THE DOCTRINE AND VSE OF RE­PENTANCE: NECESSARIE TO BE PRACTISED AND VSED of all who looke to sing the song of Moses, and the song of the Lambe beyond the glassie Sea: Reuel. 15.23.

PREACHED IN SVNDRIE Sermons in the Parish Church of Alhal­lowes Bredstreete in London: By RICH. STOCK.

LVK. 13.3.

I tell you: Except you amend your liues you shall all likewise perish.

[crowned rose ornament, or printer's device of Felix Kingston (McKerrow 332)]

AT LONDON Imprinted by Felix Kyngston, for Edmund Wea­uer and William Welby, 1610.

TO THE RIGHT HONOVRABLE WIL­LIAM, Lord Knolles, Baron of Greyes, Treasurer of his Maiesties houshold, and one of the Lords of his Maiesties most Honorable priuie Counsell.

RIght Honorable, the former Treatise, which within these two yeeres I pre­sented vnto your Honour, I compiled out of two worthie works, written in Latine, by that worthie seruant of Iesus Christ, and famous light of the Church of Christ, Doctor Whita­kers, against two sworne slaues of Antichrist, Campian and Dureus, and I brought them by your Ho­nours appointment, into one vo­lume, [Page] and translated them into our owne tongue. The subiect of it was faith, the defence of the true Catholike faith, as it is held in our Church, and all the Churches of God, against those Catholike de­prauers of it. And now I offer vn­to your Honour (a free will offe­ring) a Treatise of practise, and o­bedience, containing the doctrine of repentance, Isai. 22.12. Calling to weeping, and mourning, to baldnes, and gir­ding with sackcloath. A point of that necessitie, that Christ maketh mans saluation, or damnation to depend on it: Luke 13.3. Except you amend your liues, yee shall all likewise perish: and of which Chrysostom speaketh thus: Non cecidisse graue est, sed post lapsum non resurrexisse, sa­tanicum & per­nitiosum est. Chrysost. hom. 22. ad pop. An­ [...]och. It is no great thing to fall into sinne, but it is diuellish, and deadlie, after the fall not to rise again: where­upon the Lord saith, Ierem. 8.22. Is there no balme in Gilead? is there no Physiti­an there? why then is not the health of the daughter of my people recoue­red? Yet happily may it seeme to most men, to bee an vntimelie [Page] birth, to be brought foorth now in the daies, & time of our Isai. 22.13. ioy and gladnesse, slaying of oxen, and killing of sheepe, eating of flesh, and drinking of wine: and if that was wisdome in Abigail, 1. Sam. 25.36. not vpon Nabals feast day, not when his heart was mer­rie within him, to acquaint him with heauie newes, and mourne­ful tidings of Dauids wrath and re­solution, but to stay till the feast was ended; it may happilie in me be iudged a point of follie, while our feasts lasts, yea in the middest of our reioycing, to offer to your Lordship, and the view of others, this tractate of sadnes and sorrow, mourning and humiliation. My apologie is at hand, my defence not farre to seeke.

The case is not alike, and so our course may well differ; for with them the danger was well ouer, Dauids wrath was well appeased, so that shee might with safetie watch a fitter opportunitie, to communicate those things vnto [Page] him. But with vs, and our times, the danger is imminent, our Da­uid is not appeased; Isai. 9.12. For his hād is stretched out still; so that delay were now very dangerous, and not to hasten to the practise of it, verie pernicious to mens both pre­sent and future state.

Skilfull Physitians haue their time of the yeere, of the Moone, and of the signe, which they hold best and fittest for letting of blood, cutting, searing, and admi­nistring of purging potions; yet if they see the state of the sicke pati­ent cannot well abide so long vn­dealt with, but in some diseases it be dangerous to delay a day, nay but a few houres, (as in a pluresie) they wil open a veine, though the signe be in the vitall parts, which in their generall practise they hold vnfit, and often ioyned with great danger: neither doe men vsuallie reprooue them for it, vnlesse it be out of their ignorance. Can I then of any man be iustly blamed, if I [Page] offer this spirituall Physicke to all, and be S. Pauls preacher 2. Tim. 4.2. Out of sea­son, euen now as it were to let the sicke blood, when the signe is ve­rie nie the heart? Seeing if wee had no particular occasion, by Gods iudgements, yet the gene­rall condition of all, who are mor­tall, and the generall infection of all, who are sinfull, and the abso­lute necessitie of this dutie, which being not taken in hand in time, but deferred a day, nay an houre or two, may as much danger the spirituall estate of the soule, as o­mitting of bleeding in a pluresie, may the health of the bodie. See­ing the Scripture speaketh but of one time or day, of turning vnto God, which time and tide being not taken, there is no turning of the tide againe, no reuolution of the time, but that though a man may liue with Esau many a yeere after he hath lost ye opportunitie of the blessing, and of repentance, to seeke it, and that with a [Page] fountaine of teares, Heb. 12.17. Yet hee may not find place to repentance. It cannot then vpon the point bee vnseasonable, for me to cal for this in euery season; which at no time can come too soone, nor yet too late, so it be serious, and true: but the occasion being let slip, cannot be recouered againe, if a man would giue a world for it. Besides, I am not without president of the like. For the holy man Iob, Iob 1.5. called, and commanded his sonnes to sacrifice, and so to repent (for thi­therto the burnt offerings hee made, led them) not at the end of their feasts, when their seuen daies were ouer, but euery day, lest that should fall out which hee feared, that they should sinne a­gainst God, though it were but in their hearts, (so carefull was he) a thing easily seasing vpon the hart, hands, and tongue, when the re­bell flesh is pampered with full diet, and many dishes, and the mind with pleasures and delites [Page] transported out of it selfe; yea and fearing also, that which after fell out, lest if they deferred their re­pentance, and seeking of reconci­liation, they might be ouertaken with death in the very act of their feasting, Vers. 18.19. as they afterward were, when they began their courses of feasting, euen in the first day. Hath not that also some resem­blance with this, Iohn 19.41. that Ioseph built his sepulchre in the place of his pleasure, his garden, as knowing how easie it was for him in his pleasures to forget himselfe, and his end? And if we be men of the same matter, and cast in the same mould, yet their holines excee­ding ours, this doctrine of humili­ation, may not be vnfit for vs, not onely to be known but practised, lest if wee deferre it, it should fall out with some of vs (as it may wel with all) for any Writ of pri­uiledge wee can sue out, that wee may with Iobs sonnes, bee taken before our feasts be ouer, and ere [Page] euer the time of feasting come.

If this season be vnfit, because the time is our feast, yet being the doctrine of mortification and re­nouation, of putting off the old man, and putting on the new, of making 2. Cor. 1.17. men new creatures in Christ Iesus, when old things are passed a­way, and all things are become new; I suppose it to haue a speciall fitnes for the time.

Now this I offer to your Ho­nor, to continue the signification of my dutie, begun in the former, as by a freewill offering, when the other was enioined by your Ho­nour, and so could not so effectu­ally intimate my dutie. Yet in this I respect not dutie only, but desire of your Lordships spirituall, and eternall honor, which must be ob­tained by walking this way, or els there is no way to compasse it.

I vndertooke to handle this point publikely, at the request of diuers of my auditorie, who had often heard me presse the necessi­tie [Page] of it, and yet not so distinct­lie conceiuing the nature of the thing, desired I would diuert my ordinary course of preaching, and handle this point at the full, and in all the particulars.

I now haue written it by others importunitie, who desired it for a more publike good, and offer it first vnto your Honour, which I desire might haue not the least, but the best part, and profit in it, and by it.

May it please your Honour to heare thus much from mee, that this dutie belongs to honourable Personages, men of your place, as well as to the poorest pesants, as the precepts of the scriptures, and the practise of King Dauid; Salo­mon, Manasses, and others doe proue. The reason of which is, be­cause now though there be diffe­rence of men, as there is of coun­ters, while the Merchants account lasteth, some standing for pence, some for pounds, some for hun­dreds [Page] and thousands: and as of plaiers while they are vpon the stage, some going for rich, some for poore, some for knights, some for kings while the play continu­eth; and as of trees in the forrest, some are oakes, some elmes, some poplers, some thornes, some briers and brambles, while they stand growing: yet when the ac­count is ended, when the play is finished, when the trees are cut downe, specially burnt to ashes, there will bee no difference at all. So, and more it wil be after death, when men shall al appeare before Gods iudgement seate, that there will be no difference, specially in respect of God; for then shall the poore appeare without their rags, and the rich without their bags, Kings without their crownes, Nobles without their ensignes of honours, Bishops without their rochets, Iudges without their commission, Sergeants without their coifes, Lawyers, Ministers, [Page] and other scholars without de­grees, and signes of order, yea e­uery man as naked as he came in­to the world, and more naked then he went out of it, by as much as his winding sheete, coffin or tombe commeth to. But euerie man shall haue the workes of his person, place, age and condition with him; hee that hath eschew­ed euill, and done good, hee that hath mortified the flesh with the lusts thereof, and been re­nued in the inward man, (the ve­rie pith and marrow of his repen­tance) Rom. 2.7. He that by continuing in well doing, hath sought glory, and honour, and immortalitie, shall haue eternall life; whereas hee that hath but pampered the flesh, and tooke all care to fulfill the lusts of it, renu­ing nothing, but retaining old A­dam Vers. 8.9. Disobeying the truth, and obey­ing vnrighteousnesse, shall haue in­dignation, and wrath, tribulation and anguish, &c. whether hee bee Iew or Grecian, one or other, whatsoeuer [Page] he be, Vers. 11. for there is no respect of per­sons with God.

If I bee blamed for bringing this doctrine to the Court, and commending it to your Honor, as well as preaching it to the cōmon people, this will bee my defence.

And thus hoping of your Ho­nours good acceptance of this small new yeeres gift: praying the Almightie to renue you by his spirit and grace, through faith and true repentance, that you may not onely continue honou­rable vpon earth, in the Kings Court, but your Honour may be multiplied in heauen, in the Court of the King of Kings: I humblie take my leaue.

Your Honors Chaplaine in all humble dutie, RICHARD STOCKE.

TO THE CHRI­STIAN READER, SPECIALLIE THE Rector, and parishioners of Al-hallowes Bread­street.

THe rod of Gods iudge­ments, hath now been long vpon vs for our sinnes, which the abuse of Gods mercies, his patience, and our long peace hath brought out: So that wee may well hope, that they haue wrought in vs that of Elihu in Iob, Iob 33.16. to wit, that they haue Opened the eares of vs, euen these corrections, which he hath sealed: whereby we will willingly heare and receiue this doctrien of repentance, vnlesse that of Elies sonnes, (which is not to bee thought of without feare and trem­bling) should be verified in vs, 1. Sam. 2.25. That therefore they obeyed not the [Page] voice of their sather, being the Lords Priest) because the Lord would slay them: So we should not obey the voice of Gods Ministers, be­cause the Lord hath a purpose to de­stroy vs.

Which lest it befall vs, it stands all and euery one vpon to repent, or ha­uing repented, and yet sinning again, Iames 3.2. (as who sinneth not in many things and daily?) to renue his repentance, and doe it againe, and againe. As of­ten (saith Chrysostome) Quoties cecide­ns in foro, toties ex [...]ges: sic quo­ties peccaueris, toties peccati poeniteat. Chry­sost. hom. 9. de poenitent. as thou fallest in the streetes, so often thou wilt rise againe: euen so, as often as thou committest sinne, so often thou shouldest renue thy repen­tance.

The Physitians haue a preserua­tiue against the plague, which consist­eth of three ingredients: The medi­cine is called flying; the ingredients are these: Citò, longè, tardè; flie soone enough, flie farre enough, and make slow haste to returne. By which notwithstanding that men sometimes escape the pestilence, yet they remai­ning [Page] in their sinnes, are often ouerta­ken with a greater plague: and are in the case which Amos speaketh of; Amos 5.19. As if a man did flie from a Lion, and a Beare met him: or went into the house, and leaned his hand on the wall, and the serpent bit him.

But the Prophets and Saints of God, haue a contrarie preseruatiue, not against this plague only, but all o­ther, either to keepe themselues vn­touched of them, or at least to turne them to their good. And this they call not flying, but returning; the in­gredients of this are two, laide downe euery where in the Scripture; Cease to doe euill, learne to do well, es­chew euill and doe good. Yea this is both a restoratiue and a preserua­tiue, by which men may remoue the present, and preuent greater iudge­ments to come.

Now for the instructing of you in the nature, and for the directing of you, in the vse and practise of this me­dicine and duty, at the request of some of you, I laboured in publike to deliuer [Page] this doctrine, for the benefit of all who heard me: and now at the importuni­tie of some, I publish it in writing, to the profit, I hope, of many more.

The order I haue vsed is as famili­ar and plaine, as I could, labouring to profit rather the most, then to satisfie the learned. I haue begun with the de­scription of it, and haue examined the seuerall particulars thereof; then I haue proceeded to the essentiall and naturall parts of it; from them to the causes of it; from the causes, to the subiect and parties to whom it be­longs, and who ought to practise this dutie; from these vnto those seuen in­separable fruits or effects, which the Apostle S. Paul in the second Epistle to the Corinthes hath deliuered vnto vs. 2. Cor. 7.17. Hence I haue descended to the time and place, when and where this dutie ought to be practised. Finally, I haue laboured to remooue some of those principall lets and impediments, which Satan casteth in the way of all men, when they shall but once mind their way to his holie dutie.

I cannot say, I haue brought here any thing new and vnheard of; For there is no new thing vnder the Sunne: Eccles. 1.9. For matter I meane; yet for the manner and particular han­dling of it, I know none, who hath de­scended to the capacity of the meanest, as I haue endeuoured, to my power and for my skill, to doe.

What doe our Lawyers pleade now, but that which hath been pleaded in former times, the same statutes, the same rules of law, the same book cases? onely they applie them to the particu­lar causes, and fit them for the aduan­tage of their clients. What doe our Physitians prescribe now, any thing but that which Galene, Hippo­crates, and other Physitians haue done before them? the same simples and compounds, the same purges, and preseruatiues, the same cordials and restoratiues; onely by their experi­ence and skill, liuing among vs, they discerne of the state of the patient, of his age, strength and tempera­ture, of the disease, whether new or [Page] old, begun but now, or inueterate; & so they increase or diminish the simples, or the quantitie of thē, making thē ei­ther milder or sharper, as the state of the party, & disease do require. As lit­tle able are we to bring any new thing, but only fit them to the times and oc­casions, seeing liuing in the same ages, wee may the better bee able to doe it, though we be many degrees inferiour in gifts and knowledge. That I then professe, is the more particular, and familiar handling and applying of these things, which others haue wor­thilie deliuered, for the benefit of the Church of God.

I haue endeuoured to confirme eue­rie point by the word of truth, and haue added (after my vsuall manner) confirmations & illustrations drawne from reason, similitude, and the say­ings of the Fathers; not to strengthen the Scriptures, but to helpe and bene­fit the hearer and reader, to whom all is little enough, to make him heare with attention and delite, to conceiue with profit, and to carry away for pra­ctise. [Page] If any dislike my alleaging of Fa­thers, (as some haue done my vsing of reasons to confirme the truth and doctrine, but with very little reason, as I suppose) I must pray them to giue me leaue to vse them, till I can see that vnlawfulnes, which they affirme to be in the practise, and to censure me in charitie for the vse of them, as I doe them for not vsing them. I know wel there may be an abuse in the quotati­on of these; as there may be in citing of Scripture; when either ostentation of memorie, or reading shall be ioyned with it; or when, as Hierom speaketh, Eruditionis glo­riam declinan­do, eruditissimus habebatur. Ill [...] [...] aiebat, Tertu [...] ani, istud Cy [...] ani, hoc Lac [...] tij, illud Hi [...] est, &c. Hie [...] epist. 3. ad [...] od. Epitaph. [...] potia. One affecteth to bee accounted learned, by eschewing the glorie of learning; That, saith hee, is it which Tertullian speaketh, that Cyprian, this Lactantius, that Hi­larius, &c. Or finally, when they shall bee like lights at a great feast, which take vp all the roome vpon the table, and leaue little place for dishes of meat to be set on. I will looke as well to my heart in the vse of them, as God shall enable mee, and when I shall see the [Page] hurt of them, I wil as much endeuour to auoid them; in the meane time, I will make the best vse I can of them, to edifie the Church of God.

Those places which I haue here v­sed, I haue set downe in the treatise in our owne tongue; but, I confesse, not so aduisedly, in the margent, I begun to set them downe in their owne, and hauing so done for three or foure sheetes, I saw it was not so profitable for those whom I most aime to teach, namely the simple; yet I haue continu­ed on that course for an vniformitie: yet knowing that many vnderstand the Latine, who doe not vnderstand the Greeke, though I haue vsed some of the Greek Fathers, as Iustin Mar­tyr, and Basil, and somewhat out of those parts of Chrysostome, which we haue in Greeke, yet haue I set down the Latin only, lest I should bee trou­blesome and vnprofitable to moe.

Many testimonies out of the Scrip­tures I haue vrged diuers times, and in seuerall points, euen one and the same, for one place will proue many [Page] things, and hath many branches. The Lawyers will vrge one and the same law, or booke case to seuerall points, in pleading of the same cause, because of seuerall branches in it, and they are blamelesse. I hope in the vse of the word, we may haue as much libertie, and yet not seeme to haue idle repetiti­ons; and the rather I haue affected this, for the benefit of the simpler sort, that the places of moment may bee more familiar vnto them.

Now not to detaine you any longer, from the Treatise it selfe; I beseech you reade it with attention, labour to know the particular points with iudgement, and to practise them with conscience. And the God of grace so perswade your hearts, and so open them vnto it, that you may bee like the citizens of Abel, 2. Sam. 20.22. who at the per­swasion of one wise woman, cut off the head of Sheba the Rebell, and cast it to Ioab, who blew the trumpet, and all the armies returned from their siege and sacking. So you may cut off your sinnes and cast them to God, that [Page] the armies of his iudgements may at length retire from the citie, and our land, and his hand be no more stretch­ed out. And that Isai. 1.19. You consenting and obeying, may cate the good things of the land. And repen­ting and amending, and doing your first workes, the candle­sticke bee not remo­ued out of his place. Reuelat. 2.5.

Your friend and seruant for Iesus sake, Richard Stocke.


TO the end we may instruct our present age in the na­ture of Repentance, which for the most part little vn­derstandeth the doctrine of it, and lesse practiseth the dutie: we must first shew them what it is; which may thus bee described:

What repen­tance is. Repentance is the constant turning of a man in his whole life from al sinne vnto God, arising from true faith and the true knowledge of a mans owne spirituall estate, euer ioyned with true humiliation.

Repentance is a turning. When I say it is a turning, I say it by the authoritie of the Prophets in the old Testament, and of Christ and his Apostles in the new, which is manifest by their preachings and writings. Isai­ah saith, Isai. 9.13. The people turneth not vnto him that smiteth them, neither doe they seeke the Lord of hostes. Hosea exhor­ting [Page 2] the people to repentance, saith, Hosea 6.1. Come and let vs returne vnto the Lord. And againe, Hosea 14.2. O Israel returne vnto the Lord thy God, for thou hast fallen by thy iniquitie. Likewise saith Ieremiah: Ier. 4.1. O Israel if thou returne, returne vnto me. As much hath Ezechiel: Ezech. 18.30.32. I will iudge you, O house of Israel, euery one according to his waies, saith the Lord God; returne therefore, and cause other to turne away from all your transgressions. The like is also in the 32. verse. In the new Testa­ment the word vsed to expresse this, signifies, to change the mind (where­upon the change of the manners will follow.) Iohn Baptist saith, while he prepared the way for Christ; Matth. 3.2. Repent, for the kingdome of heauen is at hand. As if he should say, Returne from an euill mind to a good. And our Sauiour Christ vseth the same word, Matth. 4.17. Amend, for the kingdome &c. The Apostle Saint Paul expresseth the meaning of both these when hee saith, The Gentiles were taught Act. 26.20. they should repent: and if you aske him, what that is, he expres­seth himselfe thus, and turne to God, and doe workes worthie amendment of life. By all which it is manifest that repen­tance is a turning.

I say further it is a turning of the [Page 3] whole life. Repentance a turning of the whole life, or from all sinne. In nature there are foure kinds of turnings or mutations. One is in substāce, called generation and corruption: a second is in quantitie, ei­ther from the greater to the lesse, or from the more to the fewer, and con­trary, called augmentation and dimi­nution: a third in place, when things change places, called locall muta­tion: a fourth in qualitie, when things change from one condition to ano­ther, called alteration. Now here is no change in substance, for the partie sin­ning and repenting is the same, and hath the same body and soule, the same faculties and powers both of soule and bodie: neither is there any change in quantitie, for the change from grea­ter sins to lesse, or from more to fewer, is not repentance. Nor is there any change of place, for sinne, like a mans sicknes, is caried with him, and change of place, as change of beds, doth not free him, or make him whole. Being then none of these, it must needes be the change in qualitie, that is, when one and the same man is changed in the condition both of his soule and bodie, from iniquitie to righteousnes, from all sinne to the liuing God, both in the inward man and outward con­uersation. [Page 4] Which is manifest by the Scripture, as first for the inward man: Ezekiel speaketh from the Lord: Ezech. 18.31. Make you a new heart, and a new spirit: not in substance, not in quantitie, but in qua­litie. Hence Moses promiseth to his people the blessing if they shall Deut. 30.2. re­turne with all their heart, and with all their soule. Hence it is that Ioel spea­keth Ioel 2.13. of renting the heart and not the garment. And Ieremie Ierem. 4.4. of taking away the foreskin of the heart. True repen­tance then is the change of the heart and inward man: but that is not all, there must also be a change of the out­ward man, as well as the mind; the vnderstanding, the wil, and affections must be changed, so must the eies and the tongue, the hands and the feete be changed also. Therefore Daniel per­swading Nebuchadnezzar to repent, he saith vnto him: Daniel 4.24. Breake off thy sinnes by righteousnesse, and thine iniquities by mercie toward the poore, let there be an healing of thy error. As if he should say, it is not true repentance vnlesse a man breake off sinne, and doe the contrarie good, and be reformed in the outward man. So Zacch [...]us Luk. 19.8. when he turned to God, what did he? euen breake off his oppression, gaue halfe of his goods to [Page 5] the poore, made fourefold restitution to those he had wronged, and so was turned in the outward man. The like might bee said of Peter, Mary Mag­dalene, and others, who were turned as well inwardly as outwardly, and both, and so accounted true repentants, and their repentance good: when as the re­pentance of Ahab and Herod were not good, nor sauing repentance, be­ing but in the outward man onely, or but for some sinne, and not a whole conuersion.

The reasons that proue repentance to be such a turning are two: Reason 1. The first, because man, who at the first was made a goodlie creature in the image of God, hauing fellowship with him, whereby he was one with God and God with him; by sinne was separa­ted from God, there being a partition made betwixt them, as Isaiah saith; Isai. 52.2. he being alienated and estranged from God and become the childe of wrath, as S. Paul speaketh, Ephes. 2.3. and 4.18. and was made like the prodigall sonne, gone from his fa­ther into a farre country, euen become the straied, yea the lost sheepe. Now when men haue grace to repent, then they begin to renew this fellowship, to recouer this image, and to bee re­conciled [Page 6] to God; therefore I call it a turning againe to God, and a change of the condition.

Reason. 1. 2 I say it is of the whole life, or the whole man, and from all sin, because one sinne separates from God as well as many, and all parts are to be redu­ced to God, as well as one, one facul­tie of the minde as well as another: for if the outward man only be turned it is but hypocrisie and Pharisaicall, and the inward cannot be turned, but the outward will follow; neither can any man forsake one sinne, to be at one and reconciled to God, which will not be willing and carefull to leaue off and forsake all.

Now the vse of this is double: Vse 1. First, if repentance bee a turning, and such a turning as is spoken of, then many men deceiue themselues in their iudg­ment of repentance, and thinke that to be it, which is not, and that they haue it, when they haue nothing lesse. For many thinke in repentance of nothing lesse then turning, and when they would seeme to repent, neuer endeuor to turne. Some thinke repentance is onely a sorrow and sighing, when they are by any meanes checked and re­prooued by man, or afflicted by God; [Page 7] but then why should not carnall and worldly sorrow be repentance; when carnall men mourne for the losse of wife or child, or some losse by fire or water, sea or land? Some thinke it is a little weeping or grieuing, when they are made to see their sinnes, or rather the punishment due to them; but then why did not Esau repent? Others con­ceit that a little humbling of them­selues, to hang downe the head like a bulrush, to fast certain daies and to put on sackcloth, is repentance; but then why was not Ahabs repentance good and true? Others deceiue themselues by an opinion that good words and good purposes is repentance; but then why should not those sicke men re­pent, who haue manie goodly promi­ses and purposes, which they neuer performe nor bring to perfection, if once they haue crept from vnder Gods hand, and haue worne away the circles of his strokes? Others thinke it only to bee confession, contrition and satisfaction; but then what should let that Iudas repented not? But some will grant vs that it must be a turning, and will practise a change, yet that is but from one sinne to another, as the prodigall man leaues off his prodiga­litie, [Page 8] and giues himselfe to the practise of couetousnesse; one man forsakes in­fidelitie and falles into idolatry, the greater wound, as Augustine speaketh; another, being a carnall Gospeller, or an Atheist, fals from these to Poperie and superstition, as a sicke man doth out of a tertian into a quartane ague: or if they turne from sin, yet not from all sinne, but as Herod, who obeyed in many things; as Nahaman, who loo­ked that God should be mercifull vn­to him in one thing; as Agrippa, who had but his almost, and not altoge­ther: So we see many ciuil men repent, who change words and outward acts, but not their hearts and the whole man, being therein the hypocriticall Pharisie, making the outside of the cup cleane, but leauing it foule and fi [...] ­thie within. But some men may goe forward and begin to returne in soule, and change the inward powers and faculties of it, not indeed from sinful­nes to holines, yet from ignorance to knowledge, and from vice to vertue, as many heathen men, specially Phi­losophers, haue attained vnto. But all these deceiue themselues with the shadow of repentance without sub­stance, some hauing made no turning [Page 9] at all, some but an imperfect and par­tiall change.

Vse 2. 2 This should teach him yt would repent indeed, to endeuour to change himselfe, euen his whole selfe, his owne heart and outward man, doing (as Chrysostome perswaded the people of Antioch) Homil. 80. ad pop. Antioch: Quod in anti­quis domibus facere solemus, cum fuerint pu­trefactae, putri­da subtrahimus, & supponimus noua, & à con­tinua cura nun­quam desini­mus. Si sueris antiquatus à peccato, per poe­nitentiam te re­noua. as men vse to doe in olde houses, when they were rotten, they take away the rotten postes and put new in their places, and haue a continuall care to keep them in repaire. So if he be growne old and rotten in sinne, hee must renew himselfe by repentance, euen both the outward and inward man, still chan­ging from some and from al sinne, and that in all the faculties and powers of his bodie and soule and parts of his life. And in this endeuor though a mans best way is to begin with the in­ward man, as in purging a chanell, the best is to begin in the fountaine and the spring head: yet lest the hardnes and difficultie of the worke may dis­courage him, make him faint in it and giue ouer; I would deale with him, as schoole-masters doe with children, which teach them the easiest things first, though they be not so needfull and profitable: and perswade him to begin with the change of the out­ward [Page 10] man, being easier to compasse, then the change of the inward and disposition of the mind. He must then call himselfe to an examination for the sinnes whereun to he is addicted; and finding them to be fornication, adul­terie, drunkennesse, theft, vsury, op­pression, swearing, or the like; he must make this resolution, vtterly to for­sake them all, and for euer, be they (as no doubt they may be) neuer so sweet, bring they in neuer such pleasure or profit; yet must he turne from them all and vtterlie breake them off. And to that end carefully auoid all manner of occasions and prouocations entising and drawing to these sinnes, by which he is either put in minde of them, or tempted to commit them. By which care, God assisting of him, the weakest man that is subiect to any sinne, may get the mastery ouer it, whē as he that is furthest from that sin, may easily be ouertaken, if he auoid not the occasi­ons. As a weake man may keepe his treasure long, that can keep his doores shut, and theeues out, when as a strong man shall be soone robbed of it, if he let in the theeues. Now when hee is able to abstaine from these, then must he endeuoury contrary good workes, [Page 11] as we heard Daniel counselled Nebu­chadnezzar: Zaccheus practised, and Peter perswaded his repentants: Act. 2.38. A­mend your liues. And this done, then must hee proceede to the reforming and purging of the soule and all the faculties of it; for to the reforming of the outward act may hee attaine, and yet neuer repent. Yet say I not that he shall lose his labour, for he may by it procure to himselfe the fauour of God for some forbearance and sparing in temporall iudgement, or obtaining of some earthly blessing, as Ahab did. But if he would truly repent he must endeuour to purge the mind from ig­norance, his will from frowardnes and peruersnes, his affections from corrup­tions and vncleannesse, and labour to haue knowledge of the mysteries of saluation in his vnderstanding, vp­rightnesse in his will, holinesse in his affections; not onely abstaining from grosse sinnes or liuing vnblamable be­fore men, but from all small and secret sinnes, by keeping a good conscience in all his waies in the sight of God, not leauing some sinnes onely but all, not doing some good onely, but labo­ring to doe all knowne duties, circum­cising the flesh and the heart, making [Page 12] not onely a new hand, a new soote, a new eie, a new tongue &c. but special­ly a new heart and a new spirit. And so his endeuour shall bee to some pur­pose, and indeede the practise of Re­pentance; prouided that this turning be without a returning to his sinnes againe: for as the whole man; so the whole life must be changed, and not for a day or two but continually: for as he that was sicke, and is recouered, to whom ye Physitian hath prescribed a diet for preseruation of his health, must keepe it not a day or two, but du­ring the time by him prescribed left he haue a relapse, which is alwaies most dangerous: So he that hath re­pented must obserue the diet prescri­bed, to abstaine from all cuils, and doe the contrarie good, and that constant­lie and continually, which is the time our heauenly Physitian hath prescri­bed. Then shall he find that true to him which Christ spoke to Zacheus: Saluation is come to his house and to his heart.

Now to proceed in the description; Repentance proceedeth from faith. In the second place I say, that Repen­tance proceedeth from faith, that is, none can repent nor practise this dutie of Repentance, but those who haue [Page 13] faith and grace: or repentance that is true and sound, holy and acceptable vnto God, euer comes from faith, I meane not the faith of diuels, nor a temporarie faith; but a true iustifying sauing faith; no repentance can be ac­cepted vnlesse it haue this roote from whence it comes, that is, true faith, which is manifest by that of Mala­chie: Malach. 3.7. Returne vnto me, and I will returne vnto you. Where he promiseth them pardon and acceptation, if they would returne, by the hope of that, to draw them to this; the ground and motiue to make them returne is an assurance of pardon, shewing that when once they are perswaded and assured that God will pardon, they will soone re­turne vnto him. Iohn Baptist saith, Matth. 3.2. Repent: for the Kingdome of God is at hand. The like saith our Sauior Christ: Matth. [...].17. Amend your liues: for the kingdome of heauen is at hand By which they make grace and the promise of saluation the cause of repentance, that is, when they are receiued and apprehended, which is not neither can be, but by faith: and though repentance in these places is placed before the promise, yet is it not in nature before faith, neither would they teach any such thing, but that [Page 14] when they once beleeue it, then they must and will repent. And to this pur­pose let the consequent words be well waighed as Iohn hath them, Matth. 3.3. Prepare the waies of the Lord, and make his paths straight. Which is the very summe of repentance: which words are taken out of the Prophet Esay, Esay 40.3. who in the first and second verse, was comman­ded to preach the glad tidings of the Gospell, shewing that these must first be beleeued before they could repent, The Prophet Dauid also teacheth no lesse: Psalm. 130.4. But mercie is with thee, that thou maist be feared. Where hee obserues that no man can euer imbrace God to feare and reuerence him, but he that is perswaded of his fauour, nor giue himselfe to the obedience of his law, but he that is perswaded the things he doth will please him. Lastly, the Pro­phet Hosea noteth, that repentance commeth of the hope of the forgiue­nesse of sinues. Hosea 6.1. Come let vs returne to the Lord, he hath smitten vs, and hee will make vs whole. And a certaine truth it is, that if the Scriptures be searched, we shall not find any to haue truly re­pented, which had not true faith.

Now the reasons of this are diuers. Reason 1. 1. Because this dutie of repentance in [Page 15] euery mans conceit and also in truth is very difficult and hard, and man had need to haue some thing to whet him on to it, and make him willing to goe about it; and what inducement bet­ter then this, hope of pardon, or assu­rance of remission? which is faith, be­ing, as Ambrose saith, Incentiuum poe­nitentiae. Am­bros. de poenit. lib. 1. cap. 1. the prouokement of repentance; for who will seeke to an enemie for helpe, or of whose fauour and kindnes he is not perswaded? Will any sicke man, saith he, Nemo [...]se curan­dum praebeat, qui contemptui se, non compas­sioni, medico suo putat suturum. ibid. commit himselfe to such a physitian to be cured, whom he thinks will contemne him rather then condole and pitie him? So no man will repent and turne to God, but he that hath some assurance of mercie and ac­ceptation.

Reason 2. 2 Because without hatred of sinne, there can neuer be any true repen­tance. Now hatred of sinne riseth from sanctification: for an vnsanctified man, may leaue sinne, but not hate it, as sinne; it is only holines that hateth iniquitie. Now there can be no sancti­fication without iustification, and this cannot be but by faith, by which men are vnited to Christ, and apply him vnto themselues; then no repentance without faith.

Reason 3. 3. Because no man can repent and [Page 16] turne to God, except he be first turned of God, and after that he is turned he repents. So Ephraim saith; Ierem. 31.19. After I was conuerted, I reponted. The first act of a mans conuersion is faith, after that hope, then loue and obedience: for as a prisoner, which lies in hold for debt, or some deadly offence, if any man come vnto him and promise him to pay his debt, or discharge him, he first beleeues that he is willing and able to doe it, then he hopes for it, and lastly, he is as it were dissolued into loue, and seeketh to do all things that wil please him. So in a repentant sinner, he first beleeues that God will doe that he promiseth, namely, pardon his sinne, and take away his iniquities; then he resteth in the hope of it, and from that, and for it he leaues sinne, and will for him for sake his old course which was displeasing, and do that which is plea­sing and acceptable vnto him.

Reason 4. 4. Because true repentance is euer acceptable to God, now God accepts no worke of man, which doth not a­rise from faith: for, saith the Apostle, Hebr. 2.6. Without faith, it is impossible to please God: therefore if a man will performe true and acceptable repentance, hee must haue faith.

Ob. Ahab repented, and his repen­tance was accepted, for it obtained a blessing, yet had he neuer any true faith, therefore repentance may be without faith.

Ans. Ahab neuer had true repen­tance, and so his repentance is nothing against this point: for I speake here of fauing repentance, which hee neuer had; and if it pleased God, yet it was but as a father speakes in generall: Semiplena & ficta penè obe­dientia, quan­do (que) hactenus placet deo, vt ad tempus iram re­mittat, & poenas corporales miti­get. August. That halfe and fained obedience some­time so farre pleaseth God, that for a time he will remit his anger, and mitigate temporall punishments: But neuer for matter of saluation. Againe, God shewed himselfe pleased with Ahabs repentance, such as it was, to encou­rage his owne to exercise true repen­tance; who may thereby be assured of a gracious acceptance, and liberall re­ward from him, who leaues not these vnrewarded. But finally we say Ahabs repentance proceeded from faith: which is thus made true; there is a double faith, one sauing and iustify­ing, another temporarie, that is, such a faith by which a man beleeues for the present something that God hath said is done or shall be; so Ahab beleeued that God would do that which he had [Page 18] threatned, which made him repent, and so his repentance proceeded from faith; there is a double repentance answerable to this double faith, a tem­porarie repentance arising from a tem­porarie faith, and a sauing repentance from a sauing faith. Such as the faith is, sitch is the repentance.

Ob. 2. Againe, some will say, that Repentance vseth first to be preached, as the course of the Scripture and the tenor held by all Preachers of all times doth shew, who haue first called for it, and then for faith.

Ans. To cleere this doubt, we must consider three things, 1. the order of nature, 2. the time, 3. the manifesta­tion of them. In order of nature faith goeth before; in the manifestation of them, repentance is first; in time they are both ioyntly together. For by or­der of nature, first a mans conscience must in some sort be setled, touching his recōciliation with God by Christ, before hee can repent. As Ambrose saith, Nemo rectè pos­sit poenitentiam agere, nisi qui sperauerit in­dulgentiam. Ambros. de poe­nit. lib. 1. cap. 1. No man can rightly repent, vnlesse he hope for pardon. So that first Gods fauour is apprehended, and remission of sinnes beleeued, then vpon that commeth repentance, alteration of life, and conuersion. But for manife­station, [Page 19] repentance both to a mans selfe and to another goes before faith, for it is sooner discerned then faith. Iustification is like the sap hid within the barke, when as repentance as the bud, speedily sheweth it selfe, before leafe, blossome, or fruit. Lastly, if we respect the time, neither of them is one before the other, but are begotten in a man both at one instant, for faith is not begotten to day, and repentance to morrow, or some daies after, but he that beleeues instantly repented, though it be not so perceiued, no not of him that possesseth both. As the thunder crack and lightning are both at one and the same time, yet is one discerned before the other. All that this sheweth or we would prooue by is, is this, that none can seriouslie and trulie repent, but he that knowes he is Gods, none can know this but he that hath his grace and this faith.

Ob. 3. Further it may be some will obiect, that many a man by the ter­ror of his conscience is subdued and brought to obedience long before he hath faith or grace, or hath tasted of it; and so it ariseth not from thence.

Ans. I answere, this is no other then that which may come of nature from [Page 20] the knowledge of good and euill by that conscience of sinne which remai­neth in man since his fall, being but a seruill seare of punishment and of the anger of God; which though it he not a proper worke of Gods sanctifying spirit, nor any part of regeneration, yet is it a step towards it, and to bee nourished, because it is as the needle to the thread, for it makes way for the true feere of God.

Vse 1. The first vse of this is, to confute those who thinke repentance goeth before saith, which opinion, by the grounds that haue been alreadie laied is manifestly false. Besides, it is cer­taine that repentance is the worke of a liuing man, of him that is spirituallie liuing no dead man can repent, But he that is with out faith, though he haue a name to liue, yet is dead: for, Habac. 2.4. The iust shall liue by his faith. No life then without faith, and no repētance with­out life; so not without faith, seeing repentance is the worke of a liuing, not a dead man. There may be an out­ward reformation of actions & worde, an inlightning of the mind and vn­derstanding, a changing of the will and affections from vice to vert [...], but no change of the heart from sinfulnes [Page 21] to holines. That, a naturall man may haue; this, onely a spirituall: that, a dead man may performe; this, onely a liuing man. Finally, repentance is a purifying of the heart, a mortifying, and crucifying of the flesh: and what shall purifie the heart? is it not faith? for whom will a man crucifie his be­loued sinnes, inortifie his flesh and af­fections? will he do it for any, but for him of whose loue he is specially assu­red? Then can it not be before, but must needes follow after faith.

Vse 2. 2. This conuinceth the of error who thinke that faith is a part of repētance; but it cannot be that the roote and the fruit should be both one thing, or one a part of the other. The strongest rea­son they haue is, that faith and repen­tance are euer loyned together, with­out faith there can be no repentance. But if this reason haue any strength, then is faith a part of the Sacrament, seeing it is as vnprofitable without it, and conioyned they must be where a­ny fruit and comfort will be had. A­gaine, if coniunction make it a part, why should not the soule be a part of the bodie? which is not a bodie, but a carcase without it; why not the light a part of the heate in the sunne? why [Page 22] not faith part of hope and charitie? see­ing they are not, nor cannot be in this life without it, though charity may be and is without them in the life to come. Besides, the scripture hath made them directly distinct: Mark. 1.15. Repent and be­leeue the Gospell. And Paul saith, Act. 20.21. he preached Repentance towards God, and faith in the Lord Iesus. Then can it be no part of it, but the roote and begin­ning of it, whence it procee deth. For when the mind of a man hath once by faith imb [...]aced the goodnes of God and remission of sinnes by Iesus Christ, then in liew of thank fulnes to God, he will addresse himselfe to the alterati­on and change of his life, to the put­ting off the old man, and putting on the new: they are then not as parts one of another; but as cause and ef­fect, faith the true cause, and repen­tance the necessarie effect.

Vse 3. 3. This may confute that point of Poperie and popish schoolemen, who haue distinguished attrition and con­trition, coyning both namea & things after their owne f [...]ncie without, Scri [...] ­ture. Now attrition, they say, cannot merit; but contrition, if it be fall, doth merit remission of sinne and iustifica­tion. But this must needs be salfe, be­cause [Page 23] no contrition or repentance can be good, vnlesse it come from faith; if it be without it, it is sinne, and how should sinne merit? It is sinne, for saith our Sauiour Christ: Matth. 7.17. A good tree brings f [...]orth good fruit, and a corrupt tree [...]ings foorth euill fruit. And againe, Luk. 6.45. A goodman out of the good treasure of his [...]art bringeth forth good, and an euill man out of the euill treasure of his heart bringeth forth euill. So that contrition, though it be good in it selfe, yet com­ming frō a bad tree, which euery man is; who is not sanctified & made good by faith, it must needs be euill and sinne; specially seeing our Sauiour saith, Iohn 3.6. That which is borne of the flesh; is flash. Which is true both of men and their actions, whosoeuer is borne, and whatsoeuer is done of a naturall man, is corrupt. So contrition, if it come from a naturall man, one not sanctified by faith, must needs be corrupt, and cannot merit remission of sinne. But if this contrition proceed of faith, and so be good, it can as little merit remission of sinne, which is before it. For a man no sooner beleeues but he is iustified, no sooner iustified, but he hath remis­sion of sinne, which though he know not, or feele not, yet hath he then ne­uer [Page 24] the lesse: for if want of feeling or ignorance of the being of any thing, should argue the not being of it, then children in the wombe should want life and reason, because they haue no knowledge or feeling of either. It is not then as they falsely imagine, that men first repent, and from the merit of that commeth remission of sinne: but men first beleeue and apprehend re­mission of sinne, and then doe they re­pent, then do they forrow and mourne for sinne, and turne vnto God from those things which are displeasing vnto him.

Vse 4. 4. This will proue euery ignorant, vnbeleeuing, prophane man, to bee without true and sauing repentance: for his ignorance and prophanenes telles euery man, that whatsoeuer is in his heart, yet faith is not there; and so hee beeing a dead man cannot bring forth the works of the liuing. Though therfore he should mourne and weepe, as much as Esan, and sorrow & grieue as greatly as Iudas, yea and reforme in many things as Herod, yea all the outward man, as some Heathen men haue done, yet hath he not repented. Then you will say, to what purpose should any man doe any such thing? [Page 25] Because God hath commanded these, and they are meanes to obtaine that which is true repentance. Not that any man can merit grace at the hand of God by this, or yet make himselfe more capable of grace, seeing his na­ture remaineth as corrupt as before; but because God hath inioyned men to do what they can in renuing them­selues, and to approch as neere vnto grace as they can, although they can­not by any labour or endeuour, with­out the worke of Gods spirit attaine vnto it. All should vse the meanes and hope to obtaine grace; yea none can hope to obtaine it who vse not the means; though some vse ye meanes and doe not obtaine, and others not vsing the meanes doe obtaine: That with the meanes and without it the whole glorie and praise might be giuen to God, whose spirit blowes where it listeth.

Vse 5. 5. The last vse of this is, to perswade euery man to labour for true faith, if he haue it not, or for the increase of it being had, still endeuouring to main­taine and nourish it, if for no other end and reason, yet because it will bring forth in him true repentance not to he repented of, and renew it in him euery [Page 26] day, as his sin reneweth, and make it acceptable vnto God: for if it were possible a man could repent without this faith, yet should it not be well pleasing to God, specially not for sal­uation and spirituall good and com­forts. It is not to be denied but that the best men haue many secret and priuie corruptions in them, which must be mortified; yea many a regene­rat and holy man may oftentimes fall into many grosse sinnes, and how should they recouer themselues with­out the medicine of repentance? but how should they repent without faith? by which they are liuing men able to doe the workes of the liuing, and true­ly repent: for the obtaining of this then, must they heare the word with all diligence, for Rom. 10.17. faith comes by hearing, and hearing by the word of God. And for the nourishment of it, still must they heare it with reuerence, for it is, as Chrysostome saith, as oyle to the lampe to keepe it burning. And the more care must they haue for the preseruati­on of this, because the life and being both of this and all other graces de­pendeth vpon it. Serpens non mi­nimùm cu [...] si corpus incidi­tur, modò caput suum integrum seruet. Sic tu praeter fidem caetera perdere non cura. Chry­sost. homil. 24. in Matth. Then as the Serpent of all things is most carefull for his head, because he knowes that though [Page 27] he be cut and mangled in the bodie or any part of it, yet if his head be whole, it will cure all the wounds of the o­ther members: such wisdome ought they to haue, to labour aboue al things to keepe the faith whole and sound, because if any thing else take a wound this will cure all the rest; but if this once suffer shipwracke, it will cost them much before they can recouer it againe, and make themselues whole, all other graces decaying and perishing with it. For this then must they chiefly labour, that they may not once but e­uery day renew their repentance.

The third thing in the description of repentance is, that it ariseth also from the true knowledge of a mans spirituall estate.

Repentance a­riseth from the knovvledge of a mans spirituall estate. True sauing repentance ariseth from the true knowledge of a mans owne spirituall estate; and none can repent but they who haue this knowledge; which is proued by the course which was euer taken by those who laboured to bring and induce offenders to re­pentance, for they laboured euer to set before their eies and to make them see the condition wherein they were. The Lord himselfe when he came to visit Adam, who had now sinned, and [Page 28] to draw him to repentance, tooke this course with him; saying vnto him, Gen. 3.9. Adam where art thou? that is, in what a case art thou: see and knowe that howsoeuer thou art in the same place, yet thou art not in the same condition, and take notice of thy miserable con­dition, that by it thou maist be drawne to seeke to me and not to flie from me. So the Prophet Nathan 2. Sam. &c. being sent to King Dauid to bring him to repen­tance, he took a course to make him see his sins, and his owne miserable estate, by a familiar parable wisely applied, which made him see and confesse his sinne, and seeke by true repentance for the pardon of it. So the Apostle Peter Act. 2.36. in his first sermon after the ascension of Christ, endeuoured to make the Iewes his auditors to see their sinnes in cruci­fying the Lord of life, and their wret­ched estate for that fact, that he might, as the successe was, draw them to re­pentance. So Christ himselfe with the Church of Laodicea, to the end he might make her truly repent, laboured to abate her pride, which blinded her eyes, and to make her see that she was, wretched and miserable, and blind and poore, and naked. Reuelat. 3.17. And this Ephraim spea­king of her selfe, sheweth, that it was [Page 29] the cause of her repentance, Ierem. 31.19. When I was instructed, I repented. As if she should say, when my eies were open, that I saw my owne condition and estate, then I repented. By all these it is cleere that repentance ariseth from ye know­ledge of a mans spirituall estate. But to cōceiue this point more fully, we must vnderstand that there are three parts of this knowledge, or three things are required to make a man know himselfe and his estate throughly. 1. That he know his sinne. 2. That he haue the sense of his sin, that is, of the punishment and curse due to his sinne. 3 The knowledge of his owne ina­bility to free himselfe, either from the sinne, or from the punishment due to sinne. The first of these is, the know­ledge of a mans sinfulnes, his naturall sinfulnesse, that by nature without temptation he is inclinable to all euill, and vtterly vnable to doe good: Then his inward sinfulnes, that is, his secret motions which should bee towards God and agreeable to his law, are altogether auerse from him toward sinne and disobedience; these are his thoughts, lust and concupiscence of the soule: Lastly, his outward actions both his sinnes of omission and com­mission, [Page 30] his apparent euill, and his im­perfect good things. The knowledge of all which are to be had by the law, for Rom. 3.20. by the law commeth the knowledge of sin. The 2. part of this knowledge is the sense of sin, that is, the knowledge of the curse and punishment due vnto sin, for that is it which makes sinne sensible to a man. Thus God dealt with the wicked when he had laid before them their sins, as it is in the 50. Psalm. vers. 18. Psalm. 50.18. When thou seest a theese thou runnest with him, &c. Then he threat­neth his iudgements against them, vers. 22. Verse 22. I will teare you in peeces, &c. To make them the more sensible. Now these are either spirituall plagues, or ourses vpon their bodies, goods, wiues, children, friends, or vpon their name, memorie and posteritie. All which may bee found in the Word, as Deut. 28. and such like. The 3. part is, the knowledge of a mans owne inabi­litie, either to free himselfe from the sinne, or the punishment due vnto it: that howsoeuer he may by his naturall strength represse the rage of his cor­ruption, prune and lop it, cutting off the superfluous bowes and branches of it, yet the roote and the whole bo­die will remaine still in his heart and [Page 31] soule, and will as occasion is offered breake forth into all his members. And this is it which made Dauid to repent and pray so earnestly to the Lord to purge him: Psalm. 51.2.7. Wash me throughly from mine iniquities, and purge me from my sinne. And againe: Purge me with hys­sope and I shall be cleane. And that hee is as little able to auoid the punish­ment, either by hiding himselfe, or by any wit or powet, or any meanes what­soeuer: which was in them whom Peter preached to, and made them come with this note to Peter and the other Apostles: Act. 2.37. Men and brethren what shall we doe to be saued? The like was in the gaoler, who came trembling to Paul and Silas and said, Act. 16.30. Sirs what may I doe to be saued? So that it is manifest that the knowledge and sense of sinne and the conscience of a mans owne inabi­litie to free himselfe from either, will make a man turne to God and repent.

Now the reasons of this truth are these. Reason 1. 1. Because the ignorance of a mans estate is seldome or neuer separa­ted from a false opinion of a mans good estate, of his inward holinesse and integritie of nature, of the good­nes of his actions, hauing a shew and semblance of some good. Now a man [Page 32] in his error will neuer seeke for the change of his estate. As hee that thinks himselfe whole, though he be heart­sicke, will neuer seeke to a Physitian, or vse any meanes to mend and better himselfe. But when he knowes his e­state, & seeth how falsely he was con­ceited of himselfe, then will he hasten to seeke change and amendment. For as a state cannot be continued if it were good, vnlesse it were thoroughly and fully knowne; so being vnknowne, can it not bee amended, being now a­misse.

Reason 2. 2 Because though the fight of sinne would not driue them to this men not disliking sinne by nature; yet the sense of punishment would, because euery thing naturally feareth the destruction of it selfe, and would by all meanes preserue it selfe; much more man, who discerning in this case, that his esca­ping must be by turning, will addresse himselfe to it, for the safetie of him­selfe.

Reason 3. 3 Because though the punishment would not moue him to this dutie or remoue him from his sinne, so long as he felt it not, because hee might hope by some meanes to escape it, as by hi­ding and couering his sinne, or by [Page 33] fleeing I know not whither, or by Gods mercie and indulgence for some bountie to religion, or charitie to the poore, or such like: yet if hee once come to know, that as he can free him­selfe no more from his sinnes, then a Leopard from his spots, and a blacke More from his skinne: so can he as lit­tle free himselfe from the punishment of sinne by any other meanes whatsoe­uer, it being impossible that God shuld let him goe vnpunished, because hee cannot bee vniust, and so bee brought into a strait as Baalam was; then will he endeuour to performe repentance, by which onely he may escape and flee the vengeance to come.

Now the vse wee haue to make of this point is this: Vse 1. First, to informe vs that the world and the Church hath many thousand impenitent sinners, such as neuer haue repented, neither yet (in the case wherein they are) are they capable of repentance, because they are ignorant of their spirituall e­state; and that which is worst, they cannot be perswaded to looke into it: though they often cast vp their estate to know what it is, I meane their worldly estate, yet they neuer ballance their spirituall estate, being either [Page 34] slothfull and negligent, or else being possessed with a false opinion of the vnnecessarines of it, or with feare of the desperatenesse of it; like as ban­kerupts who are not able to pay a pe­nie in the pound, dare not looke into their estate, lest they procure griefe and discontentment to themselues. Whatsoeuer the cause is, the thing is not done, and so they are without the knowledge of it: and whatsoeuer they thinke of themselues, if impenitent sin­ners must perish, they cannot bee safe, feeing they cannot repent; which they cannot doe, as long as they are igno­rant of themselues and of their spiritu­all estate. If any man think it strange, that man, who knoweth so many things should be ignorant of himselfe, when this is proper and peculiar to him to know himselfe; 1. Cor. 2.11. For what man knoweth the things of a man, saue the spi­rit of a man which is in him? he conside­reth not that when the obiect is nie to, or laid vpon the sense, it nothing so well discerneth it, and the eie of the bodie, though it behold all other things, yet it cannot see it self, or some parts of the bodie which are neerest vnto it. So the mind of man compas­sing the whole world, sometimes the [Page 35] heauens and things aboue it and in it, sometime ye earth & the bottome of it, and things vnder it, yet is it ignorant of it owne estate: like many Gentle­men trauellers, who know diuers strange and forraine countries, and yet are ignorant of their owne: euery one being better conceited of himselfe then there is cause, neither finding his defects nor discerning his corrupti­ons; which procee deth from self-loue, which maketh a man too well affected to himselfe; and so iudgement follow­ing affection, hee neuer discerneth rightly of his estate, but thinking hee hath no need of any change, neuer go­eth about it. But by the particulars this will more appeare. For many can­not be perswaded that they are so cor­rupt dynature, but their nature seemes to them to be pure, beautiful, and glo­rious, thinking it no more corrupt, then it was created by God, and then it was in Adam during the time of his innocencie. Hence are those opinions of perfect inherent righteousnes, iusti­fication by works, and merit of works, of the power of pure naturals, free will and such like, which Papists and other heretiks haue inuented and maintai­ned out of the naturall or affected ig­norance [Page 36] of mans estate. Againe, for outward actions, they thinke that those works, which haue any shew of goodnes, although they bee neuer so imperfect, corrupt and hypocriticall, yet they are good and may be merito­rious to deserue earthly and heauenlie blessings. Further, for meane and ordi­narie sinnes they thinke them veniall and light offences, not to bee accoun­ted of, or auoided; they thinke their good meaning to be as good as perfect holines; their owne righteousnes per­fect and absolute, so that they say in effect: Reuel. 3.17. I am rich, and increased with goods, and haue need of nothing. The Church hath many of these, as also as many who are without the sense of sin; [...]o perswade themselues there is no such punishment for sinners, such cur­ses as are spoken of, neither is God so prouoked to anger to inflict punish­ment vpon offenders as the ministers tell them hee is, which they falselie ground vpon the patience of God, which he generally vseth towardsall, who although they go on in all manc [...] of disobedience and wilfull breaking of his commandements, adding one hainous sinne to another, and shewing open: contempt of him; and of his [Page 37] word, yet they estape vnpunished, and liue as merilie in the world as the ho­liest man doth, and at death die as peaceablie as he that liued best: so the patience of God that should leade them to repentance, they make as a meanes to keepe them backe from re­pentance. But say they haue the sight and sense of sinne, yet are they perswa­ded that they can and are able at their owne pleasure to purge themselues both from their naturall corruption and outward act of sinne; and so the sicknesse, which a man can cure him­selfe of, is nothing so grieuous vnto him. And for the punishment, they thinke they are able to escape it, either by their cunning conueying and coue­ring of their sinne, or by the great mer­cie of God who delighteth not in the miserie of man, and his confusion, but in their saluation, and so will be eafilie intreated by their pitifull moaning, to pardon their sinnes; and if not, to be­stow on them the crowne of glorie, yet to remit them the punishment de­serued; or at the worst that may fall, they can free themselues by their works of mercie and other satiffacti­ons; and so say there is no feare, but blesse themselues in their hearts, say­ing, [Page 38] Deut. 29.19. Wee shall haue peace, although wee walke according to the stubb [...]en [...]sse of our owne hearts. Many thousands there are who are thus ignorant of their e­states, either in some of these or in all, neither are willing to come our of this ignorance, but in time of health and prosperitie spurne against the plaine ministerie of the Word, as [...]h [...] which would giue them a view of them­selues, crying against the Ministers as the woman against the Prophet, 1. King. 17.18. What haue I to do with thee? Art thou come vnto me to call my sinne to remembrance, and to stay way sonne? So, what haue we to doe with you, are you come to call our sinnes to remembrance, and to slay our sou [...]? And against the word as a salse glasse; that as she [...]loohed her selfe in [...]glasse, and appeared to her selfe no more deformed their [...] was, yet more then she was [...]nceited of her selfe, broke it and [...] vnder foote: so spurne they against the glasse of the word, as if it made them more deformed then they are indeed. All these vnder [...] are in the state of impenitechcie, and so in the state of perishing, because they cannot, or they will not see themselues and know their estate, that they might [Page 39] bee brought to repentance.

Vse 2. 2 This may perswade men, who would repent, that they may flie from and escape the vengeance to come, to labour for this knowledge of their estate. The Philosophers knowing that men are all together ignorant of themselues, vsed to set this precept, K [...]s; thy selfe, in the beginning of their morall [...]utions. They are worth the in [...]s [...] that euery Mi­nister should [...] and euery Christi­an should learne to know himselfe, and his estate, in the things before spoken of. And this must he do by looking into the law of God, whereby he may see himselfe to be a most vile and filthie leper, defiled in nature, in soule and bodie, in minde, will and affections, in thought, word and all his actions with all manner of sin, so that he may crie out with the leper, I am vncleane, I am vncleane. But if he will doe it as hee should, hee must not only looke to the letter of the law, which expresseth only capitall sinnes, from which he happily will cleere himselfe and wash his hands, but he must seeke into the spirituall meaning of it, set downe by Christ Mat. 5. and other the Prophets and [Page 40] Apostles, whereby hee shall see [...] his originall sinne, and his [...] transgressions, his inward corrup [...] [...] the filthie, vncleane, and disley a [...] mo­tions of his mind, wil and affection, and his outward, his vaine, foolish, and filthie talke, his leaud behauiour, dishonorable to God and iniurious [...] men, his sinnes of ignorance and wil­full rebellions, hi [...] [...] of youth [...] riper yeeres, h [...] [...] [...]ns, and [...] commissions, yea [...] best [...] culpable either quo [...]tem, or [...] finem, in respect of the fountaine, that they proceeded not from faith, or in respect of the ende, that they were done more for his owne glorie and gaine, then for the glorie of God, and good of his brother: which when he shal once discerne, the same law will shew him the blacke tayle of sinne, all the curses that are due vnto it, and no lesse make him perceiue, that he is not able to free himselfe from the guilt or the punishment of sinne, from the con­tagion which followes it, or the curse that is due vnto it. By which he may be made to come trembling and with feare, and accuse himselfe before the throne of God, and by a true renoun­cing of all his sinnes, and a true tur­ning [Page 41] from all his former wicked cour­ [...] and carriage, truely repent and be g [...]usly accepted of God.

[...] description of repentance the last thing is, that this turning is euer loyned with true humiliation; which not essarily followeth vpon the for­mer, for as the error and false opinion of holines and happines, doth make a [...] pround, pro [...]ptuous and confi­ [...] [...]; so the knowledge of a mans [...]hed and d [...]able estate and sin­ [...] condition, will abase him by hum­bling him. Now of this first in generall, then more particularlie. Generally,

Repentance ioy­ned vvith true humiliation. True repentance is euer ioyned with true humiliation; none can repent but hee is truely humbled by the sight of his owne wretched and sinfull estate, which is manifest by the exhortations of the Prothets calling to repentance, as in Ioel: Ioel 2.12. Therefore also now the Lord saith, turne you vnto me with all your heart; and with fasting, and with weeping, and with mourning. And againe in Isaiah the Lord complaineth that the people did not repent, Isai. 22.12.13. And in that day when the Lord God of hosts did call vnto weeping and mourning, and to baldnes, and to girding with sackcloth, beholdioy and gladnes, slaying oxen, and [Page 42] killing sheep, eating flesh, and drinking wine, eating and drinking, for to m [...] we shall die; shewing thereby th [...] be­cause they were not humbled, there­fore they did not repent.

Hence is that of Micha: Micha 6.8. Hee bath shewed thee, O man, what is good and what the Lord requireth of thee; Surely to doe iustly, and to loue mercie, and to Humble thy selfe to walke with thy G [...] Hence is that exhortation of P [...] 1. Pet. 5.6. Humble your selues therefore vn [...] might is hand of God, that he may [...] you in due time. And S. Iames saith; Iames 4.7. Submit your selues to God. This also is proued by as many as repented, either truly or temporarily, either the practise considered, or the parable; now the practise may bee feene in David, who being reprooued by Nathan for mur­ther and adultery, 2. Sam. 12. repented and hum­bled himselfe vnder the hand of God; so Ahab though he had no sound and sauing repentance, 1. King. 21. yet his humiliation was answerable to his repentance. So did the Niniuites Iona. 3. humble themselues by fasting and sackcloth. The like may appeare by the parable in the Gospell, Luk. 15.18.19. where Christ sets out repentance vn­der the state of the prodigall sonne, who comming home to his father, [Page 43] humbleth himselfe, in saying to his fa­ther that he was not worthie to be cal­led his sonne. So the Publican com­meth and humbleth himself and smote himselfe vpon the breast, Luk. 18.13. and would not lift vp his eies to heauen: the [...] may he seene in Peter, in Mary and o­thers. By all which examples it is ma­nifest, that wheresoeuer there is repen­tance there is humiliation.

[...]nd this stands with reason. Reason 1. 1. Be­ [...] true repentance riseth from the sight and knowledge of a mans estate, how wretched and sinfull it is, which maketh him hunble; for whereas the [...] and false opinion of a mans ho­linesse doth puffe him vp with pride and maketh him confident and pre­sumptuous; on the contrarie, the true knowledge of a mans estate, and of his sinnes will humble him: therefore this repentance comming from the know­ledge of a mans essate, must needes bee ioyned with humiliation, from which knowledge there ariseth a dou­ble fruit, which is, repentance, and hu­miliation.

Reason. 2. 2. Because he that repenteth, recei­ueth grace from God and findeth grace and fauour with him, which [...]elie the humbled doe, and not the [Page 44] proud, as Saint Iames saith: Iames 4.6. God resist­eth the proud, and giueth grace to the humble.

The vses of this point follow after [...] manner: Vse 1. First, we may then pro­ [...]nce of many that they are without repentance, many euen without the temporarie, and many without the true fauing repentance, because they neuer came where humiliation gre [...], not the bastard one, and much more, not where the true and natural [...] miliation is to beg had, and [...] had it: For they neuer had these seares and those cares, those pal [...]gs and gripes, which men that ha [...]e been humbled, haue had; they neuer [...] to confesse and acknowledge their sinnes, and condemne themselues, but puffed vp, as black [...]ers with wind, so they with a windie and proud conceit of themselues, and their [...] estate, like the Pha [...]isie; and to this they easily come, and so are kept from humiliation, being blinded by [...] opinion and conce it of their [...] good parts of nature, of their [...] an [...]gi [...] by good leducation dock in­ [...]trat, of their good workes they haue done to God, and to their [...]ighbour, how many waies, and [...] [Page 45] how great charges they haue maintai­ned learning, set forward religion, serued God and releeued the poore. These conceites so blind their eies and ouershadow all their senses, that they make and pronounce themselues not sinfull, but holie, iust, and inno­cent. Another thing also that blindeth them, is a comparing of themselues with those who are more sinfull, and in some respect notoriouslie sinfull: and then the opinion of their owne holinesse which before was any thing doubtfull, is now put out of all contro­uersie, and they exempted not onely from the ranke and rout of wicked men, but canonized Saints in their owne conceit. The picture of these is the Pharisie, who stood and praied thus with himselfe, Luk. 18.11. O God I thanke thee that I am not as other men, extortio­ners, vniust, adulterers, or euen as this Publican; I fast twice in the weeke, I giue tithe of all that euer I doe possesse: where both these delusions are found in him; whereby he was without humi­liation, and so iustification, and con­se [...]uentlie repentance. And this is the case of most men which are by these or the like means pussed vp with pride; for is not this the speech of [Page 46] many a man; I thanke God I am not so wicked as such a man, I am not an Adulterer, a drunkard, or a whore­monger: I thanke God I loue the Church well, and I desire God to loue me as wel, as I loue the Church? But let these men consider what became of the Pharisie, he went away not iustifi­ed, because hee was iust in his owne sight; so all these men that with these things are thus lifted vp with pride, though they be thus iustified in their owne sight, yet they stand as condem­ned persons before God; for hee that iudgeth not himselfe, God will iudge.

Vse 2. 2. This may further teach vs how necessarie this humiliation is, seeing there can be no repentance without it, and therefore ought euery one to la­bour against the former delusions, that wee bee not deceiued by them, and so kept in a proud conceit of our selues and heuer attaine, or inioy repentance. Now these delusions are ouercome and abandoned thus: The first if they consider that all their good workes be they neuer so glorious and many, co [...]ing from a corrupt foun [...]n [...]e, of an vnrepentant and vnbeleeuing heart are accounted sins before God; for [...] saith S. Paul, Rom. 14.23. What soeuer is not [Page 47] of faith is sin. Whereupon Augustine saith, Infideluer mi­sereri, vitium est & peccatū. August. contra Iulian. Pelag. lib. 4.3. To [...]se compassion without faith is sinne. Vnderstand, that the sin riseth not from the act of compassion, but from the priuation of faith, and so of other things: Againe, they must know, that their consciences will tell them, if they put the question to it, that that they do, is not from any manner of loue, ei­ther of righteousnes, or to God and man, but from selfe-loue, pride, vaine­glorie, &c. by which they must needs be corrupted, and so no reason they should be proud of them: yea, as Gre­gorie saith, Rationi consen­taneum est, vt metuas bonis operibus, quàm in ijs glorieris. Gregor. moral. lib. 9. 11. There is more reason they shuld feare for their good works, then glo­ry in them. But the other delusion may thus be a [...]oided: If they would consi­der that other mens sins will condemne themselues, not iustifie them. And that in sinfu [...]nes they are as farre beyond o­thers, yea and happily much further; then they are short of them: therefore if the one giue them cause of pride, the other may iustly giue them cause of humiliation: for as it is in temporall things, a mā that is rich commeth into the countrie, among his poore neigh­bours, hee is there a great man, and all must bee at his command; but if hee come vnto the kings court, hee [Page 48] is no body in comparison of those that are there; so in spirituall things, thou being amongst wicked men, and see­ing them, thou beginnest to iustifie thy selfe and sais [...], I am not an [...]surer; nor an oppressor, nor a drunkard, &c [...] but on the contrary, compare thy selfe with others, as with Peter, with Paul, &c. and thou shal see how fa [...]re thou commest short of them; and if the one make thee proud; let the other make thee humble; by which meanes thou maist come to bee humbled before God, and hauing humiliation thou maist haue true repentance, and so bee in the state of saluation, for whilst thou art proud thou art void of repentance or of sauing grace, and so out of the state of saluation. Yet let me note con­demne euery one that hath pride in him, for who can say he is free? but him that doth not condemne pride in himselfe; for he that condemneth this sinne in himselfe, as he doth other sins, is not guiltie of it: but hee that will stand to iustifie his prido, this man is void o [...] humiliation, and being void of humiliation is void of repentance, and so out of the state of soluation.

But now particularly to proc [...]ed fur­ther in this humiliation. It is double, [Page 49] inward and outward. First of the in­ward and of the soule.

Humiliation double, inward and outward. 1. Jnward hu­miliation. Inward humiliation is in the soule and affections, and is this; when a man is ca [...] downe and his loftines abased, in shame, sorrow, and feare, at the sight of his wretched, wicked, and sinfull estate. These three then are in true humiliation; the first respects sinne only; the second, sinne and present pu­nishment; the third; punishment to comes Shame ariseth from the sight and sense of a mans owne filthy naked­nes, as the Scriptures cals it, that is, of his sinne, and the defi [...]ing, which it pollutes a man withal. Sorrow is griefe conc [...]iued either of sinne or punish­ment, or both; If for sinne onely be­cause it is sinne, not respecting the pu­nishment, but making a man of this mind that if there were neither hell, nor accuser, nor Iudge, yet hee would be humbled and brought on his knees for his sinnes, because he hath offen­ce [...] solouing and so gratious a father, and patient God, then is it godly sor­row, but if onely for the punishment or [...]utses due to them, and now pre­sent and vpon them, it is but worldlie sorrow. If both these concur in a man, it is, the state of a true repentant; for [Page 50] both may bee, and are, in respect hee consisteth of flesh and spirit, [...] old and new man, the one som owing for the sin, the other for the punishment. Feare is a grieuous sense and appre­hension of some [...]ill to come, for [...] is euer ioyned with the expectation of the thing feared: Now that these three are ioyned with repentance is manifest thus: As first for shame, Ephraim saith thus of her selfe: Ierem. 31.19. After that I conuer­ted I repented, and after that I was in­structed I swore vpon my thigh: I was ashamed, yea euen confounded because I did beare the reproch of my youth: So the Lord by his Prophet calleth the peo­ple of the Iewes to the remembrance of their sinnes and to be ashamed: Isai. 46.8. Remember this and be ashamed. And the A­possle Paul saith, Rom. 6.21. What fruit had ye then in those things whereof yee are now asha­med? Secondly, for sorrow, and for godly sorrow, [...] Paul speaketh thus: 2. Cor. 7.10 Godlie sorrow causeth repentance unto saluation not to be repented of: Such as Dauid had, as is manifest by those two Psalmes 32. and 51. Psalm. 32. & 51. Such also had Pe­ter, Now worldlie sorrow was such as Iudas and Achab had. Thirdly for [...]: It was in the Iewes, who re­pented at the preaching of Peter and [Page 51] Acts 2.37. were pricked in their hearts and said, Men and brethren, what shall we doe to be saued? The like wee may see in the Iayler, who came trembling to Paul and Silas and fell downe before them and said: Act. 16.29. Sirs, what must I doe to be sa­ued? Now these seuerall instances I giue, not as if one of these onely were in them, and that humiliation is in one alone, but because in some, one of these three is more perspicuous, in some, another more manifest.

Now the reasons proouing that the repentant must haue those, and hath them, if so bee hee truely repent, are these:

Reason 1. 1 Because when hee was a carnall man, being in a senselesse securitie, he neither knew nor considered what sin was, neither saw he the deformitie of it. That as Adam saw not his naked­nes in the state of innocency, so not he in the state of fecuritie: but being en­tred into the state of repentance, his eies are opened, and he conceiueth of sinne as it is indeede: and then iud­geth hee himselfe, in regard of it, the most abiect man of all, vnworthie of their companie or: to come in their sight. He is like to a man, that while he was in the darke, had his face and [Page 52] his ruffe, and garments mar [...]ello uslie bespotted and besmired, of which hee was not ashamed: but comming to the light, and seeing them, he blusheth and is ashamed, and accounts himselfe not fit for mens companie: for now his eies are altogether vpon his spots, or the rents of his garments, and such like. So is it with this repentant; for now his eies are fullie bent on his owne sinnes, hee hath fresh remem­brance of them and of all the circum­stances, aggrauating the hainousnesse of them, so that none can be so feuere a Iudge of him, as himselfe. And hence it is that many men liue a long time; some 20. some 30. some 40. or 50. yeeres, and take themselues to be very honest men; but when once they [...]e out of their securitie and are made to see their estate, they are ashamed of themselues, and thinke none more de­formed and vile then they: so that thus it appeareth that shame and true repentance goe together.

Reason 2. 2. Because else he wil neuer change and forsake his sinne, at least as hee ought, that is not ashamed of it, nor sorrowfull for it: whereas if hee bee ashamed and sorrowfull, hee will put it away with indignation, euen as [Page 53] the Iewes were commanded Isai. 30.22. to cast a­way the couerings os siluer and the rich ornaments of their Images of gold as a menstruous cloth, saying vnto it, Get thee hence; and as Ammon did Tamer, 2. Sam. 13.15. whose hatred was greater then his loue wherewith hee had loued her, and said vnto her, Get thee hence.

Reason 3. 3 Because if he haue not feare, his change will not be constant, seeing how willing soeuer the spirit is, yet the flesh is weake, and not so weak as wil­full, which being but a seruant and like to an vnchast wife, must be subdu­ed by the feare of the rod, and kept from folly for feare of after-claps.

We see the doctrine, we must now consider what vse we are to make of it. Vse 1. 1. Then is this a hard saying for many: for it excludeth them out of the num­ber of repentants, when hardly any of these three, is to be found in them, whereas all must bee, or else they can­not be truely penitent; For many men may wee vpbraid, as the Prophet doth the people of God, saying vnto them, Ier. 3.3. Thou hast a whores forhead, thou woul­dest not be ashamed. Such defending, ex­cusing, and lessening of sin is practised among mē. And if they happen to be a­shamed of some notorious sins, condē ­ned [Page 54] of al, yet neuer of ordinarie sinnes, which are customable with them­selues, or daily seene amongst men. Or if sometimes before men, because their presence is more sensible, yet not in respect of God and his Angels, who do more abhorre sinne, and the filthi­nes of it, than any man can, because they are more holle and pure. Besides, sorrow they haue none; if any, it is but as some men laugh from the teeth out­ward; if it come to any bitternes of the heart, then is it but worldly sorrow, soone cured by worldly meanes, and neuer godly sorrow, or sorrow accor­ding to God for the sin: which ap­peareth, because they cannot endure to haue that sore rubbed on, or to haue that scarre shewed vnto them: And therefore they loath the pure and plaine preaching of the law, as the Elephant doth the cleare waters, being priuie of his deformities in his face. And as much doe they abhorre the preaching of iudgement, because they would not bee wakened and feared. And therefore when the ministers by the preaching of the word come neere vnto their consciences, and laie open their sinnes, they then crie out that they driue them to despaire, when it [Page 55] is not they, but their owne sins; nei­ther commeth it from the word, but from their corruptions. So that these men while they cannot endure the law, by which they may be made fee their sinnes and sorrow for them, they are men in a miserable case, withunto humilation, and so impenitent, and consequently in thestate of damnati­on.

Vse 2. Moreouer, this may teach vs what to iudge of these men, whom wee see smitten with sorrow and feare, hum­bled vnder the hand of God, hauing in them the sting of conscience or the compunction of heart, which they had at the preaching of Peter, Acts 2.37. crying, Men and brethren what shall wee doe to be sa [...]ed? that we must not iudge them as [...] men doe, who haue no fense of these things, as men subiect to foolish and me ancholilee passions, but rather bothinke them not farre from repen­tance, if they haue it not alreache. We cannot happilie iudge infalliblie, be­cause we cannot discerne of the it sor­row and feare, the cause being hid, [...] so may be deceiued when we thinke it is godly sorrow, and is not. But if we can finde no reason to the contrarie to iudge otherwise, then [Page 56] know that by this meanes God is be­ginning to work repentance in them, and to make them new men. And how­soeuer it may seeme strange to those who haue had no experience therof; yet how should it be otherwise but that mortall and weake man, at the sight of his owne sinnes, and the appre­hension of the wrath of God due vnto them, I say, how should it bee, but hee must needs be troubled with sorrow and feare? seeing our Sauiour Christ who was a man without sinne, and standing but in our stead and appre­hending and feeling the wrath of God but for our sinnes, was so troubled and grieued, that hee sweat water and bloud, and cried out, My God, [...]y God, why hast thou forsaken me? If he, I say, was thus dish essed, then thinke it not strange that weake mortall man, when he seeth his sine and feele hithe wrath of God due vnto them, should be smitten with sorrow and feare. And know it is not any mans part to tri­umph other them, as commonly men do, and make a mocke of them; which is the practise not only of profane men but of those that professe ciuill ho­nestie, telling vs apparently that they neuer felt any such thing, for if they [Page 57] had they would lay to their helping hand to comfort them.

Vse 3. Lastly, this may teach euerie man to labour for this humiliation, euen this which is inward: If it bee but such sorrow and griefe as the wicked may haue, and so may be without true repentance, yet it is a meanes to let in the other: but if it be true sorrow, sorrow according to God, it is as certaine a companion of true repen­tance, as the heate is with the light in the Sunne; being as needfull to salua­tion, as it is often needfull for the pre­seruation of the bodily life, that the patient bee by detraction of bloud brought to a swound, and euen to deathes dore; so it is needfull, (and much more) that this repentant, for the procuring of this spirituall life of the soule, bee by sorrow and feare cast downe, euen to the gates of hell, as being forlorne and in a most wretched estate. Example hereof we haue in Ezra, who was so farre humbled for the sinnes of the people that he said vnto God: Ezra 9.6. I am confounded and asha­med to lift vp mine eies vnto thee my God, for our iniquities are increased ouer our heads, and our trespasse is grown vp vnto the heauen: so ought euery man [Page 58] when he commeth before God, to la­bour to be ashamed and confounded in himselfe for his own sinnes, and think that it belongeth vnto him whatsoeuer he is, not onely to be a­shamed when he is in the sight of the world and in the view of men, but when he is in his secret chamber or closet, when none but God can be an eie-witnes thereof: thus were Adam and Eue ashamed of themselues when there was not a man nor a woman more in the world to look vpon them, yet were they ashamed of their owne nakednes when they beheld the same. And to this shame must he ioyne sor­row: sorrow for sin and for the punish­ment that belongeth vnto it. But if he would haue that which God requires and will accept, hee must labour for that sorrow which the Gospell com­mendeth, which proceeds from the consideration of the goodnes of God, that is, because hee hath offended so good and so grations a God.

Some may say, what measure of sorrow do you require euery man to haue?

Euery mans sorrow should be an­swerable to his sinnes, all mens sor­rowes are not alike, neither is it [Page 59] necessarie; indeed that euery man should haue sorrow, that is necessarie, but there is a difference to be found among men, arising thus: Sometime from the greatnes and smalnes of their sinnes: for as a burthen, the heauier it is the more it presseth downe; so the sinnes of men the greater they are the heauier they are, and the more they humble men and presse them down with sorrow, so that according to a mans sinnes so is his sorrow. The diffe­rence of the sin makes dissimilitude in sorrow: some mens sins are like bot­ches that are soone cured with the pricking of a needle, others are like wounds or sores that will not be cured without the lancing of a rasor; so some mens sinnes are cured with a little sor­row, others must haue more. In all, the rule of Chrysostome is general: Secundum pec­catorum propor­tionem sit tibi lachryma. Si magnus est lap­sus tuus, maior sit lachrymarum tuarum correns. Hom. 22. ad pop. Antioch. Accor­ding to the proportion of thy sinnes so should thy teares be. If thy sinne be great, greater must bee the streames of thy teares. Sometimes also there is a diffe­rence according to the present afflicti­ons and iudgements that are vpon men, either when their afflictions are greater and their conscience agreeth with them, as the cause and effect, for then Prou. 18.14. a wounded spirit who can beare? or [Page 60] else they are lesse, and their conscience not so checking or accusing them, and then the spirit of a man will beare his infirmities, and so is his sorrow the lesse. Sometime there is a difference, because some men the Lord deferres longer before he sheweth them grace and fauour, oftentimes to proue their patience, or to make them pray more earnestly, which maketh their sorrow the greater; and another man calleth, and God sheweth him grace and fa­uor presentlie, that he is scarse knowne to goe by the way of sorrow to repen­tance. So we reade of Lydia, Act. 16. for wee reade nothing of her sorrow, but of her conuersion. Lastly, there is a diffe­rence, because some men haue often bin in the schoole of repentance, and haue been often humbled, others haue neuer before been humbled. Now as to him that hath bin often vnder the Physitians hand, and is daily taking some of his receits, more gentle me­dicines are sufficient, when as he that neuer was, must haue sharper potions: so must it be with these. From these or some such like causes there ariseth a difference in mens sorrowes: but how­soeuer, of euery man there is required sorrow for his sinnes, or else no re­mission [Page 61] of sinnes: but for the quantitie of it (for me) he must be his owne Phy­sitian, seeing he, and not we know the greatnes of his sinnes. For euen in some diseases Physitians who prescribe the medicine, leaue the quantitie to be taken at the patients discretion. Then let euery man examine himselfe in this case, and if he haue found that he ne­uer passed by this gate of sorrow and humiliation, he can neuer come to the throne of grace. Hath any man liued 20. 30. 40. or 50. yeers, and yet can ne­uer say that he was sorie or ashamed before God for his sinnes? he is doubt­lesse in the state of impenitencie, and hath not receiued the remission of his sinnes, but all his sinnes from his cradle vnto this day, are written before God in a piller of marble, with a pen of iron neuer to be blotted out, vntill he haue obtained this. Then let him labour to get a heart and eyes to see his sinnes, and to applie to himselfe the curse of the law and the wrath of God, to make him seeke to God in humilitie, that he may obtaine his mercie; for vntill he be come to this condition, he deceiueth his owne heart, if he thinke he haue obtained mercie; but being thus humbled, and hauing shame, sor­row, [Page 62] and feare, he is in the state to finde mercy, comfort, and glorie.

Outward hu­miliation is double, verball, and reall. Hauing seene the inward humilia­tion, we must proceed to the outward, which is also double, verball, and re­all. That which is in word is called confession. The reall belongs to the whole life and all the actions of it. But first I must shew that there ought to be an outward humiliation.

Men ought out­vvardly to humble them­selues. He that repenteth, must not only haue an inward, but an outward humi­liation, not in soule, but in bodie, and other cariage of his life, manifested by that of Ioel: Ioel 2.12. Therefore now also saith the Lord, turne you vnto me with all your heart, and with fasting, and with weeping, and with mourning. Also by that of Isaiah: Isaiah 22.12. And in that day did the Lord God of hosts call vnto weeping, and mour­ning, and to baldnes, and to girding with sackcloth. Examples hereof are many, 2. Sam. 12. 2. Sam. 24. Dauid often repenting, humbled him­selfe outwardly: so Ahab that had but a temporarie repentance, yet he had an outward humiliation: so the people of Niniuie, what outward humiliation had they? The Apostle Peter and Mary Magdalon; all of them haue beene humbled, as in soule, so in body, which manifest, that wheresoeuer there is [Page 63] true repentance, there is also the out­ward humiliation.

And this hath reason to confirme it; Reason 1. 1. because the Lord will be serued, both by the soule and the body, seeing he hath made both, and redeemed both; for, 1. Cor. 6.20. Yee are bought for a price, therefore glorifie God in your bodie, and in your spirit, for they are Gods. Now repentance being a part of Gods ser­uice, and a meanes to glorifie him, must as well be performed in bodie as soule.

Reason 2. 2. Because as vnitie and agreement is pleasant and acceptable vnto him betwixt man and man, so much more would it please him, that a man agree with himselfe. Hence in the law was forbidden, sowing diuers seeds in the same field, making garments of halfe linnen and halfe wollen, mourning in a festiuall time, as Nehemiah Nehem. 8.9. with the Priests and Leuites that instructed the people, said vnto them, This day is holy vnto the Lord your God, mourne not, nei­ther weepe. How vndecent and vnac­ceptable then would this disagree­ment be betwixt the soule and the bo­die, that when the one weepeth, the other should laugh, when the soule is humbled with sorrow and feare, the [Page 64] bodie should be puffed vp and swell in ioy and pleasure?

Reason 3. 3. Because it will further his repen­tance, namely, for the mortification of the flesh, and the corrupt lusts of it, and bringing it into obedience to the spirit, for it requires abstinence from pleasure and abundance of diet, what­soeuer is aboue necessitie, yea often the abating of that. That as horses, the more plentifully they are fed, the more fierce and vntractable they are, when as by withdrawing their prouender, they are made subiect to their rider; such is the flesh, by abundance made to rebell. And as a seruant that hath too much laid vpon him more than he can vndergoe, reprocheth and reuileth his master: so the bellie too full, cor­rupts the minde and vnderstanding, as Chrysostome speaketh; Hom. 45. in Matth. but when it is abated of that, it is brought into sub­iection of the spirit and soule.

Obiection. Heere may some obiect, that our Sa­uiour Christ willeth men when they fast, Matth. 6.16. not to looke sower as the hypocrites, for they dissigure their faces that they might seeme vnto men to fast; Also that of the Prophet Ioel, Ioel 2.13. Rent your hearts and not your garments, and turne vnto the Lord your God. And that of Da­uid, [Page 65] Psalm. 51.17. The sacrifices of God are a contrite spirit. By which places it seemeth that the Lord requireth the inward humili­ation, and not the outward.

Answere. I answere, the inward is the princi­pall which God requireth, but he will also haue the other, and in requiring of this more principallie, he reiects not that. The inward is more in request with God, as the outward with man, in their seruices. Yet as man would haue both, so God will; though princi­pallie he require the inward; and if he seeme to reiect the outward, the cause is, for that he findeth it seuered from the other, and done in hypocrisie, which he abhors as much, as he did a dead carrion or carcase, brought to him for a sacrifice vnder the law, when he required liuing sacrifices; such are these when the soule is not humbled with the bodie. Yet in some cases the outward may be omitted, as when by vsing it men shall incurre the suspition of hypocrisie, and a desire of vaine­glory, in which respect Christ our Sa­uiour forbid it. But rather the reproofe is, because priuate things are done publikely, and such as should be be­twixt God and himselfe, are acted in the view of the world.

Now for the vse of this: Vse 1. vpon this we may iustly feare, that many men are farre from humiliation, and so from repentance: from inward, because they so much detest the outward; a thing they neither will nor doe practise: for we may well feare that they who doe not the lesse and the easier, will not do the greater, nor practise the harder. Now it is a far lesse and easier thing to practise humiliation in the bodie then in the soule, in the members then in the heart, as it is easier to bend a bough, then the bodie of a tree, speci­allie then the roote. And besides, men be naturallie hypocrites, and more apt to performe the outward humiliation; which being not found, giues vs fuspi­tion that the inward is far from them.

Vse 2. 2 To perswade men to labour for this, that their outward humiliation may be correspondent to the inward, as we finde the apparell of men is a­greeable to their coditions and course of life. And therefore this inward humble repentant must put on a black mourning weede, that as he is in soule and conscience cast down by the sight of his sinne, and sense of the wrath of God; so he may behaue himselfe ac­cordingly, and expresse his inward hu­miliation [Page 67] in all his words, deeds, and in the whole course of his life: which he ought to labour for, as for the rea­sons before, so because it will be very profitable for him in respect of the in­ward; for the confirming and increa­sing of it. For as it is in all other parts of holinesse, the more they are practi­sed by the bodie in life and action, the more they are confirmed and increa­sed inwardly in the soule: so the more that a man giueth himselfe to the vse of all outward exercises of humilia­tion before men, the more doth hee humble himselfe in the sight of God. Therefore labour for this, that thou maist increase thy true humiliation to thy comfort. All this while I speake of particular and ordinarie outward hu­miliation and repentance, which is not necessarily required that it should be done publikely. It is a thing that hath beene obserued in many, that they breake forth into teares and sighings in the congregation; I simplie con­demne it not, I would iudge chari­tablie of it: but yet if I may aduise them, I thinke it fit they abstaine from such outward things in publike place, and doe it betwixt God and them­selues, rather when they are alone, [Page 68] knowing not what construction o­thers may make of it. Sighs may come suddenly vpon a man, but to doe as some doe, to sit in the face of the prea­cher one whole houre together s [...]gh­ing and sobbing, and their eies sh [...]l of teares, will breede some suspitions, as if they did it to be seene of men. Let particular mourning then be in the se­cret chamber betwixt God and thy selfe; but when the whole congrega­tion hath cause of mourning, and doth sanctifie an assemblie for that end, it may well be done, and ought to be performed of particular men in the publike place, neither can it be iustlie censured in an euill sense.

Verball humi­liation is con­fession. Now to the particulars of this hu­miliation, and first of that which is in word, which is called Confession.

Confession. Confession of sinnes is a part of hu­miliation, and euer ioyned with true repentance, they can not be truly hum­bled and repent, who confesse not their sinnes vnto God. And they who repent, must and doe confesse. Hence is that saying of Salomon: Prou. 28.13. He that hi­deth his sinnes shall not prosper: but he that confesseth and forsaketh them, shall haue mercie. Thus Dauid confesseth his sinnes vnto God, and saith: Against [Page 69] Psalm. 51.4, 5. thee, against thee onely haue I sinned and done euill in thy sight: Behold I was borne in sinne, and in iniquitie hath my mother conceiuedme. So the same Dauid, 2. Sam. 24.10. after he had sinned by numbring the peo­ple, and was touched in heart for it, he confessed vnto the Lord that hee had sinned exceedingly in that hee had done: so Nehemiah bewailing the cap­tiuitie of Ierusalem, said, Nehem. 1.7. We haue grie­uouslie sinned against thee, and haue not kept thy commandements, nor the sla­tures, nor the iudgements which thou comm [...]odest thy seruant Moses. So Da­nel confessed and said, Dan. 9.5. We haue sinned, and haue committed iniquitie, and haue done wickedly, yea we haue rebelled and departed from thy precepts, and from thy indecent.

Reason 1. Now the reason of this truth is, first, because confession is a part of humili­ation, For euery man is charie of his owne credit and estimation, and can­not indure, from any other to heare any thing that may impaire the same: but it is vtterly against his owne sto­macke, to vtter any thing any way tending to his owne disgrace, to cast mire in his owne face. Hence he co­uereth his faults by all meanes possi­ble; but if he cannot stay that, hee will [Page 70] be sure to keepe his owne counsell. So that whensoeuer a man is brought willingly and plainely to confesse his sins, it is a great argument and proofe of his humiliation.

Reason 2. 2. Because there is no repentance without this, for he will neuer forsake and turne from his sinnes, who wil not confesse then: for as it is with the bo­die, hee that will not confesse to the Physitian the meat where of he surfei­ted, it is apparent he neuer meaneth to forsake that meate; so hee that will not confesse his sinnes and acknow­ledge that to be the cause of his hurt, will neuer come to forsake them.

Reason 3. 3. Because there will be no pardon else, for God couers, when men vn [...] ­uer and acknowledge, hee iustifies when men condemne, hee pardons when men accuse themselues, And if any man pleade non est of act [...]m, and denie his deed and his debt there is no reason he should haue the [...] of grace.

Q. To whom must this confession be made? Ans. To God But is the [...] no confession at al to be made [...] Yes there is [...]ciuill confession, and an Enclesiasticall confession. Ciuill con­fession is when a malefactor confes­seth [Page 71] to the Iudge, a seruant to his ma­ster, or a child to his father. So Achan confessed to Iosuah, Gehazi confessed to his master. But there is besides a­nother ciuill confession, when one man confesseth vnto another an of­fence committed against him, which is also lawfull, and taught by the Apo­stle S. Iames when he saith, Iames 5.16. Acknow­leege your faults one to another: which is not meant of a sacramentall confes­sion, as the Papists would haue it, wit­nes euen their owne Cardinal Caietan, who in his Commentarie vpon that place obserueth, that it cannot be vn­derstood of the sacrament of Confessi­on, because the Apostle doth not say, acknowledge your faults to the Priest, but one to another: therefore the meaning of the Apostle is, that when a man li­eth sicke, to the intent that they come to visit him, may the more carnestlie pray for him, there should passe a mu­tuall confession of the offences com­mitted one against another.

The Ecclesiasticall confession is, when a man hath committed some publike offence, as adulterie, or periu­rie, &c. he is censured by the Church to stand in an appointed place in the publike assemblie, and in a publike [Page 72] maner to make confession of his fault, and to [...]estifie his repentance, that the congregation may be satisfied, and he receiued into their fauour and loue a­gaine.

Q. But is there none other particu­lar confession? Ans. There is no other of any absolute necessitie, but by con­sequence it may be necessarie, that is, when a man is distracted in his minde and is discomforted, and can finde no comfort in himselfe, nor is able to ap­ply vnto himself the comforts of God, he is bound to confesse his griefe to some who is able to applie vnto him the promises of the Gospel, for the de­laying of his spiritual malady, as much as a man that is bodily sicke and can­not cure himselfe, is bound to send for a Physitian, and shew him his griefe, that he may helpe to cure him. But so, as he is not bound to any one man, or that he must needes be a Preacher or a Minister, so he make choice of an able man, well experienced, trustie and se­cret: for often times in the matter of conscience, or distraction of minde, a priuate man may giue more comfort then many a good Preacher. As in the bodie, in many diseases an experienced man who hath been subiect to, and cu­red [Page 73] of them, can better tell how to helpe and cure another, then a learned Physitian, who is without that home­bred experience: so many a priuate man, by his owne experience of the terrors of his conscience, and the gra­tious comforts he found from God in due time, can better tell how to admi­nister a word of comfort, and shall more fitly doe it, then many a learned. Minister, who neuer had the like ter­rors, and so not the like experience. As the Apostle speaketh generallie: 1. Cor. 1.4. God hath comforted vs in all our tribula­tion, that we may be able to comfort them which are in any tribulation, by the com­fort wherewith we our selues are comfor­ted of God. And this confession wee speake of is a necessarie thing, for all such as bee in the condition mentio­ned, whether they be learned, or igno­rant, whether of the Laitie, or of the Clergie, euen to one as well as to ano­ther. For oftentimes it may fall to a Minister to haue this trouble of con­science, and distraction of mind, so that he shall not be able to administer comfort to himselfe. Basil hath such a saying, That a Physitian (bee hee neuer so skilfull or expert) yet being fallen into some disease, may by rea­son [Page 74] of the passion or extremitie of his sicknes, which may breed and bring obliuion of his Art, be often not able to helpe himselfe, but bee forced to seeke helpe of another: so a Minister may be in that condition, that he may be driuen to seeke helpe and comfort of another man, and so had need to confesse as well as another.

But some will demand what I think of the confession of Poperie, which is pressed vpon men to be made of al sins, and that to a Priest vpon paine of dam­nation.

Answer. I thinke of it as an excellent policie, and full of humane wisdome, and as the greatest meanes for the vpholding of Poperie, that the world affoordeth, except the Inquisition: for by this means they know the harts, affections and dispositions of men, by which they can tel how to prouide for them­selues, either for the greater increasing of themselues, or for the preuenting of a mischiefe comming vpon them: but for the thing it self, there is no tittle in the Scripture to prooue it: for that in the Epistle of Iames Iames 5.16. they are at a iarre among themselues about the mea­ning of it. It is true that Bellarmine doth presse it to this purpose: but the [Page 75] words are so pregnant for a brother­like and mutuall confession of one man to another, for the forgiuing of priuate iniuries, that both Cardinall Caietane, and Scotus confessed the same. Bellarm. de poe­nit. lib. 3. cap. 3. Caiestan. in Iam. 5.16. Scotus in 4. sen­tent. dist. 17. quaest. 1. And for the thing it selfe; it was a custome in the Church sometimes; but it happened that there was a noble Matron dishonoured by a Deacon in the Church of Constantinople, Zozomenus. which thing highly displeased the people. Whereupon Nectarius Bishop then and there by the consent of the Bi­shops of that time and the rest, did a­bolish it out of the Church: and if it were abolished for that one fact, how much more should it be abolished for so many of the like committed in po­perie, which is the very nurcerie of all vncleannesse? And therefore to con­clude, as Augustine said, Quid mibi ergo est cum homi­nibus, vt audi­ant confessiones meas, quasi ipsi sana [...] uri sunt omnes languo­res meos? Cu­riesum genus ad cognoscendā vitam alienam, desidiosum ad corrigendam suam. Confess. lib. 10. cap. 3. What haue I to do with men, that I shuld make confession to them, as if they could heale all my sores? It is a curious kind of people, to search in­to other mens liues, but most slothfull to reforme and correct their owne. Could euer any man haue prophesied more truely of the Priest of poperie? being such a curious kind of people, whose labour is to know other mens states and sinnes, but are carelesse to know [Page 76] their own, and most sluggish and neg­ligent to reforme their owne.

These things thus explained, wee must now come to the vse. Vse 1. First, it may well be thought that many men are sarre from repentance, seeing they are far from this dutie and part of hu­miliation, I meane confession. It may be generallie, that they are sinners as other men, they will not stand with you to confesse, but not in particulars; which commeth partly out of the loue of themselues, and partly out of the loue of their sinnes. Therfore Iob saith, Iob 31.33. I haue not hid my sinnes as Adam, con­cealing mine iniquitie in my bosome: The latter part Tremelius readeth: Abdendo ex dilectione mei iniquitatem meam. hiding my iniquitie out of my selfe loue. As if he should say, selfe loue is the principall thing why men smother their sinnes, and do not confesse them. But in most men there is a more impossibility vnto this dutie, because they know good and euill, sinne and righteousnes no further, then they haue by that light and knowledge which remaineth in them, since the creation, nay in many of them that is darkened by custome and other corruption: but as for the law of God, where they should indeed see themselues, they are altogether ig­norant, [Page 77] and will not looke into it, nei­ther of themselues take the paines, so they will not indure the reproofes of their Ministers, nor be shewed their sinnes, but are like many prodigall wa­sters, who run so farre in bookes, that they cannot abide to haue a bill of ac­counts brought them; and like a timo­rous and foolish patient, which fin­ding his wound to bee very deepe, would not endure the Chirurgion: whereon what ensueth but a festering of the part, and a dangering of the whole bodie? So to these damnation ensueth, because they cannot repent, seeing they cannot confesse. If any thinke this is hard, and false that a man should be condemned for this, seeing Dauid saith, Psalm. 19.12. Who can vnderstand his faults; I answere, that for him that doth his best ondeuour to know his sinnes, and keepes a day booke for his spirituall estate, as for his worldly, if he know not many sinnes and neuer confesse them, yet hath a particular re­pentance & confession of his knowne sinnes, and would no lesse repent and confesse the other, if he might come to the knowledge of them; from him God will accept a generall confession and repentance for such as bee not [Page 78] knowne. As Dauid in the same place: Clense me from fecret faults. But for others who are wilfully, and more then negligently ignorant of their e­state and sinnes, they shall not be ac­cepted, by a generall repentance, be­cause they neuer repent truely of knowne sinnes, for if they did, then would they repent them of that igno­rance, and seeke to reforme it.

Vse 2. The second vse doth teach men to practise this dutie, to goe to God and to confesse to him, and against them­selues their owne sinnes; this is the way to pardon, so that howsoeuer the prouerbe is, Confesse and be hauged, yet without this there is no repen­tance; and here it is true, Confesse and be saued. Therefore should they not let shame or any thing else keep them from this dutie, but shame themselues, seeing they may say of themselues as Augustine of himselfe: August. Conses. lib. 4. cap. 16. Non erubui pro­siteri hominibus blaspbemias me as, & latrare aduersus ̄te. I was not asha­med to professe my blasphemies before men, and my barking against thee. And so now they should not be ashamed to shame themselues before God by con­sossing and accusing themselues. And in this duty this repentant must know, that there is required of him that hee bee an examiner, an informer, and a [Page 79] Iudge. First, an examiner, he must ex­amine himselfe, and search his waies, without which there can be no know­ledge of himself and his owne wretch­ed estate. Thus they holy Ghost by Ie­remie saith, Lamen. 3.40. Let vs search and trie our waies and turne againe to the Lord: No returning but after a search, which e­uery one knowes that euer did repent. Likewise this is that the Prophet Ze­phanie hath: Zeph. 2.1. Gather your selues, euen gather you O nation not worthie to be be­loued; where a word is vsed which signifies to search narrowly, as a man would doe that searcheth for gold in a mine of earth, where much earth is, and but a very little gold oare: noting that it is not enough to find out grosse and palpable sinnes, but euen those which are accounted lesse, and to espie secret faults and priuie corruptions. And in this search he that would doe it as he ought, must first find out two things which the world dreames not of. The first, that the guiltines of A­dams sinne is his sin, in eating the for­bidden fruit, and that he stands to an­swere for it before God because hee was in his loines: As Saint Paul saith, Rom. 5.12. That as by one man sinne entred into the world, and death went ouer all ment, for­asmuch [Page 80] as all men haue sinned.

2 That in euery man by nature are the seeds of all sinne, euen in the best natured man: for what is else original sinne, but a want, not of sinne, but of all good inclination, and want of all goodnes, and a depriuation & prone­nesse not to some but to all euils, and not the pronenesse, but the seed and spaune of all, euen of the sinne against the Holy Ghost? And that euen the best and most regenerate men will tell vs, that they find in their natures, an inclination to the most foullest sins in the world, if shame, feare, or the grace of God did not restraine them; who know well enough what adoe they haue with their corrupt natures, to keepe them within the compasse of obedience. That so with Augustine, they account, Omnia peccata sic habenda sunt tanquam dimit­tuntur, à quibus deus custediat, ne committan­tur. August. All those sinner, from which Godkept them, that they did not commit, as if hee had pardoned them to them. And when they see the foule sinnes of others, they thinke that these would haue been their sins also if Gods grace had not preuented them. And these when a man hath found by search, then must he looke to his sinnes committed indeed and whereinto he is sallen. And in this search it is not e­nough [Page 81] that he finde out workes of his hands, and words of his mouth, but the thoughts & imaginations of his heart. Seeing repentance must be, the change of the whole man, of the inward as well as the outward. And if these, then the least of a mans life. And this is not to bee found out by consulting with Satan, his own flesh, and the world, who are all deceitfull counsellers, and helpers, and will tell a man all is well. But he must behold himselfe in the law, which is the true glasse and flat­ters none, which is the perfect rule and will shew euery fault, and all things which are couered. And by that time he hath made this search, he will haue prouided enough to play the part of an informer by, hauing matter enough to draw vp a bill againft himselfe, & an inditement: which hee must doe, accu­sing himselfe before God, by making a simple, plaine, and full confession, al excuses, pretences, and shifts being laid aside, without either concealing any sinne (that he can come to the knowledge of by all his search) though it bee neuer so great and hai­nous, or omitting the circumstances, whereby the hainousnes of it may be aggrauated, as time, place, and man­ner [Page 82] of knowledge, or presumption, or obstinat malice. As Dauid confesseth of himselfe, Psalm. 51.3,4,5 I know mine iniquities and my sinne is euer before me. Against thee, against thee only haue I sinned and done euill in thy sight, that thou maist be inst when thou speakest, and pure when thou judgest. Behold I was borne in sinne, and in iniquitie hath my mother conceiued me. The same may we learne by the example of Ezra, who said: Ezra 9.6. O my God I am confounded and ashamed to lift vp mine eies vnto thee my God, for our iniquities are increased ouer our head, and our trespasse is grown vp vnto the heauen. And by this time shall he haue iust cause to ascend from the barre to the bench, and there play the part of a Iudge against himselfe to giue sentence of himselfe, condemning himselfe, not to imprisonment, or to the gallies or to any such slauerie, but to hell, death, and damnation: not as the prodigall sonne onely, who said Luk. 15.18,19. I will rise and goe to my father and say vnto him, father, I haue sinned against heauen and before thee, and am no more worthie to bee called thy sonne, make me as one of thy hired seruants; Nor as the Publican: Luk. 18.13. who standing afarre off would not so much as lift vp his eies to heauen, [Page 83] but smote his breast saying, O God be mercifull to mee a sinner: But further with Daniel to say, Daniel 9.7. O Lord, righteous­nesse belongeth vnto thee, and to vs open shame, as appeareth this day: yea and that to him belongs nothing, but a portion with the damned angels in the burning lake: and by this meanes hee shall haue true humiliation, and be partaker of true repentance, and so haue pardon, as S. Iohn saith, 1. Ioh. 1.9. If we acknowledge our sinnes, hee is faithfull, and iust, to forgiue vs our sinnes. Woul­dest thou haue pardon for thy sinnes? come then, and confesse them vnto God, who is iust and will forgiue them all. And as the Apostle saith, 1. Cor. 11. Iudge your selues, and you shall not bee iudged of the Lord: He that will not iudge himselfe, God will iudge. Wouldest thou auoid the accusation of Satan, and censure of God, then accuse, and condemne thy selfe before him, and he will not condemne thee. As many as are carelesse in this, and remaine in the ignorance of their owne sinnes, and will not search them out, nor accuse themselues before God, they may know, that one day they shall bee searched, accused, and condemned, because they would not doe it them­selues. [Page 84] We are (saith Isidore) Isidore. Gods bailiffes, and must giue an exact account of our bailwicke. Therefore wee ought to keepe a booke of accounts. This booke is our conscience. In this must be written all our sinnes both small and great. This ought euery man to know particular­ly, that being throughly informed of his owne state hee may be able to iudge, accuse and condemne himselfe, and that euen now while it is the day of acceptation and saluation; else after­wards, will he, nill he, this booke of his conscience shall bee laid open, and all his sinnes made manifest, when there shall bee no time for confession, no tine for remission, but onely for confusion and condemnation. You oftentimes looke vpon the bookes of your worldly accounts, you keepe them diligentlie to know your states, and see your debts, that you may in due time discharge and take order for them, and auoid the danger to come. Do I condemne you in this? nay ra­ther I approue it; but let me say this to you; If you be not carefull of your ac­counts spirituall, and to keep the book of your conscience, to looke to your debtes here also, & seeke the discharge of them, both the danger, you thinke [Page 85] not of now, shall come vpon you, and these books of your earthlie accounts, and this care in keeping of them, shall rise vp in iudgement against you and condemne you. Follie were it for me to perswade men before a temporal Iudge to confesse their offences, Seeing there (as Chrysostome saith) Chrysost. hom. 20. in Genes. if any doe confesse before he be accused, he pulleth sentence and condemnation vpon his owne head. But such is the goodnes and clemencie of our mercifull God and Physician of our soules, that if we preuent our aduersarie, I meane the diuell, (who shall in that day stand face to face to accuse vs) in this pre­sent life before we come to Gods iudg­ement seate, confessing our sins, being our owne accusers, wee shall bee numbred a­mong stilust men, much more be deliuered from our sinnes. And as hee saith in a­nother place: Chrysost. ser. de poenit. confes. Why should we be ashamed to confesse our sinnes that he may pardon them? doth God therefore command them to bee confessed, that after the manner of men he might punish vs? he doth it not to punish vs, but that he might pardon vs. Then here is life and death set before you, saluation and destructi­on, put forth your hand and take whe­ther you will. But if there be any loue to your foules, if any desire of saluati­on, [Page 86] on, if any feare of condemnation both of bodies and soules, then lay hold of this first part of humiliation, confesse and acknowledge your sins, and iudge your selues, yt you be not iudged of the Lord. And thus much of outward hu­miliation, in word, which is confession.

Now secondly outward humiliati­on, or reall humiliation, consisteth, first, in mourning, & tearea. Secondly, in the abstaining from the vse of all outward and earthly pleasures which cherish the body, and transport the mind out of it selfe, as gay apparrell, pleasant companie, liberall diet, &c. Thirdly, in giuing satisfaction or resti­tution.

Reall humilia­tion, in mour­ning, abstinence, and restitution. Reall humiliation then consisting in teares, abstinence, and restitution, is ioyned with repentance. They who repent haue these, though a man may haue them, and not repent: for teares, that of Ioel; Ioel 2.12. Turne you vnto me, saith the Lord, with fasting, and with weeping, and with mourning. And that of Isaiah; Isaiah 22.12. And in that day did the Lord God of hostes call vnto weeping and mourning, and to baldner, and to girding with seek­ [...]l [...]th. Example here of we haue in the Israelites, who when they repented are said 1. Sam. 7.6. to draw water and ports it out [Page 87] before the Lord, meaning that they wept in abundance, as if a man had drawne water out of a well, and pow­red it out before the Lord, so they drow reares from their eies. So Mary M [...]dalen washed our Sauiour Christs feet with her teares. So of the Apostle Peter it is said that he wept bitterly. If wee admit the conceit of some men, that thinke they know somewhat in nature, they say they were scalding teares, not as some men shed for ioy that goe warme downe the cheekes, but they were scalding, and sharpe teares, such as come from griefe and sorrow. For that which standeth in abstinence from the vse of outward pleasures, and earthly delights, as gay apparrell, pleasant companie, liberall diet, and such like, that of Ioel is fit, Ioel 2.16. Let the bridogroome goe forth of his cham­ber, and the bride out of her bride cham­ber. Now there must be a proportion betwixt publike, and priuate repen­tance. Hence is that of Paul, 1. Cor. 7.5. who wil­seth the maried folks at no time one to de [...]d another, vnlesse it be with consent for that time, wherein they are to giue themselues to abstinence and [...]. Hence the Prophets when they [...]d the people to humiliation, cal­led [Page 88] for fasting: And so Dauid did, 2. Sam. 12.17. when he was reprooued by Nathan, he humbled himselfe, and refused to eate meate with the Elders of his house. So the people of Niniuie, when Ionah threatned destruction, Ionah 3. they gaue themselues to fasting, put on sack­cloth and meane apparrell, euen from the King that sat on the throne, to the meanest of the people. Lastly, for re­stitution, which is to be performed in some cases: consider that the Lord after he had taught the people how to repent, telleth them that they had not truely done it, because, Micha 6.8.10. The trea­sures of wickednes were in the house of the wicked. That is, those riches which they had gotten by sinne, by oppressi­on, by deceit or vsurie, they were still remaining in their houses and not re­stored. And our Sauiour Christ saith: Matth. 5.23,24. If thou commest to offer an offering to the Lord, and then remembers that they brother hath ought against thee, first re­concile thy selfe to thy brother, and then come and offer thine offering: that is, if thou hast offended him in wond, goe and confesse thy faults vnto him; if in deed, restore to him that thou hast wrongfullie taken from him. Thersore Zacheus, to testifie his true repentance [Page 89] in imbracing Christ, standeth forth and saith: Luke 19.8. The halfe of my goods I giue to the poore, and if I haue done wrong to any man, I restore him fourefold: which was a true note that Christ and salua­tion was come vnto his house. So then by all these it is manifest that true hu­miliation, ioyned with true repen­tance, hath alwaies these teares, this abstinence, restraint, and restitution.

Now the reasons which further confirme this truth, are these:

Reason 1. 1. Because howsoeuer that is true, that bodily exercises profit little, 1. Tim. 4.8. in re­spect of themselues: yet seeing they helpe to other good things, as to stirre vp the affections, or beate downe the flesh, and bring it in subiection, to make mens prayers more feruent, or their humiliation more faithfull, or confession and repentance more fee­ling, they are lawfull and necessarie to be performed.

Reason 2. Because Christ sweat water and bloud, and shed his precious bloud for their sinnes, it is reason that mē should shead teares, and weepe for their own offences.

Reason 3. Because braue and costlie apparrell doth lightly puffe vp the mind with pride, and tickle it with vaine and foo­lish [Page 90] pleasures: whereas meane appar­rell putteth a man in minde of that meane and wofull estate wherein he standeth; and so humbleth him.

Reason 4. Because a daintie and full diet, as at the first entrance by heating the bo­die, it inflameth the soule, stirring within it excessiue ioy, pleasure, bold­nes, confidence, and presumption: So after it putteth it into a new temper, lulling it asleepe in senslesse security, and euen drowning it in a drowsie forgetfulnes, both of God, and of it selfe, which Christ well knew, when hee gaue such a caueat, saying: Luke 21.34. Take heede to your selues, lest at any time your harts be ouercome with surfetting and drunkennes. As if he should say, Take heede you giue not your selues to a full diet, for that will cause you to forget your end, and so the day come on you vnawares: when this then makes a man to forget God, and himselfe, he must needes bee farre from that humi­liation, that he ought to haue. So that in reason he that would bee humbled, should haue a restraint in diet.

Reason 5. 5. Because without restitution the sinne is not forsaken; left it is but not forsaken and repented of, and so is no repentance, but, as Augustine saith, [Page 91] Non agitur poe­nitentia, sed fin­gitur. Aug. epist. 54. Macedo. They dissemble repentance, but doe not re­pent: for if it be a sinne to take, then is it a sinne to keepe. And because this will argue a man to bee humbled, when he is content to lay open his shame thus, and to incurre ignominie withmen, and thus to abiect himselfe, his credit, and estimation, at their feete, with whom hee hath continuall emulation for credit. This, I say, will be a probable testimonie of his true humiliation.

Obiection. Some may say then, what reason haue Protestant Preachers, to con­demne the fasting, and whipping, and humiliation practised in Poperie?

Answere. Chrysostome saith, Chrysost. hom. 3. ad pop. Antioc. That fasting is a medicine: but though the medicine be a thousand waies profitable, if an vnskilfull patient vseth it, (and as I may adde, an vnskilfull Physitian prescribe it) it may turne to a poyson, and not a medicine. So some of these things are good, profi­table, and necessarie to humiliation: but as they are prescribed by their vn­skilful Priests, and vsed by vnskilfull men, they are poysons and not medi­cines, and make their humiliation vn­profitable: because they oftentimes command them things, when they are crossing to God, that at set times they [Page 92] must be done, though God call and giue occasion of the contrarie. As for example, they must fast, though God giue cause of feasting; and mourne, though he giue cause of ioy and laugh­ter. Is it not then iustly reproueable? And besides, they do that which they haue nither precept nor practise, or ex­ample for in the Scripture, vnlesse it be in Baals priests, that lanced and cut themselues. And lastly, their end of doing is sacrilegious, which makes it abominable to God and man, that is, to omerit saluation, and satissie the iustice of God. Doe we not then iustly condenine it as a poyson, and not ap­proue it as a medicine?

Now for the vses of this doctrine. Vse 1. If this be so, how can they thinke then that they haue repented, who were ne­uer yet thus humbled? when as thus farre they may goe and not repent, but not repent without it. Vnto how ma­ny may God say, Where are your teares and mourning? and not, why couer yee my Altar with teares: for though they can mourne and weepe in abundance for the losse of earthly friends, and riches, and for the displea­sure of men, yet doe they neuer weepe for their sins, or for that they haue dis­pleased [Page 93] God. They haue saued him the labour of putting their teares into his bottel, and wiping their teares frō their eies, but little to their gaine; yea many of them haue counted thē children and fooles, who haue wept bitterlie with Peter, for their sinnes. Such shal weepe, if they do it not here, when the others shall reioyce, and their weeping shall be fruitlesse and vnprofitable to them. Againe, the same persons, or the like, though they could often change their attire, and put on mourning weeds for the death of friends, yet could neuer find any time to put on mourning ap­parrel for their sinnes, to leaue off their gay, garish, wanton and whorish ap­parrell, not the space of one day for their sinnes; that they might the bet­ter be humbled within. If that be true of Cyprian, as I think it most true, their case is heauie: Non resipiscunt mulieres, quae Christi indu­menta negli­gunt, & sua or­namenta quae­runt. Cyprian. de lapsis. Those women neuer repent who neglect the garments of Christ, and affect only their vaine ornaments. Many daies can they sequester themselues from the sweete companie of their neerest friends, for worldly respects, profit, or pleasure, and such like; yet not one day can they sequester themselues, that they might mourne for their sins; either a familie apart, as in Zacharie [Page 94] it was prophesied shuld come to passe, Zach. 12.12. that the land of Ierusalem should be­waile euery familie apart by them­selues; or euery man alone. Oftentimes, for the health of their bodies, for the remoouing of diseasos, or the preuen­ting of some one or other, they could leaue their meales; but could find no time to do it for their sinnes, that they might tame the flesh and subdue it, that it might be pliable to the spirit, that as principall and accessarie, they might be both humbled before God. Often they haue been content to lose many an ounce of blood for the health of their bodie, but yet could neuer bee content to part with a pound or a shilling of their coine to make reftitution for the health of their soule, but liuing, and dying, the trea­sures of iniquitie are found in their houses, as we heard before out of Mi­cha. Micha 6.10. These feare to shame themselues with bringing home, and neuer re­member the shame they must endure, when all secrets shall be laid open, not to a few, but to all the world, when it will be too late to make any restituti­on. And though they haue now courts and pretences for it, as prouision for wife and children, or necessitie of the [Page 95] Common weale, or colour of this or that law, yet one day it shall appeare, that all these are but pretences, when it shal be known, whether our reproofes for sinne be iust, or your couerings of sinnes be good, when as one of our soules and bodies shall pay for it in hell: either ours for preaching fal­shoods, or yours for not practising re­stitution here.

Vse 2. The second vse serueth to perswade men to labour for this outward humi­liation, as to confesse their sinnes, so to bewaile them with teares, not before men, nor in the congregation, which some may doe in pride, and hypocrisie of their hearts, who cannot weepe be­twixt God and themselues. But men should goe out as Peter did, and turne themselues to the wall, as Ezckias did: and then if they draw water before God, looking vpon him whom they haue pearced, there may be comfort in it. As I thinke there may be teares and no repentance: for some men, as wee say of women, haue teares at com­mand; so may there be repentance in other some and no teares. But when a man can weepe euery day, vpon any occasion of worldly griefe, and cannot vpon the consideration of his sinne, [Page 96] the great displeasure of God, the vn­speakeable torments which Christ in­dured for him, &c. it is some suspition hee is not humbled, and so hath not repented. If hee that cannot weepe for worldly causes, being so drie brai­ned, haue a dispensation not to weepe, yet hee that can, hath an obligation to do it. Therefore the Prophet when he speaketh of sorrow for sinne saith, Zach. 12.10. That a man shall lament for it, as a man mourneth for his onely son. By which he sheweth, what a great deale of sorrow is required, and deep sorrow wil hard­lie bee without teares. If there bee a vent at the bung of a tearse, or hog­shead, it will soone run at the head; but if it be close stopped there it will scarse run at all. So if the heart be pear­ced, the braine and the eies will runne ever in their time and place; which must bee laboured for. As also there must bee a restraint and abatement of their gorgious, and gay apparell; for though I thinke not that Christians ought to vse any strange or vnusuall attire, as haire, sackcloth (such as was proper for the times when God inioy­ned them) & so to make thēselues the common bie word of the people, and their priuate repentance publike; yet [Page 97] as much as may be, without any pub­like note, they must abstaine from braue and costly garments, because (as hath been said) they were but giuen them, as couers of their shame, and cannot looke vpon them, (sauing that custome hath taken away sense) but they must remember their sinne, as the prisoner by his fetters and mana­cles, is put in mind of his offence. And if that saying be true of a Father, Chrysostome. that common experience telles vs is true, that when women become suters for their husbands, to obtaine pardon of their offences, then will they not fol­low princes courts, decked in all their brauerie they can, but in meane, and mourning weeds, with much mo­destie at least, if not with great base­nesse; how should they then be arrai­ed, when they secke pardon at Gods hand; both men, and women, and all sorts? And the better to humble them­selues, they must seclude themselues from their pleasant, and deliteful com­panie, and take lesse pleasure in their deerest friends, whose friendship as it often lesseneth, and asswageth the paine of the body, so doth it the griefe of the mind, and suffers not a man to grieue, or not as he ought; therefore [Page 98] saith Ieremie of such a man; Lament. 3.28. He sitteth alone, and keepeth silence because he hath borne the yoke vpon him. But in these abstinences, and among them howsoe­uer some of the learned thinke, that fa­sting is not necessarilie ioyned to eue­rie repentance, but is onely for special occasions, and times of miserie; yet seeing that a full diet doth most affect the soule, and disturbe all the affecti­ons, putting them besides all modera­tion, and due regard of the estate wherein men are, and driuing it, as a mightie tempest doth a sillie ship, hi­ther and thither, from one extreame to another; it is requisite they bee wary how they fill the belly, and pamper the flesh, but that they vse all sobrietie in their whole liues, which may bee a kind of fast; yea often better. As Hie­rom saith: Parcus cibus & venter sem­per esuriens triduanis ie­innijs praefertur. Hieron. ad Fu­ri. epist. 10. cap. 4. A spare diet and a bellie e­uer rather hungry then full, is better then a fast of three duies continuance. So may we say it is a great helpe to humiliati­on, and so to repentance. As also wee may not vnfitly applie that of S. Paul, who saith, 2. Cor. 4.16. That though the outward man perish, yet the inward man is renewed daily. And so perswade men as Physi­tians counsell their patients, that they would, (when they intend to take [Page 99] Physicke) incoenatos dormire, to goe supperlesse to bed, or with a light sup­per, that the strength of the medicine, may immediatly meete with the hurt­full humors: to doe the same in this, where these answere one another, Vulnus & me­dicina, peccatū & poenitentia. Chrysost. The sicknes and the remedie, sinne and repen­tance. Now if the sinner haue been in­iurious and offensiue, true humiliation requires satisfaction, and restitution, as before. But thou wilt say, how shall I doe? I am not able to make restituti­on. Art thou not able with all that thou hast to make it? Then consider this, that when the like doubt was made in the law concerning a theefe that had stollen from another man, Exod. 22.3. ei­ther openly or couertlie, in buying or selling, or the like; what the Lord commanded, namely, that he must to the vttermost he could make restituti­on; if he could not, he must himselfe be sold to be a seruant that he might performe it: teaching vs, that restitu­tion by some meanes must be made, if it can any way be; and that a man must leaue himselfe nothing to accomplish this. But thou wilt say I haue wife and children to maintaine, &c. what shall become of them? their maintenance and restitution cannot both meete to­gether. [Page 100] I feare me thou art farre from humiliation, while these doubts pre­uaile with thee: for tell me, hast thou not a soule and a bodie to saue? and doest thou care more for thy wife and thy children, then for them? Who would not, saith Augustine, Quis non vt viueret conti­nuo, perdere voluit vnde viueret? eli­gens potius vi­tam mendican­tem quàm cele­rem mortem. August. epist. 54. ad Macedo. willingly lose that by which he liues now, that hee may line continually? chusing rather a beggerlie life then a swift death. Rather then, pul downe the peacockes feathers of thy wise and children, that goe so gay and so proudly; for all that thou pretendest is nothing else but to maintaine them in pride and vanitie; I say, rather chuse to leaue them to the wide world, and make restitution of that thou art able, then to cast away thine owne soule: wouldest thou not impouerish them to saue this from perishing? speciallie seeing if for them and by their meanes thou make no restitution, they are par­taker of thy sinne. I dare say this bold­lie, saith Augustine, August. ibid. that hee who doth not compell another to restitution, as much as he can, he is partaker of the de­ceit and the sinne. How much more he that hinders him from making of it? Besides, consider and thou shalt see many, who liued before thy time, who in respect of wife and children haue [Page 101] made no restitution, that they might leaue them rich, and flourishing in the world, and tell me, if they haue not come to extreame pouertie, at least in the second and third generation: God so cursing euill gotten goods. Then thou wilt thinke to make thy sonne happie, according to the prouerbe, by going to the Diuell, and yet shall hee be indeede miserable by the curse of God. But what if a man haue no­thing? This is a dispensation: and as the prouerbe is, Where there is no­thing to be had, the King must lose his right: euen so here; and repentance is then sufficient, so that thou haue a mind, that as God shall make thee a­ble, thou wilt restore. But it may bee that thou hadst gotten thy goods wickedly before thy calling to Christ; now if thou shouldest begin to make restitution, thou wilt say, it would either dishonour thy calling and pro­fession, or giue some enemie aduan­tage ouer thee, for thy hurt. I an­swere thee, first it is no more shame for thee in the eies of honest men, then it was for Samuel and Zache­us to proffer and performe it: to whom it was no blot, but an honor. The worldings prouerbe indeede [Page 102] is; It is a shame to steale, but a greater shame to bring home againe. Yet ac­count thou that no shame to thee in some honest manner to bring home a­gaine all that which thou hast stollen by deceit or oppression, or howsoeuer, seeing others are honoured of all ages for it; specially in as much as no resti­tution is damnation, and restitution is the way to saluation. Againe, I do not so vrge this, that of necessitie a man must-shame himselfe; for it is lawfull for a man to prouide for his credit, so he do the thing, and be as warie in the manner as he can. For example, if thou hast deceiued thy brother secretly and vnknowne to him, which was sinne in thee; thou maist make him restitution againe vnknowne to him, and that be a righteous thing in thee. Yet more particularly in one instance for the rest: Thou art a trades man, and the partie iniured trades with thee still, restore him that thou defraudest him of, either by weight, measure, or price, or how­soeuer, in the same kinde, secretly, as Iosephs steward put Iacobs sonnes mo­nie in their bagges and sacks; and doe this at times by little and little, till thy conscience which checked thee be­fore, tell thee thou hast done him [Page 103] right, and restored him all. But take this caueat with thee; beware thou flatter not thy selfe and restore not all, because no man knoweth whether thou doest or not: for he that is the searcher of the heart knoweth all. But if thou wantest opportunitie to doe it secretly, rather then it should not be done, thou must do it publikely, and that vpon no lesse penaltie then dam­nation. For the contrarie must needes be to that of Christ to Zacheus, That no restitution excludes saluation out of thy house and heart. For, as Au­gustine saith, Non remittetur peccatum, nisi restituatur ab­latum: sed cùm restitui potest. August. ibid. the sinne shall not be remit­ted, if that which is taken away be not re­stored, when a man hath abilitie to restore. For if it deserue damnation to take any thing from a man wrongfully, as doubtlesse it doth, then is it as dange­rous to keepe it, being taken. Thinke it not then, in these cases of iniustice, enough, that when thou humblest thy selfe before God, thou shead teares for them, or fast and performe such things, vnlesse also thou make recompence for the wrong.

The parts of re­pentance. Hauing spoken of the description of repentance, wee must proceede to the parts of it, and as Augustine saith in another thing: Aliud est adiu­torium, sine quo aliquid non fit, & aliud est adiutorium, quo aliquid fit. Aug. de corrupt. & gratia. There are some helps [Page 104] without which a thing is not, and some by which it is. So I may say, there are some things which may bee called the part of another, without which it cannot bee, and others by which it is, and of which it consisteth. Of the former kinde are faith, and the knowledge of a mans selfe, and the inward and outward humiliation spo­ken of, which may in a generall sense, bee called parts, because it cannot bee without them, though most of them may bee without it: of the lat­ter are these two, mortification of the flesh, and viuification of the spirit, cal­led by the Prophets, leauing of e­uill and doing of good, of which it consisteth, and which wholly make it: of which in their order I will now speake.

The first part of repentance, mor­tification. Mortification is the first part of re­pentance, whereby the repentant doth not onely change, and take away sinne from the eies of men, (which yet hee doth) but also purgeth the heart, cru­cifieth the flesh with the corruptions of it, and taketh away sinne from the eies of God. Hence is that of Dauid, Psalm. 34.14. Eschew euill, that is the first part of re­pentance, and doe good, that is the se­cond part. Salomon also saith: He that [Page 105] Prou. 28.13. hideth his sinnes shall not prosper: but he that confesseth and forsaketh them shall haue mercie. And the Lord saith to the people by his Prophet Esay: Esay 1.16. Wash you, make you cleane, put away the euill of your works from before mine eyes, cease to doe euill, learne to doe well, &c. On which place Chrysostome speakes thus: Hom. 5. de poe­nit. What neede all this copie of words? Had it not been enough to haue said, Purge your selues, or take euill from your selues? Why then doth he adde, Take away the euill from before mine eyes? Hee answers: That it is because Gods eyes look otherwise then mans do, who lookes but into the face, but God into the heart. And so denies that to bee true repentance which is for ostentation, in the outward man, but would haue it to be approoued in his sight, which searcheth the hart and raines, and con­sequently a purging of the inward man. Hence are those exhortations in the new Testament: as first that of S. Paul, who saith, Galath. 5.24. They that are Christs haue crucified the flesh with the affecti­ons and lusts thereof. And the same Apostle to the Colossians saith: Coloss. 3.5. Morti­fie your members which are on the earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and coue­tousnes, [Page 106] which is idolaetrie. Again, hee counselleth Timothie 2. Tim. 2.22. to flee from the lusts of youth, and to follow after righte­ousnes, faith, loue, and peace, with them that call on the Lord with pure heart. Hereupon repentance is called an es­caping out of the snares of the diuell. 2. Tim. 2.25.26. Instruct them that are contrarie minded, prouing if God at any time will giue them repentance, that they may know the truth; and that they may come to amendment out of the snare of the diuell, &c. And the author to the the Hebrewes calles it, Heb. 6.1. Repentance from dead workes: that is to say, from al workes which bring death. And so touching the inward corruption, S. Paul willeth the Ephe­sians, Ephes. 4.21.22. to cast off concerning the conuer­sation in times past, the old man that is corrupt through deceiueable lusts. So that the first essentiall part of repen­tance is mortification of the flesh, which is further proued by these rea­sons:

Reason 1. 1. Because euery true repentant is partaker of Christ, and hath embraced him by faith, and by it is ingrafted into him: which he cannot be, but he must partake of his death, and the power of it, which will worke in him the death of sin, he applying it vnto [Page 107] himselfe by his faith: it wil be like the plaisters of Surgians, which mortifie the members, for the more easie cut­ting them off.

Reason 2. 2. Because els he can neuer be renew­ed or brought to new, and true obedi­ence to God, seeing the affections and corruptions of the flesh are an enemie against God. As the Apostle Paul saith, Rom. 8.7. The wisdome of the flesh is enmity against God. That is, saith Ambrose, the corrupt lusts of men are at enmity with God: called wisdom, because men that haue these corrupt affections thinke them­selues the only wife men of the world: The whole corrupt nature is not an e­nemie, but enmitie it selfe with God, and against him, for as an enemie it is euer contrarie to the will of God, and cannot consent to it. Then the first entrance of obedience must be the ta­king away of these, and the mortify­ing of this corruption. But it must bee vnderstood that when I say the repen­tant mortifies sinne, I speake of all sins, not whole sinne, for euery sinne must bee in part mortified, though no man can wholly mortifie his sinne; the bo­dy of sinne may bee destroyed, but the stumps of sinne will remaine in euery man to goe to the graue with him, as it [Page 108] came out of the wombe with him.

Vse 1. 1. The first vse of this doctrine is to teach vs, that if this be a part of repen­tance, then is it not so easie a thing, as the world takes it to be to repent, and turne from sinne; for if it were onelie the turning and changing of the out­ward act of sin, the leauing of all these vaine, and idle, lasciuious, and wanton speeches, of the act of oppression, vsu­rie, adulterie, theft, prophaning of the Sabbath, swearing and a thousand such like, wherewith the life of a man a­bounds: yet is it not a thing so easilie compassed, as men do dreame, because of the profit, pleasure, and delight, which they bring vnto them, as expe­rience teacheth euery man, both in himselfe and others. But when that is had it is nothing to the other. If this be so hard, what is it to kill, crucifie, and mortifie, a mans affections and sinnes? as deare vnto him as his mem­bers, and therfore so called, Coloss. 3.5. Mortifie your members. If it be a hard thing for a man to indure a little drawing salue, which drawes away the corrupt blood and humors which hinder the healing of the wound, what wil it be to endure plaisters, and corasiues which should eate to the very bone? And if a man [Page 109] cannot endure the mortifying of one member of one ioynt, how shall he in­dure the mortifying of all the ioynts of the hand, or of the bodie? Such a thing is repentance, and the mortifica­tion of al the lusts of man, as neere and deere as members to him. Therefore you deceiue your selues, when you thinke that repentance is so easie a du­tie, that you can performe it when you are old and sicke; seeing now when you are young and strong, and in health, you cannot indure the morti­fying of one member, how wil you in­dure then the mortifying of all, or of those sins which are as deere as mem­bers?

Vse 2. 2. Againe, this serueth to teach vs that many men deceiue themselues, with an opinion and conceit of repen­tance, and that they haue repented, when they neuer had the first part of it: many neuer hauing any change at all of any act, or way wherein they haue walked, and the most neuer came to killing, and crucifying, nor to any mortifying of any sinne, or any affecti­on; which is as if a wounded man, who hath a festered wound, which hath long been so, should thinke that be­cause a Surgion hath but once blowed [Page 110] vpon him, hee is surely made whole, though he neuer felt either his draw­ing salues, or his eating corasiues, or his mortyfying plaisters; nay when he hath perhaps driuen him away by ray­lings speeches, or casting bedstaues, or such things at him, when hee once came neere to touch his wound: but howsoeuer he so thinke, would not all men iudge him to be in a dreame and deceiued? Then how do these dreame, and are deceiued that thus perswade themselues of repenting, when they haue not the first part of it; nor euer could endure that the sword of the spi­rit, or the biting or eating salues of the law and iudgements of God, should come nigh them, but either endeuour to driue away these spirituall surgions, or to withdraw themselues from them? Do they not, I say, dreame? and that they shall one day know, if euer God open their eies, as hee will either here or in hell.

Vse 3. The third vse teacheth that euerie one must endeuour for this part of re­pentance, namely, to mortifie their lusts and affections, of couetousnesse, pride, anger or any other corrupt affe­ction whatsoeuer it be; for if sinne be not killed in you euen while yee liue, [Page 111] yee are but dead. Therefore if yee would liue here and liue for euer, mor­tifie these members, crucifie this flesh with ye lusts therof, for one of these two must of necessitie be, either your sins, lusts and corruptions must die, or your soules must die; if you will saue these, they must perish; if you mortifie these, they shall liue. Therefore if yee haue any care for the sauing of your soules, then crucifie the lusts and affections of the flesh. It is the wisdome of Trauel­lers, warrantable by the law of nature and nations, of God and man, when they are set vpon by theeues, who will not onely take their purses from them, but put them in feare of their liues: it is, I say, their warrantable wisdome to kill, rather then to be killed: So should it be your spirituall wisdome no lesse warrantable and commendable, when in your trauell to heauenward, you are assaulted by your corruptions and lusts which cleaue fast vnto you, which will spoile you of your sauing health and spirituall saluation, and will indeed kill you, vnlesse you crucifie them; it should be, I say, your wisdome, to kill before you be killed, and to cru­cifie that, which will else bring con­demation vnto you, and to your [Page 112] soules. It is then, if I may so speake, in your free choice, whether your sinnes shall die, or your soules. Rom. 8.13. If you liue after the flesh you shall die; but if you mortifie the deeds of the bodie by the spi­rit, you shall liue. Therefore as our Sa­uiour Christ saith, (perswading men to take away their lusts) Matth. 5.29. If thy right eie cause thee to offend pull it out: If thy right hand make thee to offend, cut it off: for better it is for thee that one of thy members perish, then that thy whole bodie should be cast into hell. Christ applieth it to adulterie; I may applie it to an­ger, or any other corruption whatsoe­uer. And may say, whatsoeuer infir­mitie cleaueth fastest vnto you, though it be as deere vnto you as your right eies or right hands: rather then they should cause you to offend, to endan­ger your soules, cut them off and cast them from you: yea, put them away though it be with violence and blood, euen crucifying and mortifying them, that you may escape that destruction they would else bring vpon you. Bles­sed shall you be if you reward them, as they would haue serued you, yea hap­pie shall you be, if you take them and dash them while they are young, a­gainst the stone, that is, Christ; for [Page 113] wherewith should you better obtaine the fauor of your Lord and God, then with the heads of these enemies of him and your owne soules? 1. Sam. 29.4.

The second part of repen­tance, viuifi­cation. The second part of repentance is vi­uification of the spirit, or rising againe to newnes of life, which we call rege­neration. When the repentant is re­newed, his mind in holines, and his ca­riage and life with sincere obedience: or thus; Regeneration is when the re­pentant is changed in mind, will and heart. The mind and counsell disal­lowing, and condemning the euill al­readie committed, and approouing of the good to be done. The will reiect­ing, and declining from the euill, al­lowing the good, and inclining to it. The heart and affections hating and detesting that euill, and affecting and louing the good: after which follow­eth inherent holinesse, and sanctitie, wrought in men: called the new man, renewed in Christ; and this breakes forth in outward good works, and the practise of obedience. That this is so the places before named doe testifie. Dauid saith; Psal. 34.14. Eschew euill, and do good. So the Lord speaketh by Esay: Esay 1.16. Wash you, make you cleane, cease to doe euill, learne to doe well. Hence is that of Eze­kiel: [Page 114] Ezech. 18.31. Cast away from you all your trans­gressions, whereby yee haue transgressed, and make you a new heart, and a new spi­rit: that is, the heart must be renewed. And as Christ saith in the Gospell: A new commandement I giue vnto you; that is, a renewed commandement; so here the Lord saith, make you a new heart, that is, renew your heart. So the Apo­stle S. Paul saith to the Ephesians, Ephe. 4.23.24. Bee renewed in the spirit of your mind, and put on the new man, which after God is created in true holinesse and righteous­nesse. The same Apostle to the Colossi­ans saith: Colos. 3.10. Hauing put on the new man, which is renewed according to the Image of him that created him. Likewise Christ said to Nicodemus: Iohn 3.4.5. Except a mā be borne again, he cannot enter into the kingdome of God. Which was not as Nicodemus conceiued, that a man should be borne againe of his mother, but he must bee borne of water & of the spirit, he must be a new creature. And for the out­ward man, S. Peter perswades the men of Israel, saying, Acts 2.38. Amend your liues and be baptized. By all which it is manifest, that wheresoeuer there is true repen­tance, there is this second part of it, namely regeneration: which I also ma­nifest by reason thus:

Reason 1. 1 Because the repentant is in Christ, and so one with him, and so must needs be a new creature. 1. Cor. 5.17. He is also in­grafted into him, and by that parta­keth of his spirit, then of his life and holines; yea being partaker of his death, he cannot but partake of his re­surrection. Hence is that of S. Paul: Rom. 6.5. If we bee grafted with him to the similitude of his death, euen so shall we be to the si­militude of his resurrection, and by his spirit bee renewed to newnes of life. Whereupon it is that Christ is said to be, Reuel. 3.14. the beginning of the creatures of God, that is, the beginning of euery man that is conuerted.

Reason 2. 2 The second reason is, because he that repents is turned to God: for so saith Ieremie, Ierem. 4. Hee that returnes to him, hath renewed fellowship and vnion with him, which he lost by his sin: but this cannot be, if he be not renewed, and walk in the light. As S. Iohn saith, 1. Iohn 1.6.7. If wee say we haue fellowship with him, and walke in darknes, we lie, and doe not truly. But if we walke in the light, as he is in the light, we haue fellowship one with another. Then it followeth that they, who are turned to God, must needes be renewed. But it must be vnderstood that this regeneration is not perfect, [Page 116] so that man is not perfectly holy by an inherent holinesse; but as whole sinne is not abolished, so neither is this re­generation perfect, and sanctification wholly obtained. Therefore the A­postle saith: Rom. 6.12. Let not sinne reigne in your mortall bodies. Hee doth not say, saith Augustine, Let not sin be in your mortall bodies, for that cannot be obtained, but let it not reigne, that is, let it not haue dominion and rule ouer you. And a­gaine he saith to the Galathians; Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrarie: by flesh vnderstanding nor­ruption, by spirit the regenerate part. Now these two are contrary, and while a man is in this life, he shall neuer be free from this fight; the experience of all regenerate teacheth the same. Yea euen S. Paul himselfe found this; Rom. 7.23. That the law of his members rebelled against the law of his mind, leading him captiue to sinne. And he was neuer per­fect, and free from this inward corrup­tion. If you aske then what is taken a­way by Christ? I answere, we must con­sider two things in sinne: 1. The guilt of sinne, which the Schoolemen call the forme of sinne. The second is the corruption of sinne, which they [Page 117] call the matter of sin. Wee say that in euery regenerate man, the guilt is ta­ken away, and the forme of sinne is wholly gone, but the matter in part remaineth; and when we speake of mortification, wee doe not say that a man that hath repented, hath all his sinnes and affections wholly mortifi­ed, but so farre as the strength and power of them is broken and weake­ned, but the stumps of them remaine still. As the Apostle to the Romanes saith; Rom. 6.6. By Christ our old man is crucified, that the bodie of sin might be destroyed. Not that sinne is vtterly gone, for that cannot be in this life, but the strength and power of it is destroyed. Now if sinne bee not wholly mortified, a man cannot bee wholly regenerated, there­fore they are both mixt together, for the corruption of the one is the gene­ration of the other, and if the whole bee not corrupted, then part must needes bee regenerate, for all things are but here in part, and must after be perfected. And the Lord hath so dealt, to leaue corruption in men, to the end he might humble them in the sight of it, and to sharpen their prayers. This vse the Apostle Paul made of it, 2. Cor. 12.7. when he had the buffet of Satan, and the [Page 118] prick of the flesh to humble him, and to make him the more feruent to God by prayer, to giue him grace to ouer­come it. So hath God ordained that men should not come to perfection in this life, to humble them in the sight of their sinnes, and that their prayers might be made vnto him with more earnestnes and feruencie, for strength against their infirmities. And here wee may applie that of Augustine, distin­guishing men into three sorts: Some (saith he) August. cont. Iul. Pelag. are only spirit, without the sight of the flesh, these are the blessed in heauen: others are onely flesh without the fight of the spirit, these are men vn­regenerated, for their sinne rules verie peaceably: others are partly flesh, partly spirit, and therefore they finde a fight betwixt these and a wrastling in their hearts, these are they who are regenera­ted and renewed by the spirit of God, con­sisting of flesh and spirit. Which is the state of the most regenerate in this life, who though they haue attained to the greatest measure of holinesse, yet nei­ther are they nor can be without their measure of corruption.

These things then thus explaned, let vs consider the vses. Ʋse 1. And first, this teacheth; vs that if this be the second [Page 119] part of repentance, and that there is none which is true, sound and sauing repentance, but it hath necessarilie these two parts: as there is no man but bee hath, and consisteth of soule and bodie, and one part maketh not a man: then not onely prophane and wicked men, are without repentance, but many others also, who haue made a good reformation in the outward man, and haue a shew of this godlines, but not the power of it; doing all this but for some sinister respect, vpon some vaine glorie, pride or conceit of merit, or expectation of reward, or such like. For in their mindes they disallow not the euil, that they in former times committed, because it is euill, neither now approue the good, because it is good. Againe, in their willes they reiect not the euill, and decline from it because it is euill, nor allowing the good, and incline thereto, because it is good. 3. In their hearts they hate not the euill, because it is euil, but as the dog casteth vp his vomit, because it is troublesome; nor loue and affect the good, because it is good, but for that it brings good to them. And that which is worst, in all these they ap­proue and gratulate themselues; which [Page 120] argueth that they are farre from this true regeneration which doth these for Gods sake, because they are good, and checks a man when hee hath er­ring or indirect affections to them, and conceits of them; and so shewes that they are farre from regeneration, and inward holines, which leaues out­ward things and appearances, because they are like that which it selfe is in deed and in trueth. And that for all this outward reformation, such men haue not artained to true and sound repentance. And though this is not so apparant to men, that are afarre off, and conuerse not with them, yet is it to them that shall be nigh them, and see their conuersation, who may easily diseerne it by their speeches, the messenger of the mind, Jndex animi. and by their cariage, when for a greater good, or benefit, they will soone neglect the good, yea commit the euill, which they haue seemed to haue forsaken, and not be smitten for it in their heart, but euen wipe their mouthes, as the harlot in the Prouerbs, as if they had done no such thing; which befals not to a regenerate man, who though he may and do sometimes fall into the like sinnes, yet is free from such deepe [Page 121] securitie, and not without the checkes of his conscience; which though he may smother for a time, yet will they haue their fruit at length in him as in Dauid.

Ʋse 2. The second vse is, to perswade euery man, to labour to be regenerated and renewed in the whole man, as he hath bin corrupted in the whole; and to be resolued, that though he cannot in­deed bee wholy renewed, yet must he be so in the whole, that is, in some measure in euery part. For no man must looke to be renewed here in that measure he was corrupted, either in the inward or the outward man, and so to attaine to perfection of holi­nes; but the true repentant beginning by a little and little, both may and ought to increase more and more to­wards perfection. As it was with Naa­man, when hee was purged from his leprosie, his flesh came againe as the flesh of a yong child: so when as man is purged from the leprosie of sinne, hee beginneth to bee renewed as a childe groweth, who hath all the parts of a man, but not the perfection of any: so hath this true repentant, all the parts of regeneration, but not any one in perfection: hee hath all parts [Page 122] somwhat reformed, though not whol­ly reformed; I say, hee is both in the will, mind and affections, though not perfectly. For this must euery one la­bor, and though his grace bee but small in the beginning, yet must he not bee discouraged, for it is the state of all the children of God, that a long time corruption will be greater then grace, a long time there will be more chaffe then corne in them. But if he in the meane while dislike his corrupti­ons, and bewaile his defects, hee may assure himselfe he hath his measure of regeneration; for no man can doe so in truth, but he that is regenerat. Yet let no man thinke that because he hath somewhat, and is in part regenerate, therefore he hath enough, and so fet downe his rest, as if hee neede goe no further; for then shall hee deceiue himselfe, seeing the true sanctifying grace is seede that will and doth in­crease and multiplie; not salt, that re­maineth and maketh barren. If men then doe not increase and grow in their graces, they haue good cause to suspect them to be rather counterfeit then currant: If they doe increase, they may be assured their graces are of the right stampe indeede.

But some man wil happily demand, how much he is bound to increase, or what measure of increase will proue his graces to be true? I answere him, that according to the meanes God hath giuen him, and the time he hath liued vnder those meanes, and the opportunitie hee had to vse them, so much ought he to increase. For as in temporall things euery man groweth according to the meanes he hath, and the time for the vse of his meanes: so in spirituall things euery man that hath true grace, ought to haue it still in­creasing; and he may be assured that if it be hid in a napkin, and continue without increase, it is not true grace. So that many men who pleased them­selues because they haue had some be­ginnings of good motions, now and then, in which yet they haue not gone forward, nor increased answerable to their meanes, haue deceiued them­selues, while they haue iudged them true and sufficient. As the Lord said to the people by Hosea, when they had good motions in them, which were soone smothered: Hosea 6.4. Oh Ephraim, what shall I doe vnto thee? Oh Iuda how shall Lintreate thee? for your goodnes is as a morning cloude, and as the morning dew [Page 124] it goeth away. As if hee should say, Thou hast many good motions, and good desires, but they are so soone ex­tinct, that I, know not what to doe with thee. So may he say to many a man among vs, You haue many good motions and desires, but they are but desires; many good beginnings, but no proceedings; yea all is scattered as the cloud, and vanished as the dew; what shall I say vnto you? surely no otherwise then as deceiuers and hypo­crites, & curse you as the sigtree in the Gospell, that you neuer prosper more. But lest any such thing befall vs, and seeing an increase is required of vs, Phil. 3.13. let vs forget that which is behind, and eu­deuour our selues vnto that which is be­fore, Hebr. 12.1. running forward in the race that is set before vs, Phil. 3.14. and following hard toward the marke,for the price of the high calling of God in Christ Iesus. And thus much may suffice for the parts of repentance: in the next place wee must proceed to the causes of it.

Chrysostome hauing made three ser­mons vpon this matter of repentance, beginneth the fourth thus: Assiduè in ea [...], &c. Chrysost. hom. 4. de poenit. It is the continuall cust ome of shepheads to turne their sheepe into those pastures, where they see the grasse is long and plenteous, [Page 125] and thence not to drine them, before they haue eaten vp all. Whom wee will imitate, and this fourth day also feede our sheepe in this pusture of repentance, and wee will not begin any other mat­ter: for the place affordeth much pro­sit, verie much fruit, and withall great store of ioy and comfort. As that Fa­ther imitated those shepheards, so will I follow his example, and walke in his steps, continuing in this fruit­full, necessarie and comfortable mat­ter, till I haue communicated the whole vnto you. The causes of repentance. I must proceede then, I say, in the next place to the causes of repentance, or of this change and conuersion; namely to the efficient cause, and finall: for of the matter and forme hath been spoken in the de­scription. And first of the efficient, which is either principall, or instru­mentall. The first is God, the second is either without man, to wit, the word, or within him, his faith, or com­ming from him, his prayer.

The efficient and principall cause of repen­tance is God. For the first, which is the princi­pall efficient, it is God; he is the au­thor of mans repentance, and his con­uersion: whatsoeuer meanes may be vsed and applied for that purpose, yet is he the principall worker of it in the [Page 126] heart of man. For proose hereof wee know the speech of Ephraim: Ierem. 31.18. Conuert thou me and I shall be conuerted. Where she acknowledgeth God to be the au­thor of her conuersion. So like wise that honour was giuen vnto Christ, that hee should giue repentance and remission of sinnes vnto men. For so saith Peter of him: Acts 5.31. That God had lift him vp with his right hand, to bee a Prince, and a Sauiour to giue repentance to Israel and forgiuenes of sinnes. Like­wise when Peter had shewed vnto the people the vision that he saw, and the mercie that God shewed vnto the Gentiles: Acts 2.28. They all glorified God say­ing: Then hath God also to the Gen­tiles, granted repentance vnto life, Hence is that of Paul to Timothie: In­struct them (saith he) 2. Tim. 2.25. with meek [...]esse that are contrarie minded pr [...]o [...]ing of at any time God will giue them repentance; &c. So Noah prayed: Gen. 9.27. God perswade Ia­phet to dwel in the [...] of Shem. That is, God conuert his heart, that he may be of the Church, and not of the wicked. Also it was the Acts. 16.14. Lord that opened the heart of Lydia, that she attended to the things which Paul spake. Paul spake for her conuersion, and the Lord opened her heart and conuerted her. And [Page 127] Christ in the Reuelation saith: Reuel. 3.9. I will make them of the Synagogue of Satan, to come and worship before thee. Meaning that he would make the wicked to be of the number of the Church, and con­uert them to himselfe. By all these it is manifest, that the principall worker of repentance in the heart of man is God himselfe. And it must needs in reason be so.

Reason 1. First, because true repentance, hath as a principall part of it, the conuersi­on of the heart and inward man: and to doe this requireth as much power as to make it; for there was then no resistance of corruption, but here now are all contrarieties, the whole man being corrupted: when then it was an infinite power that created man, it must needes bee an infinite power that also must conuert and create him anew.

Reason 2. The second reason is: Because man is by nature dead, hauing neither power, nor will to be conuerted. And as S. Paul saith to the Ephesians: Ephes. 2.1.2. That euen then when wee were dead in sinnes, God hath quickned vs together in Christ. Then as no man can raise vp a dead man, nor he quicken himself, no more then Lazarus could being in ye graue, [Page 128] but it must bee the voice of Christ, and his power that must doe it; so must it be only God that must conuert the heart, and worke this repentance in it.

Question. Why doth God then in many pla­ces command men to repent; and re­turne vnto him if they haue no power or abilitie of themselues to doe it, but it bee his gift onely, which they can­not haue, vnlesse they receiue it from him?

Answer. I answere with Augustine: O homo in prae­ceptione intel­lige quid debeas habere. De corrept. & grat. cap. 3. Iubet aliquae quae non possu­mus, vt noueri­mus quid ab illo petere debemus. De libero arbit. ad Valent. cap. 2 O man vnderstand in these commandements of God, what thou oughrest to haue: So what thou oughrest to do. And againe he saith: God commandeth some things which wee are not able to doe, that wee might know what we ought to big of him. And therefore when he saith, Returne vnto mee, hee would haue our hearts sound with an echo againe: Lord con­uert thou vs, and we shall be conuer­ted, Lord turne thou our hea [...] [...]s, and we shall bee turned. So that the Lord doth not command because wee can doe, but because we ought to do, and should seeke to him for grace to do it.

Ʋse 1. God is then the worker of euerie mans repentance and conuersion: which first serueth to confute a point [Page 129] of Poperie, which teacheth that men haue a great hand in their owne con­uersion. And that they may take and resist the grace of conuersion: which we say is false, because (as I haue alrea­die proued) God giueth repentance. Therefore these speeches and compa­risons of theirs, wee reiect as false, when some of them make man by na­ture, like one in fetters, so him in his corruptions, which being strucken off by grace, he can presently goe of him­selfe. Some, as the halfe dead passen­ger from Ierusalem to Iericho: others, like a sicke man, which hath the pow­er of walking, but being faint he can­not vnlesse hee haue one to helpe him, or to leane vpon. So man hath power, say they, but it is a little lan­guishing, which if it be helped but a little by grace, he can will, and doe of himselfe that which is good. But all these & such like, if there were a thou­sand of them, are ouerthrowne with this one point: that it is God and his grace which conuerteth the harts of al men. Neither feare we to affirme this notwithstanding that they obiect, that by this meanes wee make a man as a blocke and a stone; for so we say hee is by nature, in respect of any goodnes, [Page 130] and that by the warrant of Ezekiel, who saith in the person of God, Ezech. 36.26. I will take away the stonia heart out of your be­die, and I will giue you an heart of flesh. Shewing that a man before his con­uersion, hath a heart of stone, and of himselfe hath no more power to con­uert himselfe, then a stone hath. Yet notwithstanding, he is not in althings so a stone, but that there is a diffe­rence; for a man is a stone in respect of the action, but not in respect of recep­tion; or (as the Schoolemen say, a stone in respect of forme, but not in respect of matter. For a stone or a tree is vtter­ly vncapable of this thing, and hath no meanes to receiue it, but a man hath power to receiue it, and is capable of it, for he hath a mind, a will, and affe­ction, that is capable of the worke of God, which these ereatures haue not: But it is God only that workes vpon these parts and powers of man, and makes them new and good; it is hee only that conuerts him and works re­pentance in him.

Vse 2. The second vse serueth for comfort to vs touching all those who are yet vnconuerted, notwithstanding their great corruptions and vntractablenes, resisting the spirit of God, speciallie [Page 131] in all outward meanes, that a man would thinke it vnpossible that they should be conuerted to God; yet it is God that conuerteth, who is able to ouercome all the corruptions of man, neither shall they hinder where hee will conuert, but if he call they shall come, if he draw, they shall run after him: for hee is infinit in power, and cannot be resisted. Who would haue thought that Saul, so great a persecu­tor of the Church, who drew into pri­sons all that called on the name of Christ, and went from place to place breathing out threatnings against the Church? yet this great Conuerter of al men (euen God) ouercame al this cor­ruption, and broke through all these impediments, and gaue him repen­tance. Good cause then haue we to hope of many wicked and desperate sinners, that they may be cōuerted, be­cause God; the changer of all who are changed, is able to ouercome all their corruptions. So that ye Ministers ought stil to hold on to exhort them, and the church to pray for thē, notwithstāding all their oppositions, because God, when and where he will call, cannot be resisted. The Church (saith Augu­stine) Non oraret ec­clesia, vt dare­tur infidelibus fides, nisi deum crederet, & a­nersas & ad­uersas hominum adse conuertere voluntates. De bono perseuer. lib. 2. cap. 23. would not pray, that faith might be [Page 132] giuen to Insidels, but that it beleeueth that God is able to conuert both the a­uerse and the poruerse willes of men vnto himselfe. Which must still incourage her to continue to pray for them, and to hope that hee will heare her, as well as he hath been intreated by the Church for others, and make them (though they bee of the Synagogue of Satan) Reu. 3.9. to come and worship before her feete.

Vse 3. The third vse of this doctrine will bee for the comfort of that man which is conuerted, who knoweth himselfe indeede to bee so: for he cannot be ignorant how peruerse and auerse from goodnes he was, how against the haire hee was conuerted, how all his infidelitie and iniquitie did not hinder Gods purpose. Then may he bee assu­red he cannot fall away, God will ne­uer suffer him to perish; though he haue corruption enough to effect it, yet let it comfort him that there was more to hinder his calling, all which God ouercame and made him willing to be changed, and did conuert him: so that this lesse corruption cannot make this calling of none effect; speci­ally while corruption doth not so choake grace, but that still there is a [Page 133] desire to cleaue vnto God, and some, though weake, endeuour to be pre­serued. If God was found of him, when hee sought him not, nay if he found him when hee fled from him, and cal­led him when he liked his corruptions well enough, and when though he prayed for his conuersion, saying, Thy kingdome come, yet it was with him as with Augustine, who thus prayed; Da mibi castita­tem & conti­uentiam, sed no­li modo: time­bam enim ne me citò exaudires, & citò sanares à morbo concu­piscentiae, quam malebam exple­ri quàm extin­gui. Confess. li. 8. cap. 7. Lord giue me chastity and continencie, but I would not haue it yet: for I did feare lest thou shouldest speedily heare me, and forthwith oure my wound of concupi­scence, which I rather desired might be fulfilled then extinguished: So that hee could haue desired to haue lien still in his corruption, and yet God ouercame that, and pulled him out of the fire, and, as Lot out of Sodom, by violence: how much more will he saue him now, when he seeketh both him and it, as men doe for siluer and riches? Did he euer giue a man an heart to pray for any thing rightly informed according to his word, and meant not to giue him the thing? Doubtlesse no. And if he intend the gift, who shal hinder him for giuing? Augustine saith: Horum si quis­quam perit, fal­litur Deus, sed nemo eorū perit, quia non falli­tur Deus: horum si quisquam pe­rit, vitio huma­no vin citur De us, sed nemo co­rum perit, quia nulla re vinci­tur Deus. Au­gust. de corrept. & grat. cap. 7. If a­ny of these perish (speaking of the elect, to whom he hath purposed saluation) [Page 134] God is deceiued: but none of these can perish, because God is not deceiued. And againe, If any of these perish, God is o­uercome by humane frailtie and corrup­tion: but none of them perisheth, because God can bee ouercome by nothing. But beere is comfort, hee that was power­full in their conuersion, will bee pow­erfull also in their preseruation, that nothing shall ouercome him, nor pull them out of his hands, Ioh. 10.28.29. for he is greater then all.

Vse 4. 4. The fourth vse is to informe vs, that if repentance be the onely worke of God, then is it not in a mans owne power to repent when he list; so then what a madnes and follie is it for any man to sinne wilfully, presuming that hee can repent when hee pleaseth? If it were in his power to repent when hee would, yet to be thereby the more emboldned, and presumptuous in sin­ning; were it not great follie? Would wee not reprooue him of folly, that because he hath a pill in his closet, or balme in his power, should therefore surfet, or else wound himselfe with a sword, because he hath that which will cure him? But if he had neither of these helps in his owne power, but they were in the hand of some Apothe­cary, [Page 135] or such a Physition, who, for some iniurie committed against him hateth him; were it not much more madnes and follie then to surset and wound himselfe? So in the matter of repentance, if it were in a mans owne power to repent when he would; were it not some follie for a man to sinne, because he hath a remedie? But seeing it is not in his owne power, but in the hand of God, who must needes hate him for his sinne committed against him, with a high hand, and for his hardnes of heart, who will not repent, when hee calleth him to it, but will goe on in his presumptuous sinning against him; what can it bee but a double and treble follie? And how­soeuer hee accounteth others fooles, who make all their life a continuall practise of repentance, yet indeede is there no foole to him, and one day hee shall know that he deceiued himselfe with a vaine hope, sinning with pur­pose of repentance hereafter, and not indeed repenting or seeking it then when God called him to it; but delay­ing still off, thinking that the last day of his life, or the last houre of that day would be time enough for his repen­tance.

Obiect. Some will here say that the Scrip­ture is plaine, that at what time soeuer a man repenteth, God will accept it.

Answ. But know, yt a sinner cannot repent when he would. If thou hadst the po­wer of repentance in thine own hand, it were somewhat, but it being not in thy custodie, but in Gods to dispose of, and to giue when, and to whom it pleaseth him; in this case for thee still to liue and dwell in sinne, it is but a delusion of Satan, whereby he would bring thee to damnation, so leading thee on in a fooles paradise, vntill hee haue brought thee to hell. Was it not a folly for the fiue wise virgins to slumber, hauing their oyle readie at command, knowing not how soone the bridegrome would come? But were not the fiue foolish virgins thrice fooles, that hauing no oyle, fell asleepe and neglected it, till the bridegrome came, and then they would haue bought, and knew not where to get it? So if a man had the oyle of repentance, to forsake sinne, and to turne vnto God, in his owne power, it were somewhat lesse folly to deferre it; but whereas hee hath it not, what folly and madnes were it for him to deferre it, till Christ come, [Page 137] or death come, when hee would bee glad to buy it with a thousand worlds if he had them? and shall not know where to haue it, or how to obtaine it.

Obiect. But thou wilt say, God is merci­full, and so will giue me repentance when I seeke for it.

Answ. I answere thee with asking thee how thou knowest God is mercifull? I know thy answere, the Scripture eue­ry where telles vs, that God is merci­full. And doth it not also tell thee that he is iust? Seest thou what makes with thee, and not what is against thee? Is it the mercie of God to giue repentance to them that seeke it? and is it not the iustice of God to denie it them that contemne it? Therefore as thou findest God is mercifull, so thou shalt find the same God iust, who in his iustice will denie thee repentance when thou seekest it, because thou re­gardest it not when he offered it. Art thou acquainted with those Scriptures which declare the mercies of God by calling thee to repentance? and doest thou not know that place of the iu­stice of God which saith: Prou. 2.14. Because I cal­led & ye refused: I haue stretched out my hand, and none would regard; 26. I will also [Page 138] laughut your destruction, and mock when your feare commeth. 28. Then shall they call vpon me, but I will not answer: They shall seeke me early, but they shall not find mee. Then maist thou haue time and space to repent, yea and teares to shed for it, and yet neuer obtaine it. For although Esau liued many a long day after hee had sold his birthright, and sought it againe with teares, yet he neuer obtai­ned it. There is but one acceptable time, which being neglected, is as a bird escaped out of the hand, or a shaft shot out of the bow, not to be recalled againe. Do not then neglect it. It may bee this, euen this is the acceptable time, this is the day of saluation; if thou neglect it, and as it were con­temne God, when he calleth thee now in the time of thy health, it shal be iust with him to contemue thee whē thou art sicke, and when thou callest to him in thy necessitie to stop his eares a­gainst thee. Therfore doe not deceiue thy selfe to put off thy repentance, as it is the practise of many thousands to their own destruction. Augustine saith: Sperādo & des­perando pereunt homines: speran­do malè in vita, desperando pe­iùs in morte. August. hom. 2. inter.50. By hoping and despairing many men pe­rish: by hoping ill in their liues, and despai­ring worse in their deaths: promising to themselues health that all shall be wel [Page 139] with them, and that there is no feare nor neede as yet to repent, or to seeke for it, and so they are led on till they come to die, when they find nothing but despaire. Or if they die quietly in their beds, and as it were, goe singing to hell, what then haue they gained by it? To conclude and shut vp this point as I began it, the onely worker of this grace in our hearts is the God of grace, and not we our selues: Cor curare solus potest qui finxit sigillatim corda nostra. Chrysost. hom. 4. de Poe­nitent. He on­ly can cure our hearts, which did frame and fashion them one by one. Therfore to him must wee looke and suffer him to worke vpon our hearts; yea we must pray instantly vnto him, that as hee hath giuen vsspace to repent, and cal­leth vs continually to it, hee would work it in our harts, and make vs able to do that which he requireth, that so we may escape that he threatneth, and enioy the good he hath promised.

The instrumen­tall cause of re­pentance. The next thing to be considered of, is the instrumental cause by which God worketh repentance in the hearts of men. And that is either outward or in­ward. The outward is the ministerie of the word.

The word is the instrumentall cause. So then the doctrine is, that God worketh repentance and conuersion in the harts of men, by the preaching of [Page 140] the word ordinarily. The preaching of the word the outward instru­mentall cause of repentance. I say ordinarily, for he somtimes when it pleaseth him, worketh it by some other meanes, or without any meanes at all. That this is the ordinary means, is proued by Pauls words vnto Timothie, 2. Tim. 2.25. who exhorteth him to Instruct them with meeknes that were contrarie minded, prouing if at any time God would giue them repentance. Noting that the author and giuer of it is God, but the meanes, by which hee doth worke it, is the ministery of the word. After this maner, Acts 16.14. The Lord ope­ned the heart of Lydia at the preaching of Paul, that she attended vnto the things which Paul spake, and so she was con­uerted by Pauls preaching. So the A­postle Peter saith: 1. Pet. 1.23. Being borneanew not of mortall seed, but of immortall, by the word of God: &c. Like wise Saint Iames saith, Iames 1.18. Of his own wil begat be vs, with the word of truth. And S. Paul saith to the Corinthians, 1. Cor. 4.15. That in Christ Iesus he be­got them through the Gospell. And the Lord saith by his prophet Ieremy, Ierem. 23.29. That his word was like a fire, and like a hammer that breaketh the stone. Al which places doe prooue that the word is the ordi­narie instrumentall eause of a mans re­pentance, and conuersion; as also these reasons consirme it.

Reason 1. First because it is so powerfull, and pearcing, as the author to the Hebrues saith, Heb. 4.12. That it is liuely & mighty in opera­tion, sharper thē any two edged sword, &c. Which power it hath not from any in­herent qualitie in it selfe, or from man that preacheth it, but because of ye su­pernaturall power of God, who, as the Apostle saith to the Galathians, Galath. 2.8. was mightie by Peter in the Apostleship ouer the Circumcision, and was mighty by him also toward the Gentiles. Noting that when men are conuerted by the prea­ching of the word, and it is powerfull to that purpose, it hath it not of it self, but from God: but howsoeuer, it is in­deed powerfull, Psalm. 19.7. and doth conuert the soule.

Reason 2. The second reason is, because faith is one immediate cause, and begin­ning of repentance. Now faith is be­gotten by the word: therefore repen­tance also must needes come by the word. As touching faith, the Apostle to the Romans saith, Rom. 10.17. Faith is by hea­ring, and hearing by the word of God. Therefore preaching the word being the cause of faith, it must needs be the cause of repentance. Causa causae, causa causati.

Reason 3. The third reason is: Because the conuersion of men is the seale and on­ly [Page 142] miracle that the Gospell now hath. And it is vsuall with the Lord in wor­king miracles to shadow them by out­ward meanes that he might conceale his owne worke, specially from vnbe­leeuers. As Salomon saith, Prou. 25.1. The glorie of God is to conceale a thing secret. Then it is his glory to couer this mira­cle by this outward meanes, 1. Cor. 1.21. and by so foolish and base a thing as prea­ching is in the eies of the world, to worke this great wonder, and to saue men, designed by Satan to destru­ction.

And when I say the word is the in­strumentall cause of repentance, I ex­clude not the law, as that which hel­peth to this, though properly it worke it not: for by bringing men to the sight and knowledge of their sinnes, and miseries, it prepareth them for the receiuing of that grace, and mercie, which is propounded in the Gospel, as an eating corasiue which maketh way for a healing medicine. But the Gos­pell is the message of glad tidings, and mairing the promises of pardon [...]dre­ [...]sission of fumes, is that which especi­ally worketh it, or that which doth throughly worke it in men.

Vse 1. Now for to make vse of this truth [Page 143] vnto our selues. First, This may teach vs, that their case is fearefull, that are without the preaching of the word, because they are without the ordina­rie meanes, and so without hope to come to repentance; as Iewes, Turkes and Infidels, that are depriued of the word, and they that liue in corners where the sound of it is not heard. It was a fearefull curse when Christ said vnto his Apostles, Matth. 10.5. Goe not into the way of the Gentiles, and into the cities of the Samaritans enter ye not. And now that some haue found mercy which sought it not and others are still left in their darkenes and horrible blindnes: it is no lesse fearefull when God denieth still the ministerie of the word vnto them, and saith as it were vnto his mi­nisters preach not there, for it is as if he had said, I will not haue these con­uerted, as Augustine saith: Quoniam vt crederent non erat ijs datum, etiam vnde cre­derent est nega­tum. Aug. de bo­no perseue­rantiae. God hath de­nied vnto men the meanes whereby they should beleeue, because hee hath no pur­pose that they should beleeue. And so God hath denied to men that, by which they should be conuerted, be­cause he hath not purposed their con­uersion. Then wheresoeuer men want it, either by the iudgement of God denying it to them, or by their owne [Page 144] peeuishnesse, withdrawing themselues from hearing the word, or else not harkning to it, hauing eares not boared, but giuen to drowsines and sleepinesse and so they want it, though they liue in the middest of it, such an estate is a fearefull signe as if God had no purpose they should hee con­uerted.

Vse 2. 2. Secondly, this teacheth vs to ac­knowledge the happie condition of that people, or that nation or place, wheresoeuer God hath vouchsafed the preaching of the word, to wit, that it is a mauifest proofe hee hath a people there that hee would conuert, and hath a desire to saue them. As he said to Paul in the Acts, when he was at Corinth: Acts 18.18. Feare not, but speake, for I haue much people in this place; Arguing that he had a people there whom hee meant to saue, and therefore hee sent his word to them. So whersoeuer God sendeth his word, and giueth, his mi­nisters gifts, and conscience to preach the word vnto any nation or people, it is a signe hee fauoureth them, and that he would haue them conuerted and be saued; though not euery one that heareth it (for many haue this but to make them more inexcusable [Page 145] and to increase their iudgement) but only those to whom he giueth hearts and eares open vnto it; which if it be so great a fauour from God, then are wee to acknowledge the mercie of God, that hath sent his Gospell amongst vs, and giuen gifts vnto men to preach the same vnto vs. For wherefore hath God giuen his Mini­sters knowledge to preach the word? is it only for themselues? No verily, for as they are men they could bee sa­ued with as little knowledge as o­thers. But God hath giuen them gifts for the gathering together of his Church, and for the conuersion of o­thers. And here we are to be stirred vp to walke worthie of this benefit, lest it be remoued, & taken from vs, and gi­uen to a nation that will bring forth better fruit. For though we may be al­readie conuerted by the benefit of the ministery hitherto inioyed, yet what shal become of our posterity, euē of so many thousand infants or sucklings, if they may not haue ye means by which they may be conuerted? If thē we haue any loue vnto thē, that as they are our children by nature, so they may be the children of God by grace, let vs la­bour to walke worthie of this mercie, [Page 146] that we may leaue it to our posteritie, as our sathers left it to vs (which doubtlesse will be the best patrimonie) that as we begat them to the world, so the word may beget them to God, and wee may with them be glorified together.

Vse 3. 3. Thirdly, seeing that God beget­teth vs vnto him by the word, then ought euery one, who hath any care to attaine to this, to take out, and learne that good sentence of S. Iames: Iames 1.19. My deere brethren (saith he) let euery man be swift to heare, slow to speake, and slow to wrath. Consisting of three spe­ciall, and spirituall aphorismes: 1. Be swift to heare, that is to say, Take all occasions, and opportunities that may be to imbrace the trueth. 2. Be slow to speake, take heede of a spirit of contra­diction and reasoning against the trueth deliuered. 3. And slow to wrath: be not apt to be offended, when thy sins are reprooued. For the first, euery man ought to learne it. The wise man in his booke of Eccles. saith: Eccles. 11.6. In the morning sow thy seed, and in the euening let not thine hand rest: for thou knowest not whether shall prosper, this or that, &c. So ought a man to take all occasi­ons to heare the word, for he knoweth [Page 147] not at what time God will bestow this mercie and grace of repentance vpon him. It may bee, euen then when hee sought worldlie blessings, and follow­ed after profits and pleasures, if he had been as carefull and eager to heare, hee might haue obtained this, and God would haue wrought it in his heart. Happily his thoughts are, if he take not that opportunity for worldly things, he may not a long time haue the like againe; and neuer thinkes that it may bee his case in this thing. But let him remember that Iacob had the blessing when Esau was a hunting: and so that many attend to this and ob­taine saluation by it, when hee is a hunting after pleasures, and profits and such like. I know God is able indeede to touch him and call him whersoeuer he straieth, and without these meanes; and I know that that is the thought of many mens harts, which maketh them so to neglect the meanes as they doe, and all because some were so called. But these men must know, that as God ceased to feed Israel from heauen ex­traordinarily, when he had set them in the land of Canaan, and gaue them meanes to liue ordinarily; which if they neglected they could haue loo­ked [Page 148] for nothing else but to famish and perish: So hath he in this; neither may any man look for such extraordi­narie things, who neglecteth the ordi­nary. For such wicked tempting of God, will prouoke him rather to leaue him to himselfe, to bee hardned and made more obstinate, than to worke extraordinarily for him. Therefore must hee bee swift to heare, that so vsing the meanes (specially with con­science, and diligence) he may obtaine the blessing. Yet must he not bee so swift in this, as slow to speake; I meane not, slow to speake of the word in con­ference with others, but not to speake against it, nor to quarell with it, que­stioning and reasoning against it: as it is the manner of some, who will be swift to heare; I say they will heare much and often, but withall they will reiect euery thing that is not directly to their minds (as if a minister must bee a tailer, to shape euery garment after their crooked loynes, and liues) or else they will question with this man and that concerning such a point, but neuer wil once question with their Minister, or him of whom they heard that, which argueth they haue only a spirit of contradiction, and no desire [Page 149] to be instructed, seeking to intrap, or disgrace the Minister, and not to be caught and turned themselues; where­as if they were slow to speake, better fruite, and more benefit might they reape. But specially if they bee slow to wrath, and be not offended when they haue their sinnnes touched. Not as some who are like Stephens hearers, who heariug some thing that pleased them not, Acts 7.54. Their harts brast for anger, and they gnashed at him with their teeth. For touching such men, experience teacheth vs that which Iames affir­meth: Iames 1.20. That the wrath of man doth not accomplish the righteousnes of God. For few or neuer any of these, while they are themselues, and come not to denie themselues, come to any degree of re­pentance, and so not to regeneration. That which Chrysostome then hath of the reproouer, will haue the same vse in the hearer: Quisquis alios vult reprehen­dere, animam suam ab omni temeritate & arrogantia, quā maxime liberā faciat. Nam vt medici ossa pu­trida & accensa secturi, non ira se replent, quan­do curatum e­unt, sed tunc maxime tran­quillitatem a­nimae seruare student, ne fortè obsit arti turba­tio. Chrysost. ad­uersus Gentes. Hee that will take vpon him to reprooue others, must haue speciall care to free his mind from hastines and arrogancie. For as Surgions when they are about to lay open, or cut off rotten and inflamed bones, do not fill them selues with anger, when they goe about the cure, but then speciallis indeuour to haue their minds quieted, lest happily the disquietnes [Page 150] hinder their art. So he would haue re­proouers free from wrath and anger, lest it shouid hinder them from doing that good they might else doe. And so, say I, for hearers and the reprooued, when they come to heare ye word, they should put on the spirit of meeknes, and hearken diligently to the word of God, Iames 1.21. and not bee offended at the Mi­nister, or at the word, when it speaketh not as they would haue it: but marke this exhortation of the Apostle; and remember, that to the end they may receiue the word to bee conuerted by it; They must bee swift wheare, slow to speake, and slow to wrath.

The invvard instrumentall cause of repen­tance is faith. The second instrumentall cause of repentance is faith, within vs, wchich is, as one saith, the mother of repen­tance, which brings ir forth, as the word is the begetter, and so may haue the name of father. But of that hath been spoken in the description of re­pentance.

The instrumen­tall cause from within is praier. The third instrumentall cause or speciall meanes by which repentance is obtained or renewed, is prayer; faith within vs, this from within vs, is the meanes of it: I say, by faithfull prayer, and earnest inuocation of the name of God, men obtaine this gift [Page 151] of God, to repent. Hence it is that Dauid when hee had fallen into sinne, knowing that hee had not repen­tance in his owne power, prayeth so earnestly to God and saith: Psalm. 51.10. Create in me a cleane heart, O God, and renew a right spirit within me. And Ephruim vseth the same meanes for his conuer­sion, touching whom the Prohpet Ieremie bringeth in the Lord thus say­ing: Ierem. 31.18. I haue heard Ephraim lamenting thus; Thou hast corrected me, and I was chastised as an vntamed calfe: conuert thou me, and I shall be conuerted, &c. And Ieremie prayeth in his Lamentati­on for himselfe and his people thus: Lament. 5.21. Turne thou vs vnto thee O Lord, and we shall bee turned, renew our daies as of old. By all which places it is apparent that prayer is a meanes, by which re­pentance is obtained from God, and that men of old haue sought it from him; And reason they had to doe so.

Reason 1. First, because it is Gods gift: now his gifts hee giueth to men who desire them, and so seeke for them by feruent prayer; for defire will make them aske, and that with earnestnes. For most commonly where the heart affecteth, there (as one saith) the hand toucheth, and the tongue talketh, yea and that [Page 152] with earnestnes and intention. Seeing then God giues repentance, but not vndesired, desire and prayer must needs be a special means to come by it.

Reason 2. Secondly, because God workes this in men by his spirit, it affecting, mo­uing, and changing mens hearts, and therefore it is called the spirit of rege­neration, and sanctification, by S. Paul to Titus,: Titus 3.5. He saued vs by the washing of the new birth, and the renuing of the ho­lie Ghost. Now this is to be obtained by prayer, as our Sauiour Christ in the Gospell of S. Luke saith: Luke 11.13. If ye that are euill, can giue good gifts vnto your ohil­dren, how much more shall your heaueuly father giue the holy Ghost to them that desire him? Hence is that prayer of Da­uid: Psalm. 51.12. Restore to me the ioy of thy saluati­on, and stablish me with thy free spirit. The spirit then is Gods finger to work repentance, the meanes to obtaine the spirit is prayer: therefore is inuocati­on of God a special meanes to obtaine repentance.

Obiect. Here may some obiect: If prayer be a meanes by which men come to repentance; how should an impeni­tent sinner pray? or pray that he may be accepted? and so at all, or any time be conuerted?

Answ. I answere, that an impenitent man is either such as neuer repented, or such as hauing repented, is relapsed, and fallen into some sin. This latter, though he haue diminished his gra­ces, hath not vtterly lost them by his fall, and so hauing them (though in smaller measure) hee may pray for the renewing thereof. The other sort of impenitents is double, either the Hea­then and Infidels, who indeed cannot pray in faith, knowing not the Gospel, of whom is that spoken by S. Paul to the Romans: Rom. 10.14. How shall they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard, &c. Or they are young, and new borne Christrans, who may be indued with some know­ledge, and may pray, though not as they ought, nor as the faithfull of bet­ter vnderstanding doe: I say they may haue some generall faith, though not a speciall, expresse & distinct faith, by which they may be able to pray, as Carnelius did, who prayed and so had faith, as Augustine saith: Cuius acceptae sunt eleemosy­nae & exanditae orationes ante­quam credidis­set in Christum: nec tamen sine aliqua side donabat & o­rabat. Nam quo­modo inuoca­bat, in quem nō crediderat? August. de prae­dest Sanct. lib. 1. cap. 7. His almes were receiued, and his prayers heard, be­fore he beleeued in Christ: yet did he not giue and pray without some faith. For (saith he) else how did be call vpon him, [Page 154] on whom he had not beleeued? Meaning that hee had a faith, though not a di­stinct faith, as afterward he had by the preaching of Peter. Now prayer from these or the first kind of men, who neede repentance, may obtaine and preuaile with God for this gift. And now I passe to the vses of this point.

Vse 1. The first whereof is: That if prayer bee a meanes to beget repentance; then may we see hereby whence it is in part that many men neuer repent, nor turne to God, but goe on still in their wicked and wandring courses; namelie, because they neuer once pray for it. As therefore S. Iames saith, Iames 4.2. Yee get nothing, because yee aske not; fo may be said of these men, they obtaine not, because they aske not, nor seeke it. Many other things they may be heard asking of God, and sometimes a little coldlie the remission of their sins, and more earnestlie the remoouing of a punishment, or iudgement; but they neuer desire, or pray heartilie for re­pentance. Which ariseth either from the blindnes of their minds, or the cor­ruption of their affections, sometime from the one, and sometime from the other. Some men happilie thinke so [Page 155] well of themselues, that they need it not, and where there is no need, or no neede felt and discerned, there will bee no seeking not desiring. No man desireth that, which he alreadie inioy­eth. Now to haue, and not to want, Nemo appetit quod habet. differ not much; and what is prayer, but a desire and seeking to haue that we want? which want they not dis­cerning they pray not, and praying not it prooues they discerne not their need. Whosoeuer, saith Bernard, Quisquis non ardenter desi­deret poeniten­tiam, videtur operibus dice­re, non indigere se poenitentia. Bernard. in Vi­gil. natiu. Dom. serm. 2. doth not earnestly desire repentance, hee see­meth to say by his practise, that hee hath no need of it. Some againe though they discerne they need it, yet they thinke they can repent when they list, and that it is a thing in their owne power. Now he that hath need of any thing, and can supplie his owne want, or is so perswaded hee can doe it, when it shal be fitting for him, he will neuer aske it, or seeke it elsewhere. And this is that conceit which possesseth most men, and so maketh them neuer seeke, nor pray for repentance. Some a­gaine are so corrupted in their affe­ctions, and in such loue with their sinne, that they aske not this, because they are loth to part with that; or if they pray, it is coldly, and careleslie, [Page 156] to teach God to denie. As a little be­fore we heard Augustine confesse of himselfe, that whilest he was in his sinnes, being loth to part with them, hee prayed God to giue him chastitie, but desired it not in his heart, but was affraid lest God would heare him too soone, because hee would liue in sinne still, to fulfil the lusts of his flesh. So these men haue many sins of plea­sure, profit or delight, and they pray to God to giue them repentance, but they desire it not in their harts, because they are loth to part with their sinnes. Or admit they goe about to make a change, yet as Augustine saith of him­selfe; Non placet ire per istas angu­stias. August. Confess. lib. 8. cap. 1. They are loth to goe such a strait, narrow, and painefull way, by crucifying the flesh and mortify­ing the members. And so they pray not, or they get not, because they aske not, or aske amisse.

Obiect. But some man may obiect here, what neede men aske, and pray for re­pentance, seeing God giueth it to ma­ny not asking, as hee gaue it to Paul and others?

Answ. I answere, that this is no dispen­sation to free any man from this du­tie. It being a sinne for a man, not to pray for the things which he is bound [Page 157] to haue: though God then doe giue him them vndesired, yet is hee to bee humbled in soule, when he hath them, for not praying for them: And so no doubt they were that truly repented. Besides, Gods extraordinarie dealing is no rule for ordinarie things, nor any warrant for a man to neglect ordinary meanes. As it is no warrant for a man to neglect prouision for his life, be­cause the Lord extraordinarily fed the Prophet by rauens. Yea rather men should thus inferre, that if to them hee gaue it, not seeking it, and if hee was found of thē that sought him not, how much more will he be found of those, who seeke him, and giue to those who aske it of him?

Vse 2. The second vse is, to perswade men, to vse this meanes by which they may thus obtaine repentance, or renew it; not onely to frequent the hearing of the word, which is one meanes, by which this may be wrought in them, but feruently also to call vpon God, who is powerfull by his word, that it may be effectuall hereto, and that hee would turne their hearts, and doe that which is his proper & glorious worke, namely, to drop into them his grace, which may mollifie their stony hearts, [Page 158] and to quicken their soules being cleane dead in sinne. And this ought they to doe not seldome, or coldly, or negligently, but often with vehemen­cie of affection, and with all importu­nitie, giuing no rest, night nor day to themselues, or to God, till they haue obtained their desire. For this impor­tunitie how it will preuaile, Christ sheweth in Saint Lukes Gospell by the parable of the vnrighteous Iudge, Luke 18.5. which though hee feared not God nor reuerenced man, yet because the wi­dow troubled him, by her importuni­tie, hee would dee her right. And to whet them on, they ought to labour to see their want of it by reason of their owne sinfull and wretched e­state, together with their inabilitie to performe it of themselues, who can­not make one haire white, or blacke, nor remooue any wrinkle from their faces, much lesse change their soules. They may be able to pray to God as Augustine did: August. Confess. lib. 1. cap. 5. Augusta est do­mus animae meae, que ve­nias ad eam, dilatetur abs te: ruinesa est, refice cam, &c. The house of my soule is very little, how canst thou come vnto her? doe thou therefore inlarge it: It is very ruinous, doe thou repaire it: It hath many things which may offend thy holie eies: I confesse and know it: but who shall elense it? or to whom rather should I [Page 159] pray then vnto thee? Specially seeing the holy man Iob saith, Iob 14.4. Who can make it cleane, that commeth of an vncleane thing? As if he said, no man. And yet Dauid saith to God, Psalm. 51.27. Wash me thorowlie from mine iniquitie, and clense me from my sinne. And againe: Purge me with hyssope, and I shall be cleane: wash mee, and I shall be whiter then snow. And hee that shall thus pray shall obtaine, hee that shall thus wrestle with God, shall vndoubtedly ouercome. For if men who are sillie wormes, stand so much vpon their honour, that they thinke it a disgrace, that any man should say, that hee had in vaine asked helpe at their hands: as we reade of the Sena­tors of Rome in old time: Shall not God, who is as able as the richest, and as willing to giue as the frankest, yea, and hath as great care of his glorie, as any man hath of his worldly worship and renowne, thinke it a disgrace that any man should goe from him, with this discomfort, & say, I haue in vaine afflicted my soule, humbled my selfe at his footstoole, repaired to the place of his presence, and called vpon him faithfully, & can get nothing? And the rather shuld we thus frequently pray, because God hath so often granted [Page 160] grace to men, euen whilest they as­ked it; and doth touch their hearts and soules by his spirit, in the very in­stant, while they are thus exercised in earnest prayer. For as the Smith stri­keth the iron while it is hot, or fit to receiue any forme or impression: so God, although hee could imprint his grace in the coldest and hardest heart, or most flintie disposition, yet hee ra­ther doth it when the affections are stirred vp by hearing of the word, pub­like praier, or by some priuate Christi­an exercise of reading, singing, pray­ing and such like: and then chiefly sen­deth hee his spirit and worketh, and thereby conuaieth grace vnto men. Therefore there should bee more care had in comming to the publike assem­blies of the Church, and praiers there­of, and in stirring vp our affections to pray vnto God, seeing at that time es­pecially he giueth grace vnto men, and if we be not wanting to our selues, he will not be wanting vnto vs. He then that reiecteth these, & goeth on care­lesly and negligently, if God doe not giue him repentance, but leaue him in the blindnes and hardnes of his owne hart, he hath none to accuse but him­selfe. And thus much for the efficient [Page 161] causes of repentance, whether princi­pall or instrumentall, without vs or within vs, or from vs.

The finall cause of repentance Gods glorie and a mans owne good. Now we must proceed to the finall cause, and end of repentance, which is principally the glory of God, and then the good of the repentant, either tem­porall, or spirituall; either present or to come, as the remoueall, and preuen­ting of punishment, or procuring of some good, as earthly blessings, and eternall happines. I say, all men ought to confesse their sinnes, and humble themselues, condēning all their waies in the sight of God, and studie and la­bour for the mortification of the flesh, and true regeneration, that they may glorifie God, by that change and new life, and procure good to themselues spiritual and corporall, temporall & e­ternall. Which is manifest by yt in the book of Ioshua: Ioshua 7.19. whē as Achan had sin­ned, Ioshua biddeth him giue glorie to God, & confesse his sin. And the Apostle Paul saith in the Epistle to ye Romans: Rom. 3.23. They haue all sinned, and are depriued of the glorie of God: as if he had said, they are depriued of that, by which God is glorified. And if we consider of repen­tance as it is beneficial vnto mā, S. Iohn saith, Matth. 2.7. that repentance auoideth iudge­ments [Page 162] to come. So they that heard Peter preach, were such as by repētance did auoid the iudgement to come. And our Sauiour Christ saith, Luke 13.3.5. Except ye re­pent ye shall all likewise perish: where he noteth, that where no repentance is, there is no escaping of iudgement. And the Prophet Ezekiel saith: Ezech. 18.13. Make you a new heart. Why will ye die, O ye house of Israel? which is not ment of the temporal death, but of death eter­nall. So then by all these places it is manifest that the end of repentance, is the glorie of God, and the good of men. And not without good reason.

Reason 1. First, because the glorie of God ought to bee the end of all mens acti­ons: as it is to himselfe, the end of all his workes, and he made them for his glorie; so it should be to men, the end of their workes. And therefore S. Paul to the Corinthians willeth them say­ing: 1. Cor. 10.31. Whether yee eate or drinke or what­soeuer yee doe, doe all to the glorie of God. Now this being so principall an action of man, ought also to haue this end.

Reason 2. 2. Secondly, because by repen­tance sin is remooued, which procu­reth euill to men, and hindreth good from them: and such men are in the [Page 163] state of sanctification and holines, which hath the promises both of this life and that that is to come, and which is the way to the kingdome of of glorie, and so to saluation, though not the cause; and so mans good is procured by it.

Vse 1. The vses which wee may haue from this end of repentance are these: First, this may teach vs to see that many mens repentance is faultie, not in other things onely, but in this also: who when they either haue it indeed in some measure, or els but a shew or semblance of true repentance, yet they neuer thinke once of this end; the glory of God is the furthest thing in their thought. Hence is it, that in a iudgement from God, when they are feared, or afflicted, they grieue not that they haue dishonoured him, but onely that they haue dipleased him, and procured such hard things to themselues, and so repent onely to auoid or remooue them, and neuer to bring any glorie to him. Which ma­keth many men who hope of repen­tance, to take libertie to sinne, when once they are freed. As Ahab did, who when he was punished, thought he had displeased God, and so sought to [Page 164] please him againe by his outward hu­miliation, that hee might escape the punishment, but neuer thought of the dishonour hee had done to God, but returned to his old sinnes againe. Men commonly doe but humble them­selues as mariners doe, who in a storme and in the danger of shipwracke make long prayers and large promises vnto God; but if they haue once escaped to the land, and recouered their spirits, they returne to their old distempers and disorders again: so many men who are crept out of a iudgement, re­turne againe to their old dishonoring of God; which proueth plainly that in their repentance they onely re­spected themselues, and not the glorie of God at all, or at least not principal­ly, as they should.

Vse 2. 2. Secondly, this doth admonish euery one, not onely to repent, but to doe it with that affection he ought; and to propound the iust end of it to himself: to wit, principally the glory of God; that as at first he dishonored God by his sinning, & opened the mouthes of men to blaspheme the name of God, as Dauid made the Heathen to blaspheme by his adulterie: and as the Lord to deliuer his name from repro [...]h [Page 165] slew Dauids childe, and smit it with death; so should hee aime at the glori­fying of God, and freeing him from any imputation, by crucifying his sinnes, and mortifying his corruptions, and with Dauid offer vnto God a con­trite and a broken heart, as a sacrifice acceptable, and labour to shew forth his workes of renouation, that men may see them and glorifie God. And then in the second place, to aime at his owne good, specially spirituall and eternall saluation, and then temporall preseruation. Neither of which can hee doe in truth, if either as some, so hee returne againe to his corruptions, and think, because of repentance, he hath libertie to sinne, Cùm poenitentia reinedium pec­cati sit, non pec­candi incenti­uum. Vulneri e­nim medica­mentum neces­sarium est, non vulnus medica­mēto; quia prop­ter vulnus me­dicamentum quaeritur, non propter medica­mentum vulnus desideratur. Ambros. de Poe­nit. lib. 2. cap. 9. when as repentance is a remedie for sin, and not a prouocation to sin. For the medicine is necessarie for the wound, and not the wound for the medi­cine; because men seeke the medicine for the wound, and not the wound for the me­dicine. Wherefore he that shall wound himselfe with sinne, because he hath a remedie, tempteth God, and doth rightly aime, neither at the glorie of God, nor the good of himselfe. But he that indeede hath these ends before his eies and in his heart, will leaue his old sinnes and corruptions, and denie [Page 166] them all, and strlue to his power neuer to fall into them againe. Ambrose tels vs a fable, and giues vs the morall with it. Ambros. de Poe nit. lib. 2. c. 10. There goes a tale, saith he, of a yong man who had been entangled with the loue of an harlot; at length wearied with her societie, he departed from her, and went into a strange countrey. Then his loue being worne out, he re­turned, and estsoones he met with his old friend, but did not salute her: she wondring at it, supposed he knew her not. The next time therefore she met him, she said to him: I am she I was. To whom he answered: But I am not be I was. Egesum. Sed ego non sum ego. The morall is this, that the Lord said well (saith the Father) Matth. 16.24. that if any will be my disciple, let him denie himselfe, and take vp his crosse and follow me. Therefore if we will be the disciples of Christ, we must denie all our old com­panions, our old sinnes and corrupti­ons, forsaking them all, and walk with Christ: so shall we not only propound to our selues these ends, but also in some measure procure them, causing other men by our true conuersion and holy conersation to glorifie God; and also preparing, and obtaining in the end by the mercie and promise of God, good things both spirituall and [Page 167] temporall for our selues.

Hauing thus spoken of the descrip­tion, parts, and causes of repentance, and seeing much more may be added, as Ambrose saith, Ne velut seme­sas verborum nostrorum epu­las reliquisse videamur. Ambros. de Poe­nit. lib. 2. cap. 1. lest wee should leaue as it were the dishes of our words and discourse but halfe eaten; The persons to whom repen­tance belongeth. I must yet prosecute it further, and in the next place speake of the parties in whom this true repentance is wrought. For as the Apostle saith, that all haue not faith, so repentance is not common to all, that is to say, true, sincere, and sauing repentance; for there is a repen­tance of Ethnicks and Infidels, who for feare of punishment, and sometime for loue of vertue, may leaue their sinnes. And there is a serious repentāce of the wicked, but it is but temporarie, as that of Ahab, which is but worldly sorrow that brings forth death. And there is a repentance of hypocrites, which is fained and Pharisaicall, onely in the outward act. But of none of these doe I speake, but of true repen­tance, such as is described before; tou­ching which this is the point to be ob­serued:

Only the elect can truly re­pent. That true, sincere, and sauing re­pentance is onlie of the elect; and that none can repent, and truely turne to [Page 168] God from their sin but they who are elected of him. And this is a book case, prooued thus. First in Isaiah, Isa. 59.20. where the Lord promiseth the Redeemer vnto them that turne from iniquite in Iacob: So that onely they for whom Christ died, can repent. So the Apostle Peter saith: Acts 5.31. God hath made him a Prince and a Sauiour to giue repentance to Israel. That is, to the true people of God. Hence it is that the Apostle Paul to the Romanes Rom. 2.5. speaketh of some that cannot repent through the hardnes of their hearts. Likewise the Author to the Hebrewes excludeth manie from repentance, and saith, Heb. 6.4. That it is not possible that they should be renewed by repentance. This further hath a proba­tum est, as we say, for it is neuer found in the Scriptures, that any truly repen­ted, but such as were Gods by election and grace, and such were Dauid, Peter, Manasses, Mary and such like, who truely repented because they were his, whereas others neuer could, because they were not elected of him. There­fore this is a thing onely proper to the children and elect of God: which truth standeth with reasons also out of the word of truth.

Reason 1. The first is, because repentance and [Page 169] remission of sinnes goe together, and to whom one belongeth, to them both appertaine: therefore are they ioyned together by the Apostle Peter: Acts 5.31. Hee shall giue repentance to Israel, and remis­sion of sinnes. But remission of sinnes is proper to the elect of God, and is one­ly a benefit bestowed vpon his owne: As in the Apostles creed wee beleeue it to bee a priulledge onely belonging to the Church and her members: Therefore repentance is likewise one­lie theirs.

Reason 2. The second is, because true repen­tance, the spirit of regeneration, and true faith euer goe together, and are inseparable; for from these it ariseth, and commeth, as hath been shewed: now onlie the elect can haue these, and those who are Gods. As saith the Apostle to the Romans: Rom. 8.9. They that haue the spirit of Christ they are his. And none can haue faith but those that haue Gods spirit. And S. Iohn saith, Iohn 1.12. To as many as receined him, and beleeued in his name, hee gaue power to be the sonnes of God. Then if faith and the spirit of sanctification, be proper onely to the elect, none but they are like­wise capable of this benefit of repen­tance.

Reason 3. The third is, because repentance in this life, and saluation in that which is to come, are necessarie consequents one of another: whosoeuer repenteth, shall be saued: and whosoeuer is saued did repent: but saluation is onely of the elect, therefore repentance is proper to them also.

Question.Why then is repentance preached to all?

Answ. Because the Lord onely knoweth who are his, and who belongeth to his election, and not man; and there­fore though there bee many wolues within the Church, as sheep without; yet must (as Augustine saith) the Mini­ster preach to al, because often wolues are made sheep, and for ought that he knoweth one may be called as well as another. For as Augustine speaketh of faith, so may I of repentance: Posse habere fi­dem, sicut posse habere charita­tem naturae est hominum: ha­bere autem fi­dem, vt habere charitatem gra­tiae est fidelium. August. de prae­dest. Sanct. lib. 1. cap. 5. The na­ture of man may haue and is capable of faith, as it is of charitie: (I ad, of repen­tance) but it is a proper grace of the faithful to haue faith & charity. (I adde here also, repentance.) And sometime men most vnlikely are wont to haue faith and brought to repent; and o­thers whom men would thinke God had chosen, are reiected. As Dauid in the eies of Samuel was farthest off [Page 171] from the kingdome of all the sons of Ishai, yet he only was anointed: so of­tentimes hee that is most likely in the eies of man, by reason of a ciuil course of life, is farthest from repentance. Who would haue thought that Saul a persecuting Pharisie should haue bin conuerted, and many other ciuill and slie Pharisies and Scribes been left in their sins? yet so it was. By which it ap­peareth, that many more vnlikely are called and conuerted, when others more likely are left in their corrupti­on. And thus the question being resol­ued, I come to the vses of this point.

Vse 1. And first this is but cold newes for many men liuing in the Church, and lying in their sins, in their hardnes of hart and impenitencie; yea when they are such, as by the means, which draw others to a consideration and search of their waies, and to a reformation of their liues, they are more hardned, and further from returning: as namely by the iudgements of God, and the prea­ching of the word. This may be cold at their hearts, they can haue no as­surance that they are Gods: I doe not say, that they are not his at all, for not simple impenitencie, but finall obstinacie, is a proofe of that; but [Page 172] they can haue no assurance that they are his, while they are in that conditi­on: yea rather they haue iust cause to suspect they are not his. Such men es­pecially, as when they are perswaded to this dutie, answer, some in words and some by their cariage, what needs this? or to what end is it? our sinnes are now past, neither can wee effect, that we should not haue fallen; that that is done, cannot be vndone; why then should we mourne or afflict our selues? These persons consider not, that though the action bee ceased, yet the guilt remaineth, which is an obligation binding them to eternall destruction, and leauing in them the corruption and deformity of the soule and all the faculties of it. But if they would reason rightlie, they should conclude the contrary to that they imagine. One comforting a certaine Philosopher, mourning for the death of his son, vsed this argument to per­swade him; that by al his lamentation he could not remedie that which was done, and reuiue his sonne: to whom hee answered, Yea this especially I grieue for, that it cannot be otherwise. So should they mourne that they haue offended, and that it cannot be other­wise [Page 173] compassed, but that they haue of­fended and transgressed the law of God. Others there are who seeing their sin prosper with them, and God vsing it well, and accomplishing by it, what hee would haue come to passe, aske why they should vexe and trou­ble themselues. As those men did, of whō S. Paul to the Romans speaketh, who said: Rom. 3.7. If the verity of God hath more abounded through my lie vnto his glory, why am I yet condemned as a sinner? Which also was the voice of Lea, who said: Gen. 30.18. God hath giuen me my reward, be­cause I gaue my maid to my husband. See, because God did not curse her, shee blessed her selfe in her sin. Many men when they see sin prosper, blesse them­selues in it, and neuer bethinke them­selues of sorrowing or repenting. As if men might abide in sinne because grace doth abound, or good may come of it; but whosoeuer conclude so, the Apostles sentence is, Rom. 3.8. their dam­nation is iust.

Vse 2. The second vse serueth for matter of comfort to as many as are partakers of this grace and gift of true repen­tance, because by it they may be assu­red they are of the elect of God, and of the number of his. A thing that ma­ny [Page 174] men would know, and for that pur­pose fall to search into Gods secrets, and so often to lose themselues (as the proud Eagles lose their eies, looking vpon the bodie of the Sunne, not con­tent with the beames of it:) whereas with more safety and lesse labour they may find it neerer hand. What follie is it for a Merchant to traffike far for a commodity, & with danger of obtai­ning it, when he hath done all; when he may haue it at home? Euen so is it great follie for a man to climbe vp in­to heauen, and to search curiously into the counsell of God, for his election, when as he may haue the proofe of it within himselfe: namely, if he haue a new heart and a new life, if hee haue truly repented, and be renewed. This is the brand and marke of all Gods sheepe, he that hath it may be assured he is his. As the Apostle to Timothie saith: 2. Tim. 2.19. The foundation of God standeth sure, and hath this seale, the Lord know­eth who are his, & let euery one that cal­leth on the name of Christ, depart from iniquity. That is to say, if a man do re­pent, and forsake sin, he shall know in himselfe whether hee bee the child of God or no. Againe to the Colossians hee saith: Colos. 5.24. They that are Christs haue [Page 175] crucified the flesh, with the lusts there­of: whence also this will follow, they that haue not crucified the flesh, with the lusts thereof, they are none of Christs. Wouldest thou know now whether thou art Christs or not? then examine thy self, whether thy lusts and affections are crucified or not. If they be not, but sinne haue as much sway and force in thee as euer it had, and is not subdued, nor the bodie of sinne destroyed in thee, thou art none of Christs. But if the flesh and corrup­tions thereof bee subdued, mortified and crucified, then art thou Christs. And, as the standers by said of Peter, Matth. 26.73. Thou art one of his, for euen thy speech bewraieth thee: so may all beholders say of thee, Thou art one of his: yea thou maist vnfallablie say to thine owne heart; I am his, for my repen­tance, my mortification and sanctifi­cation doth seale vp the same vnto me.

We haue seene thus in generall the parties to whom repentance is appro­priated, that is, the elect: now more specially we must consider them. The elect are of two sorts, either such as are vncalled, and as yet naturall men: or else such as are called and regene­rate; [Page 176] both these haue neede of re­pentance and must repent. And in the first place wee must speake of the first.

The naturall man must re­pent. The naturall man and hee that is yet not called must repent, and re­pentance is verie needfull for him; which wee prooue thus: They were naturall men to whom Iohn preached: Matth. 3.2. Repent, for the kingdome of God is at hand. So were those vnto whom Peter preached, Acts 2.38. saying; Amend your liues, &c. Likewise those to whom Christ preached, Luke 13.3.5. saying, Except yee amend your liues, yee shall all likewise perish. Of whom also Saint Paul speaketh, 2. Tim. 2.25. willing Timothie to instruct them that are contrarie minded, proouing if at any time God will giue them repentance. Na­turall men then who neuer repented, and yet doe belong to the election of God, ought to repent. And for good reasons.

Reason 1. The first is, because all the elect shall enter heauen, and shall possesse the ioyes th [...], which cannot bee, vnlesse they bee regenerate, and re­newed by repentance. As our Sa­uiour Christ said to Nicodemus: Iohn 3.5. Ex­cept a man be borne againe, hee cannot enter into the kingdome of heauen. What [Page 177] must hee enter into the wombe a­gaine? No: But except a man be borne of water, and of the spirit. Then he must be a regenerate man, and therefore a repentant man, that he may enter into heauen.

Reason 2. The second is: Because euery na­turall man, as he is such an one is but the old man, hath the image of Satan, and is as like him, as an egge is to an egge. But he must be a new creature in Christ, and haue the image of God, which is not to be had, but by repen­tance. For to put off the old man and put on the new, he must passe by these straits of mortifying and crucifying, as, saith Augustine, August de Do­ctrin. Christ. lib. 2. cap. 16. the serpent is said to put off her old skinne, and receiue new strength, being streined or pres­sed by the straitnes of a hole, by which she passeth.

Obiect. But some may obiect the saying of our Sauiour: Luke 15.7. That there shall bee more ioy in heauen for one sinner that conuer­teth, then ninetie and nine iust persons, that need no amendment of life. Then it seemeth all must not repent, nor haue neede of it.

Answ. I answer, that there are none so iust, that need not to repent. For if we re­spect men before their calling; then [Page 178] S. Paul saith, Rom. 3.10.23. All haue sinned, and there is none righteous, no not one But if we respect men called, it is not against this point: and if wee should vnder­stand the place of them, the resoluti­on is easie, that it is spoken compara­tiuelie, in respect of sinners that ne­uer repented: That they neede not so much repentance as the other. As a house once repaired well, will not need so much repairing, as that which neuer was repaired. But if the place bee vnderstood of Angels, as Am­brose doth interpret it, it is nothing to men. If it be vnderstood of the Pha­risies and hypocrites, which thought that they had no neede of repentance, and by that had the more neede, as Augustine doth expound it; Aug. in quaest. Euang. lib. 2. cap. 23. it maketh nothing against this, but that all na­turall men haue neede of repentance. Which may for vse of it teach this thing further:

Vse. That they are in error; who thinke of themselues, or speak of some other, that they haue no need of repentance, they liue so ciuillie, vprightlie, and so vnblameablelie, and deale so trulie. But these must know, that all this ciuill carriage, without faith and repentance, is nothing else before [Page 179] God then a beautifull abomination: Matth. 7.18. For a corrupt tree cānot bring forth good fruit: and if euer God open their eyes, and giue them new harts to see and discerne better, (as men come out of a dungeon) they will wonder and mar­uell at their palpable and grosse dark­nes they were in before. In the meane time, that which Christ saith in Ma­thew, may be spoken to them: Matth. 5.20. Except your righteousnes doe exceede the righ­teousnes of the Scribes and Pharisies, yee shall not enter into the kingdome of hea­uen: and yet were these Pharisies as ci­uill as they can be for their liues. Two things deceiued the Pharisies, and so doe deceiue them, that they thinke they haue no neede of repentance: First, because they haue some good motions and dispositions, many good things that they haue gottē by custom, and doe many good workes, and are at much cost for the worship of God, the helpe of the poore, and the furthe­rance of religion and learning: which doth so ouershadow and couer their corruptions, wherein they are, that they thinke they cannot be mended. Secondly, they compare themselues with some notorious sinners, and fin­ding themselues in a better condition, [Page 108] they are as canonized Saints in their own opinion, who doubtlesse neede no reformation. That this is the minde of our meere ciuill honest men, shall appeare if we set them by the Pharisie in the Gospell, who had this speech; Luke 1 [...].2. I am not as other men are, extortioners, vniust, adulterers, or as this Publican. Is not this the voice of many a man? I thanke God I am not like such a man (comparing himselfe with some noto­rious sinner) but I loue the Church, heare sermons, receiue the Sacraments, pay the Minister his due, and giue almes to the poore, deale vprightly, oppresse and defraud no man, &c. which formall Christianitie and ciuill honestie doth so blind them and ouer­shadow their sins, that they thinke themselues not to stand in neede of re­pentance, and so they lie still in their corruptions and sins. But euery one must labour against these corruptions, and know that this repentance is abso­lutely necessarie for them, and that meate and drinke is not more necessa­rie to keepe their bodies from famish­ing, then this to preserue their soules from perishing.

We haue seene hitherto that the naturall man hath need of repentance: [Page 109] now must wee see what is to bee iud­ged of the regenerate, concerning whom this I affirme and deliuer:

The regenerate man must re­pent. The regenerate man must repent, as well as the naturall, hee also hath need of it, as well, though not as much. Re­pentance is required in him. This is manifest by that in the Reuelation. The Church of Ephesus had many good things in her, Reuel. 2.5. yet shee decaied in graces, God exhorts her therefore, verse 13. to remember from whence she was fallen, and repent. Euen so in the same chap­ter was it with the Church of Perga­mus, verse 14.15. and yet because shee had those among her that maintained the doc­trine of Balaam, as also of the Nico­laitans, therfore she must repent. The like also was commanded to the Church of Sardi. He saith, Chap. 3.2. Bee awake and strengthen the things that remaine that are readie to die; for I haue not found thy workes perfect before me: re­member therefore and repent. So like­wise Ephraim the people of God, Ierem. 31.18. ha­uing fallen from God, and being be­come as an vntamed heyfer, she com­meth and prayeth, Luke 15. Lord conuert thou me, and I shal be conuerted. And our Sa­uiour Christ by the two parables, one of the lost sheepe, that was brought [Page 182] home vpon the shoulder, the other of the prodigall sonne, manifesteth that there is place of repentance for men falling into sinne after regeneration. Examples wee haue many: Dauid a man after Gods owne heart was a­gaine renewed by repentance, when he had fallen by sinne. So Peter that was euen the chiefest among the A­postles, in respect of gifts and graces, falling into sinne, was renewed by re­pentance. Then it is manifest that re­pentance is necessarie for those that are called and regenerate. And for this wee haue good reason.

Reason 1. The first is, because the most regene­rate man that is sinneth. S. Iames saith, Iames 3.2. that in many things we sinne all. And Salomon saith, Eccles. 7.22. that no man in the earth is so iust, that sinneth not. And our Sa­uiour Christ teacheth euery man, euen the most perfect, to pray for forgiuenes of his sinnes, and that euery day, as the coniunction of the third and fourth petitions shews. Matth. 6.2.12. Therfore must there be a renewing of repentance, and a new application of the salue to the sore.

Reason 2. The second is, because no man is so regenerate, but he hath manie corrup­tions still continuing in him. There­fore [Page 183] S. Iohn saith, 1. Iohn 1.8. If we say we haue no sin, we deceiue our selues, and truth is not in vs. And many such like places there are, proouing that then onely when a man goeth out of his bodie, at his last day and death, is hee freed from the bodie of this death, or the stumps of that bodie. For though corruption came in a moment, by one sinne, yet is it not cast out in a moment at one time. The image of God was lost in a minute, yet is it not repaired againe in a mans whole life time perfectly, but as houses are long in building a­gaine, which are ouerturned in an in­stant. Now then for the mortifying of those corruptions, and the renew­ing of the other graces, the regenerate man must still exercise repentance.

Vse 1. The first vse of this doctrine, may serue to confute their error, who de­nie repentance to men, which once professing, or being regenerate, after through infirmitie fall away & seeme to denie Christ, in time of persecution or trouble, and conclude that such men cannot be renewed againe by repen­tance, who for their ground vse the words of our Sauior Christ: Matth. 10.33. He that de­nieth me be foremen, I wil deny him before my father which is in heauen. Therefore, [Page 184] say they, he that denieth Christ, there is no place for him to repent. The an­swere is, that Christ speaketh there of a finall deniall, and of one that doth persist to denie him to the end. But otherwise, for a man to denie Christ in some extremitie of persecuti­on, is not the thing there meant; but, as Isaiah saith, Isai. 29.13. They draw neere to me with their lips, but their hearts are farre from me: So these on the contrarie may come neere to God with their hearts, though their lips bee farre from him: for such may be drawne to denie him in word, but beleeue on him in their hearts; of whom we may say, that Vicit eos poena, non auertit per­fidia: negarunt semel, sed quoti­die confitentur: negarunt sermo­ne, sed confiten­tur gemitibus; eiulatibus, fleti­bus, liberis, non coactis vocibus. Ambros. de Poenit. cap. 1.4. the punishment ouercame them, it was not trecherie that turned them aside: they denied him once, but they confessed him daily: they denied him in word, but they confessed him by their sighes, groanes and teares, yea they confessed him freely, and not by compulsion, as they denied him. Then no reason they should bee reie­cted, and not receiued. Nonne ita istud est, ac si quis captiuum victa vrbis populum abducat? Cap­tiuus abduci­tur, sed inuitus: qui in alienas terras necessi­tate contendat, intimo tamen non migret af­fectu: patriam secum animo vebat, quaerat copiam quem­admodum re­uertatur, &c. Ambros. ibid. For is not this as when an enemie taketh a citie, and leadeth the people captiue? They are led captiue, but against their willes; by force they goe towards another land, but [...] af­fection they neuer remoue frō their own: they carrie their countrie in their hearts, [Page 185] and they seeke opportunitie how they may returne. What then? when such shall re­turne, is there any who will not perswade to entertaine them, though with lesse ho­nour, yet with more propension and ala­critie, lest the enemie should haue where­in to insult and triumph? If thou pardon an armed mā, who could not resist, wouldst thou not pardon him, in whom onely faith doth fight?

Vse 2. The second vse which is more pro­per to the doctrine, may serue for a matter of comfort to those who make conscience of sinne, who yet after they haue repented, fall into diuers sinues, and sometime into the same againe, and again: and then are in doubt with themselues whether they may be re­newed again by repentance: for them, and for their instruction and consola­tion are these things written; That re­pentance is for the regenerate, who both ought, and may repent, which thing presupposeth a fall. And therfore hath God set downe the fall and ri­sing of many that others may gaine by them, saith Chrysostome, namely, Chrysost. hom. 4. de Poenit. that looking vpon their falles, who were more excellent, they themselues may be made more warie, and looke better to their standing, and by view of their [Page 186] falles, and rising againe, they may ga­ther comfort, that they also may be re­stored to their former estate. For though sometimes in the bodilie dis­eases, a man beholding the sicke, may participate in their infirmitie, will he, nill he: as by looking vpon those who haue sore eies: yet not so in the soule, especially when a man is troubled and distracted for his owne wants and in­firmities, but he is rather cured by this sight of others mens falles. Thesemust know then, that though they hauefal­len, after their repentance and regene­ration, yet they may rise againe by the same meanes. Therfore let them looke to Abraham often falling into a lie, and yet rising againe. Let them consi­der Dauid a man after Gods owne heart, who hauing abundance of his spirit yet fell, and that groslie, from one sin to another, from a second to a third, and so from one sin to another, vntill he had eleuen sins ioyned toge­ther. I accuse not the iust, but I glorifie God, saith Basil. Non accuso iu­stos, sed Deum glorifico, Basil. mug serm. de Poenit. I adde to him, I would comfort the weake. And out of him I say further: Let them aske Christ wherefore hee came vnto vs, and he will tell vs, he came not to call the righteous, but sinners to repentance: make them [Page 187] sinners, and he came for them. Now none hath benefit of Christ, but by re­pentance. Againe, Aske him what hee carrieth vpon his shoulders, hee will tell thee, the lost sheepe. Aske him for whose sake they reioyce in heauen, and he will tell thee, at the conuersion of a sinner. The Angels will reioyce, and God wil embrace them with ioy; why then should any forbid them to seeke vnto Christ by repentance, or they discou­rage themselues? But more pregnant is the parable of the prodigall sonne, vrged also by Basil: A man had two sons, they were two and both sons. Were they sons? then thou canst not say, it was the returning of a man that was neuer cal­led. The younger of them hauing his portion, spent it in riotousnes amongst harlots, yet he returned againe to his father, and was receiued to fauour. See there, a son falling, yet see a son rising againe: and his father embracing him before euer he could speake a word. So that if thou doest but consider of these, thou wiltneuer cast off hope of thy renewing againe by repentance, or of being receiued againe. Thus e­uery man should labour to comfort himselfe, and to make this benefit, by the infirmities of others.

But now these men that are in this doubt, haue these following obiecti­ons against this truth and themselues. The author to the Hebrewes saith: Heb. For it is impossible that they who were once lightned, &c. if they fal away should be renewed againe by repentance: And againe; Heb. 10.26. If wee sinne willingly after wee haue receiued the knowledge of the truth, there remaineth no more sacrifice for sin. Hereupon they inferre, that a man fal­ling after he is called, is not to be re­newed againe.

Ansvv. To this I answere, that it is true which the Apostle saith, that a man that hath bin inlightned, and hath ta­sted of the good word of God, if hee fall away, it is not possible he should be renewed again by repentance. But the meaning of the words is that, which must stay and comfort a man. Ambrose would thus interpret them; Ambros. de Poenit. That it is not possible, (that is to say) with men, but with God it is. But the words will not carrie that meaning. The Rhemists, they interpret it and say, the Apostle doth not speake of a thing that cannot be, but to terrifie, and affect men withall, and to make them take heede of falling, he telleth them, it is not so easie a thing to be re­newed, [Page 189] but they must indure a while the penance of the Church. A ridicu­lous thing it is that they should inuent such things to establish their owne fansies, as if the spirit of God did want words to expresse himselfe. But these words are vnderstood of the sinne a­gainst the holy Ghost, & not of a man falling only willingly, or presumptu­ouslie, but of a man falling vtterly a­way, and that obstinately & contemp­tuouslie against Christ and against the truth. For if we looke diligentlie into the place we shall see it so; Verse 6. If they fall away, they shal not be renewed, seeing they crucifie to themselues again the Sonne of God, and make a mocke of him. Now he that so sinneth, and hath such a down­fall, as that he maketh a mocke of the sufferings of Christ, the onely salue of his sore, it is not possible hee should be renewed againe. And as for that which the Apostle saith: If a man sinne willingly, after hee hath receiued know­ledge of the truth, there remaineth no more sacrifice for sinne: I answere, that the place is not simplie vnderstood of those who sin willingly and fall into sinne: but of those who fall from the truth, and cast from them willingly that one sacrifice, which is the only sa­crifice, [Page 190] namely Christ; to them verily there is no other sacrifice left for their sin, whereas there is no other sacrifice fit or able to take away any sinne, but Christ being once offered. Therefore he saith not, there is no remission, but, no sacrifice: shewing this to bee the meaning, of sinning willingly, that is, willingly reiecting the true sacrifice for sinne, which is Christ and the Gos­pell, which doth offer this sacrifice to all: for such a sin then is no sacrifice, and so it cannot bee pardoned, being the sin against the holy Ghost. Finally, I say with Ambrose, in answering the former place, conferring S. Pauls pra­ctise in the Epistle to the Corinthians, with this preaching of his: Nunquid Pau­lus aduersus fa­ctum suum prae­dicare potuit? Donauit Corin­thio peccatum per poenitenti­am: quomodo hîc potuit sen­tentiam suam reprehendere? Ergo quia non potuit, quod ae­dificauerit, de­destrucre, non contrarium dixisse cum, sed diuersum ad­uertimus. Quod enim contrari­um est, seipsum impugnat; quod diuersum est, di­stinctam solet habere ratio­nem. Ambr. de Poenir. lib. 2. cap. 2. Shall wee think that Paul could preach against his own act? he forgaue the Corinthian his sin vpon repentance; how could be then here reproue his own iudgemēt? Therfore because he could not destroy that he had built, we must conceiue that he spake not things contrarie, but different, which may well stand tegether, not which ouerthrow one another. Otherwise it is manifest, that the Saints of God who haue sin­ned voluntarilie and against their conscience, vpon their repentance haue obtained remission. Now that [Page 191] which hath been may bee, as well as nothing is new, which hath not been.

Obiect. But secondly these obiect against this truth and themselues, that they cannot reade in the word of God of a­nie one who hath fallen into one and the same sinne diuers times, and was againe recouered and renewed by re­pentance. But, sauing their iudge­ment, I thinke I can shew them some presidents of such as haue been called, and yet haue fallen twice into one sin, and been after renewed. Let them re­member with mee the father of the faithfull, Gen. 12. Abraham denying Sara to bee his wife, and yet rising againe. Gen. 20. And after in the twentith chapter hee falleth into the same sin, and yet riseth: here is a faithfull man falling twice in­to one sinne, and yet rising againe. So the holy man Iob confesseth that hee had twice fallen into one sinne: Once (saith he) Iob 39.38. I haue spoken, but I will an­swere no more: yea twice, but I will pro­ceede no further: yet was he againe re­newed. Therefore let no man despaire in himselfe though hee haue fallen, and that often, but that yet hee may be renewed againe by repentance, for the couenant of God is generall and [Page 192] perpetuall: generall, without excep­tion of sinnes, and perpetuall, without limitation of time; for great sinnes as well as for small, and for all sinnes as well as any, and for all times as well as once. To what end else was that re­peated of God? Exod. 34.6.7. The Lord, the Lord, strong, mercifull and grations, slow to an­ger, and abundant in goodnes and truth, reseruing mercy for thousands, forgiuing iniquitie, transgression and sins: Where­fore doth the spirit of God thus re­peate iniquitie, transgression, and sinne, if it were so, that a man falling after his calling, were not to be renewed by repentance? and where were the gratious goodnes of God? But admit the ground of this temptation were true; yet is it as certaine a truth, that a man falling into seuerall sinnes after his repentance, may rise againe and be pardoned; and though one sinne again willingly, yet also be pardoned: why not then falling into one and the same? Nay if Peter fell three times together into one sinne for the kind of it, but euery time differing in the quantitie of it, yea and the last the greatest, and after all this yet found mercy: why may not a man, though he fall againe into the same sinne yet find [Page 193] mercie againe, and the third time? It may be wich Princes a barre, in their proceedings; if they haue pardoned a man for a great offence, why they should not grant him a pardon for the same, nay not for a lesse. But with God it will be no barre at all: for he being infinitely more mercifull then men, and yet requiring this of men: Luke 17.4. Though thy brother sinne against thee seuen times in a day, and seuen times in a day turne againe to thee, saying, It repenteth mee, thou shalt forgiue him: what nee­deth any to doubt, but he shall finde mercie and forgiuenes with him, if hee can and doe repent and returne? By all this I giue not libertie to sinne, nor en­courage any man to transgresse; I onely comfort them who haue sinned. That seeing repentance is appointed for the regenerate, as well as for the vnregenerate, to renew those that are fallen, as well as to renew those who were neuer yet called; they should not doubt but to find mercie whensoeuer they sought the Lord, if so be they sought him in truth.

Vse 3. The third vse of this doctrine is to teach vs, that if there be repentance to all, and they haue need of it who haue been regenerate and renewed, then is [Page 194] there a necessarie vse of the preaching of the word, as well to men that are called, as to them that are not. This must bee vnto them instead of Christs looke vpon Peter, Luke and the crowing of the cocke, wich may make them re­member themselues and goe out and weepe bitterly for thir sinnes. The end of preaching was not only to beget men, but to vphold men also and renew them after their slippes and falles. For he that is in the best estate in this life is but as a ship, which if it be neglected it will rot in the hauen, and if it bee kept neuer so carefully, it will still need some repairing. So euery man in this condition, if he be negligent, he will soone be corrupted; and be he as care­full as hee can, hee shall neede some repairing: for liuing in a corrupt age, and in the company of wicked men, hee cannot chuse but gather corrup­tion: how then shall hee bee renewed? must it not be by repentance? But how shall he repent, and be stirred vp to this dutie, though he were as perfect as Peter, if he haue not the looke of Christ and the crow of the cocke? I speake this in respect of those who ac­count the preaching of the word after the Church is gathered, not so neces­sarie, [Page 195] supposing it a needlesse thing that the people should haue so much knowledge. But I must tell them that knowledge is not so much gotten by preaching, as by reading; and that the speciall end of preaching, is not so much for knowledge, as for grace and sanctification; and that a man may haue knowledge, and want sanctifica­tion, yea hee may in part bee sanctified and yet be farre short of that he ought to haues which doubtlesse is to bee in­creased by the same meanes it is be­gotten, which is preaching. There is then perpetuall necessitie of it: which made God say of his church: I wil water it euery moment: Esay 27.3. that is, make it bring forth fruit and increase: yea, and the rather, seeing a man is subiect to a con­tinuall decrease in his soule, as hee is in his body, and to lose of the degrees of grace and sanctification which haue bin begotten in him by the preaching of the word. Where upon Chrysostome saith: Non sicut reli­quae artes, ita est docendi vis. Ar­gentarius enim qualecunque vas excuderit & reposuerit, tale postridie re­uersus iterum inueniet: & ae­rarius & mar­morarius, & ar­tificum quisque quale proprium opus dimiserit, tale rursus re­cipiet. Non ta­les vos inuenia­mus quales re­linquimus, sed postquam suscep­tos labore multo reformaueri­mus, & cor­rexerimus, & effeceri­mus feruentio­res, egressos ne­gotiorum cir­cumstantia vos vndique cir­cumcurrens rursus peruertit & maior em no­bis praebet diffi­cultatem. Chry­sost. hom. 13. ad pop. Antioch. The Art of teaching and hearing is not like other artes. For the goldsmith what worke soeuer he frameth and casteth in a mould, and laieth a side; the next day when he returneth to his worke, hee fin­deth it as hee left it: and, so the Blacke smith and the Mason, and eue [...]ie artifi­cer; [Page 196] looke in what condition they leaue their worke, in the same they find it. But wee doe not find you, as we lefe you, but after that with much labour we haue re­formed you, and corrected you, and made you more zealous, you are no sooner de­parted but the multitude of businesses doth beset you on all sides, and corrupt you, and maketh our worke more dif­fioult then before. Reason then and good cause is there, that as men cate againe and often, for the repairing of the decaies of the bodie, so they should heare often, for the renewing and repairing of the breathes and decaies, which Satan and the world haue made in their soules. But how should they: heare without a prea­cher, and preaching? men euen af­ter their rene wing and repentance are still subiect to sinne and sall, and as subiect to lie long in it, euen many a weeke, and many a moneth, and yeeres, if there be not meanes affolded to waken them, though they bee very grieuous and fearefull falles and sinnes where with they are ouertaken: as it was with holy Dauid, who for the space of 40. weekes, or there abouts, lay in his sins, that he had committed, both adulterie, and murther. And [Page 197] howsoeuer hee was a Prophet of God, and enlightned by the spirit of God, yet lay he all that time in security, ne­uer soundly repentiug nor renewing himselfe till by the voice of Nathan hee was awaked and recouered. And if he, so rare and excellent a man, how much more may others lie in their sins without euer returning or renew­ing themselues, if they haue not some Nathan, some Seer, some Preacher or other to awaken them out of their sleepe and securitie? As necessarie then as their repentance is, and the perpetuall vse and exercise of it, so ne­cessarie is the preaching of the word, especially seeing men may not stand at a stay, but, (as hath been shewed) they ought daily to increase more and more, till they come to that age and perfection, whereunto God hath ap­pointed.

Hitherto you haue heard of the na­ture, parts and causes of repentance, and lastly of the parties to whom it belongeth, and who haue neede of it. Seuen signes or effects of re­pentance. Wee must now proceede in the next place to speake of seuen things inse­parable from repentance: which the Apostle Paul hath in his epistle to the Corinthians. His words are these: 2. Cor. 7.11. For [Page 198] behold (saith he) this thing that ye haue bin godly sorie, what great care it hath wrought in you; yea what clearing of your selues: yea what indignation: yea what feare: yea hoy great desire: yea what a zeale: yea what punishmet. Whether we shal cal them effects, or fruits, qualities or properties, affections or consequen­ces of repentance, ye learned differ, the name is not greatly materiall, when it is manifest they are things inse parably ioyned with repentance, so that there is no repentance, where they are not in some measure; and where they are, there is certainly repentance: of them then will I speake in order. If I may ac­quaint you sinst with the, conceit of some, who thinke that the first of these seuen respecteth both good and euill, which is cara. The three next euill on­lys the first, which is cleering of your selues, respecteth euill pastethe second, which is indignation, euill present, the third, which is feare, euill to come: The three last they will haue to respect good onely; which are, desire [...], punishment; But I meane not to tye my selfe to thier sense, neither would I binde others. And I will speake of them as the Apostle hath laid them downe. The first the Apostle called [Page 199] care, or some interpret it, studie. It is thought to be that which is oppo­site to sloth and securitie. So that where as a man that is without true faith, repentance, and sense of sin, is maruellous secure and carelesse, either to auoide euill and sinne, or to doe the good that he ought: hee that hath this, is on the contrarie full of care, and full of thoughts, how to auoid e­uill, and sinne, and keepe himselfe from being corrupted and defiled, and to doe the contrarie good: whence we may gather this.

The first signe or effect of re­pentance is care or studie. That euery one, that hath a godly sorrow, and true repentance, is not slothfull, but diligent; nor carelesse, but carefull, to auoid all sin; especially such as he hath humbled himselfe for, and hath repented of, so that hee doth not only leaue them, but he is also stu­dious & carefull to auoid thē, which is manifest by this place of S. Paul to the Corinthians: What care it hath wrought in you: which place Ambrose interpre­teth thus: Qui poenitet so­licitus est, ne denuo peccet. He that repenteth is carefull he sin not againe. As also he is most care­full to doe that which is good, and not onely doth, but is carefull to doe. This our Sauiour Christ perswadeth the Church of Ephesus vnto: Reuel. 2.5. That repen­ting [Page 200] she should remember from whence sne was fallen, and repent and doe her first workes. Not only workes, but first workes, alluding vnto men that first en­ter friendship, they are then most care­full to doe duties one to an other. To this purpose I take it, that may be ap­plied which was spoken to the Mi­nister of the Church of Sardi, Reuel. 3.2.3. vsing two words, Be awake and watch: where he calleth them to repentance, and to shew it hee would haue them awnke, and watch, which noteth the careful­nes here quireth. And these comman­dements are not clouds without wa­ter, words without grace, for by them, to all his he giueth that hee calleth for, and they requesting haue it, which is manifest in them who haue truely repented. As in Dauid his carefulnes, and watchfulnes appeareth, by his ma­nifold prayers, and the earnestnes of them, to be kept from euill, and for grace to doe the good; such a smoke argueth fire within. The like may we see in Peter, in Manasses, and Marie, and in all those that haue repented. And to this purpose I may applie the saying of the Apostle Paul writing to the Ephesians: Perswading him that had been a theefe, Ephes. 4.28. and had stollen, [Page 201] to steale no more, but rather labour with his bands: because idlenes caused him to steale, therefore hee requireth this diligence, and care to auoide the sinne, and for to doe the good. And reason also teacheth vs, that it will bee so in all who truely repent.

Reason 1. 1. Because he that hath truely re­pented, hath a true hatred of the euill and of sinne, and a sincere loue of the good and of righteousnes. Now as well the one affection as the other, breedeth care and deligence. As wee may see in those which bee enemies: where and whom they hate, how carefull and di­ligent are they to doe them a displea­sure? so on the other side in friends; where a mā loueth, he is as careful and diligent to doe him good in matters to his power. The like may I say of Metchants for their gaine, and of mo­thers for their infants: they are most carefull to auoide their losse, and de­fend them from euill, and to do them the best good they can, and all this out of loue. So trne repentants hauing the hatred of euill and the loue of good in them, will with all diligence and care auoide the euill, and doe the good.

Reason 2. 2. Because the true repentant fin­deth that much is forgiuen him, and [Page 202] hereupon loueth much. According to that saying of Christ, touching Marie, noting a reason from the effect to the cause. It is a proofe, Luke 7.47. Much was forgiuen her, because she loued much: and therefore shee loued much, be­cause many sinnes were forgiuen her, as the second part of the verse she weth: Then the repentant hauing much for­giuen him, loueth much the forgiuer: which will make him carefull and di­ligent euen to auoide all things that may displease; and to do that which may be pleasing and acceptable: which may further instruct vs thus:

Vse 1. 1. That if this be a signe, an effect and fruit of repentance, insepar able from it, as the light is from the sunne, it will argue and conuince many men, who boast of repentance, to bee with­out it indeede, and neuer to haue had it, seeing they liue in the carelesnesse of the flesh, and sleepe in securitie all the daies of their life, spending nights and daies, weeks, moneths and yeeres, in vanities, idlenes, fond delights, pleasures and voluptuousnes, in negli­gence of all duties, forgetfulnes of God, and contempt of all good things. Is not the boast of such men a vaine brag, when they say they haue [Page 203] repentance? doe they not giue the A­postle the lie, when he saith, that hee that repenteth hath carefulnes, to a­uoide sinne, and to doe the thing that is pleasing to God, and they are euery where secure and carelesse? If they beleeue it not now, they shall one day know, and beleeue it to their no small cost. Others there are who boast of it, and liue not as these, for their liues are full of all carefulnes, watchings, labours, and indeuours, but all is but for the world, and the flesh, being carefull for it to fulfill the lusts of it, to satisfie their lusting, coueting, vaine­glorious, ambitious humors: But care­lesse to know good or euill, and more carelesse to auoid the one or doe the other, shewing no hatred nor loue therein, arguing no perswasion of for­giuenes, because there is no care of performing any dutie. Many can bee content for vaine glorie or other re­spects, to inuite Christ in his Ministers and members to eate with them, as Si­mon did in the Gospell of S. Luke, Luke 7.36. who notwithstanding loued him nothing so deerely as Mary, for he had not, and they haue not, so much forgi­uen them: nay indeed they haue no­thing pardoned vnto them, because [Page 204] they neuer repented.

Vse 2. 2. This is to teach men by this first signe and fruite to trie their repen­tance, and to seale it vp to them, by their care they haue to auoid sin, and to doe that which is acceptable to God I doe not say by auoiding all; or doing all good, which is not possible; but by their care of both, and in both, which care is in all that haue repen­tance, and is fruitles in none, but com­passeth much, though it effect not all. Many here indeede will bragge they haue this, yea all who challenge re­pentance to themselues, will also lay claime to this: But whether their title be good or no, they shall know it by these notes: First, if they bee studious and carefull to know what is sinne and righteousnes, pleasing or distastfull to God; for how can they doe, or pre­tend care of doing, who haue not care of knowing? For, as Augustine saith: Jntellectui fi­des aditum ape­rit, infidelitas claudit. August. epist. 3. Faith makes way for vnderstanding and knowledge, but vnbeleefe keepeth a man from it. So to obaying and doing, knowledge maketh way, but igno­rance shutteth it vp, and excludes men from it. And if men be not studious of knowledge, they speake absurdly if they boast of practise, for none can do [Page 205] his masters will that knoweth it not. 2. If this care bee in them, they will watch to auoid all the meanes and oc­casious by which they may be ouerta­ken with sinne, especially such as they haue found themselues ouertakē with­all before, and in former time; as plea­sure, delights, companie and such like. For as he that would not fall into the water, wil not walke too nie the brim of it; and as men auoid the aire where the Cockatrice laieth her egges, be­cause she poysons the same: So will will these men doe in these things; and not answere as some did Basil: Bona lex, sed dulcius pecca­tum, &c. The law is good, but sinne is sweeter. To whom he replied: Pleasure is the diuels hooke, drawing men to perdition, the mother of sin, and sin the sting of death. And espe­cially the former, for which they haue smarted alreadie, for if a fish bee once taken with a hooke, it will be affraid to bite again: how much more should man haue this feare, and indeed the more his care after repentance is, the more he will auoide these. 3. If this care be in them, they haue their whole conuersation generally good and vp­right; though they haue their slips, and infirmities, yet they are but stran­gers vnto them, as it is in the parable [Page 206] of Nathan: 2. Sam. 12. who said vnto Dauid that hee had many sheepe, and his neigh­bour but one, and there comming a stranger vnto him, he spared his owne sheep, and tooke that one of his neigh­bours for the entertainement of that stranger. Of which place Basil hath this interpretation: Recte peregri­nus dicitur hic hospes, non enim talibus assuer at Dauid. Basil. lib. de Poenit. This guest was well cal­led a stranger, for Dauid was not accu­stomed to such sinnes: So is it with them, their sins are but strangers vnto them, they accustome themselues onely to that which is good, and so doe and may approoue their care, and their re­pentance, by their conuersation. But he that dwelleth in sinne, and maketh it an ordinary custome to sinne, good things comming but as strangers to him, he can neuer seale vp his repen­tance to himselfe. But if he haue this study and care of knowledge, together with this warinesse of all the occasions, by which he hath been ouertaken in the by-past times, and this consiant conuersing in the waies of God, then he certainely hath this studie or care which the Apostle maketh an vnsepa­rable companion of repentance, and so may be certaine he hath repented; otherwise as Christ saith, Luke 13. Except you repent you shall perish: So vnlesse hee [Page 207] haue this care, hee shall certainelie perish.

The second signe or effect of repentance, cleering of our selues. The second signe or effect thereof, is in our translation called, clearing of our selues: 2. Cor. 7.2. yea what clearing of your selues. Ambrose readeth it, as if it were, confession, whereas some reade it, ex­cusing; for repentance hath no excu­sing but confession, saith one. The word is Apologie or defence. The mea­ning is not, that a penitent man, for the auoyding of God iudgements, should either deny the offence, or lessen his fault, which cannot stand with true re­pentance. But the defence here spoken of, is a defence against sinne and Satan accusing him; when as one by a de­precation, and desire of the pardon of his sinne, (accusing himselfe to God, and so desiring pardon) hath obtained it, by which hee may bee able to make his defence against sinne and Satan; and this I take to bee the meaning of the word: whereupon I ground this:

Cleering of our selues, or de­fence, the second signe or effect of repentance. That sorrow according to God, and true repentance, bringeth foorth in the repentant a clearing of himselfe, and a defence by deprecation. That is to say, when a man hath the fee­ling of sinne, and findeth it, and Satan [Page 208] accusing of him, he cannot abide and beare that accusation, but is disquie­ted vntill he haue gotten the pardon of his sinne, therfore he flieth to God, and prayeth to him for the forgiuenes of his sinne, with as much feruencie and earnestnes, as for the weightiest thing in the world, confessing the acti­on, and inditement, but desiring the pardon of it, by which hee may bee able to answere his accusers. So saith the Apostle there, the defence which he speaketh of being against these, and that which defendeth him, being to be had from God. Thus Hosea taught the people, by deprecation and prayer to get that where with they might an­swere their enemie, when hee bad them pray the Lord to take away all ini­quitie: Hosea 14.2. that being pardoned they might defend themselues against the accusation of sinne and Satan. This was also the practise of Daniel, first to confesse his sinnes and accuse him­selfe to God, and then he said, Dan. 9.18.19. O Lord heare, O Lord forgiue, &c. Likewise Dauid commeth and intreateth God for pardon of his sinnes, as a fruit af­ter repentance. For when the Pro­phet Nathan had been with him, Psalm. 51.1. and told him his sinne was forgiuen him, [Page 209] yet it seemeth hee had not that assu­rance, by which he might boldly an­swere his enemies and defend him­selfe, and for that it is he there pray­eth so earnestly. So the prodigall son, being long in a vaine course, when his conscience began to accuse him, and his sinnes were brought to mind by his sorrowes, and penurie he suffe­red; hee came to his father in close words, desiring the pardon of his fact, by way of accusing of himself, saying, Luke 15.18.19. Father, I haue sinned against heauen, and against thee, and am not worthie to bee called thy sonne, make me one of thy hired seruants: That by this meanes being receiued to fauour, and hauing obtai­ned mercie, he might defend himselfe against all accusers. These with the like testimonies and examples prooue this defence or cleering of a mans selfe, to goe necessarilie with repen­tance. And reason it is it should doe so.

Reason 1. 1. Because the repentant is still sub­iect to sin, though not so much as be­fore, and more subiect to the accusa­tion of his conscience, being now awa­ked, which before was asleepe, and to the pursuite of Satan, he being now out of his hands: for as Pharaoh more [Page 210] hatefully pursued the Israelites when they were gone out of his kingdome, then before; so doth he them, and so finding that hee hath no friend but God, no maruell if he seeke to him for the more fauour and assurance of his loue, that hee may bee able to defend himselfe. Euen as prisoners and felons, the more inditements are put into the court against them, and the more the euidences doe presse the same against them; the more earnestly they sue for pardon, that they may cleare them­selues of all those accusations, and de­fend thēselues against their pursuers.

Reason 2. 2. The secodd reason is, because he more and more seeth his state and cor­ruption better then before when first he repented, by oueruiewing againe his life: as by the reading ouer againe that which a man hath written he bet­ter spieth ye faults in it: And so his sins appearing by his second thoughts of them, that may be able to defend him­selfe against all accusations whatso­euer.

Now vpon this second signe or ef­fect we inferre these two vses: Vse 1. 1. It ma­nifesteth that many a man neuer had this godly sorrow, who neuer sought thus to cleere or to defend themselues; [Page 211] but contrarily haue gone about to de­fend their sins, either by denying it, or putting God to his proofes, as they did deale with him in Malachie: Malac. 1.6.7. Wherein haue wee despised thy name? wherein haue we polluted thee? Or by defence, as Ionah did, who when God asked him if he did well to be angrie, answered, Ionah 4. that he did well to be angrie euen to the death. Or by a cautelous answere, as Cain did, who when God asked him where his brother was, hee answered: Genes. 6.9. Am I my brothers keeper? Or by a good purpose, like vnto Abime­leck, who when hee tooke the wife of Abraham, said, Genes. 20.8. he did it with an vpright heart. Or els by putting it vpon others, as Saul, who when he was commanded of God to slay Amaleck, and destroy all his cattell, being reprooued of Sa­muel for not doing it, laid the fault on the people, 2. Sam. 15. that they had spared the best things, &c. Or if none of these will serue, then is that of the Elephant wel moralized in them, and as it were veri­fied: for he being guiltie of his defor­mity, cannot abide to looke his owne face in the cleere water, but flies it, and seekes the muddy and troubled cha­nels: so they know their soules are so filthie, that they dare not so much as [Page 212] to come where they shall be made to see themselues, but desire that which will dawbe them vp. But if all will not serue, but that they are againe and a­gaine made to see their sins, and their conscience is awakned to accuse them, either by the word or by some afflicti­on vexing them as the euill spirit did Saul; then they seeke to dispatch a­way such thoughts, by musike, and mirth, pastime, and dalliance, as Saul did the euill spirit by Dauids playing vpon a harpe; and so increase them more and more, and cause them to ranckle inwardly. These are like deb­tors, who being cleane out at heeles: as wee say, seeke shifts to put off the clamor of their creditors for a day or a week, and seeke no protection for themselues, no way to cleere them­selues: but when they know their cre­ditors haue entred actions against them, and feed Sergeants to arrest them; yea when they are arrested, they onely seeke to corrupt the Sergeants, or get them into a Tauerne and make them drunke, and so get from them, and then they thinke all is well: So these being farre in debt, and arre­sted by an accusing conscience, all their care is how to bee eased of it, [Page 213] how to corrupt it, or to make it drunke with pleasures and delites; and then they thinke all will be well. But in the meane time all is worse then naught with them, for they are without true repentance, which hath not a defence of sinne, but an accusation of sinne, and takes a course to cleere the person, and to get a defence and protection a­gainst all accusations and accusers.

Vse 2. 2. By this may a man trie his repen­tance whether it bee good, or no, and whether it bee true or false, if it haue this fruite in him, that hauing sinned since his former repentance, as he can­not but sinne; if then (I say) hee shall seeke to cleere himselfe with God, and get a defence for himselfe; not if hee cleere his sinne and defend it: but if after his fall and committing of sinne, he find sinne to him as the Pro­phet Zacharie speaketh, Zach. 5.7. as heauie as a talent of leade, and that he find no quiet within himselfe, but accusing and burning, till hee hath gotten into some place, where hee may lament and mourne for his sinne, and so accuse and condemne it, and intreat the Lord for pardon; as the guiltie and condem­ned person at the barre cries for life, when his accusers call vpon the Iudge [Page 214] for sentence against him: yea if hee bee like an vniust, but a wise Mer­chant, who hauing run himselfe so deepe in debt, by taking vp of euerie man, while he could haue credit, to maintaine his pompe and state, that he is able to pay little or nothing of it, and seeth that his creditors come vpon him, will yeeld his person to none of thē, nor diuide his state among them, but layes out a great part of it to get a protection from the Prince, that he may not be touched of any, and till he haue it will neuer lie from the Court gate, or the Presence Chamber doore: So if hee neuer lie from God, be neuer out of his court, or from the presence chamber, but still solicite him with prayer, till hee haue a protection and a defence against Satan, and all who would or can lay any thing against him. Whosoeuer hath this signe, hath questionlesse the thing; and in whom­soeuer this effect is, the cause is fure in him also, and he hath vndoubtedly repented.

The third signe of repentance, Indignation. The third signe or fruite of repen­tance is indignation. This is numbred among the other, as S. Paul hath set them downe: 2. Cor. 7.11. which some men re­straine and referre to the Corinthians, [Page 215] vnderstanding it of that indignation or anger, where with the Corinthians were angrie, and very hot against the sinne of the incestuous person, which before they fauoured, or wincked at. Whereunto though I cannot simplie subscribe, seeing I know no reason why this should be restrained, more than the other, and not be generall to them and to all true repentants: yet thence we may see what is the mea­ning of this word, namely, to bee an­grie with, and very much offended, yea to bee out of quiet with ones selfe that hee committed such a thing, so that though before hee liked it well e­nough, and approoued himselfe in the sinnes he committed, yet now he hates euery sinne he falles into, both loa­thing it & abhorring himself for com­mitting of it. The point then to be ob­serued is this:

Indignation the third signe and effect of repen­tance. That true repentance, begets, and brings foorth indignation, making men angrie and hot against those sinnes, which before they liked and fauoured, and to hate those they loued before, and to be displeased with those which were pleasing to them, yea to bee angrie and out of patience with themselues, that they were such wret­ches [Page 206] and so carelesse to bee ouertaken with them, and to take on, as it were, with themselues that they haue slip­ped into such sinnes. Which as the A­postle affirmeth in this place, that their godly sorrow had brought forth in­dignation: so is it to be seene in other examples. Dauid repenting for his two capitall sinnes, what indignation had he? Psalm. 51. The 51. Psal. for the first can shew, being the monument of his bit­ter mourning and lamentation for it to God, and his grieuing at himselfe. Likewise when hee saw the wrath of God come vpon the people for his sinne, what indignation he had with himselfe for the sin, his words will ex­presse: Behold Lord (saith he) 2. Sam. 29.17. I haue sin­ned, yea I haue done wickedly, but these sheepe what haue they done? let thine hand I pray thee be against me, and my fathers house: So we may see Iob crying out: Iob 39.37.38. I am vile: I haue spoken once, yea twice, but I will do so no more: And againe he said: Iob 42.6. Therefore I abhorre my selfe and repent in dust and ashes. So likewise in Esay, the Lord speaking of his peo­le that should repent; he maketh this an argument that they had repented, when they should pollute the couerings of the images of siluer, Isai. 30.22. and the rich orna­ment [Page 207] of their images of gold, and cast them away as a menstruous cloath, and say vnto it, Get thee hence. Yea euen those images, Isai. 31.7. which their owne hands haue made: shewing the indignation that they should haue with themselues for their sinnes. So when Ephraim re­pented, this was the effect of her re­pentance: Ierem. 31.19. When I conuerted I repented, and after that I was instructed, I smote vpon my thigh, I was ashamed, yea euen confounded, because I did beare the re­proch of my youth. Likewise the bitter weeping of Peter, and the carriage of Mary Magdalene manifest the truth of this doctrine. Lastly, this is that which the Lord noteth should bee in his people when they had repented: Ezek. 16.63. Thou shalt remember and bee ashamed, and neuer open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou hast done. Then this indignation goeth euer with true repentance, and is insepara­ble from it, which these testimonies prooue; and the reasons also ensuing will confirme.

Reason 1. 1. Because hee that hath truly re­pented, is reconciled to God, and is become his spouse, his friend and his child. Then can it not be, but he will [Page 218] dislike that which hath displeased him, and bee offended with himselfe for that, which may make any breach betwixt God and himselfe. For so wee see in any of these, that when they haue done but the least thing that may offend, they take on greatly with themselues, and the more, where more loue is.

Reason 2. 2. Because now he knoweth how sin maketh a separation betwixt him and his God, abandoning God from him, and withdrawing his heart from God, and therefore is displeased with it, and angrie with himselfe for it. As a chaste spouse and modest Matron is offended with her selfe, when shee hath looked, or spoken, or done any thing amisse, which maketh her hus­band to withdraw himself from her, or steales her owne heart from him.

Reason 3. 3. Because he that hath repented is regenerate, and so made holie, there­fore he hateth and abhorreth sinne, for it is naturall to holines to abhorre and loth sinne. Hence is that of Lactanti­us: Naturale bono est, ad alterius peccatum mo­ueri & incita­ri: sicut natu­rale malo, lap­su alieno gau­dere. Lactan. de ira Dei, c. 17. It is naturall to good to bee mooued and affected with the sinne of another; as it is naturall to euill to reioyce in the fall of another, Then much more to be af­fected with, and grieued with his own [Page 219] euil & sins, yea with himself for them. This indignation thē in al proofe and reason being an effect of repentance, may, as the former, instruct vs thus:

Vse 1. 1. That many men perswade them­selues, and are deceiued by their owne harts, thinking that they haue truly re­pented, when the time is yet to come that euer they were angrie and offen­ded with themselues, for the sin they had committed; or disliked and hated their sin. Nay many, & most liue still in their sins, and loue them, because they bring them in, pleasure, honor, gaine, &c. As some Courts haue liked of, and hountenanced Informers, because they bring sacks to the mill; and as the Pope doth the stewes, because of the reuenew hee receiues thereby; so they like of their sinnes, because of that good which commeth of them, as they account good, and therefore they will not leaue them, neither can they dislike or hate them. Yea often­times whē they are gauled or grieued for them by some reproofe of consci­ence, or by the word, by some afflictiō, or iudgement, as beggers euer & anon are by their sores: yet as they will not haue those sores cured, because they are a couer for ease and idlenes, and [Page 210] now and then bring them in a peny; and therefore cannot endure the Sur­geans but if they be forced to receiue some plaister, they will pull it off spec­dilie againe, when his backe is once turned: so is it with these men in their sins, they dislike them not, they would not be cured of them, nay they dislike them, who would helpe to pull them out of them. And therefore as De­metrius cried out against Paul, Acts. 19.25. a­mongst his crafts-mates, because hee would ouerthrow their craft, by which they got their goods; so doe these men against all them, which would ouerthrow their trade and cu­stome of sinning. And if this be a signe of true repentance, and an vnseparable fruite, such men deceiue themselues if they think they haue repented. More­ouer, some men there be that can leaue their sinnes, who yet neuer did, nor do lothe them, or were angry with them­selues for them; but therefore only left them, either because they found losse and damage by them; as the young man his ioy and prodigalitie, when he groweth in yeeres or because strength of bodie and abilitie faileth them, as the adulterer his follie; or because they haue felt the smart of them, as [Page 211] when the hand of God, or the sword of the Magistrate hath met with them. But that these neuer disliked their sinnes is manifest, for they haue but changed prodigalitie for couetousnes, which argueth no true dislike of sin, or indignation: for that is as well a­gainst loue, as another, and if against any, thou against all: whereupon these men when they haue strength, returne to the stewes againe, and when the hand of God is once remooued from them, to their former sinnes. They were offended with this, not with their sinnes, and therefore neuer tru­lie repented. To these wee may adde also all such, as talke of the sinnes and infirmities of their youth with ioy, or without indignation, so shewing di­rectly that they haue left them, but not repented of them.

Vse 2. 2. This may comfort as many as find this indignation, and anger in them against themselues & their sine; who though they be ouer come some­times, by their passions, and their plea­sures of sin, and by other means drawn into it; yet when they haue done, they are offended, and in a fume with themselues, and angrie, and dislike it, and can say in truth that which S. Paul [Page 222] did, Rom. 7.15. I allow not that which I doe: for what I would, that doe I not: but what I hate, that doe I. Euen as Ammon after he had abused his Sister Tamen, 2. Sam. 13.15. he put her away with indignation and ha­tred: yea with more hatred, then e­uer he had loue to her before: So if they put away their sinnes with more batred, then euer they loued them and affected them before: which if it bee indeed for sinne, because it is sinne, and because they haue offended God, as a father, not only as a Iudge, it is true indignation. For this hatred and indignation, must be like his sorrow, which if it bee true, is such as grieues for sinne principally, because it is sin, and maketh one then to grieue, when there is no conscience to accuse, no di­uell to terrifie, no Iudge to arraigne and condemne, nor hell to torment, yet then is he cast downe, because hee hath offended, a louing, mercifull and long suffering God. And againe, when the anger and indignation of a man is as well for secret sinnes, as o­pen; for small, as great; for such as are condemned by the law of God onely, as for those which are punishable by the law of man: this affection if a man can find to bee within him, hee may [Page 223] assure himselfe that hee hath true re­pentance.

Vse 3. 3. This may incourage men to la­bour for, and nourish this indignation in themselues, this wrath and hatred against and of their sinnes. They may hate no person, but they must hate their sinnee, or them for it. If a restraint be touching ye hatred of their person, there is libertie for the hatred of the sin, and especially for a mans own sins; for if hee haue not the hatred and in­dignation for his own, the other for o­ther mens is but hypocrisie, if hee be not more angry with a lesse sin in him­selfe, then a greater in another. We are forbidden to let the Sun set vpon our wrath in respect of men that offend vs, Ephes. 4.26. but not of sinnes where by wee offend God. In our hatred of them, the Sunne must both set and rise, and it must vp­on them still remaine, for he shall euer haue more peace with God and more assurance of his loue, that is most out of peace and most angrie with him­self, and hath the greatest indignation in himselfe for his sinnes. As Phineas was then most acceptable to God, when he had shewed it against the sin of Zimbrie & Cosbie: So shal he be that sheweth it most against his own sin, by [Page 214] which he hath dishemouted and pro­uoked God.

The fourth ef­fect or signe of repentance is feare. The fourth effect, and suit of this repentance, is feare, for so saith Paul: 2. Cor. 7.2. yea what feares: that is to say, a cer­taine awe of God, when a man is a­fraide to displease him.

There is a double feare, one filiall, and an other fertile, differing thus; 1. In respect of the obiect, which is sin: Filiall feare feareth sinne as sinne, and because it is sin: seruile feare feareth punishment rather then sin, and sin in respect of punishment. 2. In respect of their grounds, for filiall feare fea­reth God, because he is gracious and merciful: feruile feare feareth God be­cause hee is lust, and powerfull, and able to putrish for sinne. 3. They dif­fer in regard of their attendance, for fi­liall feare is ioyned with loue, such as good subiects beare to good Princes, and ordinarily children beare to their parents: but seruile feare is ioyued with hatred, such, as seruants beare to their cruol inasters: this maketh a man flee from God and get as farre as hee can out of his sight: the other maketh a man draw neerer and neerer to God, and presse vpon him as farre as hee can with reuerence. Now here [Page 215] I vnderstand the Apostle speaketh of filiall fere, because he speakes of men in the state of grace, and of an effect of the grace of repentance and regenera­tion. So that then in the fourth place I obserue this: that

Feare the fourth effect or signe of repentance. True repentance bringeth foorth in men feare, that is, an affection fearing sinne, because it is sinne fearing to of­fend God, because of his mercie and goodnes, and benefits receiued; not flying or departing from God, but drawing neerer vnto him, when they haue offended him. So saith the Apo­stle here. The same also is manifest in Dauid who being a thirst, desired the water of Bethlehem to drinke, where­upon three of his worthies, brake through the host of their enemies, and brought him some of (the water: but Dauid would not drinke of it, 1. Chron. 11.18.19. but poured it out, for an oblation to the Lord; and said, Let not my God suffer me to doe this: should I drinke the blood of these-mens liues? for they haue brought it with the ieopardie of their liues. This sheweth that it was the sinne hee fea­red, and not the punishment. So like­wise the Prophet Hosea saith: Hosea 3.5. Aftor­ward shall the children of Israel conuert, and seek the Lord their God, & shal feare [Page 226] the Lord and his goodnesse, in the latter daies. So saith the Prophet Dauid: Psalm. 130.4. There is mercie with thee O Lord, that thou maiest bee feared: Likewise the prodigall sonne, Luke 15. when he repented, his feare made him come to his father to confesse his sinne. And Marie sought Christ for his goodnes, Luke 7. though shee had lead her life in wickednesses, and was smitten for them, yea and foucken with feare, yet her feare made her presse vpon Christ. These all teach vs that repentance is accompanied with a filiall feare; which thing these reasons also confirme.

Reason 1. 1. Because euery true repentant, is a true child of God Now at is the na­ture of a child, as to obey of loue, so to feare to disobey of loue. For all feare (saith Bernard) Seruilis est ti­mor Auamdiu ab amore non mane. Bernar. Cant. serm. 83. is seruile, if it flow not from loue. And againe: Qui de amore non venit ho­nor, non honor sed adulatio. Ibid. The honour and reuerence which commeth not from loue, is no honor but a formall fanning.

Reason 2. 2. Because in the [...] repentant, Gods loue be areth sway, as selfe-loue did before therefore as that made him sometimes restraine his corruptions, for hope of good, or feare of punish­ment: so this now maketh him flie, and feare sinne, because God is good. There is one man (saith Bernard) that [Page 227] Est qui confite­tur Deo, quia potens est: est, quoniam sibi bonus est: est, quia simpliciter bonus est. 1. Ser­uus est & ti­met. 2. Merce­narius est, & cupit sibi. 3. Fi­lius est, & de­sert patri. Bern de dili­gendo Deo. confesseth to God and reuerenceth him, because he is potent and mightie: another, because bee is good to him: a third because he is simply and absolutely good. As it is in the Psalmes: Psal 118.1. Praise ye the Lord, because he is good. The first of these is a seruant, and feareth: the second is an hireling, and desireth for himself: the third is a son, and giueth honor to his father. And indeede as he that loueth another, is afraid out of his loue to of­fend him, euen so is it with such a man towards God.

Reason 3. 3. Because the repentant hath a perswasion of the loue of God to him; which hee knoweth from his owne loue to God, which he findeth in himselfe (this rising as it were from the reflexe of that heate) and there­fore he will flie to GOD, and not from him, euen when hee hath offen­ded him.

Now vpon this thus taught and proued, I ground these vses, crossing some, and comforting others.

1. This is a hard saying for many, in whom there is no feare, or at least but a slauish and seruile feare, which is manifest thus, because they hate sinne onely for the punishment; that is, they like and loue their sinne [Page 218] indeed, but sometime restraine the committing of it, in regard of the dan­ger that may insue of it: as he that hath a mind to eate some kind of meate, that the Physition hath forbid­den him, and is hurtfull, abstaineth only, because he dareth not touch it for feare of further incōueniences. Or then onely they abstaine from it when they feele his hand, or feare an immi­nent iudgement, or haue the fresh re­membrance of some one which is new­ly remoued. Or onely for feare of the euill, or hope of good. The whippe, scourge, and rod causeth the hypo­crite as an asse, a foole, and a slaue, to forbeare, and leaue sinne. And the wa­ges only makes the hireling to doe so. Againe, because their feare is ioyned with hatred, such as seruants haue to their bad and cruell masters, and therefore they would get themselues from God, as fugitiue seruants. Like vnto Hagar, Gen. 16. that was inforced to flie from her cruell mistres. Therefore saith one, the wicked are troubled after sinne, that they cannot get themselues farre enough from God; as the godly are on the contrarie distracted after their offences, that they cannot come neere enough to God; those being [Page 219] afraid to be found of God, as these to lose God. Augustine compareth the wicked to an vnchast and an adulte­rous woman, who feareth her hus­band, but it is because shee loueth her naughtines, therefore his companie is not delightfull but burthensome, and liuing ill, she is affraid of his com­ming, lest hee finde her, and finde out her naughtines, and lightnes. Lastly, because their feare is ioyned with ha­tred of God, and so, as, Quem metuunt oderunt, & quē oderunt perijsse cupiunt. whom me feare they hate, and whom they hate they desire might perish: So they feare and hate God, and could desire he were not. And such a man is not only an homi­cide, but a deicide, wishing there were neuer a God to punish him; or at least, Deum sua pec­cata vindicare, aut non posse, aut nolle, aut ea nescire: & sic vult Deum non esse Deum, qui vult Deum aut iniustum, aut impotentem, aut insipientem esse. Bern. that God either could not pu­nish his sinnes or would not, or did not know them. And so hee could wish God were no God, who would haue him either to be vniust or vnable, or ignorant. And thus hating God, he is at the most, on­ly possessed with a seruile feare. And so cannot otherwise, without lying to his owne soule, perswade himselfe, but that he wanteth true repentance, whose fruite is a filiall feare.

2. This is for comfort, where this filiall feare is, and to them who haue [Page 230] it, for they by it may be assured they haue the true godly sorrow. Now this is to be discerned by the contraries of seruile feare; because they who haue this filiall feare doe hate sinne because it is sinne, and would not commit it though it might bee done without danger, as a man that loatheth any meate, will not cate it, though the Physitians assure him hee may doe it without surfit, because hee hath a lo­thing and dislike of it. Againe, they dislike not the outward act, and ex­ternall worke only, but also the de­sires, motions, and affections tending thereto: they hate them though they cannot auoid them. It grieueth them to offend, yea to bee prouoked to of­fend, so good and gratious, so merci­full and louing a father, who hath euer been so good and gracious vnto them. Their feare is euer ioyned with loue, such as good subiects beare to good princes and children to their fathers, and therefore they seeke to presse as neere to God as they can, & dare with reuerence of his maiestie, (like the prodigall sonne, who came to his fa­ther, and willingly yeelded himself into his hands) being troubled that by reason of their sin they cannot [Page 231] come neere enough to God, fearing to lose God. Wherefore Augustine compareth these to a chast woman, who loueth and feareth her husband, and liueth with him in good sort, and would neuer haue him out of her sight, yea she so loueth him, that shee fea­reth to offend him because hee is her husband, she feareth to giue him any occasion to grieue, or to make him de­part from her: So where there is this true filial feare of the children of God, there is all carefull auoyding of of­fence, there is all watchfulnesse vsed, that no cause be giuen of grieuing him, or to make him depart; there is al desire to inioy his presence conti­nually. Which things whosoeuer true­ly findeth in himselfe, hee may know himselfe to haue this fourth effect of true repentance, yea to haue repen­tance it selfe, and so to be in the state of saluation.

The fift effect and fruit of re­pentance, is de­sire. The fifth effect and fruite of this repentance is desire; yea what desire; which is a feruent affection to God, and his word, 2. Cor. 7.2. and to spirituall and heauenly things. That this should bee vnderstood of a care to reforme himselfe, as Ambrose would haue it, I see no reason, seeing it were [Page 232] then but the same with the first. Or that it should be a desire to shew their loue to Paul, in desiring to do what he desireth, and commandeth, I see as little reason for it; nay there is good reason against it, seeing this desire is not particular to the Corinthians, but generall to all repentants, as the other effects were. I then take it for a feruent affection to God, and his word, and to spirituall things. From whence this will arise; that,

Desire the fifth signe or fruit of repentance. True repentance bringeth forth a de­sire, and feruent affection, to God, and his word, and all holy and spirituall things. This is manifest by the exam­ple of the Iayler, Acts 16. who after hee was smitten with sorrow and true repen­tance came with this note to Paul, say­ing, Acts 2.36.37. What shall I do to be saued? being full of desire and this affection. The like desire was in those to whom Peter preached, and it brought forth the like words; Men and brethren what shall we doe to be saued? This also was in Dauid, who professed of himselfe thus: Psalm. 42.1.2. As the Hart brayeth for the ri­uers of water, so panteth my soule after thee, O God. My soule thirsteth for God, euen for the liuing God: when shall I come and appeare before the presence of [Page 233] God? Thereby shewing the earnestnes of his desire after God. So our Sauiour Christ noteth this affection to haue been in those who were conuerted and repented at the preaching of Iohn, say­ing: Matth. 11.12. From the daies of Iohn Baptist hi­therto, the kingdome of heauen suffereth violence, and the violent take it by force. The Apostle Peter also calleth vpon new repentants and new borne Chri­stians, that they, Peter 1.2.2. As new borne babes, would desire the sincere milke of the word: as if he said: Are ye indeed new borne by repentance, and regenerated, then desire the milke of the word, as the child desireth the breast. This also is manifest in the Canticles, where is expressed what a desire the spouse of Christ had vnto her husband. Draw me (saith she) Cantic. 1.3. and we will runne after thee: the king hath brought me into his chambers: we will reioyce and be glad in thee, we will remember thee more than wine, &c. And Dauid saith; Psalm. 19.97. O how loue I thy law! it is my meditation continually. See in all these and by all this, how this desire and repentance haue and must goe hand in hand; yea and that also with good reason:

Reason 1. 1. Because the repentant hath ta­sted of God, and his word, his good­nes, [Page 234] and the sweetnes of it, wherein he can find no satietie at all, he can neuer haue enough, he is neuer satiffied, but the more he hath, the more hee may, and the more he desireth still. As Au­gustine cōfessed, after his calling when he had repented, and begun once to taste how good the Lord was, that he tasted too late of him: Serò te amaui pulchritudo tam antiqua & tam noua, serô te amaui. Au­gust. Confes. lib. 10. cap. 27. I haue loued thee too late; O thou beautie most anci­ent, yet euer new and fresh, I haue loued thee too late. So questiōles he thought he had tasted too little; and so shall all thinke who haue once truly begun to taste of God, for there is no satietie, and a man cannot haue his full appre­hension of God and his word, till hee come to enioy him face to face, and til he come where hee shall hunger no more. If any one obiect that of our Sauiour Christ which he spake: Iohn 4.14. Who­soeuer shall drink of the water that I shall giue him, shall neuer bee more athirst: Therefore there is satietie of these spi­rituall things. I answere, he meaneth not that a man should haue such satie­tie in them, as that hee should desire them no more, but that while he ta­steth of them, he should thirst after no other. As a man whose palate tasteth of that meate or liquor which delites [Page 235] it, desireth no other, but yet thirsteth and hungreth after that still: so he that drinks of Christs water, shall find that contentment in it that hee doth not desire any other, though he thirsteth still for this.

Reason 2. 2. Because the true repentant is in­lightned with some knowledge more then hee had, of God and his word. Now as a man increaseth in know­ledge, so hee doth in loue: for by his knowledge he apprehends more cau­ses of loue in the thing loued. Then as men are hardlie drawne to loue without cause, so where they see cause they loue; and where there are more causes, they loue more. And hence it is that the repentant hath more loue to God and his word, because he seeth now more causes why hee should de­sire and loue them, then he did before when hee liued in ignorance. Now from this point we may learne these things:

Vse 1. 1. That it is no wonder that there is so little loue and desire, to be found in our age, toward God and his word, and of spirituall things, seeing the do­ctrine and practise of repentance is so little knowne and vsed: yea and that it is so, this will prooue it; 1. Because [Page 236] all the desire of most men is set vpon the world. Now you know in a Con­duit, the more water goeth by one pipe, the lesse must needs goe by ano­ther: yea & as Christ saith, that a man cannot loue both God and Mammon: so not the word and the world. A­gaine, they mightily and miserablie complaine of too much preaching and teaching, thinking the labourers too many, which Christ thought too few, or else that they are too diligent: mur­muring as it were against God, that he hath in some sort and some places ful­filled his word that he spoke by Isaiah: Esay 11.9. The earth shall be full of the knowledge of the Lord, as the waters that couer the sea: meaning the meanes of know­ledge. Which must needs argue that these complainers are no louers of God and his word, but haue soules loathing this light foode Manna: and so though it grieue me to speake it, more then I know it wil them to heare it; yet I must tell them, that this little loue to the word, nay this loathing of it, doth manifestly conuince them to be without true repentance, and so to be in the state of damnation, and in the snare of the Diuell, which hath ta­ken them at his will.

Vse 2. 2. This will leade vs to a fit marke and note, whereby euery man may know whether hee hath true repen­tance. Thou knowest thine owne hart, so doe not I, but God knoweth it, and iudgeth. Then canst thou not deceiue him. Therefore examine thine owne heart whether thou hast this desire in thee, or not: whether as a new borne babe thou desirest the sincere milke of the word, and hunger after spiritual things, as after spirituall treasure and riches. Doest thou in some measure follow Dauid, whose loue to the word of God was not onely a wonder to o­thers, but to himself, saying, Psalm. 1 19. Lord how loue I thy law! Or if thou canst not find this desire in thee, then doest thou dis­like thy selfe and bewaile thy dull af­fections after spirituall things? Bee thou then comforted in it, that it is some token that thou art partaker of repentance.

But thou wilt demaund, how thou shalt know whether thou hast this de­sire or no; seeing euery man is apt to challenge this vnto himself, who hath nothing lesse.

Answ. I answer thee, that thou shalt know it by this, if thou findest no satietie in heauenly things, but the more thou [Page 238] tastest of them, the more thou desirest; for as the truth and the word of God is not vnfitlie compared to the waters of the sea, which the deeper thou drawest from the bottome, the swee­ter thou shalt find them; so the more knowledge a man hath in spirituall things, the more delightfull will they be to him, though in the beginning to the taste of a naturall man they are bitter and vnpleasant, till he be chan­ged. So againe may they be compa­red to the same waters of the sea, which the more a man drinkes of them, the more hee desires still: So the more a man truly tasteth of the word of God, the more he shall desire it still, hee will neuer bee satisfied, and hee thinkes hee can neuer haue enough. Hee then that findeth this in himselfe, may bee assured that hee hath repented: for this desire being present, godly sor­row cannot bee absent and wanting. But alas many men are like the wo­man of Samaria, who when Christ had said, Iohn. 4.15. Whosoeuer drinketh of the water that I shall giue him, shall neuer thirst more, presently prayed him, saying, Master giue me of that water that I may thirst no more, nor come hither to draw: [Page 239] vnderstanding and dreaming of ma­teriall water, such as shee daily nee­ded for the bodie: So doe many men; now for when wee talke of the desire of spirituall riches, they will talke of earthly; and whereas they should desire those things, that concerne the spirit, all their desire is for the world: how should there bee true grace in these men? how should they haue any assurance that they haue repented? when they are like vnto those in the Gospell that were inuited vnto the kings feast, who had their seuerall excuses, that they might absent themselues. Luke 14. One said that he had taken a farme, and he must goe and see it; another had bought a yoke of oxen, and hee must goe and prooue them: and another had mar­ried a wife, and he could not come. So many a man saith, my profits let mee that I cannot come to heare the word of God, and my pleasures carrie mee another way. Some other againe will say, when I haue done seeking the world, when I haue ouercome such a businesse, another time, or another yeere will I come to heare the word. O miserable estate! where is that loue and desire, and that longing after the [Page 240] word which is required in all repen­tants? Ambrose saith: If I should offer thee gold, thou wilt not say, I wil come to morow, but this day thou wilt take it: no man will deferre, no man will excuse. Redemptio ani­ma promittitur, nemo festinas. Ambrose. But the redemption of the soule is proffered and promised, and no man hasteneth. How truly may that speech of the Father be spoken of our times? for earthly things no man wil take time til to morrow, but gree­dily they will seeke for them, and not stay till they bee offered them. But for spirituall things most mens states are weake, and like men readie to breake, they are taking order for two, three, foure, and sixe moneths, and then are they as farre from any good sufficien­cie, or further then they were before. But to conclude, if true repentance bring forth desire of these spirituall and heauenly things, as their condi­tion is fearefull who haue it not, so is theirs happie and comfortable, who vnfainedly find it in their hearts: for it doth certainely seale vp vnto them their true conuersion and new birth, by which they are liuing creatures in Christ here through his grace, and shall liue with him in glorie, through his merits in the life to come.

The sixth signe and fruit of re­pentance is zeale. The sixth fruit and effect of repen­tance is zeale; yea what zeale. This zeale is opposite to luke-warmenesse, contrary to cold, it is heate. He is cold which is prophane, an enemie to pie­tie, and the workes of holines. He is luke-warme, that hath some phansie, or loue to good things, some righte­ousnesse in the outward act, or some common, or cursorie inclination, ther­with contenting himselfe, as iudging his case to be as good as the best, and can endure to go no further: He is hot or zealous, who is feruent for the glo­rie & worship of God, and the works of pietie, & is sorrowful when he seeth the defect of thē, in himself or others. Our point then to be noted is this:

Zeale is the sixth signe and fruite of true repentance. True repentance bringeth foorth zeale, that is, maketh men zealous for God, and his worship, zealous of pie­tie, and good workes, not to do them carelesly, and negligently, but it ma­keth them do, (though with great la­bour and cost, yea danger and hazard) those things which they see, they ought to doe. This is manifest in this place, as also in many other. As in the Reuelation Christ saith to the Church of Laodicea; Reuel. 3.19. Be zealous therefore, and amend: noting that where zeale is, [Page 242] there will also bee repentance, and a­mendment of life. Did not Dauids re­pentance bring forth this zeale, 2. Sam. 24.24. when he would be at cost with God to pro­cure his worship, and would not offer a burnt offering vnto the Lord that should cost him nothing? for whereas if he would, hee might haue offered a free offering vnto him, yet he would not receiue it for nothing, but would giue the price thereof. Acts 19.18.19. So may we see this zeale in those men that were con­uerted by the preaching of the Gospel at Ephesus, they were enforced to take their bookes, which were of a great price, and to burne them, that thereby they might glorifie God by spoyling of those things which were before the cause of his dishonor. The like may be said of Paul and Peter, Marie, and o­ther repentants, who haue had this zeale, as is at large recorded in the Scripture: and how in reason should it be otherwise?

Reason 1. 1. Because the true repentant is Gods, and chosen to life, honor, and happinesse, which this thing, namely, that he is repentant, doth manifest vn­to him. Then may wee allude to that which Dauid saith, in defence of his dancing before the Arke, in his zeale, [Page 243] when he was derided by Michol, gi­uing the reason why he did it, because, saith he, 2. Sam. 6.21. The Lord hath chosen me, ra­ther then thy father and all his house. So in this case, if he for an earthly king­dome was so zealous for God, how much more ought those so to be, that are chosen to a heauenly kingdome?

Reason 2. 2. Because he is regenerate, & made again, and if the first creation required as much, as Dauid saith: Psal. 100.2.3. Serue the Lord with gladnes: and he addeth the reason, Because he hath made vs & not we our selues; much more doth this second. The more excellent the one is than the other, the more zeale is required for the one, than for the other. Bernard compareth them thus: Qui primò se­cie, secundò re­fecit; in primo dedit me mihi; in secundo de­dit & se mihi: cui debeo me propter me, de­beo plusquam me propter se. Bernard. de di­ligendo Deo. He that made mee first did secondly remake me; in the first, he gaue me my selfe; in the second he gaue me himselfe: to whom I owe my selfe for my selfe, I owe more then my selfe, for that hee gaue me himselfe. He that is first set vp by a man, ought to bee mar­uellous careful, & as it were zealous for him; how much more he that being a bankrupte, and many pounds worse than nothing, is discharged of all, and set vp againe? So is it in this, for men by sinne are worse than nothing, and being (as it were) set vp by God a­gaine, [Page 244] what zeale for the Lord ought they to haue? &c.

Reason 3. 3. Because he being redeemed, knoweth the price of his redemption, how deere it cost God, and Christ, and why they paied so deere for him. Namely, as Paul to Titus saith, Titus 2.14. That the redeemed might bee a peculiar peo­ple to God, zealous of good workes. That is the ende why God gaue so great a price, as the blood of his owne sonne, that we might be a peculiar people, zealous vnto him. Then they that know this, in liew of that mercie, will grow zealous, and think that they cannot be too zealous for him, that hath paid so great a price for them.

Vse 1. Now by this truth, for the vse of it, we may first condemne our age, as that which promiseth, or performeth little repentance, because there is so little zeale amongst vs: for seeing repen­tance bringeth forth zeale, where there is little zeale, there is little repen­tance, and where no zeale, there no repentance. And that I may iustly challenge our age of want of this zeale, appeareth thus, because it is growne to that in our times, that no­thing is so much condemned, as the zeale here spoken of: Zeale for any [Page 245] thing and any person, saue for God and his truth is reputed commendable, and in any course saue in the way of pietie. They are commended, who are zea­lous so their prince and his crowne, and accounted good subiects; so they who are zealous for their captaine and his honour, and esteemed good soul­diers; so they who are zealous for their father and master, and his credit, and are reckoned good sonnes or ser­uants; but if they bee zealous for God and his glorie or seruice, they shall be reuiled and derided: yea Papists if they be deuout and zealous in their superstitious vanities are commended of many; and yet Protestants if they bee zealous and forward in the way of truth and godlines, they are scorned and mocked, as Isaac was of Ismael, euen of those who liue in the same kingdome, citie, Church, and house. The people condemne thir Minister, as too zealous, and on the contrarie, the Minister the people, as too forward; so the master, the father, the husband condemne the seruant, the child and the wife, and these againe the other. How may wee thinke then that they are zealous themselues? verily if they were they would not condemne zeale [Page 246] in others, nay they could not. For though a man in his hypocrisie may condemne that euill in another which he allowes in himselfe, yet can hee not condemne the good hee is indued withall, for good cannot but reloyce and delite in her like. Therfore to prooue these voide of zeale, we neede no further proofe or euidence, then their condemning of zeale, in others. When then we haue so many condem­ners of zeale, wee must needs haue ma­ny voide of zeale. Few we haue who can say as Iehu, when he met with Ie­honadab, saying vnto him when he took him vp into his chariot: 2. King. 10.15.16. Is thy heart vpright, as mine is towards thine? then giue me thy hand, and come and see the zeale that I haue for the Lord of hosts. Few, I say, that can take others into their houses, chambers and com­panie, and shew them how zealous they are for God and his glorie, in rea­ding and conferring of the scripture, in prayer and other practise of pietie: nay, they can rather shew them how zealous and feruent they are for their pleasure and profit, for themselues and their owne states. But the zeale for the Lord of hosts they condemne in others, and therfore cannot haue it in [Page 247] themselues, and so cannot haue true repentance.

Vse 2. 2. By this may euery one trie, whe­ther they haue repentance or not, euen whether they haue fire or no, by this heate. If they be not cold, nor luke­warme, but striue to bee hot, and zea­lous in Gods seruice, and in the way of piety, respecting rather what God cal­leth for, then fearing what men con­demne. Obiect. But there may well be zeale without repentance, neither is al zeale good, for there is a bad, as well as a good zeale: how will zeale prooue it then? Answ. I answere, it is true, that as the sea water and the raine water agree in the matter, yet they differ by diuers qualities and properties, as sweet and salt, thicke and thin, light and heauie: So a good zeale and bad are both affe­ctions; but they differ in many seueral things. And first, as the Moralist spea­keth, of other affections, that they are so farre good, as they are guided by wisdome, and kept within the bounds limited by it: and on the contrarie, they are euill, when they passe those bounds: So in this zeale, it is so farre good as it is gouerned by true know­ledge and faith; and so far bad, as it is depriued of this. As the Apostle Paul [Page 248] saith of the Iewes: Rom. 10.2. I beare them witnes that they haue the zeale of God, but not according to knowledge: that is, their zeale was not ruled by reason, nor grounded vpon the word of God, but according to their owne fancie: tea­ching vs thereby what is good, and what is bad zeale. Zeale is then euill and bad when it will not be, nor is ru­led by true knowledge (that is, not subiect to the word) but by custome, tradition, our own affections and wils; and of this may be said, as before, Rom. 10.2. that such haue zeale, but not according to knowledge: and they may be prayed for, as Christ prayed for the Iewes: Luke 23.34. Fa­ther forgiue them, for they know not what they doe. And this zeale argueth no repentance: but that which is accor­ding to knowledge, submitted to the word of God, is good, and wil prooue a man to haue repentance. Againe, zeale consisteth of two affections, loue and sorrow; loue for the glorie of God and his seruice; sorrow when it is not performed. May wee compare spirituall things with earthly things? wheresoeuer there is this loue it is speedie for the compassing of that it desireth. Therefore wee reade when Shechim loued Dinah, Iacobs daughter, Genes. 34.19. [Page 249] he was speedie in compassing that, by which he might obtaine her, though the thing was very sore and grieuous which he was to doe: so where there is this affection in the heart of man, it maketh a man forward, and speedie to procure the glorie of God, and to ac­complish his seruice. Secondly, loue hath another propertie; wheresoeuer it is, notwithstanding all difficulties, discouragements, or dangers, yet will that man goe forward for the procu­ring of that hee loueth, and dreadeth not for any feare or discouragement, so he may obtaine the thing hee affe­cteth. So it is said of Iacob, he serued seuen yeeres for Rachel, and being de­ceiued by her father, in giuing vnto him Leah in stead of Rachel, hee was content to serue seuen yeeres more, Gen. 29 20. and yet those yeeres seemed vnto him but a few daies, hauing borne the cold of the winter, the heate of the sum­mer, the chilling of the Moone, and the burning of the Sunne, the dangers both by night and day; and all this was because he loued her. So if there be this loue of God in men, it will ne­uer shrinke for all difficulties that may be; he that hath it, will not faint, nor be hindred with all lets and impedi­ments [Page 250] which may fall out, as the re­proches and indignities which men, Satans complices, wil be readie to cast vpon him; neither will he thinke the time long, nor the labour too much for it, but goe thorow, and thorow trauell and paine, that he may procure the glorie of God, and aduance his worship and seruice. Therfore where­as men pretend zeale, let them exa­mine themselues according to this af­fection, and trie whether there bee this loue in the heart or not. Thirdly, he that hath true zeale, he hath this affection of sorrow, mourning when he cannot obtaine, or procure the glo­rie of God as he would. We haue be­gun to compare heauenly things with earthly, and spiritual with carnal, may we once more proceed? It is written of Ammon that when he could not inioy Tamar, whom hee loued, 2. Sam. 13.2.4. hee was sore vexed and fell sicke, and grew leane day by day, because hee could not enioy her; these effects had his loue in him. So when there is true loue to God and his glorie, there if men cannot further it, as much as they would, if they cannot enioy his word, if they see him dishonoured, and false wor­ship established, they will pine and [Page 251] grieue and fall away. As it is said, Psalm. 69.9. The zeale of thy house hath eaten mee. And as Elias said, 1. King. 19.10. I haue been very zea­lous for the Lord of hosts. Hee was so stricken with sorrow, that he was rea­die to die, because he saw not the glo­rie of God go forward: so that where there is true zeale, there is also this af­fection of sorrow and mourning. Then let euery man examine himselfe, by these three rules, whether he haue this affection within him or no, and so whether he haue repented: if he haue not this affection, at the best he is but lukewarme, and euen such an one whom God wil spue out of his mouth, and cast out of his house: but hauing it truly in himselfe, he may be assured he hath truly repented, and so is rege­nerate and holy, and shall both abide in the house of God all his life, and be afterwards receiued into his euerla­sting tabernacles.

The seuenth signe or fruit of repentance is punishment. The seuenth signe, or fruit of repen­tance is, reuenge or punishment; yea what punishment: which some restraine particularlie to the Corinthians, 2. Cor. 7.11. as they did the former effect, indigna­tion: vnderstanding it of that pu­nishment, which they inflicted vpon the incestuous person; that where­as [Page 252] as before they spared him, now admo­nished, they executed the censure of the Church against him, and excom­municated him. Which admit it bee true, that it may be so vnderstood, yet it carrieth with it another generall sense, seeing al sinne is to be punished, wheresoeuer it is found, and speciallie should men begin with themselues. This being then a signe, or fruit of re­pentance, it must begin, and bee in a mans selfe. It differs from indignati­on, because that is in the affection, this is in the action: that is a iust conceiued anger towards himselfe for his sinne, and hatred of the sinne; this the pu­nishment of himselfe for those sinnes, and a taking as it were, a iustreuenge of himselfe for them. Which is when men haue offended in yeelding too much to their owne desires, pleasures, delights, and profits, then for the free­ing of themselues from the euill of sin, they denie some things to themselues, which otherwise they might lawfullie vse for their comfort: which if they doe not, they shall, in the punishment which God shall bring vpon them, taste the bitternes of that, that seemed sweete vnto them. The point then is this:

Punishment is the seuenth signe of repen­tance. True repentance bringeth forth pu­nishment or reuenge. That is, he that is trulie penitent doth holilie and iust­ly punish himselfe, and is reuenged of himselfe for his sinnes. Which as it is manifest in this place, so also in diuers other places: as first, some doe not vn­fitly applie to this purpose that place of S. Paul to the Corinthians, 1. Cor. 11.31. If wee would iudge our selues, we should not bee iudged: Which though in the gene­rall it be spoken of the whole conuer­sion, and of the whole act of repen­tance, with al the appurtenances, yet the whole will carrie this particular. Thus Dauid repenting, 2. Sam. 12.16.17. punished him­selfe in his humiliation for his child, and his sinne, who besought the Lord, and fasted, and lay a whole night vp­on the earth, and would not for that time receiue any meate for his refre­shing. Likewise another example in the same man may be seene, when in giuing way vnto his lust, 1. Chron. 11.18.19. he had desi­red the waters of Bethlehem, and after did see it was brought with the liues of his three Worthies: to take a holie reuenge of himselfe, hee would not drinke of it, but powred it vpon the ground, for a sacrifice to the Lord. Likewise, we haue the example of the [Page 254] woman, Luke 7.38. that shewed the fruit of her repentance, hauing before abused her eies to vncleannes, and her haire to vanitie, by laying it out to the inti­cing of youth to follie, when she had repented she tooke a holy reuenge of her selfe, and vsed her eies as a spring to yeeld water to wash Christs feete, and her haire to be as a towell to wipe them. So likewise those cunning men that were Necromancers, Acts 19.19. being con­uerted by the preaching of the word to repentance, would burne those bookes that were before deare vnto them, for a reuenge vpon themselues for their sinne, shewing both an indig­nation in the affection, and a iust re­uenge in the action. Thus then and in these and such like hath repentance brought foorth this reuenge or pu­nishment; and reason it should:

Reason 1. 1. Because the repentant now dis­cerneth two things which he saw not before: 1. Gods loue to him. 2. His dislike and hatred of his sinne. Now then for his loue, he taketh punish­ment, and an holie reuenge of him­selfe. It is necessarie (saith Ambrose) Necesse est vt quis vindicet eum, cuius erga se sentit asse­ctum. Am bros. in hunc locum. that euerie one should take reuenge and punishment for him, whose loue and affe­ction hee perceiueth to bee towards him. [Page 255] For so shall he shew loue againe.

Reason 2. 2. Because by this he may preuent Gods punishment of it. For the A­postle Paul saith: 1. Cor. 11.37. Iudge your selues, and yee shall not be iudged. As if hee should say, iudge not your selues, and yee shall bee iudged of God: but take this reuenge on your selues, and iudge your selues, and God shall not iudge you. He doth not speake this as if it were any redemption or satisfaction for the punishment, but because it was Gods counsell and purpose, by chastening and correcting of them, to shake them from their security, that being put in minde of his anger, they might bee more warie afterward. Which man doing by this voluntarie reuenge, pre­uents God, that there is no neede of any such admonition from him: for as diseases are cured by contraries, so are these euils.

Obiect. Why then (may some obiect) are not the penances, pilgrimages and o­ther sort of punishments lawfull in po­perie, or why should they be condem­ned as they are?

Answ. I answere briefly (for it hath bin an­swered at large in the point of humi­liation) that we condemne them, be­cause in some of them we may say, that [Page 256] they are spoiled in dressing, and vse the prouerbe much more truely here, then men doe in their choler, when their meates distaste their palats; God sendeth meate, but the diuell sendeth Cookes. God hath ordained some of these, but the diuell hath stirred vp men, to corrupt them seuerally, to make them distaste God. Namely, that whereas God commandeth, or alloweth them to be done, and that men shall doe them; to the end they may dislike God, and be made vnpro­fitable to the actor, the diuell hath taught them to make that publik, which should be priuate, and so by ostentation, or hypocrisie to marre the act; yea to vse them at such times, as the Lord calleth to the contrarie; yea to thinke by them to merit re­mission of sinne, at least of the tempo­rall punishment: which as it is igno­rantly taught by their priests, (seeing remission of sinne goeth before this, a man hauing no sooner beleeued, and repented, but both the guilt and pu­nishment are remitted, euen before hee can performe any such act as this) so is it sacrilegious to Christ, who hath freed vs from both, whereas this makes his sufferings and merits im­perfect, [Page 257] and for one of them only. And this is like that Colloquintida, 2. King. 4.38. which spoiled the whole pot of pottage, which was made for the children of the Prophets. These are like good me­dicines, which being not taken in their time, season, and quantitie, are poysons rather then medicines. But others of them are will-worship, things without warrant, precept or practise, and so good reason there is, why we should condemne the things and reprooue their authors. And now I come to the vses of this seuenth and last signe.

Vse 1. 1. If this be so, how can many men perswade themselues that they haue repented, when there is in their affe­ction, no indignation against them­selues and their sins, and in the action no reuenge nor punishment? they haue done no execution vpon themselues or their sinnes, they neuer yet restrai­ned or bridled their lusts, for all their offending by them in whoredomes, vncleannes, and wantonnesse. They neuer yet abated the vanitie, and ex­cesse of their apparell, which made them offend against that sobrietie, which becommeth women, 1. Tim. 2.10. that pro­fesse the feare of God. They neuer yet fasted a meale or two, a day or two, [Page 258] because they offended in gluttonie, drunkennes, & excesse. But rather like those whom the Prophet Esay speak­eth of, who said, Esay 56.12. Come I will bring wine, and wee will fill our selues with strong drinke, and to morrow shall bee as this day, and much more abundant. Or else like vnto him that Salomon speaketh of: Prou. 23.35. They haue stricken me, but I was not sicke: they haue beaten me, but I knew not when I awoke: therefore will I seeke it yet still. These and such like cannot perswade themselues they haue true repentance; or if they doe, it is a de­ceitfull perswasion. If the Corinthians had been still indulgent to the incestu­ous person, and not haue punished him, and excomunicated him, would euer the Apostle haue acknowledged them to haue truely repented? surely no: and when as they neuer tooke any reuenge of themselues for any sinne they haue committed, shall God ac­knowledge them for true repentants? questionles no: and that shall they one day know when God will iudge them, because they haue not iudged themselues.

Vse 2. 2. This may teach men (to the end they may be perswaded their repen­tance is true, & to seale it vp to them­selues) [Page 259] both to search their hearts for this, and to labour still it may be [...]ound in them, euen this punishment, and reuenge. If they haue been, or they be Iudges to themselues, and excutioners for the Lord against those things wherein they haue offended him, and haue been reuenged of themselues, and their sinnes for the Lords sake. As ha­uing offended in gluttouie, they re­uenge themselues by fasting meales, and daies. If by whordome and vn­cleannes, they be reuenged of their lusts, and flesh, by reforming, and brideling of thē, by some lawful seue­ritie afterward. If in couetous cat­ching, and polling of other mens goods, they will bee reuenged of themselues, by restitution, and demi­nishing their store. If in vsing exces­siue pride of apparell, by withdrawing from themselues such costlie attire, as might happilie otherwise be worne, both for their calling and abilitie. And so in all things taking a godly re­uenge of themselues, and of the flesh for withdrawing their soules from God, and making them to do that which is contrarie vnto him, dealing in this case, as a chaste woman would do, who being maried to a cer­taine [Page 260] noble man, absent, and vnseene, should be perswaded of some baud, or pandor, that another is her husband, and so being credulous, should take him, dwell with him, and vse him as her husband. But after, vnderstanding better, and that she was abused by this leaud woman, how would she handle such a deceiuer? with what indignati­on would shee looke vpon her? how full of wrath would her heart, and countenance be? how would she be reuenged of her? she would thinke it too little to drinke her blood, and teare her flesh, but by all means would torture her, who had so deceiued her, and brought her into that pollution. So the soule, whose eies God hath o­pened, and inlightned, by which shee seeth her lawfull and true husband, for whom she was created, and seeth also, how by the deceit of the flesh she was drawne, to affect and imbrace, to loue and liue with that which is contrary to God, and giue that vnto it which is Gods: how can she abstaine from this holy reuenge? how can she chuse but afflict the flesh, that she may reuenge this iniurie to God and her selfe? By which this will be manifest, that such a soule hath repented, and returned. [Page 261] Prouided that all this be done of men without any conceit of merit, or satis­faction to God for the sin, or punish­ment, but onely as an effect of repen­tance, to seale the same vp to them­selues, and by this to preuent sinne to come, that they may preuent the iudgements of God: that finding out the depth of the wound that sin hath made, they may thus remoue the cau­ses, and extinguish the remnants of it, taking away the occasions, and pre­uenting the reentring of it again, and so preuent Gods hand, which would otherwise smite thē; not to be satisfied in the course of his iustice, (which was effected by Christ; neither would he touch vs for any thing past, if by per­fect forsaking of sinne, we were fullie ioyned vnto him) but to driue vs by bitter sorrow, to purge out that sinful­nes and those remainders which our precedent sins left behind them, in re­spect whereof we are not yet fully ioy­ned to Christ. And so hauing this signe as the others, may bee assured they haue truly repented, are regene­rated, and haue Christ in their hearts, as the shepheards were sure, when they found all the signes the Angel gaue them, that that was he they [Page 262] found in the cratch: and so may they bee assured that when death shall come, they shall (as Simeon prayed when he had Christ in his armes) Luke 2.16. de­part in peace, and enter into glorie.

The time of re­pentance. Now from these signes and fruits of repentance, we must proceed in the next place to the time of repentance, when men ought to performe this du­tie. And first of the generall time of re­pentance.

This life is the only time of re­pentance. In this life and vpon the earth there is only place for repentance, men onely can heere repent and turne to God. So much that place of Timothie prooueth, 2. Tim. 2.25. Instructing them with meekenes, that are contrarie minded, proouing if God at any time will giue the repentance, &c. Wher­by it appeareth that this repentance must bee in this life, because the mini­stery of the word is onely of vse in this life. Again, in the Reuelation Christ speaking of Iezabel, saith, Reuel. 2.21. he gane her time & space to repent. Meaning, he had let her liue to repent; if he had cut her off before, hee had taken from her the time of repentance. This is insinuated in the parable of ye figtree in the Gos-Gospel, Luke 13.5.6. where our Sauior Christ saith, Except you repēt you shal al perish: wher­upon he doth inferre the parable, that [...] [Page 263] and bestowed all the cost that might be, and yet it brought forth no fruit; the Master of the Vineyard comman­ded it then to be cut downe. Insinua­ting, that if they did not bring forth the fruit of repentāce before they were cut downe and died, they should ne­uer do it. Also the preaching of Iohn Baptist witnesseth the same, who saith: Math. 3.10. Now is the axe put to the roote of the tree: therfore euery tree that bringeth not foorth good fruit is hewen down and cast into the fire. Also the Lord speaketh by the Prophet Ezechiel: Ezech. 33.11. As I liue, saith the Lord God, I delight not in the death of a sinner, but that he turne and liue. Turne you, turne you from your euill waies, for why will yee die, O ye house of Israel? Cyprian thinketh that this place doth prooue, Cyprian. lib. 3. Testimo. ad­uersus Iudaeos ad Quirinum. that repentance is only to bee performed in this life, because God saith, that he will not the death of a sinner, but rather that he returne: noting that if he do die, then the time [...]s p [...]st, therfore he desireth his turning [...]efore he dieth. S. Paul saith, 1. Cor. 5.10. We must [...]ll appeare before the iudgement seat of Christ, that euery man may receiue the [...]hings that are done in his body, accor­ [...]ing to that he hath done, whether it be [...]d or euill. Whence I gather, that e­uery [Page 264] one at the general iudgemēt day must giue an account of ye things done in his bodie in this life, but nothing of things done after this life. Which place with the other proue that repen­tance is an act to be performed in this life onely: and reason it should be so:

Reason 1. 1. Because repentance is a fruit of faith, and is performed of none but they who haue faith; it neither goeth before faith, neither can come after­ward, when faith is ceased and is no longer; but in this life onely faith hath a being, and not in that life whith is to come for both faith and hope cease to be after this life. For S. Paul saith, 1. Cor. 13.13. Now abideth faith, hope and loue, euen these three: but the chiefest of these is loue. The reason is, because faith and hope end in this life, when a man hath obtained that he beleeued and hoped for; but loue is euerlasting: faith then ceasing in this life, which is the tree that bringeth forth repentance, repen­tance being the fruit must needs cease.

Reason 2. 2. Because the essentiall parts of re­pentance cannot be performed but in this life; which are mortification, and regeneration; there being afterwards no corruption, and sinne to be morti­fied, namely in those who haue right [Page 265] to repentance and are the subiects of it.

Vse 1. The first vse of this doctrine is this, to reach vs, that if there be no vse of repentance after this life: then is there no vse of Purgatory, such as the Papists speake of: for men die ei­ther repentant, and so not capable of that place; or vnrepentant, and so deseruing a worse. For afterward is no place for repentance, and then for no redemption and deliuerance; for their satisfaction being a part of their repentance, and no repentance but in this life, therefore after this life can be no satisfaction. For, for them by commutation of penance, to free men from the paines of Purgatorie, is absurd, for that commutation cannot be without repentance. This error [...]me [...]h to rise from the practise of the Church, who in the more purer times of it, when they had excommu­nicated any for a publike offence, and ha [...] for him a long time of his repen­tance, that is, to manifest it vnto the Church, if before that was accompli­shed, they saw surficient signes of his repentance, they sometime remitted, [...] esse of it. And vpon this and [...] this grew these satisfactions and [Page 266] commutations. But that was onely a mitigation of the punishment, which the Church had designed, and yet not without repentance; but neuer of that which God had appointed, did they remit or think vpon to change; which these malepartly do, at least according to their owne doctrine; and that with­out repentance, there being no repen­tance after this life nor place for that. But as Iustin Martyr saith; Post animae è corpore egres­sum, statim fit bonorum & malorum di­stinctio: ducun­tur enim ani­mae, ad loca quae eis digna sunt ab angelis: bono­rum quidem in paradisum, im­piorum vero ad inferiora loca, vbi custodiun­tur vsque ad re­surrection em. Iust. Mart. quaest. 75. After the soule is departed out of the bod [...]e, eft­soones is there made a distinction of good and euill: For the soules are carried by the Angels to those places which are worthie of them and are fitted for them: the soules of the good are carried into pa­radise, but the soules of the wicked are carried to hell, where they shall be kept till the resurrection.

Vse 2. 2. This will afford comfort vnto as many, as haue cruelie repented; which comfort standeth in this, that though their liues be short, and not so short, as vncertaine, being not certain of one day or houre, being tennants at will; yet let death come when it wil, they are prouided for it, and may giue it entertainem [...]t with cheereful coun­tenances. And as Danid said of Ahi­maaz, 2. Sam. 18.27. he is a good man, and commeth [Page 267] with good tidings: so may they say, that haue repented, of death, let it come, it bringeth good tidings vnto them, because they are at peace with God, and in fauour with him; for they know that euery thing shall turne for their aduantage, death it selfe shall be an aduantage to them. This made the Apostle Paul desire to die, Phil. 1.23. because he might bee with Christ; when hee was once assured that he was reconci­led to God. A malefactor, who hath offended the law, and for the same is taken and committed and in danger of death; yet if hee can a weeke before the Assises get his pardon from the prince, then though, all the other pri­soners be full of terror and griefe, yet he wisheth euery day, for the day of assises, because he is then sure to be ac­quitted. So a man that hath repented, by which he hath assurance of pardon and reconciliation with God, needes not feare this day of affise or iudge­ment, howsoeuer others may feare and quake when death commeth, because they must not onely depart from men, but in stead of their societie, shal haue the diuell to terrifie them, and hell to forment them, and the whole wr [...] [...] God laid vpon them for their impeni­tence; [Page 268] where as he, I say, that hath re­pented shall not neede to feare, nei­ther van euil death, nor a sudden death: [...] a sudden death, because if he haue repented, no death can come suddenly to him; nor yet an euill death, for what euill death can come to a man that hath liued well, and hath truely repented? That is not, saith Chryso­stome, Non heaest male mori, violenta morte finiri, sed in peccatis mori. Chrysost. hom. 5. ad pop. Antioch. to haue an euill death, to end his daies by a violent death, but to die in his si [...]es, which no repentant doth Like to that which Hierom reporteth of Hikarion, comforting himselfe against the feare of death, when he said to his soule: Hilarion ani­mam agens ei­dem dicebat: egredere anima mea, quid times? septuaginta pro­pe annis serui­uisti Christo, & mortem times? Hieroni. O my soule goe out of thy house of they, why are thou afraid? these se­ventie yeeres almost hast thou serued Christ, and dost thou yet feare to die? The like, I say, may a repentant man shy to his soule: Goe out my soule, [...] shouldest thou bee afraid to goe to him, with whom thou are recon­ciled, and from whom thou hast a [...] barge of all thy sinnes? It is for them to feare to die, who haue ne­uer repented, who neuer serued Christ, but haue been the slaues of their flesh and Satan; seeing whose they were [...], his shall they bee dying: It is [...] for him to bee vnwilling and [Page 269] fearefull to goe [...]ce Christ, who be­leeues that hee shall begin to reigne with Christ, because hee hath here suffered and crucified his flesh and his lusts for Christ, and his loue.

3. This may teach vs that if there bee no time for repentance after this life, then is it a fearefull condition, wherin many men are who contemne repentance when they are called to it. And no maruell if death be so feareful to them. For thence is the feare of death (saith Chrysostome) Iude timor mor­tis, quia non vi­uimus in asperi­tate Christianis congrua, sed so lutam & mol­lem am amus vi­tam. Chrysost. hom. 6. ad pop. Antioch. because wee liue [...] in [...]steritie fitting Christians, but leade a delicate and voluptuous life: Euen such a life as all they who put far from them repentance, haue made choice of to themselves, and so can­not but bee pressed with the guiltines of their consciences, seeing they neuer tooke the way to haue any discharge: but are like to a malefactor that hath neglected the time, and hath not got­ten his pardon, till the day of Assifes come, when it is too late to seeke for it; must he not needs be in great feare and horrible distractions? much more feareful must it needs be to these, who haue neglected the time of repen­tance, & so of obtaining their pardon euen till the very day of their iudge­ment; [Page 270] To these, as Bernard saith, Si illis dicitur, cras & egredie­mini, commina­tio non consola­tio erit ista. Bern. in vigil. natal. Do. serm. 2 if it should be said to morrow you shall got out, it should be a commination and no com­fort: yea and to conclude, as the [...] father speaketh; Si tales morien­do non tam e­gressi dicendi sunt, quam in­gressi: qui non in lucem, non in libertatem va dunt, sed in car­cerem, sed in re­nebras, sed in infernum. Ibid. These dying in this con­dition, are not so much to bee said to goe out, at to goe in: who goe not into the light and into liber the, but into prison, in­to darkenes, into hell.

The particular time of repen­tance. Now wee will proceede to the par­ticular time of repentance, which is double; first, present, it must be done instantly without delay: 2. Continu­all; it must be done constantly and e­uery day. And first for the present and the speede of it.

Repentance must be present and speedie. Repentance must be done speedilie without delay, or deferring from time to time, or from one day to another. Which is manifest by the Scripture. Dauid saith: Psal. 95.7.8. To day if ye will heard his voice harden not your heart: As if hee said, if you will repent, you must not deferre it till to morrow, but it must be done while it is called to day. And S. Iohn saith: Matth. 3.2. Repent, for the kingdome of God is at hand: And our Sauiour Christ saith; Matth. 6.33. Seeke ye first the kingdome of God, and the righteousnesse thereof. The Author also to the Hebrewes saith: Hebr. 3.13. Exhort ye one another while it is [Page 271] called to day, &c. This counsell the Pro­phet Esay giueth vs: Esay 55.6. Seeke the Lord (saith he) while he may be found, call vp­on him while he is neere. All which and many of the like kind prooue that re­pentance ought to be without any de­laying or putting off, and not without cause:

Reason 1. 1. Because the deferring of repen­tance; if euer it bee performed, bree­deth more matter of hartie, and bitter sorrow for sinne, so that the present delight will neuer answere, nor coun­teruaile the future paine and griefe; or if it neuer be performed, then do men but sill vp the vials of Gods wrath, and heape vp iudgement to themselues, as S. Paul saith in his Epistle to the Ro­mans; Rom. 2.5.6. But thou after thine hardnesse, and beart that cannot repent, heapest vp vnto thy selfe wrath against the day of wrath.

Reason 2. 2. Because by deferring, a man may bee depriued of the meants, by which God vsually worketh this repentance, and regeneration, which is the word; for they see it is translated from place to place, from one parish to another; from one land to another, and this is that whereby God vsually worketh it: which if it be taken from them, how [Page 272] can it be expected they should come to repentance? or who shall worke it in them? for if they neglect the means, it is p [...]esumption to hope God wil worke it without the meanes.

Reason 3. 3. Because the longer he deferreth it, the harder will it be for him to re­pent, partly because he groweth more in sinne: for it is not to be denied, but that men generally, and naturally, as they grow in strength, wit and world­ly wisedome, so they grow in sinful­nes, hardnes of heart, and other infi­delitie. As the drunkard doth not quench his thirst, nor satisfie his appe­tite, but increase the burning thirst of his bodie, and insatiable temperance of his minde: [...] sinfull and worldly pleasures, the longer they are enioyed the more greedily they are desired, and more obstinately preferred before God, and spirituall graces. And part­ly because sin will take the deeper roote, and the longer the tree grow­eth the hardlier it is remoued, for the roote is the deeper, because custome will adde to nature, and so will prooue vnresistable, and almost not to be re­formed. Of a peruerse will (saith Au­gustine) Voluntate per­uersa facta est libido, & dum seruitur libidi­ni, facta est con­suetudo, & dum consuetudini non resistitur, facta est neces­sitas. August. Confess. lib. 8. cap. 5. riseth lust, and lust being obeyed, groweth to a custome, and while custome [Page 273] is not resisted, it groweth to a necessitie. And so by this delaying of repentance, it is made almost impossible, at least maruellous difficult and hard.

Reason 4. 4. Because late repentance is not so acceptable, partly because it is sel­dom true repentance: and partly, as Basil saith, Si aetate prohi­bitus a peccato disistis, debhli­tati gratias a­gendum. Basil. exhort. ad Bap­tis. If a man leaue sinne when age and weakenes hinder him for following of it, we must thank his weakenes, and not him. What thank is it to renounce the world, when hee is leauing of it? to mortifie his members, when they are mortified by sicknes? when it is like, sin rather leaueth him then he leaues sinne?

Reason 5. 5. Because by repentance a man is re­generate, made a new man, and as it were reneweth his youth. Basil. exhort. ad Baptis. Now if a Phy­sitian should promise to make an old man a young man, what speede would he make to take his diet? So ought men in this case to make speede to returne vnto God, when repentance hath that effect that of old men, it maketh them yong and new men. If men will runne to a Physitian that can but cure the bodie, how much more ought they to make speede to God by repentance, when they shal by this meanes be made new creatures in Christ Iesus? And thus [Page 274] much for the doctrine and the confir­mation of it both by the word and by reason. Now follow the vses.

Vse 1. 1. This reproueth the corruptions of men, who liuing in the sound of the Word, and being made to perceiue and discerne the necessitie of this du­tie of repentance, yet still deferre and prolong it, being not so wise in their generation as the children of the world are in theirs, who take the time and opportunitie. The Merchant buyeth while the Mart lasteth, the souldier fighteth while the battell in­dureth, the husbandman soweth while it is winter, reapeth when it is haruest, maketh hay when the Sun-shineth, the smith striketh while the iron is hot yea Ierem. 8.7. & the Stork, & the Turtle & the Crane know their appointed time: but men know not their time of returning vnto God, or they doe neglect it, though they be continually called vpon, and heare the voice of God; Ephes. 5.14. Awake thou that sleepest, stand vp from the dead, and Christ shall giue thee light. Yet they like drowsie men sleep still in sin, and answere nothing else but Nisi tantum verba lenta & somnolenta, Modō, ecce mo­do, sine paulu­lum: sed modo & modo non habebat modū, & sine paulu­lum, in longum ibat. August. Confef. lib. 8. cap. 5. those remisse and drowsie words; Anon, behold anon wee come, let vs alone a little: but this anon and anon hath no neasure with it, [Page 275] and this suffer me a little is drawne out to the length; till Satans generall prac­tise preuaile against them, which is to deceiue carelesse sinners, by promising them time enough: as raking vsurers are wont to giue day to yong heires, from time to time, till at last they winde their inheritance from them. These neuer thinke that impenitencie is a sin, and a sin against the Gospell, greater then that is against the Law, making all their sins more sinful: as the Author to ye Heb. affirmeth of it, Heb. 2.2.3. these remember not how hard sin will be remoued, when custome is added to nature, as a twofold cord to bind sinne vnto them. And as Zophar said to Iob of a wicked man, Iob 20.2. that his bones are full of the sinnes of his youth, and it shall lie downe with him in the dust: as diseases after they are entred into the marrow and bones are incurable, insomuch as they go with men to the graue: so doth sinne with the vnrepen­tant vnto his death. These remember not how hardly Satan can bee cast out, when hee hath kept a long time possessiō, nay how vnwilling they will grow by this continuance, to goe out of his bondage. As a captiue who hath been laid long in prison, hath both [Page 276] lesse meanes, and lesse desire of liber­tie: for his captiuitie by long continu­ance is made more familiar. These for­get that sinne, and the strength of it is increased, partly because it maketh grace weaker, as a disease doth na­ture, and partly because it bringeth in more, as one sinne brings in a second, and that a third, and so it is hard con­tending against two or twentie. These remember not how old age and sick­nesse will bee most vnfit for this, be­cause it is indeed hard and difficult, and a heauy burthen, and a hard duty, when as age and sicknesse are a bur­then, not to be borne of themselues, yea when the grashopper will bee a burthen; Eccles. 12.5. and when they are not able to put off or put on their apparell, how shall they put off sinne, and put on righteousnesse? Yea if they would then goe about it, and were able to doe some thing against their corrup­tion, yet Satan ioyning himselfe in more malitious diligence to keepe them from it, then before, when as he seeth the time draweth neere, wherein he must attaine his purpose, or else for euer faile of his desire, how little in such weakenesse shall they preuaile a­gainst him? These remember not that [Page 277] they may be depriued of the meanes, whereby this is to bee wrought in them, God taking it from them, or keeping them from it. And if it was not effectuall to conuert them when they often had it, what hope can they haue to be turned without this? Oh, but some will say; sicknesses may worke it, for it putteth vs in minde of our ende, and it openeth the eare, that before was shut. But medicines are for the diseases they are ordained, and if the medicine cure not the eies, which is ordained for it, and hath a vertue to cure it, what shall that doe, which hath no such power? Admit it putteth men in mind of their end, and so that they were certainly assured to die to morrow, yet S. Paul in his epi­stle to the Corinthians speaketh of some, who thought of dying to mor­row, and yet no such thing was wrought in them; for they said, Cor. 15.32. Let vs eate, and drinke, for to morrow we shall die: Which sheweth that men are ne­uer a whit the neerer by that assurance of death, to their conuersion, which is only wrought by God, not by the meanes of sicknesse, or feare of death, but by the preaching of the Word, which is Gods ordinance. But admit [Page 278] they haue the word, and the Minister comming to them: know they not that many sicknesses, shutteth the care, as well as others open it? And may it not be iust, that they which had a deafe eare to God in their health, should be made deafe by him in their sicknes? or that he should lay vpon them a kind of lethargie, and drowsie sicknesse, so that they cannot be awaked to heare two sentences together? or giue them a crasie and diseased braine, that they shall be able to conceiue nothing, or remember nothing? Finally, these re­member not that they may haue such hardnesse of heart, that they cannot finde repentance, though they seeke it with teares, as Esau did. Lastly, they remember not, that if they could doe it, yet how vngratefull, and vnaccep­table it should be to God, that when they can no longer serue sinne, and Satan, they should offer themselues to God, when they were weake and blinde, and lame, and sicke; Mal. 1.4. Cursed is he that hath a male, and sacrificeth to the Lord a corrupt thing. As if hee should say, Cursed is hee that hath strength of yeers, action of body, and affection of soule, and spendeth it in the seruice of the flesh and Satan, and [Page 279] offers to God his old age, his weake and feeble bodie and soule; and it is like to be the more vnacceptable, be­cause it is rather for feare of punish­ment, and hope of reward, than for any loue they beare to God. To con­clude, Basil vrging this point, saith, Sic & Cain sa­crificia offerre solebat: primùm quidem pro pro­pria voluntate, &c. Thus Cain offered vp sacrifices to God, first he serued himselfe, and then brought to God: but God reiected both him and his sacrifice. So let him, that shall thus serue God, and thus sacrifice to God himselfe, when he hath first serued the flesh, the world and Satan, with all the strength and liuelihood of his bodie and minde, and bring his weakest and worse parts to God, looke to bee reie­cted of God.

Vse 2. 2. This may perswade vs to labour for speedie repentance, to follow the counsel which the Angell gaue to Lot going out of Sodom, saying, Gen. 19.17. Escape for thy life: so flee for thy life, thou that art a Christian. And the better to stirre thee vp to this, consider these two things: the follie, and the difficultie of procrastinating repentance, and turning to God. The folly appeareth, first, because prescription and custome often preuaileth against all law. For when a man hath enioied and posses­sed [Page 280] a thing long, hee hath eleauen points of law, and will by occasion of long possession keepe it: so will sinne and Satan doe with thee. Follie then it is, not to make speed to take forth an Eiectione firmae against them. Se­condly, what madnes is it for a man that is fallen into some pit, or filthie puddle, to lie still and not to hasten out? Sin is as filthie as any puddle: madnes then it is and follie to deferre the comming out of it. If sinne (saith Basil) Si res honesta est peccatum, hoc vsque ad extremum cu­stodi: si patran­ti turpis ac no­cens, quid in eo perseueras, quod perniciosum est? nullus enim bilem euomere quaerens, maio­rem eam ex ma­la intemper an­tique diaeta red­dere cogitabit. Basil. exhort. ad Baptis. be an honest thing, then keepe it to the end: but if it bee a filthie and hurt­full thing to him that committeth it, why doest thou continue in that which is hurt­full? for no man that desireth to ease his stomacke of choler, will endeuour to en­crease it by a bad and intemperate diet. It is a maruellous madnes, that an Asse should fall into a pit, and his master will instantly lift him out, and yet when hee that is a Christian is fallen into this pit of filthinesse, he careth not to come out. 2. It is a follie to vse procrastination in those things whose times and opportunitie passe, as in transplanting of plants, in grafting of fiēces, in taming of beasts, in instructiō of youth; for the time past will hardly be recouered: so is it in this, there be­ing [Page 281] but one appointed time for it. Take heede (saith) Basil) Ʋide ne te tuo­rum consiliorū pigeat, cum te sera nihil profu­tura poenitentia ceperit. Disce prudentiam ex­emplo virgi­num, &c. Idem ibid. lest thou be a­shamed of thy owne purposes, when thou shalt finde that late repentance will profit thee nothing. Learne wisedom from the virgines, who are therefore accounted foolish for that they neglected the time, when they might haue had oyle, and spent it in riot and sleeping, and were after shut out and excluded from the presence of the bridegrome.

Now the difficultie appeareth: 1. Because custome is another nature, and as hard it is for a man to change, that hee is accustomed to, as to alter natures course. Hence is that of Iere­mie: Ierem. 13.23. Can the black more change his skinne, or the Leopard his spots? then may ye also doe good, that are accustomed to doe euill. Hence also is that of Basil: As a man cannot vnlearne his mothers tongue, so can hee hardly leaue the cu­stome of sinne. 2. Because naturall fa­culties will bee spent in a man by which God ordinarily worketh: much harder is it for a man to grow rich, when he hath spent his fathers patri­monie, then when hee hath those foundations and helps. 3. Continu­ance in sinne addeth to the weight of sinne, as a burden is increased by ad­ding [Page 282] to it. If then it bee difficult in youth to leaue it, much more in age. 4. Because at the death of a man hee hath many impediments, as the infir­mitie pressing of him, the care of dis­posing his earthlie things posses­sing of him, his wife at one eare, his children at another, all which hinder him that he cannot so freely thinke of his soule, and sinne: yea and perhaps, few or none will be found, when he is carelesse himselfe, to call vpon him, and put him in minde of his wants. Who shall, saith Basil, Basil. ibid. admonish him, (that is possessed and oppressed with a mortall disease,) of things necessarie then to be re­membred? Shall his nie kindred? but these cannot for griefe. Shall strangers? but these wil contemne him. Shal friends? but these will be fearefull to trouble him, by putting him in mind of any such things. And so hauing many impediments, and few or no furtherances, how diffi­cult will the dutie then be vnto him? 5. It is iust with God to contemne that man dying, that contemned him liuing. And Chrysostome saith, Vt moriens ob­liuiscatur sui, qui dum viue­ret oblitus est Dei. Chrysost. Let this affect a sinner, That he who while hee li­ued, was forgetfull of God, when hee is a dying shal be forgetful of himselfe. Make speed then, and repent betime, which [Page 283] is the best way to ouercome sinne and Satan. The best way to kill an earth lie serpent is to bruse his head, not his taile; & the best way to ouercome Sa­tan, wil be in the beginning, in life, not in death. Let vs thē not put it off from day to day, and from one time to ano­ther. For it is not to morrow that God requireth, but to day: for he saith, Heb. 3.15. To day if yee will heare my voice harden not your hearts. Put it not off till you haue disposed of your goods and worldlie affaires; for ought not thy soule to be more deare to thee then all things in the world? then take time while thou hast it, lest thou repent with teares too late, and so haue no benefit by it. Re­member there wil be a time whē there will be a iudgement without mercie, when if thou neglect this day of salua­tion and acceptable season, thou shalt be cast to hell, and there shalt lie in miserie, howling and crying out, Oh miserable wretch; what did I meane that I did not confesse my sins, repent and turne to God, whē I was on earth? now I see others partakers of the hea­uenly ioyes, and I thrust out and cast into these miserable torments: when thou shalt bee inforced to say: Oh how iustare Gods iudgements? I was [Page 284] spoken vnto, but I would not heare: I was instructed, and intreated by the Ministers of Christ to repent, but I stopped mine eares against their ad­monitions. How doe I now iustlie feele that, which nothing could make me to feare? But to end this point, I suppose I haue not spent my breath in vaine, but that there are many here, vp­on whom these things haue wrought, and in whom they haue begotten good purposes of repenting and for­saking their sinnes; now I beseech you by the mercies of God and the merits of Christ, and I charge you by the loue you owe to your selues and your soules, that you smother not these mo­tions, but make much of them, and quench not the spirit, withstand not this call and exhortation of God. Let it be enough, that he hath stood thus long knocking at the doores of your heart, and hath not been let in. It is more then time, you giue ouer to a­buse his patience and long suffering; and to day, while it is called, to day, hearken vnto his voice, lest you after­wards be hardned through the deceit­fulnes of sinne, when you shall not be able to repent, though there may seeme to be some desire in you; and [Page 285] when he wil not be intreated, because you came not when he called you: nor will open vnto you, because you were not readie at his comming.

The second particular time of re­pentance is, that it be done constant­ly, and euery day. And so the thing is this:

Repentance must be the dai­ly and continual practise of a Christian. Repentance is not once or twice to be performed, it is not the exercise of a Christian for once or twice, a day or two, but it must be the continuall ex­ercise of him. The Author to the He­brewes saith, Heb. 3.7.13. To day if ye will beare his voice. And againe, Exhort one ano­ther daily while it is called to day. As to day admits no delay, so it admits no interruption, but this speaketh to eue­rie man, as yesterday, so to day, and so to morrow, so long as there is to day. And S. Paul saith, 2. Cor. 4.16. That though our out­ward man perish, yet the inward man is renewed daily: what is this renewing, but regeneration? which is a part of repentance, and being to be done dai­ly, therefore there must be a daily re­pentance. Againe, S. Paul saith: 2. Cor. 9.18. Wee all behold as in a mirrour, the glorie of God with open face, and are changed into the same image from glorie to glory: no­ting that when we are changed, it is [Page 286] not done in a moment, but from glory to glory, that is, from one degree to a­nother. And Dauid saith, Psal. 119.176. I haue gone astray like a lost sheepe: seeke thy seruant, for I doe not forget thy commandements. And as one saith, What is the whole life, or what are the whole actions of the godly, but repentance? for they are departings from euill, and certaine renouations or new obedience to God, or at least ought to bee. And Christ hath taught vs daily to say, Matth. 6.12. For­giue vs our trespasses, arguing yt there must be a continual repentance, in that this prayer is to be said euery day, ha­uing reference to the petition going before, that as we must aske euery day for our daily bread wee eate, so must we daily aske for the forgiuenesse of our sinnes. Now there can bee no re­mission of sinnes, where repentance is not. Then must it be continually pra­ctised, and that for good reason:

Reason 1. 1. Because all men, euen the best, are still subiect to fall, and to be cor­rupted, therefore they must still rise, and be purged: for liuing in an infe­cted aire, they cannot but draw cor­ruption, though they are neuer so wa­rie of themselues. Yea, seeing (as Chry­sostome saith) Ecclesia est Pa­radisus, ibi est serpens in sidi­ans, Eua sedu­cens, & Adam seductus. Chry­sost. the Church is as Paradise, [Page 287] where there is the Serpent besetting, Eue seducing, and Adam seduced: So here is the diuell inducing, and the flesh se­ducing; the soule then must needes transgresse.

Reason 2. 2. Because a Christian mans life is, Ʋia, semita, cursus, vbi eun­dum, non stan­dum, & qui non progreditur in via domini & nou proficit, is deficit. a way, a path, and a walke, therefore in this way a man must not stand, but goe, he may not sit downe but goe on, and grow to perfection, and hee that doth not increase, doth decrease, for there is no standing at a stay. Now this increase is wrought by repētance and renouation. Therefore he must needs exercise regeneration, and repentance, and that not for a day but his whole life.

Obiect. Repentance is neuer separated from godly sorrow, but mourne we cannot alway, seeing the Apostle willeth vs, Rom. 12.15. to reioyce with them that reioyce.

Answ. I answere, that these two may well stand together, because they are exer­cised about diuers obiects. A man may well reioyce in God, and mourne in himselfe; he may well reioyce for ano­ther mans good, yet mourne for his owne sinne, or euill; he may haue sor­row mixed with ioy. As a man when he hath escaped shipwracke and is got to the shore reioyceth in his owne [Page 288] safety, but seeing his friend suffer ship­wracke and cast away, he cannot but mourne, and instantly be thus diuersly affected: so that both these may well stand together.

Obiect. But sometime we must sleepe, and then wee cannot repent, for then all actions, and senses cease.

Answ. I answere as Paul did some men for indifferent things: Rom. 14.6.8. Hee that obserueth the day, obserueth it to the Lord: and he that obserueth not the day, obserueth it not to the Lord: He that eateth, eateth to the Lord, and giueth God thanks: and he that eateth not, eateth not to the Lord, and giueth God thanks. So may I say, he that sleepeth, sleepeth to the Lord, and giueth God thankes. For euen by our sleepe wee obay God, who hath so made our natures; and if we receiue it as we ought to doe, we doe then per­forme an action, whereby we doe glo­tifie God, for thereby were are made fit, and able to performe seruice vnto him, and so we not only sinne not, but doe good then.

Obiect. Some againe may obiect, and say, that repentance is physicke, and that is not to be taken euery day, for if it bee it will doe more hurt then good.

Answ. I answere, it is true, it is compared [Page 289] to physicke, but similitudes doe not hold in euery thing, they runne not vpon all foure: therefore though it be like physicke in some things, yet in other things it differeth. Men take physicke but seldome, because their bodies are not alwaies distempered: but for the sicknesse of the soule it is contrarie, for that sicknesse seaseth vp­on a man continually, therefore hee must vse repentance alway. Besides, physicke for the bodie is not vsed dai­lie, because no man can take physicke so warily, but oftentimes it will take away good humors, as well as bad; but it is contrarie in repentance, for it ta­keth away al bad humors of the soule, and leaueth the good behind. There­fore there ought to be a continual vse of it, and that to good vse and purpose. But now I come to the vses.

Vse 1. 1. This serueth to reprooue all such as repent, or practise this dutie of re­pentance, only by fits with intermissi­on, onely taking it vp as a tertian or quartan ague, euery other day, who diuide their time betwixt God and the world, begin in the spirit, but end in the flesh, who being gone out of the Sodom of sinne, doe not goe for­ward in their iournie, and practise of [Page 290] this, but with Lots wise looke backe, with a desire to inioy the pleasures thereof; which prooueth directly, that their repentance was neuer good, not because they fall, which is incident to all, but because they still practise not this dutie of repentance, to rise again. And hence it commeth that these men prooue farre worse, then they who ne­uer made any such shew of repen­tance, and much more secure. For as it is with a salue applied to a wound, which wanteth a virtue to heale, the sore and venome of the disease, ouer­comming the vertue of it, the wound doth more fester, and ranckle inward: so this spiritual salue applied to soules wounded with sins, not curing them, they waxe worse and worse: or when a salue is not continued, but the wound is suffered to take cold, and to ranckle inward; so it is with them that are not cured by this spirituall salue, they grow worse and worse. As men rou­sed out of sleepe, with some stirring noise or vnusuall sound they presently start vp and are amased; but after they haue been sometime acquainted with the noise, they can sleepe secure lie and not bee much disquieted: so a­waked out of their carnall securitie [Page 291] by the threatnings of the law, as it were by canon shot, thundred in their eares, at the first they begin a little to bee affected, but after falling asleepe againe in their sinnes, these fearefull sounds nothing disquiet them, but they are much more secure.

Vse 2. 2. This may perswade vs as to be­gin with the first, so to hold on with the last, to be both speedie and con­stant, in the practise of this dutie of repentance, by which we may assure our selues, the rather that it is true, when it is constant, and not variable, and by fits. If we finde it oftentimes difficult, and that when we haue ouer­come one, straightway there riseth vp another; nay if like the monster Hy­dra, when one head is cut off, many others arise, at least appeare; yet must wee continue. For men that desire health, doe not giue ouer their phy­sicke, if they see their disease grow, but the greater it is the more they seeke after the meanes, and doe more frequently vse them. And if not with one indeuour, thou canst ouercome sinne and corruption, thou maist with the as Chrysostome speaketh Chrysost. hom. 3. Poenitent. of the cutting downe of an oake by many strokes which cannnot be by [Page 292] one. If they be hardly ouercome with all thou canst do, think they will ouer­come thee, if thou neglect them. Ther­fore this repentance must bee conti­nual for mortificatiō; so must it be also for regeneration: men must labour, and not thinke they be holy enough; for as Bernard saith, Desinit esse ho­nus, qui desinit velle sieri me­lior. Bern. Perfectum esse nolle, delinque­re est. Hieron. That man ceaseth to be good, that doth not indeuour to grow better. Yea as Hierome saith: Not to striue to be holy is to be corrupt; not to continue in that endeuour. For go­ing against the wind and tide in this, if there be not a continuall rowing, if any remissiō of the hands, or any time sitting still, they must needs decay, and fall backe. Besides, if that were not, yet here is it much more true, then in the body; a little thing, as a surfet, and such like, decaieth the health, and strength of it in a moment or minute, or very short time, more then many meanes, and long time, will recouer the perfect health againe. But the soule that was corrupted in a moment almost, is not recouerable in so short a time, as the other is; therefore there must bee a constant care to practise this, by which it may bee recouered, and repaired, and so fit to receiue the Lord, whether comming in grace, or [Page 293] in glorie. For who, about to intertaine a king, doth not prepare, and adorne his house, that it may be fit to receiue him, and fit for his abiding? dare any man in a beastly and beggerly house offer to receiue a king? And know, as Chrysostome saith, Nec sane sub vna die adorne­tur domus Christo, sed per totam vitae no­strae aetatem; aeterno principi in referenda humani peccae­toris aula com­ponatur. &c. Chrysost. hom. de militia Christ. That one day is not enough to repaire or adorne a house for Christ, but a man had neede to spend his whole life in repairing the hall of his heart for the eternall king. But thou hast sinned, let it repent thee: for repentance doth purge a sinner and repaireth holines in him.

The impedi­ments of repen­tance. In the next place, in this doctrine of repentance, we must-speake of the impediments which hinder men from the doing of it, and from the speedie doing of it. And the first of these is ignorance; not that I suppose any in the Church, is ignorant that it ought to bee: but ignorance of the nature of repentance, how it is a change, how there must be a mortification, and re­generation, and such like, and as con­cerning this I say:

Ignorance the first impedi­ment of repen­tance. Ignorance of the nature, substance, and parts of repentance is a great im­pediment to keepe men from repen­tance, and from the speedie, and continuall practise of it: which is [Page 294] manifest by that of Nicodemus, who was amazed at this doctrine of repen­tance, and regeneration, as neuer ha­uing heard of any such thing before: for when Christ said vnto him; Ex­cept a man be borne againe, he cannot see the kingdome of God; Nicodemus thought that Christ had spoken of a naturall birth, and said, 3. Iohn 3.4. How can a man be borne which is old? can he enter into his mothers wombe againe and be borne? He could not be ignorant that such a thing was to be performed, as being a great Rabbi in Israel, and therfore knew the exhortations of the Prophets, Eschew euill and doe good. But yet the nature, and as it were the marrow and pith of this he knew not, and so could not make speede to performe it. So was it with Peters hea­rers; for when they were pricked and touched in their hearts by the prea­ching of Peter, Acts 2.37.38. They said, men and bre­thren what shall we doe? Peter then cal­leth them to repentance, and said, A­mend your liues, and be baptised, &c. So that wee may see by these men, what was the impediment, why they had not hitherto performed it; neither could performe it now, that they saw their sinne and their miscrie [...]n by [Page 295] reason of their ignorance of it. So was it with ye Iayler, Acts 16.30. who being astonied at the miraculous opening of the prison dore, came trembling, and fell downe at Pauls feete, and said, what shall I doe to be saued? where we see that he was ignorant of this doctrine of repen­tance, and therefore could not repent: So is it with all others; ignorance is that which hath and will keepe them from repentance, and reason there is for it:

Reason 1. 1. Because men will neuer desire that they know not, and lesse ende­uour and labour for it, which vsually followeth their desire. Euen as a Hawke that seeketh not after the prey while she is hooded, though o­therwise, she haue a great desire vnto it. No maruaile then, that these men while they are ignorant labour not for it, nor desire it.

Reason 2. 2. Because if they could desire, yet they could not performe: for many may haue a general blind deuotiō to a thing which they are not able for their ignorance to do. As many men seeing the cunning works of some artificers, may haue a desire to do ye like, but are not able to performe any one of them, seeing they are ignorant of the art: [Page 296] no maruell then, if all the while men are ignorant of repentance, they per­forme it not. And hence may wee learne:

Vse 1. 1. Whence it is that in our times, as in all times, this dutie is so little practised: it is manifest to be the ig­norance of it; for to say nothing of the common beleefe and confession of men, who when they talke of saluati­on, they say they hope to be saued by their good meaning, and good works, and neuer thinke or speake of any such matter as repentance, and rege­neration, at least as the Scripture spea­keth of it; yea to let passe those er­rors, which possesse many of the lear­ned, and take vp their thoughts, as well as the ignorant, as iustification by works, inherent holinesse, & mans own righteousnes; which argue plaine ignorance of this doctrine of repen­tance, and regeneration: I say, to let passe these, what an infinit number of men liue in the Church, whose eares heare often of this from the mouthes of their Ministers, that they must re­pent, and so they know the name of it; but vnderstand nothing of the nature of it, none of the doctrine? but they thinke, and are so deluded by Satan, [Page 297] and their owne selfeloue, and naturall reason, that hauing once the sight of their sinnes, and their consciences conuinced out of Gods word; if they doe but in some generall termes con­fesse, that they are all sinners, and de­sire God after a formall manner to haue mercie vpon them; if they can sometime straine from them a broken sigh, and be content to leaue some of their lesse pleasing sinnes, though they neuer knew what the turning of the whole man meant, what it is to morti­fie one member, or to be renewed in any part, inward or outward, neither had experience of any such things in themselues, as are the fruits of true re­pentance: I say, if vpon these sleight and small performances they should not be accepted of God, and man, as good repentants, they will quarell, as those hypocrites of whom the Pro­phet Esay speaketh, Esay 58.3. who say, Where­fore haue we fasted, and thou seest it not? we haue punished our selues, and thou re­gardest it not, &c. But he will answere them, that he cannot away with their sicke, and blind, and lame sacrifices, Malac. though they say they are not euill, yet he accounteth them but the pollution and despising of his name.

Vse 2. 2. If knowledge of repentance be so necessarie vnto repentance, as with­out which a man cannot repent: then if there be any desire of this dutie in any man, hee must endeuour to re­mooue this first let and impediment: for this being in him, will not onely hinder him from the speedie doing of it, as fetters may hinder the speede of the swift, but make him he shall neuer be able to doe it. As no man can ex­ercise any Arte, that vnderstands not the principles & nature of it. Though some thinke a man may vnderstand the nature of an Arte, and teach it o­thers, yet neuer be able to practise it himselfe; as they say a man may know Musicke, and be able to teach others, and yet be neuer able to play him­selfe: yet sure it is, he that doth not know this, cannot act it. Which vr­geth as the necessitie of the teaching of this point, so of the learning of it, that men should by all meanes pos­sible, and with all the care and ende­uour they can, labour for this know­ledge, as they doe for earthly things; specially seeing the necessitie is such, as there is no saluation without it, neither can a man looke for any sal­uation by any other meanes. Now [Page 299] then, as in the things of this life, if there were no trade or way for a man to liue by, and to keepe soule and bo­die together, to get maintenance for it, but only by one, would not euery man labour for the knowledge, and endeuour to vnderstand that myste­rie? Nay now that there are many, yea almost infinite, yet see how they labour for knowledge of one, to be able to maintaine a poore miserable condition vpon the earth; how should they then much more labour for this, when it is the onely thing whereby they must either take their way to­wards heauen, or neuer come there? Who, being in a strange countrie, ig­norant of his way to his natiue soile, where he should inherit great things, if he were once come thither, would not be willing to learne, and diligent to know the meanes and the way? Doubtlesse none, but he that hath no desire at all neither to his countrie, nor his inheritance. And so may we well iudge of as many as content themselues, and sit downe in the ig­norance of this doctrine, the Kings high way to the Court of Heauen, and the countrie of happines.

The second impediment is despaire; [Page 300] Despaire of a mans owne strength and a­bilitie, is the se­cond impedi­ment to repen­tance. that is, when men are diffident, or despairing in themselues, by reason of their owne corruption, and the greatnes of the thing, that they shall neuer attaine to it, which maketh them often to defer, and to delay the time before they will set about it, and oftentimes neuer to endeuour for it. And this seemeth to be proued by the saying of our Sauiour Christ in the Gospell of S. Iohn: Iohn 6.65.66. No man can come vnto me, except it be giuen vnto him of my father. Whereupon many of his disciples went backe, and walked no more with him. Also by that place of Matthew, where Christ speaketh: Matth. Ʋerily I say vnto you, that a rich man shall hardly enter into the kingdome of God. And againe, I say vnto you, it is easier for a camell to goe thorow the eye of an needle, then for a rich man to enter into the kingdome of God. whereupon his disciples were in a maze, and said, Who can then be saued? Noting as it were an impossibilitie that any should bee saued, being so hard a thing to be effected; and so by one particular vn­derstanding all sorts of men, and by their answere, shewing, as it were, the despairing of other men, in them­selues. And may not that in the Acts [Page 301] prooue this, where the people beeing pricked in their hearts, at the prea­ching of Peter, said, Acts 2.38. Men and brethe­ren what shall we doe? who, despairing in themselues, if God had not shewed them more mercie, would neuer haue gone about this thing. These and ma­ny such like, will easilie prooue this to be an impediment; and for further proofe I adde these reasons:

Reason 1. 1. Because when they are any waies awakened, and come to the sight of themselues, and their sins, they are like the seruant of Elisha, who cast his eies onely vpon his enemies, 2. King. 6. the huge armie of the Assyrians ready to assault him, and so thought himselfe lost, and impossible to stand in their sight. So these men beholding their infirmities of nature, together with all their sinnes of custome; of ignorance, of knowledge, of weakenes and wilful­nes, and such like, doe account this not onely painefull to striue against them but almost impossible to ouer­come them, and forsake them: and so sit down before they begin.

Reason 2. 2. Because in that condition they are not so sharpe sighted to discerne what is against them, as they are blind, like the forenamed seruant, [Page 302] who saw not the angels that stood there prest readie to sight for him, and on his side; so doe not they see, how nie God is vnto them with his graces, and what helpes and spirituall succors he is readie to send vnto them, who do goe about this worke, and doe truely, and constantly seeke it at his hands. That he doth not only looke on, iudge and reward, as the Iudges did in the games of Olympia, Chrysost. but al­so putteth to his helping hand, sustai­ning their infirmities, and enabling them to doe that which he requires, and to ouercome all that oppose a­gainst them. But see what wee may learne from this.

Vse 1. 1. This teacheth vs, that it is no maruell though many bee still found impenitent, seeing they are possessed with this despaire and diffidence, and the tongue telles vs, it is rooted in the heart. For perswade them to this du­tie, they seeme willing, but they say they cannot tell which way to turne themselues, nay they desist to begin, because they despaire euer to attaine vnto it: for they tell vs how maruel­lous hard and difficult a thing it is, how paineful and laborious, that they despaire euer to goe thorow with it, if [Page 303] they should begin: and so in the co­wardlinesse and slothfulnesse of their owne heart, goe neuer about it: when as notwithstanding, that is true in them which Chrysostome saith; Cogitemus quae diabolus impe­rarit, quàm la­boriosa, quam grauia; nec dif­ficultas fuit eius mandatis impedimentum. Chrysost. hom. 19. ad pop. An­tioch. Let vs thinke what things the diuell hath com­manded them, how laborious and grieuous they be; yet they make not difficultie any let why they should not obey his comman­dements: but in these things they tell vs of the difficultie, and so by despaire remaine impenitent. We see how apt and laborious men are in following their pleasures (saith the Father) which is the seruice of the diuell, yea with what danger they will doe it: as Tum­blers to goe along vpon a cord, whose safetie consisteth in an exact euen ca­riage of the bodie, the least swaying to either side is no little hazard of their liues; others carrying a beame vpright vpō their foreheads, or swords and such like; whom if thou perswade to this dutie or any part of Gods ser­uice, they crie out of the difficultie of it. Perswade an adulterer to leaue his adultery, and to mortifie that member, he pretends the difficultie of it; yet ob­serue him and thou shalt see him take greater paines, for the satisfying of his lust and desire, then in reason he need [Page 304] to doe in mortifying of them, hauing the assistance of Gods spirit; for hee wasteth his bodie, hee consumeth his goods, he exposeth himselfe to the re­reproch of the world, to the law of the Magistrate, to the curse of God, both for bodie and soule; and yet he feares difficultie to mortifie this. So the aspi­ring mind who perswades himself that it is a thing impossible to ouercome his ambition, and so neuer goes about it, will on hands and knees, on foote and horse backe, toile like a horse, fol­lowing of Princes courtes, for one step of honour more then he hath. So if thou call vpon a couetous man to sub­due his couetousnes, and labour to be crucified to the world, hee holds out difficulties, and saith it is a labor not to be indured: and yet takes hee much more paines, rising earely and going to bed late, & eating the bread of care and sorrow, to scrape that together, which had, will no more satisfie him, then waters of the sea will quench his thirst. No maruell then if many men remaine stil impenitent and lie in their sinnes.

Vse 2. 2. This may instruct him that would repent, to labour to remoue this, and to steppe ouer or breake thorow this [Page 305] hedge, which is made against him, and to gather his spirits vnto him, and take courage to goe about it, for the difficultie of this lieth more in his faintnesse and sloth, then in the thing. As Chrysostome spoke of a commande­ment of the Law; Difficile man­datum non su­apte natura, sed audientium desidia: mel na­tura dulcedinē habet. &c. Chrysost. hom. 8. de Poenitent. The commandement is hard, not in it owne nature, but by the sloth of the hearer. Honie by nature is sweet, yea most lussious; but to those who are sicke it is bitter, and not to be tasted; which is not from the nature of it, but from their infirmitie. So the law is not burdensome by nature, but by our sloth and negligence: which will be much more true of this, being a precept of the Gospell; which is much more as­sisted by the spirit, and more giuing grace then the other. Besides, if it be now difficult and hard, and he vnable for it, can he thinke to make himselfe more able by despairing, or delaying in his diffidence, when as sinne will grow the stronger, and himselfe the weaker? Tam bona quā mala cum fue­rint plurimùm immorata, po­tentiora sunt, &c. Chrysost. hom. 80. ad po­pul. Antioch. As well good things as euill if they long continue, grow stronger: as a tree in the ground, the longer, the more vnremooueable; as an ague, the more fits, the more incurable; and a beast the el­der, the more vntameable. And if the multitude doe now discourage him, [Page 306] what will they doe when they are growne to be more? And if his youth be not able to ouercome them, but he falleth before them, how shal he stand when he is old? But that which must best incourage him is, that which Christ spake to take this diffidence from his Disciples. In the Gospell of S. Matthew, Matth. 19.26. With man this is vnpossi­ble, but with God all things are possible. Which is as much as if hee had told them, that though it were impossible for any man to repent and turne, yet with God it is not onely possible, but also easie. And therefore they ought not to bee discouraged from seeking, nor despaire of attaining it, but ac­count it an easie thing, and though this hedge were a stone wall, yet by the helpe of God he may leape ouer it, or breake thorow it. And the rather should a man labour against this diffi­cultie and discouragement, because if he doe not kill and crucifie them, they will certainely kill him; and is it not better to kill then bee killed? If a Physition should tell his patient that he must change his diet, and take phy­sicke and purge away his corrupt hu­mors of choler or melancholie, or he must die for it, though it were verie [Page 307] vnpleasant, yea very difficult and hard, yet would hee not sticke to doe it: how much more ought men to doe this for the soule? A certaine Philoso­pher when hee found his goods and riches to hinder him, he could not goe the way of vertue, as he desired, threw them into the sea, with this farwell: I had rather drowne you, then you should drowne me: How much more ought a Christian to part with his sins, and giue them such a farwell, though it bee somewhat more difficult? And to con­clude, as Hierom counselled Heliodo­dorus to go on in the course of pietie and following after Christ: Licèt paruulus ex collo pendeat nepos: licèt sparso crine, scissis vestibùs, vbera, quibus te nutriebat, mater ostendat: licèt in limine pater iaceat: perculcatum perge patrem, siceis oculis ad vexillum cru­cis euola. Solum pietatis genus est, in hac re es­se crudelem. Hieron. ad He­liodorū epist. 1. Though his little nephew should hang about his necke: though his mother should, with her haire about her head, and her gar­ments rent, shew him the teates which gaue him sucke: though his father should lie vpon the threshold to stop vp his pas­sage: yet he would haue him trample vp­on his father, and with drie eies follow af­ter Christ. For this is a special kind of pie­tie, to be cruell in this thing. So would I counsell euery one, though his sinnes were as deare as his father and mother and dearest friends, though it be neuer so difficult to part with them, yet that he should cast them away, and tram­ple [Page 308] vpon them to follow after Christ, and performe true obedience to him, for this is a speciall kinde of pietie, to be cruell in this execution.

Presumption is the third impe­diment to re­pentance. The third impediment is presump­tion of Gods mercie, whereby they are perswaded he will accept them, whensoeuer they come and returne. And that this is such a let, needeth no further proofe then of sinners them­selues, who often alleage for them­selues (why they should not seare to deferre their repentance, and still to follow their pleasures) the sweet pro­mises of Gods mercie at all times, as these: First the Lord speaketh by his Prophet Ezechiel, Ezech. 18.32. That he desireth not the death of a sinner. And againe, by the same Prophet: Ezech. 33.11. As I liue, saith the Lord God, I desire not the death of the wicked, but that the wicked turne from his way and liue. And Christ saith in the Gospell of S. Matthew: Matth. 9.13. I will haue mercie, and not sacrifice. And againe in the same Euangelist our Saniour spea­keth: Come vnto me all ye that are wea­rie and heauie laden, and I will ease you. And S. Paul to Timothie hath these words: 1. Tim. 2.4. Who will that all men should be saued, and come to the knowledge of the truth. Then what needs such haste to [Page 309] repentance? what needs all this care and speed? they shall be receiued at all times: and by the abuse of these, they abuse God and themselues, and still are kept from returning, and that by these meanes also:

Reason 1. 1. Because they so remember, and their mindes so runne on his mercie, that hee is mercifull, that they vtterly forget his iustice, and that he is iust. They think so much of the promises of the Gospell, that they forget the curses of the Law, and gather poison out of the swee [...]e flowers of Gods promises: which makes them neuer feare any danger, though they re­maine still without returning, and so they adde drunkennes to thirst.

Reason 2. 2, Because they louing their sinnes, for the pleasure, profit, or preferment, or such things as they bring in, doe willingly lay hold of any thing that may harten them still in them, and will not see that which should draw them from them.

Reason 3. 3. Because repentance is so hard a thing and vnpleasant, and therefore men can be willing to auoid the la­bour and paines of it, so long as they haue any hope to auoid the danger of their sins, and haue any hope of inioy­ing [Page 310] life and space to returne and re­pent. Now for the vses of this point they are these:

Vse 1. 1. This teacheth that this age is ful of impenitencie, their wordes and works declare it manifestly; and how should it be otherwise? for if they had no other let, yet this, that they are full of presumption of the mercie and goodnesse of God, is impedimente­nough. They haue not any true faith in the promises and mercies of God: for if they had, they would not so a­buse them, but would rather returne to him, and seeke the pardon of that is past, and to please him in future time. But only they haue a meere presump­tion of it, which appeareth as by their speeches, as afore, so by alleaging o­ther examples of it, & telling vs Gods mercie is aboue all his workes: which things are set downe in the Scripture for the comfort of the weake, and not to incourage the wicked; written for the penitent, and not for the obsti­nate. Therefore for them to take hold of them is presumption, when they were neuer intended to them; being childrens bread, and not for dogges to deuoure. But another thing mani­festing their presumption, is their im­patience [Page 311] vnder the rod of the Law, and the reproofes of the Word, arguing they are like those, whose palats are vsed to sweet meats so long, that they can endure nothing that is sharpe: like those who (as Augustine saith) August. in Psalm. 48. hauing eaten sowre grapes, haue their teeth set on edge, that they cannot eate, or delight in bread: so they being giuen to sinne, cannot endure the word, spe­cially as it is thus against them; of whom there is a great deale lesse hope, than of any other that is raging in de­spaire.

Vse 2. 2. This may admonish all men to take notice, that this is a maine let and hinderance from this dutie, and then to labour to ouercome it; which one shall best do if he wil conceiue of God aright, namely, that he is as just as mer­cifull; and that if the gratious promi­ses shew the one, then the seuere and grieuous threatning; of the Law ma­nifest the other. And why should not one eye be vpon this, as well as ano­ther vpon that? they should consider that place of Nahum, Nahum. 1.3. That the Lord is slow to anger, but hee is great in power, and will not surely cleere the wicked. Ber­nard saith, Deus duos pedes habet, miseri­cordiam & iu­stitiam, neutrum solum apprehen­dere debemus. Bern. serm. 56. inter paruos. God hath two feet, mercy and iustice, we must not take hold of either of [Page 312] them alone: for iustice without mercie will not make men so feare, as mercy with­out iustice doth make men continue and perseuere in a corrupt life. Therefore, he that would be saued, and truly repent, he must kisse both these feete, the one will make him come with boldnes, the other wil make him hasten with feare, and keep him from presuming. Others speake of God as hauing two armes, mercie and iustice, one as long as the other, vnlesse we make him a monster, and vnperfect. And if he thus conceiue of God aright, hee may preserue him­selfe from this. Againe, it is good for him to consider those promises hee a­uowes, whether hee hath any part in them or no: and let him know, that while he remaineth impenitent, hee hath no part in them at all, and so preyes vpon another mans right. For those were made to the repentant, and not to the impenitent, as the places do expound themselues, as it is in that of Ezechiel, thus set downe: Ezek. 33.11. As I line, faith the Lord, I desire not the death of the wicked, but that the wicked turne from his waies, and line: turne you, turne you from your euillwaies, for why will yee die ô ye house of Israel? The latter part sheweth, he speaketh not of al sinners, [Page 313] but of those who turne vnto him, from their wicked waies. Also that of Mat­thew, where Christ saith, Matth. 9.13. I will haue mercie, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. He she weth that whosoe­uer are called to him, that in him they may haue saluation, are called also to repentance. And againe, our Sauiour Christ faith in the same Euangelist: Matth. 11.28. Come vnto me all ye that are weary, and laden, and I will ease you. Hee meaneth not all without exception, but who find their sinne irkesome and grieuous vnto them, and desire nothing more than to be freed from that intollerable burden. So S. Paul to Timothie saith: 1. Tim. 2.4. That God would haue none to bee saued, but such as come to the knowledge of the truth: such as beleeue the word, and haue redemption by Christ, and so turne to God. Likewise Dauid in the 73. Psalm. beginneth the Psalme with the admiration of Gods goodnesse to the godly, where he saith: Psalm. 73.27. That God is good to Israel, euen to the pure in heart. And yet in the whole Psalme follow­ing, he she weth nothing but the hea­uie iustice of GOD to the wicked, euen when he giueth them most pro­speritie, and wealth, concluding so of [Page 314] them in the 27. verse of the same Psal. For loe (saith he) they that withdraw themselues from thee shall perish: thou destroyest all them that goe a whoring from thee. Therefore to the ignorant, obstinate, impenitent, and secure sin­ners these belong not at all. Againe, admit it be as they say, that God will be so mercifull to them, and is so gra­tious; how vngratefull, and wicked a consequence is this, to reason from his loue to rebellion, that therefore men may bee gracelesse towards him, be­cause he is so gracious to them? they neuer learne this in the schoole of the Scripture, but the contrarie. As in that of Paul to the Romans; Rom. 2.4. Despisest thou the riches of his bountifulnes, and pati­ence, and long sufferance, not knowing that the bountifulnes of God, leadeth thee to repentance? Teaching men to looke for more iustice, and not the continu­ance of mercie. Nay, nature itselfe if it haue any sparke of the image of God remaining, teacheth otherwise. If a man haue a father, or but a friend, that by reason of the loue he beareth him, would hardly be displeased, or moued to anger against him, would he make this vse of his loue, and patience, still to prouoke him with new iniutles? Nay [Page 315] it would moue him to loue him, and loue would make him loth to displease him, and fearfull to offend him. Which being so, then these men are monsters in nature, and reason, that because God will be mercifull, therefore they will sinne, and displease him. But to re­straine vs from this presumption, wee must remember what is prooued be­fore, that God is iust, as well as merci­full, and that the promises of God be­long to the repentant, and not to the obstinate; and though God be good to his, yet that he will destroy the wic­ked: and let vs not answere God with these vnkindnesses, because he is mer­cifull, therefore we will sinne against him; but rather because he is gratious, let vs turne vnto him, and we shall find pardon.

Despaire of Gods mercie is the fourth impe­diment to re­repentance. The fourth impediment to repen­tance is despairing of the goodnesse and mercie of God, a thing contrarie to the former. There be two things, saith Augustine, August. tract. 35. in Ioan. whereby sinners are in great danger, the one in hoping too much, the other in hoping too little, the one presumption, the other despe­ration, this is contrarie to that. By this was Cain damned, despairing of Gods mercies, as if they were lesse [Page 316] then his sinne. By this Iudas perished, who seeing his sinne, could not lay hold of Gods mercie, but as without hope hanged himselfe, and brast asun­der with despaire. The like may I say of Simon Magus, who began as it were to liue in a day, and died in the same, and of diuers others, who by this despaire, like the swine in the Gospell by the diuell, haue been car­ried headlong into the sea of destru­ction and perdition, and were neuer a­ble to come out againe, by returning and repenting.

Reason 1. 1. Because Satan, who made men in former times to looke vpon their sinnes with a young sight, and so they seemed smal, makes them now behold them with an old spectacle, which makes euery thing seeme great, and so they are ouertaken with a fearefull sight, and apprehension of them; du­ring which time Satan resteth not to suggest that God indeede is merciful, but he wil neuer extend his mercie to­ward such hainous offenders, whose sinnes are in number, numberlesse, in qualitie, and nature most grieuous, and outragious. And so putting them out of hope of mercie they cannot du­ring that time repent and returne.

Reason 2. 2. Because others seeing their sins so grieuous, and thinking them not possible to bee pardoned, say within themselues; Well, we are damned al­readie: why doe we not then whatso­uer pleaseth vs best in this life? These men are murdered by despaire: As Augustine speaketh. Or rather mur­der themselues by not repenting. Now for the vse it is thus much.

Vse. This impediment is rarer then the former, few there are whom Satan as­saies with it, because it is too fearefull euen to others, and would disaduan­tage him more, then he can gaine by it, though he vse it in some, where hee seeth it may aduantage him, and some­time when he feareth to bee cast out. Yet as fewer die of the sword, then of surfetting by a plentie, and full diet: So fewer perish by this, then by the o­ther. Yet for the taking away of this snare, and the remoouing of this im­pediment; euery one that is troubled with it must vnderstand, that though their sinnes were neuer so great, and hainous, yet this should not keepe them from turning to God by vnfai­ned repentance, which they may bee assured shall bee accepted, for these reasons, and grounds. First, from the [Page 318] name of God, and his royall title, as it is expressed by God himselfe in the booke of Exodus: Exod. 34.6.7. The Lord, the Lord strong, mercifull and gratious, slow to an­ger, and abundant in mercie, and truth, reseruing mercie for thousands, forgiuing iniquitie, and transgression and sinne. Where the greatest part of it, is mer­cie, goodnes, long suffering, and rea­dinesse to forgiue. And why is all this? but for the comfort of such as haue neede of mercie, and not onely to en­courage them to come, but to make them affraid, by such feares as these to be kept from him, which they cannot doe, without denying this vnto them, and so bring much dishonour and dis­grace vnto him, and sinne to them­selues. For as men much dishonour great princes, in doubting of, and cal­ling in question their title, and regall stiles, and make themselues capable of treason, so is it in this. 2. They must thinke, his name is not a bare title, as some princes haue, without any part of the thing; but as his name, so is his nature, as the Prophet Micha mani­festeth: Micha 7.18. Who is a God like vnto thee, that taketh away iniquity and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for [Page 319] euer, for mercie pleaseth him. And why is this, but because, as the seruants of Benhadad perswaded him to let them put on sackcloath about their loynes, 1. King. 20.31. and ropes about their heads, and to let them goe to the King of Israel, and so humble, and submit themselues vnto him, because the Kings of Israel were reported to be merciful Kings, and ther­fore said they, It may be Ahab will saue thy life: So should others incourage themselues in respect of God, and not onely because it is his nature, but be­cause hee is said to take pleasure in it, that he is maruellous glad to haue the occasion, to shew his mercie; not that he is simply glad of sinne, and the mi­serie of man, the obiect of his mercie; but glad that sinners wil come to him that hee may manifest his mercie, and the greater the sinner is, the more gladder of him, for it more magnifi­eth his mercie. 3. To ouercome this let vnto repentance, they should thinke of the promises of God, who is true, and cannot lie: As these and such like: First, that of Esay; Isal. 55.7. Let the wicked forsake his waies, and the vn­righteous his owne imaginations, and returne vnto the Lord, and hee will haue mercie vpon him: and to our God, for [Page 320] he is very readie to forgiue. Also that of Ezekiel; Ezech. But if the wicked will returne from all his sinnes, that hee hath commit­ted, and keepe all my statutes, and do that which is lawfull and right, he shall surely liue, and not die. All his trans­gressions that hee hath committed, they shall not bee mentioned vnto him, but in his righteousnes that he hath done hee shall liue. Haue I any desire that the wicked should die, saith the Lord God? or shall he not liue, if he turne from his waies? And againe by the same Pro­phet he speaketh; Ezech. 33.11. As I liue, saith the Lord God, I desire not the death of the wicked, but that the wicked turne from his way, and liue, &c. And lest these should be thought to appertaine one­ly to those, who haue committed few and small sinnes, let them consider that place of Esay, and see what man­ner of men the Lord promiseth for­giuenes vnto, vpon their true repen­tance, whose words are: Esay 1.18. Come now, and let vs reason together, saith the Lord: though your sinnes were as crim­sin, they shall bee made white as snow, though they were as red like scarlet, they shall bee as wooll. And S. Iohn saith: 1. Iohn 1.1.9. If we walke in the light, as he is in the light, we haue fellowship one with ano­ther, [Page 321] and the blood of Iesus Christ his son cleanseth vs from all sinne. And againe: If we acknowledge our sins, he is faith­full, and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse. Here is no restraint of number or grie­uousnes. And if they yet stagger, let them take his othe which he hath made to put them out of all doubt of his abundant loue vnto them; as it is manifest in the Epistle to the Heb. Heb. 6.17.18. So God willing more abundant lie to shew vn­to the heires of promise the stablenes of of his counsell, bound himselfe by an oath; That by two immutable things, wherein it is impossible that God should lie, we might haue strong consolation, which haue the refuge to hold fast the hope, that is set before vs. And so vnlesse God bee vntrue, and more; as a periured person, which is blasphemie to thinke, this let neede bee no impediment. But if it yet haue any more liuely force in them to hinder them, let them con­sider what sinners he hath receiued: As Rahab the harlot, of which Chry­sostom hath this saying: Chrysost. hom. 5. de Poenitent. Reported by the Ievves to liue 40. yeeres in vncleannes. That Iesus who said, Rahab the harlot shall liue, was the image of the Lord Iesus, saying, the harlots and publicans shall go [...] before you into the kingdome of God, Also Ma­nasses [Page 322] and Mary, Luke 7.41.25. whose sinnes were like the debt of him that ought fiue hundred pence, and of Peter, and Paul, with infinit others. Consider further if God be good, peccantibus, to those that sin, as they haue experience, by his patience, and many otherwise what will he bee poenitentibus (that is) to those that repent? yea as saith Chry­sostome, Ambrose. If men bee good to seruants when they haue offended, and doe receiue them into fauour againe, if they humble themselues, and not onely haue them in the same account, but also giue them more libertie; how will God be grati­ous and good to his? If our Sauiour Christ doe thus teach men to vse a motiue to God to forgiue them their sinnes; Luke 11. [...]. For euen we forgiue euery man: how much more may it be a ground to them to hope for his mercy, when they see how mercifull men are, who haue but a dramme of mercie, in com­parison of that infinite mercie which is in him? Now if a man lay together and compound as it were all these simples, he may make thereof an ex­cellent confection, to keepe him from this euill of despairing of the mercy of God, and make him the more able and willing to returne vnto God & repent.

Obiect. But some will say, you say well Sir, God is mercifull, but I am so vnwor­thie of my selfe, and I finde so many insirmities in mee, that I am not wor­thie of the mercie of God, and there­fore I cannot expect it.

Answ. I answer, that this is a common ob­iection, which riseth not from humili­tie, but from the pride of thy heart, which maketh thee to say thus, be­cause thou wouldest not be beholding to God for his mercie, but wouldest haue God bee beholding to thee for thy worthinesse. But if thou wouldest haue God to haue the glorie, stand not vpon thy infirmities: for the more vnworthy thou art in thine own sight, the more worthie thou art in the sight of God, and the more acceptable, be­cause Gods glory is then most magni­fied. As our Sauior Christs power was magnified, not in curing one that was a few daies sicke, but in curing of him that was 38. yeeres diseased: Iohn 5. so the mercie of God is not magnified so much in curing of a small sinner, or a few sins, but in curing of great sinners, doth his goodnes most shew it selfe. Doest thou thinke yt God is like some Physitians that wil doe nothing with­out a fee? so he will doe no more for [Page 324] thee then thou art worthie of: nay, it is farre cōtrary with God, for he neuer cured any, who was not brought both to see and know and acknowledge his owne spirituall pouertie and vnwor­thinesse, and to thinke himselfe lesse then the least of Gods mercies. When thou art so humbled, that with the Centurion thou canst send thy friends, Luke 7.6.7. thy prayers, to Christ with this mes­sage, Lord I am not worthie thou shouldest enter vnder my roofe; and with Peter, Lord depart from me a sin­full man; thou shalt find thy soule cu­red, thy sinnes pardoned, and Christ will come to thee in mercie.

Care and plea­sures of the vvorld, the fifth impediment to repentance. And now I come to the fifth impe­diment, which is the cares, and plea­sures of this present life, of the loue of the world and the things of it, which is either in seeking for them, or in v­sing of them. This impediment is dou­ble, those who haue not attained them; but are in want, or necessitie, thinke they may lawfully prouide for the bodie, before the soule, and deferre the care of this, till that be sufficient­lie prouided for. Those who haue them doe more inlarge their appetite and desire of them, inuenting new & fresh pleasures daily, by which they are [Page 325] kept from this. Now that these things are a let, if the common experience of euery man doe not sufficientlie proue it, then may the testimonies of these places of Scripture confirme it: As first that place of S. Luke, Luke 14.17. where many being inuited to a wedding, all of them made delaies and excuses, either profit, or pleasure, cares, or delight hindring them; and therefore one pretēded, that he had bought a farme, and he must goe and see it: and ano­ther, that he had bought a yoke of oxen, and hee must goe and prooue them: and another said, that hee had married a wife, and hee could not come. So that one thing or other hin­dreth them from hearkning to the voice of God. So we reade of certaine who heard the Word, but were not brought by it to repentance. The reason was, Matth 13.21. because the cares of the world grew vp. as thornes with the seede, and the deceitfulnes of riches choked the word, and it was made vnfruitfull. So the rich man in the Gospell (so called because riches was his master) euen s [...]tled himselfe vpon his lees, and his hope vpon his wealth, and debarred himselfe from this dutie of repen­tance; Luke 12.19. And said vnto his soule, thou [Page 326] hast enough laid vp for many yeeres, liue at ease, eate, drinke, and take thy pleasure. To this may be added the example of the Rulers, who are said Iohn 12.43. to beleeue in Christ, yet they did not confesse him, lest they should be cast out of the Synagogue. And the reason of this was, because they loued the praise of men, more thē the praise of God. And though in the for­mer verse they pretended feare to bee the cause, yet it is told vs here, that care & loue of the world was ye cause. This was also the reason why Demas had forsaken Paul, 2. Tim. 4.10. namely, because he had embraced this present world. And finally that parable of our Sa [...]i­uio [...] Christ of the prodigal sonne doth illustrate and make manifest this point vnto vs. For all the while that his por­tion lasted, that hee had enough to spend vpon his pleasure and delight, he fled from his father, and could ne­uer bethinke himselfe to turne vnto him: but when his patrimonie was spent, and that he was bitten with pe­nurie and want; then hee could lay downe with himselfe all meane [...], [...]o [...] he might with greatest humility come again [...] to his father, and fell downe before him, and acknowledged his [...]ult. It is manifest then that these are [Page 327] maine impediments, and in reason they cannot be otherwise.

Reason 1. 1. Because repentance requireth all a mans care and diligence, the attenti­on of the whole heart, it is not a little that can worke it out. But where the care and pleasures of the world is, there the heart is stollen away, Marke 4.19. and the affections diuided, not to diuers but contrarie things; and so as the senses; which haue many obiects, can hardly attend any one seriouslie and as they should, to perceiue them well; no more can the affections affect truly and effect thorowlie two things of such contrarie natures.

Reason 2. The second reason is, because the cares of the world choke the word; if they hinder not a man from receiuing it, as full hands are able to receiue no­thing, no not gold, when they are full, of clay before; now affections are like hands, saith Augustine, which when they are full of the world how shall they receiue the word? or if they re­ceiue it a little, they will soone choke it. Then when the word is Gods instrument to bring men to repen­tance, when either it is not recei­ued or choked, what shall beget this in them? how must not cares [Page 328] needs keepe them from repentance?

Reason 3. 3. Because by these, men are made licentious, and voluptuous; and so can neuer profit by the word, (no more then seede sowne in the mire can grow) nor exercise mortificatiō. Their minds being transported that they cannot remember themselues, nor God, nor the last day. Therefore our Sauiour Christ exhorteth vs, Luke 21.14. that wee should take heed of surfetting, and drunkennes, the cares of this life, lest that day come on vs vnwares, and take vs without repentance, and our oyle in our lampes, which these things must needs effect. But let vs make some vse of this.

Vse. This ought to incite vs to labour to remooue this impediment, and striue the more against it, because it is one of the most dangerous ones, and that which carrieth men away with the streame, some not blushing to pretend this as a let, and to professe it; others though they cou [...] it, yet if then pulse be fel [...], it leaneth this way altogether. It is one of the greatest, most general, and dangerous impediments. To re­mooue it then, first, from those who haue not riches, and such a state as they could desire, they ought to re­member [Page 329] that saying of Christ, who aduiseth euery man: Matth. 6.33. First seeke the Kingdome of God, and the righteousnesse thereof, and all these things shall be mini­stred vnto you. Which rule if they ob­serue, the things which they desire shall be gotten with great facility and abundance; of which, as the promise of God may perswade a man, in that hee hath giuen godlinesse so large a charter; namely, 1. Tim. 4.8. that it hath the pro­mise both of this life, and that which is to come: so may his performance thereof, because he hath thus blessed others e­uen in these things; as for example, Salomon: 1. King. 3.12.13. for when God gaue him his choice to ask what he would, because he asked neither long life, nor riches, nor the life of his enemies, but wis­dome and vnderstanding to heare iudgement, therefore the Lord answe­red him according to his desire, and said, I haue giuen thee a wise and vn­derstanding heart, so that there hath been none like thee, before thee, nei­therafter thee shall arise the like vnto thee. Moreouer, I haue giuen thee that which thou hast not asked, both riches and honour, so that among the Kings, there shall bee none like vnto [...]hee all thy daies. Here wee may see [Page 330] earthlie things giuen vnto Salomon for a reward, because he had in his choice, preferred wisdome before wealth and al other earthly blessings. They should remember also the vncertaintie of them: And therefore S. Paul willeth Timothie, 1. Tim. 6.17. to charge them that are rich in this world, that they trust not in vn­certaine riches. And this is in holding of them, if they haue got them. And Salomon saith, Prou. 23.5. Wilt thou cast thine eies vpon that which is nothing? For riches taketh her to her wings, as an Eagle, and flieth into the heauens. And a man should here also consider, that when he hath most neede of them they shall least helpe him; neither can doe him any good, and therefore Salomon saith againe, Prou. 11.4. That riches auaile not in the day of wrath: And Iob, though sometime rich, yet he said thus of himselfe: Na­ked came I out of my mothers wombe, and naked shall I returne thither; the Lord hath giuen, and the Lord hath taken, &c. And that howsoeuer riches cannot helpe him in the time of his aduersitie; yet if hee labour for repentance, that will abide with him, that being true that righteousnesse (as Salomon saith) Prou. 11.4. deliuereth from death. Then, as the same wise mā speaketh, Prou. 23.4.5. Trauel not [...] [Page 331] to be rich, but cease from thy wisdome, and labor for that which will remaine with thee. If any shall pretend vnto me the maintenance of his life, and bodie, in health, and competency, and prouision for his wife, and children: I denie not, but that men may lawfully, yea must of necessity haue care of their temporal estate, yea so much the grea­ter as it is worse, and more vnsetled: For if the bodie perish for want of things needfull, how should the foule bee indued with the life of righteous­nesse and holinesse? But this is that I perswade that men should nor do, as commonly men doe, that suffer them­selues to be possessed with the cares of this world, that is, not so hotly to pur­sue them, that they forget to seeke for this, but that in al wants, miseries, and troubles, their chiefe care, studie, de­sire, and endeuour, bee set vpon this, and they chiefly labour for it. For be­ing in distresse they haue more need to seeke God, and to exercise this. And better were it to suffer their bo­dies to pine for want of food, then their soules to continue in the state of sinfulnesse, and death. For as our Sa­uiour Christ saith, What will it profit a man if hee win the whole world, and lose [Page 332] his owne soule? So in the case of wife and children: let men thinke it is a fearefull condition, that the prouerb, (though it be prophane) should be ful­filled in them: Happie is the sonne whose father goeth to the diuell: So happie wife, and happie bodie, whose soule goeth to the diuell. And as for these who haue these outward things alreadie, Luke 10.41. they may more freely seeke the spirituall, and are bound more strongly so to doe, and they should know more is required of them. They may learne by experience, that which reason could not teach them before, that is, the vanitie, vncertaintie, and lothsomnes of them. For as one saith, Earthlie things are like to certaine herbes, which grow in the fields, which a farre off seeme very beautiful; but when a man is come nie, and hath gathered the leaues, they smell ranke­lie, which a man will speedily cast a­way, correcting the error of his eies, by the touch of his hand. So should they doe with these, and labour to haue the seeing of that, which is in truth: That they are by the word not vnfitlie compared to thornes, saith Chrysostome; as thornes howsoeuer they are taken hold of, they pricke, so [Page 333] earthly things are eftsoones through our corruption causes of destructi­on, and of sorrow, (though not of the true sorrow) when as spirituall things are as pretious stones, as in other re­spects, so in this, that as they delight wheresoeuer they are beholden; so these are euer pleasant and continuall comforts. Chrysost. hom. 32. ad popul. Antioch. They therfore should learne, to vse the world, as though they vsed it not, to touch it as honie, but not tumble in it. Remember if they enter too farre into it, the laylor is coue­tousnesse, as saith Chrysostome; I would adde voluptuousnesse and the like, if they be thorowlie in, the more they assay to goe out, the more fetters they will put vpon them. And so both by seeking of them, and by inioying of them, shall they be still kept from this dutie of repentance, and so out of the state of saluation.

Offence a sixt impediment to repentance. The sixt impediment is offence, that is, either such as they feare from wic­ked men, their companions before in their sinne, that is, their hatreds, iniu­ries, and reproches, or such as they take from those who professe they haue attained this worke of regenera­tion and repentance. Of the first sort we haue a proofe in Nicodemus, Iohn 3.1. whose [Page 334] repentance was deferred for feare of men; which appeareth by his com­ming to Christ by night. Also by the example of the Rulers, of whom Iohn 12.42.43. many beleeued in Christ, but because of the Ph [...]risies they did not confesse him, test they should be cast out of the Synagogue: Because they loued the praise of men, more then the praise of God. Like vnto Ze­dekia, who refused to goe foorth vnto the King of Babels Princes, because, as himselfe confessed, Ierem. 38.19. he was careful of the [...]ewes that were f [...]ed vnto the Caldeans, lest they should deliuer him into their hands, and they mocke him. The second kind of offence appeareth by these ex­hortations: As of Paul vnto the Co­lossians, Coloss. 4.5. Walke wisely toward them that are without, and redeeme the time. As if he should say, Giue them no offence, as a meanes to keepe them out still. Againe by the same Apostle vnto the Thessalonians, 1. Thes. 4.12. who exhorteth them to behaue themselues honestly towards them that are without; and that nothing bee lacking vnto them. And vnto the Co­rinthians: 1. Cor. 10.32. Giue none offence, neither to the lewes, nor to the Grecians, nor to the Church of God. For if offences from these, and corruptions in carriage, did not hinder them, why should the [Page 335] Apostle thus exhort them to beware of such carriage, lest they should lay a stumbling blocke before them? Yea and reason tels vs these must needs hinder men.

Reason 1. 1. Because men are a great deale more sensible of the iniuries, and in­dignities which men can doe them, then they are of the iudgements that God can bring vpon them, remaining in that course, wherein they then walke; and naturall men especiallie liue rather by sense then by faith.

Reason 2. 2. Because if they see the wants and infirmities, yea sometimes the vices and sinces that are found in them who haue receiued grace and repentance, being but personall, they impute them to the profession, and not able to di­stinguish betwixt the person and the profession, they are made out of loue with the profession, for the personall faults, and so neuer endeuour for it, but are discouraged from it.

Vse. To remoue these [...]drances, men ought first to labour for spirituall cou­rage, and to contemne all those iniu­ries and reproches that sinners will cast vpon them, such as they are rea­die to forsake, and come to God. For those reproches cannot hurt them, vn­lesse [Page 336] they be faint-hearted within. As I may say of pleasure, saith, Chysost. Homil. 2. ad popul. Antioch. that it consisteth not in the dressing of the meate, but in the affection of the eater: So say I of reproches, that they are somewhat or nothing; not from his opinion that reprocheth, but from his affection that suffereth, and is re­proched. For example, let a man cast vpon thee very strange and vnheard of infamies and reproches: if thou de­ride them, if thou set light by his words, thou hast suffered no reproch. For as if thou hadst a bodie of Ada­mant, or iron; if thou were smitten with innumerable darts on all sides, yet thou hadst, receiued neuer a wound: for wounds come not from the hands of him that cast those darts, but from the bodie of him that suffe­reth: So here iniuries and reproches haue not their being from the madnes of him that reprocheth, but from the meekenes of him that suffereth. Doth any man iniurie thee? thou feelest not, thou grieuest not, thou hast suffered no iniurie, thou hast rather smitten him, than he thee. For hee that re­procheth, if he see his wound and stroke goe not to the heart of him that suffereth, hee is much more vex­ed [Page 337] then before, and a man meekely suffering his reproches, the stroke of those reproches doe returne vpon him that sent them out, of their own ac­cord. Againe, he shall finde that God will take notice of all these, as hee said he did of the reproches which fell vpon the Church of the Smyrnians: Reuel. 2.9. I know the blasphemies of them, &c. to doe to his as Dauid promised himself from the Lord, that he would 2. Sam. 16.12. looke vpon his affliction, and to doe him good for their cursing: & amongst other things hap­pily this good which Dauid speaketh of, that the Lord would make him of the very sume seruants, which Michol told him had despised him, 2. Sam. 6.22. to be had in honour. So that God wil make those who now reproch and dospise him, af­terwards to honour him, yea and to glorifie God for them, 1. Pet. 4.2.12. in the day of their visitation, when God shall call them. And as for scandals, which arise from professors, hee must learne to put a difference betwixt the person and the profession, and not for the faults of him to condemne this. I haue heard it often obserued, that in many handie crafts, the more skilfull the trades man is, the more vitious he proues in his carriage, as in drunken­nes [Page 338] and such like: yet no man con­demnes his Art for all that; and why then should men condemne this art of pietie, for the impieties of the profes­sors of it? Alas how many should haue stumbled at pietie when Dauid fell in­to his vncleane and bloody sinne? how many at Christianitie, when Iudas an Apostle of Christ hanged himselfe, being before filthie and couetous? how many at Peters deniall and forswearing his Master? Nay take heede whosoeuer thou art, and know that these scandals may be laid before thee in Gods iustice that thou mightest stumble at to thy destruction; but la­bor to make good out of their euils, and let them moue thee to striue and pray for more grace, that thou maist be able to stand, though they fall. And thinke, that if a wo [...] belong to them who giue the scandall, (which yet by their repentance they may a­uoid) it cannot be well with thee, which takest the scandal, and art by it kept from repentance.

The peaceable ends of sinners is the seuenth impediment to repentance. Now we must proceede to the se­uenth let and impediment, which is the ends of other men, who hauing liued very wickedly, and vngratious­lie, yet haue died very peaceablie, and [Page 339] either in truth or shew, very happily; whereupon they gather that they also may make the like end, though they liue impiouslie, and impenitentlie, all the daies of their liues: hence it is that nothing is so common in their mouthes, as the good theefe saued at the last houre, who at the last houre passed from the state of a wicked man, to the condition of a godly man, and out of the place of dead bodies, into the place of liuing soules; yea, and they will long talke of the end of a wicked man, or men, which they haue seene or heard to haue been quiet and peaceable, to animate themselues, to goe on still in their sinnes, and keepe them from repentance. Yea they will not passe ouer the vnquiet ends and deaths of many, who haue repented, and their vncomfortablenes at their death, who exercised this dutie much in their life time, and so are kept from this repentance, yea, and they haue reason why they should not make such hast to this.

Reason 1. 1. Because they thinke of them­selues that they haue liued, and do still liue a farre more orderly and ciuill life then they haue done, though not so holily as some others. And so doubt [Page 340] not to make as good, or rather a bet­ter ende, then the best of them.

Reason 2. 2. Because in the hypocrifie of their hearts, they perswade themselues that they are the children of God, and more deere vnto him thē those, whose ends they remember: and therefore make no doubt to find as much fa­uour, as they suppose, they haue done alreadie.

Reason 3. Thirdly, because by the discomfor­table ends of such as haue repented, Satan worketh vpon their corruption, and perswades them that it is aboote­lesse and vnprofitable thing for them to vexe and disquiet themselues in crucifying their corruptions, seeing they see but little fruite of it in the end. But let vs make some vse of these mens follie.

Vse. Euery man ought to striue against this, if they desire at all to bee saued, which must bee by repentance; they ought to labour to remooueit: which that they may doe the more easilie, they should first remember, and con­sider it well, that the quiet ends of most wicked men (though not of all) commeth partly by the iustice of God, and partly by the subtiltie of S [...]n, and their owne corruption, so to [Page 341] blind them, that they may haue, and doe still imagine, that they are as deare to God as any of his, and as sure of heauen, and euerlasting happinesse, and life, though they neuer repented in truth, neither knew hee what it meant. And to change Augustines words a little: Sperando & desperando per­eunt homines &c. By hoping and despaire, many men perish: I say, By hoping and presuming manie perish, ho­ping euill in their liues, but presu­ming worse in their deaths. And this God doth, either lest they should bee conuerted and bee saued, as the Lord commandeth in Esay: Esay 6.10. to make the heart of this people fat, make their eares heauie, and shut their eies, lest they see with their eies, and heare with their eares, and vnderstand with their hearts, and conuert, and hee heale them: Or that their companions, who haue con­temned God, and his lawes with them, might bee hardned in their course, he hauing a purpose to destroy both the one, and the other. If it pro­ceed from Satans craft and subtiltie, that men be thus holdē in impeniten­cie, then is it after this manner, he be­ing sure of them, and by the former delusion hauing held them, seeing what is for his purpose, will not trou­ble [Page 342] them, but feede them on still with a vaine hope of saluation, by which not onely they dying, are as the diuell said to Saul, 1. Sam. 28.19. To morow thou and thy; sonnes shall be with me: so they and their soules with him: but he also holdeth many in his power still, who outliue them, which would be made to be­think themselues, if they should see their companions for their former courses to be at their deaths, full of doubts and perplexities. Againe, this should bee thought on, when the re­pentant dieth not so comfortable; that it argueth not, he neuer had it, be­cause now hee hath not the seeling of it, no more then a mans feeling of no­thing but aches, and paines, will prooue that he was neuer healthfull; or that it is not now, because it appea­reth not; for so should all trees in the winter, be accounted dead, because their life appeareth not; for as this commeth from extremitie of cold, so that may come from extremitie of heate, by a burtting ague, which may so distemper the braine, that he may be like Peter in the mount, speake he know not what. The iudgement of a man then, is to be fetched from his life in former time, for as he liue [...] and [Page 343] beleeued, so shall he end in trueth, whatsoeuer he do in shew; for the out­ward death, he may die like a wicked man, for these things fall out alike to all, as the wise man saith in his booke Ecclesiastes; Eccles. 9.2. Al things come alike to al, and the same condition is to the iust, and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacri­ficeth, and to him that sacrificeth not: as is the good, so is the sinner, he that swea­reth, as he that feareth an oth. And these mēs ends if they would consider them well, should make them rather hasten, then deferre repentance, doe it when they haue the vse of their vn­derstanding, memorie, and other partes fit for such a holy busines; lest deferring it, such a distractiō may be­fall them at their ends, specially seeing they see it hath happened to such as are his. But they take with the left hand, that God offereth with the right hand, & so turne it to their hurt. Thirdly, for the example of the theefe, it is but one, and why should men pre­sume of it, when they haue instances of many thousands dying as senseles­ [...]y, as they liued wickedly? Would not that malefactor bee condemned, who had meanes, opportunitie, and [Page 344] time enough, to get his pardon, if he should deferre vpon hope, that when hee was going to the gallowes hee might then haue his pardon, only vp­on this ground, because there is a pre­sident of one, that the King did so saue, and yet but one president of all the records of the land? So in this: were he not a desperate fellow, that would vndertake to make an asse to speake, and that vpon the hazard of his life, if he did it not, and presuming to doe it, because hee readeth of one Asse, Baalams Asse, which did speake? August. So here, there is one, that no man fin­ding true faith, and repentance should despare; and but one, that none might presume. Furthermore the act was a very extraordinarie thing, done at an extraordinarie time, at the last houre vpon the crosse, when Christ was en­tring his glorie. And as Princes, at the time of their coronation, pardon such notorious offenders, and offen­ces, the like whereof they will very hardly euer remit afterwards: So our Sauiour putting off his abasement, and humiliation, and readie to enter his glory, and kingdome, did this to mag­nifie his mercie, virtue, and excellency of his merit, which he then performed [Page 345] vpon the crosse. The occasion extra­ordinarie; the action not like to be or­dinarie. Now what follie were it, for a man to commit such a grieuous of­fence, vpon hope before ye day of Assi­ses, ye coronatiō of a Prince may come? and more follie and madnes is there in this. Finally, for this Augustine maketh certaine notes, August. ser. 120. de tempor. which will put a diffe­rence of these men from the theefe. As first, he did not wittinglie, but igno­rantly deferre his repentance, hauing not had the doctrine of the Gospel, by which he might be brought to come to Christ, and repent: but they haue liued a long time within the sound of it, and haue neglected, and contemned it. The second difference which Au­gustine putteth betweene these impe­nitents, and the theefe, is, that hee did not desperately reserue the hope of his redemption to the last houre; but these most vngratefully resolue so to doe, and therefore deserue reiection. 3. He had no knowledge, either of religion, or of Christ before this time, for if hee had had, it may be he would not haue [...]in the last among the Apostles in [...]umber, which was made the former [...]n the kingdome: whereas they can­not be ignorant of these, vnlesse their [Page 346] ignorance be affected, and by negli­gence brought vpō themselues. 4. His beleefe and confession was short, but it was most vnfained and deuout; the occasion sheweth it, because it was then, when the perfection of the iust did stagger, saith Augustine, his Dis­ciples for feare forsooke him, and his Apostles doubted of him; yea we may adde, that though the people railed on him, yet hee prayed to him, and when his fellow theefe reuiled him, hee iustified him, confessed his owne sinnes, and louinglie admonished his fellow, desiring as they had been brethren in iniquitie, they might bee partners in the pardon of it, and in the worke of redemption. But theirs most commonlie is not for loue of God, but feare of hell, not for hatred of sin, but the punishment, and com­monlie dissembled, and hypocriticall. Seeing how vsually then they thus differ from the theefe, why doe they hope of his end? Shew me that faith of the theefe in thy selfe, (saith Augu­stine) and then promise to thy selfe the like felicitie. But when as faith, and repentance, is the free gift of God, which he seldom bestoweth on those, who haue contemned them in their [Page 347] liues, not to one of ten thousand, why should any suffer himselfe by this im­pediment to be kept any longer from this dutie? nay by all of these, or by any other: for better were it for a man that he neuer had bin borne, then not to be borne again; better to haue been any thing then a man, if hee bee not a renewed man. Doubtlesse (saith Ber­nard) Expedit profe­cto nobis, magis omnino non fu­isse, quam no­stros permanere. Nam qui vo­lu [...]runt sui esse, vtique sicut dij, scientes bonum & malum, facti sunt non tantum iam sui, sed & diaboli. Bern. degrat. & lib. arbitr. it were more profit to vs, not to haue been, then to remaine our owne still. For they who would be their owne, that they might be as Gods, knowing good and euil (that is, our first parents) were made not so much now their owne, as the diuels. Now our owne are wee, or the diuels, or both our own and the diuels, and not Gods, vnlesse we bee renued by repentance; how then ought we vio­lently to breake thorow all these lets, and with spiritual fortitude, like Sampson, Iudg. 16. to carrie these gates vpon our shoulders, for they are the gates of hell? lest if we be shut within them, the Philistims, and fiends of hell be­ing vpon vs, we shall be a pray vnto them. 1. Sam. 4.9. Let vs then be strong and play the men, that wee be not seruants to this enemie for euer. The way to free our selues is now by time to shake off his yoke, and to denie our selues, and [Page 348] take vp Christs yoke, Matth. 11.29. so shall we finde rest to our soules. And though we haue often begun this, and after haue been cast back and relapsed, yet let vs not despaire: Athleta nam­que saepe lapsus, postea victor effectus est: & miles vulner a­tus, & curatus, circa finem [...]on vulneratis pro­batior apparet. Mercatores multi ad ino­piam redacti, rursum effecti sunt diuites: & na [...]fragium passi, rursum post naufragium negotia [...]i re uixerunt Chry­sost. hom. 22. ad pop. Antioch. For often a Master wrast­ler taketh a fall, and after is made a con­queror: and a souldier is wounded, and being cured, in the end is more honoured, then they who neuer were wounded. Ma­ny Merchants euen brought to beggers bush, again grow rich; and hauing suffe­red shipwrack, after that trafficke again, and attaine their old estate: Euen so may i [...] bee with vs. And let no man faint in that thought, which the Father found in some in his daies; Perfectam non possum agere poenit entiam. Chrysost. ibid. I can not performe perfect repentance: For as no man shall bee accepted for his perfect repentance, which none can haue; so shall he not be reiected for his imper­fect, so it be sincere and vpright. Si non potes sol sieri, fias vel s [...]ella duntax [...]t. Jdem ibid. Therefore if thou canst not be the sunne, at least bee a starre. If thou canst not come to the perfection of others, la­bour to be partner of this grace; and hee that vnder the Law, would accept a paire of Turtle doues and two yong pigeons, and in the Gospel, so accoun­ted of the widowes mite, and a cup of cold water, and recompenced their worke with the penny, who had la­boured [Page 349] but one houre; will accept thy small labours in pietie, and not suffer them to bee in vaine, but will plenteouslie reward them for his owne mercie, and through the merits of Iesus Christ.


A TABLE CONTAI­ning the principall things handled in this Booke.

  • ABstinence requisit in the Peni­tent. Page 64. 90
  • Ahabs repentance faultie. Page 163
  • Agreement with a mans selfe is very pleasing. Page 63
  • Ambrose and Augustines expositi­on of Luk. 15. chap. 7. verse. Page 178
  • Angels carrie the soules of the godlie into Paradise. Page 266
  • An art may be good, though the Arti­zan be wicked. Page 338
  • Attrition. Page 22
  • THe Bodie must doe seruice vnto God. Page 63
  • CAre to shun sinne discerneable three waies. Page 204. 205. 206
  • For Christ al things are to be left. Page 308
  • The Church is full of impenitent per­sons. Page 33
  • Ciuil carriage without faith a sin. Page 179
  • Confession of sinne is ioyned with re­pentance. [Page] Page 68. 70
  • Confession is a part of humiliation. Page 69
  • No Confession, no pardon. Page 70
  • Confession to be made to God. Page 70
  • Confession also is either Ciuill, or Ec­clesiastical; and of both them. Page 70. 71
  • Confession in the case of a perplexed conscience may be made euen to a Lay-man. Page 72
  • Popish auricular Confession taxed. Page 74. 75
  • A generall Confession vnto God may in ease be vsed. Page 77
  • Confession must be plaine and free. Page 81. 82. 83
  • The benefit of such Confession. Page 85
  • Contrition cannot merit. Page 22. 23
  • Conuersion of a sinner the only mira­ [...]cle of the Gospell now. Page 142
  • The Couenant of grace is general and perpetuall. Page 191. 192
  • DEath comes well to the peni­tent. Page 268
  • Death is good, if life was good. Page 343 344
  • Defending of our selues, the second [...] signe of repentance. Page 207
  • Two reasons hereof. Page 209. 210
  • Desire, the fifth signe or effect of re­pentance. [Page] Page 231
  • How this Desire may bee discerned. Page 237
  • Comfort against Desperation. Page 191 192. 193
  • Despaire of a mans owne selfe a let to repentance. Page 300
  • Two reasons prouing it. Page 301
  • Desperation of Gods mercie an impe­diment of repentance. 315. Pro­ued by two reasons. Page 316. 317
  • Remedies or Preseruatiues against Desperation. Page 317. 318. 319
  • Who is Christs Disciple. Page 166
  • ELect men only doe truly repent. 167. 168. Three reasons pro­uing it. Page 169. 170
  • Election how discerned in a man. Page 17 [...]
  • Elect men are of two sorts. Page 175
  • The Elect being vncalled must for two causes repent. Page 176. 177
  • All the Elect shall be saued. Page 176
  • Epicures repent not truly. Page 258
  • FAith is the ground of repentance: foure reasons hereof. Page 15. 16
  • Faith is either sauing or temporary. Page 17
  • Faith in nature before repentance, in time together. Page 18. 19
  • Faith is no part of repentance. Page 21
  • [Page]Faith ought to be got, and kept. Page 26. 27
  • Without Faith to vse mercie is sin. Page 47
  • Faith is the inward instrumental cause of repentance. Page 150
  • Feare before faith is seruile. Page 20
  • Feare is a companion of repentance, what it is. Page 50
  • Feare is the fourth fruit of repentance. Page 224
  • Feare filiall and seruile differ in three respects. Page 224
  • The Feare of many is slauish. Page 227. 228. 229
  • How Filiall feare may bee discerned. Page 230
  • Popish Fasting reproued. Page 91. 92
  • Fasting commended. Page 9 [...]
  • GOd alone can reforme the heart. Page 139
  • God is not like some Physitians, that will do nothing without a see. Page 323
  • Why God commands things, that man cannot doe. Page [...]29
  • Gods glory and Mans good, the finall [...]e of repentance. 161. Two reasons prouing it. Page 16 [...]
  • Gods glory is to bee aimed at in our repenting. 164. And a mans owne good in the second place. Page 165
  • What growth will proue a mans gra­ces [Page] to be true. Page 123
  • The Gospell works repentance. Page 142
  • The Guilt of sinne is taken away in the regenerate. Page 117
  • The Guilt of sinne remaines after the action. Page 172
  • HOw hearers of Gods word shuld be qualified. Page 148. 149. 150
  • Humiliation is ioyned with repen­tāce. 41. Two reasons prouing it. Page 43.
  • Humiliation hindred by certain fond conceits. 44. 45. the way to sub­due them is set downe. Page 46. 47
  • Humiliation is twofold. Page 48
  • Inward Humiliation is described. Page 49
  • In inward Humiliation is shame, for­row, feare. Page 49. 50
  • Outward Humiliation is either ver­ball, or reall, Page 62.
  • Outward Humiliation requisit for three reasons. Page 63. 64. 67
  • Inward Humiliatiō is the principal. Page 65
  • Outward Humiliation may be omit­ted in some cases. Page 65
  • Reall Humiliation consists in mour­ning, abstinēce & restitution. Page 86. 87
  • Fiue reasons rendred thereof. Page 89. 90
  • Ignorance an impediment of repen­tance. Page 33. 293
  • [Page]Two reasos prouing this to be so. Page 295
  • Why men are so ignorant of them­selves. Page 34
  • Ignorance affected a common sin. Page 38
  • The Image of God is not perfited at once. Page 183
  • Impenitencie a common disease of this age. Page 310
  • Sundrie sorts of Impenitent persons. Page 153
  • Indignation the third signe of repen­tance. Page 214
  • KNowledge is the Ruler of true zeale. Page 247. 248
  • Knowledge of a mans selfe is by the Law. Page 39
  • To the Knowledge of a mans selfe three things are requisite. Page 29
  • Knowledge must be laboured for. Page 298
  • THe Law is a Christians looking glasse. Page 39. 40
  • The spirituall sense of the Law must be regarded. Page 39
  • Why some lothe the pure preaching of the Law. Page 54
  • The Law is a preparatiue to repen­tance. Page 142
  • Loue hath two notable properties. Page 248. 249
  • MEanes of repentance are to bee vsed, though God sometimes giue it without meanes. Page 156 157
  • Meanes wherefore of God vsed. Page 160
  • Ministers ought to exhort and pray for the impenitent, why so. Page 131
  • Mortification described. Page 104
  • Mortification is an essentiall part of repentance. Page 106
  • No Mortification, no repentance. Page 107
  • Motiues to Mortification. Page 111. 112
  • PArts (as also Helps) are of two sorts. Page 103. 104
  • A true Penitent is carefull to auoid all sinne. 199. Two reasons prouing it. Page 201
  • Why one Penitent person was recei­ued at the last houre. Page 344
  • The Penitent is perswaded of Gods loue to him. Page 227
  • The Penitent discernes two things, which he saw not before. Page 254
  • The Penitent will take an holy re­uenge of himselfe. Page 260
  • The Penitent is fit for death. Page 266
  • The Penitent need not dread the day of doome. Page 267
  • Popish Penances disallowed. Page 255
  • [Page]Person, and profession of a man must be distiguished. Page [...]3 [...]
  • The Physike of the Soule continuall. Page 289
  • Preaching where wanting, their case is fearefull. Page 143
  • Preaching is a great blessing. Page 144
  • Preaching is much to bee respected. Page 146
  • Preaching serues both to beget, and to preserue. Page 194
  • Preaching is not like other arts. Page 195
  • Prayer is the instrumentall cause of re­pentance from within. Page 150
  • Two reasons prouing Prayer so to be. Page 151. 152
  • Presumption of Gods mercie an im­pediment of repentance. Page 308
  • Three reasons proouing it. Page 309
  • Helps against Presumption. Page 312. 314
  • Presumption the cause of perdition. Page 341
  • Popish Purgatorie of no vse. Page 265
  • REpentance deseribed. Page 1
  • Repentance is a turning. Page 1. 2
  • Repentance is a turning of the whole man from all sinne. 3. and so pro­ued by Scripture. 4. And by two reasons. Page 5. 8
  • Fiue sorts of men mistaken about Re­pentance. [Page] Page 6. 7
  • The best way to begin Repentance, is to deale with the heart first. 9. But the more easie course is to begin with the life. Page 9. 10
  • Repenting must be dailie. Page 12
  • Repentance is from a iustifying faith. Page 13
  • Abab. Repentance was from a tempo­rary faith. Page 17
  • Repentance (as faith) is double. Page 18
  • Repentance how it is before faith. 18 How after. Page 21
  • Repentance is not in the ignorant and vnbeleeuers. Page 24
  • Repentance arisoth from the know­ledge of a mans spirituall estate. 27 Three reasons hereof. Page 31. 32
  • Repentants must haue shame, feare, and sorrow. 51. Three reasons thereof. Page 51. 52. 53
  • The Repentant must be an Examiner, an Informer, and a Iudge. Page 78
  • Repentance may be without teares. Page 95
  • Repentance hath two parts. Page 104
  • Repentance is not so easily made, as is imagined. Page 108
  • Regeneration described. Page 113
  • Where repentance is, there is regene­ration: proued by two reasons. Page 115
  • Repentants are not perfect. Page 121
  • [Page]The principall efficient of Repentance is God. 125 Proued by two rea­sons. Page 127
  • The Regenerate shall not fall away. Page 132. 133. 134
  • A man cannot repent when hee list. Page 134. 137
  • The outward instrumentall cause of Repentance is the word. 139. 140 Three reasons proouing it. Page 141
  • Why many doe not repent. Page 154
  • The end of Repentance. Page 161
  • Diuers kinds of Repenters. Page 167
  • Remission of sinnes and Repentance goe together. Page 169
  • Why Repentāce is preached to the Page 17 [...]
  • Repentance absolutely necessanie to saluation. Page 180
  • The Regenerate must repent. 181 Two reasons hereof. Page 182
  • Seuen signes or effects of Repentance. Page 197. 198
  • How Repentance may be knowno to be true. Page 213
  • Three reasons shewing that Repen­tance produceth anger at sin. Page 218
  • Three reasons prouing that Repen­tance makes a man afraid to sin. Page 22 [...]
  • Repentance works a seruent affect on to God and his word. 233. Two reasons prouing this. Page 233. 235
  • [Page]Reasons proouing that Repentance produceth zeale. Page 242. 243. 244
  • Repentance must be with speede, not posted off. 136. 270. Fiue Reasons prouing it. Page 271. 272. 273
  • The Proroguers of Repentance tax­ed. Page 274
  • The danger of delaying repētance set forth in fiue particulars. Page 281. 282
  • Repentance must be constant. Page 285. 291 292 Two reasons shewing it. Page 286 287
  • The cares and pleasures of the world a let of Repentance. Page 324
  • Three Reasons hereof. Page 327. 328
  • Repentance hindred by scandals. 333 Two reasons hereof. Page 335
  • The peaceable ends of sinners a let to Repentance, as also the vnquiet deaths of some Repentant Profes­sors. 338. 339. Three reasons of it. Page 339. 340
  • Diuers differences betwixt the repen­tant theefe, and our Adiourners of Repentance. Page 345
  • No man is respected for his perfect re­pentance, nor reiected for the im­perfection of it. Page 348
  • No restitution, no Repentance. Page 90
  • Shifts against Restitution remooued. Page 99. 100. 101
  • [Page]Restitution how to be made without crazing credit. Page 102
  • Non-Restitution excludes saluation. Page 103
  • Reuenge the seuenth signe or fruit of Repentance. Page 251. 253
  • How this Reuenge differs from indig­nation. Page 252
  • Reasons prouing repentance to bring foorth this reuenge. Page 253. 255
  • Reuenge how it may be taken. Page 259
  • This life is the onely time of Repen­tance. Page 262
  • Two Reasons prouing it. Page 264
  • The delaying of Repentance feare­full. Page 269
  • SCandals and their remedies. Page 333 335. 337
  • Scandals may by God be set before a man, and why. Page 338
  • Searching of a mans selfe necessarie. Page 79
  • Search out two things. Page 79. 80
  • Sinne separated man from God. Page 5
  • Shame whence it ariseth. Page 49
  • No Shame before repentance. Page 51. 52
  • Sinne why of some liked. Page 219
  • Sinners must not be hated, except for sinne. Page 213
  • Originall sinne described. Page 80
  • [Page]The seedes of all sinnes are in euerie man. Page 80
  • Stumps of sinne sticke in the regene­rate. Page 107
  • Sinne why not wholly slaine in this life. Page 117
  • Sinne willingly committed may bee pardoned. Page 190
  • Sins iterated haue been forgiuen. Page 191
  • Of Sighes and sobbing. Page 68
  • Sorrow for sinne makes a man defend himselfe against sin and Satan. Page 207
  • Sorrow and ioy, how they will stand together. Page 287
  • Sorrow is ioyned with repentance. Page 50. 51. 57
  • Sorrow for sinne must not bee deemd a melancholike passion. Page 55
  • Sorrow should bee sutable to a mans sinnes. Page 58. 59
  • Whence difference of Sorrow ariseth. Page 59. 60
  • Soule-sicknes is continuall. Page 289
  • TVrning is of foure kinds. Page 3
  • Turning from one sinne is made by some vnto another. Page 8
  • Turning meerely outward may haue a benefit. Page 11
  • Turning is not constāt without feare. Page 53
  • VIuification described. Page 113
  • Vnworthie man must not de­spaire for his vnworthinesse. Page 323
  • GOds Word should be heard of­ten. Page 196
  • Why mē loue the word no better. Page 235
  • Why some cannot abide the word. Page 311
  • Good works from a corrupt fountaine are sinnes. Page 46
  • Whipping vsed of Papists taxed. Page 92. 93
  • Of Weeping for sinne. Page 95. 96
  • The World is an enemie to repen­tance. Page 325
  • Helps against worldly cares. Page 329. 332
  • ZEale a fruit of repentance. Page 247
  • Zeale little in the world. Page 244 246
  • Zealous Protestants scorned. Page 245
  • The difference of good & bad Zeale. Page 247
  • Zeale consists of Loue and Sorow. Page 248
  • Zeale, that is true, how discerned. Page 251

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