15. THE FIFTEENTH SERMON,

THE FIFTEENTH SERMON, UPON THE SECOND CHAPTER OF THE SECOND Epistle to Timothy, beginning at the 22. verse; preached the ninth of November, 1589. at the which time the Earle Bothwell made his public repentance in the Church of Edinburgh.

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

23. And put away foolish and unlearned questions, knowing that they engender strife.

24 But the servant of the Lord must not strive: but must be gentle toward all men, apt to teach, suffering the evil men patiently.

25 Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth.

26 And that they may come to amendment out of the snare of the devil, which are taken of him at his will. In these two Epistles which the Apostle directeth unto his Disciple Timothy, he taketh a very great care to inform Timothy, that he may behave himself accordingly in all his proceedings; that he might behave himself as well in his own person, as in his office towards others beside: In his own person, in respect he was a young man, young in years, although though no other way young: neither young in knowledge nor in manners, but somewhat young in years. In respect of his youth, and of the imperfections that accompany youth: In respect of the continual folly whereunto youth is drawn, he biddeth him first remember, that he take heed to his youth: that he be not carried with those vices, with those affections and lusts that use violently to carry young men away. As towards others, he willeth him to have a discretion & foresight of their estate, to discern the persons with whom he hath to do: And first of all that he consider, whether these persons be friends or adversaries, whether they be of one family with himself in the family of faith, or otherwise strangers as yet and adversaries to this faith. If they be friends and of the family of faith, as he is, he willeth him to keep Charity, to keep peace in Christ Jesus and unity with them: that as he keepeth his faith to God, so he may keep unity in love and peace with them.

If again those men be not of the family of faith, but adversaries to this faith; they are either obstinate with knowledge, or else ignorant, and obstinate with ignorance. Obstinate with knowledge, such as are heretics: Apostates that had knowledge, and have lost it. In case these men be heretics, he teacheth in the Epistle to Titus how he should behave himself toward them. If they be Apostates, he teacheth in the person of Hymenaeus and Philetus, how he should behave himself toward them; to wit, he should first travel to win them, if it be possible: And if thy travel succeedeth not, that thou get no gains at their hands this way, then he willeth Timothy and the Pastors in Timothy, to go another way to work; to proclaim their names; yea at the last to give their flesh (as he speaketh) to the devil, that their soul may be safe, if it be possible in the day of the Lord: To proclaim their names, and make their names manifest to the people, that the people may be wary of such persons, and fear to fall into such offenses.

If the persons again be ignorant, they are either ignorant with simplicity, or ignorant with a willful stubbornness. In both these cases he informeth his Disciple. If they be ignorant with simplicity, he recommendeth unto the teacher three virtues, meekness, gentleness, and patience: Patience not of their evil, nor of their vices; but patience toward their persons, suffering them to come and hear. And suppose thou suffer him to come & hear, yet he willeth thee not to suffer his vices, he willeth thee not to conceal his vices, nor yet to flatter his vices. But this is his meaning; reprove his vices, advertise him of his faults; And in thine admonition do the thing that lieth in thee, that he who is admonished, may perceive that the admonition floweth from love; and that we seek nothing less than his shame and loss: and nothing more than his will and honor. This ought to be the behavior of those who have to do with simple ignorants: for if it were so that any man would bear with vices or iniquities that he knoweth to be in any person; it were the ready way, not only to lose the person with whom he beareth, but to lose himself also, in concealing that part of his office and duty which is enjoined to him. And therefore it is not such a patience that is required in the Pastor or Minister, that he suffers his vices, or conceal the persons vices; but only this kind of moderate, meek and good behavior is required in him, that in his reproof he may let the person see, so far as in him lieth, that he desireth nothing less than his shame, and nothing more than his amendment. In case again, the person be ignorant and willful 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 continual admonition and reproof, and maketh no speed at his hands; in such sort that at last the Pastor himself, through the long travel that he hath taken, conceiveth a despair of the recovery of that person: The Apostle in this place admonisheth the Pastor not to faint, nor to conceive by his long travels a despair, but though he remain stubborn, yet to abide upon him, pronounce the threatnings and promises of God indifferently, to tarry upon him at list and leisure, why? Because the gift of repentance which turneth the heart of man, is not in his own hand, nor is it in the hands of the Pastor to give 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 corporal gift, that it may be received by the Pastor at the first hand when it is given and wrought in the heart of man: But it is a spiritual gift, and invisibly wrought in the soul of man. And oft times it is wrought then, when the Pastor least thinketh, and that by the mighty and gracious providence 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 stubborn, not to despair. And when the Lord shall give him the gift of repentance, there is no question, but many commodities shall accompany this gift, which commodities are set down in the end of this Chapter. By this gift, first he shall be delivered from the snare of the Devil, in the which he was holden captive to do him service. By this gift, secondly, he shall come to knowledge; not only to the knowledge of God in Christ, but of himself & his own misery. Thirdly by this gift of repentance, where his soul was sick & diseased before, his conscience terrified and exceedingly astonied; that soul by the enjoying of this gift, shall be restored to health, he shall come to amendment, and to a wholesome disposition of heart, mind and conscience. This I take to be the sum of all that I have read. The matter is large and the heads are many that might be handled upon this text: But I purpose not to insist in every head, but to content me only with such points as are most necessary for our edification and instruction. Therefore, I 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 speak of, are these: The first point, the first verse that I have read, the first part of it, giveth manifest occasion to it: to wit, what is the first & chief thing from which young men should flee. The second point, the last verse save one of this text giveth occasion to it, and the end of that verse; and it is this, What is the chief and principal thing that young men should follow and pursue. The chief and principal thing that young men should flee, every youth in the world, is the lusts and affections of the mind whereunto youth is inclined, he should flee from the lusts of his youth; not so much from the lusts of any other man’s youth, or another persons youth, as from the lusts that are in himself, and the lusts that his young years bring with them. And as he should flee from the lusts of his own youth, so the chief thing that he should follow, seek and pursue, is the gift of repentance, amendment of life, conversion unto God, taking up of a new course, a gift which is as far out of his hands and from him by nature, as the lusts of his youth are near 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 think to speak at this time. And first concerning the lusts of youth, I understand by them, whatsoever motions, raging flames, or vicious affections, or whatsoever evil inclinations a young man is addicted to, from all these lusts and enticements youth ought to flee; as there is no vice under the Sun, unto the which youth is not too much subject. For our corruption so long as we live in this world is never idle, but in what age that ever we be our corruption is perpetually fertile, bringing forth evil thoughts, evil motions, evil actions out of us: But chiefly our corruption is fertile in our youth: in the time of our youth, chiefly and most of all is our corruption fertile and abundant: for then the blood of man burneth, then the affections are in a rage, and he hath no power of himself to control them: But he is carried hither and thither, as his own appetites command him: In such sort, that it may be counted a miracle, a special work and blessing of the Almighty God, to see a youth pass over his young years without a notable inconvenience either to body or soul or both, without some notable scar, as we speak. For there is no youth, there is none that took flesh that was begotten of man, but in his youth he is subject to one vice or other; and there are few but they are subject to many: but there is no youth that ever proceeded of the womb of a woman, but in his youth before his calling, he is subject unto one vice or other. The affection of the which vice whatever it be, whereto he is subject & is in servitude, commandeth him as ordinarily, & requireth obedience of him as ordinarily, as any master requireth of his servant. And the heart of that man, the mind of that man, the body of that man, are as ready to yield obedience to that vice & affection, as any servant or slave in the earth is ready to yield obedience to his master. As for example, if any man be inclined unto aspiring and addicted in his heart to promotion, if he would be in worldly honor, in such sort that that vice commandeth him; in this point ambition hath as ordinary a command of him, as mighty and potent a command to enjoin him, as any master hath over his servant. In like manner if a man’s heart be set upon the dross of this world, upon the paltry that is in it, covetousness commandeth that man as ordinarily, and more constantly then any master is able to command his servant. 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 servant. And so fareth it in all the rest of the vices: look to what vice thou hast addicted thee in service, the affection of that vice ordinarily commandeth thee. The 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 remain in our natural estate, That the heart of every man & of every woman, that ever was begotten and borne, carrieth about in it the feed of all kind of vice and impiety. That vice is not so monstrous, nor that wickedness so ugly, which our ears or any of our senses abhor to hear or see, but the seed of that same vice lurketh and lieth naturally in the heart. It is true indeed, that all these seeds do not bud out, that all these seeds spring not, that men burst not forth into all high impieties in their external and outward actions: but there cometh a restraint into the soul, whereby we are restrained from these same actions, whereunto some men burst forth, and show what they are to the world. This restraint whereby I abstain; and thou fallest in; I keep close, and thou burstest forth, cometh no more of my nature nor of thine that doth the turn, but of the grace & providence of the mighty God. For if God had no means to restrain the impiety that is in the heart of man, but every man as his heart carrieth him, bursteth forth in every 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 possible, yt any man could have company, or any conversation amongst men? Therefore the Lord, that one society might be kept, that out of this society a Church might be gathered, doth restrain the impiety, the seeds of impiety, that lieth lurking and hid in the heart of every man. The ways whereby he 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 severe punishment and good execution of laws: Or he restraineth this evil lurking in the heart, by the work of his own Spirit. The restraint that cometh by Discipline and execution of laws, doth not take away the tyranny of sin, it taketh not away the absolute command and sovereignty which sin hath; it holdeth wicked men in awe, it maketh them to keep an external society, and holdeth them in some honesty and civil conversation, but it taketh not away the sovereignty and empire of the affections. The restraint again which is made by the Spirit of God, by the Spirit of Christ Jesus, which we call the Spirit of sanctification, the restraint that is made by this Spirit, taketh away the sovereignty and tyranny which mine affections had before it came: it taketh away the dominion and kingdom 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 Jesus, abstain willingly. But take heed I pray you; the coming of the Spirit of God into mine heart and mind, suppose it take away the full empire and sovereignty which mine affections had in my soul before it came; yet it taketh not away the lodging & dwelling of sin in my soul. But suppose mine affections and sin dwell not as a King, dwell not as a Prince, as an absolute commander, to command the powers of the soul, 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 soul as a companion, he dwelleth as a companion with the Spirit of God in me; to that part of my soul which the Spirit of God hath reformed in me: In such sort, that sin dwelleth in me, and it hath his own will, his own wit, his own counsel out of my mind which he followeth. As on the other side, the reformed part of me hath his own will, his own counsel, his own wisdom, and understanding in me, which he followeth: So that all the rest of the days of my life, there is a continual battle betwixt these two wills, the will of sin and flesh dwelling in my soul, and the will of the Spirit of God and of the reformed part of my soul: sin persuading me to do evil; the Spirit of God persuading me to do heavenly things: This part suggesting holy thoughts and motions, the other part suggesting wicked thoughts and motions. And this is the estate of every man in this earth, that hath entered into society with the Spirit of God. To take up this matter, that the long discourse of it carry us not from our purpose. There is no youth, yea, more then youth, there is no age nor part of man’s life, but carrieth the own affections, the own vices and imperfections with it, unto the which affections and vices every one of us are either slaves and servants, rather than enemies: servants without contradiction to sin, rather than enemies unto it without battle. All the powers of the soul and members of ye body in that man, where Christ hath not begun to work, content and agree to the evil action, run in a rage to the performance of the will of the flesh: For thou art either an ordinary slave and servant to sin, or else thou art a contradictor of sin. And this contradiction showeth the battle that ye have within yourselves.

It is true, that in the natural man, reason and the light that is left in nature, maketh some opposition, but not long. For she is unarmed, destitute of power, and therefore the power of darkness that is in the affection, blindeth the eye of reason incontinently. To fly from thyself, & to fly from thy affections, it is not possible for thee, except that grace come down out of the heaven, except the Spirit of Christ give thee eyes to see and perceive that these same lusts of thine, these affections of thine which thou thoughtest in the folly of thy youth to be no sin, except that he give thee eyes to see that they are sin, thou will never condemn them. For this is the custom of the natural man, if he burst not forth into the outward actions which are to plainly damned in the Law of God, his inward lusts appear to him to be no sins: and it is only by the light of the Spirit of Christ, by the knowledge wrought by the Spirit of Christ, that he beginneth to see clearly, that all his affections and his lusts are utterly damned in the sight of God, and are sins. And this sight, first, maketh us flee from them; for we would never part with our lusts and affections, if the Spirit of God did not let us see the ugliness of them. And beside this ugliness, it maketh us to feel in our hearts and to taste of the bitterness of them, where the devil and our corruption made us to think that they were sweet oft before. When the Spirit beginneth to rip up our hearts and to discover the secrets of our hearts and blindness of our minds, it maketh us to feel the ugliness and bitterness that is in them: and this is the first thing that ever maketh man to repent, and giveth him a conscience of sin, and maketh him to have an earnest desire to fly from himself and the lusts of his youth.

If thou fly not in time, and take not on this flight in due season when thou art called to fly, as now thou art called to fly by the word of God, which giveth thee a clear light & an eye to see from whence thou shouldest fly If thou learn not now to fly, to question, thou and thine affections shall both perish. These same affections wherein thy soul through long custom so delighted, shall putrefy thy soul & shall corrupt thy soul more and more, shall bring thy body the tabernacle wherein thy soul lodgeth, to greater and greater decay; waste thy conscience, subvert thy faith, and spoil thee of thy white garments whereby only access is granted thee to the throne of grace: and in the end shall bring everlasting destruction on soul and body both. Except therefore thou learn to fly, there is no escaping from everlasting death both in body and soul; therefore this flight is necessary. And now it is time that every one of you beg the Spirit of God that ye may fly. For if ye knew those terrors of conscience, the fire of God’s wrath, and the fear of hell & damnation, whereunto the heart of every man is subject, for all the kingdoms of the earth ye would not take in hand to offend so mighty and so gracious a God. But such is the deceit and false pleasure of sin, and such is the canker & venom which the devil hath spewed into our hearts, that it shutteth our eyes, letteth us not see the ugliness of sin, nor taste of the bitterness thereof.

Therefore every one of you in the fear of God examine your affections, examine your minds, and see whereunto ye are addicted: suspect ever your affections whatever enticement they have to cloak the same with: suspect ever the motion of them, for the devil is in them: for when they appear to be most quiet, yea wholly rooted out and extinguished, the stumps of them stick in the soul and a very slight object or short idleness will kindle them again. So they would ever be handled like young Toads, for they are the worse by over great liberty. And as this should be done in every man, especially it should be done in public men; men who are placed in public offices, and must discharge them in some measure to the glory of God, to the contentment of his Church & weal of his people. As we ought to do this, so chiefly they ought ever to suspect their affections, lest giving place to their affections, they make them to pervert justice; for what is it that perverteth justice but affection? So these affections in public persons would be chiefly eschewed.

Then ye see the exhortation riseth clearly to you (my Lord) who are now placed to bear a piece of charge and government in the absence of our Prince, that ye (my Lord) cast away your affections and bury them under your feet, and let justice strike indifferently where it should strike. Let no community of name, alliance, proximity of blood, or whatsoever it be, move you to pervert justice, but let every man be answered according to the merit of his cause. Except these affections that accompany great men be removed, no question, ye must pervert that place. Let not the thief pass because he is your servant; nor the murderer 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 fear or favor. Thus far for the first point. The next point that we have to speak of, is, that the thing that Youth should chiefly seek after, straitly pursue and follow, the Apostle here sets down; to wit, they ought to seek after the gift of repentance, seeing it is the Spirit that must mortify the lusts and affections of the youth, they should seek the Spirit of repentance. This gift of repentance here is called the gift of God: And that every one of you may understand the better what this repentance meaneth: For suppose this doctrine sound in your ears daily, yet it soundeth not in your hearts: there are few that is their hearts have a feeling what the spirit of repentance meaneth: to bring you therefore to the better feeling and to the better knowledge of it, we shall keep this order in deducing of it. [1] First, we shall mark the word itself. [2] Secondly, we shall examine the parts of it. [3] Thirdly, we shall let you see who is the worker, and who is the efficient cause that worketh it. [4] Fourthly, by what instrument it is wrought. [5] Fifthly, who is the author and the giver of it. And last of all how many sorts of true repentance there are. As for the word itself, if ye will take heed to the force of it, and take heed to the signification of it; it hath this force taken generally, to signify a sadness for the thing done, such a dolor for the thing done, so that it would gladly have it undone again: I call it a sadness for the thing done, whether it be good or evil, or howsoever it be, it would have it undone again; taking the word generally it signifieth this dolor. The Apostle, 2. Corinth. 7. setteth down two sorts of dolor, two sorts of sorrow or dolor raised in the heart of man: he calleth the first sort a worldly dolor or sadness: he calleth it (no doubt) a worldly dolor and sadness, because it is conceived for a worldly respect, because it is conceived for a worldly and fleshly end, when a man beginneth to be sorrowful for the thing that is done, not so much for God’s cause or for any reverence he beareth to the infinite majesty of God whom he hath offended, as for the present pain that is upon his body, for the present grief that is in his conscience, or for any worldly or fleshly respect. In this case where God is always neglected, where the sorrow is not for God’s 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, first by reason they see no issue, (for their estate no doubt were the more tolerable if they saw any hope of ease, that they might have some rest and ease in their conscience:) but they are always blind, & all sight of rest is taken from such a conscience. It is blind also in respect [1] they know not from whom it cometh, [2] who it is that striketh them with this, that they may come unto 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. [3] They are ignorant that their own sin and wickedness is the cause that procured it: so the ignorance of these three maketh it to be a blind torment; 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 Judas did, to lay hands on themselves. Sometimes again it is not so increased, but it is mitigated that they may bear it: and then by piece & piece it vanisheth: And so soon as it departeth, so soon departeth their sorrow and their tears; and at the departure of their pain, as their tears depart, so return 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 soul, but moveth the soul for the present, & that by reason of the pain: And if the pain were away, they would return to the same sins wherein they offended God oft before, as greedily as ever they did. So that they mourn not for the sin, but for the presence of the pain. The example of this we have in Esau, he wept bitterly for a while, so long as he felt any dolor: but after that the dolor was removed, he went back to his old sins again. And what did he? he addressed himself to anger his father worse than ever 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 conceived for the present pain and torment that is upon the conscience, as we have an example in Cain; for in his repentance, wherefor sorrowed he? Not that he had offended God, not that he had displeased so gracious a Father: but for the greatness of his pain, and crieth out, My pain is greater then I can suffer. Mine iniquity, by the which I understand this pain; either my pain must be made less, or I am not able to bear it. So I say, this kind of sorrow is either conceived for the present pain, or for a worldly and civil respect.

Beside this sorrow therefore, there is a godly sorrow which the Apostle also setteth down in that same seventh Chapter. And this godly sorrow is an earnest sorrow, a true sorrow, not feigned nor counterfeit. And as it is true and earnest, so it is conceived, not so much for the present pain & torment that is upon the mind and conscience, (as no doubt the pain & torment that is upon their soul moveth them to it:) but it is not so much conceived for any present pain, as for God’s own cause, that they have offended so gracious a God, who was so loving, so merciful, and had such pity and compassion upon the multitude of their sins. And therefore they set aside all creatures, forget creatures, although against them also they have offended; and they run to God only, seek mercy for their sins at him only, and put their trust in him only. So ye see David, Psal 51. as if he had offended none in the world but God only; he turneth to the majesty of the living God, and saith, Against thee, against thee only have I sinned, and done evil in thy sight. Now there is no doubt but he had offended against the man whom he slew, against the wife of the man whom he had defiled. Yet as if he had offended no creature, he addresseth him to God, and craveth pardon and mercy for his sins of him only. So this is the true repentance, where men and women although they have offended the creatures, yet they run to God only to seek remission. And indeed this is the right way: for why? it is only God that can forgive them their sins, although they have offended men & women: there is no man nor woman that is able to purge their conscience, to take away the guiltiness of sin in their conscience. It is only God, who by the virtue of the blood of his Son doth purge the conscience: Therefore they address them to God only. Properly also it is him whom they have offended, for as for men and women they may escape their eyes: 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 have recourse to him, & to address them to him only. This is called the godly sorrow. In this part ye have only this to beware of, for the devil is ever ready at thine hand: and this caution is not only necessary for a hard willful heart, but if men and women through the weightiness of their sins conceive overdeep sorrow in their hearts, in this case they would be helped. For I say, at that time the devil is present, and so soon as he perceiveth thee beaten down with the consideration of thine own sins, that thou art as it were presently in the pit of hell, then he is busy to make thee to doubt, to make thee to despair, and to make thee to think that thy sins are so many, so ugly and so great, that the Lord will never forgive them; and casteth in this or that stay before thee, to terrify thee that thou come not to seek grace at ye throne of grace. Therefore men should in this point take heed to themselves, they should remit their cogitation, & not hold it ever fixed upon the consideration of the ugliness of their sins and weightiness of their iniquities; but thou oughtst to remit these cogitations sometime, to take thee to the consideration of the mercy of God, to hoist it up to the consideration of the great goodness of God, to the infinite store of mercy which he hath promised to penitent sinners in Christ Jesus. So when thou art cast down, and the devil would draw thee to desperation, withdraw rather thine heart to the consideration of the riches of the mercy of God: And whatsoever thou think of thyself, (and the more abject, so thou end in humility, and not in desperation, it is the better) think nothing of God but more than excellent, and of his mercy as a thing that passeth all his works, an infinite thing that cannot be compassed. For of all sins that can be committed, I esteem this the greatest, when a man in his heart will match the greatness of his iniquity with the infinite weight of the mercy of God; when the devil by his suggestion maketh thee to believe that thy sins are greater than the mercy of God, and his mercy although it be infinite, less then thy sins. Of all sins I think this the greatest; for in this thou spoilest God of his majesty, 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 prevent this thing, men must not stick perpetually upon the consideration of their sins, but sometime it is necessary that they withdraw their cogitation. This sorrow, where it is, appeareth in the effects: For if the effects of it appear not in thy life, thy repentance is not true. 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 loveth the thing which he loveth. It worketh then [1] first a hatred of sin which God hateth: [2] This hatred of sin bringeth forth a turning from sin: For I could never turn from it if I hated it not. [3] This turning from the sin bringeth forth a flight; that is, a further turning & continuance in departing. [4] This flight from sin bringeth forth a care and study how to please God; [5] and this study bringeth a more earnest care how to hold fast yt hold of him which thou hast gotten, & to retain his favor which thou hast felt. All these effects flow from the right sorrow & dolor. This part of repentance is called mortification, or (as the Ancients call it) Contrition. It is called mortification, because by the power of the Spirit which worketh this dolor, sin is mortified. It slayeth the lusts and affections that are in me, it taketh away the strength and power of sin within me: in respect of the which slaughter it is called mortification. For Christ not only overcame sin and death, & hell by virtue of his death perfectly in his own person, but he spoiled sin and death of his power, and carried such a rich & honorable triumph over them all, that sin hath lost his power, and death hath lost his sting. So that whosoever can get hold of Christ and his power, by the virtue thereof sin shall die in him, and his affections shall be daily by little & little slain. 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 turn our hearts to God & apply the mercy of God to ourselves. And this part is called by the Prophets conversion: by the Apostle himself, Romans 2. Circumcision of the heart. And Christ speaking of repentance, he speaketh of it under the name of conversion, as the chief part of repentance, speaking to the men of Galilee, Luke 13. Except also ye repent, ye shall all perish also: that is, except ye turn also. This conversion whereby our hearts are turned unto 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 only terrified with the sight of the own sins can turn unto God. It is a great matter to the heart that feeleth the wrath of God in so great measure, to wrestle out against desperation, much more to turn unto him. It is a greater matter to the soul that is under the fear of hell and everlasting death, to turn unto him: But so long as I find him a fire burning me up as stubble, no question, I must fly from him. So long as the present torment remaineth in mine heart, it is not possible that I can turn to him. Therefore there goeth before this turning a feeling of mercy, a feeling of his peace, a feeling of his sweetness whereby I find his wrath pacified, I find his fury pacified. And were not this taste of mercy, I would never turn unto him. But from ye time that mine heart getteth a taste of his mercy, a taste of that peace yt passeth all understanding, whereby 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 turn to him, to believe in him, and to apply the promise of mercy in particular to myself, which I durst in no wise do so long as I felt nothing but the fire of his wrath upon my conscience. Upon this feeling I say, ariseth the application, and upon the application riseth the turning unto him. So this feeling of wrath (in order) although not in time, goeth before the turning unto God. The turning bringeth forth a joy and gladness for mercy that he hath gotten, & this joy bringeth forth a love toward him. As the other part bringeth forth a hatred of sin: so this part bringeth forth a love toward God. This love again bringeth forth a care and study to please him, and this care and study bringeth forth an appetite of revenge and indignation against thy corruption, so that thou wouldest be revenged upon thy corruption which made thee to sin and offend against him. And this part of repentance, in respect of the great and manifold effects of it, is called Vivification: As the other part is called mortification, so is this called vivification, in respect the Spirit of God maketh a new creation in us, maketh us up as new creatures of old, endowith our hearts with new affections, our souls with new qualities, & bringeth forth in us living motions, actions and cogitations which are called living, because as they proceed from a living Spirit, so they carry us to life everlasting. They are called also living in respect of those dead actions which we brought forth in former times, which were called dead, not only in respect that they flowed from the flesh, that is, from corruption, but because they carried us unto the death of body and soul. In this respect I call this part vivification; others call it confession; and it getteth this name in respect the soul that is quickened, cannot but burst forth into the praise of God, and glorify him with a confession; he cannot conceal the kindness of God done unto him, but he will confess it before the world, and proclaim the riches of the mercy of God, that they may glorify a common God and Father with him. And this confession is the chiefest thing in the earth, which the devil endeavoreth 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 devil travaileth more to stay then this confesson, in respect he seeth God so far 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 own glory; and this he counteth to be done by a sincere confession of thy sin. Therefore it is I say, that the devil laboreth to stay this confession; And to hold them from this confession, he casteth in the shame of the world, the estimation before men this inconvenience, that inconvenience. For this ye may perceive of his craft, that where shame is and shame should be indeed when the action is in doing, there he maketh us 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 moved through their example to do the like, there he casteth in shame, and maketh them believe, it is the most shameful thing that ever they did; and all this, that the soul should not be saved, but holden drowned in his snare forever and ever. Therefore men would be advertised of this, that they be not ashamed to glorify God with an open confession: As they are not ashamed to sin publicly, so they should not be ashamed to confess it as publicly, that God may be glorified. Remember this. This is not spoken for this Noble man’s cause only: It is spoken for every one of you that are in inferior ranks, that every one of you may confess your own sins. And seeing this is the craft of the devil by the holding you back, that ye may damn your souls, be ye as careful to win your souls by confessing your sins to the world. The confession of David, Psal. 51. serveth it to his shame, or to his honor? No; of all the deeds that ever he did, it is counted in all ages, the most notable and honorable deed. So, let not the devil deceive men in this point. As to the kind of repentance, which proceedeth of desperation, it is nothing worse, it turneth not the heart nor the mind; but this repentance 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 conversion. As to the instruments which he useth in working of it, they are two: First, the Law: next the Gospel. He must first bring in the Law, to bring us to the acknowledging of our sin: For, except the Law did threaten us, we would never come to the knowledge of our sins. Then next, he bringeth in the Gospel, the promises of mercy and grace freely offered in Christ and through Christ, to all them that believe. So the Gospel cometh in the second room. By the Gospel he worketh faith, & after he hath wrought faith, he draweth out exhortations out of the Law and out of the Gospel, that according to the Law we may conform our lives, and obey the same in all time to come. So, the Law and the Gospel are the means, whereby repentance is wrought in the soul of man: exhortations out of the Law and Gospel, are the means whereby a good life and conversation is continued among men. As to the Author, he letteth us see that this gift groweth not in our own breasts, nor it proceedeth not of ourselves, nor from any creature in heaven or earth, but from God only: it is the gift of God, given freely for Christ Jesus his sake. For ye may consider with yourselves, and look how impossible it was to make ourselves the sons of men: far more impossible it is for us to make ourselves the sons of God. And by repentance we are made the children of God, companions to the Angels, and sons of light. So, that the second creation which is wrought in us by the Spirit of repentance, is a far more great and excellent work, then our first creation in this world. 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 observed, so there is a caution here to be taken heed of: for our nature is so wicked and corrupt, that it cannot hold it self within bounds, nor contain itself in any mediocrity. But as when we find the fire of God’s wrath in any measure kindled for sin, we would look back to desperation: So if the conscience be acquainted long with the joy, with the taste of his mercy and of his peace, the devil in this world deceiveth us, and draweth us to presumption. Therefore as before, being cast down with the consideration of thine own sins, so eschew desperation, thou withdrawest thy consideration to the mercy of God: So now, to eschew presumption, thou must cast back thy thoughts to the consideration of thyself, of thine own sins and iniquities, and look 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: Of true repentance there are two sorts; an ordinary repentance, wherein every Christian is bound to walk all the days of his life: and an extraordinary and a special repentance. The ordinary repentance is this, when any man after he is called to the participation of grace, falleth into some special sin, the rising from that sin I call a special repentance, as David’s rising. In this ordinary repentance we are commanded all to walk: the special repentance should waken them, that are fallen into one special vice or other. From the extraordinary, we should beseech the Lord to preserve us. Always, if we fall, the Lord waken us. Now ye have heard the parts of repentance, according to the order and division which I have laid.

There is nothing farther to be spoken of this head, except only this: We ought to praise and thank God for the victory that we have gotten over our selves through him: We have to consider and see, how far we are bound unto him, that he should have had such a special regard unto us vile sinners, that he hath poured out streams, heaps and conduits of his mercy among us; which he hath denied to others, who in the judgment of the world, were in a better ease then we. The consideration of this, no doubt, will raise a thankfulness in us, and move us to consider, how far we are bound to so gracious a God. As for the gift itself, seeing it is not in us, we ought ever to be instant in seeking of it. Therefore I recommend this repentance to be sought of every one of you. And ere we go further let us pray for it, both to ourselves and others.

Then remember the things that have been spoken. What is the chief thing that young men should fly, to wit, the lusts of the flesh: & what is the chief thing that they should follow and strictly pursue, the gift of repentance. Therefore from your hearts seek this gift. And ere we go forward to the rest of our action, let us pray for it, and pray that this matter may have a good issue and succeed well, & that for the righteous merits of Christ. To whom with the Father and the holy Ghost be all honor, praise and glory both now and ever. The Sermon being ended, the Minister directeth his speech to the Auditory assembled for the time, in effect as followeth.

It is not unknown to you all (well-beloved in Christ Jesus) how many means and sundry ways, the Lord hath to waken a sleeping conscience, to bring men to the confession of their sins, and to make them to seek grace and mercy at his hands. And as he lacketh no store of instruments and means, so it hath pleased him of his mercy, to the salvation of his soul who is penitent, and to your good example who hear, to work this motion in the heart of this noble man: in such sort that he is content from his heart, upon his knees to acknowledge and confess those sins whereby he hath offended the majesty of God, and given evil example to the meanest and poorest of you. And to let you understand 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 Acts of our Church and custom received, it had been lawful for him, according to the order, in his own Church to have made satisfaction: yet, such is the willingness of his own heart, that for the better satisfaction of you that are indwellers in this City, he is content in this chief part and Church of the country, and in that same place, where he last shed innocent blood, to repair the same, and in the presence of you all to seek mercy at the God of heaven. The Lord hath put this motion in his heart, and that not suddenly not of late; but he informed our brother James Gibson, along time before his Majesty’s departure out of this country, and desired him to come and show unto us, yt he was willing to make satisfaction to the Church, not only for his murder and bloodshed, but for taking the name of God in vain; and for everything wherein he hath abused himself; and for all his offensive & rash speeches: generally, for everything, wherein he hath offended the least of you. Which if we had understood, we had made more haste to require the practice of it sooner. Always we have every one of us to thank God, that he hath so moved his heart, and to beseech of the Lord that it may be from his heart, & that he may declare the effects of it in all time to come. Therefore (my Lord) ye have no further ado but fall on your knees, & crave of God mercy and pardon for your sins whereby ye have offended him. The Lord of his mercy grant it you. THE WORDS WHICH THE EARLE Bothuell, &c. uttered, being upon 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 us all. Amen.