Englands antidote against the plague of civill warre presented in a sermon before the Honourable House of Commons on their late extraordinary solemn fast, October 22, 1644 / by Edmund Calamy ...
but by the sword; (for the sword hath a voice as well as the word, Mic. 6. 9. And the sword speaks louder then the Word) God is riding throughout all England, upon his red and bloudy horse, thundring out repentance to every City, Countrey, Town and Family;
but by the sword; (for the sword hath a voice as well as the word, Mic. 6. 9. And the sword speaks Louder then the Word) God is riding throughout all England, upon his read and bloody horse, thundering out Repentance to every city, Country, Town and Family;
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Would you have the plaister taken away before the wound be cured? I could heartily wish, that all the godly Ministers of England would combine together, never to leave preaching the sword-removing,
Would you have the plaster taken away before the wound be cured? I could heartily wish, that all the godly Ministers of England would combine together, never to leave preaching the sword-removing,
The words themselves are part of that famous Sermon that Saint Paul did preach to the Athenians, to drive them from their old Idolatries and Superstitions, to which they and their forefathers had been so much addicted.
The words themselves Are part of that famous Sermon that Saint Paul did preach to the Athenians, to drive them from their old Idolatries and Superstitions, to which they and their Forefathers had been so much addicted.
This was the argument that the Athenians brought against Pauls doctrine, ver. 18. This man seemeth to be a setter forth of strange gods, He preacheth new doctrine that our forefathers never heard of,
This was the argument that the Athenians brought against Paul's Doctrine, ver. 18. This man seems to be a setter forth of strange God's, He Preacheth new Doctrine that our Forefathers never herd of,
This was the argument the Jews brought against Steven and his doctrine, Acts 6. 14. We have heard him say, that this Iesus shall alter the customs which Moses delivered us. This is the great argument the Papists use to maintain their Masse-book, their adoration of images,
This was the argument the jews brought against Steven and his Doctrine, Acts 6. 14. We have herd him say, that this Iesus shall altar the customs which Moses Delivered us. This is the great argument the Papists use to maintain their Mass-book, their adoration of Images,
In King Edward the sixths dayes, when the great rebellion was in the West, the only argument that was brought by the Rebels to uphold their rebellion was,
In King Edward the sixths days, when the great rebellion was in the West, the only argument that was brought by the Rebels to uphold their rebellion was,
And all because they fear the Parliament will take away their old Episcopal government, their old Cathedrall service, their organs, altars, crossings of their children in Baptism, and other such like customes.
And all Because they Fear the Parliament will take away their old Episcopal government, their old Cathedral service, their organs, Altars, crossings of their children in Baptism, and other such like customs.
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And because I have lived all this while under Episcopall government, therefore I will take up Arms rather then the Parliament shall make me to worship God in any other way then I have been accustomed.
And Because I have lived all this while under Episcopal government, Therefore I will take up Arms rather then the Parliament shall make me to worship God in any other Way then I have been accustomed.
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These four Doctrines I shall not any further meddle withall, but the Doctrine that through the help of Almighty God I shall desire to insist upon, is this:
These four Doctrines I shall not any further meddle withal, but the Doctrine that through the help of Almighty God I shall desire to insist upon, is this:
Repentance is the unum necessarium for England: Repentance is the primum & maximum mandatum for England: But now God commands all men every where to repent.
Repentance is the Unum Necessary for England: Repentance is the primum & maximum mandatum for England: But now God commands all men every where to Repent.
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The first reason why England should now repent, and why this duty is now so necessary, is because that now are the times of the Gospel; and not only so,
The First reason why England should now Repent, and why this duty is now so necessary, is Because that now Are the times of the Gospel; and not only so,
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1. Because Repentance is one of the first lessons that the Gospel teacheth, And therefore Iohn Baptist that was a harbinger to the Gospel, came preaching the doctrine of Repentance,
1. Because Repentance is one of the First Lessons that the Gospel Teaches, And Therefore John Baptist that was a harbinger to the Gospel, Come preaching the Doctrine of Repentance,
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and saying, Repent, for the kingdom of God is at hand, Mat. 3. 2. And the first Sermon that Christ preached was a Sermon of Repentance, Mat. 4. 17. From that time Iesus began to preach,
and saying, repent, for the Kingdom of God is At hand, Mathew 3. 2. And the First Sermon that christ preached was a Sermon of Repentance, Mathew 4. 17. From that time Iesus began to preach,
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And the first lesson that Peter taught the Iews, Act. 2. 28. was to repent, And therefore it is called, Heb. 6. 1. one of the principles of the doctrine of Christ:
And the First Lesson that Peter taught the Iews, Act. 2. 28. was to Repent, And Therefore it is called, Hebrew 6. 1. one of the principles of the Doctrine of christ:
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4. Because Repentance is one of the chiefest gifts of the Gospel. For as Christ became man to preach Repentance, and shed his bloud to purchase repentance;
4. Because Repentance is one of the chiefest Gifts of the Gospel. For as christ became man to preach Repentance, and shed his blood to purchase Repentance;
and to live impenitently, is to sinne against the incarnation of Christ, it is to sin against the bloud-shed of Christ, it is to sin against the resurrection and exaltation of Christ, it is to sin against the purchase and donation of Christ,
and to live impenitently, is to sin against the incarnation of christ, it is to since against the bloodshed of christ, it is to since against the resurrection and exaltation of christ, it is to since against the purchase and donation of christ,
The consideration of Gods infinite love to mankinde, in sending Jesus Christ to die a cursed death, to save all that beleeve and repent from hell and damnation:
The consideration of God's infinite love to mankind, in sending jesus christ to die a cursed death, to save all that believe and Repent from hell and damnation:
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and shall not my heart be broken for my sins against him? this is instar mille argumentorum. There is a story, that when Caesar was killed in the Senate by Brutus and Cassius, Anthony the Senator took his bloudy Robe,
and shall not my heart be broken for my Sins against him? this is instar mille Argumentorum. There is a story, that when Caesar was killed in the Senate by Brutus and Cassius, Anthony the Senator took his bloody Robe,
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because he hath appointed a day, wherein he will judge the world in righteousnesse, by that man whom he hath ordained, &c. There will come a terrible day of judgement:
Because he hath appointed a day, wherein he will judge the world in righteousness, by that man whom he hath ordained, etc. There will come a terrible day of judgement:
and in that day, if there be any one sin unrepented of, the devils shall assoon be saved as you, This is a mighty Argument to perswade you to repentance;
and in that day, if there be any one since unrepented of, the Devils shall As soon be saved as you, This is a mighty Argument to persuade you to Repentance;
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1. The Gospel affords the help of Knowledge; for God hath promised that in the times of the Gospel all men shall know him from the least to the greatest;
1. The Gospel affords the help of Knowledge; for God hath promised that in the times of the Gospel all men shall know him from the least to the greatest;
And that it is one of the first principles of the Doctrines of Christ, Heb. 6. 1, 2. And that it is one of the vitall parts of a Christian, without which a Christian is but a carkasse of a Christian:
And that it is one of the First principles of the Doctrines of christ, Hebrew 6. 1, 2. And that it is one of the vital parts of a Christian, without which a Christian is but a carcase of a Christian:
That he that lives under the Gospel, and lives impenitently, sins against the Birth, Death, Resurrection, and Exaltation of Iesus Christ: sins against the greatest arguments, that God can use, to perswade him to repent;
That he that lives under the Gospel, and lives impenitently, Sins against the Birth, Death, Resurrection, and Exaltation of Iesus christ: Sins against the greatest Arguments, that God can use, to persuade him to Repent;
He is a sinner left without all excuse, He is a Monster in Christianity; And the hottest place in hell is too cold for him, All this is Pauls reason, and it is common to us with the Athenians.
He is a sinner left without all excuse, He is a Monster in Christianity; And the hottest place in hell is too cold for him, All this is Paul's reason, and it is Common to us with the Athenians.
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Because these are times of warre and bloudshed, this is the day of Iacobs trouble: And therefore God doth especially call for repentance in these daies:
Because these Are times of war and bloodshed, this is the day of Iacobs trouble: And Therefore God does especially call for Repentance in these days:
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This appears, Ioel 2. 12. Therefore also now (saith the Lord) turn unto me, speaking of times of famine, (as some think) or times of war, (as others think) therefore now turn unto me with all your hearts, with fasting, weeping, and with mourning.
This appears, Joel 2. 12. Therefore also now (Says the Lord) turn unto me, speaking of times of famine, (as Some think) or times of war, (as Others think) Therefore now turn unto me with all your hearts, with fasting, weeping, and with mourning.
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And there are four Reasons that England doth present before you why that these miserable times should perswade you to repentance, more then ever before: The first is,
And there Are four Reasons that England does present before you why that these miserable times should persuade you to Repentance, more then ever before: The First is,
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as you shall reade in the 22. of Isaiah, 12, 13, 14. In that day the Lord called for weeping and mourning, (speaking of a time of warre) and baldnesse,
as you shall read in the 22. of Isaiah, 12, 13, 14. In that day the Lord called for weeping and mourning, (speaking of a time of war) and baldness,
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and sackcloth, &c. But behold, joy and slaying of Oxen, &c. and it was revealed in mine ears, &c. Surely this iniquity shall not be purged from you, till ye die;
and Sackcloth, etc. But behold, joy and slaying of Oxen, etc. and it was revealed in mine ears, etc. Surely this iniquity shall not be purged from you, till you die;
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and therefore now God especially cals you to repentance. There are five Obstructions that hinder many from repentance; The hope of long life; Inconsideration;
and Therefore now God especially calls you to Repentance. There Are five Obstructions that hinder many from Repentance; The hope of long life; Inconsideration;
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no man repented him of his wickednesse, saying, What have I done? For did a sinner seriously consider the unexpressible woe and misery he brings upon himself by not repenting;
no man repented him of his wickedness, saying, What have I done? For did a sinner seriously Consider the unexpressible woe and misery he brings upon himself by not repenting;
And did he seriously and conscientiously dwell upon these thoughts, this would (through Gods assistance) quickly winde up his soul to a right Repentance.
And did he seriously and conscientiously dwell upon these thoughts, this would (through God's assistance) quickly wind up his soul to a right Repentance.
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But these truths lye like a sealed Letter, like a Treasure lockt up, like fire under the embers; without any use or benefit for want of Consideration. And therefore David saith, Psa. 119. So I considered my waies, and turned my feet unto thy testimonies.
But these truths lie like a sealed letter, like a Treasure locked up, like fire under the embers; without any use or benefit for want of Consideration. And Therefore David Says, Psa. 119. So I considered my ways, and turned my feet unto thy testimonies.
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And Peter, when he remembred Christs speech, and had weighed it, as the word signifieth, he went out and wept bitterly, Mark 11. 72. But our God hath taken away this impediment in a great measure.
And Peter, when he remembered Christ speech, and had weighed it, as the word signifies, he went out and wept bitterly, Mark 11. 72. But our God hath taken away this impediment in a great measure.
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When the Prodigall Childe was in great distresse, then he came to himself and repented, Luk. 15. 17. And Solomon prayeth, That if the people of Israel in their captivity should be think themselves and repent, &c. 1 King. 8. 47. These are times wherein God doth in an especiall manner call upon us to consider seriously of the anger of God against England, and what those sinnes are which have provoked him to anger,
When the Prodigal Child was in great distress, then he Come to himself and repented, Luk. 15. 17. And Solomon Prayeth, That if the people of Israel in their captivity should be think themselves and Repent, etc. 1 King. 8. 47. These Are times wherein God does in an especial manner call upon us to Consider seriously of the anger of God against England, and what those Sins Are which have provoked him to anger,
A fourth Impediment is the abundance of flattering Preachers, (to which you have been accustomed I fear in this place too much heretofore) that have preached Peace, Peace, and have strengthned the hands of wicked men in their sinne, by promising them life, Ezek. 13 12. But now (by the help of you Right Honourable;
A fourth Impediment is the abundance of flattering Preachers, (to which you have been accustomed I Fear in this place too much heretofore) that have preached Peace, Peace, and have strengthened the hands of wicked men in their sin, by promising them life, Ezekiel 13 12. But now (by the help of you Right Honourable;
but thou saidst, I will not hear, &c. When Iesurun waxed fat, he kicked, &c. Deut. 32. 13. The Oxen that go in the fattest pasture soonest come to the slaughter-house.
but thou Said, I will not hear, etc. When Jesurun waxed fat, he Kicked, etc. Deuteronomy 32. 13. The Oxen that go in the Fattest pasture soonest come to the slaughterhouse.
Doth not, God many times remove the judgement of the Sword, or of the Plague, &c. from a Nation when that Nation doth not repent? Hath not God many times removed the Plague from the City of London, when London hath not repented of her iniquities?
Does not, God many times remove the judgement of the Sword, or of the Plague, etc. from a nation when that nation does not Repent? Hath not God many times removed the Plague from the city of London, when London hath not repented of her iniquities?
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Why should I be so mercifull unto you, as to punish you? As it is a great mercy for God to punish a sinner in this life, according to that saying, Misericordiae est aliquando subtrahere misericordiam;
Why should I be so merciful unto you, as to Punish you? As it is a great mercy for God to Punish a sinner in this life, according to that saying, Mercy est aliquando subtrahere misericordiam;
but then this is but a temporary removall. It is rather a proroguing then a removing of the judgement. For if the sins that brought the judgement be not truly repented on, ruine and destruction will come at last.
but then this is but a temporary removal. It is rather a proroguing then a removing of the judgement. For if the Sins that brought the judgement be not truly repented on, ruin and destruction will come At last.
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And so the Iews did fourty years after, to whom Christ then spake, A sinner of a hundred years old, shall be accursed, Isa. 65. 20. And so also Eccl. 8. 12, 23. Isa. 3. 11 ▪
And so the Iews did fourty Years After, to whom christ then spoke, A sinner of a hundred Years old, shall be accursed, Isaiah 65. 20. And so also Ecclesiastes 8. 12, 23. Isaiah 3. 11 ▪
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Thirdly, I answer, When a judgement is removed, and the sins that procured it not removed, it is rather changed then removed. If God love thee, he will change it into another corporall affliction.
Thirdly, I answer, When a judgement is removed, and the Sins that procured it not removed, it is rather changed then removed. If God love thee, he will change it into Another corporal affliction.
This God doth as a just Judge, But that which this third Reason holds forth is this, That there is no way to obtain a totall and blessed removall of this Land-devouring judgement but by repentance.
This God does as a just Judge, But that which this third Reason holds forth is this, That there is no Way to obtain a total and blessed removal of this Land-devouring judgement but by Repentance.
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Mistake me not, I do not say, God will remove the bloudy Sword for our Repentance, But this I say, God will not remove it without Repentance: and upon our repentance he will remove it.
Mistake me not, I do not say, God will remove the bloody Sword for our Repentance, But this I say, God will not remove it without Repentance: and upon our Repentance he will remove it.
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For we have three Texts that speak thus much in plain terms, Ier. 18. 7, 8. 2 Chron 7. 14. Lev. 26. 40, 41, 42. &c. These Texts are the Charter of heaven, to prove that Repentance,
For we have three Texts that speak thus much in plain terms, Jeremiah 18. 7, 8. 2 Chronicles 7. 14. Lev. 26. 40, 41, 42. etc. These Texts Are the Charter of heaven, to prove that Repentance,
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What answer you to that Text, 2 King ▪ 23. 26. where it is said, That notwithstanding the Reformation in Josiah's dayes, the Lord turned not from the fiercenesse of his great wrath ▪ &c. because of all the provocations that Manasseh had provoked him withall ▪ I briefly answer three things.
What answer you to that Text, 2 King ▪ 23. 26. where it is said, That notwithstanding the Reformation in Josiah's days, the Lord turned not from the fierceness of his great wrath ▪ etc. Because of all the provocations that Manasses had provoked him withal ▪ I briefly answer three things.
but it was not nationall. And therefore you may observe, that it is punctually said, almost in every verse of the 2 Kin. 23. That Iosiah put down the Idolatrous Priests,
but it was not national. And Therefore you may observe, that it is punctually said, almost in every verse of the 2 Kin. 23. That Josiah put down the Idolatrous Priests,
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as is expresly mentioned in the Reformation of Hezekiah, 2 Chron. 30. 14, 15, 16, 23, 27. &c. 2 Chron. 31. 1. And it is worth the noting, that whereas Iosiah began to reign when he was eight years old, 2 Chron. 34. 1. it is said, that in the eight year of his reign, he began to seek after the God of David his father, 2 Chron. 34. 3. But yet it was four years after,
as is expressly mentioned in the Reformation of Hezekiah, 2 Chronicles 30. 14, 15, 16, 23, 27. etc. 2 Chronicles 31. 1. And it is worth the noting, that whereas Josiah began to Reign when he was eight Years old, 2 Chronicles 34. 1. it is said, that in the eight year of his Reign, he began to seek After the God of David his father, 2 Chronicles 34. 3. But yet it was four Years After,
before the book of the law was found, as appears, 2 Chron. 34. 8. which was a sign that in his first eighteen years there was but little reformation,
before the book of the law was found, as appears, 2 Chronicles 34. 8. which was a Signen that in his First eighteen Years there was but little Reformation,
Secondly, But suppose it was nationall, yet it is certain it was not sincere, as appears plainly, Ier. 3. 10. (for Ieremy prophecied in Iosiah's daies) and also 2 Chron. 34. 32. where it is said;
Secondly, But suppose it was national, yet it is certain it was not sincere, as appears plainly, Jeremiah 3. 10. (for Ieremy prophesied in Josiah's days) and also 2 Chronicles 34. 32. where it is said;
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for the present, from Iudah, and it did keep them from ruine. As long as Iosiah lived, and as long as the people continued in his Reformation, so long they were preserved.
for the present, from Iudah, and it did keep them from ruin. As long as Josiah lived, and as long as the people continued in his Reformation, so long they were preserved.
For this see 2 Chron. 34. 33. 2 Chron. 36. 14, 17. &c. So that it is plain notwithstanding this objection, that Repentance is an infallible way to remove Englands misery if it be nationall. &c.
For this see 2 Chronicles 34. 33. 2 Chronicles 36. 14, 17. etc. So that it is plain notwithstanding this objection, that Repentance is an infallible Way to remove Englands misery if it be national. etc.
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Secondly, It will for the most part save thy body also from ruine, even then when God is destroying the nation wherein thou art, Ezek. 14. 14. Especially if there be four qualifications found in thee:
Secondly, It will for the most part save thy body also from ruin, even then when God is destroying the Nation wherein thou art, Ezekiel 14. 14. Especially if there be four qualifications found in thee:
first, If thou beest one of those that mourn for the abominations that are committed in the land, Ezek. 9. 4. secondly, If thou beest one of those that are vexed with the unrighteous conversation of those with whom thou livest, 2 Pet. 2. 7, 8,
First, If thou Best one of those that mourn for the abominations that Are committed in the land, Ezekiel 9. 4. secondly, If thou Best one of those that Are vexed with the unrighteous Conversation of those with whom thou Livest, 2 Pet. 2. 7, 8,
Thirdly, If thou beest one of those that keepest thy self pure from those sinnes for which God destroyeth the nation in which thou livest, Gen. 6. 9. Fourthly, If thou beest one of those that appear for God in sinfull times,
Thirdly, If thou Best one of those that Keepest thy self pure from those Sins for which God Destroyeth the Nation in which thou Livest, Gen. 6. 9. Fourthly, If thou Best one of those that appear for God in sinful times,
But because Gods people many times are ashamed of Gods cause in evil dayes, and because they do not keep themselves unspotted from the sinnes of the times,
But Because God's people many times Are ashamed of God's cause in evil days, and Because they do not keep themselves unspotted from the Sins of the times,
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Thirdly, Personall repentance will sometime save a whole nation, as we may reade in the example of Moses, Who often stood in the gap to turn away the wrath of God from the people of Israel.
Thirdly, Personal Repentance will sometime save a Whole Nation, as we may read in the Exampl of Moses, Who often stood in the gap to turn away the wrath of God from the people of Israel.
if there be any that executeth justice, that seeketh the truth ▪ and I will pardon it, Jer. 5. 1. This also we reade, Eze. 22. 30. Ec 9. 14, 15. If there had been ten wheatears in Sodom, God would have spared all the chaff for their sakes, Gen. 18. 32.
if there be any that Executeth Justice, that seeks the truth ▪ and I will pardon it, Jer. 5. 1. This also we read, Ezekiel 22. 30. Ec 9. 14, 15. If there had been ten wheatears in Sodom, God would have spared all the chaff for their sakes, Gen. 18. 32.
So the same judgement that is an utter ruine to an impenitent sinner, shall be for the benefit and happines of a repenting sinner, as is excellently set out by the parable of the good and bad figs. Ier. 24 5, 6, 7, 8, 9, 10. In a word, There are four kinde of Arks that God provides for his children in times of publike calamities;
So the same judgement that is an utter ruin to an impenitent sinner, shall be for the benefit and happiness of a repenting sinner, as is excellently Set out by the parable of the good and bad figs. Jeremiah 24 5, 6, 7, 8, 9, 10. In a word, There Are four kind of Arks that God provides for his children in times of public calamities;
For Christ cannot be perfect without it, Eph. 1. 23. Or secondly, he will provide an Ark of deliverance and preservation from the judgement when it comes, as he did to Noah, Lot, Ieremy, and will do to thee also if thou hast the four qualifications forementioned.
For christ cannot be perfect without it, Ephesians 1. 23. Or secondly, he will provide an Ark of deliverance and preservation from the judgement when it comes, as he did to Noah, Lot, Ieremy, and will do to thee also if thou hast the four qualifications forementioned.
Only I shall make bold to put you in minde of an Ordinance of Parliament made by you, Feb. 15. 1642. In which pious and religious Ordinance you call upon the whole Kingdom to practise that which I preach before you this day.
Only I shall make bold to put you in mind of an Ordinance of Parliament made by you, Feb. 15. 1642. In which pious and religious Ordinance you call upon the Whole Kingdom to practise that which I preach before you this day.
If Repentance be the unum necessarium for England; if it be the great Commandement; Here is a black Bill of indictment against all those that live impenitently even in these daies. That swear and will swear even in these daies. That are drunkards and adulterers,
If Repentance be the Unum Necessary for England; if it be the great Commandment; Here is a black Bill of indictment against all those that live impenitently even in these days. That swear and will swear even in these days. That Are drunkards and Adulterers,
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That willingly neglect holy duties, or perform them negligent, even in these bloudy daies. In a word, that live in any one known sin without Repentance.
That willingly neglect holy duties, or perform them negligent, even in these bloody days. In a word, that live in any one known since without Repentance.
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The sinne against the holy Ghost is therefore only unpardonable, because God hath threatned never to give repentance to the man that commits it, Heb. 6. 4. It is not the falling into the water drowns any man,
The sin against the holy Ghost is Therefore only unpardonable, Because God hath threatened never to give Repentance to the man that commits it, Hebrew 6. 4. It is not the falling into the water drowns any man,
Not to repent at any time, is so damnable a sin, that Austin thinks that the sin against the holy Ghost is nothing else but finalis impoenitentia. Which though I conceive to be an errour,
Not to Repent At any time, is so damnable a since, that Austin thinks that the since against the holy Ghost is nothing Else but finalis impoenitentia. Which though I conceive to be an error,
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To sinne against the Gospel is a greater sinne then to sinne against the Law, Heb. 10. 28, 29. For he that sins against the Gospel, sins against more mercy then he that sins against the Law. And Gospel sins will bring Gospel curses, which are greater then Legall curses. If any man sin against the Law, he hath the Gospel to fly unto;
To sin against the Gospel is a greater sin then to sin against the Law, Hebrew 10. 28, 29. For he that Sins against the Gospel, Sins against more mercy then he that Sins against the Law. And Gospel Sins will bring Gospel curses, which Are greater then Legal curses. If any man since against the Law, he hath the Gospel to fly unto;
but if he sin against the Gospel, what shall he then fly unto? The Curse of the Gospel is Anathema Maranatha. Not to repent now, is to sin against the priviledge of the Covrnant of grace;
but if he sin against the Gospel, what shall he then fly unto? The Curse of the Gospel is Anathema Maranatha. Not to Repent now, is to sin against the privilege of the covenant of grace;
and with great weeping and mourning in their affliction, Hos. 5. 15. Psal. 78. 34. 1 Sam. 7. 6. Not to repent in such daies as these, is to be worser then the very Heathen; for not only the Heathen Ninevites but the Heathen Mariners in a storm, every man cried to their God.
and with great weeping and mourning in their affliction, Hos. 5. 15. Psalm 78. 34. 1 Sam. 7. 6. Not to Repent in such days as these, is to be Worse then the very Heathen; for not only the Heathen Ninevites but the Heathen Mariners in a storm, every man cried to their God.
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as you shall see in ▪ the fifth of Ieremy, and the third verse, I have corrected them, and they have not amended, &c. they have hardned their faces above the hardnesse of rocks;
as you shall see in ▪ the fifth of Ieremy, and the third verse, I have corrected them, and they have not amended, etc. they have hardened their faces above the hardness of Rocks;
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but where shall we finde a penitent sinner even in these daies? I beseech you tell me, what sin have you left since these wars began? Are you not as proud as ever? Are you not as covetous? Are you not as vain in your fashions? as vild in your courses as ever? What sinne have you left since you took your Covenant,
but where shall we find a penitent sinner even in these days? I beseech you tell me, what since have you left since these wars began? are you not as proud as ever? are you not as covetous? are you not as vain in your fashions? as vild in your courses as ever? What sin have you left since you took your Covenant,
Do you Noble-men, you Gentlemen, you Common people, do you repent? Can the Lord hear you repent? He hearkens, he stands at your doors, to listen whether you repent.
Do you Noblemen, you Gentlemen, you Common people, do you Repent? Can the Lord hear you Repent? He hearkens, he Stands At your doors, to listen whither you Repent.
May not Iesus Christ upbraid the Parliament of England ▪ and the people of England, as he doth the people of the Iews, in the 11. of Matthew and the 20. Then Iesus began to upbraid the Cities, wherein he had wrought many miracles, because they repented not.
May not Iesus christ upbraid the Parliament of England ▪ and the people of England, as he does the people of the Iews, in the 11. of Matthew and the 20. Then Iesus began to upbraid the Cities, wherein he had wrought many Miracles, Because they repented not.
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The truth is, (And oh that I could speak it and you hear it with grief of heart!) we are now come to that passe, that many men begin to scorn to hear a Sermon of Repentance. It is a sign, say some, the Minister hath been idle that week,
The truth is, (And o that I could speak it and you hear it with grief of heart!) we Are now come to that pass, that many men begin to scorn to hear a Sermon of Repentance. It is a Signen, say Some, the Minister hath been idle that Week,
Men begin now to have itching ears, to hearken after new and unknown truths: which for the most part doe prove to be old errours. And that which is yet more sad, many godly people in City and Countrey that were wont in their private meetings to discourse about Repentance, and how they should do to get a broken heart for sinne, and how they should do to get power over their evill lives:
Men begin now to have itching ears, to harken After new and unknown truths: which for the most part do prove to be old errors. And that which is yet more sad, many godly people in city and Country that were wont in their private meetings to discourse about Repentance, and how they should do to get a broken heart for sin, and how they should do to get power over their evil lives:
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Now all their discourse is of this opinion or that opinion, insomuch that unlesse God be mercifull to us, we are come to that passe, that we shall quickly dispute away all our repentance, and all our faith;
Now all their discourse is of this opinion or that opinion, insomuch that unless God be merciful to us, we Are come to that pass, that we shall quickly dispute away all our Repentance, and all our faith;
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and a back-door to Christ? Are there not some that tell us, that Repentance is a legall Grace? (whereas I proved unto you even now, that it is the very proper grace of the Gospel;
and a backdoor to christ? are there not Some that tell us, that Repentance is a Legal Grace? (whereas I proved unto you even now, that it is the very proper grace of the Gospel;
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and that the very being of their sins is abolished out of Gods sight? And that God is never displeased with his people though they fall into adultery, or any other sin:
and that the very being of their Sins is abolished out of God's sighed? And that God is never displeased with his people though they fallen into adultery, or any other since:
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as he is if he beleeves and repents? And do not some of these now begin to grieve, that they have grieved so much for their sinnes? And that which is saddest of all:
as he is if he believes and repents? And do not Some of these now begin to grieve, that they have grieved so much for their Sins? And that which is Saddest of all:
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are there not multitudes of people, even in the City of London (a City so well instructed) carried away with these grace-destroying and Land-destroying Opinions? Truly these are black signs, that God intendeth to bring the Cloud of Bloud London-ward. And that God intends that London should drink of the Cup of Bloud, because London is so ready to he infected with the Cup of Errors: and the cup of grace-destroying Opinions.
Are there not Multitudes of people, even in the city of London (a city so well instructed) carried away with these grace-destroying and Land-destroying Opinions? Truly these Are black Signs, that God intends to bring the Cloud of Blood London-ward. And that God intends that London should drink of the Cup of Blood, Because London is so ready to he infected with the Cup of Errors: and the cup of grace-destroying Opinions.
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and let this Commandement be written this day in every one of our hearts ▪ Oh that the Word of God, and the Sword of God, might preach this doctrine again and again;
and let this Commandment be written this day in every one of our hearts ▪ O that the Word of God, and the Sword of God, might preach this Doctrine again and again;
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These are times of Knowledge, these are times of the Spirit; These are times of bloud, now God thunders from heaven: now God presents you with a terrible Argument to move you to repentance:
These Are times of Knowledge, these Are times of the Spirit; These Are times of blood, now God Thunders from heaven: now God presents you with a terrible Argument to move you to Repentance:
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Now God hath taken away all your Hindrances that did hinder you from repentance. And there is no way to remove the man-devouring sword, but by repentance;
Now God hath taken away all your Hindrances that did hinder you from Repentance. And there is no Way to remove the man-devouring sword, but by Repentance;
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sufficient to make the Devils in hell to repent, if they had had the happinesse to have been put into a possibility of salvation upon their repentance:
sufficient to make the Devils in hell to Repent, if they had had the happiness to have been put into a possibility of salvation upon their Repentance:
Christ Jesus shed his bloud (as I told you) to make this door. The devils have no such door. And it is a happinesse also, that God will for Christs sake accept of a sinner upon his repentance.
christ jesus shed his blood (as I told you) to make this door. The Devils have no such door. And it is a happiness also, that God will for Christ sake accept of a sinner upon his Repentance.
It is vain in mans Court for a murderer or a thief to pleade his repentance: But it is not so in Gods Court. Blessed be God that after our shipwrack by Adam, there is such a plank as repentance for a poor sinner to swim to heaven upon: And this is another mighty Argument to perswade you to repent.
It is vain in men Court for a murderer or a thief to plead his Repentance: But it is not so in God's Court. Blessed be God that After our shipwreck by Adam, there is such a plank as Repentance for a poor sinner to swim to heaven upon: And this is Another mighty Argument to persuade you to Repent.
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2. Repentance is not only an Antidote for Drunkards, Whoremongers, and Oppressors, &c. But God cals them that live Civilly, and that are morally good, to repent.
2. Repentance is not only an Antidote for Drunkards, Whoremongers, and Oppressors's, etc. But God calls them that live Civilly, and that Are morally good, to Repent.
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You must repent because you pretend to make conscience of doing that which is just to man; but you make no conscience to doe that which is just to God, to give him his due in the duties of the first Table.
You must Repent Because you pretend to make conscience of doing that which is just to man; but you make no conscience to do that which is just to God, to give him his endue in the duties of the First Table.
though you do not swear great Oaths, yet you do not speak holily. And every tree that brings not forth good fruit, shall be hewn down and cast into the fire.
though you do not swear great Oaths, yet you do not speak holily. And every tree that brings not forth good fruit, shall be hewn down and cast into the fire.
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as you are afraid to be very bad so you are afraid to be very good; you are afraid to venture too much for God, afraid to be too forward in his Cause; which are all horrible iniquities.
as you Are afraid to be very bad so you Are afraid to be very good; you Are afraid to venture too much for God, afraid to be too forward in his Cause; which Are all horrible iniquities.
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You must repent of your inward iniquities, your inward adulteries, and your inward murders; and you must repent of your little oaths, and your little sins (as the world cals them,
You must Repent of your inward iniquities, your inward adulteries, and your inward murders; and you must Repent of your little Oaths, and your little Sins (as the world calls them,
though properly there is no sin little, because no little God to sin against.) And you must repent of your secret iniquities. For he that is but civilly and morally good, makes no conscience of inward sins, he is never troubled for his originall sin, and for the body of sin that is within him.
though properly there is no since little, Because no little God to sin against.) And you must Repent of your secret iniquities. For he that is but civilly and morally good, makes no conscience of inward Sins, he is never troubled for his original since, and for the body of since that is within him.
3. Repentance is not only necessary for those that live civilly, but God cals his own children that live religiously, and he cals upon them in a more especiall manner to repent.
3. Repentance is not only necessary for those that live civilly, but God calls his own children that live religiously, and he calls upon them in a more especial manner to Repent.
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When the people of God sinne, they sinne against more light then others, and against more means of grace then others; against more mercies then others;
When the people of God sin, they sin against more Light then Others, and against more means of grace then Others; against more Mercies then Others;
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God will punish the Iew before the Gentile, and the Christian before the Iew. God punisheth them sooner, and therefore they must repent sooner; and God chastiseth them surer then others.
God will Punish the Iew before the Gentile, and the Christian before the Iew. God Punisheth them sooner, and Therefore they must Repent sooner; and God Chastiseth them Surer then Others.
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When Gods people fall into any grosse sin, such as adultery and murder, though they do not loose jus haereditarium ad coelum, their right and title to heaven, (For David was a childe of God,
When God's people fallen into any gross since, such as adultery and murder, though they do not lose jus Hereditary ad coelum, their right and title to heaven, (For David was a child of God,
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he was not a childe of wrath, but a childe only under wrath ) yet they lose jus aptitudinale ad coeium, they lose their fitnesse to enter into that holy place of heaven.
he was not a child of wrath, but a child only under wrath) yet they loose jus aptitudinale ad coeium, they loose their fitness to enter into that holy place of heaven.
God cals upon all men, saith the Text. But most especially upon you that are Parliament men, You are to repent as you stand in a double capacity. First, As Gentlemen. Secondly, As Parliament men.
God calls upon all men, Says the Text. But most especially upon you that Are Parliament men, You Are to Repent as you stand in a double capacity. First, As Gentlemen. Secondly, As Parliament men.
and in that Ordinance you set down fourteen Sword ▪ procuring sins; you command that that Ordinance be read in our private Families, and in our Churches:
and in that Ordinance you Set down fourteen Sword ▪ procuring Sins; you command that that Ordinance be read in our private Families, and in our Churches:
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and your Contempt of Holiness, and of Gods holy Ministers; God requires and commands that you should repent of grosse and affected ignorance under the light of the Gospel;
and your Contempt of Holiness, and of God's holy Ministers; God requires and commands that you should Repent of gross and affected ignorance under the Light of the Gospel;
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God requires you should repent of your Oaths and Blasphemies; of your Fornications and Adulteries; of Drunkenness and Gluttony; of your Contentions and unnaturall Divisions; of your Pride. Vanity, and Prodigality in apparell; of your Oppression, Fraud and Bribery: One Sin I had like to bave forgotten,
God requires you should Repent of your Oaths and Blasphemies; of your Fornications and Adulteries; of drunkenness and Gluttony; of your Contentions and unnatural Divisions; of your Pride. Vanity, and Prodigality in apparel; of your Oppression, Fraud and Bribery: One since I had like to have forgotten,
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and that is the sin of the Profanation of Gods Sabbaths: But I would desire you likewise to remember that there is an Ordinance of Parliament lately printed, wherein you require the Kingdom of England to apply their hearts to the sanctification of the Lords Day, both in publike and private. This you command us;
and that is the since of the Profanation of God's Sabbaths: But I would desire you likewise to Remember that there is an Ordinance of Parliament lately printed, wherein you require the Kingdom of England to apply their hearts to the sanctification of the lords Day, both in public and private. This you command us;
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And to remember further that your Ordinance tels us, that we ought not to repent slightly, but we ought to be deeply humbled; we ought to mourn with a godly mourning, and with a hearty-abhorrency and detestation of these sins. Now the Lord cals upon you this day to do thus: And to do thus more then others, you that are Gentlemen,
And to Remember further that your Ordinance tells us, that we ought not to Repent slightly, but we ought to be deeply humbled; we ought to mourn with a godly mourning, and with a hearty-abhorrency and detestation of these Sins. Now the Lord calls upon you this day to do thus: And to do thus more then Others, you that Are Gentlemen,
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because these sins in you are more scandalous, and do more hurt, both by Imitation, and by Imputation: They doe more hurt by Imitation, because great men are like unto Looking-glasses, according to which all the Countrey dress themselves;
Because these Sins in you Are more scandalous, and do more hurt, both by Imitation, and by Imputation: They do more hurt by Imitation, Because great men Are like unto Looking-glasses, according to which all the Country dress themselves;
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God commands you to repent as you are Parliament men; As you are men, with a personall repentance; as you are Parliament men, with a Parliament repentance.
God commands you to Repent as you Are Parliament men; As you Are men, with a personal Repentance; as you Are Parliament men, with a Parliament Repentance.
And if there should be found any amongst you that drive the designs of Oxford, and that are present at Westminster, only to betray their Countrey, the Lord unmask such,
And if there should be found any among you that drive the designs of Oxford, and that Are present At Westminster, only to betray their Country, the Lord unmask such,
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For truly, if God should unrip us here before the Congregation, I am afraid he should finde many of our hearts to be made up of nothing but of self-love and creature-love; and yet notwithstanding this is a sin,
For truly, if God should unrip us Here before the Congregation, I am afraid he should find many of our hearts to be made up of nothing but of Self-love and creature-love; and yet notwithstanding this is a since,
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and not only against the light of the Word, but against the very light of nature; for the light of nature teaches us, that all private good should be swallowed up in the publike ▪ And the very Decii and Curtii, and Aristides, and many other Heathens will rise up in judgement against many Christians in this particular.
and not only against the Light of the Word, but against the very Light of nature; for the Light of nature Teaches us, that all private good should be swallowed up in the public ▪ And the very Decii and Curtii, and Aristides, and many other heathens will rise up in judgement against many Christians in this particular.
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what will become of his Chamber when the house is burnt? It is just as if a man when the Ship he is in is sinking, should go and enrich his own Cabine; The Lord give you hearts to repent of this.
what will become of his Chamber when the house is burned? It is just as if a man when the Ship he is in is sinking, should go and enrich his own Cabin; The Lord give you hearts to Repent of this.
And therefore I beseech you search and try your hearts, and consider how far you are accessary to the sins of the Kingdom, that so you may be wrought up not only to a personall but to a Parliament humiliation. And if it doth appear that you have taken more care in setling your own Liberties,
And Therefore I beseech you search and try your hearts, and Consider how Far you Are accessary to the Sins of the Kingdom, that so you may be wrought up not only to a personal but to a Parliament humiliation. And if it does appear that you have taken more care in settling your own Liberties,
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then in setling of Religion: If you have taken more care to build your own houses then Gods house, this is a crying sin; and this makes you accessary to a thousand sins that are committed in the Kingdom. Again.
then in settling of Religion: If you have taken more care to built your own houses then God's house, this is a crying since; and this makes you accessary to a thousand Sins that Are committed in the Kingdom. Again.
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all these errours are you errours, and these heresies are your heresies, and they are your sins, and God cals for a Parliamentary repentance from you for chem this day;
all these errors Are you errors, and these heresies Are your heresies, and they Are your Sins, and God calls for a Parliamentary Repentance from you for Chemistry this day;
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And all the Bribery, all the cousenage, and all the robberies which are committed in the Kingdom, which you can punish and do not, these are all your sins, Oh that the Lord would work up your hearts to the meditation of these things,
And all the Bribery, all the cozenage, and all the robberies which Are committed in the Kingdom, which you can Punish and do not, these Are all your Sins, O that the Lord would work up your hearts to the meditation of these things,
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Thus God cals you to repentance as you are men, and to a Parliament repentance as you are Parliament men: And God cals you to do all this now, God now commands you now to repent:
Thus God calls you to Repentance as you Are men, and to a Parliament Repentance as you Are Parliament men: And God calls you to do all this now, God now commands you now to Repent:
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God now commands you, now to practise this Text, for otherwise for ought you know, you may be in hell the next hour ▪ peradventure you may, and peradventure you may not.
God now commands you, now to practise this Text, for otherwise for ought you know, you may be in hell the next hour ▪ Peradventure you may, and Peradventure you may not.
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Who can tell but they may happen ▪ for God hath threatned, Luk. 12. 46. That if that servant say in his heart, My Lord delayeth his coming, and shall begin to beat the men-servantt, &c, the Lord of that servant will come in a day that he looketh not for him,
Who can tell but they may happen ▪ for God hath threatened, Luk. 12. 46. That if that servant say in his heart, My Lord delayeth his coming, and shall begin to beatrice the men-servantt, etc., the Lord of that servant will come in a day that he looks not for him,
&c. And therefore as the Apostle saith, Iam. 4. 13, 19. Say not, To morrow I will go to such a city, &c. for what is your life, is it not even a vapour? So say I, say not, I'le repent to morrow,
etc. And Therefore as the Apostle Says, Iam. 4. 13, 19. Say not, To morrow I will go to such a City, etc. for what is your life, is it not even a vapour? So say I, say not, I'll Repent to morrow,
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We cry out, How long, Lord? how long? When wilt thou have mercy upon England? When wilt thou sheath up the Sword? And God he cals, How long O England? Oh Parliament of England? when will you turn unto me with all your heart? when will you repent of all those sinnes you command the Kingdom to repent of? how long will it be before you be washed from your Uncleannesses? when will you turn to me? when will it once be? Jer. 13. 27. I appeal to your consciences:
We cry out, How long, Lord? how long? When wilt thou have mercy upon England? When wilt thou sheath up the Sword? And God he calls, How long Oh England? O Parliament of England? when will you turn unto me with all your heart? when will you Repent of all those Sins you command the Kingdom to Repent of? how long will it be before you be washed from your Uncleannesses? when will you turn to me? when will it once be? Jer. 13. 27. I appeal to your Consciences:
Is it fit that God should cease fighting against us by the Sword, before we cease fighting against him by our sins? But if you would turn unto God, let me assure you, The very same day that you turn, God will turn:
Is it fit that God should cease fighting against us by the Sword, before we cease fighting against him by our Sins? But if you would turn unto God, let me assure you, The very same day that you turn, God will turn:
you have a Text for it, Ier. 18. 7, 8. At what instant I shall say, concerning a Nation to destroy it, &c. If that nation turn, I'le repent of the evil I thought to do unto them.
you have a Text for it, Jeremiah 18. 7, 8. At what instant I shall say, Concerning a nation to destroy it, etc. If that Nation turn, I'll Repent of the evil I Thought to do unto them.
As a personall repentance is a means to obtain a personall salvation, so a nationall repentance is a means to obtain a nationall salvation: At that very instant that thou turnest from thy sins, God will save thy soul:
As a personal Repentance is a means to obtain a personal salvation, so a national Repentance is a means to obtain a national salvation: At that very instant that thou Turnest from thy Sins, God will save thy soul:
Secondly, The reason (saith England ) why God begins to repent of the good that he hath begun to do for you, is because you do not repent of the evill you have done against him.
Secondly, The reason (Says England) why God begins to Repent of the good that he hath begun to do for you, is Because you do not Repent of the evil you have done against him.
And though God regards not the out-side so much, nay God scorns the out-side without the in-side, yet God looks to have the out-side, as well as the in-side: And then again,
And though God regards not the outside so much, nay God scorns the outside without the inside, yet God looks to have the outside, as well as the inside: And then again,
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Secondly, Here is a great deal of Fasting, but where is your weeping? where is your mourning? Look into the Word of God, and you shall alwaies see fasting and weeping goe together;
Secondly, Here is a great deal of Fasting, but where is your weeping? where is your mourning? Look into the Word of God, and you shall always see fasting and weeping go together;
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It is a very sad thing to see that in stead of weeping on a fasting day there are many that turn a great part of it into sleeping; we turn our weeping into sleeping, we weary God, and weary our selves;
It is a very sad thing to see that in stead of weeping on a fasting day there Are many that turn a great part of it into sleeping; we turn our weeping into sleeping, we weary God, and weary our selves;
Were it not strange to see a condemned Malefactor, while he is pleading for his life at the Bar, to fall asleep, would you not say, this man cares not much for his life? You come hither like so many condemned Malefactors, and you come to pleade for your own lives,
Were it not strange to see a condemned Malefactor, while he is pleading for his life At the Bar, to fallen asleep, would you not say, this man Cares not much for his life? You come hither like so many condemned Malefactors, and you come to plead for your own lives,
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Thirdly, there is a great deal of Fasting, but there is no Reformation: a great deal of talk of reformation, but there is no practice of reformation; we have a great many Covenants of Reformation, but there is no performance of our Covenants: We swear to reform, but we do not reform; we fast one day,
Thirdly, there is a great deal of Fasting, but there is no Reformation: a great deal of talk of Reformation, but there is no practice of Reformation; we have a great many Covenants of Reformation, but there is no performance of our Covenants: We swear to reform, but we do not reform; we fast one day,
Secondly, But then it is added in the Text, God commands all men every where (that is another expression) to repent; If we must repent any where, we must repent every where; for,
Secondly, But then it is added in the Text, God commands all men every where (that is Another expression) to Repent; If we must Repent any where, we must Repent every where; for,
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Secondly, Because some devil or other is every where: I do not say, that the devil is every where, but some devil or other is every where; and therefore we must repent every where,
Secondly, Because Some Devil or other is every where: I do not say, that the Devil is every where, but Some Devil or other is every where; and Therefore we must Repent every where,
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Fourthly, Because we must give an account for all the Actions that we do every where: God at the day of judgement will ask thee an account of that that thou hast done any where; and therefore we must repent every where. And then,
Fourthly, Because we must give an account for all the Actions that we do every where: God At the day of judgement will ask thee an account of that that thou hast done any where; and Therefore we must Repent every where. And then,
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therefore God cals for a Parliament-repentance: We sin in our Sacraments, therefore God cals for a Sacrament-repentance: We sin in our beds, in our shops;
Therefore God calls for a Parliament-repentance: We sin in our Sacraments, Therefore God calls for a Sacrament-repentance: We sin in our Beds, in our shops;
Some will say, What is that Repentance which is the unum necessarium for England, and which is The great Commandment of God for England? Is there any man that doth not repent?
some will say, What is that Repentance which is the Unum Necessary for England, and which is The great Commandment of God for England? Is there any man that does not Repent?
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First, Some think it an ominous thing to repent, and judge of repentance, as some ridiculously judge of making their Wils, who refuse to make their Wils in their health,
First, some think it an ominous thing to Repent, and judge of Repentance, as Some ridiculously judge of making their Wills, who refuse to make their Wills in their health,
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Secondly, Some think it an easie thing to repent, and therefore deal with repentance (as one saith) as countrey-people do with Physicians, who never send for them, till they be breathing out their last breath;
Secondly, some think it an easy thing to Repent, and Therefore deal with Repentance (as one Says) as Country people do with Physicians, who never send for them, till they be breathing out their last breath;
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So many never think of Repentance till they be upon their death-bed, and then they conceive that these five words, Lord have mercy upon me, are as efficacious to send them to heaven,
So many never think of Repentance till they be upon their deathbed, and then they conceive that these five words, Lord have mercy upon me, Are as efficacious to send them to heaven,
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But this But is a hard But, It requires the omnipotent power of God to work repentance, 2 Tim. 2. 25. Therefore it is called a rending of the heart, Joel 2. 13. which is a hard work.
But this But is a hard But, It requires the omnipotent power of God to work Repentance, 2 Tim. 2. 25. Therefore it is called a rending of the heart, Joel 2. 13. which is a hard work.
Now therefore the great question will be, What is that repentance unto life, that repentance never to be repented on, which if I have, I may assure my self that I am in the state of salvation?
Now Therefore the great question will be, What is that Repentance unto life, that Repentance never to be repented on, which if I have, I may assure my self that I am in the state of salvation?
For the answer to this, I will briefly shew, 1. What is not that repentance which is unto life. 2. What repentance is that repentance which is unto life.
For the answer to this, I will briefly show, 1. What is not that Repentance which is unto life. 2. What Repentance is that Repentance which is unto life.
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as Exod. 14. 5. This was a repentance unto damnation, not unto salvation. Some such I have known, that in their young daies have been zealous and forward for private fasts,
as Exod 14. 5. This was a Repentance unto damnation, not unto salvation. some such I have known, that in their young days have been zealous and forward for private fasts,
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But Davids heart smote him for numbring the people, and he confessed the sin before God smote his people with the plague, 2 Sam. 24. 10. Thirdly, Sauls confession was by way of diminution, he labours to lessen his sin,
But Davids heart smote him for numbering the people, and he confessed the since before God smote his people with the plague, 2 Sam. 24. 10. Thirdly, Saul's Confessi was by Way of diminution, he labours to lessen his since,
1 Sam. 15. 30. he desired honour with the people, though he had no respect from God nor from Samuel. True confession is an humble confession, Ezra ▪ 9. 6. The third is Ahabs repentance. His repentance was so great and so remarkable, that God bids Elijah take notice of it, 1 Kin. 21. 27, 29. His repentance is expressed in four particulars;
1 Sam. 15. 30. he desired honour with the people, though he had no respect from God nor from Samuel. True Confessi is an humble Confessi, Ezra ▪ 9. 6. The third is Ahabs Repentance. His Repentance was so great and so remarkable, that God bids Elijah take notice of it, 1 Kin. 21. 27, 29. His Repentance is expressed in four particulars;
You shall reade in Scripture, not only of a repentance for sin, 2 Cor. 12. 21. Rev. 9. 20. but also of a repentance from sinne, Act. 8. 22. NONLATINALPHABET, so it is in the Greek.
You shall read in Scripture, not only of a Repentance for since, 2 Cor. 12. 21. Rev. 9. 20. but also of a Repentance from sin, Act. 8. 22., so it is in the Greek.
The fourth is, The Israelites repentance, you shall reade often of their repentance, 1 Sam. 7. 6. Iud. 2. 1, 2, 3. Iud. 10. 10. But their repentance was not unto life. It failed especially in two particulars. 1. It was only and meerly for fear of the Lord, it was only when they were in distress,
The fourth is, The Israelites Repentance, you shall read often of their Repentance, 1 Sam. 7. 6. Iud. 2. 1, 2, 3. Iud. 10. 10. But their Repentance was not unto life. It failed especially in two particulars. 1. It was only and merely for Fear of the Lord, it was only when they were in distress,
as appears often and often in the book of the Iudges, and also Psa. 78. 34. 2. It lasted only as long as the rod lasted, when the affliction was past they returned to their sins again, Psal. 78. 36, 37. Iud. 4. 1. Iud. 6. 1. &c. They were just like iron, which while it is in the fire, is soft and malleable to any thing,
as appears often and often in the book of the Judges, and also Psa. 78. 34. 2. It lasted only as long as the rod lasted, when the affliction was passed they returned to their Sins again, Psalm 78. 36, 37. Iud. 4. 1. Iud. 6. 1. etc. They were just like iron, which while it is in the fire, is soft and malleable to any thing,
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but they that do repent, I fear it is only for fear of the rod, and it will last no longer then the rod lasteth. The Lord give us hearts to search our hearts whether it be not so.
but they that do Repent, I Fear it is only for Fear of the rod, and it will last no longer then the rod lasteth. The Lord give us hearts to search our hearts whither it be not so.
The fifth is The repentance of Iudas. The Text saith, he repented, and confessed his sinne, and made satisfaction. Mat. 27. 3, 4. And he justified also Christs innocency,
The fifth is The Repentance of Iudas. The Text Says, he repented, and confessed his sin, and made satisfaction. Mathew 27. 3, 4. And he justified also Christ innocency,
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But yet his repentance was not unto life; though there be many in the world that pretend to a right repentance, that cannot pleade so much to justifie their repentance as Iudas can.
But yet his Repentance was not unto life; though there be many in the world that pretend to a right Repentance, that cannot plead so much to justify their Repentance as Iudas can.
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and this oftentimes worketh a naturall and morall repentance. Thus when Alexander in his drunken sit had killed his dear friend Clitus, when he was sober, he was troubled in conscience for it,
and this oftentimes works a natural and moral Repentance. Thus when Alexander in his drunken fit had killed his dear friend Clitus, when he was Sobrium, he was troubled in conscience for it,
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Thus Polemo, when in his drunken fit he came to the School of Xenocrates, and heard him reading of sobriety, repented of his drunkennesse, and became sober ever after.
Thus Polemo, when in his drunken fit he Come to the School of Xenocrates, and herd him reading of sobriety, repented of his Drunkenness, and became Sobrium ever After.
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But yet this was not a repentance unto life. For here nature reforms nature. Refined nature reforms nature abominably profaned. Sober Alexander reforms drunken Alexander. Here is no turning to God, no eye to Gods glory, no sorrow for displeasing of God.
But yet this was not a Repentance unto life. For Here nature reforms nature. Refined nature reforms nature abominably profaned. Sobrium Alexander reforms drunken Alexander. Here is no turning to God, no eye to God's glory, no sorrow for displeasing of God.
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but of our bad actions. Our confession of sins must be with shame and confusion of face, with heart-breaking sorrow, it must be free and voluntary, not forced, it must be an humble and self-abasing confession. Our repentance must not only be outward as Ahabs was, but inward also;
but of our bad actions. Our Confessi of Sins must be with shame and confusion of face, with Heartbreaking sorrow, it must be free and voluntary, not forced, it must be an humble and self-abasing Confessi. Our Repentance must not only be outward as Ahabs was, but inward also;
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it must be a rending of the heart, a pricking at the heart. Sin must not only be oculi dolium but it must be cordolium. Our repentance must not only be for sinne, but from sinne. We must not repent for fear of the rod only, as the Israelites did;
it must be a rending of the heart, a pricking At the heart. since must not only be oculi dolium but it must be Heart. Our Repentance must not only be for sin, but from sin. We must not Repent for Fear of the rod only, as the Israelites did;
Our repentance must not be only to quiet conscience, to escape hell, as Iudas's was, but it must be a filiall Evangelicall Repentance, arising out of love to God whom we have offended,
Our Repentance must not be only to quiet conscience, to escape hell, as Judas's was, but it must be a filial Evangelical Repentance, arising out of love to God whom we have offended,
For the brief answer to this you must know, that true repentance is a medicine made of Christs bloud that must have five ingredients in it. And if any one of these ingredients be wanting, the medicine will not avail us unto salvation, It is a Golden chain that must have five links, and if one link be wanting, the chain is of little use.
For the brief answer to this you must know, that true Repentance is a medicine made of Christ blood that must have five ingredients in it. And if any one of these ingredients be wanting, the medicine will not avail us unto salvation, It is a Golden chain that must have five links, and if one link be wanting, the chain is of little use.
Thirdly, A sincere endeavour to forsake all sin. Fourthly, Satisfaction for sin. Fifthly, A turning to God by new obedience. Whereever there is true repentance: First,
Thirdly, A sincere endeavour to forsake all since. Fourthly, Satisfaction for since. Fifthly, A turning to God by new Obedience. Wherever there is true Repentance: First,
There is godly sorrow for sin; God hath tied sinne and sorrow together with Adamantine chains: and a woman may as soon look to be delivered of a childe in a dream, as for a man to repent without sorrow:
There is godly sorrow for since; God hath tied sin and sorrow together with Adamantine chains: and a woman may as soon look to be Delivered of a child in a dream, as for a man to Repent without sorrow:
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to live all your lives long in Dalilahs lap, and then to go to Abrahams bosome when you die: wheresoever there is true repentance there will be sorrow for sin.
to live all your lives long in Delilahs lap, and then to go to Abrahams bosom when you die: wheresoever there is true Repentance there will be sorrow for since.
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a sorrow more for the offence done against God, then for the punishment due unto us. It must be a repentance towards God, as it is called, Act. 20. 21. because it eyes God and his offence, more then the punishment.
a sorrow more for the offence done against God, then for the punishment due unto us. It must be a Repentance towards God, as it is called, Act. 20. 21. Because it eyes God and his offence, more then the punishment.
It is called a lamenting after the Lord, 1 Sam. 7. 2. It is a mourning for Christ whom we have pierced by our sins, Zech. 12. 10. Not so much a mourning for the misery we have brought upon our selves by our sins,
It is called a lamenting After the Lord, 1 Sam. 7. 2. It is a mourning for christ whom we have pierced by our Sins, Zechariah 12. 10. Not so much a mourning for the misery we have brought upon our selves by our Sins,
It is a mourning for sin as sin, as it is offensivum Dei, aversivum a Deo, as it is an act of disobedience, an act of unkindenesse, as it is an act polluting and defiling the soul, making the soul unlike God, and like the devil; an act that will bring the soul to the devil, &c. True sorrow must not be only attrition but contrition, which is the grinding of sin to powder.
It is a mourning for since as since, as it is offensivum Dei, aversivum a God, as it is an act of disobedience, an act of unkindness, as it is an act polluting and defiling the soul, making the soul unlike God, and like the Devil; an act that will bring the soul to the Devil, etc. True sorrow must not be only attrition but contrition, which is the grinding of since to powder.
Secondly, There will be also true confession of sinne. Even as a stomack when it is surcharged with too great fulnesse, it is never quiet till eased by vomit:
Secondly, There will be also true Confessi of sin. Even as a stomach when it is surcharged with too great fullness, it is never quiet till eased by vomit:
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Psal. 32. 5. He that hideth his sinnes shall not prosper, but he that confesseth and forsaketh them shall have mercy, Pro. 28. 13. Iudah (which signifieth Confession ) got the Kingdom from Reuben.
Psalm 32. 5. He that Hideth his Sins shall not prosper, but he that Confesses and Forsaketh them shall have mercy, Pro 28. 13. Iudah (which signifies Confessi) god the Kingdom from Reuben.
But here you must remember that this confession must not be like unto Sauls confession, but like the confession of Ezra, Daniel, David, as was said but even now.
But Here you must Remember that this Confessi must not be like unto Saul's Confessi, but like the Confessi of Ezra, daniel, David, as was said but even now.
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It is to no purpose to repent for your sins, unlesse you repent from your sins; for a man to say he repents of sin, and yet doth not forsake it, he speaks a contradiction.
It is to no purpose to Repent for your Sins, unless you Repent from your Sins; for a man to say he repents of since, and yet does not forsake it, he speaks a contradiction.
to say he is turn'd from his adultery, and yet remains an adulterer, he saith a contradiction: as Tertullian saith excellently, He that repents with a contradiction, God will pardon him with a contradiction:
to say he is turned from his adultery, and yet remains an adulterer, he Says a contradiction: as Tertullian Says excellently, He that repents with a contradiction, God will pardon him with a contradiction:
It must first be inward. We must put away evil from before Gods eyes, as it is Isa. 1. 16. We must doe that which is good in Gods eyes, as the good Kings of Israel are said to do.
It must First be inward. We must put away evil from before God's eyes, as it is Isaiah 1. 16. We must do that which is good in God's eyes, as the good Kings of Israel Are said to do.
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Though a good aim doth not make a bad action good ( as we see in the case of Uzzah ) yet a bad aim makes a good action bad, as we see in the case of Iehu. We must forsake sinne not for worldly respects,
Though a good aim does not make a bad actium good (as we see in the case of Uzzah) yet a bad aim makes a good actium bad, as we see in the case of Iehu. We must forsake sin not for worldly respects,
or self-ends, but we must say with Ioseph, How can I commit this thing and sinne against my God? Thirdly, It must be universall. We must make conscience to abstain from every sinne,
or self-ends, but we must say with Ioseph, How can I commit this thing and sin against my God? Thirdly, It must be universal. We must make conscience to abstain from every sin,
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We reade Iud. 8. 30, 31. that Gideon had seventy sons and one bastard; and that bastard was afterward the means to kill all his seventy sons, Give me leave to apply this in a spirituall sense.
We read Iud. 8. 30, 31. that gideon had seventy Sons and one bastard; and that bastard was afterwards the means to kill all his seventy Sons, Give me leave to apply this in a spiritual sense.
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Though thou hast seventy good duties, and yet if thou hast one bastardly sin which thou delightest in, this sinne will take away the benefit and comfort of all thy good duties. Fourthly, It must be everlasting. It is not enough to fall out with sin, and afterwards to be friends again:
Though thou hast seventy good duties, and yet if thou hast one bastardly since which thou delightest in, this sin will take away the benefit and Comfort of all thy good duties. Fourthly, It must be everlasting. It is not enough to fallen out with since, and afterwards to be Friends again:
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For if afflictions be satisfactions to Gods vengeance, and part of the temporal curse due to sin, where is the comfort of affliction? Fifthly, What can a poor creature contribute to satisfie an infinite God? All satisfaction must be de propriis, of some thing that is our own.
For if afflictions be satisfactions to God's vengeance, and part of the temporal curse due to since, where is the Comfort of affliction? Fifthly, What can a poor creature contribute to satisfy an infinite God? All satisfaction must be de propriis, of Some thing that is our own.
And what can we give to God to satisfie him, but that which he hath first given to us? Besides satisfaction is a just proportionable recompence for an injury:
And what can we give to God to satisfy him, but that which he hath First given to us? Beside satisfaction is a just proportionable recompense for an injury:
And what proportion between the action of a finite creature, and the wrath of an infinite God? And therefore satisfaction in a Popish sense is abominable;
And what proportion between the actium of a finite creature, and the wrath of an infinite God? And Therefore satisfaction in a Popish sense is abominable;
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And therefore the Iews in the Old Law when they had committed a sin, they were to bring a sacrifice, and first to confesse their sins over the sacrifice,
And Therefore the Iews in the Old Law when they had committed a since, they were to bring a sacrifice, and First to confess their Sins over the sacrifice,
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If he hath offended it by any scandalous sinne he will take shame to himself in a publike way of reparation. For this purpose did David write his penitentiall Psalms, which are Psalms of Davids satisfaction to Gods Church for the offence he had given to it.
If he hath offended it by any scandalous sin he will take shame to himself in a public Way of reparation. For this purpose did David write his penitential Psalms, which Are Psalms of Davids satisfaction to God's Church for the offence he had given to it.
unlesse thou endeavourest with Zaccheus (according to thy ability) to make restitution. This is a lesson for all men, but especially for Souldiers to lay to heart.
unless thou endeavourest with Zacchaeus (according to thy ability) to make restitution. This is a Lesson for all men, but especially for Soldiers to lay to heart.
If thou hast perswaded a woman to lewdnesse, a man to drunkennesse, it is thy duty to make them soul-restitution: a Doctrine little preached, and lesse practised;
If thou hast persuaded a woman to Lewdness, a man to Drunkenness, it is thy duty to make them soul-restitution: a Doctrine little preached, and less practised;
If he hath injured his body by intemperate eating and drinking, and his soul by taking too much liberty in things indifferent, he will take a holy revenge upon himself;
If he hath injured his body by intemperate eating and drinking, and his soul by taking too much liberty in things indifferent, he will take a holy revenge upon himself;
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This holy revenge consisteth in fasting, and in abstaining from lawful delights when they prove soul-snares. If thou hast sinned by frequenting such and such company, thou must be revenged of thy self by wholly abstaining from their company.
This holy revenge Consisteth in fasting, and in abstaining from lawful delights when they prove soul-snares. If thou hast sinned by frequenting such and such company, thou must be revenged of thy self by wholly abstaining from their company.
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A true penitent will be revenged of his sins, as Cranmer was of his right hand, which he first burnt in the fire (when he was at the stake) because with that he had subscribed to Popery.
A true penitent will be revenged of his Sins, as Cranmer was of his right hand, which he First burned in the fire (when he was At the stake) Because with that he had subscribed to Popery.
and the women that had prided themselves in their looking-glasses, brought them to the building of the Tabernacle, Exo. 38. 8. Thus ought every true penitent to do.
and the women that had prided themselves in their Looking-glasses, brought them to the building of the Tabernacle, Exo. 38. 8. Thus ought every true penitent to do.
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Whereas disobedience estrangeth us from God, who is our light and life, in whose presence is fulnesse of joy, &c. Repentance brings us back again into the love, favour, and friendship of God.
Whereas disobedience estrangeth us from God, who is our Light and life, in whose presence is fullness of joy, etc. Repentance brings us back again into the love, favour, and friendship of God.
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First, That all you that pretend to a right Repentance, be perswaded to examine your selves whether you have this medicine with the five ingredients, this golden chain with the five links.
First, That all you that pretend to a right Repentance, be persuaded to examine your selves whither you have this medicine with the five ingredients, this golden chain with the five links.
If any one link of this chain be wanting thou canst not be saved. For I am not now preaching of points in difference between us and the Papists; or between Protestant and Protestant;
If any one link of this chain be wanting thou Canst not be saved. For I am not now preaching of points in difference between us and the Papists; or between Protestant and Protestant;
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but of those things which all will confesse to be true, If any one of these ingredients be out of the medicine, this medicine of repentance will do thee no good.
but of those things which all will confess to be true, If any one of these ingredients be out of the medicine, this medicine of Repentance will do thee no good.
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Would you have God give you a good return of your prayers, and will not you give God a good return of his Word? The occasion of our meeting this day, is to pray to God, that God would be pleased to own our Forces, for we know not how soon they may be engaged;
Would you have God give you a good return of your Prayers, and will not you give God a good return of his Word? The occasion of our meeting this day, is to pray to God, that God would be pleased to own our Forces, for we know not how soon they may be engaged;
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Now do you think God will regard your prayers this day, if you do not repent this day? It is not praying, but it is the penitent prayer that prevails with God:
Now do you think God will regard your Prayers this day, if you do not Repent this day? It is not praying, but it is the penitent prayer that prevails with God:
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Let the Parliament of England never forget the 7. of Ioshua ▪ 10, 11, 12. &c. Get thee up, saith God to Ioshua, why lyest thou on the ground? there is a sin committed,
Let the Parliament of England never forget the 7. of Ioshua ▪ 10, 11, 12. etc. Get thee up, Says God to Ioshua, why liest thou on the ground? there is a since committed,
