The Way to True Peace and Rest, Sermon 15

The Way to True Peace and Rest · Sermon 15

p. 335THE FIFTEENTH SERMON, VPONUPON THE SECOND CHAPTER OF THE SECOND Epistle to Timothie, beginning at the 22. verse; preached the ninth of Nouember, 1589. at the which time …he Ea…le Bothwell made his publike repentance in the Church of Edinborough.

22 Flee also from the lusts of youth, and follow after righteousnesse, faith, louelove and peace, with them that call on the Lord with pure heart.

23. And put away foolish and vnlearned questions, knowing that they ingender strife.

24 But the seruant of the Lord must not striue: but must be gentle toward all men, apt to teach, suffering the euill men patiently.

25 Instructing them with meekenesse that are contrary minded, proouing if God at any time will giuegive them repentance, that they may know the truth.

26 And that they may come to amendment out of the snare of the diuell, which are taken of him at his will.

IN these two Epistles which the Apostle directeth vntounto his Disciple Timothie, he taketh a very great care to informe Timothie, that he may behaue himselfe accordingly in all his proceedings; that he might behaue himselfe as well in his owne person, as in his office towards others beside: In his owne person, in respect he was a yong man, yong in yeares, although p. 336though no other way yong: neither yong in knowledge nor in manners, but somewhat yong in yeares. In respect of his youth, and of the imperfections that accompanie youth: In respect of the continuall follie whereunto youth is drawne, he biddeth him first remember, that he take heede to his youth: that he be not caried with those vices, with those affections and lusts that vse violently to carry yong men away.

As towards others, he willeth him to hauehave a discretion & foresight of their estate, to discerne the persons with whom he hath to do: And first of all that he consider, whether these persons be friends or aduersaries, whether they be of one familie with himselfe in the familie of faith, or otherwise strangers as yet and aduersaries to this faith. If they be friends and of the family of faith, as he is, he willeth him to keepe Charitie, to keepe peace in Christ Iesus and vnity with them: that as he keepeth his faith to God, so he may keepe vnity in louelove and peace with them.

If againe those men be not of the family of faith, but aduersaries to this faith; they are either obstinate with knowledge, or else ignorant, and obstinate with ignorance. Obstinate with knowledge, such as are heretickes: Apostates that had knowledge, and hauehave lost it. In case these men be heretickes, he teacheth in the Epistle to Titus how he should behaue himselfe toward them. If they be Apostates, he teacheth in the person of Hymenaeus and Philetus, how he should behaue himselfe toward them; to wit, he should first trauell to winne them, if it be possible: And if thy trauell succeedeth not, that thou get no gaines at their hands this way, then he willeth Timothie and the Pastors in Timothie, to go another way to worke; to proclaime their names; yea at the last to giuegive their flesh (as he speaketh) to the diuell, that their soule may be safe, if it be possible in the day of the Lord: To proclaime their names, and make their names manifest to the people, that the people may be warie of such persons, and feare to fall into such offences.

p. 337If the persons againe be ignorant, they are either ignorant with simplicity, or ignorant with a wilful stubbornnes. In both these cases he informeth his Disciple. If they be ignorant with simplicity, he recommendeth vntounto the teacher three vertues, meeknesse, gentlenesse, and patience: Patience not of their euill, nor of their vices; but patience toward their persons, suffering them to come and heare. And suppose thou suffer him to come & heare, yet he willeth thee not to suffer his vices, he willeth thee not to conceale his vices, nor yet to flatter his vices. But this is his meaning; reproue his vices, aduertise him of his faults; And in thine admonition do the thing that lyeth in thee, that he who is admonished, may perceiue that the admonition floweth from louelove; and that we seeke nothing lesse then his shame and losse: and nothing more then his weale and honour. This ought to be the behauiour of those who hauehave to do with simple ignorants: for if it were so that any man would beare with vices or iniquities that he knoweth to be in any person; it were the ready way, not onelyonly to lose the person with whom he beareth, but to lose himselfe also, in concealing that part of his office and duty which is enioyned to him. And therefore it is not such a patience that is required in the Pastor or Minister, that he suffers his vices, or conceale the persons vices; but onelyonly this kinde of moderate, meeke and good behauiour is required in him, that in his reproofe he may let the person see, …o far as in him lyeth, that he desireth nothing lesse then his shame, and nothing more then his amendment.

In case againe, the person be ignorant and wilfull with ignorance; as there are many that are obstinate in ignorance, in such sort that the person of the Pastor is troubled and wearied with continuall admonition and reproofe, and maketh no speed at his hands; in such sort that at last the Pastor himselfe, through the long trauell that he hath taken, conceiueth a despaire of the recouery of that person: The Apostle in this place admonisheth the Pastor not to faint, nor to conceiue by his long trauels a despaire, but p. 338though he remaine stubborne, yet to abide vponupon him, pronounce the thre…tnings and promises of God indifferently, to tary vponupon him at list and leasure, why? Because the gift of repentance which turneth the heart of man, is not in his owne hand, nor is it in the hands of the Pastor to giuegive it; but the gift of repentance, which turneth the heart of man, is in the hands of God; and God will bestow this gift at such time as he pleaseth, & not at that time when the Pastor pleaseth. In like manner the gift of repentance is not visibly wrought, it is not a corporall gift, that it may be rceeiued by the Pastor at the first hand when it is giuen and wrought in the heart of man: But it is a spirituall gift, and inuisibly wrought in the soule of man. And oft times it is wrought then, when the Pastor least thinketh, and that by the mighty and gracious prouidence of our God. Therefore seeing it falleth out so oft times, that the Lord will bestow this gift when the Pastor least thinketh, he willeth the Pastor albeit the man be stubborne, not to despaire. And when the Lord shall giuegive him the gift of repentance, there is no question, but many commodities shall accompany this gift, which commodities are sette downe in the end of this Chapter.

By this gift, first he shall be delyuered from the snare of the Diuell, in the which he was holden captiue to do him seruice. By this gift, secondly, he shall come to knowledge; not only to the knowledge of God in Christ, but of himselfe & his own misery. Thirdly by this gift of repentance, where his soule was sick & diseased before, his conscience terrified and exceedingly astonied; that soule by the enioying of this gift, shall be restored to health, he shall come to amendement, and to a wholsome disposition of heart, minde and conscience. This I take to be the summe of all that I hauehave read.

The matter is large and the heads are many that might be handled vponupon this text: But I purpose not to insist in eueryevery head, but to content me onelyonly with such points as are most necessary for our edification and instruction. Therfore, p. 339I select out of the whole, two points to speak of by the grace of God at this time, as his Spirit shall assist me for the present. The two points that I am to speake of, are these:The heads to be intreated of in this Sermon. The first point, the first verse that I hauehave read, the first part of it, giueth manifest occasion to it: to wit, what is the first & chiefe thing from which yong men should flee. The second point, the last verse saue one of this text giueth occasiō to it, and the end of that verse; and it is this, What is the chiefe and principall thing that yong men should follow and pursue.

The chiefe and principall thing that yong men should flee, eueryevery youth in the world, is the lusts and affections of the minde whereunto youth is inclined, he should flee from the lusts of his youth;What is the chiefe thing that young men should flee. not so much from the lusts of any other mans youth, or another persons youth, as from the lusts that are in himselfe, and the lusts that his yong yeares bring with them. And as he should flee from the lusts of his owne youth, so the chiefe thing that he should follow, seeke and pursue, is the gift of repentance, amendement of life, conuersion vntounto God, taking vp of a new course, a gift which is as farre out of his hands and from him by nature, as the lusts of his youth are neare him by nature. And therefore he should be so much the more diligent and earnest in begging this gift, the nearer he knoweth these lusts to be to him, and the further he knoweth this gift to be from him by nature. Of these two points, as the Lord shall assist me by his holy Spirit, I thinke to speake at this time.

And first concerning the lusts of youth,What is meant by the lusts of youth I vnderstand by them, whatsoeuer motions, raging flames, or vicious affections, or whatsoeuer euill inclinations a yong man is addicted to, from all these lusts and enticements youth ought to flee; as there is no vice vnderunder the Sunne, vntounto the which youth is not too much subiect. For our corruption so long as we liue in this world is neuer idle, but in what age that euer we be our corruption is perpetually fertile, bringing forth euill thoughts, euill motions, euill actions out of vsus: But chiefly our corruption is fertile in our youth: in the p. 340time of our youth, chiefly and most of all is our corruption fertile and abundant: for then the bloud of man burneth, then the affections are in a rage, and he hath no power of himselfe to controlle them: But he is caried hither and thither, as his owne appetites command him: In such sort, that it may be counted a miracle, a speciall worke and blessing of the Almighty God, to see a youth passe ouer his yong yeares without a notable inconuenience either to body or soule or both, without some notable scarre, as we speake. For there is no youth, there is none that tooke flesh that was begotten of man, but in his youth he is subiect to one vice or other; and there are few but they are subiect to many: but there is no youth that euer proceeded of the wombe of a woman, but in his youth before his calling, he is subiect vntounto one vice or other. The affection of the which vice what euer it be, whereto he is subiect & is in seruitude, commandeth him as ordinarily, & requireth obedience of him as ordinarily, as any master requireth of his seruant. And the heart of that man, the minde of that man, the body of that man, are as ready to yeeld obedience to that vice & affection, as any seruant or slaue in the earth is ready to yeeld obedience to his maister.

As for example, if any man be inclined vntounto aspiring and addicted in his heart to promotion, if he would be in worldly honour, in such sort that that vice commandeth him; in this point ambition hath as ordina…y a command of him, as mighty and potent a command to enioyne him, as any master hath ouer his seruant. In like maner if a mans heart be set vponupon the drosse of this world, vponupon the paltry that is in it, couetousnesse commandeth that man as ordinarily, and more constantly then any master is able to command his seruant. If a man be addicted to the pleasure of his flesh & to defile his body, that lust commandeth that man as ordinarily and more continually, then any master can do his seruant. And so fareth it in all the rest of the vices: looke to what vice thou hast addicted thee in seruice, the affection of that vice ordinarily commandeth thee.

p. 341The ground of this floweth from the heart of man, and from the nature of man which is corrupted in the first Adam. For such is the condition and estate of the heart of man, so long as we remaine in our naturall estate, That the heart of eueryevery man & of eueryevery woman, that euer was begotten and borne, carrieth about in it the feede of all kinde of vice and impiety. That vice is not so monstrous, nor that wickednes so vgly, which our eares or any of our senses abhorre to heare or see, but the seede of that same vice lurketh and lieth naturally in the heart. It is true indeede, that all these seedes do not budde out, that all these seedes spring not, that men burst not foorth into all high impieties in their externall and outward actions: but there commeth a restraint into the soule, whereby we are restrained from these same actions, whereunto some men burst foorth, and shew what they are to the world.

This restraint whereby I abstaine; and thou fallest in;Whereof cometh the restraint of sinne. I keepe close, and thou burstest forth, cometh no more of my nature nor of thine that doth the turne, but of the grace & prouidence of the mighty God. For if God had no meanes to restraine the impiety that is in the hart of man, but eueryevery man as his hart carieth him, bursteth forth in eueryevery impiety; how would it be possible that a society could be kept; how would it be possible that a Church could be gathered; how would it be be possible, y^t any man could hauehave company, or any conuersation amongst men? Therefore the Lord, that one society might be kept, that out of this society a Church might be gathered, doth restraine the impiety, the seedes of impiety, that lieth lurking and hid in the heart of eueryevery man.

The wayes whereby he restraineth impiety,Why the Lord restraineth impiety. and holdeth the seeds of impiety choked that they burst not out, are two; he restraineth the impiety that lurketh in the heart, either by Discipline, or by seuere punishment and good execution of lawes: Or he restraineth this euill lurking in the heart, by the worke of his own Spirit. The restraint that cō meth p. 342by Discipline and execution of lawes, doth not take away the tyranny of sinne, it taketh not away the absolute command and soueraignty which sin hath; it holdeth wicked men in aw, it maketh them to keepe an externall society, and holdeth them in some honesty and ciuill conuersation, but it taketh not away the soueraignty and empire of the affections.

The restraint againe which is made by the Spirit of God, by the Spirit of Christ Iesus, which we call the Spirit of sanctification, the restraint that is made by this Spirit, taketh away the soueraignty and tyranny which mine affections had before it came: it taketh away the dominion and kingdome which mine affections had before it came: In such sort, that where the worldling is restrained from the outward impiety against his will, I, by the power of the Spirit of Christ Iesus, abstaine willingly. But take heede I pray you; the coming of the Spirit of God into mine heart and minde, suppose it take away the full empire and soueraignty whi…h mine affections had in my soule before it came; yet it taketh not away the lodging & dwelling of sin in my soule.Note. But suppose mine affections and sinne dwell not as a King, dwell not as a Prince, as an absolute commander, to command the powers of the soule, the members of the body, to put his will in execution as he had wont to do before; suppose he dwell not as a King, yet he lodgeth in the soule as a companion, he dwelleth as a companion with the Spirit of God in me; to that part of my soule which the Spirit of God hath reformed in me: In such sort, that sinne dwelleth in me, and it hath his owne will, his owne wit, his owne counsell out of my minde which he followeth. As on the other side, the reformed part of me hath his owne will, his owne counsell, his owne wisedome, and vnderstanding in me, which he followeth: So that all the rest of the dayes of my life, there is a continuall battell betwixt these two willes, the will of sinne and flesh dwelling in my soule, and the will of the Spirit of God and of the reformed part of my soule: sinne perswading me to do euill; the Spirit of God p. 343perswading me to do heauenly things: This part suggesting holy thoughts and motions, the other part suggesting wicked thoughts and motions. And this is the estate of eueryevery man in this earth, that hath entred into society with the Spirit of God.

To take vp this matter, that the long discourse of it carrie vsus not from our purpose. There is no youth, yea, more then youth, there is no age nor part of mans life, but carrieth the owne affections, the owne vices and imperfection… with it, vntounto the which affections and vices eueryevery one of vsus are either slaues and seruants, rather then enemies: seruants without contradiction to sin, rather then enemies vntounto it without battell. All the powers of the soule and members of y^e body in that man, where Christ hath not begun to worke, content and agree to the euill action, runne in a rage to the performance of the will of the flesh: For thou art either an ordinary slaue and seruant to sinne, or else thou art a contradictor of sinne. And this contradiction sheweth the battell that ye hauehave within your selues.

It is true, that in the naturall man, reason and the light that is left in nature, maketh some opposition, but not long. For she is vnarmed, destitute of power, and therefore the power of darknesse that is in the affection, blindeth the eye of reason incontinently. To flie from thy selfe, & to flie from thy affecions, it is not possible for thee, except that grace come downe out of the heauen, except the Spirit of Christ giuegive thee eyes to see and perceiue that these same lusts of thine, these affections of thine which thou thoughtsts in the folly of thy youth to be no sinne, except that he giuegive thee eyes to see that they are sinne, thou will neuer condemne them. For this is the custome of the naturall man, if he burst not forth into the outward actions which are to plainely dā ned in the Law of God, his inward lusts appeare to him to be no sinnes: and it is onelyonly by the light of the Spirit of Christ, by the knowledge wrought by the Spirit of Christ, that he beginneth to see clearely, that all his affections and his lusts are vtterly damned in the sight of God, and are p. 344sinnes. And this sight, first, maketh vsus flee from them; for we would neuer part with our lusts and affections, if the Spirit of God did not let vsus see the vglinesse of them. And beside this vglinesse, it maketh vsus to feele in our hearts and to taste of the bitternesse of them, where the diuel and our corruption made vsus to thinke that they were sweete oft before. When the Spirit beginneth to rip vp our hearts and to discouer the secrets of our hearts and blindnesse of our minds, it maketh vsus to feele the vglinesse and bitternes that is in them: and this is the first thing that euer maketh man to repent, and giueth him a conscience of sinne, and maketh him to hauehave an earnest desire to flie from himselfe and the lusts of his youth.

If thou flie not in time, and take not on this flight in due season when thou art called to flie, as now thou art called to flie by the word of God, which giueth thee a cleare light & an eye to see from whence thou shouldest flie▪ If thou learne not now to flie, …o question, thou and thine affections shall both perish. These same affections wherin thy soule through long custome so delighted, shall putrifie thy soule & shall corrupt thy soule more and more, shall bring thy bodie the tabernacle wherein thy soule lodgeth, to greater and greater decay; waste thy conscience, subuert thy faith, and spoile thee of thy white garments whereby onelyonly accesse is granted thee to the throne of grace: and in the end shall bring euerlasting destruction on soule and bodie both. Except therefore thou learne to flie, there is no escaping from euerlasting death both in bodie and soule; therfore this flight is necessary. And now it is time that eueryevery one of you beg the Spirit of God that ye may flie. For if ye knew those terrors of conscience, the fire of Gods wrath, and the feare of hell & damnation, whereunto the heart of eueryevery man is subiect, for all the kingdomes of the earth ye would not take in hand to offend so mightie and so gracious a God. But such is the deceit and false pleasure of sinne, and such is the canker & venime which the diuel hath spewed into our hearts, that it shutteth our eyes, letteth vsus not see the vglinesse of p. 345sinne, nor taste of the bitternesse thereof.

Therefore eueryevery one of you in the feare of God examine your affections, examine your minds, and see whereunto ye are addicted: suspect euer your affections what euer enticement they hauehave to cloke the same with: suspect euer the motion of them, for the diuell is in them: for when they appeare to be most quiet, yea wholly rooted out and extinguished,Note. the stumps of them sticke in the soule and a verie slight obiect or short idlenesse will kindle them againe. So they would euer be handled like yong Toades, for they are the worse by ouer great libertie. And as this should be done in eueryevery man, especially it should be done in publike men; men who are placed in publike offices, and must discharge them in some measure to the glory of God, to the contentment of his Church & weale of his people. As we ought to do this, so chiefly they ought euer to suspect their affections, lest giuing place to their affections, they make them to peruert iustice; for what is it that peruerteth iustice but affection? So these affections in publike persons would be chiefly eschued.

Then ye see the exhortation riseth clearely to you (my Lord) who are now placed to beare a peece of charge and gouernment in the absence of our Prince,An exhortation to the Lord Bothwell. that ye (my Lord) cast away your affections and burie them vnderunder your feete, and let iustice strike indifferently where it should strike. Let no communitie of name, alliance, proximitie of bloud, or whatsoeuer it be, mooue you to peruert iustice, but let eueryevery man be answered according to the merit of his cause. Except these affections that accompanie great men be remooued, no question, ye must peruert that place. Let not the theefe passe because he is your seruant; nor the murtherer because he is your kinsman; nor the oppressor because he is your dependant: therefore in time lay them aside, and let the execution declare that no man is spared for feare or fauour. Thus farre for the first point.

The next point that we hauehave to speake of, is, that the thing that Youth should chiefly seeke after, straitlie pursue and p. 346follow, the Apostle here sets downe; to wit, they ought to seeke after the gift of repentance,Wha… things yong men should chielfly seeke after. seeing it is the Spirit that must mortifie the lusts and affections of the youth, they should seeke the Spirit of repentance.

This gift of repentance here is called the gift of God: And that eueryevery one of you may vnderstand the better what this repentance meaneth: For suppose this doctrine sound in your eares daily, yet it soundeth not in your hearts: there are few that is their hearts hauehave a feeling what the spirit of repentance meaneth:Heads to be intreated of repentance. to bring you therefore to the better feeling and to the better knowledge of it, we shall keepe this order in deducing of it. 1First, we shall marke the word it selfe. 2Secondly, we shall examine the parts of it. 3Thirdly, we shall let you see who is the worker, and who is the efficient cause that worketh it. 4Fourthly, by what instrument it is wrought. 5Fiftly, who is the author and the giuer of it. And last of all how many sorts of true repentance there are. As for the word it self, if ye will take heed to the force of it, and take heed to the signification of it; it hath this force taken generally,Definition of repentance. to signifie a sadnesse for the thing done, such a dolor for the thing done, so that it would gladly hauehave it vndone againe: I call it a sadnesse for the thing done, whether it be good or euill, or howsoeuer it be, it would hauehave it vndone againe; taking the word generally it signifieth this dolor.

The Apostle, 2. Corinth. 7. setteth downe two sorts of dolor,Two sorts of repentance. two sorts of sorrow or dolor raised in the heart of man: he calleth the first sort a worldly dolor or sadnesse: he calleth it (no doubt) a worldly dolor and sadnesse, because it is conceiued for a worldly respect, because it is conceiued for a worldly and fleshly end, when a man beginneth to be sorowfull for the thing that is done, not so much for Gods cause or for any reuerence he beareth to the infinite maiestie of God whom he hath offended, as for the present paine that is vponupon his bodie, for the present griefe that is in his conscience, or for any worldly or fleshly respect. In this case where God is alwaies neglected, where the sorrow is not p. 347for Gods cause, that is a worldly and an earthly sorrow. And this kind of sorrow I can call no other thing, but a blind terror, vexation and anguish of conscience.

I call it blind in these respects,In what respects the worldly sorrow is called blind terror. first by reason they see no issue, (for their estate no doubt were the more tollerable if they saw any hope of ease, that they might hauehave some rest and ease in their conscience:) but they are alwaies blind, & all sight of rest is taken from such a conscience. It is blind also in respect 1they know not from whom it cometh, 2who it is that striketh them with this, that they may come vntounto him by amendment. They see not that it cometh from God; and as they are ignorant of this, they are ignorant of the cause that procured it. 3They are ignorant that their owne sinne and wickednesse is the cause that procured it: so the ignorance of these three maketh it to be a blind tormēt; and this kind of torment which I call a blind torment, either it is increased in a high degree, or else it is mitigated that they may suffer it.

When it is increased into an high degree, desperation is the end of it, and it maketh them as Iudas did, to lay hands on themselues. Sometimes againe it is not so increased, but it is mitigated that they may beare it: and then by peece & peece it vanisheth: And so soone as it departeth, so soone departeth their sorrow and their teares; and at the departure of their paine, as their teares depart, so returne they to the puddle out of which they came, as the Sow doth; and to the same vomit which they spewed out, as the Dog doth. So this dolor and torment turneth not the heart, it altereth not the soule, but mooueth the soule for the present, & that by reason of the paine: And if the paine were away, they would returne to the same sinnes wherein they offended God oft before, as greedily as euer they did. So that they mourne not for the sinne, but for the presence of the paine.

The example of this we hauehave in Esau, he wept bitterly for a while, so long as he felt any dolor: but after that the dolor was remooued, he went backe to his old sinnes againe. p. 348And what did he? he addressed himselfe to anger his father worse then euer he did, and specially in choosing of his wife; which testifieth that his dolor was but for a worldly respect. So I say, this worldly dolor is either conceiued for the present paine and torment that is vponupon the conscience, as we hauehave an example in Cain; for in his repentance, wherfore sorrowed he? Not that he had offended God, not that he had displeased so gracious a Father: but for the greatnesse of his paine, and crieth out, My paine is greater then I can suffer. Mine iniquitie, by the which I vnderstand this paine; either my paine must be made lesse, or I am not able to beare it. So I say, this kind of sorrow is either conceiued for the present paine, or for a worldly and ciuill respect.

What is the godly and right sorow.Beside this sorrow therefore, there is a godly sorrow which the Apostle also setteth downe in that same seuenth Chapter. And this godly sorrow is an earnest sorrow, a true sorrow, not fained nor counterfeit. And as it is true and earnest, so it is conceiued, not so much for the present paine & torment that is vponupon the mind and conscience, (as no doubt the paine & torment that is vponupon their soule mooueth them to it:) but it is not so much conceiued for any present paine, as for Gods owne cause, that they hauehave offended so gracious a God, who was so louing, so mercifull, and had such pitie and compassion vponupon the multitude of their sinnes. And therefore they set aside all creatures, forget creatures, although against them also they hauehave offended; and they runne to God onelyonly, seeke merciemercy for their sins at him onelyonly, and put their trust in him onelyonly. So ye see Dauid, Psal 51. as if he had offended none in the world but God onelyonly; he turneth to the maiestie of the liuing God, and saith, Against thee, against thee onelyonly hauehave I sinned, and done euill in thy sight. Now there is no doubt but he had offended against the man whom he slue, against the wife of the man whom he had defiled. Yet as if he had offended no creature, he addresseth him to God, and craueth pardon and mercy for his sinnes of him onelyonly.

p. 349So this is the true repentance, where men and women although they hauehave offended the creatures, yet they run to God onelyonly to seeke remission. And indeed this is the right way: for why? it is onelyonly God that can forgiue them their sinnes, although they hauehave offended men & women: there is no man nor woman that is able to purge the…r conscience, to take away the guiltinesse of sinne in their conscience. It is onelyonly God, who by the vertue of the bloud of his Son doth purge the conscience: Therefore they addresse them to God onelyonly. Properly also it is him whom they hauehave offended, for as for men and women they may escape their eies: but it is not possible that they can escape the all-seeing eye of God, who seeth the sins of the heart as well as the sins of the body. Therefore in respect of his all-seeing eye, it becometh them specially to hauehave recourse to him, & to addresse them to him onelyonly. This is called the godly sorrow.

In this part ye hauehave onelyonly this to beware of,A caution to be obserued in this part of repentance. for the diuell is euer ready at thine hand: and this caution is not onelyonly necessarie for an hard wilfull heart, but if men and women through the weightinesse of their sinnes conceiue ouerdeep sorrow in their hearts, in this case they would be helped. For I say, at that time the diuel is present, and so soone as he perceiueth thee beaten downe with the consideration of thine owne sins, that thou art as it were presently in the pit of hell, then he is busie to make thee to doubt, to make thee to despaire, and to make thee to thinke that thy sinnes are so many, so vglie and so great, that the Lord wil neuer forgiue them; and casteth in this or that stay before thee, to terrifie thee that thou come not to seeke grace at y^e throne of grace. Therfore men should in this point take heed to themselues, they should remit their cogitation, & not hold it euer fixed vponupon the consideration of the vglinesse of their sinnes and weightinesse of their iniquities; but thou oughtst to remit these cogitations sometime, to take thee to the consideration of the mercy of God, to hoise it vp to the consideration of the great goodnes of God, to the infinite store of mercy which he hath promised to penitent sinners in Christ Iesus. p. 350So when thou art cast downe, and the diuell would draw thee to desperation, withdraw rather thine heart to the cō sideration of the riches of the merciemercy of God: And whatsoeuer thou thinke of thy selfe, (and the more abiect, so thou end in humilitie, and not in desperation, it is the better) thinke nothing of God but more then excellent, and of his mercy as a thing that passeth all his works, an infinite thing that cannot be compassed.What is the greatest sinne a man may commit. For of all sinnes that can be committed, I esteeme this the greatest, when a man in his heart will match the greatnesse of his iniquitie with the infinite weight of the merciemercy of God; when the diuell by his suggestion maketh thee to beleeue that thy sins are greater then the mercy of God, and his mercy although it be infinit, lesse then thy sinnes. Of all sinnes I thinke this the greatest; for in this thou spoilest God of his maiestie, of his infinite power, thou makest him not a God: For if he were not infinite in all things, he were not a God. So I say, in true dolor to preuent this thing, men must not sticke perpetually vponupon the consideration of their sins, but sometime it is necessary that they withdraw their cogitation. This sorow, where it is, appeareth in the effects: For if the effects of it appeare not in thy life, thy repentance is not true.

The effects of this godly dolor.Where this godly dolor is, first it bringeth forth in that person a hatred of that which God hateth, it maketh that person to agree with God, in that he hateth the thing which God hateth, and loueth the thing which he loueth. It worketh then 1first an hatred of sinne which God hateth: 2This hatred of sinne bringeth forth a turning from sinne: For I could neuer turne from it if I hated it not. 3This turning from the sinne bringeth forth a flight; that is, a further turning & continuance in departing. 4This flight from sinne bringeth forth a care and studie how to please God; 5and this studie bringeth a more earnest care how to hold fast y^t hold of him which thou hast gotten, & to retaine his fauour which thou hast felt. All these effects flow frō the right sorrow & dolor.

Why this part of repentance is called mortification.This part of repentance is called mortification, or (as the Ancients call it) Contrition. It is called mortification, because p. 351by the power of the Spirit which worketh this dolor, sinne is mortified. It slayeth the lusts and affections that are in me, it taketh away the strength and power of sinne within me: in respect of the which slaughter it is called mortification. For Christ not onelyonly ouercame sin and death, & hell by vertue of his death perfectly in his owne person, but he spoyled sin and death of his power, and caried such a rich & honourable triumph ouer them all, that sin hath lost his power, and death hath lost his sting. So that whosoeuer can get hold of Christ and his power, by the vertue therof sinne shall die in him, and his affections shall be dayly by litle & litle slaine. In respect of the which effects, this part of repentance is called mortification. Of this godly sorrow springeth the other part of repentance, whereby we turne our harts to God & apply the merciemercy of God to our selues. And this part is called by the Prophets conuersion: by the Apostle himselfe, Rom. 2. Circumcision of the heart. And Christ speaking of repentance, he speaketh of it vnderunder the name of conuersion, as the chiefe part of repentance, speaking to the men of Galilee, Luk. 13. Except also ye repent, ye shall all perish also: that is, except ye turne also. This conuersion whereby our hearts are turned vntounto God, floweth from this godly sorrow: But take heed, this turning is not the first effect; it is not wrought in an instant of time. It is not possible that the conscience that is onelyonly terrified with the sight of the owne sinnes can turne vntounto God. It is a great matter to the heart that feeleth the wrath of God in so great measure, to wrastle out against desperation,Note. much more to turne vntounto him. It is a greater matter to the soule that is vnderunder the feare of hell and euerlasting death, to turne vntounto him: But so long as I find him a fire burning me vp as stubble, no question, I must flie from him. So long as the present torment remaineth in mine heart, it is not possible that I can turne to him.A feeling and hope of merciemercy go…th before conuersion. Therefore there goeth before this turning a feeling of merciemercy, a feeling of his peace, a feeling of his sweetnesse whereby I find his wrath pacified, I find his furie pacified. And were not this taste of merciemercy, I would p. 352neuer turne vntounto him. But from y^e time that mine heart getteth a taste of his mercy, a taste of that peace y^t passeth all vnderstanding, wherby I find his wrath to be pacified, the terrors of my conscience to be quieted, & the fire of his wrath to be quenched; then I begin to turne to him, to beleeue in him, and to apply the promise of merciemercy in particular to my selfe, which I durst in no wise do so long as I felt nothing but the fire of his wrath vponupon my conscience. VponUpon this feeling I say, ariseth the application, and vponupon the application riseth the turning vntounto him. So this feeling of wrath (in order) although not in time, goeth before the turning vntounto God. The turning bringeth forth a ioy and gladnesse for mercy that he hath gotten, & this ioy bringeth forth a louelove toward him.

As the other part bringeth forth an hatred of sin: so this part bringeth forth a louelove toward God. This louelove againe bringeth forth a care and studie to please him, and this care and studie bringeth forth an appetite of reuenge and indignation against thy corruption, so that thou wouldest be reuenged vponupon thy corruption which made thee to sinne and offend against him.

Why this part of repentance is called viuification.And this part of repentance, in respect of the great and manifold effects of it, is called Viuification: As the other part is called mortification, so is this called viuification, in respect the Spirit of God maketh a new creation in vsus, maketh vsus vp as new creatures of old, endeweth our hearts with new affections, our soules with new qualities, & bringeth forth in vsus liuing motions, actions and cogitations which are called liuing, because as they proceed from a liuing Spirit, so they carie vsus to life euerlasting. They are called also liuing in respect of those dead actions which we brought forth in former times, which were called dead, not onelyonly in respect that they flowed from the flesh, that is, from corruption, but because they caried vsus vntounto the death of body and soule. In this respect I call this part viuification; others call it confession; and it getteth this name in respect the soule that is quickned, cannot but burst forth into the praise of God, and p. 353glorifie him with a confession; he cannot conceale the kindnesse of God done vntounto him, but he will confesse it before the world, and proclaime the riches of the mercy of God, that they may glorifie a common God and Father with him. And this confession is the chiefest thing in the earth, which the diuell endeuoureth most diligently to stay: For, as there is nothing in the earth whereby God is glorified more then by a sincere confession, so there is nothing in the earth that the diuell trauelleth more to stay then this confesson,There nothing that the diuel staieth more nor our confessiō. in respect he seeth God so farre glorified by it. The Lord desireth not the death of a sinner, he seeketh not the slaughter of his creature, he seeketh but the repairing of his owne glory; and this he counteth to be done by a sincere confession of thy sinne. Therefore it is I say, that the diuell laboureth to stay this confession; And to hold them from this confession, he casteth in the shame of the world, the estimation before men this inconuenience, that inconuenience. For this ye may perceiue of his craft, that where shame is and shame should be indeed when the action is in doing, there he maketh vsus bold and stout: But where no shame is, and no shame can follow of it, where God should be glorified by a confession, his Church edified, and men moued through their example to do the like, there he casteth in shame, and maketh them beleeue, it is the most shamefull thing that euer they did; and all this, that the soule should not be saued, but holden drowned in his snare for euer and euer. Therefore men would be aduertised of this, that they be not ashamed to glorifie God with an open confession: As they are not ashamed to sinne publikely, so they should not be ashamed to confesse it as publikely, that God may be glorified. Remember this.

This is not spoken for this Noble mans cause onelyonly: It is spoken for eueryevery one of you that are in inferiour ranks, that eueryevery one of you may confesse your owne sinnes. And seeing this is the craft of the diuell by the holding you backe, that ye may damne your soules, be ye as careful to win your p. 354soules by confessing your sinnes to the world. The confession of Dauid, Psal. 51. serueth it to his shame, or to his honour? No; of all the deedes that euer he did, it is counted in all ages, the most notable and honorable deede. So, let not the diuell deceiue men in this poynt. As to the kinde of repentance, which proceedeth of desperation, it is nothing wo…th, it turneth not the heart nor the minde; but this repen…ance which turneth the hearts of men, proceedeth of the Spirit of Christ. So, it is the Spirit of Christ that is the worker of this true dolor and conuersion.

As to the instruments which he vseth in working of it, they are two: First, the Law: next the Gospell. He must first bring in the Law, to bring vsus to the acknowledging of our sinne: For, except the Law did threaten vsus, we would neuer come to the knowledge of our sinnes. Then next, he bringeth in the Gospell, the promises of mercy and grace freely offered in Christ and through Christ, to all them that beleeue. So the Gospell cometh in the second roome. By the Gospel he worketh faith, & after he hath wrought faith, he draweth out exhortations out of the Law and out of the Gospell, that according to the Law we may conforme our liues, and obey the same in all time to come. So, the Law and the Gospell are the means, whereby repentance is wrought in the soule of man: exhortations out of the Law and Gospell, are the meanes whereby a good life and conuersation is continued among men.

As to the Author, he letteth vsus see that this gift groweth not in our owne breasts, nor it proceedeth not of our selues, nor from any creature in heauen or earth, but from God onelyonly: it is the gift of God, giuen freely for Christ Iesus his sake. For ye may consider with your selues, and looke how impossible it was to make our selues the sonnes of men: far more impossible it is for vsus to make our selues the sons of God. And by repentance we are made the children of God, companions to the Angels, and sonnes of light. So, that the second creation which is wrought in vsus by the Spirit of repentance, is a farre more great and excellent worke, p. 355then our first creation in this world.

In this part of repentance,A caution to be obserued in this part of repentance whereby we are assured of the mercy of God, as there is a caution in the other part to be obserued, so there is a caution here to be taken heed of: for our nature is so wicked and corrupt, that it cannot hold it selfe within bounds, nor containe it selfe in any mediocrity. But as when we finde the fire of Gods wrath in any mesure kindled for sinne, we would looke backe to desperation: So if the conscience be acquainted long with the ioy, with the taste of his mercy and of his peace, the diuell in this world deceiueth vsus, and draweth vsus to presumption. Therefore as before, being cast downe with the consideration of thine owne sinnes, so eschue desperation, thou withdrawest thy consideration to the mercy of God: So now, to es…hue presumption, thou must cast backe thy thoughts to the consideration of thy selfe, of thine owne sinnes and iniquities, and looke what thou wast before thou wast called to repentance. This is the way to hold thee low and humble, and to distinguish grace from nature.

As to the sorts of repentance:Two sorts of repentance. Of true repentance there are two sorts; an ordinary repentance, wherein eueryevery Christian is bound to walke all the dayes of his life: and an extraordinary and a speciall repentance. The ordinary repentance is this, when any man after he is called to the participation of grace, falleth into some speciall sinne, the rising from that sin I call a special repentance, as Dauids rising. In this ordinary repentance we are commanded all to walke: the speciall repentance should waken them, that are fallen into one speciall vi…e or other. From the extraordinary, we should beseech the Lord to preserue vsus. Alwayes, if we fall, the Lord waken vsus. Now ye hauehave heard the parts of repentance, according to the order and diuision which I hauehave layd.

There is nothing farther to be spoken of this head,Conclusion. except onelyonly this: We ought to praise and thanke God for the victory that we hauehave gotten ouer our selues through him: We hauehave to consider and see, how farre we are bound vntounto p. 356him, that he should hauehave had such a speciall regard vntounto vsus vile finners, that he hath poured out streames, heapes and conduits of his mercy among vsus; which he hath denied to others, who in the iudgement of the world, were in a better ease then we. The consideration of this, no doubt, will raise a thankefulnesse in vsus, and moue vsus to consider, how farre we are bound to so gracious a God. As for the gift it selfe, seeing it is not in vsus, we ought euer to be instant in seeking of it. Therefore I recommend this repentance to be sought of eueryevery one of you. And ere we go further let vsus pray for it, both to out selues and others.

Then remember the things that hauehave bene spoken. What is the chiefe thing that yong men should flie, to wit, the lusts of the flesh: & what is the chiefe thing that they should follow and strictly pursue, the gift of repentance. Therefore from your hearts seeke this gift. And ere we go forward to the rest of our action, let vsus pray for it, and pray that this matter may hauehave a good issue and succeede well, & that for the righteous merits of Christ. To whom with the Father and the holy Ghost be all honour, praise and glorie both now and euer.

The Sermon being ended, the Minister directeth his speach to the Auditory assembled for the time, in effect as followeth.

IT is not vnknowne to you all (welbeloued in Christ Iesus) how many means and sundry wayes, the Lord hath to waken a sleeping conscience, to bring men to the confession of their sinnes, and to make them to seeke grace and mercy at his hands. And as he lacketh no store of instruments and meanes, so it hath pleased him of his mercy, to the saluation of his soule who is penitent, and to your good example who heare, to worke this motion in the heart of this noble man: in such sort that he is content from his hart, vponupon his knees to acknowledge and confesse those sinnes whereby he hath offended the maiesty of God, and giuen euill example to the meanest and poorest of you. And to let p. 357you vnderstand that this confession is willing and from his heart. It is true, and none of you can pretend ignorance of it, that by the liberty of the Actes of our Church and custome receiued, it had bene lawfull for him, according to the order, in his owne Church to hauehave made satisfaction: yet, such is the willingnesse of his owne heart, that for the better satisfaction of you that are indwellers in this City, he is content in this chiefe part and Church of the country, and in that same place, where he last shed innocent blood, to repaire the same, and in the presence of you all to seeke mercy at the God of heauen. The Lord hath put this motion in his heart, and that not suddenly not of late; but he informed our brother Iames Gibson, along time before his Maiesties departure out of this country, and desired him to come and shew vntounto vsus, y^t he was willing to make satisfactition to the Church, not onelyonly for his murther and bloodshed, but for taking the name of God in vaine; and for eueryevery thing wherein he hath abused himselfe; and for all his offensiue & rash speeches: generally, for eueryevery thing, wherin he hath offended the least of you. Which if we had vnderstood, we had made more hastle to require the practise of it sooner. Alwaies we hauehave eueryevery one of vsus to thanke God, that he hath so moued his heart, and to beseech of the Lord that it may be from his hatt, & that he may declare the effects of it in all time to come. Therefore (my Lord) ye hauehave no further ado but fall on your knees, & craue of God mercy and pardon for your sinnes whereby ye hauehave offended him. The Lord of his mercy grant it you.

THE WORDS WHICH THE EARLE Bothuell, &c. vttered, being vppon his knees:

I would God, that I could make such a Repentance as my heart desireth: and I desire you all to pray for it.

The Lord of his mercy, grant it to him, and to vsus all. Amen.