood, buffetings, reuilings which our Sauiour suffered: Let man suffer what he will, and let his pains be never so great, yet he cannot come near the Reproaches, the crown of thorns, sweats of blood, buffetings, revilings which our Saviour suffered:
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though he was God, and we but sinfull men, he our Lord, and wee his seruants, hee cleane, wee polluted;
though he was God, and we but sinful men, he our Lord, and we his Servants, he clean, we polluted;
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hee innocent and wee guiltie and vnrighteous.
he innocent and we guilty and unrighteous.
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Therefore seeing our paines in death (at worst) are so farre short of his, we should be patient.
Therefore seeing our pains in death (At worst) Are so Far short of his, we should be patient.
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Thirdly, To consider these paines are finite, not lasting, and that they bring vs to euerlasting ease. Thirdly, To Consider these pains Are finite, not lasting, and that they bring us to everlasting ease.
ord, pc-acp vvi d n2 vbr j, xx vvg, cc cst pns32 vvb pno12 p-acp j n1.
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So wee haue it, Reu. 13. 14. Blessed are the dead which die in the Lord from hencefoorth,
So we have it, Reu. 13. 14. Blessed Are the dead which die in the Lord from henceforth,
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for they rest from their labours, &c. So Isa. 57. 2. it is said of a righteous man, Hee shall enter into peace: They shall rest in their beds, each one walking in his vprightnesse. for they rest from their labours, etc. So Isaiah 57. 2. it is said of a righteous man, He shall enter into peace: They shall rest in their Beds, each one walking in his uprightness.
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Thus all good men shall be at rest with him when death comes, vntill afterwards that they come to eternall, full, and euerlasting ease;
Thus all good men shall be At rest with him when death comes, until afterwards that they come to Eternal, full, and everlasting ease;
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therefore this should make vs patient at the day of death, because after a little paine, we come to a great deale of ease.
Therefore this should make us patient At the day of death, Because After a little pain, we come to a great deal of ease.
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We know when a Iayler knocks off a prisoners bolts, fetters and Irons;
We know when a Jailer knocks off a Prisoners bolts, fetters and Irons;
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it may bee the wearing of the Irons, puts him to a great deale lesse paine then the knocking them off doth,
it may be the wearing of the Irons, puts him to a great deal less pain then the knocking them off does,
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yet though euery blow goe to the heart of him, hee is content to bee patient and still,
yet though every blow go to the heart of him, he is content to be patient and still,
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because he knowes that paine will bring him more ease afterwards.
Because he knows that pain will bring him more ease afterwards.
c-acp pns31 vvz d n1 vmb vvi pno31 av-dc vvi av.
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So all men ly•here fettered and grieued with the bolts and irons of mortalitie and sinne, in which case it may be when God comes to knocke off those irons by death, that wee feele more paines and extremitie then before:
So all men ly•here fettered and grieved with the bolts and irons of mortality and sin, in which case it may be when God comes to knock off those irons by death, that we feel more pains and extremity then before:
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yet because this brings to ease, and euerlasting peace and rest, therefore it should make vs patient hauing thereby these fetters of mortalitie and sinne loosed by death.
yet Because this brings to ease, and everlasting peace and rest, Therefore it should make us patient having thereby these fetters of mortality and sin loosed by death.
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Fiftly, a maine dutie is, That wee must then indeauour that our speeches bee gratious and heauenly at the time of Death; Fifty, a main duty is, That we must then endeavour that our Speeches be gracious and heavenly At the time of Death;
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That there bee sweet exhortations, sauourie, experimentall speeches to the beholders, questions of puritie, courage, and incouragement:
That there be sweet exhortations, savoury, experimental Speeches to the beholders, questions of purity, courage, and encouragement:
cst pc-acp vbi j n2, j, j n2 p-acp dt n2, n2 pp-f n1, n1, cc n1:
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as grapes shewed vnto them of that countrie whither we are a remouing to, as a light shining forth vnto them,
as grapes showed unto them of that country whither we Are a removing to, as a Light shining forth unto them,
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euen from the confines of death, that the beholders our friends may bee, as instructed, so comforted in our happy and blessed departure.
even from the confines of death, that the beholders our Friends may be, as instructed, so comforted in our happy and blessed departure.
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Wee finde (as a learned man well obserues) that a man cannot goe so softly in moist grounds,
we find (as a learned man well observes) that a man cannot go so softly in moist grounds,
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but hee will leaue prints and markes behinde him of his foot-steps, so that though hee bee gone by,
but he will leave prints and marks behind him of his footsteps, so that though he be gone by,
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yet one may know which way hee went:
yet one may know which Way he went:
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So a man should not goe hence so softly to heauen, but he ought to leaue some markes and prints of his footsteps, in his good life, good speeches, heauenly meditations, ioyfull excitations,
So a man should not go hence so softly to heaven, but he ought to leave Some marks and prints of his footsteps, in his good life, good Speeches, heavenly meditations, joyful excitations,
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and practise of holy graces, contempt of the world, &c. which shewes whither wee are a going,
and practice of holy graces, contempt of the world, etc. which shows whither we Are a going,
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euen home to our Fathers house; So Christ the Patterne of all Humilitie, holinesse, patience and meeknesse:
even home to our Father's house; So christ the Pattern of all Humility, holiness, patience and meekness:
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what a deale of holy and heauenly speeches did hee vse before his death, which are euer memorable, chiefely his seuen last words;
what a deal of holy and heavenly Speeches did he use before his death, which Are ever memorable, chiefly his seuen last words;
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So Iacob, Gen. 47. what a many gratious sweet words came from him ere his departure, to his sonnes and family.
So Iacob, Gen. 47. what a many gracious sweet words Come from him ere his departure, to his Sons and family.
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So Dauid before his death blessed and instructed his sonne Salomon, saying, And thou Salomon my sonne, feare thou the Lord God of thy Fathers, &c. The like we haue of S. Paul, Tim.
So David before his death blessed and instructed his son Solomon, saying, And thou Solomon my son, Fear thou the Lord God of thy Father's, etc. The like we have of S. Paul, Tim.
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I haue fought a good fight, I haue finished my course, and henceforth is layed vp for mee a crowne, &c. Steuen also called vpon the Lord Iesus towards his end,I have fought a good fight, I have finished my course, and henceforth is laid up for me a crown, etc. Stephen also called upon the Lord Iesus towards his end,
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and Moses blessed the twelue Tribes of Israel;
and Moses blessed the twelue Tribes of Israel;
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more instances I might giue, but these may suffice to shew, that euery man must indeuour that his last words may bee gratious and seemly when hee comes to die.
more instances I might give, but these may suffice to show, that every man must endeavour that his last words may be gracious and seemly when he comes to die.
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The sixth and last Dutie at the time of death is, Holily to resigne ones selfe into the hands of God, The sixth and last Duty At the time of death is, Holily to resign ones self into the hands of God,
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as wee see our Sauiour Christ did, Luke 23. 46. Father into thy hands I commend my spirit: as we see our Saviour christ did, Lycia 23. 46. Father into thy hands I commend my Spirit:
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So Steuen when he was in the greatest perturbation that might bee, in the agonie of death said, Lord Iesus into thy hands I commend my spirit, euen when there was a showre of stones about his eares.
So Stephen when he was in the greatest perturbation that might be, in the agony of death said, Lord Iesus into thy hands I commend my Spirit, even when there was a shower of stones about his ears.
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Little children for the most part desire to die in their Fathers bosome, or vpon their mothers lap,
Little children for the most part desire to die in their Father's bosom, or upon their mother's lap,
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euen so must a Christian in the houre of death lay downe his head vpon the sweet brest and bosome of Iesus Christ,
even so must a Christian in the hour of death lay down his head upon the sweet breast and bosom of Iesus christ,
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so rendring vp vp his soule into the hands of the Lord.
so rendering up up his soul into the hands of the Lord.
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If a man had a most pretious jewell which hee did esteeme aboue all his wealth, valuing the same at some high rate:
If a man had a most precious jewel which he did esteem above all his wealth, valuing the same At Some high rate:
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in time of danger hee would surely make choice of his best and chiefest friend to commit it in keeping.
in time of danger he would surely make choice of his best and chiefest friend to commit it in keeping.
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So seeing euery Christian hath a most pretious iewell, his soule which doth farre exceed all other his wealth:
So seeing every Christian hath a most precious jewel, his soul which does Far exceed all other his wealth:
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therefore howsoeuer wee trust friends with our lands and goods, we must onely trust the Lord with our bodies and soules, that hee may restore them safe againe at the last day.
Therefore howsoever we trust Friends with our Lands and goods, we must only trust the Lord with our bodies and Souls, that he may restore them safe again At the last day.
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So this is the last dutie a Christian hath to doe at the day of death, to shut vp his owne eyes,
So this is the last duty a Christian hath to doe At the day of death, to shut up his own eyes,
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and to rest vpon the sweet mercie of Iesus Christ to receiue him into glorie.
and to rest upon the sweet mercy of Iesus christ to receive him into glory.
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If a man doe thus prepare himselfe for death beforehand, and then holily dispose of himselfe at the time of death, there is no doubt but hee shall die well and comfortably what death so euer hee die;
If a man do thus prepare himself for death beforehand, and then holily dispose of himself At the time of death, there is no doubt but he shall die well and comfortably what death so ever he die;
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no man can assure himselfe when hee shall die, where; or of what death;
no man can assure himself when he shall die, where; or of what death;
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onely wee know if wee goe on with these helpes shewed, whensoeuer or wheresoeuer, or howsoeuer, wee shall die the seruants of God, Saints in heauen, in peace of a quiet conscience,
only we know if we go on with these helps showed, whensoever or wheresoever, or howsoever, we shall die the Servants of God, Saints in heaven, in peace of a quiet conscience,
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so as they may write vpon our tombes and graues such godly Epitaphes, as the Holy Ghost doth vpon Moses, So Moses the seruant of the Lord died there in the land of Moab according to the word of the Lord.
so as they may write upon our tombs and graves such godly Epitaphs, as the Holy Ghost does upon Moses, So Moses the servant of the Lord died there in the land of Moab according to the word of the Lord.
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LECT. XIII. OF THE CONTRAries to Repentance.
LECTURE. XIII. OF THE CONTRAries to Repentance.
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IEREM. 18. 12. And they said there is no hope, but wee will walke after our owne deuices,
JEREMIAH. 18. 12. And they said there is no hope, but we will walk After our own devices,
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and wee will euery one doe the imagination of his wicked heart.
and we will every one do the imagination of his wicked heart.
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HAuing spoken of the Cases of Repentance, especially of that great case of Comfort in Death, we are now to speak of the cōtraries of it.
Having spoken of the Cases of Repentance, especially of that great case of Comfort in Death, we Are now to speak of the contraries of it.
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For euen as Marriners when they goe to Sea, they must onely not haue their course described before them in a Map,
For even as Mariners when they go to Sea, they must only not have their course described before them in a Map,
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but they must also haue speciall notice, of rocks, and shelfes & sands, that they may auoide them;
but they must also have special notice, of Rocks, and shelves & sands, that they may avoid them;
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Euen so must the Christian man not onely know the way of the nature, parts, and properties of true repentance, but also euen the Contraries and opposites thereof;
Even so must the Christian man not only know the Way of the nature, parts, and properties of true Repentance, but also even the Contraries and opposites thereof;
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to decline them as dangerous rocks in his spirituall passage towards his heauenly home.
to decline them as dangerous Rocks in his spiritual passage towards his heavenly home.
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If you look into the Prophecic of Ezekiel, you shall finde it thus written, Chap. 39. 15. And the Passenger which passeth through the land,
If you look into the Prophecic of Ezekielem, you shall find it thus written, Chap. 39. 15. And the Passenger which passes through the land,
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when any seeth a mans bone, then shall he set a signe vp by it, &c. So must wee set vp signes and tokens in this passage of our life, that wee may auoide these and these places of danger. when any sees a men bone, then shall he Set a Signen up by it, etc. So must we Set up Signs and tokens in this passage of our life, that we may avoid these and these places of danger.
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The ministers of God are such searchers to finde out dead bones, that is mens sinnes,
The Ministers of God Are such searchers to find out dead bones, that is men's Sins,
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and when they haue found them they giue vs speciall notice of them, and markes that wee may euery one looke into our selues by repentance;
and when they have found them they give us special notice of them, and marks that we may every one look into our selves by Repentance;
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for many times wee are hindered in our repentance and newnesse of life, for want of discouerie and apparant markes to be directed by.
for many times we Are hindered in our Repentance and newness of life, for want of discovery and apparent marks to be directed by.
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Now these contraries vnto it are two: 1. Impenitencie. 2. Unsound Repentance.
Now these contraries unto it Are two: 1. Impenitency. 2. Unsound Repentance.
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First, Impenitencie is a certaine blocke layed in our way by the deuill, when a man hath no touch or feeling of his sinnes, First, Impenitency is a certain block laid in our Way by the Devil, when a man hath no touch or feeling of his Sins,
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but against his conscience and knowledge, and iudgement, liues in knowne sinnes, which for his life hee cannot lament nor leaue, or set himselfe against: but against his conscience and knowledge, and judgement, lives in known Sins, which for his life he cannot lament nor leave, or Set himself against:
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And is that Impenitencie mentioned, Rom. 2. 5. But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath, against the day of wrath and reuelation of the righteous iudgement of God.
And is that Impenitency mentioned, Rom. 2. 5. But After thy hardness and impenitent heart treasurest up unto thy self wrath, against the day of wrath and Revelation of the righteous judgement of God.
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This is impenitencie, when a man hath sinned, to bee as merry as if hee had not sinned,
This is impenitency, when a man hath sinned, to be as merry as if he had not sinned,
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and neuer trouble his rest for it.
and never trouble his rest for it.
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Such as are mentioned, 2. Pet. 2. 14. who cannot cease from sinne, eate and drinke, are jolly and braue in companie,
Such as Are mentioned, 2. Pet. 2. 14. who cannot cease from sin, eat and drink, Are jolly and brave in company,
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as if no such matter, like vnto Esau, who when he had committed that hainous sinne in selling of his birth-right, Gen. 25. 34. was no whit dismayed, for saith the text:
as if no such matter, like unto Esau, who when he had committed that heinous sin in selling of his birthright, Gen. 25. 34. was no whit dismayed, for Says the text:
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Then Iacob gaue Esau bread and pottage of lentiles, and hee did eate and drinke, and rose vp and went his way: Then Iacob gave Esau bred and pottage of lentils, and he did eat and drink, and rose up and went his Way:
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Thus Esau despised his birth-right. So Iosephs Brethren when they had seazed vpon him, stript him of his garments,Thus Esau despised his birthright. So Joseph's Brothers when they had seized upon him, stripped him of his garments,
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and cast him into a pit, with an intent to destroy him, they were neuer a whit moued with the matter,
and cast him into a pit, with an intent to destroy him, they were never a whit moved with the matter,
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but in a manner added sinne to sinne, and sold him to the Ismaelites, Gen. 37. 25. and sate downe to eate and drinke vntill they saw the Ismaelites vnto whom they sold him.
but in a manner added sin to sin, and sold him to the Ismaelites, Gen. 37. 25. and sat down to eat and drink until they saw the Ismaelites unto whom they sold him.
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So Ierem. 8. 12. It is said, Were they ashamed when they had committed abominations, nay they were not at all ashamed, neither could they blush.
So Jeremiah 8. 12. It is said, Were they ashamed when they had committed abominations, nay they were not At all ashamed, neither could they blush.
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So wee see when wee are not touched for the committing of sinne, but can be quiet and merrie contented to eate and drinke,
So we see when we Are not touched for the committing of sin, but can be quiet and merry contented to eat and drink,
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and sleepe as well as if there were no such matter, this is the impenitent and hard heart spoken of,
and sleep as well as if there were no such matter, this is the impenitent and hard heart spoken of,
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when one is insensible of sinne, for as in some diseases insensibilitie is a great signe of danger, a man being most fearfully sicke,
when one is insensible of sin, for as in Some diseases insensibility is a great Signen of danger, a man being most fearfully sick,
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when he doth not feele his sicknesse; so it is in the state of sinne, a man is in the most danger,
when he does not feel his sickness; so it is in the state of sin, a man is in the most danger,
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when hee doth not see or feele it.
when he does not see or feel it.
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So Ierem. 8. 6. I hearkened and heard, and no man spake aright, no man repented of his wickednesse, saying, what haue I done? And Isa. 9. 13 For the people turne not to them that smite them,
So Jeremiah 8. 6. I harkened and herd, and no man spoke aright, no man repented of his wickedness, saying, what have I done? And Isaiah 9. 13 For the people turn not to them that smite them,
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neither doe they seeke the Lord of Hosts: neither do they seek the Lord of Hosts:
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So Ezek. 33. 31. And they come to thee as thy people commeth, and they sit before thee as thy people, they heare thy words,
So Ezekiel 33. 31. And they come to thee as thy people comes, and they fit before thee as thy people, they hear thy words,
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but they will not doe them, for with the mouth they shew much loue, but their hearts goe after their couetousnesse. Now there beebut they will not do them, for with the Mouth they show much love, but their hearts go After their covetousness. Now there be
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Three causes why the state of impenitencie is such a fearefull state to liue in.
Three Causes why the state of impenitency is such a fearful state to live in.
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First, Because it bindes vs fast vnder damnation, and brings vs vnto hell, and in a manner shuts the doore of hell and death vpon vs being once there.
First, Because it binds us fast under damnation, and brings us unto hell, and in a manner shuts the door of hell and death upon us being once there.
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As we reade Reu. 20. 3. That the Angell layd hold on the Dragon that old serpent which is the diuel and Satan,
As we read Reu. 20. 3. That the Angel laid hold on the Dragon that old serpent which is the Devil and Satan,
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& bound him a thousand years, and cast him into the bottomlesse pit, and shut him vp, and set a seale vpon him;& bound him a thousand Years, and cast him into the bottomless pit, and shut him up, and Set a seal upon him;
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euen so doth impenitencie deale with vs, our sinnes fling vs into hell, and when wee are there,
even so does impenitency deal with us, our Sins fling us into hell, and when we Are there,
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then comes Impenitencie and shuts downe the doore vpon vs, ties vs in chaines, makes all so fast, that we haue no power or way to get out of the fearefull estate wee be in.
then comes Impenitency and shuts down the door upon us, ties us in chains, makes all so fast, that we have no power or Way to get out of the fearful estate we be in.
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Therefore 2. Tim. 2. 26. indeauour and exhortation in this case is appointed.
Therefore 2. Tim. 2. 26. endeavour and exhortation in this case is appointed.
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Proouing if at any time God will giue them repentance, that they may recouer themselues out of the s•are of the diuell, who are taken captiue by him at his will:
Proving if At any time God will give them Repentance, that they may recover themselves out of the s•are of the Devil, who Are taken captive by him At his will:
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So there is a promise that if at any time a man doe come out of the snares of the deuill,
So there is a promise that if At any time a man do come out of the snares of the Devil,
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and repent, he shall haue mercie;
and Repent, he shall have mercy;
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but it is very hard to be done, Impenitencie being such a sinne as the Lord euery where cries out on:
but it is very hard to be done, Impenitency being such a sin as the Lord every where cries out on:
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as Amos 3. and Ier. 3. 3. And thou hast a whoores forehead, thou refusest to bee ashamed:
as Amos 3. and Jeremiah 3. 3. And thou hast a whores forehead, thou refusest to be ashamed:
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So chap. 8. 6. No man repented him of his wickednesse, saying, what haue I done? euery one returned to his course as the horse rusheth into the battell.
So chap. 8. 6. No man repented him of his wickedness, saying, what have I done? every one returned to his course as the horse Rushes into the battle.
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And Isa. 9. 13. For the people turneth not vnto him that smiteth them, neither doe they seeke the Lord of Hosts:
And Isaiah 9. 13. For the people turns not unto him that smites them, neither do they seek the Lord of Hosts:
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So Ezek. 33. 11. As I liue saith the Lord God, I haue no pleasure in the death of the wicked,
So Ezekiel 33. 11. As I live Says the Lord God, I have no pleasure in the death of the wicked,
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but that the wicked turne from his wicked wayes and liue, Turne yee, turne yee from your euill wayes,
but that the wicked turn from his wicked ways and live, Turn ye, turn ye from your evil ways,
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for why will you die, ô house of Israel? Secondly, Because it makes voide and frustrates all the meanes of grace and Life: for why will you die, o house of Israel? Secondly, Because it makes void and frustrates all the means of grace and Life:
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As a man dwelling in some poore house comfortably with his wife and his children, the Sun with his bright beames shining and breaking in vpon them:
As a man Dwelling in Some poor house comfortably with his wife and his children, the Sun with his bright beams shining and breaking in upon them:
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if one stop vp the window and shut out all the comfortable beams; there comfort is gone:
if one stop up the window and shut out all the comfortable beams; there Comfort is gone:
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euen so it is when God brings the sweet beames of grace to shine in vpon the conscience of a sinner, impenitencie puts a barre against them,
even so it is when God brings the sweet beams of grace to shine in upon the conscience of a sinner, impenitency puts a bar against them,
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and shuts out all the light of the Lord and of grace that shines into our hearts,
and shuts out all the Light of the Lord and of grace that shines into our hearts,
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so making all the meanes of Grace and of Eternall Life vnprofitable and fruitlesse vnto vs;
so making all the means of Grace and of Eternal Life unprofitable and fruitless unto us;
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wherfore with the holy Prophet Dauid, wee must beware of this feacefull estate, that we may haue boldnesse to say with him, Psal. 66. 18. If I regard iniquitie in my heart, the Lord will not heare me.
Wherefore with the holy Prophet David, we must beware of this feacefull estate, that we may have boldness to say with him, Psalm 66. 18. If I regard iniquity in my heart, the Lord will not hear me.
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This makes one shamelesse and obstinate, as Math. 23. 37. How often would I (saith Christ) haue gathered thy children together,
This makes one shameless and obstinate, as Math. 23. 37. How often would I (Says christ) have gathered thy children together,
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euen as a Henne gathereth her chickens vnder her wings, and yee would not; Thus Impenitencie shuts out all-thriuing in Grace.even as a Hen gathereth her chickens under her wings, and ye would not; Thus Impenitency shuts out all-thriuing in Grace.
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Thirdly, Because Impenitencie brings the guilt of all our sinnes vpon vs:
Thirdly, Because Impenitency brings the guilt of all our Sins upon us:
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It is true if we repent, as it is, Micah 7. 19. God will pardon all our sinnes and cast them in the bottome of the Sea. But if wee liue in sinne without repentance, this impenitencie will turne all our sins vpon vs at the day of Iudgement.
It is true if we Repent, as it is, micah 7. 19. God will pardon all our Sins and cast them in the bottom of the Sea. But if we live in sin without Repentance, this impenitency will turn all our Sins upon us At the day of Judgement.
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Thus doth it heape vp wrath vpon wrath against the day of Gods fierce indignation:
Thus does it heap up wrath upon wrath against the day of God's fierce Indignation:
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euen as a man heapes vp gold and siluer that is euery day adding and increasing it ••ll it be a great heape,
even as a man heaps up gold and silver that is every day adding and increasing it ••ll it be a great heap,
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so an impenitent hard heart, doth euery day heape vp and gather together by heaping of sinnes, wrath vpon wrath against the day of wrath:
so an impenitent hard heart, does every day heap up and gather together by heaping of Sins, wrath upon wrath against the day of wrath:
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So that I may truely say with a learned man, Better be the greatest sinner in the world,
So that I may truly say with a learned man, Better be the greatest sinner in the world,
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and to repent it, then to bee the least sinner and die in Impenitencie. Which is the worst and most fearfull estate that may bee.and to Repent it, then to be the least sinner and die in Impenitency. Which is the worst and most fearful estate that may be.
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The vses of all which may be these:
The uses of all which may be these:
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First, seeing the state of impenitencie is so dangerous, Let vs pray to God often to deliuer vs from it, that though through the corruption of our nature wee cannot choose but sinne,
First, seeing the state of impenitency is so dangerous, Let us pray to God often to deliver us from it, that though through the corruption of our nature we cannot choose but sin,
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yet we may see our sinnes, bewaile and mourne for them, and that wee may neuer come to that insensibilitie and deadnesse of spirit, neuer to lament or bee sorry for them,
yet we may see our Sins, bewail and mourn for them, and that we may never come to that insensibility and deadness of Spirit, never to lament or be sorry for them,
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but to haue strength to remoue from this estate, and rise vp as soone as may bee:
but to have strength to remove from this estate, and rise up as soon as may be:
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praying with the Prophet, Psal. 119. I haue gone astray like a lost sheepe, seeke thy seruant for I doe not forget thy Commandements.
praying with the Prophet, Psalm 119. I have gone astray like a lost sheep, seek thy servant for I do not forget thy commandments.
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Here you see was a going astray like a lost sheepe; but this was such a straying as might be found out againe.
Here you see was a going astray like a lost sheep; but this was such a straying as might be found out again.
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Secondly, Seeing this estate is so dangerous, Let vs labour to get out of it as soone as may be;
Secondly, Seeing this estate is so dangerous, Let us labour to get out of it as soon as may be;
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for howsoeuer our sinnes are multiplied by our corruption, yet this sinne of impenitencie is more dangerous than all the rest,
for howsoever our Sins Are multiplied by our corruption, yet this sin of impenitency is more dangerous than all the rest,
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and brings at last a fearefull despaire of mercie vpon vs. Therfore as the women going to the Sepulchre of our Sauior, were careful who should roule away the great stone which lay at the mouth thereof.
and brings At last a fearful despair of mercy upon us Therefore as the women going to the Sepulchre of our Saviour, were careful who should roll away the great stone which lay At the Mouth thereof.
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So let euerie one of vs now say and bethinke our selues, who shall roule away this great stone, this hardnesse of heart, this impenitencie, this deadnesse and dulnesse of Spirit.
So let every one of us now say and bethink our selves, who shall roll away this great stone, this hardness of heart, this impenitency, this deadness and dulness of Spirit.
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Therefore as Ierem. 31. 18. The Church prayes and confesses her failings; so let vs pray, Conuert vs, ô Lord, and we shall be conuerted:
Therefore as Jeremiah 31. 18. The Church prays and Confesses her failings; so let us pray, Convert us, o Lord, and we shall be converted:
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and let vs vse the meanes diligently, whereby our hearts may be touched and subdued to a true remorse and sense of sinne, and the Majestie offended.
and let us use the means diligently, whereby our hearts may be touched and subdued to a true remorse and sense of sin, and the Majesty offended.
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The second thing contrary to true repentance, is Vnsound repentance. The second thing contrary to true Repentance, is Unsound Repentance.
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This kind of repentance is, When a man shewes a kinde of repentance, but he does it not in such sort and manner as God requires it, as Isa. 58. 5. Is it such a fast as I haue chosen, a day for a man to afflict his soule? Is it to bow down his head like a bulrush, This kind of Repentance is, When a man shows a kind of Repentance, but he does it not in such sort and manner as God requires it, as Isaiah 58. 5. Is it such a fast as I have chosen, a day for a man to afflict his soul? Is it to bow down his head like a bulrush,
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and to spread sackecloath & ashes vnder him? Wilt thou call this a fast and an acceptable day to the Lord? It is Gods expostulation with his people:and to spread sackecloath & Ashes under him? Wilt thou call this a fast and an acceptable day to the Lord? It is God's expostulation with his people:
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as if he should say, Is this such a Fast as I haue chosen? I haue chosen fasting, indeed,
as if he should say, Is this such a Fast as I have chosen? I have chosen fasting, indeed,
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and commanded it, but you failed in the true meaning and manner of it: I care for no outward shewes, so much as the inward humiliation. and commanded it, but you failed in the true meaning and manner of it: I care for no outward shows, so much as the inward humiliation.
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So the Lord hath chosen repentance, and commanded it, but we must looke for such a kind & manner as the Lord hath chosen.
So the Lord hath chosen Repentance, and commanded it, but we must look for such a kind & manner as the Lord hath chosen.
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Now there be two sorts of vnsound repentance. 1. Hypocriticall Repentance. 2. Desperate Repentance.
Now there be two sorts of unsound Repentance. 1. Hypocritical Repentance. 2. Desperate Repentance.
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Of the first, there be foure markes or notes to discouer hypocriticall Repentance, i. When it is in shew, Of the First, there be foure marks or notes to discover hypocritical Repentance, i. When it is in show,
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and not in the heart, when a man seemes to repent of his sinne, and vndertaketh an outward shew of sorrow & sadnesse, without any inward compunction of spirit:and not in the heart, when a man seems to Repent of his sin, and undertaketh an outward show of sorrow & sadness, without any inward compunction of Spirit:
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of which the Lord complaines, Ierem. 3. 10. And yet for all this, her treacherous sister Iudah hath not turned vnto me with her whole heart, but feinedly, saith the Lord.
of which the Lord complains, Jeremiah 3. 10. And yet for all this, her treacherous sister Iudah hath not turned unto me with her Whole heart, but feinedly, Says the Lord.
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So Hos. 7. 14. the Lord complaines, And they haue not cried vnto mee with their whole heart,
So Hos. 7. 14. the Lord complains, And they have not cried unto me with their Whole heart,
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when they howled vpon their beds, they assemble themselues for corne and wine, and they rebel against me. when they howled upon their Beds, they assemble themselves for corn and wine, and they rebel against me.
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And Psalm. 78. 35. 36. And they remembred that God was their rocke, and the high God their Redeemer;
And Psalm. 78. 35. 36. And they remembered that God was their rock, and the high God their Redeemer;
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neuerthelesse they did flatter him with their mouth, and they lied vnto him with their tongues. nevertheless they did flatter him with their Mouth, and they lied unto him with their tongues.
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They had good speeches with their lips, but their hearts were not vpright.
They had good Speeches with their lips, but their hearts were not upright.
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Secondly, When a man is more grieued for the punishment of his sinne than for the sinne it selfe.
Secondly, When a man is more grieved for the punishment of his sin than for the sin it self.
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As Cain saide vnto the Lord, Genes. 4. 13. My punishment is greater then I can beare;
As Cain said unto the Lord, Genesis. 4. 13. My punishment is greater then I can bear;
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but he neuer cried out for his sin:
but he never cried out for his since:
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So Num. 21. 7. The people came to Moses, importuning him to pray to God to remooue the fierie Serpents from them;
So Num. 21. 7. The people Come to Moses, importuning him to pray to God to remove the fiery Serpents from them;
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but were not so earnest for to remooue their sinnes:
but were not so earnest for to remove their Sins:
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The Prophets are full of these complaints of the people to remooue the Iudgments of God from them:
The prophets Are full of these complaints of the people to remove the Judgments of God from them:
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when yet their endeauors to remooue their sinnes were faint or none at all;
when yet their endeavors to remove their Sins were faint or none At all;
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and is it not so with vs? Here is sometimes a kinde of shew of sorrow, sadnesse,
and is it not so with us? Here is sometime a kind of show of sorrow, sadness,
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and complaining on our crosses and grieuances, and so an outward profession of Repentance, which without the heart and true reformation of life is but an hypocriticall repentance.
and complaining on our Crosses and grievances, and so an outward profession of Repentance, which without the heart and true Reformation of life is but an hypocritical Repentance.
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Thirdly, When a man repents him of a sin, and by and by fals as wilfully into the same sinne as before:
Thirdly, When a man repents him of a since, and by and by falls as wilfully into the same sin as before:
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as the Lord complaines by the Prophet, Psalm. 106. 13. They soone forgot his workes, and waited not for his counsell.
as the Lord complains by the Prophet, Psalm. 106. 13. They soon forgotten his works, and waited not for his counsel.
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So Pharoah repented often, Exod. 8. 9. yet when the punishment was off him, he was as ill as before.
So Pharaoh repented often, Exod 8. 9. yet when the punishment was off him, he was as ill as before.
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Therfore when a man wiltake on to enuie against any sin, be it swearing, drunkennesse, &c. and by and by runne into the same sinnes, it is an hypocriticall repentance.
Therefore when a man wiltake on to envy against any since, be it swearing, Drunkenness, etc. and by and by run into the same Sins, it is an hypocritical Repentance.
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I grant some sinnes hang vpon a man through the corruption of Nature, and will hardly bee shaken off:
I grant Some Sins hang upon a man through the corruption of Nature, and will hardly be shaken off:
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So that if we doe not striue against them and labour to weaken their forces, they must and will by their vse and custome bring on hardnesse of heart,
So that if we do not strive against them and labour to weaken their forces, they must and will by their use and custom bring on hardness of heart,
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and so no repentance at all, wherefore let vs set a watch vpon our hearts for feare of returning to our old sinnes,
and so no Repentance At all, Wherefore let us Set a watch upon our hearts for Fear of returning to our old Sins,
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and leaue sinne before it leaue vs.
and leave sin before it leave us
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Fourthly, When a man will repent of one sinne, and yet liue wittingly in a number of other sinnes.
Fourthly, When a man will Repent of one sin, and yet live wittingly in a number of other Sins.
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This was the sinne of Iudas, hee seemed to repent the betraying of his master,
This was the sin of Iudas, he seemed to Repent the betraying of his master,
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but neuer thought (for ought we know) of a number of other sinnes he liued in.
but never Thought (for ought we know) of a number of other Sins he lived in.
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So Ahab made a shew of repentance for the killing of Naboth, but neuer repented for killing the Lords Prophets nor of his Idolatrie.
So Ahab made a show of Repentance for the killing of Naboth, but never repented for killing the lords prophets nor of his Idolatry.
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It is true indeed, That he that repents truly of any one sinne, repents of all;
It is true indeed, That he that repents truly of any one sin, repents of all;
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because, Eadem formalis ratio, makes him hate all: which hatred will at last, make him get out of al these snares:
Because, Same Formalis ratio, makes him hate all: which hatred will At last, make him get out of all these snares:
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yet there is in many a corruption ortaint of sinne cleauing to some, and forsaking others:
yet there is in many a corruption ortaint of sin cleaving to Some, and forsaking Others:
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which is another sort of hypocriticall repentance.
which is Another sort of hypocritical Repentance.
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The second Contrarie to true Repentance,
The second Contrary to true Repentance,
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I told you was desperate repentance, when a man seeth his sinns, and the horror of them, I told you was desperate Repentance, when a man sees his Sins, and the horror of them,
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and yet neuer hath any serious thoughts of turning from them, but perish thus;
and yet never hath any serious thoughts of turning from them, but perish thus;
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and so it may be at last in some fury or rage they cry out vpon them,
and so it may be At last in Some fury or rage they cry out upon them,
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as we know Iudas did, he confessed hi sinne and saw it, but did despaire of Gods mercy in pardoning it, this was vnsound repentance:
as we know Iudas did, he confessed him sin and saw it, but did despair of God's mercy in pardoning it, this was unsound Repentance:
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For repentance is such a secret foe to sinne, that it makes one with all his heart indeuour to turne from it:
For Repentance is such a secret foe to sin, that it makes one with all his heart endeavour to turn from it:
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therefore whosoeuer doth not turne from his sinne, is not likely to come vnto Repentance.
Therefore whosoever does not turn from his sin, is not likely to come unto Repentance.
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So Iulian the Apostate came at last to desperation, when he threw vp his blood in the ayre, and cryed out;
So Iulian the Apostate Come At last to desperation, when he threw up his blood in the air, and cried out;
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O Galilean thou hast at last ouercome! O Galilean thou hast At last overcome!
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Now this Repentance shall bee in all the damned at the day of Iudgement, to see and bewaile their sinnes;
Now this Repentance shall be in all the damned At the day of Judgement, to see and bewail their Sins;
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yet perishing vnder the burden of them, desiring hills and mountaines to fall vpon them, and couer them.
yet perishing under the burden of them, desiring hills and Mountains to fallen upon them, and cover them.
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It is true then that all men shall repent at one time or other, sooner or later;
It is true then that all men shall Repent At one time or other, sooner or later;
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either in this life or at the day of Iudgement.
either in this life or At the day of Judgement.
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Therefore how much better were it for men to repent here in this life, where they may haue peace and ioy in God and their owne consciences,
Therefore how much better were it for men to Repent Here in this life, where they may have peace and joy in God and their own Consciences,
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then too late, with all torments vnsupportable hereafter, when they shall haue no benefite by such an afflictue penall repentance.
then too late, with all torments unsupportable hereafter, when they shall have no benefit by such an afflictue penal Repentance.
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Therfore let vs repent betimes since God is so gratious to accept of vs, though wee haue beene great and grieuous sinners;
Therefore let us Repent betimes since God is so gracious to accept of us, though we have been great and grievous Sinners;
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for this, see what Samuel said vnto the people, in their contrition, 1. Sam. 12. 20. Feare not, yee haue done all this wickednesse,
for this, see what Samuel said unto the people, in their contrition, 1. Sam. 12. 20. fear not, ye have done all this wickedness,
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yet turne not aside from following after the Lord, but serue the Lord with all your heart, and turne yee not aside;
yet turn not aside from following After the Lord, but serve the Lord with all your heart, and turn ye not aside;
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for then should yee goe after vaine things which cannot profite nor deliuer, for they are vaine:
for then should ye go After vain things which cannot profit nor deliver, for they Are vain:
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for the Lord will not forsake his people for his owne great Names sake, &c. So Peter in his Sermon, Act. 3. 19. exhorts them;for the Lord will not forsake his people for his own great Names sake, etc. So Peter in his Sermon, Act. 3. 19. exhorts them;
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Repent yee therefore and bee conuerted, that your sinnes may be blotted out. repent ye Therefore and be converted, that your Sins may be blotted out.
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So Ierem. 3. 1. Thou hast played the harlot with many louers, yet turne againe to me, saith the Lord.
So Jeremiah 3. 1. Thou hast played the harlot with many lovers, yet turn again to me, Says the Lord.
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And farther, besides these two sorts of vnsound Repentance, there be two sorts may be suspected. 1. Poenitentia sera: Late Repentance. 2. Poenitentia Coacta: Forced Repentance.
And farther, beside these two sorts of unsound Repentance, there be two sorts may be suspected. 1. Penitence sera: Late Repentance. 2. Penitence Coacta: Forced Repentance.
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Now though both these sorts of Repentance may bee true, yet may they also be suspected,
Now though both these sorts of Repentance may be true, yet may they also be suspected,
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first, as for Late Repentance, when a man neglects and puts it off all his life,
First, as for Late Repentance, when a man neglects and puts it off all his life,
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vntill the day of death, it is greatly to be suspected, especially when a man hath had good meanes of conuersion, growing in grace,
until the day of death, it is greatly to be suspected, especially when a man hath had good means of conversion, growing in grace,
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and liuing vnder a good ministrie.
and living under a good Ministry.
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Wee reade in the storie of Esau, Heb. 12. 17. because hee neglected the time of obtaining the blessing, that afterward when he would haue inherited the blessing hee was reiected,
we read in the story of Esau, Hebrew 12. 17. Because he neglected the time of obtaining the blessing, that afterwards when he would have inherited the blessing he was rejected,
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for he found no place of Repentance, though hee sought it carefully with teares, So it may be suspected that if a man neglect repentance all his life-time, it will be hardly found at last;
for he found no place of Repentance, though he sought it carefully with tears, So it may be suspected that if a man neglect Repentance all his lifetime, it will be hardly found At last;
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For Augustine in this case saith well:
For Augustine in this case Says well:
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If a man repent when he can sinne no more, it may be thought he forsakes not his sinne, but his sinne forsakes him. If a man Repent when he can sin no more, it may be Thought he forsakes not his sin, but his sin forsakes him.
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Hereunto is obiected by the delayers of Repentance, that the good Theefe on the Crosse, his repentance was late and true. Therefore a man may truely repent at last.
Hereunto is objected by the delayers of Repentance, that the good Thief on the Cross, his Repentance was late and true. Therefore a man may truly Repent At last.
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I answer, I say not that late Repentance may not be true; but that it may faile, and be suspected:
I answer, I say not that late Repentance may not be true; but that it may fail, and be suspected:
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as for the good Theefe consider two things: First, that this is a rare example, the like not in all the Bible againe.
as for the good Thief Consider two things: First, that this is a rare Exampl, the like not in all the bible again.
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Secondly, his repentance was accompanied with so many graces of the spirit in that disgracefull extremitie, that few (who haue so liued) attaine vnto at the day of death;
Secondly, his Repentance was accompanied with so many graces of the Spirit in that disgraceful extremity, that few (who have so lived) attain unto At the day of death;
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especially such who haue hard hearts, and all their life-time put it off vntill that time.
especially such who have hard hearts, and all their lifetime put it off until that time.
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But wee must not presume vpon the like, because the secret of Gods acceptation is Coeliarcanum, A Diuine secret, and not within our reach.
But we must not presume upon the like, Because the secret of God's acceptation is Coeliarcanum, A Divine secret, and not within our reach.
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Secondly, Constrained Repentance, when one does repent, but in the time of trouble, or in some great sicknesse, afflictions, Secondly, Constrained Repentance, when one does Repent, but in the time of trouble, or in Some great sickness, afflictions,
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or when the iudgements of God are vpon him: as was seen in Pharoah, Exod. 8. 15. of whom it is written;
or when the Judgments of God Are upon him: as was seen in Pharaoh, Exod 8. 15. of whom it is written;
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But when Pharoah saw that there was respite, hee hardened his heart, and hearkened not vnto them as the Lord had said. But when Pharaoh saw that there was respite, he hardened his heart, and harkened not unto them as the Lord had said.
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So also Numb. 16. 34. when the ground opened and swallowed vp Korah, Dathan & Abiram, with their companie, the children of Israel hearing the crie fled away,
So also Numb. 16. 34. when the ground opened and swallowed up Korah, Dathan & Abiram, with their company, the children of Israel hearing the cry fled away,
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and were affraid lest they also should bee swallowed vp, but yet notwithstanding after this iudgement they did murmure against God and against Moses. So there is a number of men and women amongst vs that neuer thinke of Repentance,
and were afraid lest they also should be swallowed up, but yet notwithstanding After this judgement they did murmur against God and against Moses. So there is a number of men and women among us that never think of Repentance,
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but when the hand of God lyes heauie vpon them, as it is Psal. 78. 34. 35. When hee slew them then they sought him, &c. Therefore let vs pray vnto God to take away the hardnesse of our hearts from vs,
but when the hand of God lies heavy upon them, as it is Psalm 78. 34. 35. When he slew them then they sought him, etc. Therefore let us pray unto God to take away the hardness of our hearts from us,
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and giue vs a melting relenting heart, with the spirit of grace to ouer-rule our corruptions.
and give us a melting relenting heart, with the Spirit of grace to overrule our corruptions.
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First let vs pray to God, that we may repent of our sinnes with inward sorrow:
First let us pray to God, that we may Repent of our Sins with inward sorrow:
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Secondly, that wee may be grieued for our sinnes rather then the punishment of them: Thirdly, that wee may repent with resolution to sinne no more.
Secondly, that we may be grieved for our Sins rather then the punishment of them: Thirdly, that we may Repent with resolution to sin no more.
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And lastly, that wee may repent of all our sinnes, those most predominant as well as the rest, which wee seeme to hate and abhorre.
And lastly, that we may Repent of all our Sins, those most predominant as well as the rest, which we seem to hate and abhor.
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LECT. XIIII. OF THE INCREASE of Repentance. 2. PET. 3. 18. But grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ;
LECTURE. XIIII. OF THE INCREASE of Repentance. 2. PET. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour Iesus christ;
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to him bee glorie both now and for euer. Amen. to him be glory both now and for ever. Amen.
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IF a man should bring all you that are here present to a Mine of gold,
IF a man should bring all you that Are Here present to a Mine of gold,
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and tell you that euery man might gather for himselfe; what would you doe? stand still and gaze about you;
and tell you that every man might gather for himself; what would you do? stand still and gaze about you;
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nay rather would you not set your selues about together:
nay rather would you not Set your selves about together:
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Euen so doth the Lord deale with you in the vse of these good meanes, he brings you to a Mine of Gold, better then any the world can yeeld;
Even so does the Lord deal with you in the use of these good means, he brings you to a Mine of Gold, better then any the world can yield;
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hee bids you euery man to gather for himselfe, and therefore, Lord that any man should stand still, mispend the time,
he bids you every man to gather for himself, and Therefore, Lord that any man should stand still, misspend the time,
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and not apply himselfe to gather these pretious things that bee before him! Weespake the last day as you heard of the Contraries to Repentance, which are two: Impenitencie and vnsound Repentance:
and not apply himself to gather these precious things that be before him! Weespake the last day as you herd of the Contraries to Repentance, which Are two: Impenitency and unsound Repentance:
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Now it remaines in the next and last place that wee speake of The Increase of Repentance; How a Christian as hee increases in other graces of God,
Now it remains in the next and last place that we speak of The Increase of Repentance; How a Christian as he increases in other graces of God,
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so also must grow in the grace of Repentance:
so also must grow in the grace of Repentance:
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wherein two things are to bee declared: 1. That no mans Repentance is perfect in this life. 2. Because our Repentance is imperfect in this life,
wherein two things Are to be declared: 1. That no men Repentance is perfect in this life. 2. Because our Repentance is imperfect in this life,
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therefore as wee increase in other graces of God, so must wee grow in this also.
Therefore as we increase in other graces of God, so must we grow in this also.
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Now if no mans Repentance bee perfect in this life, then no man liuing can perfectly repent him of his sinnes,
Now if no men Repentance be perfect in this life, then no man living can perfectly Repent him of his Sins,
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and therefore when hee hath repented, hee had need to turne againe and to pray God to forgiue the imperfection of it.
and Therefore when he hath repented, he had need to turn again and to pray God to forgive the imperfection of it.
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Yet lest any man should be deceiued in this, wee must know that two wayes Repentance is said to bee imperfect;
Yet lest any man should be deceived in this, we must know that two ways Repentance is said to be imperfect;
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1. In regard of the Nature of Repentance. 2. In regard of the Degrees, and the Measure of it.
1. In regard of the Nature of Repentance. 2. In regard of the Degrees, and the Measure of it.
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Euery mans Repentance therefore (as wee say) is imperfect, but how? Not in regard of the Nature of Repentance to him that hath truely repented,
Every men Repentance Therefore (as we say) is imperfect, but how? Not in regard of the Nature of Repentance to him that hath truly repented,
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but onely in regard of the degrees and the measure of it, it doth not want any part of true Repentance,
but only in regard of the Degrees and the measure of it, it does not want any part of true Repentance,
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but onely wants the perfection of that part; but only Wants the perfection of that part;
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and so wee say in respect of measure and degrees euery mans repentance is imperfect in this life.
and so we say in respect of measure and Degrees every men Repentance is imperfect in this life.
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Euen as we sec a little child hath all the parts of a man none wanting,
Eve as we sec a little child hath all the parts of a man none wanting,
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yet hath it not the perfection of those parts;
yet hath it not the perfection of those parts;
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it is not yet come to the strength, growth, iust measure, sizes and height of a man:
it is not yet come to the strength, growth, just measure, sizes and height of a man:
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So it is in the Repentance of a true Christian, it hath all the parts of true Repentance, onely (as I say) it wants the perfections of those parts, being not imperfect in Nature, but in Measure and Degrees.
So it is in the Repentance of a true Christian, it hath all the parts of true Repentance, only (as I say) it Wants the perfections of those parts, being not imperfect in Nature, but in Measure and Degrees.
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Now that euery mans Repentance is imperfect in this life, it is prooued; 1. Generally. 2. Particularly.
Now that every men Repentance is imperfect in this life, it is proved; 1. Generally. 2. Particularly.
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Generally, because the state of this life is a state of Imperfection; Generally, Because the state of this life is a state of Imperfection;
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therefore no man can possibly attaine to perfection in this world, this God hath reserued vntill wee come home to heauen.
Therefore no man can possibly attain to perfection in this world, this God hath reserved until we come home to heaven.
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Schoolemen say well and agreeable to the Scriptures:Schoolmen say well and agreeable to the Scriptures:
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from Math. 5. 25. That as long as wee are in this life, wee are not in our countrey, but in the way:
from Math. 5. 25. That as long as we Are in this life, we Are not in our country, but in the Way:
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As there it is said, Agree quickly with thine aduersarie whilst thou art in the way with him, &c. Our way now is the way to heauen,
As there it is said, Agree quickly with thine adversary while thou art in the Way with him, etc. Our Way now is the Way to heaven,
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therefore because wee are but yet on our iourney in the way, our state is a state of imperfection,
Therefore Because we Are but yet on our journey in the Way, our state is a state of imperfection,
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as the Apostle shewes, 1. Cor. 13. 9. 10. For we know in part and prophecie in part,
as the Apostle shows, 1. Cor. 13. 9. 10. For we know in part and prophecy in part,
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but when that which is perfect is come, then that which is in part shall be done away.
but when that which is perfect is come, then that which is in part shall be done away.
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So S. Paul saith of himselfe, Phil 3. 12. Not as ehough I had already attained, either were already perfect;
So S. Paul Says of himself, Philip 3. 12. Not as ehough I had already attained, either were already perfect;
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but I follow after, if that I may apprehend that for which I also am apprehended of Christ Iesus. but I follow After, if that I may apprehend that for which I also am apprehended of christ Iesus.
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So Iob 9. 20. If I iustifie my selfe (saith he) mine owne mouth shall condemn mee:
So Job 9. 20. If I justify my self (Says he) mine own Mouth shall condemn me:
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if I say I am perfect it shall also prooue me peruerse. And Iames 3. 2. hee affirmes in many things wee offend all;if I say I am perfect it shall also prove me perverse. And James 3. 2. he affirms in many things we offend all;
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If any man offend not in word, the same is a perfect man, and able also to bridle the whole bodie. If any man offend not in word, the same is a perfect man, and able also to bridle the Whole body.
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Thus it appeares (as a Father speakes) that all iust men haue but an vnperfect perfection in this life. Particularly it is proued thus:
Thus it appears (as a Father speaks) that all just men have but an unperfect perfection in this life. Particularly it is proved thus:
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First, No man can know all his sinnes, which if he cannot know, then hee cannot repent of them so fully as he should:
First, No man can know all his Sins, which if he cannot know, then he cannot Repent of them so Fully as he should:
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to which purpose the Prophet speakes and prayes, Psal. 19. 12. Who can vnderstand his errors? Cleanse thou me from secret faults:
to which purpose the Prophet speaks and prays, Psalm 19. 12. Who can understand his errors? Cleanse thou me from secret Faults:
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wherefore it is cleere, one cannot repent him expresly of those sins he knows not; but what he knowes and is conuinced of, those he ought to repent particularly.
Wherefore it is clear, one cannot Repent him expressly of those Sins he knows not; but what he knows and is convinced of, those he ought to Repent particularly.
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Secondly, No man, though he knew euery sinne he committed, is able to repent of the same perfectly, in regard of his corruption,
Secondly, No man, though he knew every sin he committed, is able to Repent of the same perfectly, in regard of his corruption,
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so long as he carries fraile flesh about him, and why? Because there is no motion of the spirit,so long as he carries frail Flesh about him, and why? Because there is no motion of the Spirit,
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but it is much weakened by the tentations of the flesh:
but it is much weakened by the tentations of the Flesh:
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as Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh,
as Gal. 5. 17. For the Flesh Lusteth against the Spirit, and the Spirit against the Flesh,
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and they are contrarie the one to the other, so that yee cannot doe the things that yee would. and they Are contrary the one to the other, so that ye cannot do the things that ye would.
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So the Apostle confesses of himselfe;
So the Apostle Confesses of himself;
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Rom. 7. 18. For I know that in mee, that is in my flesh dwelleth no good thing, Rom. 7. 18. For I know that in me, that is in my Flesh dwells no good thing,
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for to will is present with me, but how to performe that which is good I finde not; for to will is present with me, but how to perform that which is good I find not;
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and why? because the law of our members still rebells against the law of our minde,
and why? Because the law of our members still rebels against the law of our mind,
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and therefore as when men poure water into a glasse of wine, the water abates the strength, taste and colour of the Wine:
and Therefore as when men pour water into a glass of wine, the water abates the strength, taste and colour of the Wine:
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euen so it is betweene the flesh and the spirit, the motions of the spirit be alwayes weakened with the motions of the flesh in some measure or other:
even so it is between the Flesh and the Spirit, the motions of the Spirit be always weakened with the motions of the Flesh in Some measure or other:
av av pn31 vbz p-acp dt n1 cc dt n1, dt n2 pp-f dt n1 vbb av vvn p-acp dt n2 pp-f dt n1 p-acp d n1 cc n-jn:
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so as wee cannot doe as wee would, but liue incumbred with a number of corruptions, clogged and weighed downe with naturall frailties;
so as we cannot do as we would, but live encumbered with a number of corruptions, clogged and weighed down with natural frailties;
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which make that we cannot perfectly repent vs of all our sinnes in this life. Now against this doctrine there may be three obiections.
which make that we cannot perfectly Repent us of all our Sins in this life. Now against this Doctrine there may be three objections.
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Obiect. 1. All the workes of God are perfect; Repentance is a worke of God: Therefore Repentance may bee perfect in a man in this life.
Object. 1. All the works of God Are perfect; Repentance is a work of God: Therefore Repentance may be perfect in a man in this life.
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To this I answer, the workes of God are of two sorts, First, Some God workes immediatly. Secondly, Some hee workes not immediatly by himselfe, but mediatly by man.
To this I answer, the works of God Are of two sorts, First, some God works immediately. Secondly, some he works not immediately by himself, but mediately by man.
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Now those works of God which he worketh by himselfe they be perfect works, and haue no defects;
Now those works of God which he works by himself they be perfect works, and have no defects;
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but those works which God workes by meanes of man, those be not alwayes perfect, but many times carry some points and markes of frailtie in them: but those works which God works by means of man, those be not always perfect, but many times carry Some points and marks of frailty in them:
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As wee know, a Scriuener who writes a perfect hand of himselfe, yet let him put the Penne into a childes hand;
As we know, a Scrivener who writes a perfect hand of himself, yet let him put the Pen into a child's hand;
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though he guide it, his writing will not be so faire as that of his teacher,
though he guide it, his writing will not be so fair as that of his teacher,
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because it somewhat participates of the childes vnskilfulnesse:
Because it somewhat participates of the child's unskilfulness:
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So it is in this matter of Repentance, because this is not a worke which God workes meerely by himselfe,
So it is in this matter of Repentance, Because this is not a work which God works merely by himself,
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but by the meanes of a man himselfe assisting, vsing his will and other affections therein;
but by the means of a man himself assisting, using his will and other affections therein;
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Therefore because there is defect in mans affection, and Reluctation in his will, resisting well-doing, therefore his repentance must needs be imperfect.
Therefore Because there is defect in men affection, and Reluctation in his will, resisting welldoing, Therefore his Repentance must needs be imperfect.
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The second Obiection is taken out of Scripture; The second Objection is taken out of Scripture;
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where the Scripture many times seemes to speake of the perfection of a Christian, sometimes commanding it;
where the Scripture many times seems to speak of the perfection of a Christian, sometime commanding it;
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as Math. 5. 48. Bee yee therefore perfect, even as your Father which is in heauen is perfect: Sometime commending man for it: as Math. 5. 48. Bee ye Therefore perfect, even as your Father which is in heaven is perfect: Sometime commending man for it:
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as 1. Cor. 2. 6. Howbeit wee speake wisdome amongst them that are perfect, &c. So Phil. 3. 13. Let vs therefore as many as bee perfect be thus minded, &c. And therefore if there bee perfection in other graces;
as 1. Cor. 2. 6. Howbeit we speak Wisdom among them that Are perfect, etc. So Philip 3. 13. Let us Therefore as many as be perfect be thus minded, etc. And Therefore if there be perfection in other graces;
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There is also perfection in Repentance. There is also perfection in Repentance.
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To this I say, Perfection that the Scripture speakes of, is either Comparatiue, in comparison of others,
To this I say, Perfection that the Scripture speaks of, is either Comparative, in comparison of Others,
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as in the same third chapter of the Philippians, S. Paul hath plainly affirmed that he was not perfect before God:
as in the same third chapter of the Philippians, S. Paul hath plainly affirmed that he was not perfect before God:
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howeuer now he is perfect Comparativè more perfect then other men, who had not such excellent gifts and graces:
however now he is perfect Comparativè more perfect then other men, who had not such excellent Gifts and graces:
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As Noah was a iust and perfect man, in respect of those wretched people who liued in those times, Gen. 6. 50. So Iob and Zacharie in this respect were called •ust men.
As Noah was a just and perfect man, in respect of those wretched people who lived in those times, Gen. 6. 50. So Job and Zacharias in this respect were called •ust men.
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Secondly, Ex parte, we may be said to be iust and perfect in some respect and degrees:
Secondly, Ex parte, we may be said to be just and perfect in Some respect and Degrees:
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as Math. 5. be yee therefore perfect as your heauenly Father is perfect. Here we cannot be so perfect in the intention of our loue:
as Math. 5. be ye Therefore perfect as your heavenly Father is perfect. Here we cannot be so perfect in the intention of our love:
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but in the Extention thereof, to loue all sorts, to loue our enemies;
but in the Extension thereof, to love all sorts, to love our enemies;
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to loue friends and foes, and doe good to all of all sorts, with an eye vnto God;
to love Friends and foes, and do good to all of all sorts, with an eye unto God;
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that is, that perfection here meant and spoken of. The third Obiection is this:
that is, that perfection Here meant and spoken of. The third Objection is this:
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All the graces of God that bee imperfect in this life, shall bee perfected in heauen, 1. Cor. 13. 10. All the graces of God that be imperfect in this life, shall be perfected in heaven, 1. Cor. 13. 10.
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But our Repentance shall not bee perfected in Heauen, for in heauen there is no sorrow for sinne,
But our Repentance shall not be perfected in Heaven, for in heaven there is no sorrow for sin,
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as Reu. 16. 17. for God shall wipe away all teares from their eyes.
as Reu. 16. 17. for God shall wipe away all tears from their eyes.
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Therefore because repentance shall not bee perfected in heauen, it must needs be perfected in this life.
Therefore Because Repentance shall not be perfected in heaven, it must needs be perfected in this life.
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To this I answer, there bee two parts of Repentance, considerable: 1. There is a Poenall part (if I may so call it.) 2. A Part that consists in sanctified motions.
To this I answer, there be two parts of Repentance, considerable: 1. There is a Penal part (if I may so call it.) 2. A Part that consists in sanctified motions.
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That part of Repentance which is Poenall sorrow, afflicting teares, and such like, shall cease in heauen, and is meerely shut vp within the bounds of this life.
That part of Repentance which is Penal sorrow, afflicting tears, and such like, shall cease in heaven, and is merely shut up within the bounds of this life.
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But, that part thereof which consists in sanctified motions shall bee perf•cted in heauen, because we shall perfectly dislike and hate all the sinnes that ouer wee haue committed:
But, that part thereof which consists in sanctified motions shall be perf•cted in heaven, Because we shall perfectly dislike and hate all the Sins that over we have committed:
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Thus the doctrine being cleere, the vses are three.
Thus the Doctrine being clear, the uses Are three.
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First, seeing that no mans repentance is perfect in this life, therefore, as we pray vnto God to pardonour other imperfections;
First, seeing that no men Repentance is perfect in this life, Therefore, as we pray unto God to pardonour other imperfections;
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so we must pray to pardon the failings of our repentance; so we must pray to pardon the failings of our Repentance;
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not to weigh them in the ballance of Iustice, lest they bee found light, but in the ballance of • … ercie, where small things are taken in good worth;
not to weigh them in the balance of justice, lest they be found Light, but in the balance of • … ercie, where small things Are taken in good worth;
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and therefore as the man in the Gospell came to Christ with teares, saying, Lord I beleeue, helpe my vnbeliefe;
and Therefore as the man in the Gospel Come to christ with tears, saying, Lord I believe, help my unbelief;
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So must we all cry vnto God with mournfull and heauy hearts: Lord I repent, but for Christs sake pardon the many failings of my Repentance.
So must we all cry unto God with mournful and heavy hearts: Lord I Repent, but for Christ sake pardon the many failings of my Repentance.
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Secondly, seeing our Repentance is imperfect in this life;
Secondly, seeing our Repentance is imperfect in this life;
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therefore it is cleere, that no man by his Repentance can merit any thing at the hands of God; Therefore it is clear, that no man by his Repentance can merit any thing At the hands of God;
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The very Schoole-men say the selfe-same thing: that any defect, want or impenitencie makes our Repentance to be imperfect;
The very Schoolmen say the selfsame thing: that any defect, want or impenitency makes our Repentance to be imperfect;
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yea, all wee can doe is full of defects and wants, therefore no merit before God;
yea, all we can do is full of defects and Wants, Therefore no merit before God;
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and if it merit nothing at the hands of God, then when men haue repented them of their sins, they haue need still of the Blood of Christ to make Reconciliation and attonement for them.
and if it merit nothing At the hands of God, then when men have repented them of their Sins, they have need still of the Blood of christ to make Reconciliation and atonement for them.
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It is the opinion of some in the world, that if one haue repented of a sinne, by and by he shall be saued by the vertue of his repentance.
It is the opinion of Some in the world, that if one have repented of a sin, by and by he shall be saved by the virtue of his Repentance.
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But the truth is, that though repentance bee a necessarie duty and disposition, without which no man liuing can be saued in this state of sinne;
But the truth is, that though Repentance be a necessary duty and disposition, without which no man living can be saved in this state of sin;
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and though it be neuer so sincerely performed and often reiterated, yet because it is full of so many imperfections, it had need of the Blood of Christ to perfect it,
and though it be never so sincerely performed and often reiterated, yet Because it is full of so many imperfections, it had need of the Blood of christ to perfect it,
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and reconcile vs vnto God, holy, cleane, and vnblamable in his sight: as Peter tells vs;
and reconcile us unto God, holy, clean, and Unblamable in his sighed: as Peter tells us;
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Yee also as liuely stones are built vp a spirituall house, an holy Priesthood, to offer vp spirituall sacrifice, acceptable to God by Iesus Christ. Ye also as lively stones Are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice, acceptable to God by Iesus christ.
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So that doe what wee can, all sacrifices and seruices be onely acceptable to God through him.
So that do what we can, all Sacrifices and services be only acceptable to God through him.
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Thirdly, seeing all our Repentance is vnperfect, so long as we liue in this world:
Thirdly, seeing all our Repentance is unperfect, so long as we live in this world:
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Therefore no man is to dismay himselfe, and bee too much cast downe, if hee doe not finde repentance to be perfect in him; Therefore no man is to dismay himself, and be too much cast down, if he do not find Repentance to be perfect in him;
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If hee doe not finde a perfect hatred of sinne, loue of God, indeuour to please God in that he requireth;
If he do not find a perfect hatred of sin, love of God, endeavour to please God in that he requires;
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In this case one must not too much afflict himselfe, because he cannot attaine to things impossible in this life;
In this case one must not too much afflict himself, Because he cannot attain to things impossible in this life;
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considering, that it is not perfection but truth of Repentance that God looks for in this life:
considering, that it is not perfection but truth of Repentance that God looks for in this life:
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in which case S. Paul comforts the abiect, saying, 2. Cor. 8. 12. For if there be first a willing minde, it is accepted according to that a man hath,
in which case S. Paul comforts the abject, saying, 2. Cor. 8. 12. For if there be First a willing mind, it is accepted according to that a man hath,
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and not according to that a man hath not. The second maine thing is, That because euery mans Repentance is imperfect in this life;
and not according to that a man hath not. The second main thing is, That Because every men Repentance is imperfect in this life;
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Therefore there must bee an increase thereof in the life of a Christian: As wee increase in other graces, so increasing in the grace of Repentance.Therefore there must be an increase thereof in the life of a Christian: As we increase in other graces, so increasing in the grace of Repentance.
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Therefore Christians haue no cause to bee dismayed at this, when God brings them off againe and againe to renew their Repentance.
Therefore Christians have no cause to be dismayed At this, when God brings them off again and again to renew their Repentance.
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A number of poore Christians cannot tell what to make of this, when they haue repented their sinnes,
A number of poor Christians cannot tell what to make of this, when they have repented their Sins,
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and beene comforted with the Promises of the Gospell, and gone on a long-while in a cheerefull estate vpon a sudden;
and been comforted with the Promises of the Gospel, and gone on a long-while in a cheerful estate upon a sudden;
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all their old sinnes are cast vpon them againe to terrifie them worse then before, and so by a heauy recourse of sorrow they become much perplexed and amazed.
all their old Sins Are cast upon them again to terrify them Worse then before, and so by a heavy recourse of sorrow they become much perplexed and amazed.
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But let such thinke that this is nothing else but Repentance: But let such think that this is nothing Else but Repentance:
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As in a little childe when hee begins first to write, hee frames his businesse somewhat vnhandsomely,
As in a little child when he begins First to write, he frames his business somewhat unhandsomely,
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when he hath perfected a letter, his Master sets him to make the same letter againe,
when he hath perfected a Letter, his Master sets him to make the same Letter again,
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vntill he doe it better and better, vntill at last it bee excellently well.
until he do it better and better, until At last it be excellently well.
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Euen so because there are not those firme and true intensions of our affections in our first Repentance, the Lord is faine to goe ouer againe with vs,
Eve so Because there Are not those firm and true intentions of our affections in our First Repentance, the Lord is feign to go over again with us,
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and to set vs anew to repent of our old sinnes:
and to Set us anew to Repent of our old Sins:
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thus is the growth and frame of a Christians progresse in grace, to goe it ouer againe still, vntill it come to perfection.
thus is the growth and frame of a Christians progress in grace, to go it over again still, until it come to perfection.
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I haue heretofore obserued, that a tree alwayes growes vntill it come to his full pitch of state;
I have heretofore observed, that a tree always grows until it come to his full pitch of state;
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yet it growes not alwayes in one sort, but sometimes it growes in the boughes, sometimes in the branches, sometimes in the root.
yet it grows not always in one sort, but sometime it grows in the boughs, sometime in the branches, sometime in the root.
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Euen so it is with a Christian, hee hath his times of growth, hee doth not alwayes grow in one and the same sort;
Eve so it is with a Christian, he hath his times of growth, he does not always grow in one and the same sort;
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but sometimes in one Grace, and sometimes in another;
but sometime in one Grace, and sometime in Another;
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sometimes in knowledge, faith, loue, obedience, &c. and yet bee in a good estate, though he be put still to renew his Repentance from time to time, which (if I may so speake) becomes so much the purer,
sometime in knowledge, faith, love, Obedience, etc. and yet be in a good estate, though he be put still to renew his Repentance from time to time, which (if I may so speak) becomes so much the Purer,
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like gold when it is often refined; by ardent and often praying, againe and again:
like gold when it is often refined; by Ardent and often praying, again and again:
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therfore distressed Christians in this case, haue no iust cause to be so perplexed and cast downe as many times they are.
Therefore distressed Christians in this case, have no just cause to be so perplexed and cast down as many times they Are.
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Wherefore seeing it is necessarie still to grow in Repentance, and that it can neuer bee too pure nor perfect, not too often gone ouer in this life;
Wherefore seeing it is necessary still to grow in Repentance, and that it can never be too pure nor perfect, not too often gone over in this life;
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wee must therefore labour, and euery day indeuour to be more and more penitent for our sinnes, bitterly to lament them,
we must Therefore labour, and every day endeavour to be more and more penitent for our Sins, bitterly to lament them,
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and increase in the detestation and hatred of them:
and increase in the detestation and hatred of them:
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so making vse both of the mercies and iudgements of God this way, as to further vs in the growth of our repentance.
so making use both of the Mercies and Judgments of God this Way, as to further us in the growth of our Repentance.
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So we see Peter did, by occasion of Christs mercie vnto him in the draught of fishes, Luk. 5. 8. Hee fell downe on his knees and said, depart from me, I am but a sinfull man ô Lord!
So we see Peter did, by occasion of Christ mercy unto him in the draught of Fish, Luk. 5. 8. He fell down on his knees and said, depart from me, I am but a sinful man o Lord!
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So did the Lords people by occasion of the iudgement in the Thunder and lightning, 1. Sam. 12. 19. say vnto Samuel, Pray for thy seruants vnto the Lord that wee dye not,
So did the lords people by occasion of the judgement in the Thunder and lightning, 1. Sam. 12. 19. say unto Samuel, Pray for thy Servants unto the Lord that we die not,
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for wee haue added vnto all our sinnes this euill to take a King; thus must we grow in this as in other graces.for we have added unto all our Sins this evil to take a King; thus must we grow in this as in other graces.
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It is therefore a great corruption for any to desire to grow in other graces if this be neglected,
It is Therefore a great corruption for any to desire to grow in other graces if this be neglected,
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and to doe some things conscionably, and to neglect those other maine duties in Religion.
and to do Some things Conscionably, and to neglect those other main duties in Religion.
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For if one had a childe, and the childe should grow in one part and not in another;
For if one had a child, and the child should grow in one part and not in Another;
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one hand and one leg should thriue, but not the other, but keepe still at a stand,
one hand and one leg should thrive, but not the other, but keep still At a stand,
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how bitterly would he complaine of this;
how bitterly would he complain of this;
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and yet so is it in the state of many a Christian, one part of the graces of God growes well,
and yet so is it in the state of many a Christian, one part of the graces of God grows well,
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but the other doth not grow at all;
but the other does not grow At all;
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many increase in knowledge, shew a great deale of zeale, of deuotion, haue sufficiencie of faith and are cheerefull in their obedience,
many increase in knowledge, show a great deal of zeal, of devotion, have sufficiency of faith and Are cheerful in their Obedience,
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but they grow not a whit in Repentance, they are not a whit more humbled for their sinnes, more penitent and cast downe before the LORD,
but they grow not a whit in Repentance, they Are not a whit more humbled for their Sins, more penitent and cast down before the LORD,
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and therefore can say, what cause haue wee to bee deiected and afflicted so for it? but let vs of better knowledge, learne to bee better affected, our care being to bee more and more humbled for our sinnes.
and Therefore can say, what cause have we to be dejected and afflicted so for it? but let us of better knowledge, Learn to be better affected, our care being to be more and more humbled for our Sins.
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Wee see in Nature when a man is buried and layed in the ground, the more earth and mould you cast vpon him, the more hee consumes from day to day, being so much the more vnfit to rise vp againe, (suppose aliue) from vnder the weight and burden of the earth which presses him downe.
we see in Nature when a man is buried and laid in the ground, the more earth and mould you cast upon him, the more he consumes from day to day, being so much the more unfit to rise up again, (suppose alive) from under the weight and burden of the earth which presses him down.
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Euen so it is with the sinne of a Christian:
Eve so it is with the sin of a Christian:
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when a man hath buried sinne in himselfe, the more hee increaseth his repentance and holy humiliation, the more earth and mold hee casts vpon it in this kinde, the lesse able will it be to rise and reuiue againe:
when a man hath buried sin in himself, the more he increases his Repentance and holy humiliation, the more earth and mould he Cast upon it in this kind, the less able will it be to rise and revive again:
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nay, our sad and serious Repentance will make it that it shall not rise againe.
nay, our sad and serious Repentance will make it that it shall not rise again.
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Now there be three wayes wherein a Christian must increase in the Grace of Repentance, as well as in other Graces. 1. In the Number of his Graces. 2. In the Measure of his Graces. 3. In the good vse of them.
Now there be three ways wherein a Christian must increase in the Grace of Repentance, as well as in other Graces. 1. In the Number of his Graces. 2. In the Measure of his Graces. 3. In the good use of them.
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First for the Number of Graces; see what Peter saith, 2. Pet. 1. 5. Adde to your faith vertue, First for the Number of Graces; see what Peter Says, 2. Pet. 1. 5. Add to your faith virtue,
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and to vertue knowledge, and to knowledge temperance, and to temperance Patience, and to patience godlinesse, &c. And so 2. Cor. 8. 7. Therefore as yee abound in euery thing, in faith and vtterance and knowledge,
and to virtue knowledge, and to knowledge temperance, and to temperance Patience, and to patience godliness, etc. And so 2. Cor. 8. 7. Therefore as ye abound in every thing, in faith and utterance and knowledge,
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and in all diligence, and in your loue to vs, see that yee abound in this Grace also. and in all diligence, and in your love to us, see that ye abound in this Grace also.
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Therefore it should grieue a Christian to heare a man speake of any grace which hee hath not in himselfe.
Therefore it should grieve a Christian to hear a man speak of any grace which he hath not in himself.
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Fine and daintie women we know who haue a delight in curious gardens, if they heare of any goodly Plant,
Fine and dainty women we know who have a delight in curious gardens, if they hear of any goodly Plant,
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or delicate Flower in another bodies garden, they neuer rest till they haue got a slip of it into their owne:
or delicate Flower in Another bodies garden, they never rest till they have god a slip of it into their own:
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yea, here they beg a root and there a slip, and so set it into the ground.
yea, Here they beg a root and there a slip, and so Set it into the ground.
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Euen so must a Christian doe, because his soule is the garden of Gods graces,
Eve so must a Christian doe, Because his soul is the garden of God's graces,
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therefore whatsoeuer grace of God hee heares of to be amongst others, by and by hee must labour to get it home vnto himselfe,
Therefore whatsoever grace of God he hears of to be among Others, by and by he must labour to get it home unto himself,
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therefore it is great corruption for men to get some one grace of God, and neglect the rest, to get a little knowledge, zeale, deuotion, &c. and yet neuer labour for a good conscience, sobrietie, patience, faith, loue, &c. letting these things passe vnrespected and vnregarded:
Therefore it is great corruption for men to get Some one grace of God, and neglect the rest, to get a little knowledge, zeal, devotion, etc. and yet never labour for a good conscience, sobriety, patience, faith, love, etc. letting these things pass unrespected and unregarded:
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A Christian must bee like a little childe, who euery yeare growes somewhat, and addes to his stature and growth in all proportion of parts not growing in one member,
A Christian must be like a little child, who every year grows somewhat, and adds to his stature and growth in all proportion of parts not growing in one member,
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and declining in another, so must Christians doe; indeuour to thriue in all graces.
and declining in Another, so must Christians do; endeavour to thrive in all graces.
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Secondly, Wee must grow vp in the measure of Graces, as the Apostle exhorts, 1. Thess. 4. 1. 10. Furthermore then wee beseech you Brethren and exhort you by the Lord Iesus, that as yee haue receiued of vs how yee ought to walke and to please God, Secondly, we must grow up in the measure of Graces, as the Apostle exhorts, 1. Thess 4. 1. 10. Furthermore then we beseech you Brothers and exhort you by the Lord Iesus, that as ye have received of us how ye ought to walk and to please God,
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so yee would abound more and more. so ye would abound more and more.
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So 2. Pet. 3. 18. But grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ.
So 2. Pet. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour Iesus christ.
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Therefore if wee beleeue, let vs beleeue more; if loue, indeuour we for more;
Therefore if we believe, let us believe more; if love, endeavour we for more;
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if patient, let Patience haue its perfect worke (as S. Iames speakes) that we may be entire and want nothing.
if patient, let Patience have its perfect work (as S. James speaks) that we may be entire and want nothing.
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Wee reade Math. 13. 31. The graces of God are compared to a little seed, not to a little stone,
we read Math. 13. 31. The graces of God Are compared to a little seed, not to a little stone,
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because though a seed be little, yet it is of such a thriuing nature that it will not alwayes be little,
Because though a seed be little, yet it is of such a thriving nature that it will not always be little,
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but grow and increase to his limited stature and greatnesse:
but grow and increase to his limited stature and greatness:
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So the thing is cleere, a Christian must increase as well in the Measure as number of Graces, bee like the thriuing seed, not like to a little stone that growes no bigger;
So the thing is clear, a Christian must increase as well in the Measure as number of Graces, be like the thriving seed, not like to a little stone that grows no bigger;
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which shewes their fearefull estate, who grow not in the measure of their graces.
which shows their fearful estate, who grow not in the measure of their graces.
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Thirdly, In the vse of them, for one may haue good Graces, and yet neuer put them to any imployment, Thirdly, In the use of them, for one may have good Graces, and yet never put them to any employment,
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like vnto that vnthriftie seruant, Luk. 19. 20. who tyed vp his Talent in a napkin:
like unto that unthrifty servant, Luk. 19. 20. who tied up his Talon in a napkin:
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and like that lame man by the Poole of Bethesda, Iohn 5. 7. who though he had legs,
and like that lame man by the Pool of Bethesda, John 5. 7. who though he had legs,
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yet had no vse of them vntill Christ restored them:
yet had no use of them until christ restored them:
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so we may haue some graces of God, and no right vse of them, if we be not carefull to rub them vp and set them a work,
so we may have Some graces of God, and no right use of them, if we be not careful to rub them up and Set them a work,
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wherfore the Church prayes, Cant. 4. 16. Awake ô North, and come thou South, blow vpon my garden, that the spices thereof may flow out, let my beloued come into his garden and eat his pleasant fruits.
Wherefore the Church prays, Cant 4. 16. Awake o North, and come thou South, blow upon my garden, that the spices thereof may flow out, let my Beloved come into his garden and eat his pleasant fruits.
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So Psal. 119. 34. Dauid prayes, Giue mee vnderstanding and I shall keepe thy law, yea I shall obserue it with my whole heart.
So Psalm 119. 34. David prays, Give me understanding and I shall keep thy law, yea I shall observe it with my Whole heart.
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Therfore as Mary not onely brought a Boxe of oyntment to Christ, so that all the house was filled with the smell thereof:
Therefore as Marry not only brought a Box of ointment to christ, so that all the house was filled with the smell thereof:
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euen so must we not onely bring our Boxes of ointments, of graces vnto Christ,
even so must we not only bring our Boxes of ointments, of graces unto christ,
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but effuse and poure them out, that God may smell the sauour, and others may receiue good by them.
but effuse and pour them out, that God may smell the savour, and Others may receive good by them.
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If a man had a thousand Tunne of wine in a Cellar, which he had no vse of,
If a man had a thousand Tun of wine in a Cellar, which he had no use of,
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but were kept closely there, what were any man the better for it? but if hee would make a large Cisterne,
but were kept closely there, what were any man the better for it? but if he would make a large Cistern,
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and turne out a Conduite cocke into the streete, that euery one who passeth by might drinke therof,
and turn out a Conduit cock into the street, that every one who passes by might drink thereof,
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then would they commend his bountie, and be thankfull vnto him:
then would they commend his bounty, and be thankful unto him:
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So when wee haue good graces of God which wee keepe to our selues, not being profitable vnto any, it is matter of rebuke and reproch,
So when we have good graces of God which we keep to our selves, not being profitable unto any, it is matter of rebuke and reproach,
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vntill wee let the cocke runne to water and refresh others. One thing more is to be considered, for conclusion of all; which is,
until we let the cock run to water and refresh Others. One thing more is to be considered, for conclusion of all; which is,
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How a Christian may grow in Grace?
How a Christian may grow in Grace?
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For it may be many a one would bee willing to grow in Grace, if they knew how;
For it may be many a one would be willing to grow in Grace, if they knew how;
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being ready to thinke or say with the Iewes vnto Christ, Iohn 6. 28. What shall we doe that wee might worke the worke of God? So may yee say to mee, you talke of excellent duties,
being ready to think or say with the Iewes unto christ, John 6. 28. What shall we do that we might work the work of God? So may ye say to me, you talk of excellent duties,
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but how shall wee performe them? To which I answer there bee foure things to be performed of euery one that would grow in Grace.
but how shall we perform them? To which I answer there be foure things to be performed of every one that would grow in Grace.
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First, In the vse of them to bee carefull that they may thriue and grow, as the Apostle prescribes, 1. Pet. 2. 2. As new borne babes desire the sincere milke of the word, that you may grow thereby.
First, In the use of them to be careful that they may thrive and grow, as the Apostle prescribes, 1. Pet. 2. 2. As new born babes desire the sincere milk of the word, that you may grow thereby.
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If one sow good seeds in his garden, and neuer water or weed them, or set vp stickes by them for their support and leading vpwards, all his labour will be in vaine: If one sow good seeds in his garden, and never water or weed them, or Set up sticks by them for their support and leading upwards, all his labour will be in vain:
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So if one doe not nourish the good seeds of Gods graces sowed in his heart and soule,
So if one do not nourish the good seeds of God's graces sowed in his heart and soul,
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if hee doe not water, weed them, and set vp supporters vnto them; a thousand to one that they will neuer thriue nor grow to any purpose.
if he do not water, weed them, and Set up supporters unto them; a thousand to one that they will never thrive nor grow to any purpose.
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Therefore we must doe as the Iuie doth, because the stalke thereof is weake, the string not being able to support it to grow vp straight,
Therefore we must do as the Ivy does, Because the stalk thereof is weak, the string not being able to support it to grow up straight,
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therefore it catcheth hold with his keyes and clawes, vpon euery post and tree that it may climbe vp by.
Therefore it Catches hold with his keys and claws, upon every post and tree that it may climb up by.
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So because commonly wee all creepe vpon the ground, and be not able to lift vp our soules vnto Heauen by our owne strength;
So Because commonly we all creep upon the ground, and be not able to lift up our Souls unto Heaven by our own strength;
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let vs lay hold of the holy things of God, the promises of the Gospell, and the merits of Christ;
let us lay hold of the holy things of God, the promises of the Gospel, and the merits of christ;
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neuer leauing nor giuing them ouer, vntill they haue lifted vs vp vnto heauen. Secondly, Wee must vse all the ordinarie meanes, besides extraordinarie graces and prayer:
never leaving nor giving them over, until they have lifted us up unto heaven. Secondly, we must use all the ordinary means, beside extraordinary graces and prayer:
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for if we vse some and neglect the rest, no maruell though God denie his blessing to the rest:
for if we use Some and neglect the rest, no marvel though God deny his blessing to the rest:
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as if one vse Prayer, and yet will not come to the preaching of the Word;
as if one use Prayer, and yet will not come to the preaching of the Word;
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or if hee heare the Word, and neglect the • … aments: this man may misse of his aime and comfort:
or if he hear the Word, and neglect the • … aments: this man may miss of his aim and Comfort:
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as the Disciples, Math. 17. 20. vsed some meanes, but because they failed in other some in the matter of faith,
as the Disciples, Math. 17. 20. used Some means, but Because they failed in other Some in the matter of faith,
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therefore they wanted a blessing on their worke for that time.
Therefore they wanted a blessing on their work for that time.
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It must therefore bee our care and wisedome to vse all the meanes which God hath appointed,
It must Therefore be our care and Wisdom to use all the means which God hath appointed,
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as we know by experience, goe to a Doctor for a paine in the head, he prescribes you foure things for the remedie;
as we know by experience, go to a Doctor for a pain in the head, he prescribes you foure things for the remedy;
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of which if you take but two, and neglect the other two, no good can be done;
of which if you take but two, and neglect the other two, no good can be done;
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for when you returne to the Doctor and tell him, that you haue onely taken two of the foure things prescribed: no maruell may hee say;
for when you return to the Doctor and tell him, that you have only taken two of the foure things prescribed: no marvel may he say;
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you are not cured, who haue neglected the halfe of the meanes appointed for your cure:
you Are not cured, who have neglected the half of the means appointed for your cure:
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So it is, when men will not betyed vnto all the meanes which God hath appointed.
So it is, when men will not betid unto all the means which God hath appointed.
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Thirdly, Wee must vse all the meanes constantly which may stand vs chiefly in stead:
Thirdly, we must use all the means constantly which may stand us chiefly in stead:
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as it is Heb. 6. 7. For the earth which drinketh in the rain that commeth often vpon it,
as it is Hebrew 6. 7. For the earth which Drinketh in the rain that comes often upon it,
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and bringeth forth herbes meet for them by whom it is dressed, receiueth blessing from God. and brings forth herbs meet for them by whom it is dressed, receiveth blessing from God.
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If a man haue found out an excellent plaister which will cure his sore:
If a man have found out an excellent plaster which will cure his soar:
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if he pluck it away and doe not let it lye when he is on the mending hand,
if he pluck it away and do not let it lie when he is on the mending hand,
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but expose it to the aire: Hee may relapse into a worser condition, or kill himselfe,:
but expose it to the air: He may relapse into a Worse condition, or kill himself,:
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So when a man hath got some profite by the vse of good meanes, if he doe not then keepe to them,
So when a man hath god Some profit by the use of good means, if he do not then keep to them,
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but grow loose and idle, hee may fall into as bad estate as before he knew of any cure: or much worse.
but grow lose and idle, he may fallen into as bad estate as before he knew of any cure: or much Worse.
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Trees that grow by the sent of water; if the water be drawne from them, they cannot thriue thriuingly, as before:
Trees that grow by the sent of water; if the water be drawn from them, they cannot thrive thrivingly, as before:
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so take away the constant vse of good meanes from a Christian, and you take away his life, hee cannot thriue or grow.
so take away the constant use of good means from a Christian, and you take away his life, he cannot thrive or grow.
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Fourthly, Wee must so vse all the meanes as we must be carefull, and indeauour to bee bettered by them,
Fourthly, we must so use all the means as we must be careful, and endeavour to be bettered by them,
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and not onely grow, but grow to a taste of perfection by the vse of them, as neere as may bee. and not only grow, but grow to a taste of perfection by the use of them, as near as may be.
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According to the Apostles Exhortation, 2. Cor. 6. 1. Wee then as workers together with him, beseech you also, that you receiue not the grace of God in vaine.
According to the Apostles Exhortation, 2. Cor. 6. 1. we then as workers together with him, beseech you also, that you receive not the grace of God in vain.
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Therefore wee must doe as wise merchants, who when they haue made a venture at Sea, cast vp their bookes,
Therefore we must do as wise merchant's, who when they have made a venture At Sea, cast up their books,
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and looke into their accounts to see what they haue gained.
and look into their accounts to see what they have gained.
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So Christians who beare a part in the house of God, and traffique against sinne with his graces, must cast vp their accounts, looke into their bookes, see what they haue gotten or gained, what graces bee the stronger,
So Christians who bear a part in the house of God, and traffic against sin with his graces, must cast up their accounts, look into their books, see what they have got or gained, what graces be the Stronger,
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and what graces the more weakened in their hearts. Lastly, it may be obiected:
and what graces the more weakened in their hearts. Lastly, it may be objected:
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is there now remaining any thing else to be said in this Treatise of Repentance? I answer for my selfe;
is there now remaining any thing Else to be said in this Treatise of Repentance? I answer for my self;
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nothing else I haue to deliuer vnto you concerning this Treatise:
nothing Else I have to deliver unto you Concerning this Treatise:
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onely to intreate you that as one hauing passed alongst a goodly pleasant long valley, where he hath seene on both sides great store of delightfull Woods, Townes, Castles, Riuers, &c. when he is readie to leaue that plaine, turnes about to view the place once more,
only to entreat you that as one having passed alongst a goodly pleasant long valley, where he hath seen on both sides great store of delightful Woods, Towns, Castles, rivers, etc. when he is ready to leave that plain, turns about to view the place once more,
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and make impression thereof in his memorie:
and make impression thereof in his memory:
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so that you (hauing passed along and heard so many excellent points in this doctrine of Repentance,) would turne about againe, once more to view them all ere wee leaue them.
so that you (having passed along and herd so many excellent points in this Doctrine of Repentance,) would turn about again, once more to view them all ere we leave them.
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First, you haue heard of the Necessitie of Repentance, that wee cannot be saued without it.
First, you have herd of the Necessity of Repentance, that we cannot be saved without it.
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Secondly, The order of it with other Graces; Repentance being first seene in the life of a Christian.
Secondly, The order of it with other Graces; Repentance being First seen in the life of a Christian.
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Thirdly, The Nature of Repentance, in which was foure things; First, that it is a changing and turning:
Thirdly, The Nature of Repentance, in which was foure things; First, that it is a changing and turning:
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Secondly, a turning in all and euery faculty of the soule: Thirdly, a turning from all sin• Fourthly, a turning from all sinne vnto God.
Secondly, a turning in all and every faculty of the soul: Thirdly, a turning from all sin• Fourthly, a turning from all sin unto God.
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Fourthly, The Causes of Repentance, were three: 1. God the Efficient Cause: 2. The preaching of the Law and Gospell, the Instrumentall Cause. 3. The helping Causes:
Fourthly, The Causes of Repentance, were three: 1. God the Efficient Cause: 2. The preaching of the Law and Gospel, the Instrumental Cause. 3. The helping Causes:
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the Mercies of God, his Iudgements and our owne considerations. Fiftly, The Time of Repentance was twofold:
the mercies of God, his Judgments and our own considerations. Fifty, The Time of Repentance was twofold:
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Generall and Particular, in the Generall two Rules. 1. That we must repent in this life. 2. That we must repent as soon as we can. 2. In the speciall time of Repentance, were fiue Particulars: 1. When we haue fallen into any new sinne. 2. When the iudgements of God are threatned against vs: 3. When there is an offer of spirituall meanes of grace. 4. When we are to vndertake any great worke. 2. To renew our repentance euery morning and eueuing.
General and Particular, in the General two Rules. 1. That we must Repent in this life. 2. That we must Repent as soon as we can. 2. In the special time of Repentance, were fiue Particulars: 1. When we have fallen into any new sin. 2. When the Judgments of God Are threatened against us: 3. When there is an offer of spiritual means of grace. 4. When we Are to undertake any great work. 2. To renew our Repentance every morning and eueuing.
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Sixtly, The parts of Repentance in which foure things was obserued: 1. Examination. 2. Humiliation. 3. Deprecation. 4. Resolution for the time to come. Seuenthly, The Impediments of Repentance, were two. First, in Iudgement. Secondly, in Affection: In Iudgement foure wayes:
Sixty, The parts of Repentance in which foure things was observed: 1. Examination. 2. Humiliation. 3. Deprecation. 4. Resolution for the time to come. Seuenthly, The Impediments of Repentance, were two. First, in Judgement. Secondly, in Affection: In Judgement foure ways:
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First, either to thinke our selues not sicke of sinne: or secondly sicke, not so sicke as indeed we be.
First, either to think our selves not sick of sin: or secondly sick, not so sick as indeed we be.
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Thirdly, if sicke, yet that we may recouer without repentance;
Thirdly, if sick, yet that we may recover without Repentance;
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or fourthly, if Repentance must needs be, yet that it needes not to be so full and strict as Preachers tell vs. Secondly, Impediments in our affections, were first the loue of the world. Secondly the loue of pleasures.
or fourthly, if Repentance must needs be, yet that it needs not to be so full and strict as Preachers tell us Secondly, Impediments in our affections, were First the love of the world. Secondly the love of pleasures.
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Thirdly, the loue of our owne ease. Fourthly, the loue of our sinnes. Fiftly, the desire to keepe credit with the world.
Thirdly, the love of our own ease. Fourthly, the love of our Sins. Fifty, the desire to keep credit with the world.
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Then we came to The Cases of Repentance, fiue in number: First, the case of Relapse: Secondly, the Case of Iteration: Thirdly, the Case of Restitution: Fourthly, the Case of Teares:
Then we Come to The Cases of Repentance, fiue in number: First, the case of Relapse: Secondly, the Case of Iteration: Thirdly, the Case of Restitution: Fourthly, the Case of Tears:
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Fiftly, the Case of Comfort in death. Ninthly, The Contraries to Repentance. First Impenitencie. Secondly, vnsound Repentance.
Fifty, the Case of Comfort in death. Ninthly, The Contraries to Repentance. First Impenitency. Secondly, unsound Repentance.
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Lastly, the Increase of Repentance, in two things: First, that Repentance can neuer bee but imperfect in this life: Secondly, wherein it failes?
Lastly, the Increase of Repentance, in two things: First, that Repentance can never be but imperfect in this life: Secondly, wherein it fails?
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Thus haue I, according to that abilitie God gaue, indeuoured to cast the seed of God into your hearts,
Thus have I, according to that ability God gave, endeavoured to cast the seed of God into your hearts,
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now your wisedome ••st b• … to water it, when you are at home in your houses, that as my paines hath beene to preach it vnto you,
now your Wisdom ••st b• … to water it, when you Are At home in your houses, that as my pains hath been to preach it unto you,
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so yours may be to remember and make a right vse thereof;
so yours may be to Remember and make a right use thereof;
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and so I end, beseeching God that the memorie of these things may remaine with you till your dying day.
and so I end, beseeching God that the memory of these things may remain with you till your dying day.
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That as euery day you sinne, so euery day you may so renew your Repentance,
That as every day you sin, so every day you may so renew your Repentance,
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as Peter speakes, Act. 3. 19. That your sinnes may bee blotted out, when the times of refreshing shall come from the presence of the Lord. FINIS.
as Peter speaks, Act. 3. 19. That your Sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. FINIS.
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