Ʋse:

Exhortation to Teachers in such times to put on a spirit of bold­ness to make known the Gospel: 1 Thess. 2.2, 3. After we had been shamefully intreated, as ye know, at Philippi, we were bold in our God to make known to you the Gospel. Acts 4.29. Grant unto thy servants, that with all boldness they may speak thy word.

Motives.

1. The greatness of the harvest: there are great numbers of souls, some whereof stand in need to be converted, others to be edified. The pure Ordinances of God are the glory of a place, 1 Sam. 4.20. in the want or absence whereof, the glory departs away.

How would it pity us, to see many Corn-fields that are ripe, and in danger of shattering, for want of hands to imbarn the corn! So, many have good beginnings of knowledge, but wanting able Teach­ers to perfect the work, they are in danger to be lost. What endea­vours are enough, might a Preacher be instrumental in saving one soul! what then, where there are many souls, not onely of those that pretend to Christ, but also Jews and Heathens!

It's a difficult thing to make one soul lie level upon Christ. Some­times [Page 3] he is troubled with fears and doubts, for want of comfort: some­times he falls into spiritual pride, because he hath comfort: sometimes he is tempted both with visible temptations from the world (which, with customs, counsels, perswasions, benefits, and flatteries, strives to seduce) and with invisible, arising from Satans suggestions, and inbred concupiscence. Sometimes he wrestles with an angry God, some­times with an accusing or scrupulous conscience: sometimes he thinks that all that he hath done is in vain: sometimes he abounds with self­fulness; sometimes so large in his profers, that he could let all go for God; anon, he is so cold, that he is nothing so large in his profers. Now if to establish one soul, be such a work; what is it to establish many, where one wants Knowledge, another Comfort; one needs Reprehension, another Direction; one is a babe, and so there must be milk for him; another is a strong man, and there must be meat for him?

2 Fewness of Labourers in such times, as also at other times; one Elijah, one Micaiah, when Iezebel had four hundred false Prophets. Ieremiah was in his time as it were left alone, and ready to give over his Ministery, Ier. 20.8, 9. After Christ's time, there were sometimes so few Pastors, that they were constrained to com­mend two or three Congregations to one Pastor. Hence came the corrupt custom of Commendams, that is, that one Teacher should have two or three Parishional Benefices.

Love of ease, painfulness of study, the smalness of reward, in ma­ny places, for a work of that weight, together with the inability of hearers to put difference betwixt Doctrine and Doctrine, Teacher and Teacher, and conceitedness of unable Speakers, causes that there be but few Labourers; so that persons mostly speak multa, but not multum; many words, but little to purpose.

3 Souls converted and edified, will be the glory of Teachers: they are not onely the seal of their sending for the present, 1 Cor. 9.2. but their Crown hereafter, 1 Thess. 2.19. Dan. 12.3. 1 Pet. 5.1, 2, 3. When Peter comes with three thousand souls gained to God, and Paul comes with his Gentiles, what a shame for thee, that like that unprofitable servant hast hid thy talent! Matth. 25.24. Hence Teachers should put on bowels of compassion: our bowels yern towards them that have no bread, when our selves have plenty; so when we have many blessed Truths in our hearts and papers, shall [Page 4] we not yern that others partake of them? And so much more, in that it redounds to our Crown, Ioh. 4.36. when he that sows and he that reaps shall rejoyce together.

4 The Barrenness of the Lords Vineyard without planters and waterers, 1 Cor. 3.6, 7. How ready is all to run to ruine, in the want or dispersing of such Teachers, experience tells. Where the shepherd hath been smitten the flock hath been scattered, Mat. 16.31. Fields or Vineyards are apt to be over-grown with weeds, if the Husband­man labours not to weed them out: so will the hearts of men be over-run, if there be not a painful Ministery to dig up their corrup­tions.

Come we to the second thing. The duty commended, viz. Repent.

In opening of which, I shall handle four things:

• 1 The duty.
• 2 The exercise of it.
• 3 The time of it.
• 4 The evidence of it, as it hath respect to men, in distribu­tive righteousness; where the Question of Restitution is largely handled.

In handling the doctrine of Repentance, I will open

• 1 The kindes of it.
• 2 The description of it. Three Uses.

There are two kindes of Repentance:

1 Legal; when a person is brought to the sight of his sins, with­out beholding any pardon in Christ: so Cain, and Iudas, Mat. 27.3. The Law worketh wrath Rom. 4.15. First it lets us see sin, and then it troubles the conscience for it, by threatning wrath. Moses plenus est Absinthii; the Law is full of Wormwood.

2 Evangelical, or Gospel-repentance; which is a transformation or change of minde and heart, wrought by the holy Ghost, through the power of the Word; whereby a believing sinner is humbled for all sin, and turns away from it in the purpose of his heart, with an hatred of it, that so the image of God may be restored in him.

In which consider,

1 The efficient cause of Repentance is God, who circumcises the heart, Deut. 30.6. takes away the stony heart, Ezek. 36.26. gives repentance to life, Acts 11.18. quickens them that are dead in sins, Eph. 2.1. and grants repentance to sinners, to recover themselves out of Satans snares, 2 Tim. 2.25.

2 The form of Repentance is a transformation, or the changing of the soul into another form, Rom. 12. Be ye transformed by the renewing of your mindes. The word is [...]. He names the minde, because there the change begins, Act. 26.18. Eph. 5.14. Some look upon Repentance, as if it were nothing but a sorrow for sin, with a purpose of new life; yet may a man have many such pur­poses, yet without a change of minde and heart they will come to no­thing.

The similitude or form whereinto repentant souls are changed, is Gods image, [...], 2 Cor. 3.18. We are transformed into the same image.

3 The matter of Repentance consists

• 1 In Humiliation,
• 2 Reformation.

First, Humiliation consists in three things:

1 Sorrow for sin, 2 Sam. 24.10. I have done very foolishly. This is (1) Outward; and that is,

• 1 In confession of sin: 2 Sam. 12.7. David saith, I have sinned.
• 2 In aggravation of sin; so Ezra 9.6, 7, 8. Dan. 9.6, 7. Ezra and Daniel aggravate their sins, as if they were the greatest sinners. So David, Psal. 51.1, 2, 3, 4, 5. the Prodigal, Luke 15.18.

Sorrow for sin is (2) Inward, when the heart yerns under what it hath done: Psal. 38.17. I will declare mine iniquity, (meaning in confession) and will be sorry for my sin. Ephraim bemoaned himself, that he had been like an untamed bullock unaccustomed to the yoke, Jer. 31.18.

2 Humiliation consists in Shame, that the soul have an inward blushing upon consideration of former evils: Ier. 31.20. I was ashamed yea even confounded, because I did bear the reproach of my youth. Rom. 6.21. What fruit have ye in those things where­of ye are now ashamed?

[Page 6]3 Humiliation consists in hatred: Isa. 30.22. Thou shalt de­file the covering of thy graven images of silver, and the orna­ments of thy molten images of gold: thou shalt cast them away as a menstruous cloth: thou shalt say, Away, get thee hence. Hos. 14.8. Ephraim shall say, What have I any more to do with idols? Ezek. 6.9, 20, 43. repentant souls are brought in not onely re­membring their spiritual whoredom, and all their evil doings wherein they have been defiled, but also loathing themselves in their own sight for the same.

Secondly: The second thing wherein the matter of Repentance consists is Reformation; which is, that the bent and frame of the heart be against all sin: Prov. 28.13. He that confesseth and forsaketh, shall finde mercy. Isai. 1.16. Wash ye, make ye clean: put away the evil of your doings; cease to do evil. Jon. 3.10. God saw that the Ninevites turned from their evil way. The Corinthians were thus reformed, 1 Cor. 6.10, 11. Such were some of you: but now are ye washed, now are you cleansed. This in­ward Reformation is wont to shew it self by outward Reformation; as in the Ephesians, who having repented of their Magick, burnt their Conjuring books.

Now for the matter about which Repentance is exercised, it is all sin, both Original, Psal. 51.5. Behold, I was shapen in wickedness, and in sin did my mother conceive me: and also actual sins, vers. 1, 2, 3, 4, 9. But especially it reflects with most indignation upon scandalous sins, 1 Tim. 1.13. and sins against light of nature, Psal. 51.14. deliver me from bloodguiltiness; and sins against know­ledge.

For the present, it looks at the prevailing evil of the heart.

For the instrumental cause of Repentance, it is the Word, whether preached or read. Preached; as in Lydia, the Jaylor, who by Paul's preaching were converted: also they, Act. 2.37. by Peter's preaching. So the word read; as Iosiah, who hearing the promises and threats together, was wrought upon, 2 Kings 22.19.

This Word is either the Law, or Gospel. The Law works ter­rour, and affrights the soul to lie under that curse: Gal. 3.13. Cursed is he that continues not in all things written in the law. The Gospel offers Christ in all his beauty and excellency, and sets forth terms of reconciliation, 2 Cor. 5.19. which the Spirit perswade the soul to accept of.

[Page 7]4. The end, of final cause of Repentance is, that we may go from one measure of grace to another: 2 Cor. 3.18. We are changed in­to the same image, from glory to glory; that is, from a less degree of glorious graces, to a greater, pressing on as neer as we can to the re­stitution of that image wherein at first we were created.

I shall now come to make Application of this Point; serving for

• 1 Reprehension.
• 2 Information.
• 3 Caution.
• 4 Trial.
• 5 Exhortation.

Ʋse of Reprehension,

1 Of those who think it an easie thing to repent. If the strength of a natural purpose were Repentance, it were an easie matter: but there must be a change of heart: Deut. 5.28, 29. The people have well said in all that they have spoken: but O that there were such an heart in them to keep my commandments always! As if he should say, Their natural purposes are well; but Oh that there were such an heart changed according to these purposes!

2 Of those who begin their Repentance at outward Reforma­tions, never looking for a changed heart. If Repentance were a Mo­ral vertue, perhaps frequencie of actions might produce it: but it is a divine grace must be infused from heaven, Act. 11.18. dispensed at the will and pleasure of God, Ioh. 1.13. & 3.9.

3 Of those who think that every qualm that comes over the Con­science, to be Repentance; as, if they cry out, I have sinned: But so did Cain, Balaam, Saul, Iudas, Pharaoh. Others think a few good words and glorious expressions to be Repentance, especially if spo­ken on their death-bed. No, no: Psal. 78.34, 35, 36. When he slew them, then they sought him.— But they did but flatter. Thou must cry mightily, as the Ninevites; mugire ad Deum. Get thee into thy closet, and arraign and condemn thy self: Psal. 32.4. When I kept silence, my bones waxed old through my roaring all the day-long. Note, he kept silence, and ye he roared; because, though he cryed out other sins, yet did he not cry out against his adultery and murther, wherein God would have had him to insist in his confessions and aggravation: but it seems he sconced the matter [Page 8] so, that he had such trouble in his spirit, that his moistness was turn­ed into the drought of summer. Now assoon as he had but a pur­pose to confess his prevailing iniquity, and aggravated the right sin, the Lord forgave the iniquity of his sin.

Ʋse of Information,

That it is our duty to repent. Repent now, or else for ever repent. Wicked men are called to Repentance, Isa. 55.7.8. Ezek. 33.11. Act. 18.22. & 17.30. yea also godly men: for Repentance is not onely a turning, but a returning after relapses; as in Peter, Matth. 27.75.

Grounds of Repentance.

1 Without Repentance, there is no forgiveness, Luke 24.47. Repentance and remission of sins was to be preached together, Acts 2.37. Repent, and be baptized for remission of sins. Acts 5.31. Christ is a Saviour, to give repentance unto Israel, and forgive­ness of sins. Without Repentance, never look to have thy sins blot­ted out, Acts 3.19. Till a man doth repent of his sin, he doth implicitely like it: and how should we look that God should forgive sin, whiles we approve it? Hence Iohn Baptist preached the Ba­ptism of repentance unto remission of sins, Mark 1.4.

2 The greatest sin, upon Repentance, is pardonable; but the least sin, without Repentance, is damnable. The greatest sin, upon Re­pentance, is pardonable; scarlet and crimson sins, Isai. 1.18. the filling of Ierusalem with blood; as in Manasseh, 2 Chron. 33.4. the murdering the Son of God, Acts 2.38. guiltiness of other mens damnation, as in Paul, (or soul-murder) who besides other evils, compelled persons to blaspheme, Act. 26.11. What sin so great, as the first sin of the first man Adam, who did what in him lay to ru­ine all his posterity? yet it's thought that he repented, and obtained mercy.

Object. But God will not acquit the guilty, Exod. 34.7.

Answ. God doth not account a person guilty that repents of his sin, but he that goes on in his sin: against such a man, peruse these threatnings, Deut. 29.19, 20. Psal. 7.11, 12, 13. and 11.6, 7. and 68.21.

Contrarily, the least sin, without repentance, is damnable: Prov. 19.16. He that despises his ways, shall die, that is, eternally; for the holyest die a temporal death. If a man shall live in any sin, though [Page 9] never so small, and despise it, because he thinks it a trifle; such a man shall die eternally. In this sense, the wages of sin is death, Rom. 6.23. So Ezek. 18.31. Cast away all your transgressions; for why will ye die? As if he should say, If you harbour the smallest evil in the purpose of your hearts, it will be your death.

3 Repentance is the remedy to poor sinners, for the malady of their sins, like a board after shipwrack. Hence this hath been pro­pounded as a mean of comfort to afflicted consciences, Acts 2.37, 38. Not as if pardon of sin were annexed to Repentance, without Christ's satisfaction, as Socinus blasphemously maintains; but I mean such a Repentance as goes along with Faith; not onely looking upon God, as Hos. 6.1. but God in Christ, as a father, with an holy con­fidence: Zech. 12.10. They shall look upon him whom they have pierced, and they shall mourn: and, In that day there shall be a fountain set open for sin and for uncleanness, Zech. 13.1.

4 Without Repentance, you must go to hell: Luke 13.35. Ex­cept ye repent, ye shall all perish. If Simon Magus repented not, Peter tells him, he is in the gall of bitterness, and bond of iniqui­ty, Acts 8.23. 2 Pet. 3.9. God is not willing that any of us should perish, but that all should come to repentance; intimating, that all that did not repent, must be sure to perish. If Ahab went to hell, who had an outward repentance of sackcloth, 1 King. 21.29. If Saul and Balaam went to hell, who had a sight of their sin, and confess'd it: If Judas went to hell, who confess'd his sin, and that in particular; I have sinned, in that I have betrayed innocent blood; yea, profer'd restitution: What shall become of those who never once said, What have I done! what have I done against God? what a­gainst my neighbour? or what against my own soul? who never shed a tear, nor sent a groan to heaven in secret, for all their abomi­nations.

5 In the use and exercise of Repentance, God is wont to come to pardon sin, and turn away his Judgements; though not for our prayers or tears sake, yet for his mercies sake. Isai. 57.17, 18. God was angry with his people for covetousness and other sins, so that he smote them: but when God saw them mourning, he turns away his anger, and restores comforts unto them. God's arrows stuck in David Psal. 6.1, 2. yet when he humbled himself, the Lord heard the voice of his weeping, vers. 8. Shall Moses's tears move Pha­raoh's [Page 10] daughter to compassion; and shall not the tears of God's children, though not for the tears sake, yet as they are the fruits of his Spirit, not move the Lord? Shall the cry of a stranger move a crea­ture; and shall not the cry of a childe prevail with a Father? We ought to look upon Fasting, and Prayer, and the exercise of Repen­tance, as the Ordinance of God, wherein the Lord hath appointed us to meet with him, and wherein he will make good the things he hath promised: and this is the ground of Fasting and Prayer in ex­tremities. Come and meet God in the Ordinances of Prayer, Fast­ing, Baptism, Supper, and therein God will come with a full hand, and bestow that which his free grace hath engaged him to do. We con­fess our sins to him; but what is the ground of forgiveness? not our confession of sins, not our fasting, and prayers, and tears; but, I, even I am he that blots out thy sins, for my own names sake, Isai. 43.25.

In the exercise of Repentance, judgements also have been turned from Nations, 2 Chron. 7.13, 14. Ier. 18.7, 8. When Shishak King of Egypt was coming against Judah, the men of Judah hum­bled themselves: and the answer was, My wrath shall not be poured down by the hand of Shishak; but I will give them some deliver­ance. See other example, Jon. 3.6. Hos. 14.2. Onely I should commend to the powers of the earth, I mean, Magistrates, that they would send their pleasure herein to godly souls, rather by Letters of Recommendation, then Compulsion: for if the Magistrate may compel persons to come to worship that day, then may they de jure compel them to come to worship any other day, and for non-per­formance hereof, may punish their Subjects with Fines, Banishments, and Imprisonments, and so gradually soul-slavery may come upon the consciences of persons who cannot comply to the Magistrates Re­ligion, or else daily they may look to be ruined for the same. I speak my heart herein, leaving others to their own apprehensions.

Besides, God's worshippers are a willing people, Psal. 110.3. Besides, how can wicked men pray, that have not the Spirit of God? How little did the affairs of Ireland thrive, so long as compulsory National Fasts were for it? When they were left off, in a little time things began to go well.

Ʋse of Caution.

Take heed we be not mistaken in repentance. Some take natural [Page 11] re­pentance, that is, sorrow for sins against natural conscience, to be Re­pentance: others take Legal sorrow: others, outward Reformations. That we may not be mistaken, I shall propound these Cautions:

1. Faith and Repentance are wrought together in the soul, in respect of time, though in respect of order Faith goes first: for at the same moment I believe that Christ was crucified for my sins, I mourn for my sins, which were the cause of his crucifying: Zech. 12.10. They shall look on him whom they have crucified, (that is, by an eye of faith) and they shall mourn. Faith apprehends God's fatherly love in Christ, which love works a reflex love in us to the Lord; whence flows sorrow for displeasing such a loving God: so that Faith is first in order, but Repentance is first in feeling. Hence Repentance is often set first; as, Repent and believe.

2. Think not your Repentance any satisfaction for sin: for no­thing satisfies for this, but Christ's death. If we place our Repen­tance and our deliverance from sin or wrath, as a meritorious cause together with Christ, we make an idol thereof; because we make our Repentance to be that, which onely the righteousness of God is. When thou expectest thy Repentance shall bring down an answer from God, thou dost in effect make thy Mediator. All our Re­pentance, of it self, is not able to turn away the least sin or judgement, or to procure the least smile and favour from God: onely God having promised these mercies, of his free grace, in the use of means, is pleased freely to convey them.

Some think, because of their outward humiliation, to be accepted. Isai. 58.3. Wherefore have we fasted, and thou takest no know­ledge? And Mal. 2.13. they walked in black before the Lord, and thought they should be accepted for it: but as an earthly father delights not in the sorrows or tears of his children, further then it arises from the sense of their offence, for offending such a loving Fa­ther; no more doth God delight in the tears of his, further then they are the fruits of his own Spirit, melting the heart for the ugliness of sin, and his goodness thereby offended.

3. Think not, when thou hast once laid hold on the death of Christ for pardon, that then thou must mourn no more: our whole life must be a continual repenting, forasmuch as infirmities still break out: not as if pardon formerly got, could be made void by following sins; but because the blood of Christ is a continual steaming foun­tain [Page 12] for sin and for uncleanness, Zech. 13.1. dispensed to penitent souls, and to them alone, 1 Joh. 1.8 9. therefore we must still go on in the exercise of Repentance.

Some fancie, that after Repentance in the act of Conversion, there must be no more sorrow in the exercise of Repentance, but that they must onely rejoyce in God: but we must daily repent, because we daily sin: let us not cease sorrowing, till we cease sinning; and that will not be, till we cease breathing. He that goes not on in the exer­cise of Repentance seems to repent of his former Repentance. We must not onely humble our selves, but also walk humbly with God, Mic. 6.8. because, though the guilt and punishment in some sense be taken away at once, yet are the spots of corruption healed by degrees. We are oft to call to minde our former sins, not as matter of Terrour, but of Humiliation. And joy and sorrow may both consist in the soul at one and the same time: for our God comforts them that are cast down, 2 Cor. 7.6. and that proportionably to their sorrows and sufferings, 2 Cor. 1.5.

3 Know, that Repentance is not true, which leaves the life unre­formed: Prov. 28.13. He that confesseth and forsaketh, shall finde mercy. Rom. 6.2. How shall we, that are dead to sin, live any longer therein? When the Israelites in Ezra's time repented of their strange wives, they put them away, Ezr. 10.23. Reserva­tion of a purpose of sin, or unresolvedness against it in any particular, will plainly shew that we never repented. For example: when a man purposeth to hold his estate, with the denial of the Truth; yea, if he do not absolutely purpose to forsake that, or any thing else, in the strength of God, for his Truth, this partial Reformation shews a man never repented, nor went further then Herod, who did many things, Mark 6.20. but would not do all.

4 Let sound Humiliation run along with Reformation. Some have guilty sorrow, 1 Tim. 6.10. They pierce themselves thorow with many sorrows. Others, despairing sorrows; as Judas, Mat. 27.3. Others, hypocrical sorrow; as Herod sorry both before and after his sin, yet did commit it, Mark 6.26. But this sorrow that goes along with true Repentance, arises from the love of God, Luke 7.38. so that the repentant soul mourns after the Lord, as doves of the valleys for their mates, Ezek. 7.16.

5 In thy Repentance, look not back upon any of thy old sins with [Page 13] any tickling delight, but with continual loathing, either actual or habitual, Isa. 30.22. Hos. 14.8. A man may commit the same sin a thousand times over, by new delighting in it. If a soul have not a constant implacable hatred to his old sins, he will be ready to fall into the recommission of them when tentations come. The soul is like the stomach, that will hardly be brought to taste of that which it loaths. For the measure of hatred of sin, it should be most against that sin which we have dandled most, Ier. 2.19. compared with Iob 20.12.

6. Let not repentance be for one sin, but for every sin. Some sorrow for one sin, and rejoyce in another; as King Darius, that was sorry for Daniel's being cast into the Lions Den, but rejoyced in the fa­vour of his great Courtiers, Daniels enemies, Dan. 6.14. or as He­rod, who sorrowed for John's death, but rejoyced in Herodias. Many are troubled for some one sin, which the natural conscience could not swallow; as for Murther, Adultery, Theft; that never came to mourn for sin as it is sin; as appears because they are troub­led for these, not for others, which are of as deep guilt in the sight of God, though not of so deep staine in the sight of men. Yet may sorrow be more for one sin then another, because committed against greater light, and with more scandal.

7. Conjoyn the whole man in repentance both soul and body, because both have been partakers in sin. Ahab humbled himself in sackcloth, but his heart was not humbled. One teare flowing from a broken heart, is more accepted then many such sackcloths: To hang down the head like a bulrush, in token of shame for sin, Isa. 38.5. is commendable; but not enough: The heart must also be affected, and that will also affect the whole man; the countenance with sad­ness, the eyes with teares, the body with with prostration, or falling downe before the Lord. Mary Magdalen's heart being humbled, Luke 7.38. presently her eyes pour out teares to wash Christs feet, her hair wipes them, and her lips, that had formerly kist wantonly, with them she kisseth Christs feet.

8. Let thy repentence be sutable to thy sins, Mat. 3.8. For a sutableness of satisfaction, so onely Christ his death is sutable; but let the sutableness be betwixt the fruits of sin and the fruits of repen­tance, that it may appear to our selves and others (whom by our scan­dals and presumptions we have offended) that there is a change [Page 14] wrought in us. So did Manasseh, 2 Chron. 33.11. and Mary Magdalene, Luke 7.38. as Peter, who had denied Christ shame­fully before men, came after to witness him before a whole Councel; and those persons who had bestowed their gold to make a golden-calfe, after were exceeding free in bestowing gold and jewels, and pretious things for to adorne Gods Sanctuary. Penitent souls de­sire that the knowledge of their repentance might come to those who have had knowledge of their sin.

Ʋse of tryal,

Whether thy repentance be true. Many things look like gold, that are not so: so many seemingly repent, that are in hell.

Tryals of Repentance, are:

1. True repentance strikes at the darling-sin; as earthly-minded­ness, pride, revenge, lying, &c. both in confessions, Psal. 51.14. Deliver me from blood-guiltiness; and also in reformation. Car­nal confidence in Assyria, had been the Israelites sin; now they say, Ashur shall not save us; we will not ride upon horses, Hos. 14.3. Though repentance looks at the destruction of the whole body of death as the root, and all other sins as the branches; yet because the darling-sin is stronglier fixed to this root, hence true converts fight against this.

2. It appeares we repent, when we are oft thinking of our sins: Psal. 51.3. My sin is ever before me; not in respect of guilt, as if it were not pardoned; but in respect of shame and abasement, Ezek. 20.43. Ye shall remember your waies, and all your doings wherein you have been defiled. It is with sins in the soul as with thornes and bryars: when they are in the midst of a Garden, they are hurtful, and hinder herbs and plants from growing, but being put in the hedge, they are profitable to preserve them. So sin unpardoned lying on the conscience, is hurtful and comfortless; but being pardoned, and yet remaining in the memory, it helps to humble. How oft doth Paul name some of his grossest sins, as blasphemy, persecution! which though the tongue name them not, yet if the heart particula­rize them in prayer, the heart melts in the thought of them. Hence the people say, 1 Sam. 12.18. We have sinned in asking us a King: and David, Psal. 25.7. Remember not the sins of my youth.

3. True repentance is seen by our hatred of sin; whether in others, [Page 15] Psal. 101.3. I hate the works of them that fall away. Psal. 26.4, 5. I have hated the Congregation of evil doers: or whether it be in himself; and and this either the body of death, Rom. 7.15. The evil that I hate, that do I, or whether fruits flowing from it; as vaine thoughts, Psal. 119.13. wicked words, Psal. 26.5. or wick­ed works, Levit. 11.10.

Properties of hatred of sin, are,

1. Its carryed against the being of a thing: so he that hates sin, hates the very being of sin. Many leave sin, out of a listles in­disposition thereto; but few out of an hatred thereof: but this is our duty, Ezek. 20.43. though for the present we do commit a sin, yet if we do not hate it with as great an hatred as we were wont, we are apt to fall into it againe. That is right hatred, when a man is not content without the destruction of the thing which he hates.

2. It is proportionable to the greatness of the evil, Psal. 139.21. I hate them (speaking of wicked men whom he hated for wicked­ness) with a perfect hatred.

3. Its universal, against the whole kind: he that hates a Toad, hates all the Toads in the world; and especially if it be in his house: so he that hates sin, hates all sin, in whomsoever, of what kind so­ever, Psal. 119.104, 128. I hate every false way; but especial­ly in his own heart.

4. He that hates sin, will be glad of all means which are or may be destructive to his lusts; whether it be promise, threatning, or com­mandment. When the children of the Prophets saw poisonous herbes put into the pottage, they said death was in the pot; and they were glad when the Prophet healed them, 2 Kings 4.40, 41. so if there be a poisonous herb in thy heart, thou wilt give thanks for any victory over it, Rom. 7.24. O wretched man, who shall de­liver me! — thanks be to God through our Lord Jesus Christ.

5. When our repentance rises from the love of God, rather then from his terror and indignation. See this, 1. In humiliation, Luk. 7.38. compared with verse 47. She washed Christ his feet, and wiped them with her hair. Whence arose this sorrow? even from love: She loved much, vers. 47.

See it in reformation, Joh. 15.10. If ye love me, keep my com­mandments. See, if we keep Christs Commandments, it must flow [Page 16] from love to God: Till we obey on this ground, the things which God commands, we do them onely as morall men. Hence Staupi­cius taught, that that was true repentance, which begins from the love of God and righteousness: which sentence so stuck in the mind of Luther, that there was nothing more sweet to him then repen­tance, whenas before there was nothing in the Scripture more bitter to him.

5. When we groan under the burthen of indwelling corruption: Rom. 7.23. Paul cryes out like a man under a burthen, O wretch­ed man that I am! 2 Cor. 5.4. VVe groan, being burthened. Many wicked men find sin to be a burthen; as Cain, Gen. 4.13. and Judas, Mat. 27.4. Now the burthen of the ungodly is onely in re­gard of unpardoned guilt; whereas the godly groane under the staine and defilement of sin. This groaning under the staine of sin, declares our repentance, or a change of heart, because the same sin­ful courses he now groans under, were wont to be pastime and plea­sure to him: Prov. 14.9. Fools make a mock of sin. Prov. 10.23. Its a sport to a fool to do mischief. So that as he the mouth feeds upon meats, so the hearts of fools feed on foolishness. Prov. 15.14. Now when former carnal courses that were pleasant, and full of delight, become burthens; then it is an evidence of repentance; and the more burthensome, the more evidential to the soul.

6. We may know our repentance, by our nimbleness in Gods wayes, Psal. 119.32. when God hath enlarged the heart, then the soul runs in Gods wayes. Rom. 6.13. Yeeld your selves to God, as those that are alive from the dead: indeed all converts have not the like nimbleness; but all have some. As soon as Lydia was converted, how earnest was she to have Paul come into her house? so the jaylour no sooner he repented, but he washed Pauls stripes, and set meat before him.

7. When the bent of our heart is for God, Joel 2.13. Turn to me with all your heart; that is, with every purpose. Wicked sin­ners, though they were called to the most High, yet none at all would exalt him, Hos. 11.7. that is, they would not give God, but their lusts, the pre-eminence in their hearts. When God would prove the in­habitants of Judah in Iosiah's time to be hypocrites, he brings this reason, That they turned not unto him with the whole heart, Jer. 3.10.

Wicked men are described by this, that their hearts walk after de­testable things, and abominations: Ezek. 11.19. Ezek. 33.31. they heard Ezekiel, but their hearts went after their covetousness. It matters not what way thy outward man, if thy heart close with wickednes. Hosea, chap. 7.16. compares such men to a deceitful bow, which though it be held against the white, yet will not go to it, be­cause the bent of it is some other way: so impenitent men seem to take their level for God and Christ, yet where some raigning lust hath got the bent of their heart, they do not turn to the Lord.

8. We may know our repentance is true, by the change of heart which is wrought in repentant Persons.

Properties of this change are,

1. It is a great and wonderful change, as if a man were to change one sute of apparel for another, to put off the old man and to put on the new, Eph. 4.23, 24. or as when ayre is changed from darkness to light, Eph. 5.8. This is in the Understanding; and in the Will there is a marvellous change, as when a stone is turned into flesh; I will take away the stony heart, and give you an heart of flesh, Ezek. 36.26. so that the repentant soul doth not frequent his old compa­ny, nor use his old wonts and wayes.

2. It is a visible change: all that were before acquainted with this man, wonder to see how he is changed. It must needs be visi­ble, because it is from one contrary to another. Hence, 1 Pet. 4.4. wicked men thinke it strange you run not with them to the same excess of ryot.

3. It is a sensible change: he findes he is not the same man he was, Tit. 3.3. We our selves were sometimes foolish, serving di­vers lusts; q.d. now it is otherwise: look as a man when he is re­covering out of his disease, is sensible of the decrease of his disease, and of the new state of health whereto he is come: or as a man that hath been in a dark dungeon, and now comes out to see the light, he is sensible of the change; so is it in the work of the new creature, Col. 1.12. only the work of grace being often by decrees, we cannot usually tell the day or Sermon of our conversions; for for the seed grew up, the husbandman not knowing how, Mar. 4.14. but the soul can say, Whereas I was blind, now I see, Joh. 9. Its hard to point out a precise time or method of Gods working upon our hearts to conversion; the breathings of the Spirit being of so diverse [Page 18] kinds, so that some have been wrought upon by proposing the joyes of heaven, others by seeing the danger of an unregenerate estate; some by proposal of the beauty of Christ; some by reading some by hear­ing, some by godly conference. So that the wind of the Spirit blow­eth where it listeth, Joh. 3.9.

4. It is from one contrary to another: Rom. 6.17. Ye were the the Servants of sin but now have you obeyed from the heart (not some particular commands onely but) the whole form of doctrine. 1 Cor. 6.10, 11. Such were some of you; but now are you washed, now are you cleansed. Now in all Contrary motions, there is a going further and further contrary, till a man come to the utmost point of contrariety: so a true convert doth not onely turn from pro­phaneness to civility, or from civility to formality; but from forma­lity to the power of godliness in some measure; and from the power of godliness in a less measure, to the power of godliness in a greater measure, Phil. 3.13, 14. Forgetting the things be­hind, we press on. 2 Cor. 4.16. The inward man is every day re­newing. Joh. 5.2. Christ purges his branches, to bring forth more fruit.

5. It is universal: 1. in the subject, 1 Thes. 5.23. the Consci­ence formerly benummed, is now tender; the Heart formerly hard, now melts in prayer; the Tounge formerly set on fire of hell, now speaks savory language, Iam. 3.6. Col. 4.6. the Ears formerly listen­ing after uncleanness and slander, now listens to hear what God will speak. Psal. 85.8. 2. In the object; a repentant soul looks upon e­very object in another manner then formerly: he was wont to dote on riches, and pleasures, and honours; now he sees no perfection like an obedient self-denying heart, Psal. 119.96. he was wont to plot how to make his children great; now he strives now to bring them up, that in time to come they may be plants for Gods or­chard.

6. It is unvaluable; a repentant soul prizes this change whereto God hath brought him, above all the things in the world, and all the mercies that ever God bestowed on him, Col. 1.12, 13. He would not for all the world be in such a condition as he was formerly. Shall Philosophers give thanks that they were men, and not women; and Philosophers, and not common men, as some of them have done? Shall Pharisees prize civility, Luk. 18.12. God I thank thee, &c. [Page 19] and shall not Christians prize this mercy of changing their hearts?

7. It is habitual: Many persons change their actions from un­cleanness, drunkenness; but their habits are naught. So many have actions of liberality and humility, whose habits are for pride and co­vetousness. Jehu did some acts against Idolatry, in destroying Baal; but his heart was habitually for calve-worship. If there be not a change of your habits, as well as of your acts, your change is not true. Sometimes a covetous man may do a liberal act, yet his un­willingness in doing it, shows there is no habit whence this act flows, but it springs from some outward motion of credit or pro­fit.

8. Its powerful, both in demolishing the old building of corrup­tion, and in setting up a body of created graces: every changed heart hath one eye upon the beating down the prevalent body of death, and another in setting up the image of God consisting in righ­teousness and holiness. Eph. 4.24. persons that have no power against their old lusts, but are led captive by them; nor any power for holy actions, but still are hindred from them, what change is there in such men?

9. Its assimilating. He that changes his course, would have o­thers to change with him: if a man change a principle or practice, he would have all the world to change with him. The reason is, because every man in changing, when it is done willingly, thinks he changes for the better; so, if thou be changed from a life of sin, thou wilt en­deavour what in thee lies, that there may be the same change in others, 2 Chron. 33.16. As the element of fire and other elements strive to make other things like themselves, so should Christians. Act. 26.29. I would to God that not onely thou, but also all that hear me this day, were not only almost, but altogether such as I am. The occasion of his speech, was his speaking of God converting of him; and the change from whence, vers. 10, 11. and the change whereto, vers. 19. if carnal courses will be deadly to thee, they will be so to thy children and servants. As soon as the thief on the Cross was changed, he laboured to change his fellow-thief: So the woman of Samaria being converted, she endeavours to convert her fellow-citi­zens John 4.28. hence as corruption, 1 Cor. 5.5. is compared to leaven that leavens the whole lump, and tends to make it like it [Page 20] self, 1 Cor. 5.6. even so doth grace; the tendency thereof is to make not onely those wherein it remaines gracious, but also others to be­come a new lump.

10 He that truly repents of his sin, turns to God with a sove­reign love, preferring him before any lust or any enjoyment; so that the soul saith, God forbid that I should rejoyce in any thing save the Lord, Gal. 6.14. when Pauls heart was changed, Act. 9.6. he saith, Lord what wilt thou have me to do? Now the soul and Christ are married; hence must he beloved soveraignly as a husband, every creature subordinately as a friend, and every lust hated as an enemy.

When once a soul repents, God hath the soveraign powers of the soul at his command. When God bids the soul go, it goes; or stay, it stayes: let the passage be safe or dangerous, pleasant or difficult, sutable to time or place, or opposite, Gen. 12.1. compared with Heb. 11.8. Abraham converted, obeyed, and went, not knowing whither he went; in opposition to which God, if a lust formerly as dear as a right hand calls him, he dares not upon deliberation go.

Object. But we finde many poor souls complaine they cannot finde any change of heart in them.

A. Gods people may be to seek concerning a right knowledge of their estate, in six cases.

1. When they are onely babes in Christ: an infant knows not that he lives; but when he is grown to any stature, he knows it: so a Christian newly converted.

. In case of desertion, when God withdraws the sense of his pre­sence: so some of Gods people have been much stumbled, and given strange judgement of themselves, Psal. 31.22. Psal. 77.7 8 9. as when the Sun leaves our Horizon, there is nothing but black dark­ness; but in the darkest night we comfort our selves, the Sun will rise againe: so should we comfort our selves, that though the Sun of righteousness withdraw, he will return, Mal. 4.2.

3. In case of melancholy: some have been so strongly possest therewith, that they have thought themselves dead: but the actions of life may convince them of their mistake.

So some Christians when under a cloud of melancoly, are apt to think all they have done is but in hypocrisie; yet when the cloud [Page 21] is over, he can call the Lord his God, Psal. 43.5.

4. In case of committing scandalous sins, especially against light, Psal. 51.10, 11. David, by his adultery and murther, was like a man in a swound, that feels no life.

5. Presumptuous getting out of trouble by unlawful means; as Peter, Mat. 26.51. compared with vers. 75.

6. Unevenness or crookedness in walking; when Christians are off and on, this causes hands to hang down, Heb. 12.12, 13.

Setting aside these and such-like cases, a Christian, by the fore­mentioned grounds, may finde his Estate to Godward.

Ʋse of Exhortation.

To repent of your sins. But because this is in the general, I will propose particular sins to be repented of. 2. Motives to repent of all sin.

Sins to be repented of, are,

1. Habitual denial of Christ: most men that have escaped other pollutions, live in this sin, because they have an implicite intention lurking in their hearts, to deny Christ or his truth, rather then lose their Estates, Lives, Liberties, &c. which frame of heart will bring you to hell, if you dye in it: See Mat. 10.32, 33. 2 Tim. 2.11.

2. Implicite faith, in that you receive things for truth upon mans word, not knowing it to be from the Scripture.

3. Dissimulation in worship, Hos. 13.2. Let him that sacrifi­ceth kiss the Calves. Many persons kissed Jeroboams calves, who curst them in their hearts; yet because their kindred and friends went that way, and the stream of times, they made a semblance hereof. So, many wives are of the Religion of their husbands, and children of their fathers, and servants of their masters Religion; not because God hath convinced them that such Religion is true, but for to bring themselves in favour with men.

4. Of your walking contrary to your own principles: men have their principles so and so, and they go clean contrary in their practice: Rom. 14 22. Happy is the man that condemns not himself in those things he allows. Many receive principles about Usury, and about the Sabbath, and Baptisme, &c. and yet walk contrary to them. Balaam will condemne thee, Numb. 23.12. They are [Page 22] either of heaven, or of men, Mat. 21. If of men, why do you not reject them? if from heaven, why do you not believe and practise them?

5. Of your winking against light. Men reason, If I re­ceive such a thing for truth, then either I must practise it, or not: if not, then I must never look for quiet in my conscience; if I do receive it, then will it expose me to persecution. Hence they wink against it, especially when it either exposes persons to suffering, or goes about to rob them of their darling-sin. Truth comes to many persons as a prophet from God, but they serve it as Herod did the Baptist; who first imprisoned him, and then cut off his head. These are like those men who say to the seers, See not; and to the Prophets, Prophesie not. Prophesie to us smooth things, Isa. 30.10, 11. They said not so in word; but their cariage spoke for them; the prophets knew well enough what they meant.

6. Of compliance to humane laws in point of worship, as those, Dan. 3.7. who, as soon as they heard the sound of the Cornet, Harp, Sackbut, fell down and worshipped the golden image: much better did Shadrach, Meshach, and Abednego. Gods people are wont to have Truth and Religion wrought in their hearts, before they make profession of it in their lives. It is bad to walk after the commands of men in point of worship, Isa. 29.13, 14. Hos. 5.11.

7. Of secret murthers, whereby you have desired the death of any person, either out of malice to their persons, or desire of getting by their death, or of being freed of any trouble or charge thereby; as as too many parents, who are glad of the death of their children, No murtherer hath eternal life abiding in him, 1 Joh. 3.15.

8. Of close lying. Many make little conscience of what they speak, so long as they can keep from the infamy of a lye. Take heed, and be watchful, in those cases wherein persons are apt to lye. Some­times, in a matter of gaine, persons will over-reach strangely, not con­sidering what is so got, is like a ball tost from one to another, Prov. 21.6. sometimes, to gratifie a friend, or to be revenged of an ene­my. Sometimes, in telling stories persons lye, to make them up. Sometimes, in the commendation of vertuous men, and crying down wicked men; making the one far better, and the other much worse then he is. Sometimes, in self-justification, and in the condemna­tion [Page 23] of an adversary. Besides, in complementing few are sensible how egregiously they lye.

To conclude, where is that man almost that doth not lye, when he is at a dead lift, to escape a cross? Besides, in things that tend to the reputation of us and our Ancestors, persons are apt to double ex­ceedingly. Besides, how oft do persons affirm things doubtful in their owne consciences, for certainties to other men! in a word, whene­ver there is difference betwixt our heart and tongue, or betwixt our heart and outward expressions, there is more or less falsehood; and so much more, when it is with intention to deceive. Of all these we ought to repent.

And to this sort are feigned pretences; when we shall with Ju­das pretend the poor, but intend our gain; pretend (Joh. 12.6.) the conscience of an oath, to take away John Baptists life; or, with the Jews pretend a law, when we intend only revenge; as the Jewes, John 16.7. We have a Law, and by that Law he ought to dye be­cause he made himself the Son of God: so, to pretend conscience, to provide for our family, that hereby we may with-hold from chari­table actions. Though Godly men would not for a world deliberate­ly, yet on a sudden are they, contrary to the purpose of their heart, some of these waies, or by suck-like surprized; so that in their repen­tance they had need to say (Psal. 119.29.) Take from me the way of lying, and grant me thy law gratiously:

9. Of rash judging. This is the entertaining a determinate opini­on concerning the evil of another, upon insufficient grounds. The reasons that may be too light to perswade an ill opinion of one man, may be rightly enough and just concerning another; and those which are light to a firm assent may be strong enough to beget a suspicion, whereby the minde stands in doubt, and inclines to neither part. This rash judgement is frequently practised, and oft condemned; as Jam. 4.11 12. yea sometimes in good men; as in Eli towards Hanna, 1 Sam. 1.14. This being contrary to equity, Matth. 7.12. and to charity, which thinks no evil, i. e. causelesly, 1 Cor. 13.5. ought to be repented of.

10. Of secret uncleanness, whether that which is contemplative, when the heart feeds on filthy objects: against this Job professes, Job 31.11. and Christ, Mat. 5.28. or that which is practical; whe­ther alone by your self, as Onan, Gen. 38.9. so the Gentiles, Rom. 1. [Page 24] 24. they defiled their owne bodies, [...], by themselves alone: or whether that which is social, or committed with your yoke-fellow (for I will not touch upon sins obvious to every eye, as adultery, for­nication, &c.) as when you shall use copulation at forbid times, Ezek. 18.6. Hath not come neer a menstruous woman. Levit. 18.19. Thou shalt not approach unto a woman to uncover her nakedness (though she be thy wife) as long at she is put apart for her uncleanness. Also, Levit. 15.24. Neither let any man say this was ceremonial: for the scab adhering to conceptions of such generation, shews how unnatural it is. Besides Physitians and Na­turalists observe, such conceptions, if they live, they prove to be foo­lish and unhappy persons. Other secret uncleannesses there are in these relations, which the Apostle calls defiling of the marriage-bed, Heb. 13.4. as when persons shall use copulation so much, or so of­ten, that they shall make themselves sottish or prayer-less, weaken­ing their understanding or natural strength, whereby they are dis­abled either for judicious or manly actions. Under this kinde of se­cret uncleanness come in all wantonness and dalliance with strange women, whether married or unmarried: Prov. 6.29. Who so touch­eth her, shall not be innocent. If thou knewest not these to be e­vils before now, repent of them, and let thy heart purpose in the strength of God, for time to come, to forsake them. I shall not name sins in several, all which are to be repented of; but these which are fully as dangerous, but less observed.

11. Of the sin of unprofitableness. Indeed we cannot be profit­able to God neither doth he receive any thing of our hands, Job. 2.22. & 35.7. but we may be profitable to our selves and others: so was Onesimus after conversion, Philem. vers. 11. This comforted Heze­kiah, when he lay on his sick-bed; the contrary afflicts the soul with horror, Isa. 38.3. compared with Mat. 25.30. This is unprofit­ableness, when God shall put talents of wealth or parts into our hands, and we shall not improve them for the good of others. The punishment herein, is not onely a deprivement of our talent, Mat. 25.28. but a sentence into utter darkness, vers. 30. Take the un­profitable servant, and cast him into utter darkness. Why were the Goats condemned? it was not for murther, or theft, or such sins; but for not improving their talents to hungry and naked Christ, Mat. 25.35. Men that bring forth fruit to themselves, as Ephraim did, [Page 25] Hos. 10.1. dy as Jehoram did; of whom it is said that he dyed with­out being desired, 2 Chron. 21.20. Its the part of a fool, to have a prize put into his hands, and not to improve it, Prov. 17.16. It was the praise of Jehoiada, that he did good in Israel both towards God, and towards his house, 2 Chron. 24.16. We shall not alwayes have opportunity of doing good; therefore when we have it, we should take it: Gal. 6.10. While we have time and opportunity, let us do good to all. Thus did Jesus Christ; he knew the evening would come, when he could not work in this world; therefore, Joh. 9.4. he saith. I must work the works of him that sent me while it is day. He went about doing good, Act. 10.38. Wicked men being not planted in the true vine, are altogether unprofitable, Rom. 3.12. regenerate men have a partial unprofitableness, Gen. 47.9. under which they go mourning to their graves, Rom. 7.15. That we may be more use­full, begg of God that he would teach us to profit, and lead us in a way that is good, Isa. 48.17. And so much more be earnest, because much of our time hath been spent in folly and vanity, 1 Pet 4.3, 4. We have been many yeers, and lived but few. Many live much in a little time; and some live not at all in a long time. Let therefore duty call thee not to live to thy self, but to the Lord, Rom. 14.7, 8.

12. Of sins against conscience, whether in the omission of a duty, Jam. 4.14. To him that knows to do good, to him it is sin, that is, an heinous sin. Such cannot pretend ignorance, Joh. 15.22. therefore they have no cloke for their sin: Joh. 9.41. If ye were blind, sayes Christ, ye should have no sin, comparatively; but now you say we see, therefore your sin remaines: or whether in the commission of evil; as Saul, who against his conscience forced him­self, and offered a burnt-offering, 1 Sam. 13.12. so did the man who gathered sticks presumptuously on the Sabbath day; for which he dyed Numb. 15.33. such were to be cut off for reproaching the Lord, vers. 29. A presumptuous sin is a deliberate going on in sin, up­on hope of mercy.

The greatness of these sins appears, in that there is a great con­tempt of God in them, Deut. 29.19. yea, there is more of the Will, and less of the Understanding. Yea, there is a resistance of the light the Spirit sets up in our hearts. Now there can be no resistance, where there is no opposition of the other part: Acts 7.51. Acts 5.3. thus Ananias & Sapphira resisted the light of the Spirit in their [Page 26] lying: The justice of God also proportioning stripes according to the nature of sins, shows unto us the hainousness of sins against consci­ence, in that such as knew, and did not, were beaten with many stripes, Luk. 12.48. for sinning against conscience, God was so an­gry with Belshazzar, that he lost his Kingdome, Dan. 5.22. and the Gentiles for so sinning were given up to a minde void of judgement. Yet are sins against conscience pardonable, Levit. 6.7. 1. Because the Priest might make atonement for such; as he instances in one of the greatest cases, which is knowingly to forswear a mans self. 2. Be­cause sins against conscience are not the sin against he Holy Ghost, though they are steps thereto; the sin against the Holy Ghost being compounded of light, and taste of powers of the world to come, and malice against that truth we have formerly acknowledged. See Heb. 6.4, 5, 6, 7, 8. Heb. 10.26, 27, 28, 29. To sin against conscience, is the way to have no conscience at all; as in Spira's case. Many are like a Smith's Apprentice who when he first comes to the trade, is afraid of the sparks of fire; but being used to beat the Anvile a while, becomes fearless: so at first, when men sin against light, their consciences sparkle; but using ordinarily to sin against conscience, conscience leaves checking.

Motives to repentance:

1. God takes notice of the repentance of his people, Ier. 31.18. I have heard Ephraim bemoaning himself: what follows? vers. 20. My bowels are troubled for him, I will surely have mercy upon him. Psal. 32.5. When David said he would confess his in­quities, God presently forgave them. God notes sighs and groans, as in the publicane Luke 18.13. prayers and tears, as in Hezekiah, Isa. 38.3. and puts the tears in a bottle, Psal. 56.8. he notes their intentions and purposes; as in the prodigal Luk. 15.19. their refor­mations and amendments Ion. 3.10. God saw the Ninevites, that they turned from their evil way.

2. God is wont to comfort penitent souls; Psal. 126.5. They that sow in tears, reap in joy. God gives comfort to them that mourn Isa. 61.2. The Jews in their humiliations (to which in this text he alludes) were wont to put on sackcloth and ashes, Esth. 4.3. Mat. 11.21. Now the Lord gives beauty for ashes, and the oile of joy for mourning. The Jews in their festivities were wont to [Page 27] anoint themselves with oile, and to put on garments of praise upon their festival dayes; by which figurative speeches is meant the com­forts God gives penitent mourners: such have God dwelling with them, to revive their hearts, Isa. 57.15. So that they increase their joy, Isa. 57.15. so that they increase their joy in the Lord, Isa. 29.19. proportionably to their casting down: Job. 22.29. When men are cast down, thou shalt say there is lifting up; and thou shalt save the afflicted people; for he is a God that comforts them that are cast down, 2 Cor. 6.6. So that though they weep and lament at present, yet their sorrow shall be turned into joy, Joh. 16.20. Yea, they have more joy in the meltings of their hearts, then the worldlings in their greatest laughters.

3. The excellency of the person offended, both for glory and love. For glory; Job and Isaiah were abased in the beholding of his glo­ry, Job 42.6. Isa. 6.5. If there be such glory in the Sun, that we can hardly behold it, what is the glory then of the Creator, which is ad­mired of Saints when they come to enjoy it, because the expectati­ons are exceeded! 2 Thes. 1.10. and for his love, it hath been so great, that it should break our hearts that we have sinned against him that took us from all our kindred when we were as vile as the worst; and came and married us to his Son, when we were enemies to him.

4. The vileness of the person offending: dust and ashes, Gen. 18.27. a worme, a wild asses colt, full of brutishness, and such ex­pressions: full of failings in every duty, either in the thing done, or manner of doing, or end of the deed, or the motive that stir'd up to it, Isa. 64.7.

5. The exceeding sinfulness of our offence, seen,

1. In that it works death in us by the good Law of God, Rom. 7.13.

2. It's the onely thing contrary to the pure nature of God, Psal. 5.4.

3. It's an enemy to the being of God; for sin nor sinners cannot away with Gods justice: now he that is an enemy to one of Gods at­tributes, is an enemy to the rest.

4. Thy sins formerly have been reigning sins, and so partition-walls betwixt thee and God, Isa. 59.1.

5. The severe sentence of God against sin, casting the angels out [Page 28] of heaven for it, Adam out of Paradise, the Jews out of their coun­try; which sentence punished the Son of God, becoming a surety for our sins. Zach. 13.7. Awake, O sword, against my shepherd, and against the man that is my fellow. Yea, he was carryed to prison, and to judgement for them, till he gave satisfaction, Isa. 53.6, 8. Yea the damned in hell for ever lie under this sentence, Matth. 25.41.

6. The impurity of our natures, which like a filthy dunghill reeks and evaporates filthy vapors. The soul of man is like a stately build­ing, thorow the midst whereof runs a nasty noysome sink:

1. This corrupt principle is worse then the Devil, whose Nature is good, though his Will be bad: but in our flesh is no good at all.

2. All manner of evil is in it; it's like the town-sewer, into which all filthiness runs. It's pitiful to have a noisome disease run­ning on us; but more loathsome to have it from top to toe. Such is our defilement by corruption; every faculty is defiled, so that there is no part sound till renewed by grace.

6. The horrid abominableness of some of thy gross sins: as, 1. Thy scandalous sins, whereby thou hast strengthened many wic­ked, and sadded many righteous persons, 2 Sam. 12.13. 2. Thy re­lapses: how oft hast thou turned with the Dog to his vomit? how oft hast thou done evil, and God hath forborne thee? Psal. 78.38. Many a time hath God turned away his anger from thee, and did not stir up all his wrath.

3. Thy sins of participitation, that thou hast been the cause of o­ther mens sins; some whereof (may be feared) are in hell, when thy conscience cannot tell thee that thou hast been instrumentall in fur­thering any towards heaven. It was the great aggravation of Ma­nassehs sin, 2 Chron. 33.9. that he made Judah and the inhabi­tants of Ierusalem to do worse then the heathen. If David so cry­ed out for the blood of one Ʋriah, Psal. 51.14. how should we cry out for the blood of so many souls!

7. The exceeding danger thou livest in, while thou goest on impe­nitently: every night mayst thou be taken to hell. All the time thou liv­est, thou livest in horror and fear, Heb. 2.15. Its a kind of hell, to be alwayes in fear of hell; yet this is the case of all impenitent persons. Till we are convinced of our danger, we never turn: after conviction, [Page 29] we turn speedily. Who would venture to take an hours sleep in an house that is a fire over his head? Oh, Gods wrath is a fire over thee, and wilt thou sleep in sin? it will burn to the lowest hell. Thou art afraid to dye in such a condition; Oh be afraid to live in it. If thou repentest not now, thou shalt for ever repent: wert thou in hell but one hour, and heardest the cry of the damned, and sawest how full hell is of late repenters, it would not a little startle thee to hear them cry for life or death, and can neither live nor dye, Prov. 5.11, 12. Luke 13.26. Luke 16.27. Prov. 1.24.25, 26, 27, 28.

8. Repentance fits us for all conditions: we are fit to live, and fit to dye; fit for prosperity, and adversity, and all because God and the soul are reconciled: we are fit for communion with God, and to stand against tentations. Come war, or peace, or prison, or death, or whatsoever, a true convert can say there is no sin I live in; I hate every false way. I finde a thorow change in me; It is upon thy knowledge, O God, that I am not wicked, Iob. 10.7.

Another man, that hath not repented, when evil times come, is at his wits end: he is afraid of that which should be most comfor­table; as death, judgement, and the presence of God. How com­fortably do we spend our life after we have once repented! The truth is, the life spent before we turned to God, was rather a death then a life.

9. The joy that is in heaven & earth upon the repentance of a sinner. On earth Saints rejoyce; when they heard that Paul preached the faith which formerly he persecuted, they glorified God, Gal. 1.23, 24. When the Samaritans were converted, There was great joy in that City, Act. 8.8. how oft doth Paul give thanks for the conver­sion of Saints? Eph. 1.15. Col. 1.3, 4. The angels of heaven rejoyce. How they come to know of the conversion of a sinner, I cannot tell; but this is plaine, they know of it, and rejoyce therein, Luk. 15.10. There is joy in the presence of the angels of God over one sinner that repenteth. And for God himself, he rejoyces thereat, Luk. 15.6, 7, 8. which is set forth by the similitudes of a man rejoycing be­cause he had his lost sheep; and a woman rejoycing, because she had found her lost groat: hence, vers. 7. joy shall be in heaven over one sinner that repenteth: and when the prodigal came home, vers. 18. the Lord put wedding-apparel upon him, and killed the fatted calfe: why? he renders the reason, vers. 32. Because this my son was [Page 30] dead, and is alive againe, he was lost, and is found. When Paul and Barnabas declared the conversion of the Gentiles, they caused great joy unto all the brethren, Acts 15.3. Contrarily, the impenitent going on of sinners, sads the hearts of Gods children, Psal. 119.53, 136. 2 Pet. 2.7, 8. and glads none but devils and wicked men.

Come we to the reason why persons should repent: viz. For the Kingdome of Heaven is at hand; by which Christ meanes the preaching of the word, or the proffers of grace therein were pre­sent; therefore Repent.

Observe,

The present proffers of grace should be a great motive to stir us up to repentance.

Heb. 3.7. To day if yee will hear his voice. Isa. 55.6. Seek the Lord while he will be found. Eccles. 12.1. Remember Now thy Creator. 2 Cor. 6.2. Behold, now is the accepted iime. Apoc. 3.20. Behold, I stand at the door and knock: if any man will open unto me, I will come in to him: q. d. the present proffers of grace are to be taken.

Reason.

The reason is, We know of no time but the present, which we can call ours; time past cannot be recalled: time to come may be ano­thers, and not ours: therefore use the present.

2. The time wherein God makes proffers of grace, is but a short time: Iohn 21.35. A little while is the light with you; walk while you have the light. Some have had it but three or four yeers; as the fig-tree, Luk. 13.6, 7▪ 8. some a few dayes; as the Ninevites, Ion. 3.4. Some but a few hours; Mat. 10.12.13, 14, 15. If a preacher came to a place to preach, and they did not receive him, he was to go away, and to shake of the dust off his feet. If there be a Faire or Market, and chapmen come not in, the trades-man goes a­way: so will the Lord from us, if we receive not his proffers. Hence usually those whose hearts are wrought upon savingly, are wrought upon at first, Act. 13.48. Paul had preached but a few Sermons, and as many in Antioch as were ordained to eternal life believed. See also 1 Thess. 1.9, 10. Phil. 1.4, 5.

[Page 31]3. Because a careless neglect or refusal of Gods calls, brings miserye Prov. 1.24. Because I have called and you have refused — I will laugh at your destruction. Ezek. 24.13. Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. Heb. 2.3. How shall we escape, if we neglect (though not contemne) so great salvation. Heb. 1 [...].25. We shall not escape, if we turn away from him that speaketh from heaven: Prov. 28.9. He that turns away his ear from h [...]ring the law that is, from yeelding obedience presently, his prayer is abomination; that is, so long as he turns away. Eccles. 9.12. Man knoweth not his time: as the fishes are taken in an evil net, and as the binds are caught in the snare; so are men snared in an evil time. Luk. 19.41 42. O Jerusalem, if thou hadst known even thou at least in this thy day, the things that belong unto thy peace; but now are they bid from thine eyes: Therefore the destruction of Jerusalem follows in the two next verses, for missing the present NOW. Mat. 22.4. Those that were invited to the Kings feast, because they refused, were cal­led no more; but their refusal was taken for a denial. Paul and Barnabas came to preach at Antioch, Acts 13.46. sundry of the Jews adjudged themselves unworthy of that, and of everlasting life, by putting the word from them; yet had they not had above two Sermons. Heb. 3.7. compared with vers. 11. To day if ye will hear his voice: but they would not; hence God swore they should not enter into his rest. Mat. 13.13, 14, 15. Christ renders a most just reason why be taught them in parables, which was, Because they were full of voluntary blindness under present meanes; seeing Christs miracles with their bodily eyes, and hearing Christs Sermons with their bodily ears, they did not see nor hear with the eyes and ears of their hearts.

Hence Christ compares them to the old Jews in Isaiah's time, whose voluntary blindness God punisht with greater blindness: fo [...], verse 15. they closed up their eyes as those who wink at the noon-Sun.

1. Ʋse of Caution.

To beware of putting off repentance. [...] If we say we will live in a l [...]st one day may we not dye in it▪ If we say we will commit onely [Page 32] this one sinful act, may it not be our last? What security hath a thief from the gallows for his next robbery?

Satan deludes us with the smalness of the time: we put the Lord off, it is but a moneth, or a day, or a yeer, and then we will alter: we may be neer a good action, yet be hindred by delayes, that we cannot effect it.

Object. But the thief upon the cross repented at last.

1. In all the course of Scripture, we finde but one that so repent­ed: how know you you shall be next?

2. As the princes of the earth pardon that at their first en­tring upon their reign, which they never pardon after; so did Christ pardon the good thief at last, being ready to enter upon his Kingdome.

3. Its no way to reason from an extraordinary to an ordinary case; as to say, Once it rained Manna and Quailes; once Balaams Ass spake; once Gods people went through the red-sea: therefore it shall be so still. This president of extraordinary mercy, is be­come the ordinary hackney whereon the ungodly ride post to hell.

4. There was one thus pardoned, to keep souls from despairing; and but one, to keep persons from presuming.

5. To reason from an individual to a general, or from a particular to an universal, is a wrong reasoning: this thief had mercy when Christ was crucified, therefore any other man shall have it at any o­ther time.

6. To convince you, this theif did not delay the Lord one day: had he put off Christ till to morrow, as many do, his soul had pe­rished.

Obj. God calls at all hours; some at the eleventh hour: what if we put off repentance?

A. 1. God hath then called some, to shew what he can do, not what he will do.

2. Though some few have been called at the eleventh hour, yet many millions have perished at the sixth or ninth hour; contrary to thy supposition, imagining every mans life to have eleven or twelve hours.

3. Those (Matth. 20.) that were called at the eleventh hour, were never called before. Art thou called at the third or sixth hour? [Page 33] the ninth and eleventh hour belongs to others, not to thee; for he saw others standing idle.

4. Suppose that assuredly thy life had eleven or twelve hours, to answer the Lord by repentance then, would be comfortless or not so comfortable, because what is done then, we may fear is done out of servile fear, Psal. 78.34. Besides, we cannot live to see the fruits thereof to be true and sincere; which a timely repentance would have made evident to us, Isa. 38.5.

5. Christians should live every day of their life, as if it were their last day or hour. 1. By taking every opportunity of doing good, as if it were their last, Gal. 6.10. 2. By doing every action with as much uprightness, as if they were presently to be judged for it, Isa. 38.3. 2 Cor. 1.12. 3. By a conscientious avoiding every sin, as if it were the last action we were to do in the world, Gen. 39.10. Job 31.1, 23. [...].

2. Ʋse of Reprehension

Of those who delay their repentance, contrary to Solomons coun­sel, Eccles. 12.1.

8. The longer thou delayest, a greater deadness will seaze on thee; as the anvil, the more blows it hath, the harder it is: so the more bearings the soul hath had from the Spirit of God, and hath re­jected them, the harder the heart grows, Psal. 95.7, 8. To day if you will hear his voice, harden not you hearts: q. d. if you do put off the pulses or knockings of the Spirit, your hearts will harden; for the Spirit ceases admonishing, his admonitions having been often sligh­ted. It is not with the Spirit of God, when grieved, as with the Sun, which when it is set, we know it will rise againe; but it's like the winde, which blows when and where it listeth, Joh. 3.9.

2. Delaies bring wants and miseries. If men delay the provision of wood and fodder in winter, they feel the want: if we omit the opportunity of a Fayr or Market, we feel the want long time after: so in spiritual things, one wants peace, another pardon, another assu­rance of pardon, because they delay the Lord in repentance. Most are like the foolish Virgins, who wanted oyle, when they should put it into their Lamps; or like Simon Magus, who thought he might have the Spirit at any time when he would. We should do with sin, as with poyson, vomit it up, before in disperse it self in the veines.

[Page 34]3. Delaies will in time weary the Lord; as a Master that hath long foborne a lewd Servant, or a Creditor that hath long forborne a promise-breaking debtor, in the ends growes weary. Isa. 42.14. I have a long time holden my peace; I have been still, and refrain­ed my self: now will I cry like a travelling woman; I will destroy and devout at once: q. d. as a travailing woman a while bites in her pangs, yet after cries out, when she is prest with vehemency of pangs: so the Lord holds in his wrath for a while; yet, through long provocation, he comes fiercely. God in time becomes weary of repenting. Jer. 15.6. Is it small to weary men? but you will weary God. Also Isai. 7.13.

The mischief of delay is seen by the benefit of timely repentance, As in youth we often sow the distempers which break out in sickly old age; so we going on in sinful courses some long while, run into such snares and distresses of conscience, out of which we can hardly get free all our lives. One day spent in a reconciled condition, hath more true comfort in it then a thousand spent in an unregenerate estate. All the time we live in an unreconciled estate, we live without hope, Eph. 2.12. which is rather a death then a life; wherein a man lives in con­tinual fear of hell, which surely is a kind of hell.

5. The longer we delay the Lord, the more inconveniencies shall we expose our selves unto: as, hardlier will Satan be cast out; as he that hath long held possession, though by an unjust title is hardly dispossest, hardlier will the soul be divorced from sin; as friends that have long dwelt together, do irksomly part. Yea more unwelcome will the yoke of Christ be, as having never been accustomed thereto. Yea, as he that hath alwayes been in hell, thinks there is no other hea­ven; so sinners having gone on in sin a while, begin thus to reason; Let me have the comfort my lusts will yeeld me, and I'lb trust the mercy of God for the rest.

Besides, the longer we go on in sin the more disabled are the pow­ers of the soul: the Mind sees less of God the Conscience checks less for evil, and presses less to duty; the Will chuses less for God, and more for Satan; the Affections have a sweeter relish of sin, and distaste of holiness.

Besides, how often doth God punish as in this condition, both by punishing sin with sin; 2 Thes. 2.10. I mean, a giving the sinner up to a greater evil, for the punishment of a less; See Rom. 1.24, 26, 28. [Page 35] also by punishing sin with punishment, Psal. 7.11, 12, 13. & 68.21. so that an impenitent sinner goes in continual fear of ven­geance.

Besides, sin the longer gone on in, the stronger it grows, Heb. 3.13. every act adding to the habit. The world scoffingly say, A young Saint, an old Devil: but I truly say, A young devil, commonly an old Beelzebub. To defer repentance till judgement seaze on us, brings forth nothing but forced shewes which are over when once the fear of judgement is over, and end commonly in secret despaire, though they make faire weather, to delude by-standers.

Now do not you strengthen your selves O Sinners, because you have means of grace; for so had Chorazin and Bethsaida, and yet re­pented not, nor do you know how long your selves shall enjoy them. Besides, best means, without a blessing from heaven, prove unprofita­ble, 1 Cor. 3.6. repentance is Gods gift, Jer. 10.23. 2 Tim. 2.26. Act. 11.18. and gifts are dispensed at the will of the giver.

6. Delaies will in time bring the soul to desperation. When a soul in the day of death sees he must reckon with God for so many millions of sins, and sees not a Christ to take them away, is he not at his wits end? Saw we the heart of a dying impenitent sinner, Oh how full is he of fears! Take for example the foolish Virgins, who cry in vain, Lord, Lord, open to us, Mat. 25.11. and that Servant, Luk. 13.26, 27. against whom the Lord shut the door of grace. Such will your condition be, if you delay your repentance. Oh then let not a day pass over your heads, till you have sought an acquaintance from the Lord, asking pardon in Faith for the sake of Jesus Christ.

7. Consider how long God and Christ hath waited for you: Hos. 8.5. How long will it be ere you attain to innocency? Prov. 1.21, 22. Wisdom utters her voice in the chief places of concourse, How long ye simple ones, will ye love simplicity, and scorners de­light in scorning & fools hate knowledge? turn you at my reproof. Revel. 3.20. Behold, I stand at the door and knock; if any man will open to me. Cant. 5.2. Open to me, my love; for my head is filled with dew and my locks with the drops of the night. Its a shame to the Spouse of Christ, whose heart being opened, opens not to Christ.

8. Consider the inability of old-age: thou sayest thou wilt go af­ter ordinances when old; but then the strong men, thy legs, bow [Page 36] them­selves: thou wilt then hear Sermons; but thy eares, the daughters of musick will be brought low: thou wilt then read the word; but those that look out of the windows are darkened; yea, Eccles. 12.2. the sun and the light, and the moon, and the stars, are darkned, and the clouds return after the rain; that is, one malady after ano­ther, as in winter one showre comes after another: then the keepers of the house will tremble; that is, the palsey-shaking hand: then the grinders or teeth shall cease because they are few; also, vers. 4. The doors shall be shut in the streets, that is, the lips shall be shut, through which the words and thoughts like passengers in the streets are wont to pass: then the sound of the grinding is low, by reason of bad teeth: he shall rise up at the voice of the bird; that is, his sleep shall faile him; for the very crowing of the Cock shall wake him, and through weariness of lying in bed, he shall now and then desire to rise up. Also vers. 5. He shall be afraid of that which is high; that is, through un­weildiness of body, he shall be afraid to go over any stile, to go up any ladders or staires, for fear he hurt himself: also the Almond-tree shall flourish; that is the head will be gray, or white; because the Almond-tree before all others brings forth flowers. Also, the Grashopper shall be a burthen; that is, the smallest weight shall oppress them, though it were but the weight of a Grashopper: for indeed, old-age of it self is a burthren; it's a guest invited by many, but welcomed by none. Also, then the desire shall faile; that is to meates, and drinks, and beauty, and marriage, and to pleasant objects, and to all things wherewith the senses were wont to be tickled. Also, the mourners go about the streets, as if they were waiting at door whiles bier or corpse are carried out. Also then the silver cord will be loosed; that is, the marrow that comes down by the back-bone. When persons grow old, the cord by which the marrow descends is drawn back, and the back begins to bow and bend. Also, then the golden Bowl will be broken; that is, some understand the natural heat, or radical moysture, that goeth out for want of oile: Vatable under­stands that thin skin which containes the braine, which hath a red­dish yellow colour like gold: Also, the pitcher will be broken at the fountaine: by the fountaine, he meanes the liver; by the pitcher, those receptacles or places that receive blood flowing from the liver: unless we understand by the fountaine the heart, which is primum vi­vens, and ultimum moriens; and the pitcher to be the liver. Also, [Page 37] the wheel broken at the Cisterne: by the wheele, understand the head; by the cisterne, the heart. All the senses are placed in the head, drawing vital strength from the heart, as by a wheel we draw water out of a well: meaning, that even the vital parts do faile; which once failing the soul presently expires.

9. The command we have of meeting God in time of youth, should keep us from delaying repentance, Eccles. 12.1. Satan en­deavours to poison youth, that so he may make all the rest of our time unprofitable & sinful. Such liquor as a cask is first seasoned with, it will not easily let the sent go: so where youth is well seasoned (as we see in Obadiah, who feared the Lord greatly from his youth, and Josiah, and Samuel) the after-age proves very useful: the holy in­structions sowen in Moses heart by his parents, could never be worne out of his memory and heart by all the pleasures of Egypt. Daniel, ch. 1.8. was young, when he made conscience of not eating forbidden meat, though appointed by the King. Peter, from his childhood, made conscience not to eat any unclean thing, Act. 10.14. So did Ezekiel, ch. 4.14. there's much hope of a childe, who out of consci­ence, rather then fear of correction, refraines evil.

We have need in youth, above all other times, to seek to God; for then lusts are strongest, and such are exposed to greater tentations from sinful companions and pleasures; and yeelding to tentations, they have been exposed to vengeance, as appears in Er and Onan, Gen. 38. 6. and also in Absalom and Amnon.

Object. But, saith the young man, old-age is a fit time for con­templation and worship, when a man can minde nothing else.

Answ. Thou art not sure to live to it; yet if thou doest, pains and aches will disable thee; besides, thy heart may much harden in the mean while.

Object. But Solomon and Manasses repented in old-age.

A. Their Sun set in a cloud: yet be it so, thousands perish in their youth.

Object. But youth must have its swinge.

A. Then will it never leave a man, till he come in hell: sin hath no bounds save what God sets.

Object. Timely godly courses in youth will breed melan­choly.

A. None have joy more then such; others joy in appearance, these in heart.

Obj. A young Saint, an old devil.

A. Though some godlily educated have after proved wicked, as Jo­ash bred under good Jehoiada, 2 Chron. 24. yet those who have been most eminent instruments, began to be holy betimes; as Joseph Gen. 39. Jeremiah, chap. 1.15. John Baptist, Luke 1. Timothy, 2 Tim. 3.16.

Object. But if delay of repentance be so dangerous, why do men so put off the Lord?

A. There are divers causes hereof; as,

1. Spiritual improvidence; its improvidence to be to seek our oile when our lamps want it, or to have our wood and hay to provide in the depth of winter. Men are improvident to see the glasse of their lives is almost run out, and that every motion of life is a motion to death, and that upon this little moment of time depends all our life past, and that life which is to come: they foresee not that there is no gain like the gaine of grace, and that it must be got now or never.

2. The badness of mens conditions: men are loth to see, and the Divel as loth they should see how bad it is with them. Hence as Bankrupts loth to cast up their accounts, because they fear all is bad, we are loth to see that which might make us out of conceit with our selves: hence we put off means of means of grace, when it comes to discover our wretchedness & to urge an union with our hearts, as Paul did Foelix till another time.

3. Multitudes of worldly business. Many men take so much bu­siness upon them, that they are forced to put off God and his wayes. Some have resembled the souls of such men to mills, wherein there is such a noise, that no man can hear another; they cannot hear the mo­tions of the Spirit, they are so fully possest. It will be our wisedome not to lose our selves in a crowd of cares, nor take too much business upon us, forasmuch as the ablest soule hath a due capacity, which when full, it can receive no more; men have oxen and farmes, and other things to minde, which makes them neglect the supper of the great King, Luke 14.17. If we cannot minde all things, let us minde that which is most necessary: death is alwayes before us; but profits and pleasures hoodwink us.

4. Present enjoyment of peace, and delay of future punishment, [Page 39] makes men put off the Lord, Job 21.15. Eccles. 8.12. They reason, What should we trouble our selvs with sin since the evil day is far off?

The fifth cause why men delay the Lord in Repentance, is, a foun­dation of false suppositions set up in the soul; as,

1. A hope of meeting God in future times; whereas we are cer­tain of no time but the present. The Heathen man said, The short summer of life forbids us to begin a long hope. Time is onely a point, or something less: besides, of this short time, how little of it is Opportunity! Let our former neglects, then, quicken us to dou­ble our diligence. He that hath a fair winde to carry him to his Port, and shall in hope of a fairer neglect it, may suffer no small damage thereby: so when we have gales of grace, and take them not, will it not be our folly?

2. A supposed natural freedom of Will to be in us, that we may turn to God when we please: Were there any such freedome, he were unmeasurably foolish that would be damned, when one or a few acts of the will might save us. Besides, if a man could do it at any time, he could do it in extremity, when he is in sight of eternity: but the fre­quent despairing of many persons in such time, sufficiently proves the contrary. There is a freedome of will in regenerate men, Rom. 6.13. Yeeld your selves to God, as those that are alive from the dead. Song 5. 2. The creatures cannot make themselves alive; but when they are made alive, they can move themselves; so it is with us; onely remember we stand in need of following, as well as of preventing and accompanying grace; of grace working together, as well as of working grace: There is the precedency of grace, as well as the accompanying of the Will, whereby we both act and are acted. Christ is not onely the Author, but also the Finisher of our Faith: and the Church saith oft, Turn thou me, and I shall be turned.

3. A supposition of finishing things upon our death-bed, or sick-bed: then we shall have nothing to divert us. But the question is, Whether the Lord will be found then; Prov. 8.17. They that seek me early shall find me. Besides, are you sure of a long visita­tion? many die suddenly, and some of them good men; as Abel, Josi­ah, and that Prophet, 1 Reg. 13.

Besides, sudden destruction (which a rises from inexpectancy) is threatned to wicked men frequently in Scripture, Luke 12.19. and may not our performance then he presumed to be servile? Besides, [Page 40] can God be served too long, or the devil too little? Or is the devil become the better master, and God the worse, that our last time must serve Gods turn, and all the rest must be for the devil? If we should live the days of Methusalah, we owe them all unto the Lord: holy men as Ioshua and Paul, the neerer they come to their deaths, have been still more fruitful; yet have they begun be­fore.

Well, put off time by delay, as long as you please; when you come in sight of death, you cannot put off conscience. Consider, your sun is setting, your glass is running, your tide is ebbing, your journey shortning, your lamp consuming: O then, haste, haste, post-haste, by day and by night: hadst thou taken but one turn in hell, thou wouldst see the worth of the present seasons thou now flightest.

4. An easiness to finde God whensoever we call: but the con­trary appears, Prov. 1.28. Then shall they call upon me, but I will not answer. The Romanes, when a man was condemned to die, before they would pardon him, they would have all his friends and kindred to petition for him, that so Justice might be honoured: so God will have Mercy honoured; he will have our hearts to yern, and the strength of our spirits breathing out for mercy, before he will grant it. Have not the Saints of God wrestled with God for mercy? as Iacob, Gen. 32.26. How doth Paul exhort the Saints to strive in prayer for mercy for him! Rom. 15.31. The wo­man of Canaan, (Matth. 15.26, 27, 28.) could not obtain mercy without much importunity; and do you think to obtain mercy so easily?

3. Ʋse of Exhortation,

To take the present seasons of grace whilst God offers them. O­ther good things, when offered, are taken when first offered; onely when persecuted Christ is offered, men stand in a quandary whether they had best to take him: and being exhorted to repentance, they think they may do this soon enough hereafter.

Grounds of this Exhortation, are:

1. We are commanded not to delay the Lord. Exod. 22.29. Thou shalt not delay to offer the first of thy ripe fruits, &c. [Page 41] They were to offer the firstlings of all. And 2. They were not to delay it, Levit. 6.5. A man that found himself guilty of wrong doing, was bound to make restitution when he found himself guil­ty, in the day of his trespass-offering.

It is said of David that he made hast, and delayed not to keep Gods Commandments. Psal. 119.70.

2 The inability of effecting any thing when death comes Eccl. 9.10. Whatsoever thy hand findeth to do, do it with all thy might; For in the grave there is neither power or strength. Many a man that in his life-time could rule a Common-wealth or Kingdome, when once he is dasht on the shore of Death, to which all windes drive us, and when that fatall Anchor is let downe, he can neither adde an hour, nor recall a minute: For the night comes, when no man can work.

As we spend the hour of this life, so shall it be with us for ever. Bishop Cranmer, when he came in sight of death, said, Now I am come to that point upon which depends all my life past, and that life which is to come: now I behold the Angels ready to receive me, or the Divels ready to swallow me up: now must I either reign for ever with my master Christ, or be for ever tormented with Devils and damned Spirits; and there­fore its no time to feare or flatter. So do you reason; Death is comming on, and therefore it is no time for me to stand dallying, unless I meane to see a storm come upon my soul, that will never be over-blown.

3 Consider how long God hath forborne us: but how long hee will further forbear, no man knowes. Could we look into a mans heart, and know how far his patience will reach, we might try it to the utmost; much less to know how far the patience of God will reach. The times of ignorance God comparatively overlookt; but, Act. 17.30. when light comes darting on all sides, and they will not see it, they do not onely harden apace, Matth. 13.15. They have closed up their eyes, lest they should see; but likewise are neer to condemnation, Joh. 3.20. If Gods patience be held out, and we mend not, we may fear God deals with us as with vessels of wrath.

4 Consider how many persons in vain catch at grace and mercy in time of distress. Many men in such times are like a man at the point of drowning, who catches to laid hold upon every [Page 42] thing; or like a beast in a quagmire, that struggles and strives to winde himself out: but he that seeks God onely because he is in a distress, and not out of a spirit of faith, apprehending Gods fatherly love in Christ, Hos. 14.1, 2. or a spirit of Repentance, apprehend­ing the bitterness of sin and judgement, Hos. 6.1, 2. shall in no wise finde him.

5. Remember, there are sundry evil times coming on, which are times of spending, not of getting: as sickness, wherein Hezekiah did chatter as a crane or a swallow, and mourn as a dove; also old-age, unteachable of new things, forgetful of old. Neither do these and many other evil days give warning, as Clocks before they strike; but come silently, as a mighty silent Spring-tyde, that overflows all banks. A house will crack before it fall, a dog will bark before he bite; but sickness, death, and changes come upon us, without fore­going admonition. And it is the duty of a prudent holy man, to foresee evils, hiding himself in God, to oppose Christ against all, Prov. 22.3.

6. There is no means to recover times and proffers of grace, when they are finally lost, either by 1. The ceasing of the day of grace, Prov. 1.28. Heb. 3.11. & 4.7. & 12.17. Jer. 7. & 15.1. and Saul, after God had cast him off, though he lived fourty yeers, could never recover himself; and Ishmael, Gen. 21.13. for I do much incline to that, that there is a definitive day wherein persons are to come in; which if they pass, they shall never have more profers: Jer. 14.11, 12. the Lord bids Jeremiah not pray for the Jews. Or 2. By the ceasing of the day of life, Matth. 25.8. If a Merchants Factor should riotously consume the stock wherewith he is intrusted, would his master intrust him with another? No more can we look to be intrusted with another stock of grace or life. We should not ac­count the time to come, but the present, to be our season both of grace and life, 2 Cor. 6.2.

7. God takes notice how many profers of grace any person hath had. The old world had an hundred and twenty yeers given to re­pent in, Gen. 6.3. The Jews had many Prophets sent unto them, but they despised them. What followed? See 2 Chron. 36.15. even destruction without remedy: Fourty yeers long was I grieved with this generation, Psal. 95.10. Ten yeers God called on the Jews by Jeremiah's Ministery, Ier. 25.3. Persons remaining im­penitent [Page 43] under powerful means, soon outrun the day of grace. 2 Pet. 3.2. This second Epistle have I wrote to you. 2 Cor. 13.1. This is the third time I am coming unto you. This man hath had the means ten yeers, that man hath had it twenty. Luke 13. 7, 8. three yeers God let the fig-tree alone; and seeking to finde fruit thereon and finding none, he bade cut it down; Num. 14.29, 30 None entered Gods typical rest though th y liv'd many yeers after, save Caleb and Joshua. why cumbereth it the ground? Upon request, it was let alone till the fourth yeer, and then cut down for unfruitfulness, Matth. 3.8. When the ax is laid to the root of the tree, that is, the Word of God comes to the conscience, and men remain unfruitful, that tree is to be cut down, and cast into the fire of hell. The more profers of grace souls have had, and yet remain obstinate, the neerer is their day of grace expiring. Pretend not impedi­ments, for every thing must give way to the soul.We may know the day is not past to us, if we have a desire after re­conciliation, and a purpose to turn to God. They that have past that day, God hardens their hearts, and blinds their minds We have souls to save, as well as estates to look to: If one must needs miscarry, let it not be your souls. Gen. 6.3. My Spirit shall not always strive. Gods Spirit was a long time, as it were, disputing the case, whether he should destroy the world or no, after so much time give them: at last, Resolved upon the question, My Spirit shall not always strive with man. Mercy pleaded one way, Justice another; and his Spirit was like a sword in the sheath, as Vatable observes: but in the end, he draws his sword.

8. The frequent exhortations souls have to come in and be reconci­led. We are invited hereto, as Rebels by a Proclamation of a Prince, to return to obedience: we are intreated to be reconciled, 2 Cor. 5.20. exhorted, Ier. 3.14. Turn, O backsliding children: for I am married unto you: reprehended Ezek. 18.30, 31. Cast away all your iniquities; why will ye die? that is, Why will ye do that will bring death? threatned for impenitencie, Deut. 29.18, 19. If there be any root bearing gall and wormwohd, that is, going on in a circular course of sin, which is as bitter to, God, as gall and wormwood to our tastes, Gods wrath shall smoke against that man. Indeed, as a whore great with childe condemned to die, is re­prieved till she be delivered of the infant; so doth God defer the judgements of some such wicked men; but forbearance is no forgive­ness.

[Page 44]9. If thou goest on impenitently to delay Repentance, thy sins will go further and further on, till they come to a fulness: Gen. 15.16. The iniquity of the Amorites is not yet full. Their sins had well-nigh four hundred yeers to run, of all which God took notice. Zech. 5.7, 8. the Church of Jerusalem is compared to a woman sitting in the midst of an ephah; the commodity, or rather discommodity she had, was wickedness. When the ephah was full, the Lord cast a talent of lead upon it, to signifie the unchangeable certainty of their destruction, as Junius observes. Psal. 76.10. The wrath of man shall praise thee, and the remainder of wrath shalt thou restrain: So Vatable reads it: God lets out so much wrath, drunkenness, &c. and then restrains the rest. The Scribes and Pharisees had an infi­nite malice not onely against Christ, but against all good men, that they would not have left one alive; but Christ would have them to come onely to such a measure, Matth. 23.29. Fill ye up the measure of your fathers. The Prince of Tyrus (Ezek. 28.12.) sealed up the sum of his evils. 1 Thess. 2.16. it's said of the Jews, that they, to fill up their sins, forbade the Apostles to preach to the Gentiles. Wicked men make themselves ripe for the vengeance, as the corn for the sickle: Revel. 14.15. Thrust in thy sickle, and reap, for the time is come for thee to reap: for the harvest of the earth is ripe. See also vers. 16, 17, 18. where, when the clusters of the vine of the earthen Church and her grapes were fully ripe, the vine of the earth was cast into the wine-press of the wrath of God.

10. The many calls to Repentance which we have had, should keep us from delaying the Lord: as, 1. By Judgements, Zeph. 3.5. Morning by morning are his judgements made known in the world: Nation after nation hath drunk the cup of Gods fury. See Jer. 25.15, 16, 17. 2. By Mercies: these take us by the hands, and leads us to Repentance, Rom. 2.4 Besides other mercies, we have had the mercy of Gods forbearance, Luke 13.6, 7, 8. By the master of the vineyard, is meant God; by the vineyard, is meant the Church; by the fig-tree, is meant every particular man;Vide Maldo­nate on Luke. by the husband-man, is meant Saints, and, in particular, holy Teachers; by the three yeers, is meant sufficient time; for either the fig-tree brings forth fruit the third yeer, or not at all. Now as the fig-tree bringing forth onely leaves, hinders [Page 45] other trees, by hiding the sun from them, and drawing away the moi­sture; and hence is cut down: so will such unprofitable Christians, that pretend themselves plants in Gods vineyard, be cut down and cast into the fire.

3. God calls by the voice of Conscience. If we sin against Con­science, we sin grievously, 1 Joh. 3.20. As in Arithmetick, if a Cy­pher be added to a number, it makes the number ten times as much; so do sins against conscience. As a stone put into a Ring is often of more price then the Ring, so the doing of things against conscience usually out-weighs the evil we do. See Dan. 5.22. Rom. 1.24, 26, 28. Luke 12.48. James 4.17. Mark 15.10. This was one of the sins for which God cast off Saul, 1 Sam. 13. for which God cast him off, because he forced himself against his conscience to offer a burnt-offering, he being no Priest: And for this, Belshazzar lost his kingdom, Dan. 5.22. and the Gentiles given up to reprobate-mindes, Rom. 1.26, 28. When Conscience tells you you have means of grace, and Gods long-suffering waiting for you, do not delay.

4. God calls you by the voice of his Word: Jer. 44.5. Oh do not this abominable thing which I hate. But people either con­temn it, under the names of plain preaching, much preaching, mocking at the Preachers, 2 Chron. 36.15. or bless themselves against the threatnings; as those Husbandmen, who when it was told them the vineyard should be taken away, they cried, God forbid, Luk. 20.16. or else, like Ezekiel's hearers, they will not do it, though the sound be like the sound of a Musical instrument, Ezek. 33.32. Eli his sons would not hear their father, because the Lord was purposed to slay them, 1 Sam. 2.25. Jerusalem had never so many Pro­phets, as when she was neerest destruction. Let us take heed of refusing.

5. By the motions of his Spirit God calls, Isai. 30.21. This is the way, walk therein. To the drunkard and whore-monger the Spirit saith, Sobriety and chastity is thy way. Many think, because they have good motions, their heart is good: whereas, the having good motions, and rejecting of them, bindes over to the greater guilt. That wicked men have good motions, appears in Balaam, who wisht to die the death of the righteous; in Pharaoh, who de­sired Moses his prayers; in Herod, who heard John gladly. And [Page 46] these motions in the wicked come from God, because Saints of them­selves are not able to think a good thought, 2 Cor. 3.5. much less wicked men. Holy motions on carnal hearts, are like sparks of fire falling on wet tinder. This was Spira's case: the Spirit often sug­gested that he should not signe the Abjuration which the Popes Legat had drawn up: but he rejected.

Q. But how should I know the motions of the Spirit?

A. When they press to Holiness. When God saith to thee (as Psal. 27.8. to David) Seek thou my face; let thy heart answer, Thy face Lord will I seek. This will lie as a great guilt on many souls, That when at the same moment God suggests, and Satan sug­gests, persons will hear Satan's suggestions, and reject God's.

Now for the cases and questions about restitution.

1. Q. For what must we restore?

A. 1. Some think, for soul-detriment. This, though it smels of Reason, that is, that we should make up the consciences of persons wherein we have made a breach; yet because I know no command for this, and a thousand snares would attend the conscience herein, I leave it in the midst. Yet where it can with conveniency be done, where we have misled persons, we should endeavor to bring them right: and this is the end of satisfying Churches for scandalous sins, that those who have been misled by our Examples, may be regained by our repentance.

But for defamations and slanders, there ought to be the making up of the name of the defamed person.

If you have wronged a person in his body, you are to pay for the loss of his time, and the charge of physick and surgery, Exod. 21. This must be resarcire damnum, to make amends.

For wrongs done against the law of chastity, there will no restitu­tion be accepted of the party wronged, Prov. 6.34, 35. which makes this sin more terrible to the conscience then theft, in that there is no way to make it up by any mends making. Yet may you exhort the person with whom you have committed folly to repentance: also, by keeping the child or children you have so begotten you do restore; and by marrying with the party, if both be single: and because such, growing infamous, bring poverty on themselves, therefore you may restore unto them, by ministring to their wants.

Now for sins of injustice there must be restitution, as,

1. For theft, Eph. 4.28. Let him that stole, steal no more. Now a man steales till he restore the thing stollen, unless he be unable. Because Jehoram kept Naboths vineyard, which his father Ahab had gotten unjustly, the judgement came in his dayes.

2. For violent and compulsory taking away another mans goods: 1 Sam. 12.4. Whose oxe have I taken, or whose ass (saith Samuel) that is in any forcible or compulsory oppressive way? tell me now, I will restore it, 1 Thess. 4.6.

3. For moneys got by cheat, whether grossely, or closely, when no man knows of it but our own Consciences; as, when a man shall blind the buyers eyes with false praises of wares, to get an ex­cessive price for his commodity. So when a man misreckons himself to us-ward, and we take it; or we misreckon. Jacob bade his sons cary double mony in their sacks, saying, Peradventure it was a mistake, Gen. 43.12. against this, we have a command. Levit. 19.13. and a threatning, 1 Thess. 4.6. Let no man defraud his brother in any mattter (how small soever) for the Lord is the avenger of all such.

4. For Bribe-mony. Bribery is that, when directly or indirectly we shall exact more of men then is appo nted Humane lawes tell us what is appointed; beyond this we must not go: Men in offices ought to know what is their due, and to stick to that, and beyond t [...] you must not go. The Publicans (Luk 3.13.) were bid to exact no more then that which was appointed; and vers. 14. the souldi­ers were bid to be content with their wages. Especially when men take bribes to pervert justice, he [...]e they ought to restore the innocent whom they have defrauded. 1 Sam. 12.4. Of whose hands have I received a bribe, to blind mine eyes therewith? tell me now, [Page 54] and I will restore it. Bribery is a mighty sin, (Amos 5.12.) whether taken directly by your own hands, or wives; yea, though it come under the name of a gratuity: Job 15.34. A fire shall consume the tabernacles of bribery. See Psal. 26.10. Ezek. 22.12. It argues a mischvievous heart, when you will do a man mischief, unless he will give you more then is your due. Besides, charity bindes us to do lawful favours to persons in our places, where we can. This sin is joyned with theft, Isa. 1.23. Thy princes are companions of theeves; every one loveth gifts, and follows af­ter rewards: To shew, there must be a like restitution for the one as for the other, Hos. 4.18. Her rulers do cry with shame, Give yee.

5. You must restore for foundals: things found, must be given to the true proprietors, Levit. 6.3 4, 5. If you know of no true proprie­tor (whereof you are to make enquiry) then, if rich, I would coun­sel you to give it to the poor; but if you be poor, you may keep it your self.

6. For trespass-wrongs when they are voluntary; when a man shall wittingly put his beast into his neighbors field, the restitution was the best of his own field, Exod. 22.5. or a proportionable sum of mony, according to the time of his cattle being in; or when you shall wilfully let your fence lye down, that your cattle may graze in your neighbors field: but if the fence be good, I judge no restitution is due, though cattel leap over; for these unwilling trespasses are in one man towards another; which, because they cannot be prevented, there is or ought to be a silent pardon in the hearts of all men.

7. For deceits in partnership, Levit. 6.3, 4. also for cozening fatherless children, Job 20.10. What you have of their estates in your hands, cryes to God against you, Exod. 22.22, 23. yea, it cryes louder for vengeance, then your prayers can for pardon. Nei­ther is it enough that you have given an account sufficient in law, un­less it be sufficient also in your conscience.

8. Restitution ought to be for game-mony: I speak not of trifles which set an edge upon a game, without which persons would play carelesly; but when it comes to any considerable quantity of mony: yet to play for any thing as the end of our play, is unlawful; for the end of it must be, that we may be fitted for serious imployments. Now that which in this case may be granted, to set an edge [Page 55] upon a game, must be weighed by the degree, quality, and comings in of those that play.

And this know, that playing for mony is none of those wayes whereby God passes over estates from one man to another; but buy­ing, selling, chopping, changing, giving, are the wayes of conveyance of estates from one to another.

To play for trifles, that what is won or lost may be giving to the poor, or spent in a feast for continuance of love, I shall not condemne. Besides why may not a man bestow a little in recreations, which else must be bestowed in Physick? The Philosopher puts victory, and hope of victory, among the causes of delight: now what victory, or hope of it, hath any man, if a little be not allowed to set an edge up­on the game? If we bestow some small mony on Lemons and Vine­ger to sharpen our stomachs to our meat, which is one part of main­tenance of life, then may we bestow some little quantity of mony on recreations, with reference to follow our Vocations. Yet let nothing for this be detained from family or poor. All laws exclude such as cannot well provide for their family, to play away any of their mony: and its wickedly unlawful to play for this end, to relieve our family.

Now whereas it may be objected, that to play for trifles (as for a penny) is against Charity, for that little might have been given to the poor; to this its answered. We are not bound to give all we can spare from necessary uses, to the poor; but we may spend something on honest delight: for by this reason rich men should have but one or two dishes at the table, and one or two sutes, because one is suffici­ent to feed their hunger, the other to keep them warme.

But to answer the question, To whom monyes won out of filthy lucre ought to be restored.

That it ought to be rest [...]d, appears, because its none of theirs, nei­ther have they got such moneys by any such meanes as God set down in his word; neither are they recoverable in Law, unless he that lost the money were under the power of another, as a child, or servant.

Such persons could never pray for what they plaid, nor give thanks for what they won; nor will it hold plea at the day of Christ, to say, they cast a better cast then their play-fellow, and therefore they got their money lawfully.

Now forasmuch as the loser hath transferred the right that he had, the property cannot return to him: the reason is, because there is a giving included in the act for he gives away his mony, upon con­dition the other do win it; and therefore he hath cast it away from himself by his own covenant of giving upon that condition, which condition is now fulfilled. Now because the condition is not warrantable by the word, the winner dare not take it with any comfort; therefore it is res devota, it must be sacrificed to God, and therefore to be given to the poor. Austen would have him punisht that won it, because he would play for money; and he would have him that lost it, not to have it, because he was such a fool to play away his money; therefore he would have it given to the poor; and determines, in his 45 Epistle to Macedonius, Where the property is past over, let the money there be given to the poor; but where the property or dominion is not past over, as, if any man steal a thing and play it away at dice, there let it be restored, mean­ing, to the owner.

What I say of gaming, understand the same of betting, on the gamesters sides. We are to rest content with our own, without coveting anothers.

Say not thy goods are thy own, and thou wilt spend them as thou pleasest; for no law of God or man gives thee them to spend them on thy lusts.

9. Restitution ought to be for borrowed money, Psal. 37.21. The ungodly borroweth, and payeth not againe. Rom. 13.8. Owe no man any thing, but this, that ye love another. 2 Reg 4.7. Pay that thou owest, and live thou and thine of the rest. Neither let any man think by quirks of humane laws to escape a just debt: for if conscience tell thee it is a just debt, without doubt it is to be paid.

10. Restitution must be made for [...] money: Neh. 5.11, 12. Nehemiah taxes some cruel persons that took the hundredth part of the money; that is, as some have expounded, one pound in the hundred monthly: now he bids them restore, because it is not law­ful for them to take a penny of a brother or a Jew.

Now to the regulate your conscience in this particular, you must know, that Usury is a sin condemned, Ps. 15.5. Ezek 18.8. Pro. 28.8. And the question is not Whether usury be a sin or no; but Whe­ther there may not be a conscientious taking of rent for the loan of money; which doth not come under any kind of usury.

To this I answer: Doubtless there may be such a just receiving.

There are 3 sorts of Persons.

1. Poore men, that have no meanes of repaying you againe: if these come to borrow, you are not bound to lend to these, but to give them as charity moves.

2. Poore men that follow an honest calling, and have meanes of paying you againe, and you are perswaded they will pay you againe; here you are to lend them freely, propter Officium mutuationis, because of the duty of lending commanded you in the Gospell, Mat. 5.42. From him that would borrow of thee, turne not thou away.

And this is not a command only of one Christian to another but even I quere whether it ought not to be done to diligent civil moral men also. Luk. 6.35. Lend freely-hoping nothing therefrom, that is, from the loan. The word is, [...] so that in lending to such a poore man, I am not to take a penny,It is not a gift, but a lending nor to hope for a penny, because it is my duty to do it freely; as it is my duty to visit my brothter in his sickness, to pray for him, and to comfort him in his affliction of conscience; and all this am I to do freely; by which you may understand what. Usury is, even,

Ʋsury is the taking of any thing for the duty of lending, from a poore brother, or a person to whom we are bound to lend freely.

3. A third part are rich men, who borrow your mony to make a gaine of it, either by purchasing or merchandise, or such like: here you owe no duty, and therefore propter Officium in, debitum, for an undue service and benefit you take profit six per cent. or the like. You have an 100 l. your neighbour hath an 100 pounds a year: he comes to borrow your 100l; may you not take profit of him for the same? yes, out of question.

Obj. But you must not bind this rich man absolutely to pay you six in the hundred, because it may fall out he may not get a peny, but lose; and so this will be uncharitable.

A. No it will not be uncharitable; for if the debter make 50 l. profit in the hundred, I shall have but my six pounds, and therefore if he lose by my mony, I must look for my rent; for a rule must be set down, that the loan of mony is worth a certaine rate, and the bor­rower [Page 58] to stand to the hazard. And truly I speak my conscience, that I think six in the hundred is a conscionable rate. For my own part, I have both borrowed and lent acording to that proportion. If persons go beyond that proportion, let them look to it: for upon a little grant or sight of Christian liberty, persons are wont to go beyond all bounds.

1. If it were unlawful to take of Rich men for len­ding, then the prohibition would be universal,See Levit. 25.35.36.37. and not particular: but it is particular: see Deut. 15.7, 8. If there be a poore man of any of thy brethren, thou shalt not harden thy heart, but shalt lend unto him. Luk. 6.35. compared with ver. 34. the command is limited to poore men; and we are never commanded to lend to rich persons. Exod. 22.25. If thou lend mony to any of my People that is poore, thou shalt not be to him an usurer.

2. From rules of equity. Is it equall that a rich person should use my mony, and get by it, and I get nothing? Besides, there is a burthen upon the lender; for now all opportunities of disposing his mony to profit, is taken away, because another man, a rich man, hath borrow­ed his mony.

3. From gratitude: we ought to be thankfull where we re­ceive. Now where's thankfulness, if you pay back only the princi­pall?

4. From charity, which teaches every man to have a care of his own, 1 Tim. 5.8. Now if rich men have my mony, and grow richer, and I have nothing, where is my care?

Besides, what difference betwixt my taking 6 l. a year for a purchase that cost 100 l. and 6 l. a year for the rent of 100 l? truly, if either be more lawfull, then the taking 6l. for the mony lent, because there is venture in this, which is not so much in the other.

Onely let those that have store of mony beware that they do not so near lend out their mony to rich men for profit, that they have not to supply the poor, where duty cals for it; remembring the forenamed commands, Levit. 25.35. 36, 37. If thy brother be waxen poore, and fallen in decay, then thou shalt relieve him; yea though he be a stranger or a Sojourner, take thou no usury of him, nor increase; but fear thy God. Thou shalt not give him thy money upon usu­ry nor lend him thy victualls upon increase. See how the limita­tion is to a poore brother.

And the reason why we are to lend freely to him is, because he bor­rows for the sustentation of the life of him and his; whereas rich men borrow to get gaine thereby; hence rich Christians ought to lend freely to the poore, even though sometimes the principall may be in hazard.

For Objections against this Doctrine, they are so inconsiderate, that I shall say little to them. As,

1. Object. How can money beget money?

Answ. Nor can land beget money: yet, with the endeavours of man, money comes by both.

2. Object. Money cannot be a Merchandise, and the price of Merchandise.

Answ. Why may it not be both? Besides, before money was found out, cattel and other wares were the price of Merchandise; which you will approve of, and why not of money?

3. Object. Lend freely looking for nothing again, Luk. 6.35.

Answ. Christ limits it to the poor. vers. 34. for Christ speaks of lending to those from whom we cannot hope for like courtesies; there­fore onely to be limited to the poor: and so, vers. 36. If you lend to them of whom you hope to receive, what thank have you? that is, with God. Therefore Christ speaks of lending to them from whom you cannot expect like kindness: And herein I acknowledge you ought not take any thing. Not as if Christ forbade us to lend to the rich, but onely shews we are not bound to do it gratis: neither doth Charity consist herein; this place is cleared by Luke 14.12. where Christ simply doth not forbid us to invite our friends or rich neighbours, but shews that Christian charity doth not consist in invi­ting those that can invite us, as the Pharisees thought; but in inviting those that cannot invite nor requite us; as poor, blinde, maimed.

And seeing it was lawful for the Jews to take profit of strangers for the loan of money, it follows that it was not of its own nature un­lawful to take profit for loan of money; else had it been as unlawful to take of a stranger as of a Jew.

Now for the profit the Civil Law allows for loan of money, Justi­nian (Cod. l. 4. tit. 32. l. 26.) limited to Noblemen and Gentle­men, who use not to occupie their money for gain 4 l. in the hundred; to Merchants and Trades-men, who live by the employment of mo­ney, he allowed 8 l. in the hundred; and to all other men, 6 l. in the [Page 60] hundred; and in the money sent beyond-sea, at the Creditors peril, he allowed 12 l. in the hundred: and our Law allows 6 l. per cent.

Now for Restitution for Use-money: If you have taken any thing of any man for the duty of lending, being bound to lend to him free­ly, you are to restore for the same, Neh. 5.11. Restore EVEN THIS DAY, the houses, and lands, and the hundredth part of the money. They must do it this day, or presently, lest their hearts should study distinctions for to keep it back.

Q. At what time is Restitution to be made?

A. Presently, even in the day wherein a person is found guilty, Le­vit. 6.3 4 5. in the day of his trespass-offering, when he comes to make reconciliation with God. If a man had denied any thing that was given him to keep or cozened in partnership, or had taken away any thing by violence, or had kept a foundal which he denied and forswore; he was to restore for all these, vers. 4. he was to restore it in the principal, and to adde the fifth part more thereto, and give it to him to whom it appertaineth, in the day of his trespass-offering: And he shall bring his trespass-offering before the Lord, and the priest shall make an atonement for him before the Lord, and it shall be forgiven for any thing of all that he hath done. Where we see, the same time that the trespass-offering was offered for him, that is, the atonement of Christs satisfaction; at the same time the sinner made restitution. Zacheus he restored presently, Luk. 19.8. If I have taken any thing from any man, I restore him.

Q. To whom must we restore?

A. To the party damnified: If he be dead, then to his executors, if they be kinsmen, (for sometimes strangers are executors in trust) or to their neerest kindred, if they be not executors. Num. 5.8. having shewn that restitution should be made to him against whom the trespass is vers. 7. he shews (vers. 8.) that in case the man be dead, then it must be given to his kinsman: If he have no kindred, then must it be given to the Lord, that is, to the poor.

Object. But I am unable to restore.

Answ. The desire of doing is enough, when a man can do no more but desire. 2 Cor. 8.12. If there be a willing minde, it is accepted. But when God makes you able you must restore.

Object. But if I thus restore, I shall have nothing to maintain me and my children.

Answ. We must first restore, and then maintain our family with the rest: 2 King. 4.7. Pay that thou owest, and live thou and thine of the rest. And if nothing be left, then trust Providence: God will never fail. Heb. 13.5.

Object. Others have wronged me: if they would restore to me, I would restore to others.

Answ. Though they do not restore to thee, yet art thou bound to restore to others. The sin of others, in not doing their duty, cannot exempt thee from doing thy duty.

Quest. But am I onely bound to restore the principal?

Answ. Yes: you are over and above, to adde something, for de­tainment of it so long from the owner: for, had such owners had their stock in their hands, they could have made benefit of it. Hence, because there is lucrum cessans, & damnum emergens, a ceasing of gain, and an accrument of loss, you must adde something above. Hence we read, Levit. 6.5. and Numb. 4.7. there was with the principal a fifth part to be recompensed. When you send or carry the principal, you may ask your damnified Creditor whether he will have any thing for detainment. You must give it, if they will have it: if they forgive it, all is one as if you had paid it; you are acquitted. As the Philistims, when they had kept the Ark in the Country seven months, returned it back with a trespass-offering, five golden emrods and five golden mice; do thou restore the principal, and profer for the time of detainment.

To restore, is of the light of Nature, and enjoyned by the Law of God: but how much must be restored for detainment, that is, for keeping another man's goods in our hand, this is the positive Law of the Magistrate, who sometimes appointed five oxen for one ox and four sheep for one sheep, Exod. 22.1, 2. 2 Sam. 12.4. David saith, He shall restore the Lamb fourfold. To restore, was the duty; fourfold, was the punishment. But if the ox or sheep were found in the thief's hand alive, then was he onely to restore double, Exod. 22.4. Zacheus saith (Luke 19.8.) If I have taken any thing from any man (by false accusation) I restore him fou [...]fold. After, there came to be an addition to this Law, That the thief should restore sevenfold: yea, he was to give all the substance of his house, Prov. 6.31.

Now for the positive law of the Conscience, I humbly propose my [Page 62] advice, That we restore according to the ceasing of gain, or emer­gency of loss: As, suppose you have stole from a man or from a Commonwealth an hundred pounds: Now what ought to be return­ed over and above the principal? Truly, I think, four pounds by the hundred, or, at the utmost, five pounds by the yeer, for so many yeers as you have had it in your hands; unless the Creditor in ingenuity shall remit, as, if he have any spark of conscience, he will be merci­ful in this, especially seeing few men there be who in their natural state are not more or less guilty of sins of injustice.

Now the reason why I think six pounds in the hundred yeerly is but an equal satisfaction for money lent to rich men, and that five pounds is sufficient for detainment-money to a Creditor from a thief or an unjust person, is, Because the party that wanted his money proportioned his expences so much less, not onely towards his family, but to the poor, and godly uses; every rational man making his com­ings in the rule of his disbursements: and the thief or unjust man proportioned his expences so much the more, yea to uses civil, for which he was assessed by a Civil Law, and sometimes to pious uses, by the instigation of others, and the urgencie of natural conscience; which uses in such cases are not altogether to be laid asleep. But in in these cases that you may not run uncertainly you had need to have advice from godly learned men.

Yet I will not hide any thing from you, that may any way help to mitigate rigour in a case so needful. Know ye, that when Paul in his natural estate imprisoned many of the Saints, and troubled them from Court to Court, so that those persecuted Saints could not but suffer much loss by being forced to neglect their Callings, besides the charges of imprisonment whereto he exposed the brethren; who (Acts 8.3.) making havock of the Church, entered into every house; and haling men and women, committed them to prison: yea, Act. 26.10. many of the Saints he shut up in prison; and some of them he gave his consent to put to death; which could not be done without damage to their living friends: yea, vers. 11. Paul then persecuted the Saints to strange Cities: Yet for all this, we never read that he gave a peny restitution, no not so much as for the principal, much less for detainment-money: which should breed much moderation in damnified persons towards godly scrupling con­sciences.

Now for restitution for wrongs done in childhood; as stollen ap­ples from robbing Orchards, and all such things of that kinde; I much question whether there ought to be any restitution at all, seeing they did incur the discipline of the Rod, which one time or other met with them in these pranks. I herein incline to the negative, though tender consciences, who would have most fulness of satisfacti­on herein, may do what they shall see satisfactorily expedient.

In some particular case it may fall out, that a right conscientious man may do an unjust act, and may live and die without restitution through ignorance or incogitancie; as David did, who divided Me­phibosheth's lands betwixt him and Ziba, upon Ziba his slanderous suggestion, which he too credulously believed; and yet God pardons this, upon a general repentance, among our secret sins, because the searcher of hearts knows that such a man were he convinced of any such unrighteousness, hath a purpose in his heart to restore.

Object. But I would willingly practise this duty of Restitution, that so I might have a quiet setled conscience; but I want di­rection herein.

Answ. 1. In shameful cases, send it by the hand of some faithful friend, who may speak to the party damnified in this manner: M.N. a friend of yours, who desires to have his name concealed, hath sent you ten pounds, which formerly in several ways he deceived you of, and one pound for detainment thereof so long from you: he desires you to forgive the wrong and to pray for pardon from him. The party thus damnified, may, upon the confession of the penitent, receive the money, though he know not that the penitent hath wrong­ed him a peny. The reason is, because, in the Courts of men, every mans confession against himself is sufficient. When the Amalekite confessed that he had killed Saul, David put him to death, 2 Sam. 1.16. saying, Thy blood be upon thine own head, seeing thy mouth hath testified against thee. If a mans own testimony can be sufficient against himself in point of murther, why not much more in cases of injustice, wherein it may be presumed that nothing save conscience moves a man to discover a secret evil, and that to his own detriment?

But if the party damnified will not receive the money so tendered to him, without the knowledge of the name of the party that decei­ved him; forasmuch as God calls you onely to restitution, and not to [Page 56] shame your selves (and so become unserviceable in your generation) the money being offered to him againe and againe, and he still re­fusing, I suppose you may with good conscience give it to God, that is to say, to the poor; unless you can some way insensibly mixt it with the creditors estate.

In case your friend should prove unfaithful to you, in not restoring what is committed to him, and should pervert it to his own use; you are no more the thief or unjust person, but your friend: howbeit, what you send in this way, send it by the hand of some faithful and dis­creet friend. And forasmuch as charity teacheth us not to think evill of any man groundlesly, much less of such a man, our hearts may be quieted that the thing is done according to appointment.

What I speak concerning wronging particular men, we may ap­ply the same for damage done to the Commonwealth in general, or to private societies; onely you must not think restitution can be by way of gift: for example; suppose you have wronged the Com­monwealth a thousand pounds, if you think to satisfie in this manner, by giving five hundred pound to build a Grammer-school, and five hundred pound more for an Hospital, and two hundred pound more (being the detainment-money) to mend the high-wayes, or for a stock for the poor; this is not properly restitution, because it is not given to the Commonwealth in lieu of dammage, but in form of charity. But if the same money shall be so employed by a trustee for the forenamed uses, as a matter of restitution, and the trustee de­clare it, though concealing the restorers name, this is restitution; and this comes to more in the sight of God and conscience, then so much laid out upon the most charitable uses.

1. We must not make that a matter of Praise, which God hath made a matter of Punishment.

2. If you can write, keep a book in writing to whom you have restored; that if your conscience scruple in time to come, by reason of the forgetfulness of your memory, you may be able to still it.

3. Search thy heart thorowly, till conscience have no act of in­justice to object against thee, for which thou hast not restored; else conscience will stare in thy face when thou lyest on thy death-bed, if not before.

4. Let restitution be speedy, Levit. 6.5. in the day of your a­tonement, [Page 57] as soon as ever you are convinced of injustice, lest death surprize you as a fish in a net, or a bird in a snare, Eccles. 9.12. Be­sides, many casualties may swallow up thy estate: also, there will be little comfort in leaving it to Executors, of whose faithfulness thou canst not so well be assured, but that there is place for suspicion of do­ing it so carefully as thy self mightest have done it.

Ʋse.

Exhortation to restitution.

If thy conscience tell thee of any injustice in any particular, O then restore; if otherwise thou conveyest an estate or lands to all thy poste­rity, with all the appurtenances, remember Gods curse is one of the appurtenances, as in the case of Ahab, who left a Kingdome to Jeho­ram, who lost it: one great cause, was, the holding of Naboths vineyard. Remember that we are to serve God not onely in holiness, but in righteousness. Remember, though we are to look to all the commands of God, without despising any, Psal. 119.6. Prov. 19.16. yet ought we especially to look at the great commands as judge­ment and righteousness. Take heed, in buying or selling, that thou praise not the commodity above the worth, nor dispraise it above the defect. Remember God is the avenger of all cozenage, 1 Thess. 4.6. and that there is a flying rowle of curses goes out against the theef: one whole side of the rowle was filled with them. Zach. 5.2, 3. Take heed of all theft; as in stealing the use of things, as well as the things themselves; as the use of another mans garment, to save your own: this is theft, though you do not carry it away. Take heed of such theft as comes by deceitful silence: as, if you should owe a man a thousand pounds, and you shall say nothing of it to his wife, the man being dead, because no man knew thereof, save the person who dyed suddainly, or in a strange country, where you and he were alone. Take heed of giving less weight or measure then you should, Levit. 19. So when thou art imployed to work for others, if thou look for a full dayes wages, do a full dayes work. Art thou a trades-man? Take heed of false mixtures, to sell wine and water for pure wine, to put away; much more to coyn copper for silver. Art thou a prea­cher, and dost not take paines in the Ministery of the word? thou art a thief, taking wages, and not performing duty. Art thou a Merchant? take heed of deceitful breaking, to say thou canst pay [Page 66] but ten shillings a pound, when thou canst pay fifteen shillings a pound. Art thou a servant, and makest no conscience of following thy business in thy masters absence? Thou art a thief: or if thou giv­est his goods without his consent, either explicite or implied. In a word, take heed of all injustice; false entryes, false musters, false ac­counts, and whereinsoever thou hast been guilty in any particular, make speedy restitution.

Motives hereto.

1. The sweet peace restitution brings to the conscience: Mark the just and perfect man; for the end of that man is peace, Psal. 37.37. Its some satisfaction, that you have been willing to follow the Lord in a chargeable duty: contrarily, when thou comest to lye on thy deathbed, and beholdest thy stately furniture and pleasant gar­dens, and stately lands and houses which thou hast got by deceitful means; what peace canst thou have, whiles conscience rings thee ma­ny a peal in thy ears, This is another mans? Bullets and shot must usually be got out of a wound, before it will close, and ease come: so must thou put away all thy ill-gotten goods, before thou wilt find any well-grounded peace. See Job. 20.18, 19, 20, 23.

2. Consider how many unjust men are taken away in the midst of their dayes, and do not live to have any comfort in what they have deceitfully gotten: Jer. 17.11. As the Partridge sits upon eggs, and hatcheth them not; so he that getteth riches, and not by right shall leave them in the midst of his dayes, and in the end shall dye a fool: witness Judas with his thirty peeces, Mat. 27.4. A­nanias and Sapphia.

3. Consider, a little ill-got goods is a means to consume that which hath been well-got. Naboth's vineyard was a means to make Ahabs posterity lose a kingdom. Achans golden wedge was a means to destroy all that he had. Solomon saith, Wealth gotten by vanity shall be diminished: but he that gathereth by labour, shall increase. Pro. 21.6. Solomon compares such estates to a ball that is tossed from hand to hand: Wealth gotten by a tongue, (as most mens estates are so gotten) is a vainity tossed to and fro of them that seek death. How oft hath God translated Kingdomes from unjust possessors! as in Jeroboam, Baasha, Zimri. Contrarily, a small thing that the righteous hath justly gotten, is better then [Page 67] great treasures of the ungodly, Psal. 37.16.

Luther tells of a man in Germany, that marrying a daughter came on the marriage-day to give her her portion, saying to her husband, Here are so many crowns, which are got without the wronging of any man. Luther gave this censure of it, that he should prize such a portion more then a great sum got otherwise.

5. If thou restorest not goods unjustly gotten, thou conveyest a curse to posterity; Job 20.26. It shall go ill with him that is left in his tabernacle: As unjust parents intend their posterity should by their cheating be better in outward things; so God in justice causes that their posterity shall not thrive in outward things; so that of things ill-got, the third heir seldome rejoyceth.

6. Consider whether any sinful gaine will recompense the loss of thy soul, Mat. 16.26. if thou wert sure to gaine the whole world, what profit to lose thy soul? Prov. 10.2. Treasures of wicked­ness profit not.

Means to be kept from wrong doing.

1. To remember, righteousness is one end of thy redemption, Luke 1.75. Tit. 2.12, 13. The grace of God teaches to live righ­teously.

2. Gods wrath is revealed from heaven against all unrighteous­ness, Rom. 1.18. 1 Thess. 4.6. Jam. 5.2, 3, 4. Hab. 2.6.

3. Remember the account of thy Stewardship, Luk. 16.2. 2 Cor. 5.10.

4. Unrighteous persons are excluded out of heaven, 1 Cor. 6.8, 9. Woe to him that increaseth that which is not his, Hab. 2.6.

5. Find out the root of thy injustice, which is an evil covetous heart: if covetousness be the root of all evil, then sure of this evil; 1 Tim. 6.10. Hab. 2.9. Woe to him that covets an evil cove­tousness to his house, that he may set his nest on high, as the Ba­bel builders did that he may be delivered from the power of evil.

6. Be not greedy to be fingering other mens estates whether by ex­ecutorship, in fingering other mens estates: such imployments are matters of trouble; and they who care to keep a good conscience, care not to be medling with them.

7. Make restitution: you will find so much trouble and bitterness herein, that you will never desire to touch that fire which hath so burnt your fingers.