FIrst, the occasion of chusing this Text and argument.

Vpon occasion of Peters repen­tance, which I haue opened vn­to [Page 2] you, I entred into a more seri­ous consideration of the duty, and conceiued,

1 That Precepts and Exam­ples must goe together, & ther­fore I would giue directions, as well as incitations, how to imi­tate so worthy a patterne.

2 As at all times, so at this time especially, the vrging of the doctrine of repentance, is not onely not vnseasonable, but ve­ry necessary: For,

1 A great Iudgement, neuer to be forgotten, was lately vpon vs; we then promised, and vow­ed repentance and amendment, if God would bee pleased to re­member his own name of Grace and Mercy, and our prayers. But we haue forgotten all, and dealt▪ vnfaithfully with the Lord: for where is the reformation of any one thing in publike or priuate; in Court or City; in Churches, in Houses, in persons or behaui­ours? [Page 3] Are not former sinnes as rife, as vnrepented, vnreformed, as euer before? pride, prophane­nesse, drunkennesse, swearing, ryot, excesse, vnmercifulnesse, while your bils bring you in some starued in your streetes? Nay, are not things growne farre worse than before, since we dissembled with our tongues? Had it not beene a lesser plague for numbers to haue beene buried of the Plague, than to suruiue, to heape vp so many sinnes against God, against their owne vowes, and promises?

2 As it is a fearefull present Iudgement to forget that Iudg­ment so lately past; so, many are the signes, as the iust causes are many of Iudgements to come, which lye in ambush against vs, and not farre remote from vs. We had need generally to be cal­led to repent, if we will not all perish: As Pharaohs counsellors, [Page 4] so may we say; What, wilt thou see all Egypt destroyed, before thou obey Gods commandement in letting them goe? shall wee still stand it out, till ineuitable destruction ouertake vs?

3 The true desire of euery godly Minister, and man of God, must be to preuent Iudgements from a people: for which purpose wee must lead them in the exer­cise of Repentance, which our Text will teach vs to be the one­ly meanes to auoid perdition. And wee want not examples of the best Euangelicall Preachers that euer were, to presse hard this point; especially in a secure age, as ours is. Iohn Baptist here began, Mark. 6.12. Repent, for the Kingdome of God is at hand. Peter to them that were pricked in their hearts, here began, Acts 2. Be Baptised & repent▪ Nay, Christ himself did it, Repent, for the king­dome of God, &c. Many condemne [Page 5] pressing of Repentance, as too Legall, who seeme ignorant, that the Law knoweth no repen­tance.

Now the occasion of the words, and scope of our Sauiour in them: Some come vnto Christ, and tell him of heauy newes, that Herod had taken the Galileans▪ and slaine them, mingling their bloud with their sacrifices. Like enough they came to intangle him; for if Christ shall patronage the persons, they haue an accu­sation, that hee were a friend of Rebels and seditious persons: If he shall speake against Pilates cruelty, they will accuse him to Pilate as an enemy of authority: If he shall approue of Pilats fact, and tyranny, then will they ac­cuse him to the people as one that abetteth the cruelty of the Roman President, against the li­berty of the Iewes. Thus can wicked men, and doe, lay snares [Page 6] and traynes euery where against the members of Christ; euen from Gods iudgements, wherof they should make better vse, they can feed and excite their owne malice against the Saints: As the Heathens against Christians, as the causes of all plagues, famine, drought, &c.

But our Lord, being the wise­dome of his father, bewraieth,

1 his diuine wisedome, who seeing that hee cannot answer without danger, either to the persons or the fact, either to ap­proue, or reproue it; he passeth that, & bringeth them to a iudg­ment at home in Ierusalem, by the fall of the Tower of Siloam; yea, and leadeth them into them­selues, to consider not so much what sinners others be, as them­selues, who if they repent not, shall perish as other sinners doe.

2 His loue, and desire to doe them good, who intend euill [Page 7] against him. For, perceiuing they make a wrong vse of this iudge­ment, supposing, and concluding the Galilaeans were greater sin­ners than others or our selues: he laboureth to reforme the Iudge­ment, & earnestly inuiteth them to repent, repeating the same words, both in the third and fift verses. Thus must his ministers and seruants doe, meekly instruct the contrary minded, vrging, and waiting when God will giue Re­pentance.

In the words are three parts.

• 1 An implication of his Authority: I tell you.
• 2 A correction of their wrong censure, Nay.
• 3 A direction to preuent iudgements from them­selues, Vnlesse ye Repent.

1 Gods owne Authority: I tell you.

I, who am truth it selfe, and cannot misleade you.

[Page 8]I, who am the doctor of the Church, and speake by my own Authority, as neuer did Prophet, Apostle, nor any Angell of hea­uen.

I, who being true God, & om­niscient, know and search all hearts, and see and discerne all sinnes, neuer so secret, in all the degrees and circumstances of them.

I, who am the Iudge of the world, and cannot passe a wrong sentence, I tell you: Vae qui non audit.

All this must quicken our at­tention, and settle our faith in the truth of things here vttered, and to be opened in this Text. If the greatnesse of the person moue, here is the mighty God speaketh: If the wisedome of the speaker, a greater than Salo­mon is here: If an Angell from heauen spake, we would beleeue; but here is the Lord of the holy [Page 9] Angels: Will wee heare and be­leeue a seruant, and not the ma­ster, not the Lord himselfe? But saith Diues in hell, If one were sent from the dead, they would beleeue: here is one sent from the dead, raised by his owne power.

2 The correction of their wrong censure vpon this iudge­ment of others, Nay: You aske if they were greater sinners, because of the iudgement which befell them, I tell you nay; as if he had said: I say not that they were not sinners, nor not great sinners, nor doe I deny but they might be greatest sinners, but not ther­fore greater sinners, because they were thus smitten by Pilate.

Where our Sauiour teacheth vs:

1 Not to iudge of mens per­sons by their outward condition; for, first, all things fall alike vnto all of outward things: as the one [Page 10] dyeth, so dyeth the other, in out­ward appearance, by sword, plague, casualty: and no man knoweth loue or hatred, by any thing that is afore him, Eccles. 9.1. and 1. Pet. 4.17. Iudgement must begin at Gods house.

2 This is an vncertaine rule to iudge by; Moses and Aaron, both were shut out of Canaan, as well as the searchers: Ahab de­stroyeth religion, Iosiah restoreth it, both shot with an arrow: Zedekiah a wicked man, had his eyes put out, so had Sampson the valiant Iudge of Israel, a type of Christ; If wee should iudge of their persons by their condition, wee must needs erre.

3 We must frame our iudge­ments of mens persons, as God doth, who iudgeth not of men by any outward & perishing thing, but by lasting & spiritual things: he looketh not on Diues as rich, nor on Lazarus as poore, but [Page 11] according to the presence, or ab­sence of grace and spirituall ri­ches: He iudgeth not by acci­dents, but substances.

Vse. Mis-iudge not thy selfe or others, as loued of GOD, because rich, and outwardly pro­sperous: commonly the lighter scale is higher; and a rich man, if wicked, an enemy to goodnes, ought to haue no more fauour and respect among men, than hee hath with GOD, and that is little enough: though as high as Nero, Pharaoh, alwaies holding offices of relation in diuine and ciuill societies: but else greatnes, seuered from goodnesse, is in great detestation with God, as his sinne is greater.

2 Nor iudge thy selfe hated, for pouerty, sicknesse, temptati­ons: GOD neither chuseth nor refuseth for this.

3 Nor haue the faith of God in respect of persons, to embrace [Page 12] rich Professours, and despise the poore; God doth not so: Grace in the poorest man is as accepta­ble to him, as in the richest.

3 The direction to preuent iudgement from themselues: Except yee repent, ye shall likewise perish: that is, as miserably and cruelly. The word [Perhaps] pointeth not out the same kinde of death, but a destruction not lesse seuere, and a perdition as miserable of body and soule. And some there be who conceit the very manner of perdition to bee not much vnlike, and that the Lord had respect vnto the gene­rall perdition of the Iewes, by the Romans, forty yeares after. For as Pilat mingled the bloud of the Galilaeans with their sa­crifices, so did the Romans min­gle the bloud of the Iewes with their sacrifices, at the feast of the Passeouer; for then they de­stroyed them: & as the eighteen [Page 13] men were slaine with the fall of the tower of Siloah, when they were building it, as was likely; so the Iewes, if they repented not, were to bee oppressed, and suddenly slaine in the ruines of the City and Temple, as after it came to passe.

Note 1.Note 1. In all our conferen­ces, and telling newes and rela­tions one to another, let vs learne to take occasion to edifie one another, and excite to faith and repentance, after the example of Christ, who on this occasion ex­horteth them to repent. So the Apostle would haue all our speech sauorie, and tend to edifi­cation: especially, seeing the iudgements of God breaking out in the Church, and in the World, let vs not speak of them as Newes, to fill vp discourse, but to help forward our Repen­tance and Amendment.

Note 2.Note 2. Euery man must [Page 14] make vse to himselfe of Gods iudgements on others. These men began to condemne them on whom the iudgement fell: and our Lord leadeth them home, to iudge, and condemne themselues.

Reason.1. Gods end of his iudge­ment on others, is not their con­demnation by vs, but our emen­dation by them.

2. Why else doth the Lord strike others, and spare vs, but that we might be wiser by other mens harmest? hat whilst he ex­pecteth our amendment, his bountifulnesse and patience should lead vs to repentance.

3. It is iust with God, that those that will not take exam­ple, should make examples: that if they will not bee bettered by other mens harmes, others may be bettered by theirs.

Vse. 1. Vse. In all spectacles of Gods iustice, euery man enter into [Page 15] himselfe, and search his owne heart, and he shall find that euill of sin, which might iustly bring that, or a greater euill of punishment vpon himselfe, as our Sa­uiour here implieth. Thus for a man to begin with his own sins, and lay them in the right scale, will keepe him from insulting ouer them, who haue perished, and cause him to deiect himselfe in true repentance, lest hee like­wise perish. We can see the ori­ginall of affliction in others, and exaggerate the sin, but in our owne we doe not.

Note 3.Note 3. The only way to pre­uent deserued perdition, is Re­pentance; sinne bringeth iudge­ment, and only Repentance pre­uenteth it. Ier. 3.12. Returne O thou disobedient Israel, and I will not let my wrath fall, for I am mer­cifull. Nineueh was threatned, the time of destruction set, yet Repentance preuented it.

[Page 16] Vse. Vse. To prouoke vs to repent, that we may partake of the ri­ches of Gods mercy in the Go­spell, to quit vs from the con­demnation of the Law. Heare the sweete voice, and war­ning of the Lord to his people: Turne ye, turne ye, Oh why will you dye? Except ye turne, ye must dye.

2. Perswade thy heart of the necessity of repentance; thy sin hath kindled the fire of Gods wrath: he must be iust, and only repentance is as water to quench this fire.

3. Take timely pitie on thy selfe: why wilt thou treasure wrath still? Rom. 2. If thou carest little for thy selfe, pity the Church and Kingdome, Reuel. 2. the Church is threatned, Repent, or I will come against thee. Be­ware it be neuer said of thee as of Thiatyra; I gaue her space to repent, and shee repented not: [Page 17] lest it follow, And I cast her into a bed of sorrow.

IN Re­pen­tance cō ­sider,

• 1. The Treatise and doctrine.
• 2. The Practice and application.

The treatise being set downe to our hand by sundry worthie Writers of our owne Age and Country, I will not further pro­secute it, than by deliuering and opening a short description of Repentance, that we may know what we are exhorted and inci­ted vnto.

Repentance is a grace of God, wheroby a Beleeuer turneth from all sin, vnto God. Where is

1. The efficient: 2. the sub­iect: 3. the act or forme of it: 4. the termes whence and whi­ther [Page 18] it turneth from all sinne to God.

1. The efficient: A grace of God; both for beginning, pro­gresse, and consummation: for

1. It is not in nature nei­ther intire; for Adam in inno­cencie knew it not: besides, the voice of the Gospell (the m [...]ans of Repentance) was not known to man in intire nature; but the first motion of it is supernatu­rall.

And much lesse is it in corrupt nature, without the reuelation of grace: for

1. Neither haue we it in our selues, being dead in sins, and sold vnder sinne; as naturally drinking in sin, as the fish doth water.

2. Neither can get it by any labour or industry of our owne, who cannot so much as thinke one good thought, 2. Cor. 5. much lesse reach so high a work [Page 19] as Repentance. How can earth reach heauen? How can a man melt a stone or Adamant, such as his heart is? How can he change a flint into flesh? How can a wandring sheepe returne backe to the fold of it selfe; such as we are? Psal. 119.10.

But it is a grace of the Spirit of God; not a legall grace: for the Law knoweth neither re­pentance for sin, nor remission of sin. But an Euangelicall grace, wrought not by the Law, but by the Gospell.

That it is a supernaturall grace of the Spirit, is proued Zach. 12.10. it is a pouring out of the spirit of grace and supplication; Acts 11.28. then hath God gi­uen the Gentiles repentance un­to life; 2. Tim. 2.25. waiting if at any time God will giue repen­tance.

2. The Church goeth to God for it. Ierem. 31.18. Conuert [Page 20] thou mee, O Lord, and I shall bee conuerted. Lament. 5.21. Turne vs, O Lord, vnto thee, and we shall be turned.

3. Such are the strong re­sistances and enemies of grace within vs, and without vs, that it must bee onely the Spirit of power and fortitude that must conquer them. The strong man hath taken the hold: the deuill worketh effectually in blinding the eyes, and taking captiue the wills of wicked men, to rule them at his pleasure, 2. Tim. 2.26. and onely a stronger man can cast him out.

Such is the strength of lusts, and the numberlesse excuses of sin and sinners, as only the Spirit can conuince of sin. Such is the frowardnesse and peruersenesse of spirit in euill men, yea the deadnesse and senselesnesse of heart, obfirmed by wicked ha­bits, and customes of himselfe, [Page 21] and the world without, that all the power of the means shall be frustrate, and bee ineffectuall to turne the sinner, if the Spirit of God quicken them not with life, and power to this purpose.

Whence it will follow,

1. That wee cannot repent when wee will, as the Atheist thinketh: Repentance is no flower that groweth in our own garden. If the Lord by his Spirit draw vs not, we neuer run after him.

Object. But why haue we so many commandements to re­pent, if it bee not in our power? they seem to be very idle.

Answ. 1. Deus jubet quae non possumus, vt nouerimus quid ab eo petere debeamus, saith Augustine.

2. Exhortations are instru­ments, in which the Spirit put­teth forth his power, and com­meth into our hearts.

2. We must beware of re­sisting [Page 22] the Spirit in this worke, or in the meanes where­by hee worketh repentance in vs.

Quest. Tell vs how the Spi­rit bringeth vs to Repen­tance.

Answ. 1. Docendo: Hee must teach outwardly. The teaching of the Spirit is necessary to lead vs into the knowledge of our selues, and of God. The former he doth by the Law, letting vs see our misery: 1. by sinne, 2. the punishment of sin. The latter, by the Gospell; shewing vs what God is in his Son, and vnto vs, ready to receiue vs to grace and mercie.

Euery one must therefore heare the voice of the Spirit in the Ministery, seeing the Spi­rit, not without the Word, but by the Word, as an ordinary instrument, worketh Repen­tance.

[Page 23]Heare the Word

• Perswading and inuiting to Re­pentance,
• Promising grace and mercy to the p [...]nitent,
• Threatning the impenitent.

Isay 55.7.

By this meanes the Iewes were pricked and conuerted, Acts 2.37. By the Lydia's heart was opened, Acts 16. and such as refuse and resist the Word, are neuer drawne to Repen­tance. Pro. 1. Because ye would not heare my voice, I will not heare you.

2. Ducendo: by inward mo­uing and perswading. The Spirit must bee Doctor, and Ducton. This inward motion is,

1. In changing the minde, to see both sin, and the reward of sin; what and how great both of them are.

2. In framing the will, and [Page 24] making it of euill good; and bowing it from it selfe, to the willing of grace.

3. In kindling the affecti­ons with a desire of good, and hatred of euill.

Now therefore if thou woul­dest truly repent, thou must also giue thy selfe to bee led by the Spirit; cherish his motions, af­fect his graces: for he must not only shew vs repentance, but lead vs into it.

3. If the Spirit be the effi­cient, and author of repentance, then neuer despaire of great sin­ners: He can presently make of Saul a persecutor, Paul a Prea­cher: hee can easily raise a dead man from the graue of sin, let him be neuer so rotten. Here is a worke of power, and a power­full worker.

Neither be out of heart in the sense of strongest corruption, and resistance against grace. When [Page 25] thou seest armies of lusts rise vp in thee, and whole hosts of re­bels vp in armes against the worke of grace; hold on the combate, and this Spirit of pow­er shall chase them before thee: Goe forth in his strength, and feare not assured victory; grea­ter is the spirit in thee, than in the world.

2. THe subiect of Repen­tance is the belee­uer; the generall subiect of Re­pentance is a sinner for Christ came to call sinners. But because euery sinner repenteth not; I say only the beleeuer turneth.

Where I plainly conclude that question, wherein is more scruple, than staid wisedome; That Faith goeth before Repentance, [Page 26] & not Repentance before Faith.

Here are

• 1. Reasons,
• 2. Cautions.

Reason.1. The fountaine must bee before the streame, the roote before the fruit, the cause be­fore the effect: but Faith, lea­ning vpon Gods mercy, manife­sted in the promise, is the instru­mentall cause of Repentance. Hos. 6.1. Come, let vs turne vnto the Lord: for he hath smitten, and he will heale. The hope of Gods healing, that is, of forgiuenesse of sins, is the ground of Repen­tance. Psal. 130.4. Mercy is with thee, that thou maist bee feared. Which showeth, that no man can lay hold vpon God, to feare, and reuerence him, but hee that is perswaded of his fauour.

Two cannot walke together vnlesse they be friends, and man neuer meeteth God in Repen­tance, while he conceiueth God an enemy; but runneth away [Page 27] from him, as a strict Iudge. Sla­uish feare bringeth not a man to God; but loue, which is a fruit of Faith, for Faith worketh by loue: therefore Faith is before Repentance.

2. True Repentance is a sa­uing grace, and euery sauing grace is from Christ. Iohn 15.4. No branch can beare fruit of it selfe, vnlesse it abide in the Vine: Euery penitent must therefore receiue Christ, before the gift of Repentance; and no receiuing of Christ, but by the hand of Faith, Iohn 11.12. therfore Faith must necessarily goe before Re­pentance.

3. Repentance worketh di­rectly vpon the heart, to soften it, to cleanse and purifie it. Now in Repentance, it is onely the bloud of Christ, that can soften the hard heart, as onely Goates bloud softeneth the hard Ada­mant: It is onely the bloud of [Page 28] Christ that can purge the heart and conscience from defile­ments, Heb. 9 14. Now would I know how wee can haue his bloud, before, himselfe; or him­selfe, before Faith. Nay, therfore the Scripture applyeth the work of purging the heart to Faith, Acts 15.9. because it is the in­strument to lay hold on the bloud of Christ for our purging; therefore Faith must be before Repentance.

4. Repentance is the most acceptable of all good workes. A contrite heart is aboue all Sacri­fices; therefore Faith must bee before it: for

1. Whatsoeuer is before Faith, is the issue only of corrupt nature, and corrupt conscience, and cannot please God.

2. Without Faith it is im­possible to please God, Heb 11.6. for nothing is acceptable, but in and for Christ; and nothing in [Page 29] and for Christ, but by Faith in Christ, apprehending him.

Object. This sheweth, that Faith must goe with Repen­tance, but not that Repentance is therefore before it.

Answ. The Apostle expres­seth the same thing in another phrase, which putteth Faith be­fore it. Rom. 14.10. Whatsoeuer is not [...], ex fide, is sin: If it flow not from Faith, as the streame from the fountaine, which in order of nature must be before.

5. Before any thing can please God in a man, the man himselfe, the person must please him first. Gen. 4. God accepted A­bel and his sacrifice. The new mo­tion pleaseth God, because it is from a new creature; but first the person must be in Christ, and then a new creature, 2. Cor. 5.17. And first hee must be a beleeuer, before he be in Christ: God re­specteth [Page 30] not opus externum, but spiritum internum; He looketh on no worke further than it is the worke of his spirit: but the spi­rit is no where, but in the sons of God, Gal. 4.6. and no sons but by Faith in Christ, Gal. 3.26. If therefore Repentance must be a worke and fruit of the spirit of God, and that spirit bee in none but sons, and none of them sons but by Faith in Christ; therefore must Faith goe before Repen­tance, yea before the Sonship it selfe.

1. Both of them are wrought at one moment of time;Secondly the Cau­tions. and in time are neither first nor last: but in order of nature, Faith, as the cause, is first, and then Re­pentance.

2. Faith is before compleat Repentance; for some begin­nings or preparations to Repen­tance, goe in time before Faith: namely, legall fit [...], and terrours [Page 31] of heart for sinne; and these are sometimes called by the name of Repentance, as a part by the name of the whole. Math. 21.32. Yee were not moued with Re­pentance, that ye might beleeue. The ignorance of the meaning of the word Repentance in this place, hath occasioned this idle scruple: But the distinction of Legall and Euangelicall Repen­tance will fully satisfie it: Legall, which is a sorrow and terrour excited by the law, and onely initiall, and preparatory, is before faith: But Euangelicall, which is sauing and compleat, must haue faith before it, for the former reasons.

Obiect. But that which most troubleth, is the setting of Re­pentance before faith, as Mark. 1.15. Repent & beleeue the Gos­pel. Act. 20.21. Testifying to Iewes and Greekes, [...].

[Page 32] Answ. But they forget that the cause is set sometimes after the effect, as 1. Tim. 1.5. Faith is set after a pure heart, and yet it is Faith that purifieth the heart: But it is as if he should haue said, If you would get a pure heart, get Faith; so in these places: Repent, and that ye may doe so, ye must first beleeue; and so this trans­position plainely ouerthroweth the conceit they build vpon it.

3 The forme of Repentance is in turning, or returning: for by the sinne of our nature, and practise, wee haue turned our selues away from God, & cannot see his face, and fauour towards vs. Now Repentance turneth vs backe againe the way that wee are gone from him. And in this returne

1 The whole man must turn: for the whole man is turned away, and naturally and wholly euill. Gen. 6. The imaginations of [Page 33] his heart are euill continually: yea whole euill is in euery man: euen the whole roote of sin, and further than the restraint of spe­ciall or common grace, would produce all bitter and poysonfull fruits.

2 He still turneth: Repen­tance is a continued act of tur­ning; a Repentance neuer to bee repented of, a turning neuer to turne againe to folly: For,

1 He hath euer something with him to turne from: a flesh still resisting the spirit, many temptations of Sathan, many wicked fashions of the world.

2 He can neuer get neere enough to God in this life, nor euer turne so neare him, as once he was, and therefore hee must proceed on till he doe attaine.

4 THE tearmes from whence, and whither a man must turne, are, first, from all sinne: secondly, vnto God.

1 The Scripture noteth Re­pentance to be a turning from wickednesse. Act. 8.22. Repent if so be the wickednesse of thy heart may be forgiuen; and from dead workes, Heb. 6.2. It is cal­led a ceasing to doe euill, Isa. 1.

The obiect of Repentance, is all sinne; not one, or many, but all sins. The reasons are these:

1 God calleth for repentance of all sinnes. Colos. 3.8. Put away all these things.

2 He hath shewed his readi­nesse to forgiue all sins, except that against the holy Ghost, but vpon this condition.

[Page 35]3 We desire God to forgiue all iniquity, and not leaue one vnforgiuen, and therefore wee must leaue none vnforsaken.

4 One sinne separateth from God, as well as many; one poyson killeth as well as many; one hole sinketh the ship.

5 Christ suffered for all sins, as well as one; he is the lambe of God that taketh away all the sinnes of the world: if hee pay not the vttermost farthing, wee neuer get out of prison.

6 Mortification killeth all sinne, and the vertue of Christs death in vs, setteth vs against all sinne, as well as any sinne: and sanctification reduceth euery faculty to the first image, one as well as another; in which the whole man must be blamelesse, for whatsoeuer is old must bee renewed.

7 A day commeth when eue­ry sinne shall be set in the open [Page 36] light, & if any one be vnrepented of, that shall bee found with vs, and laid vpon vs eternally.

Whence it must follow that euery true penitent,

1 Setteth himselfe against great sinnes, sinnes as red as scar­let, of a deepe dye, which euery one thinketh to repent of.

2 Small sinnes, defects, and omissions, common frailties, se­cret euils: Dauids cutting Sauls garment; Iohn Hus his playing at Chesse for losse of his time, and prouocation vnto anger.

3 Sweet and friendly sins. This streame of repentance is as the floud that drowned Noahs neere friends and seruants; so it drowneth our nearest and most friendly sinnes.

And hereby thou hast a good note of sincerity, Psal. 119.3. the vpright in the way doe no ini­quity; sincerity hateth all waies of falshood: An hypocrite will [Page 37] strayne at comming into the common hall vpon the Prepara­tion day, but not at shedding the bloud of Christ.

2 Euer true Repentance car­rieth a tender conscience, which is as a tender eye, that will wa­ter, and finde the trouble of the least moate; as a strait shooe can­not indure the least stone within it, but will make him shrinke.

The second tearme, [to God:] for this we haue sundry

1 Commandements. Ioel 2.12. Turne to the Lord, Ier. 3.12. turn to me, O disobedient Children, Ier. 4.1. if thou returne, then returne to me, saith the Lord.

2 Examples, Dauid; Against thee, against thee, &c. Ps. 51. The Prodigall will returne to his Fa­ther.

3 Reasons, first, because wee haue sinned against him, and turned not onely from him, but against him, Hos. 6.1. Sinne is a [Page 38] turning away from the chiefe good; Repentance is a returning to the chiefe good.

2 He will onely pardon sinne on this condition: sinne is a running from God, and into the hatred of God, only Repentance is a returning into fauour, and friendship with him.

3 He is our first husband, therefore let vs returne vnto him our first husband; for at that time it was better than now, Hos. 2.7. It is the aduancement of our estate, and a returning to our first innocency.

From hence it followeth,

1 That it is not enough to cease to doe euill, vnlesse wee learne to doe well. Esa. the first. It is not enough to put off the old man, vnlesse we put on the new man, Ephes. 4.22.

Not onely we must turn from the power of Sathan, but to God, not onely returne from our wan­dring, [Page 39] but to the Shepheard of our soules, 1. Pet. 2.10. True Repentance is not only a ceasing from vnrighteousnesse, but an exercise of righteousnesse. Hee that doth righteousnesse, is righ­teous: both are required fugere prohibita, & praecepta face [...]e.

2 That true repentance car­rieth God all along in his eye; and it is the consecrating of a mans selfe wholly to God: so the Apostle describeth it, 1. Thes. 19. A turning from Idols, to serue the liuing God.

1 The scope and ayme of it is not the sauing of himselfe, but the seruice of God; it bringeth not onely from the ignorance of God, but to the knowledge of God; not onely from the hatred of God, but to the loue of God; not only from contempt of God, but to the feare of God: not onely from loue of sinne, but to hatred of sinne; not onely from [Page 40] practise of sinne, but to the pra­ctise of piety: And there is no man but may try his estate by this marke.

2 He will still conceiue that hee hath alwaies to deale with God. If hee sin, he will seeke chiefly to cleare himselfe to God: Hee will accuse himselfe to God, he wil not lye from God, till he haue made vp his peace, and gotten a discharge.

3 His affections will bee after GOD; his soule pan­teth after God: his soule thir­steth for God, euen the louing God, Psal. 42.1 2. because he hath tasted of God.

4 His dependance is vpon God for counsell and direction: he will know, and inquire of Gods word, and seruants, what to doe to be saued, Acts 2. and Acts 16.

A Right rule is the measure of it selfe, and a crooked: and this description sheweth as well, what Repentance is not, as what it is▪ Many things are like Repentance, but are not it; and this definition wil find out much counterfeit Repentance, which goeth commonly for currant; and seldome is the deceit found, till it be too late.

1 Many mistake Ciuility, for Repentance sufficient, but it is not; for first, It is not sauing grace of the spirit, but common.

2 No proper fruit of the gos­pell, but groweth amongst hea­thens.

3 A man may haue it without Christ, without Faith; yea, haue it, and goe to hell. Except your righteousnesse exceede the [Page 42] righteousnesse of the Scribes & Pharisees, ye shall not enter, &c.

4 Ciuility is no change, nor turning; it may couer sinne, it cannot cure it: it wrappeth a clout on the wound, but layeth no plaister: it may loppe some branches of sinne, but it striketh not the roote: it layeth a false finger on some sin or other.

5 It looketh all at men, mens lawes, mens approbation, mens pleasing, more than God: and desireth rather to seeme good, than be good; in all which it falleth short of Repentance. A Christian must haue that in his Repentance, which no hypocrite hath.

2 Euery sorrow for sinne is not Repentance, no, nor euery deepe sorrow for sinne. Cain had deepe sorrow in respect of pu­nishment: Pharaoh howled, but it was for the thunders & haile, when it was ouer, so was his Re­pentance: [Page 43] Esau wept for the losse of the blessing, seeing some inconuenience to himself, more than the sin against God. Saul deeply sorrowed, but it was be­cause hee had heard the Lord say, he had cast him off from be­ing King, 1. Sam. 15.24. Ahab was much humbled, but it was after he had heard euill denoun­ced (against him) to cut off his posterity: All this is no Repen­tance.

Quest. How may I know my sorrow to be a part of true Re­pentance?

Answ. 1. When it is godly sorrow, or repentance toward God, Acts 20.21. or sorrow ac­cording to God; when the sor­row is more for the offence of God, than any shame, punish­ment, feare, or hell it selfe: for it looketh more on the offence of the great maiesty of God of­fended, than vpon the desert [Page 44] of his offences.

Reason.For true sorrow is from loue of God, and the loue of God must bee more than of my selfe, or my owne saluation. Here is the iust cause of griefe that Christ is wounded. Zach. 12.10. They shall looke on him whom they have pierced. The waters of Re­pentance issue, when the rocke of the heart is smitten, not with the rodde of the Law, but the staffe of the Gospell. Acts 2. When they heard this, they were pricked.

2. When it driueth vnto God. Ier 4.1. If thou wilt return, returne vnto mee. If thy sorrow for sinne driueth thee from God, it is not godly sorrow; as if it hinder Faith, Hearing, Rea­ding, Prayer. The Prodigals sorrow driueth him to his Fa­ther. True Repentance is not the hauing of a wound, but the ob­taining of a cure. There is not [Page 45] only the feeling of a burthen, but the getting it off the backe, which is by obeying the call of Christ, Come vnto mee, &c.

3. When it is continuall, and constant: as good neuer washed with these waters, as become filthy after washing. The sorrow of Repentance is not a fit, or qualme of sicknesse, but a sound cure: whereas the hypocrite forgeth that he was purged.

Try now thy sorrow, whe­ther thou hast taken a Purge, or a Preparatiue. What ease hast thou after thy paine? Whether thou sufferest the smarting plai­ster to lye on to the full cure, or like a froward patient, hast pluckt it off, when it was but new laid.

3. Euery leauing of sinne is not Repentance, vnlesse there be a turning, a change, and refor­mation. For Repentance is such a turning and change, as maketh [Page 46] a man cleane contrary vnto him­selfe. Whence it followes, That

1. Abstinence from sins out­wardly, is not reformation; for a man sometimes abstaineth from sinne, because hee cannot commit it: and now his sin tur­neth from him, not hee from it. Sometimes feare, or shame, or other sinister respects, may cause a man to forbeare, and yet not be contrary to himselfe: his heart and minde may be as foule and filthy as before. A pil [...]erer in the Cage cannot steale, be­cause hee is restrained; but hee hath his pilfering minde still: Here is a change in the conditi­on, but Repentance is a change of the person. Iudas, no questi­on, thus far left his sin; He was sorry, he would doe so no more, and perhaps, would faine haue vndone that which he had done against Christ.

Now wherein art thou be­yond [Page 47] him? not a whit if thou re­tainest thy disposition to sin, thy affection, and loue to euill. If thou couldest doe it safely from mans eye, and securely without the hazzarding of thy selfe on the wrath of God, wouldest thou doe it againe? All is deceit and the spirit of bondage, and worldly sorrow, a repentance to be repented of. But if thou ha­test sin, because God hateth it, and resoluest not to doe it, for his sake, as Ioseph, all is well.

2. It will follow, that the lopping and cutting off of some sins, is not Repentance, vnlesse the roots bee stocked and grub­bed vp; for this is not a change, but a restraining of washboughs, that will come againe.

Thou abstainest from swea­ring, but doest thou feare an oath? Thou actest not sin, but doest thou hate it, and put it away?

[Page 48]3. That conquering of sin is not alwaies reformation, & tur­ning from sin: for one sin may conquer another; Sathan may be cast out by Beelzebub. Ambition may conquer couetousnesse, hy­pocrisie may ouer-master many sins, but this is far from Repen­tance: For by the feare of the Lord a good man departeth from euill. I set the Lord euer in my sight, that I should not sin against him. When grace and Gods feare thus conquereth sin, it is a good signe.

4. Euery change and refor­mation is not Repentance, vn­lesse the whole man be changed. The whole man must turn, both inward and outward, in both, all faculties and parts: But with this caution, that this change in euery part, is but in part, and im­perfect, as the Ayre in the daw­ning, is light in euery part, but in part; and as luke-warme wa­ter, [Page 49] heat is in euery part, with cold.

Reason 1. The Scripture cal­leth for a through change and sanctification in the soule, body, and spirit, 1. Thes. 5.25. The whole man must turne from the power of Sathan unto God. The whole man must be made of an old, a new man, Ephes. 4.23.

2. Else the remedy will bee short of the disease; for the whole man is turned from God by sinne, and Repentance must turne backe the whole man.

Deceiue not your selues in this great and weighty point; some finde a change in their minde, and haue some illumina­tion, and rest in that as Repen­tance. But howeuer it is true, that the first thing in Repen­tance, is the change of the mind from darknesse to light, yet Re­pentance is not the turning of the vnderstanding vnto truth, [Page 50] vnlesse the will also be turned to God.

It is no repentance for a Pa­pist to bee neuer so deuout, humble, charitable, penitent, if hee turne not his minde to the truth.

It is no repentance in a Pro­testant to imbrace the truth in iudgement, and profession, and liue vnreformed, and vnanswe­rable vnto it; for his will must be changed, as well as his mind.

5. Euery change of the whole man is not Repentance, vnlesse it be from whole sin; for Repentance turneth from all sin, and continueth not any.

Obiect. No Repentance can get away all sin in this life.

Answ. Not that it bee not, but that it rage not. The Iebusite will dwell within our borders, but see he be subdued and com­manded.

1. That Repentance is not [Page 51] true, which is not generall.

2. To look backe vpon any sin, is to turne the backe vpon God; and to turne from one sin to another, is not Repentance. Herods reformation was farre from Repentance; for howsoe­uer hee did many things, hee would not part with his Hero­dias. Keep no bosome sin.

6. Turning from all sin is not Repentance, vnlesse thou turnest to God.Deut. 5 Ceasing from e­uill is not Repentance, vnlesse thou learne to doe good; nor casting off the old man, vnlesse thou put on the new.

Now to turne to God, is to get a sincere purpose, desire, and endeauour to walke according to all Gods commandements.

Try thy Repentance: Hath thy sorrow bin deep and godly? Hast thou got beyond ciuilitie? Imbracest thou the grace thou didst trample before, as a Swine, [Page 52] vnder feet? Hast thou changed thy soule, thy whole man, from whole sin to God?

NOw in prosecuting the pra­ctice of Repentance, I will confine my selfe within these bounds.

1. Propound the rules and directions to guide vs in the duetie.

2. The lots or chiefe impe­diments which hinder Repen­tance.

3. The meanes and helpes for the happy performance of it.

4. The signes and marks of a man truely repenting.

5. The motiues or induce­ments to prouoke vs to Repen­tance.

[Page 53]1. The rules or directions to guide vs in this duety, concerne

1. The persons that must re­pent; 2. the sinnes to bee re­pented of; 3. the manner; 4. the time.

The generall rule concerning the persons, is, That all, and eue­rie man must repent. The word in the Text is indefinite. Ex­cept yee repent; that is, all of you. Acts 17 30. But now admoni­sheth euery man, euery where to repent. The doctrine of Re­pentance is preached to all.

1. All haue sinned, and tur­ned away from God;Reas. 1. all are de­priued of the glory of God: there is none that doth good, no not one. 1. Ioh. 1.8. If any man say hee hath not sinne, he deceiueth himselfe, and the truth is not in him. Iam. 3.2 In many things we sin all: ther­fore all haue need to repent.

All men are vnder sin, Rom. 3.9. that is, all men in respect of na­turall [Page 54] corruption, and actuall pollution, are equally vnder the guilt and punishment of sin, the sentence of the Law, the curse of God. A matter of such dan­ger, as a man had better bee vnder the weight of all the mountaines in the world, than vnder the weight of sinne vpon his soule: therefore euery man must repent.

2. Euery man will say, hee would haue his sins remitted; therefore euery man must re­pent: for Repentance and Re­mission of sins goe hand in hand. Marke 1.9. Iohn preached the baptisme of Repentance for Re­mission of sins; and the state of impenitency, is a state of perdi­tion: Except ye repent, ye shall perish, for you are yet in your sins.

3. Euery one will say, hee would bee saued, and come to heauen at last, but without Re­pentance, [Page 55] can be no saluation; neither is there place in heauen, for an impenitent person; flesh and bloud shall not inherit the Kingdome of God: Without shall be dogs, and swine not washed from their filthinesse.

Consider the commandement. Ier. 4.14. Wash thy heart from filthinesse, that thou maiest be saued.

2. The threatning; If Christ wash thee not, then thou hast no part in him.

3 The appropriated onely to those that haue part in the first resurrection, the second death shall haue no power ouer them.

4 The folly of a man that ay­meth at a high & excellent end, and neuer thinketh of the way and meanes to attayne that end: so it is to thinke of heauen, and not of Repentance, the way and means to it. Hence will follow,

1 If all men, then naturall [Page 56] and vnregenerate men, be they neuer so ciuill, must hasten their Repentance. For,

1 They are as clouds without water, trees dead, without fruit, condemned persons without a pardon; the law hath read an after sentence of death vpon them: And a madnesse were it for a Fellon to looke to bee quit by that law that condemneth him▪ that stare is nothing but death▪ onely Faith and Repen­tance of the Gospell, maketh thee capable of mercy and par­don.

2 Why is Repentance Prea­ched to naturall men, but that of old men, they should be come new? of Wolues, they should become Sheepe of Christs fold? of Ethiopians and strangers, they shoud become of the houshold and family of God? Such were they to whom Peter Preached, Act. 2. when so many thousands [Page 57] were conuerted: and in all ages we haue commission to instruct the contrary minded with meekenesse, waiting when God will giue them Repentance, 2. Tim. 2.15.

3 Ciuill men haue most need be called to Repentance, because they thinke of all other, they least need repentance, and seem to themselues not to be so farre from the Kingdome of God, as indeed they be: For hauing no sense of their misery, they rest in pure naturals, ciuill honesty, externall vertues, as in a good estate. And indeed, this conceit of their goodnesse, leaueth them in a damnable condition; that what our Lord saith of a rich man. I may say of a ciuill man; it is hard for him to come to hea­uen, and often extreame flagiti­ous sinners are sooner cōuerted. Publicans and Harlots that can­not haue that conceit of them­selues, [Page 58] goe often into heauen before them.

Let all such well consider, what is all ciuill, vpright honest carriage before God, without Faith and Repentance.

Surely nothing but a shining sinne, and beautifull abhomina­tion: And therefore the Apostle Paul, though before his conuer [...]sion hee was beyond all ciuill men in respect of gifts, vertues, and righteousnesse of the Law, yet he must vndoe all this, and cast out all as dung in comparison of grace, and begin all againe.

What better was the Pharisee for thanking God he was not as other; vniust, extortioner, nor as the despised Publican, when hee could not thanke God, that hee was a Penitent, or beleeuer? What better art thou to say, I thanke God I come to Church, heare the Word, receiue the Sa­craments, pay men their due, [Page 59] giue almes to the poore? when with a forme of Ciuility or Re­ligion, thou onely couerest thy corruption from thine owne eyes, as a man in the darke; but art an enemy to the power of godlinesse, to the powerfull Preaching of the Word, to godly Preachers; a resister of Faith, Repentance, Mortification, and holinesse in thy selfe, and others, without which thou shalt neuer see God: Thanke God as much as thou wilt, thou shalt neuer get thanke from God for all this.

2 If all men, then godly and regenerate men, who haue alrea­dy repented, they must hold on their repentance: For,

1 Euen the best men after grace receiued, haue sinne dwel­ling in them. Rom. 7.14. The law is spirituall, but I am carnall, sold vnder sinne. Paul was then long conuerted, & euen then did that he hated, and hated what he [Page 60] did, verse 15. And no man in earth so iust that sinneth not, Eccl. 7.22. witnesse Noah, Lot, Abra­ham, Dauid, Pet [...]r, the Virgin Mary [...] they are, out­straying, Psal. 119.10.

2 God will haue the best men trayned in Repentance by the daily sight of their sinnes, in many burdens, temptations, cor­ruptions, sicknesses, casualties, and death it selfe: for euen they by many afflictions, must enter into heauen: All fruits of sinne, must be goades to Repentance.

3 The best must daily repent, because euen the best duties per­formed by the strength of grace, are in themselues sinfull and defectiue: the righteousnesse of the Christian is as a filthy clout. How much cause haue they daily to bewaile their sinnes, that must repent for their best duties?

4 Our Lord hath taught his Disciples, and the most regene­rate, [Page 61] to pray daily for forgiuenes of sinne, which is an act of Re­pentance. Neuer can a man bee free from Repentance, till he be free from sinne; whic [...] [...] use the best can neuer [...], he must neuer lay [...] Re­pentance. When thou hast attained a perfect image of God, then farewell Repentance; but that image which was lost in a moment, cannot be repayred throughout the whole life, for the repayring of which, they must still retaine and renue Repentance.

3 If all men, then young men must repent. Eccles. 12.1. Re­member thy Creator in the daies of thy youth: For,

1 How is it for vs to take the corruption of nature in hand betimes? for sinne fasteneth by continuance; a sore the longer vncured, the more incurable it is; so in this corruption which [Page 62] is morbus naturae, and habits grow into another nature, which will not be repelled easily.

2 The Grace of Repentance, is a gift of God, not in our owne power, and must be taken while it is offered; If God offer it now to thee a young man, or maid, refuse not this gracious offer, but euen this day heare his voice; and as young Samuel, say, Speake Lord, thy seruant heareth.

3 What a commendation and aduantage is it for youth to bee early graced, and truely conuer­ted, euen in the morning of their life? Many sinnes are preuented in such a one, whereby also much sorrow and accusation is cut off, which doth often perplexe good men: as Dauid prayeth often against the sinnes of his youth. Besides, such a one hath many opportunities of well doing, and aboundeth in good duties, to their abundant comfort, both [Page 63] here, and in their reckoning.

4 Young persons may dye, they haue no lease of their liues; youth is as fickle as age, time and tide stayeth not: perhaps the Gospell will not stay with thee, perhaps thou art not to stay in the world: Know thy day, and time of visitation.

4 If all men, then old men must hasten their Repentance, while yet their glasse runneth.

1 If young men must not de­ferre their Repentance, because they may dye; old men must much more, because they must dye.

2 Thou art an old man, whose time in the likely course of na­ture, cannot be long; hast thou deferred thy repentance till the 11. or 12. houre, and yet is it too soone to repent? Was not Iesabel in state fearefull enough before God by her fornication and fil­thinesse, but that God gaue her [Page 64] space to repent, and the repented not? This is the very height of sinne, and heapeth vp a terrible damnation. Is it not damnation enough to be a sinner before God, but an old sinner, an old drunkard, swearer, fornicator, lyer, cousner, an old foxe, and an old barking dogge against all goodnesse?

3 Consider how the lees and dregs of profanenesse be most sowre and stinking in old men: what a filthy sent leaueth an old sinner, when he is gone? he was an old gracelesse man, enemy of God to death; only his sinne was strong, and youthfull in him to the last.

5 If all, then women must repent too, if they will not pe­rish.

1 Gods Schoole is as well open for women, as for men; and the Scriptures and the Mi­nistery belong as well to women [Page 65] as to men, and these are com­manded to learne the doctrine of Faith and Repentance, as men, and to professe the feare of God, 1 Tim. 2.15.

2 Women were made to the image of GOD as well as men. Gen. 1.27 and were first in trans­gression, and need Repentance as well as men.

3 Women are heyres of the same grace of life, and promises, and are to be saued by the same way and meanes as men. They shall be saued if they continue in Faith, Loue, Holinesse, and Mo­desty. 1. Tim. 1.10. In Christ, neither male nor female, &c.

4 The examples of many gra­cious women are propounded in Scripture, for imitation of all women: The vertuous woman hath the law of grace set in her lips. Many godly women follow­ed Christ to heare his Sermons; The poore woman that washed [Page 66] Christ his feete with teares, and wiped them with her hayres: a notable eye-marke to all women of Repentance. Mary was com­mended by Christ, for chusing the better party; and the blessed Virgin Mary, for laying the word in her heart.

5 The Lord loueth Godlines, Religion, Repentance, being his owne grace, as well in women, as in men; and the times of sicke­nesse and death come on women as on men, and then nothing but true grace can bestead them.

2 THe second rule for di­recting our Repen­tance, concerneth sinnes to bee repented of.

[Page 67]The generall rule is vnquestio­nable, That all sins must bee re­pented of: because

1. Because the Law of God condemneth all sins, and the Gospell pardoneth all, and Faith and Repentance onely obtaine that pardon. We haue not lear­ned, that any sin is veniall in it selfe; but none not veniall by Repentance.

2. One sinne vnrepented of, condemneth the sinner as cer­tainly as a thousand; as one stab at the heart killeth him as dead as a thousand.

3. Although the least sinne committed be damnable, that is, deserueth damnation; yet not the commission of the greatest sins bringeth damnation, but the continuance in them. The onely damning sin is Impenitencie, in respect of the act, though not in respect of the desert.

4. The Scripture, Eccles. 11.9. [Page 68] would haue vs know this, That God will bring euery thing into Iudgement, and, Chapt. 12. Vers. 14. God will bring euery worke vnto Iudgement, with euery se­cret thing done in the flesh, whether it bee good or euill: therefore euery sin must bee re­pented of. For looke what sin thou iudgest not in thy self, thou leauest to God to iudge. If anie sin lye shut vp in the booke of thy conscience, vnblotted by Repentance, the day commeth, in which that booke shall bee opened, and it shall bee found. Hence the Apostle, Acts 17.31. inciteth the Athenians to re­pent, because God had appoin­ted a day to iudge the world.

From this generall, followeth these conclusions.

1. We must then repent of sins both knowne and vnknowne. For knowne sins euery one will assent; if they be priuate, they [Page 69] must be priuately repented of, if open, they call for declaration of Repentance openly. Knowne sins are not pardoned, but vpon speciall Repentance.

But besides these, are a num­ber of secret, vnknowne, and hidden sins, euen in the regene­rate themselues. Psa. 19. For who knoweth how oft he offendeth? Let the best search his heart with lights, and do it most dili­gently, and vnpartially, yet it is vngageable. He can neuer get to the bottome to finde out all his sins: Numbers are committed, which hee knoweth not to bee sins. Numbers are committed, which in processe of time are forgotten: A number of sins lye close to our best dueties, and we discerne them not. Now if they be sins, they must be repented of.

Quest. How can vnknowne sins be repented of?

Answ. As knowne sins must [Page 70] be repented with particular Re­pentance, so vnknowne by a ge­nerall Repentance, which God in mercy accepteth for these, or else no flesh could be saued.

The Patriarchs most of them liued in Poligamie, which was euer a sin: nor could they be sa­ued, without repentance of this sin; and yet wee reade not that anie of them specially repented of it, because of the corruption of the times, they knew it not to be sin, onely God in mercy ac­cepted a generall Repentance for the same. Yet they repented specially of knowne sins; as Dauid of his murder and adulte­rie: yet we read not that he spe­cially repented of this.

By this wee see, that had wee not knowne sins, we haue an in­finite number of vnknown euils, whereof wee stand guiltie, and whereof we must repent daily, and pray with Dauid, Lord, for­giue [Page 71] giue mee my secret and vn­knowne sins.

If all sins,Conclus. then wee must re­pent not only of great, but the smallest sins: for

1. No sin is so little as not to neede repentance; for the least sin is an infinite offence a­gainst an infinite God, an infi­nite Law, meriting an infinite damnation.

2. The smallest of sins, neg­ligences, omissions, ouer-sights, hastinesse of speech, passion, must be repented of, and resisted, else they grow more common, and more strong, or at least, as little theeues, they open the doores and windowes to greater, and stronger: Hee can neuer ouer­come the greater, that doth not smaller.

3. Here is more assurance and triall of sound grace, than in that repentance of great sinnes: for

[Page 72]1. True grace lesseneth no sin, but aggrauateth it.

2. Generall, common, and restraining grace, may shunne and grieue for great and open sins; as the Heathens them­selues. But it must bee sound grace that groweth to the ha­tred of smallest, and most secret euils.

3. Sound grace desires to cleare the booke of God, and wipe out the score, as well pence and farthings, as pounds and talents.

4. The nature of sin stand­eth not in the materiall part, which often is in a little thing; but in the forme or anomy, which is the transgression of the Law: and this may bee in an ap­ple, as well as a talent of gold. Yea the most poysonfull sin of all was in an apple; a small thing, to show the sinne in smallest things not to be small.

[Page 73]If all sins must be repented of,Conclus. 3 then sins of knowledge and pre­sumption: which are of two sorts.

1. When wee attempt any thing aboue our owne strength, not sensible of our owne weak­nesse; which is, for the most part, punished with fearefull fals, as Peter. Neuer any Disci­ple fell so dangerously as he: for neuer any of them was so pre­sumptuous as he.

2. When wee dare attempt a [...]ie thing against the truth and iustice of God; knowing his will, but runne against it. Some­times

1. Dreaming that God is made all of mercy; not so iust as the Law saith.

2. Because hee holdeth his peace, wee thinke him like our selues, and conceiue he will ne­uer punish.

3. Sometimes supposing wee [Page 74] can repent when we will.

4. That howeuer hee deale with others, yet hee will not grow into such displeasure with vs: Hence wee grow secure in sinne.

These sins must bee repented of, because they mightily pre­uaile, Psal. 1 9.

1. Sins against conscience waste the conscience, make great gashes, destroy graces, grieue the spirit, setteth a mans owne best friend against him, that is, his owne conscience, which becommeth a seruant, a iudge, a witnesse, & executioner.

2. A marke of a wicked man, is to make league with hell, and death, and goe on in sinne; and though the sword passe through the land, to cry Peace, Peace.

3. Great is the difference betweene the sins of godly and wicked: One sinneth of weak­nesse, the other of wickednesse; [Page 75] one is drawne to sin violently, the other runneth willingly: the one sinneth against his purpose, the other purposeth sin; the one slippeth into sin, the other lyeth downe, and walloweth in it: the one slumbers, the other is in a dead sleep.

4. We must hasten out of presumptuous sins, because the sin against the holy Ghost is of this kind of sins; though not euery sin of presumption, and against knowledge, and consci­ence, but such a presumption as renounceth the whole Gospell, and that of set purpose and ma­lice against the maiesty of God, and of Christ, Heb. 10.29.

If all sins, then sins of aggra­uating,Conclus. 4 or scandalous circum­stances: as

1. Old and customable sins, which are growne strong and habituall, and neede a long and earnest Repentance to cut and [Page 76] breake them off; and here espe­cially our oldest and strongest sin of all, the mother and nurse of all the rest, our originall cor­ruption, had need bee bewailed, being as a great wheele in a clocke, that setteth all wheeles a mouing, while it seemeth to moue slowest.

Yet not one of a hundreth ta­keth this of all other in hand, as not seeing the danger of it. But neuer did any truely repent, that begun not here, and first conque­red this master▪ esteeming it the most foul [...], and hatefull of all, as Dauid, Psal 51. and Paul cryeth out of it, as most secret, deceit­full, powerfull euill, Rom. 7.

2. Sweete, pleasing, and pro­fitable sins▪ the more pleasure thou hast taken in sin, the more shall thy sorrow bee sooner or later, and shalt know one day (but the sooner, the better) that thy sweetest sin is a poison, or [Page 77] rats-bane, sweet in going down: but forget the danger, and please thy palate a while, it shall work in thy bowels, and bring death sure enough. If sin bee not as a dagger at the heart before, it shall after the commission. The profit of sinne, is like Achans wedge, it cost his life. Vnhappy is that profit of the world, got­ten by the losse of the soule.

3. Sins of the godly after conuersion, are greater than common mens.

1. They are committed a­gainst more grace, more means, more knowledge.

2. It is more noted, being in a greater light. Dauid caused the enemies to blaspheme, and the godly bee ashamed because of sin.

3. There is great professi­on of loue to God▪ and this can­not but worke great sorrow for offending him. Luke 7. The wo­man [Page 78] that had much forgiuen her, loued much; and so in Pe­ter, he sorrowed bitterly, as his loue was great.

4. The Lord taketh sinne more hainously at their hands, than any others; as a father, abuse and dishonour from his son. Christ complaineth it was thou my friend and familiar, [...].

4. Sins against mean [...], against warning, admonition, vowes, promises, correction, much pro­uoke the Lord to wrath. So Christ aggrauateth Iudas his sin, he hath the greater sin. Iohn 19. he not only knew my doctrine, saw my miracles, but was war­ned. Peter after warning on Christs part, and protestations on his owne, so fowly denying: Oh how the sin pricketh him, and giueth him no rest till hee had met the Lord by Repen­tance!

[Page 79]Most sins of men in these daies of light, are not for want of knowledge, but against know­ledge, admonition, and consci­ence; the sins of men are taught, among whom the Gospell is still preached, and men follow with daily instructions. All of them are against the vow and promise of Baptisme, many of them a­gainst speciall motions of spirit, against speciall promises, and vowes to God, either in time of affliction, or terrour of consci­ence, or bodily sicknesse, or com­ming to saluation, when men haue resolued and promised a change of life: All these are fearefull sins, and haue a loud voice, to call either thee to re­pent, or God to reuenge.

5 Sinnes of open profane­nesse. As,

1 Against holy times; swea­ring, whoring, drinking, gaming on the Sabbaoth day: a time [Page 80] holy, wherein ordinary lawfull actions are prohibited; as Iour­neyes, Markets, bying, selling, and euery piece of ordinary calling.

2 Against holy places; pro­fane thought [...], speeches, actions in the Church and house of God. The holier the place, the fouler the sinne.

3 Against holy exercises, dis­gracing, reproching, & scorning the exercises of Religion, Prea­ching, Hearing, Prayer, Singing in the family, and other godly duties.

4 Against godly persons, and such as excell in vertue; reuiling godly men vnder titles of Puri­tans, Hypocrites, factious, and troublers of the state. Little know men the height of pro­fanenesse they are growne to in these sins, nor what, nor whom they blaspheme, nor what a fierce plague of GOD hangeth [Page 81] ouer them, which nothing but timely Repentance can turne away. Let such therefore try their Repentance, if the wicked­nesse and profanenesse of their hearts may be forgiuen them.

THe third rule for the dire­ction of our Repentance, concerneth the manner of it, and this both of

• 1 Entrance,
• 2 Proceeding.

1. For the right entrance into this duty, wee must know that there can be no true Repentance, without due preparation. Amos 4.12. Prepare to meet thy God, O Israel. And in all diuine duties, the rule is, Eccles. 5 [...]6. Be not hasty with thy feet, nor rash in [Page 82] thy mouth, but consider how thou must doe a good thing wel.

In this preparation, remem­ber,

1 Thy selfe, and thy owne estate: For a man must returne into himselfe, before he can re­turne to God. The prodigall Sonne, as he departed from his father, so he departed from him­selfe; and therefore before hee returned to his Father, he is said to be in se reuersus, he retur­ned into himselfe. Esa. 46.8. Returne into your mindes, O transgressors: implying, that sin­ners are as madde men, out of their right mindes, & must come into themselues againe, before they be well.

Now, in considering thy selfe, first, remember from what an happy estate thou art fallen. Re­uel. 2.5. Remember whence thou art fallen, and repent: So the Prodigall remembred from [Page 83] what an happy condition in his fathers house, he was fallen.

2 Remember thy waies, and workes see, and say how foolish­ly thou hast done: so Dauid, I considered my wayes, and tur­ned my feete, Psal. 119.59. pro­claime thine owne folly, as Da­uid, I haue done very foolishly: Ex lege agnitio paccati, weigh thy sins in the Ballance, not of croo­ked iudgement, reason, or affe­ctions, but of the law of GOD, which maketh them exceed all the mountaines of the world in weight; for now must they needs presse thee downe to hell, pow­ring on thy head all the curses written in that Booke.

See them in the glasse of the Gospell, committed against the bloud of the couenant, thou ha­uing done what thou canst to make that of none effect. See in them thy vile and abiect condi­tion, that durst commit such sins [Page 84] against God, to abhorre thy selfe with Iob in dust and ashes.

3 Consider thy forlorne and cursed condition, till thou dost repent: thou art without GOD; he that sinneth, hath neither seene God, nor knoweth him, Iohn. 3.6.

Thou lyest in a state wherein thou art not capable of Gods mercy, for God will not be men­cifull to that man, Deut. 29.120. Nay, he cannot, vnlesse he can be vniust in bestowing grace vpon the contemners of grace. Say not God is mercifull▪ for his bounty would lead thee to Repentance; but the heart that cannot repent, treasureth vp wrath against the day, Rom. 2. Yea, thou lyest in a state in which the Angell of the Lords wrath is ready to meet thee, as Balaam, with death at euery corner. Reuel. 16.2. The Angell that powred out the V [...] ­o [...]s of Gods wrath on the earth: [Page 85] the reason is giuen, because they repented not of their works: and except ye repent, ye must perish euerlastingly.

2 In this Preparation, remem­ber with whom thou hast to deale: Repentance is a drawing neere vnto God, Iam. 4. Men draw neere vnto GOD many waies; by outward profession, by inward faith & apprehension, by prayer and inuocation, but espe­cially by Repentance and Con­uersion: therefore saith Iames, Draw neere to God, cleanse your hands, ye sinners, and wash your hearts ye wauering minded: for sin estrangeth, separateth, with­draweth from God; but Repen­tance is a returning to him, and striking a new league.

In this approach to God, it will notably set forward Repen­tance. If

1 Thou set him before thee, a God cloathed with Maiesty and [Page 86] honour: with iustice, and wrath against sin: this striketh the soule with an awfull feare, and dread of God, to make it stoope before him.

See we how the idolatrous person will cast himselfe on his face before his idoll: he will goe barefoot, creepe along as a worme from one end of the Church to another, to get a kisse of it: and shall we approach the true God with so little reue­rence, when they shew so much to Idols? It is the feare of God that diminisheth the power of sinne.

2 If thou set him before thee in the riches of his mercy, in prouiding so excellent a remedy against sinne, as is the precious bloud of his deare Sonne, when nothing in the world else would serue, 1. Pet. 1.10.

3 And now to set thy face to­wards God, as Daniel did, Dā. 9.2.

[Page 87]1 Implying a drawing of the minde from all other distracti­ons & occasions, as now hauing onely to doe with God, who in this duty requireth the whole heart, and the powring out of the soule before him.

2 To testifie that we are tur­ned quite out of our selues, in whom is no helpe, and depend onely vpon him for all supplies and mercy.

3 In this preparation, consi­der the necessity, benefit, and vse of Repentance.

1 That nothing else can free vs from the snare of the death in which we are captiues, 2. Tim. 2.9

2 Nothing else reconcileth vs vnto God, and restoreth vs to his fauour.

3 Nothing else correcteth the corruption of nature, and returneth into innocency.

4 Nothing else reneweth our life and course, and maketh vs [Page 88] capable of holinesse, or happi­nesse.

All this preparation is re­quisite; not onely because of 1 Gods command, but rash and te­merarious vndertaking of religi­ous duties, is a taking of Gods name in vaine, and fruitlesse.

2 If Daniel be not fit till hee be prepared, much lesse we who haue so many distractions, so much earth, so dull spirits.

3 There is no comfort in do­ing the duty, but in the well and acceptable doing of it: and ne­uer is it well performed, but when we are well prepared.

2 THe wise proceeding in Repentance, standeth [Page 89] in these things.

1 To begin the worke with­in, with cleansing the heart. Ezek. 18.31. Cast away your transgressions, and make you a new heart, & a new spirit. For,

1 The heart is the fountaine of actions; as that is, so are they: Out of the abundance of the heart, the mouth speaketh, the hand acteth: If the heart bee a fusty vessell, the Lord will powre none of his gracious liquor into it: As that is, so is the whole man; If the roote be naught, so are the branches, so are the fruits.

2 This is the most compendi­ous way: Wash the inside first, saith Christ, & all shall be cleane. A vaine and lost labour it is to offer to stoppe the current of a streame, if you goe not to the fountaine: a vaine thing in a Gardener to cut off the toppes of weedes, and leaue the root, [Page 90] which fasteneth it selfe so much the deeper: And therefore the Prophet Dauid praying for the grace of Repentance, Psal. 51. Wash me, purge me; hee telleth the Lord where he would haue him begin, Create in me a new heart, and renew a right spirit.

2 Comming outwardly, be­gin with those master sins that are most rooted, and haue most foyled vs: for as in an army, if the Generals and Captaines bee cut off, the common souldiers are easily routed: so if our chie­fest sins, which haue been Com­manders, and borne most sway and rule in vs, be mortified and killed, the lesser sins will bee more easily subdued and chased▪ 1. Sam. 17.51. When the Phili­stim [...] saw their Champion Goliah was dead, they fled. Blast and plucke vp the roote, the bran­ches and succours withers of themselues: Cut off the right [Page 91] hand, right eye. Herod had bin in a faire way of Repentance, if he could haue begun with He­rodias.

2. It is obseruable in the Scripture of most true peni­tents, that they begun with the strongest sins. Dauid beginneth with his Bathsabeh, and testifieth a notable Repentance, Psal. 51. Saul once mastering his fury and rage in persecuting, hee shall quickly become a zealous Prea­cher. If we could see some men lay aside their malice and ha­tred of good men (which is a strong snare of the deuill) wee would hope to see them for­ward and louing, and ioyne themselues with such as walke in the waies of God.

Zacheus once mastering his pilling, and polling, and couetous catching after the world, be­cometh a notable example of a true penitent. So could we see a [Page 92] worldling, an vsurer, an oppres­sour, once giue vp his couetous­nesse, wee should expect any good thing from them. Wee should hope to see them diligent in Gods house, which now, in the weeke day, they thinke a losse of time. Wee should see them restoring as fast as they fetched in; we should see them as liberall to Gods worship, and good vses, as they haue beene basely griple. Wee should see them as mercifull, and charita­ble, as they haue beene cruell, and vnmercifull. We should see with Couetousnesse, the roote of all euill, all the boughes and branches fall.

Till this bee done, neuer say thou hast repented of any sin: for he neuer repented of any sin, whose master-sin is alone, is spa­red, and vnrepented.

3. In wise proceeding, when thou hast begun with any sin, go [Page 93] through stitch with it; not only to the shaking of the root, but to the vnrooting, and casting it out of the ground: for

1. In all true Repentance, there is a clearing of ones selfe, 1. Cor. 7.11. in our rotten frame and building, it will not leaue a stone vpon a stone.

2. To finde mercy there must bee confessing and forsa­king, Pro 28.

3. The profession of euerie true penitent must bee that of Paul, I was a blasphemer, I was an oppressour, but now God hath shewed mercy. I am no such man now.

Now all this will not be done, but by earnest endeauour: sligh­ting and slubbring of this busi­nesse, leaueth men in the suddes they were in before: as

Some dally with their sins, and semble a repentance as men that ioyne, doe a fight. Perhaps they [Page 94] will this time of yeare come to confession, and seeme very peni­tent; and hauing confessed, thinke themselues eased: but it is as a drunkard, by vomiting, that hee may drinke more: so these to go fresh to drinke in sin againe.

Some will sweare and curse, and say, God forgiue mee, you make mee sweare; and sweare as fast by and by again. But these roots of sin remaine.

Some pressed by Gods hand, force a Repentance, and make many confessions and promises; but after returne, are as fresh to sin, as a dogge to vomit, or the horse to the smell of his dung. Here is no parting with sinne: Well may hee say, I was a swea­rer, drunkard, a tippler, an hater of God, and so am I still for all my dissembling Repentance. I was neuer other, nor like to be.

4. In this wise proceeding, [Page 95] rest not in the rooting out of sin, till thou seest the rooting, and growth of the contrary grace: for in all true Repentance, is a change in the iudgement from errour to truth, in the will from euill to good, in the whole man from darknesse to light. Thou canst show no Repentance, if thou canst not show this change.

True Repentance maketh a man cleane contrary vnto him­selfe, and changeth him into a cleane other man. His whole nature is changed from a cor­rupt and carnall, into a spirituall nature. In nature an Aethiopian cannot change his colour, but grace changeth nature: of a bramble, he becometh a vine, of a thorne, a fig tree, of a wilde, a naturall oliue, of a lyon, a lambe, of a dogge vnder boord, a son sitting at table, of a Saul, a Paul. He is changed in all his [Page 96] parts and members; they were, as swords and speares, weapons of vnrighteousnesse and fierce­nesse against God, and good men, now are turned into sythes and mattocks, weapons of grace, and instruments of common good in time of peace.

His whole course is changed; of a louer of sin, hee is be come a loather of sin, and louer of grace: of a receiuer and deceiuer, it maketh Zacheus a restorer, and charitable destributer. Of one thirsting after the bloud of Saints, it maketh Saul thirst now after their saluation. Of a waster of the Lords talent, it maketh him increase it.

Let not thy soule deceiue thee in thy Repentance, except it haue brought thee thus farre to expresse the contrary grace. Solomon could not satisfie him­selfe with his Repentance of those fowle sins of lust, till hee [Page 97] had written his booke of Repen­tance: nor Augustine, till hee had written his book of Retrac­tations: nor Cranmer, till he had burned his vnworthy right hand.

Trust not thy Repentance for wantonnesse and vncleannesse, vnlesse as the woman, Luke 7. who had abused her eyes, her haire and lippes to folly, shee gaue her lippes to kisse his feete, her eyes to wash them, and her haire to dry them. Thou must expresse Humility, Modesty, and Repentance, in members most abused. Dauid polluting his bed, washeth it with teares.

Trust not thy Repentance for couetousnesse, vsury, briberie, without restitution, as Zacheus, without expression of charitie, mercifulnesse to the poore, and without free, and liberall dis­pensing to pious and godly v­ses.

[Page 98]Hath thine house been a pro­fane house, a gaming house, an house of swearing, riot, and dis­order? thou hast not repented, though these things bee left, if thou hast not reformed it vnto a house of prayer. Hast thou bin an enemie, or no friend to Gods seruants, and seruice? thou hast not repented in putting off thy malice, vnlesse thou hast put on louing affections, and expressest loue aboue the former hatred.

Hast thou sinned in disgracing and reuiling the seruants of God, and professors of the Gos­pell, casting on them the com [...]mon termes of hypocrites, pu­ritans? thou hast neuer repented, if thou dost not iustifie, and de­fend them, and right them in their names, and godly practi­ces: and so in all others sins. True Repentance will not only vndoe what is ill done, but will set vp with both hands what it hath [Page 99] plucked downe; it will now see God haue his glorie, and men their right. I conclude with 1. Iohn 3.7. Let none deceiue you, let none deceiue himselfe, hee that doth righteousnesse, is righ­teous, as he is righteous.

THe fourth rule of direction concerning the time of re­pentance, for the time, is ei­ther of

• 1. Possibilitie,
• 2. Necessitie.

The time of Possibilitie is, the whole time of this life, and one­ly the time of this life. Except ye repent, while ye liue here, ye shall perish eternally.

God giueth euery man a spaceReas. [...]. [Page 100] to repent in, as [...]zabel, Reu. 2.21. that is, the space of this life; and any time of this life the Lord may giue repentance. 2. Tim. 2.25. waiting at any time. Mat. 5.25. Agree in the way.

2. After this life can bee no Repentance, for these reasons.

1. Because there is no faith that ceaseth. The tree cut down, no fruit can grow any more: Repentance is a fruit of Faith.

2 Because the acts & parts of repentance are only for this life. These are: 1. Mortification, god­ly sorrow, Christian combat [...]. 2. Renouation, growth in grace, strife to perfection.

All these are by death aboli­shed: no more teares, fight, no more imperfection, no more mo­lestation of sin; but victory and perfection attained.

3. After death is nothing but iudgement. Heb, 9.27. there is a resting from labour of repen­tance, [Page 101] no more working, no more washing, no Purgatory, no more oyle may be gotten after the doore is shut, no more place for Repentance is to be found being at the waies end; Repentance is the way of life.

This consideration calleth vs to the speedy vndertaking of Repentance, euen while this fraile and vncertaine life lasteth; for who hath a lease of his life, but for so few yeares as Hezeki­ah? Thou mayest dream of many yeares, as the glutton did, when that night his soule was taken, and hee called a foole, and so prooued.

Nature teacheth to take the time allotted for all other things; the husbādmā to sow while seed­time lasteth, to make Hay while the sunne shineth; the Merchant to buy and trade, while the Faire lasteth; the Sea man to take time and wind, which stayeth for no [Page 102] man: the Smith to strike while the iron is hot; the Souldier to fight while the battell continu­eth: yea, the very Storke, and Crane, and Swallow, to know their appointed time, Ierem. 8.7. and should not grace teach men to repent while they liue?

Obiect. Yes, God forbid but we should; but when dying day commeth, &c.

Answ. Wouldest thou repent on thy dying day? why then not euery day of thy life, seeing eue­ry day may be thy dying day? and why doth thy folly not esteeme it so? 1. Pet. 1.17.

2 The time of necessity is the whole time of our life; the whole life being but one day of Repen­tance, and ought to bee begun, continued, and concluded with Repentance. This Generall we will take asunder into these pro­positions.

1 The first thing a Christian [Page 103] must doe, is to Repent.

1 Looke at God; his com­mandement, is, First seeke the Kingdome of God; To day, heare his voyce, Psal. 95.7. Exhort one another while it is called to day, Heb. 3.13. Eccles. 12.1.

2 His spirit will bee more grieued to morrow, and stand further from our helpe and com­fort, and the more he is grieued, the hardlier will he be intreated.

3 His patience is more abu­sed by refusing the meanes of our Repentance this day: by slighting his voyce, calling vs, his stretching out his hand this day offering grace, and by not listening to the knockes and raps at the doore of our hearts.

4 His wrath will be more in­creased by the increase of our sin this day before to morrow; and being prouoked, may iustly giue vp the sinner to a heart that cannot repent. Were it not iust, [Page 104] that seeing he calleth, and they will not heare, that either hee should be dumbe, and neuer call hereafter, or God deafe, neuer to heare thee call? If thou that wilt not repent at Gods call and command, should not finde Re­pentance to bee at thy call and command; liue forgetfull of God, and dye forgetfull of thy selfe.

2 Looke at our selues, and see if Repentance had not need bee thy first taske. For,

1 Before Repentance, a man is an euill tree, and an euill tree can bring no good fruit; thou canst not pray, nor be heard in prayer; thou canst not heare, nor receiue Sacraments, but to dam­nation, nor performe any duty of piety or charity acceptably, till thou hast repented: If thou hast any thing to doe with God, or any expectation from him, thou must first wash and cleanse [Page 105] thy selfe, and then come and rea­son with him, Isa. 1.

2 If thou beest not apt, or wil­ling to repent to day, thou wilt be lesse apt to morrow: for the heart will be more hardened, the conscience more seared, the will more crooked, the conuersion more difficult, corruption more rooted by continuance, the nayle ha [...]der driuen in, the soule more deadly stung, thy selfe furre weaker, to get out of silme, in all which regards, thou canst not vndertake Repentance too soon.

3 Look vpon sin, and whether we had not need deale with it at first: for sinne is like fire set into our house to burne vs vp; who but a mad man would not bestir himself with all speed to quench it in the first sparke, or breaking out, before it be increased to a great slame? should we not be as carefull for our soules as for out houses?

[Page 106]It is morbus natura, wee are wise to take our bodily diseases in hand betime, because the me­dicine is prepared too late, when the disease hath preuai­led by continuance. It is the plague of the soule, for which the Physitians prescribe.

2 Sin by continuance groweth more in number, and more in strength; it is still ingendring, and groweth more fruitfull: one sin is a linke to another, drawing that, and one sin must maintaine another. Ahab must maintaine his couetousnesse by murther, Gehesi [...] one by another; Dauid his adultery by murther: Solomon from carnall whoredome, to spi­rituall: Herod maintaining in­cest, must cut off Iohns head: Sinne groweth stronger after the birth, and as a plant of the diuels planting. Take it when it is new set, it may be plucked vp easily, but let it grow to a tree, no strug­ling [Page 107] can plucke it vp, nor many blowes strike it downe.

Sin is strong in the cogitation, stronger in affection, most in action and heart.

4 Looke vpon Repentance, and there is a twofold Repen­tance, that is seldome true.

1 Late Repentance: for then commonly sin leaueth vs, not we sin; and when Repentance liueth not with vs, commonly it dyeth with vs: and what thanke is it to leaue the world, when the world leaueth him, and casteth him off? When weakenesse hin­dereth him to sinne, wee must thanke his weakenesse, not him, saith Basil.

2 Forced Repentance, when men in distresse of body, or mind, or feare of death, pretend a Re­pentance; will promise, pray, vow, or doe any thing: but the feare is scarce ouer, but so is their Repentance▪ then returneth the [Page 108] vncleane spirits with seauen worse than himselfe; and now running from God, God is gone further off, than before; and a thousand to one neuer returneth againe.

O therefore is the delay so dangerous? is neither the day of thy life, nor the day of grace cer­taine? is the present day late enough? may the next day be too late? how darest thou cast thy Repentance into thy last ac­counts, which ought to be the first worke of euery Christian? how darest thou deferre it be­yond this day, and hazzard to lose that in one moment, which can neuer be hoped or gayned af­terward?

Let euery eye behold Christ mourning ouer him, as ouer Ie­rusalem: Oh that thou haddest in this day knowne the things of thy peace! but these things are hid from thine eyes: A wise man [Page 109] may slippe, or fall into a pit, but he is a mad man that will not rise out againe.

2 As Repentance must be the first, so it must be the constant and daily exercise of euery Chri­stian, who must esteeme his whole life, a continuall Repen­tance.

We sweepe our houses euery day,Reason 1 but the houses of our hearts haue more need, because of the soyle and dust of our daily infir­mities: Our hands haue daily need of washing, our hearts much more.

2 As the bloud runneth through all the veines, and is ne­cessary to carry life and spirit through all the parts: so Repen­tance must run through all the occasions of the day: all which call vs to repent. For

1 We are bound to the daily sacrifice and seruice of God; which cannot be performed [Page 110] without Repentance. Come be­fore God without Repentance, all is one as if thou cut off a dogs head, or offer swines flesh.

2 Our daily failing cals vs to daily repentance; we goe ouer daily frailties, many yeelding to temptations, many rouing thoughts, idle speeches, many sinfull actions of bad and scanda­lous examples, many secret sins not easily found out, many sin­full defects cleauing to our best duties; euery one of these call vs to a constant practise of Repen­tance in examination, confessi­on, watchfulnesse, mortification, &c.

3 Many are the daily troubles of our callings, many afflictions meete vs; many crosses befall vs in our family, in our estate, in our friends; many afflictions vpon the Church and land we heare of: euery of these haue a loud voice to summon vs to daily Re­pentance: [Page 111] for man suffereth for his sin; and remoue the cause, the effect will cease.

4 We stand in need of daily blessings and new fauours, and these call on vs to renue our Re­pentance daily, for else our sins will hinder good things from vs: either we must remoue them, or they will remoue Gods mercies from vs; and instead of blessings, cast vs into perils and dangers euery moment.

For time, Repentance is also the last duty of a Christan which hee must principally intend.Rule 3. For.

1 All naturall motion is swif­ter to the Center, and so superna­turall: euery sound grace is most stirring at last, and this especial­ly, because Sathan is most stir­ring in temptation, and so in his last act is most troublesome; and therefore Repentance must bee most busie in thrusting downe [Page 112] the last powers raised against it.

2 In sicknesse, sorrow, and approach of death, is great cause of sight, sense, and godly sorrow for sinne, the mother of them. Now is a time of humiliation, mortification, so that now the worst can dissemble a Repen­tance, and therefore now true Repentance cannot but aboue all times shew it selfe.

3 The lesse time that grace seeth it hath to worke in, the more stirring and working it will be; onely grieued that it hath not more, and cannot more glorifie God: and as friends par­ting▪ when they take their last farewell, they desire to take their fill one of another; so the Saint [...] being to bid farewell to godly sorrow, are willing to take their fill of it.

4 What is it else thou woul­dest haue thy Master finde thee doing at his comming, but so [Page 113] doing? and what else hath the promise of blessednesse? & what seruant else, but hee whom the Master findeth so doing?

Now the way to doe it well at last, is to exercise it well before hand, else it will hardly and [...]unglingly come off: but what a man doth customably, and ha­bitually, is done easily, cunning­ly, and comfortably. Nothing but the dispatch of this businesse maketh life sweet and desirable. Nothing else affordeth peace with God, part in Christ, quiet­nesse of conscience; but the com­sort of sound Repentance, with­out any of which, life is no bet­ter than death.

Nothing but this can allay the feares and bitternesse of death: How can the euill seruant but feare to be called to accounts, that hath neuer made them rea­dy? How can the condemned Pellon but feare the assizes, who [Page 114] neuer looked after pardon?

But why should the soule feare to goe forth to God, when it knoweth it is reconciled to him? what need he feare sudden death, who is euer prepared? When a malefactor hath sued out his pardon, let the assizes come when they will, the sooner the better: Neuer will that soule feare to goe to Christ, that is in Christ; nay, it will desire it, because it is best of all.

THe second thing propoun­ded 2 to further the practise of Repentance, is to remoue the lets and impediments which hinder men from the practise of it. For,

[Page 115]The more excellent any duty or grace is, the more difficulty there is in attaining it; and Re­pentance being of all graces the first and leader, wee must not thinke it easie to come by. God seeing it in our nature, lightly to set by things we easily come by, hath set a price vpon his best blessings, that wee might prize them: and is not so prodigall of them, as to cast them vpon slee­pers, and sloathfull persons, that thinke them worth no paines nor labour.

And Sathan hangeth such weight on our corruption, and by his policy and power, so clog­geth and blocketh vp the way to this grace, as very few are able and willing to incounter with so many Glants, and Hydraes, & to vndertake so many Herculean labours and difficulties, as hee must goe through, that mea­neth to goe through stitch with [Page 116] sound Repentance.

Though therefore men vnac­quainted with repentance, think it the easiest thing in the world; an houres worke, or dispatched with three words, Lord haue mercy: yet neuer any true Pe­nitent found it so easie, but the hardest taske in all the world: and he that commeth in earnest to it, must cast his costs, and con­sider whether he bee able to drinke of this cup, or no.

We shall finde it no small la­bour to reckon, & discouer these hinderances; and much lesse is he to finde it so, that is to grap­ple with them, & conquer them.

These lets being so many, may be prosecuted vnder four heads, being cast in our waies, either by sin, or the world, or satan, or our selues.

1 In respect of sin we haue sundry lets,

• 1. loue of sinne,
• [Page 117]2. seeming profit,
• 3. appearance of pleasure,
• 4. a kinde of credit in sin.

1. The loue of sin riseth from the nearnesse, long acquaintance, and familiarity with vs, it being bred and born with vs, at boord and bed with vs, as neare and deare as our eies and hands vnto vs. And this disordered loue of sinne, maketh vs hate and loath all meanes, which might worke vs to dislike and forsake it. So our Sauiour telleth vs, Iohn 3.19. Men loue darkenesse because their deeds are euill. This loue of darknesse, of sinne, maketh men loath the grace of Repentance.

Now to remoue this lett, con­sider:

1. To loue sin is to hate the Lord. Psal. 97.10. All yee that loue the Lord hate all that is euil: therefore loue of euill will not stand with loue of God. Euery [Page 118] grace is actiue against the con­trary.

2 To loue sin is to loue death. Gen. 2.17. In the day thou sin­nest thou shalt dye: And to hate his own soule. Pro. 8.35. He that sinneth against mee, hateth his owne soule: And all that hate me loue death, Pro. 11.19.

3 A child of God cannot but hate his owne sin; he hateth the euill he doth, and is far from al­lowing himselfe in it, Rom. 7.

Yea, abhorreth himselfe in dust and ashes for his sinne, Iob. 42.6.

4 Yea, we shall find all the af­fections of the godly set against sin.

1 His sorrow is chiefly for his sin. Wee read not that Peter euer wept so bitterly for any suf­fering, as he did for his sin: no­thing is so contrary to godly sor­row, as sinfull ioy.

2 His feare watcheth against [Page 119] sinne, and flyeth sinne as a ser­pent, yea

• the occasion
• and appearance

of it.

3 His shame is most for his sin. The Publican is ashamed to looke towards heauen; and the Prodigall ashamed to look to his fathers house.

5. Grace wheresoeuer it is, resolueth against all sin, voweth against all; he will work no ini­quitie, Psal. 119.2. he will with full purpose of heart cleaue vn­to the Lord; he renueth a daily purpose of not sinning, of bani­shing sin, and conquering it.

2 In sin is a seeming profit, which the sinner is loath to let go.

The Vsurer will not part from his gainful and vnlawfull trade: the Buyer and Seller will not lay aside their oathes and lyes, their sleights and deceits, by false wares, weights, lights, and an hundred deuices to deceiue.

[Page 120]The Non-resident will not part with his gainefull sinne, though it be the price of a thou­sand of soules.

The Lawyer, the concealing and hiding of truth, which hee ought to open. They cannot liue if they should.

To conquer this Let, consi­der,

1 That no man can establish himselfe by iniquitie, Pro. 12.3. What stabilitie is in that house, which is founded in water, and vnderpropped with kindled fire-brands? Could Saul stablish his house, by founding it in dis­obedience, and vnderpropping it with persecuting Dauid? No, it falleth on his owne head, and crusheth and hideth all his po­steritie in the ruines of it.

Could Ieroboam stablish his house, or confirm the kingdome to it, by deuising the tricke of the two Calues at Dan & Bethel?

[Page 121]Can a sicke man gaine his health by drinking a strong poi­son? Such is the gaine of him, that will assure his state by sin.

2 All is not gaine that is got­ten by sin; no man can reckon it for cleare gaine: for there is no gaine, but the losse is far greater: for

1 In sinfull gaine is a losse of grace; faith and dependance vpon God is gone. Thou leanest on a reed, makest a wedge of gold thy hope. Better had it bin to haue begd thy bread, than lost thy faith.

There is a losse of good con­science: And better had it beene to haue cast ouer-board all that ill-gotten goods, than made shipwracke of a good consci­ence. And what comfort to haue thy house full of goods, when thy conscience telleth thee, they haue a bad master?

2 What gained Balaam, Iu­das, [Page 122] Ananias and Saphira, when by seeking vnlawfull gaine, by cursing, betraying, lying, they lost their liues for their labours?

3 What gaine, or profit is it for a man, to winne the whole world, and lose his owne soule? Or what recompence shall hee giue? Here is not only a certain, but an irrecouerable losse.

4 What gaine, or profite shall he finde, when the curse of God bloweth vpon the state so ill gotten? which maketh it as a fire to consume the rest, if anie be better gotten than other. As Ahab when for Naboths Vine­yard he lost his whole kingdom: or sometimes the curse of God raiseth an vnthrifty heyre, who shall lauish it, and as wickedly waste it, as euer it was wickedly gotten.

And how can it bee, but the curse must accompanie that wealth, for which men fal down [Page 123] to the Diuell and worship him, on which condition onely hee enricheth them?

3 The only true gaine is to gaine Christ, in comparison of whom all things are drosse and dung, Phil. 3. the gaine of godli­nesse, 1. Tim. 6. The gaine of true wisedome is better than that of gold, prov. 3.13. a better & more induring substance, Heb. 10.34. A treasure in heaven worth sel­ling all, as Christ to the young man: An vndeceiueable wealth, not consumed with vse, but en­creased; not left on earth, but carried to heauen: a wealth for which the Saints willingly en­dured the spoyling of their goods, because they knew they had a better substance.

3 In sinne is an appearance of pleasure, and euerie sinner is loath to change the sweetnesse of sinne, with the sower & tart seed of Repentance and mortifi­cation; [Page 124] loath is the sinner to let the sweete morsell goe from vnder his tongue, Iob 23.12. whence it is that we see so few drunkards, fornicators, world­lings, wantons, gamsters, play­haunters are so seldome reclay­med, and won to Repentance.

To remoue this let, consider

1 That sinne the more de­lightfull, the more dangerous it is; as Sampson in Dalilahs lap, the more pleasing the more pernici­ous: for as the eues they set vp­on men, & rob, and wound their soules; and vsually ease slayeth the sinner, as in the Proverbs. Which was the Apostles argu­ment, 1. Pet. 2.11. Abstaine from fleshly lusts, for they fight a­gainst the soule, though they seem neuer so familiar & friend­ly. First, they chase away feare of euill to come. Amos 6.1. They that are at ease in Sion, put farre off the euill day. Matth. 14.39. [Page 125] The old world, set vpon pleasure, knew nothing till the floud came.

Secondly, they thrust out plea­sures of the world to come; they make a man delight more in the Diuels bookes, Cards and Dice, than in Gods; in gathering money than in gathering grace, make their Hawks and Doggs more chargeable than Gods poore members.

Thirdly, they binde a man a willing slaue, and like the har­lot, their hands are as bands to hold them fast in the snare; as Herod can make shift against many sinnes, but his Herodias.

2 The sweetnesse of sinne is as the sweetnesse of poyson, on­ly sweet in the mouth, poyson in the belly. Prov▪ 5.4. Stollen bread is sweet, but the dead are there; sweet only in committing, bitter in the account and reckoning: and this last dish will spoyle the [Page 126] feast. Let wisedome set thine eye vpon the future misery, which is as the sowre sauce to the sweetnesse; and were the sweetnesse of sin a true pleasure, what folly were it to buy a bro­ken and momentany pleasure, with endlesse paine; to prefer an empty ioy aboue fulnesse of ioy; the pleasures of Gods left hand, aboue the pleasures of his right hand; a drop of pleasure, aboue a riuer of mercy and glory?

3 Nothing can be more con­trary to the state of Grace, than a life led in pleasures: The Widow liuing in pleasure, is dead while she liueth: noted for a course of the vngenerate, Tit. 3.3. seruing diuers lusts & plea­sures, & it is a brand of a foolish course. Eccles. 7.6. The heart of the foole is in the house of mirth.

Let vs account it therefore an high wisedome: first,

[Page 127]To discouer other matters of pleasures, such as are the soules delight. The way of wisedome is the way of pleasure, Prou. 17. Oh that we knew what pleasures are in peace of conscience, ioy of holy Ghost, what a solace it is to be a sonne of God, an inhabi­tant of heauen, to liue by faith!

2 To exchange these broken, worme-eaten, and poysonfull pleasures of sinne for a season, with the pleasures of Gods house, of Gods spirit, and of Gods right hand for euermore.

In sinne is a kinde of credit and glory which the sinner is loath to let goe:The fourth Let. as the Gallant [...] and Great ones that must not put off any of their proud fashions or tyres; nor must not be behind any of their fantasticall disguises of the times. And our Roisters, Swearers, Swashbucklers, can­not be thought men of great spi­rit or place, if they should not [Page 128] despise the basenesse, and pusill [...] ­nimity of Repentance, and hum­ble cariage of Christianity.

Against this Let, consider:

1 To glory in sin, is to glory in a mans owne shame; as if a man should glory to wallow as a swine in his owne dung, or as if a theefe should pride himselfe in his fetters which hold him fast to his execution. Phil. 3.19. The Apostle spake of such as gloried in their shame; that is, whereof they might, and ought to haue beene ashamed, and whereof they should be afterward asha­med▪ What will be the end of that glory, that fighteth against the glory of God? 2. Sam. 2.30.

2 Sinne vnrepented of, ma­keth a man the basest slaue and drudge of all men; it maketh him a slaue to the diuell, a drudge in the basest seruices of flesh and lusts: with more reason might the basest slaue in the Turkish [Page 129] Galleyes, glory of his freedome, and honour: Wilt thou be great in sinne? thou shalt be great in plagues, great in sorrow, in tor­ment.

3 Sinne can draw no credit but from persons of no worth or reckoning. What credit for a Rebell or Traytor to get applause among his complices, and be well thought of among such condemned Rebels as himselfe, while they are all going to an infamous and cruell death, hated of the King, and despised of all good subiects, and the whole state in which they liued?

4 As godlinesse is the truest gaine, so it is the truest greatnes and honour: for is it not the tru­est greatnesse, to be great in Gods fauour and loue?

To bee godly, is to be great, great in the Court of heauen, great in bloud and alliance, [...] in present estate, greater in ex [...]spectation, [Page 130] great in place and pri­uiledges▪ If therefore thou see­kest great things for thy selfe, seeke grace, seeke precious faith, holinesse, hope; especially, seeke true humility: for hee that will be greatest, must be least, least in himselfe; and he that is so, will be least in sin: And suppose piety and grace carry reproach and contempt in the world: yet faith seeth it recompenced with euer­lasting honour and glory in the life to come.

THe second sort of Lets of Repentance, are from the world, which is a perillous sea, wherein some Christians escape drowning, but none danger; some escape shipwracke, but none haz­zard. [Page 131] And the greater and more dangerous is this enemy, because, shee betrayeth vs as Iudas with a kisse; not comming in hostile manner, being alwaies an enemy, but sometimes as a friend: some­times hyring vs to sin with great wages, as Balaam was carried with wages of vnrighteousnesse, to curse the people of God: some­times inticeth vs to sin, holding before our eye, an apple faire to the eye, as Eue: or a wedge of gold, as Achan.

2 Our selues without great watch, yea with it, are easily car­ried away, because of the league that is betweene the world, and our corrupt nature; all our affe­ctions and thoughts, & courses, naturally tending world-ward: further than they are weighed vp with much strength of grace.

3 Yea, we see men of much grace cast backe by the world, [Page 132] and the very Disciples them­selues shall stand sometimes stri­uing for superiority, and to bee somewhat in the world, when they should haue minded other businesse: And why doth the world cast such a number of lets to hinder Repentance, and reach at those that are at the side of Christ, but because in euery one that repenteth, shee loseth a limbe or member?

Now the Lord seeing our danger by this masked enemy, hath charged vs, that whatsoe­uer loue the world maketh to vs, we must not bestow our loue vpon it: for then the loue of the Father cannot bee in vs, 1. Ioh. 2.11. but arme our selues against it, as an arch-enemy to vs in the way of grace, and stand out a­gainst it vnto victory, and that in the strength of our head, who hath bidden vs be of good com­fort, because he hath ouercome [Page 133] the world, both for himselfe, and all vs his members.

There be foure great impedi­ments cast in our way by the world to hinder Repentance, and the exercise of godlinesse.

First, feare of contempt and re­proach from the world: second­ly, a forsaking of friends; third­ly, fewnesse of sound godly men; fourthly, multitude of contrary examples.

1 The great rubbe of all from the world, is that generall con­tempt powred vpon Professors and practises of piety, which is a generall Let: insomuch as our Sauiour pronounced that man blessed, that is not offended in him; and once asked his Disci­ples, if they would also goe away with others.

2 This was a strong Let and stumbling blocke; which layed in the way, hindered many Ru­lers from following Christ, and [Page 134] from professing that, whereof their conscience was conuinced, Ioh. 12.43. Because they feared contempt from their consorts, and loued the praise of men, more than the praise of GOD. What else hindered and defer­red the Repentance of Nichode­mus, and cast his comming to Christ into the night?

3 It striketh at that which nature is very tender ouer: for who would willingly cast him­selfe into so contemptible a con­dition, as that of men forward in Religion? who would be poin­ted at for singularity? who would not shun the nick-names cast vpon godlinesse? or who but would be loath to be thought of the Preciser sort? who would be at such a passe, to haue his Reli­gion iudged hypocrisie; his christian prudence, censured as crafty policy; his godly simpli­city, esteemed sillinesse & folly: [Page 135] his zeale, madnesse; his frugali­ty, couetousness; his bounty, wastfulnesse; his resolute obedi­ence to Gods law, no better than rebellion to the Princes; his con­tempt of the world▪ a silly care­lesnesse; his godly sorrow, melan­choly? how hard is it to be so misconstrued in euery thing?

Now for remouing of this Let,

1 Looke to Christ, and thou shalt finde Christ and his Crosse inseparable.

2 It were strange if the world that hateth Christ himselfe, should not hate his Disciples. Ioh. 15.18. If the world hated you, it hated me before you.

3 Cannot the wisedome, in­nocencie, & holinesse of Christ, fence him from the scornes and mockes of the world, and can thine fence thee▪ Did they deale thus with the greene tree, and will they not with the dry? Durst they call the master Be [...]l­zebub, [Page 136] and will the seruant looke to be better than his master?

4 How base and vile was hee content to be for thee?

2 Looke to the world, and consider that it were strange if the world should not hate those that are called out of the world: Is it a strange thing that they speake euill of them, that will not into the same excesse of ryot with them?

3 Looke at thy selfe, and con­sider

Whether if thy person and waies please God, the world will not be displeased with both.

2▪ What fence hast thou a­boue other of the Lords holy ones? were not the Prophets re­puted Rebels, to States and Princes? was not the happy ti­dings of saluation in the Apostles mouthes▪ counted seditious do­ctrine and nouelties? was not Iohn Baptists abstinence and [Page 137] sober manner of liuing, esteemed melancholike; yea, diuelish au­sterity? was not Maries loue and bounty to Christ, counted wast­fulnesse? nay, our Lords gentle­nesse and meekenesse with sin­ners, was it not called boone companionship, and himselfe for it a glutton, a companion of sinners?

3 Looke at thine owne secret worth, that art an humble Chri­stian, and comfort thy selfe in it for the time. A Prince in a strange Country vnknowne, is content with homely vsage: for he knoweth his owne worth, so doe not they: And a secret rich man is well pleased with his wealth, and willingly concea­leth it from others: So the god­ly and humble soule may be well contented, that hee is rich in God, and rich in Grace, and in an honourable and happy estate, though all men take [Page 138] no notice of it.

Though the world iudge ac­cording to the outward appea­rance, because it knoweth not the Father, nor yet the loue of God: Neither is this the time when they must appeare what they are: yet mis-iudge not thine owne happinesse for the present, though it appeare not; for did the honour of the Saints appeare, all the sheaues would bow to theirs; and all the Nobility, and glory of the earth, were but va­nishing shadowes, and as Ionas his withering Gourd before them: Yea, I suppose, the glory of the least Beleeuer, when it shall appeare, shall darken the glory of the Sunne.

4 What an happy seruice is it if thy dishonour can bring any honour to God and his truth. As Luther of Moses body, so I say of thy name, Let it dye and bee buried, stinke, and rot, and let [Page 139] no man know where it lyeth, so as the name of Christ may be magnified by thy life or death.

Be content then if the sonnes of men turne thy glory into shame: if it be vile to be hum­ble before and for the Lord, bee yet more vile.

5 Consider whether the work of grace get strength in thee, whereby thou art crucified to the world & the world to thee. whether canst thou cōtemn the contempt of the world, & despise the glory of it, esteeming it in comparison of Christ dung and drosse? A man that is dead, or crucified, is in such an estate as he careth not for all the pompe and glory of the world, neyther doth he feare that the world can iudge him lower than hee is: so a man crucified with Christ is dead to the world, & the world cannot cast him lower than hee hath cast himselfe.

[Page 140]4 Consider that the scorne and reproach for Christ, which is causelesse, is indeed the pre­sent crowne of glory, set vpon the head of a Christian. And though the world knoweth not Christ if hee come not with a crowne of gold, yet faith spieth more honour in the crowne of thornes, both on his owne, and on the heads of his members; and reioiceth more in the crosse of Christ, than in all the world besides. Christ crucified is a Christians only glory, Gal. 6.19.

5 Seeing there is no man but must be contemned, let vs chuse rather the contempt for well-doing, than the contempt for sinne. A man must eyther be cōtemned here of the world, or hereafter of God. Now whe­ther is more eligible, to be re­iected of euill men, or of the Son of God? Surely nothing can cast such dung in the face of a man as [Page 141] his sinne vnrepented, vnpardo­ned. This maketh him contemp­tible to God, to good Angels, good men euen here; and there abideth an eternal contempt for sin and sinners hereafter, as it is Dan. 12.

Whereas if godlinesse draw on the hatred of wicked men, this is abundantly recompenced with the loue of God and of the Saints; which is not tempora­ry, as is their hatred, but euerla­sting and endlesse. And what need a wise man to care for the hatred of abiect scullions, & base gally-slaues, if he can retaine the fauour of the Prince, the Nobles and best men in the land?

A second great let of Repen­tance 2 from the world, is that of him Luke 9.61. who would faine follow Christ, but hee must first bidde them farewell that are at his house; and this is so long a doing, that we heare no more of [Page 142] him: So euery naturall man hath many friends in the world, many welwillers, and sundry to whom he is ingaged and much behol­ding, and he is loth to part com­panies, and bid them farewell. Now if hee begin to repent, hee must bid a number of these friēds adieu, & farewel much of that w^ch formerly he called good fellowship and merry company▪ these will not go in his way, and he must not goe in theirs.

Ans. To this let, first, If the businesse of Repentance breake off that fellowship, which wic­ked men make works of darke­nesse, and pleasures of sinne, such as is drunkennesse, swea­ring, revelling, stage-playes, masking, may-games, carding, dicing, frothy or foule commu­nication and the like; what can be a higher praise of godlinesse, than to cut off such vngodly fel­lowship, of which sinne is the only knot and band?

[Page 143]But as for Christian fellow­ship in lawfull and ioyfull mee­tings in the feare of God; as the ancient Christians beleeued, conuersed, eate, and dranke, and reioyced together, Acts 2. God­linesse and pietie establisheth such, so it rectifieth and sweet­neth society, and maketh it tru­ly fruitfull and profitable. It on­ly forbiddeth that merriment which is not in the Lord, & the mirth which Salomon calleth madnesse, when men are neuer so merry as when God is farthest off, as mad men sing when their bands increase.

2 To walke in the way of repentance, is not to lose friends; for let a mans wayes please the Lord, hee maketh his very ene­mies become his friends, Pro. 16.7. This is the way to get and keepe sound friends, and friend­ship: It is hee alone that can contemper iron and clay to a [Page 144] mixture; he can make the wolfe and the lambe, the Beare & the Calfe, the Lyon and the Oxe feed peaceably together; Esa 11. For as hee that is confederate with a King, is at peace with all his subiects, so he that confede­rateth and entreth league with God, shall so farre forth finde men friēdly as may stand 1. with Gods wisedome, 2. with excep­tion of the crosse, 3. with pro­motion of his owne saluation.

And what wise man would chuse to liue out of Gods fauour for mans, yea for wicked mens? As Elkanah said to Hannah, Am I not better than ten sonnes? so may the Lord, Am not I better than ten thousand friends?

3 To walke humbly before God, is not to lose friends, but to exchange those that are couert enemies vnder the habite of friends, for true friends indeed: and to breake from such friends [Page 145] is to get God thy friend and fa­ther, Christ thy friend and bro­ther, the Angels thy friends and guardians, the godly thy friends and fellow members, thine own conscience thy friend, yea as a thousand friends and witnesses for thee: And these are friends worth hauing. As for other friends, who draw thee aside from obedience to God, say to them as Christ to Peter, disswa­ding him from suffering, Get thee behinde me Sathan: and as Dauid, Away yee wicked, for I will keepe the commandements of my God, Psal. 119.115.

4 Grace teacheth a godly man to haue the same friends and enemies that God hath, be­cause of the couenant and league now stricken betweene them. Psal. 139.31. But

1 See the hatred be carried against vices not persons, lest we sinne against the precept of lo­uing [Page 146] our neighbour.

2 See to the puritie of our affections, that they bee not pri­uate, but set vpon Gods glorie; nor as they be our enemies, but Gods.

3 Let no relation betweene any man and vs, neyther in high nor low place, cause vs to betray Gods cause and truth; but let it be dearer to vs than our owne peace, profit, yea our liues them­selues.

THe third let of Repentance cast in our way by the world is the fewnesse and paucitie of sound godly men. In the world wee see Repentance and sound godlinesse practised but by a [Page 147] few, and euerie vnregenerate man hath an vnwillingnesse to row against the streame of time, the age and customes of men; so that most will doe as the most doe, that the fewest may scorne them; and the most common reproach cast vpon Religion, is, They be but a few sorrie fellows that professe it.

Ans. To remoue this lett,

1 Wee must know that the number of faithfull Christians, that stick close vnto Christ, are but a small number, and as small in worldly reputation, for foure reasons:

1 The true Church of God is a little park or pickle of God, empaled from the rest of the world; a garden inclosed, Cant. 4.12. a paradise of God, not the waste of the world; a fold, not a field: It is the floore of Christ, in which are a little wheate in an huge heape of chaffe, a little [Page 148] gold in a whole mountaine of clay or drosse, a gleaning after a haruest, a few berries after the vintage: so the members of the Church are but few, compared with the heape of wicked men. Gods company was alwayes a little flocke, Luke 12.32. The number of Gods companie are said to be one of a Citie, and two of a Tribe, Ier. 3.14. As if in a great inundatiō of water, which carrieth away whole townes or countries, some one or two hou­ses or persons should scape: or as if in a raging and vniuersall fire deuouring a whole Citie, one or two houses should bee left standing.

2 Consider how few are cho­sen. Matth. 20.17. few are to be saued: If Israel were as the sand of the sea, yet a remnant on­ly should be saued, Rom. 9. [...]9. As a Tradesman hauing cut off the whole peece of cloth, a small [Page 149] remnant is remaining: so the true professors of Christ are a very small remnant of the whole piece and people of the world. Reuel. 12.10. It is called the rem­nant of the womans seed; that is, as a little seed corne is reser­ued out of a great heape for store, which is nothing to the whole croppe; so is the small number of true beleeuers reser­ued by grace to the whole field, and crop of the world: In the Arke a few, euen eight persons were saued, 1. Pet. 3.

3 Consider the truth of that of our Sauiour, Math 7.14. strait is the gate, and narrow the way, that leadeth to life, and few find it. Which must not bee vn­derstood simply in themselues, for many shall come from East and West, and sit downe with Abraham, and Isaac, and Iacob Math. 8.11. And Iohn saw a multitude, which none could [Page 150] number, of all Nations, Kin­dreds, and Tribes, and Tongues, standing before the Lambe, in white robes, Reuel. 7.9. But com­paratiuely, in respect of Vnbelee­uers, Infidels, Hypocrites, and Reprobates; they be an handfull, to an house full; a sparke to a flame; a drop to a streame. And the reason is twofold,

1 The worth of grace and saluation, and excellency of eter­nall life, alloweth it not to bee common, but is a precious com­modity in the hands of a few; as Pearles and Iewels are so much more aduanced in price, as they be harder to come by.

2 Because there bee so few that will indure the persecution, sharpenes, the selfe denyall, the mortification, the many losses and crosses which the straight way is strewed with; euery man naturally desiring to walke in the easie and broad way, where [Page 151] is elbow-roome, profit, pleasures, applause of others, and pleasing a mans selfe.

2 This should be so farre from offending any, as that euery one should striue to be of the little flocke, and remnant, and walke in the way of good men; and though thy company be small, it shall be good: Nay, thou must prayse God that euer hee vouch­safed thee mercy to ioyne thee to this small number of them that feare the Lord; Considering

1 That the world yeeldeth his haruest to the God of this world, and the earth affoordeth much clay for Pottes, but little oare for gold: pebbles are many, pearles but a few.

2 Yea, in the particular Chur­ches, there are but a few names that defile not their garments, Reuel. 3.4. All are not Israel, that goe for Israel; neither all that goe for Virgins, are admitted [Page 152] into the Bride-groomes Cham­ber.

3 Consider the day com­ming, wherein thou that shun­nest this small number, shalt wish thy selfe of it, and shalt bee most vnhappy in the fellowship which thou hast chosen, when all the drosse & chaffe shal be swept together, and cast into the fire.

And on the contrary, thou that hast sorted thy selfe with these few, shalt praise God for a farre higher mercy to thee, than it was in the great deluge, to saue one Noah; and in the dread­full burning of Sodome, to saue one Lot.

THe fourth Let from the world,Let 4. is the multitude of contrary examples. The world hath a great many crooked pat­ternes, many perswaders, and pul-backes, as backe-byasses to Repentance & godly life: whole bands of bad company, and wicked society, which are strong impediments; and so much the more dangerous, As,

1 Our nature is sociall, as well as the bruits: wee readily thrust into company, as naturally enemies to solitarinesse: wee easily follow one that offereth to leade vs; but if many, or multi­tudes, or great ones goe before vs, then we can run as sheepe, [Page 154] and for hast neuer stay to reason the case, neither in what way we are, nor vpon what er­rand.

2 Our nature is corrupt, and attractiue of euill: as the Ada­mant will draw iron to it. We are suddenly corrupted by, first, filthy communication, and euill words which corrupt good manners: secondly, by counsels and perswasions to euill, by which they are iustly carried that will not be guided by the voice of wisedome. Thirdly, by the wicked example, espe­cially of great, or wise, or learned men, who thriue well enough, and are lifted vp in the world without all this nicenesse, and adoe.

3 Adde hereunto that euill is diffusiue of it selfe, and such acquaintance is betweene it and vs, as the plague cannot so easily and soone infect our bodies, as [Page 155] sinne doth poyson, and sudden­ly infect our soules.

Now against this Let, consi­der, (to breake thorough this Let;)

1 The straight iniunctions and charges of Scripture. Exod. 23.2. Thou shalt not follow a multitude to doe euill: the word [...] signifieth as well mighty, and potent men, as many, or multitudes; so as wee must not follow others to euill, be they neuer so many, neuer so mighty, by doing that we either know to be euill, or know not to be good. Pro. 4.14. Enter not the way of wicked men, [...] them▪ par­take not with them: haue no fel­lowship with vnfruitfull works. Ephes. 5.7. Numb. 16.26. Separate from thē ▪ come out from among them. Pro. 9.6. Forsake the foo­lish and liue.

When wee speake thus from God, as Lot to his cousens; Hast [Page 156] you, get you out, stay not in So­dome; thinke not as they did, that we speake in ieast, lest yee feele the fire of God in earnest.

2 Oppose to this Let, the dan­ger of following multitudes, and corrupt examples. For,

1 Multitudes can make no­thing good that is euill, but must needes make that which is euill worse and more hainous: If all the earth be corrupted, the cry is great; many hands rid much worke, many sinners fill the mea­sure full.

2 Multitudes cannot keepe off the reuenge of euill; they may helpe thee into sinne, but cannot helpe thee out of punish­ment: thou canst not partake in their sinnes, and not in their pu­nishment. Reu. 18.9. Pro. 13.20. Companions of fooles must be destroyed, and therefore let hand ioyne in hand, they shall not escape vnpunished. A world [Page 157] of sinners in earth, a million of Angels in heauen, cannot shift off reuenge, if they sin together against God.

3 It is almost impossible for a good man to retaine his good­nesse among euill men; it is a rare example to be a Lot in So­dome: See Dauid in the Court of Achish, once basely counterfai­ting madnesse, another time dis­sembling himselfe a friend of Philistims, and an enemy of Gods people: and Peter in the company of denyers, and ene­mies, denying, and forswearing his master: And hereof are two reasons,

1 The disposition of wicked men, like men sicke of the plague, care not how much they can infect, that so the fewer may shun them.

2 Our owne disposition, and aptnesse to receiue infection from them, as sound sheepe, [Page 158] sound Apples are easily infected with the rotten: whereas there­fore some pretend to runne with wicked men to win them, they delude themselues; for as there is no great hope to doe them good, so there is certaine perill of thine owne hurt. A man that runneth downe a hill, if he hath hold on him that is going vp, shal easily pull him backe with him, because the descent is easier: And dead carkases tyed to liuing bodies, are not reuiued, but by miracle; but the liuing bodies, tyed to them, are poysoned and putrified by them. Is there so little hope of doing them good, so great perill of thine owne bane and poyson? get out from among them. Pro. 22.14. [...]e with whom the Lord is angry, shall fall by them.

3 Fence thy selfe against the obiections that might carry thee away.

[Page 159] Obiect. The most doe so, most are in the fashion, most sweare, game.

Answ. Walke with the most, and perish with most: doe as most, suffer with the most, liue as most, dye with most: Argu­mentum pessimum turba est, saith Seneca. No excuse to say, thus doe my neighbours. Commit a fellony, and say others did so.

Obiect. My forefathers did thus, and beleeued thus, and they were wise.

Answ. A part of our Redemp­tion, is to be deliuered from vaine conuersation, receiued by tradition of our fathers, 1. Pet. 1.2 The Spouse of Christ must for­get her fathers house and kin­dred, Psal. 45.

Obiect. But some Ministers, good Schollers, great Preachers, play, and sweare, and drink, and swagger, may we not follow our guides?

[Page 160] Answ. 1 It is a fearefull thing for Aaron to leade Israel to dance about the calfe.

2 The Scribes and Pharisees were great Schollers, but they said, and did not; they must not be followed further then they sit in Moses chaire. Iudas went farre beyond all Preachers in gifts, yet he led a band to appre­hend Christ. And many such there be, of whom Christ saith, He that breaketh the least com­mandement, and teacheth men so, by word or example, shall bee least in the kingdome of heauen: Christ speaketh of blind guides: no wise man must shut his owne eyes to follow them, le [...]t blinde leade blinde, and both fall into hell ditch.

Obiect. But I know good men doe thus and thus, may not I fol­low them?

Ans. 1. The fairest earth hath his Moles, the best men faults, and [Page 161] fals, and must not be followed in all things, as in Noah, Lot, Dauid, Peter. But if we will follow ex­ample,

1 Follow the best, not the most, walke in the way of good men. 3. Ioh. 11. Follow not that which is euill, but that which is good.

2 Follow the light side of the cloud, not the darke side, as Praraoh.

3 Follow one man that hath his sight and light to guide him, rather than ten thousand blinde men that walke in the darke.

4 Christ is the onely vner­ring patterne, follow him as the wise man by his star, and follow all other as farre as they follow him, be they euen Apostles them­selues, 1. Cor. 11.1.

Obiect. But the Church is a multitude of Beleeuers, and a Catholike company to which we must ioyne our selues: here is [Page 162] a multitude▪ which we must fol­low.

Answ. No, I must not follow a Church because it is a multi­tude, for that simply maketh not a Church; for then a legion of Turks or Diuels were a Church, but the Church is multitudo or­thodoxa, a multitude teaching, and imbracing the truth of Christ: I must liue, and walke by my owne faith, as I see with no mans eyes but my owne.

Obiect. But I shall be counted singular, and more eyes see bet­ter than one.

Answ. It is better to walke the right way alone, than to wander with company; It is bet­ter to goe to heauen alone, or with a few, than with multitudes to hell.

2 It was Lots happinesse that he was singular in Sodome, and that he went alone; & for Noah, that he alone, and his family, [Page 163] entered into the Arke; and hap­py is he that is alone, if only san­ctitie be counted singularity.

3 One eye hauing sight is better than a thousand blinde eies: one poore crucified theefe had a clearer eye, than all the Iewes rulers and people, that condemned and crucified Iesus Christ.

4 Resolue vpon the rules of wisedome to fence thee from this sin.

1 Choose thy way, not be­cause it is broad, but because it is straight; and suspect that way wherein thou seest multitudes, multitude beeing a streame wee must row hard against. Most scorne the word, hate the feare of God, liue after the fashions of the world: shunne this broade way.

2 Regard not what is done, but what ought to be done; for that only will stand in the account.

[Page 164]3 In all matter of practice, walke by rule, not by example; looke at truth, not at numbers. Wee haue a surer word of Pro­phets and Apostles, a sure foun­dation, 1. Cor. 3.11. And as ma­ny as walke according to this rule, peace shall be vpon them, Gal. 6. Christ said he was truth, not custome: and let customes bee neuer so old if not inlighte­ned with truth, they are the worse for their age.

4 The wisedom of the wise, is to chuse and direct his way, Pro. 14.8. Hee taketh it not on mens words, or walketh on aduen­tures: wisedome will to heauen alone, if it cannot get company.

The wisedome of the wise wil looke better to the soule, than to damme it for company: No man but loueth his body better, but if he see neuer so many leap into the sea, or cast themselues into the fire, or off a rocke, hee [Page 165] will be loath to kill himselfe for company: and wilt thou, foo­lish man, break the necke of thy soule for company?

5 Thou must hinder and stop the sins of the multitude, rather than imitate them. So Lot per­swaded the multitude of Sodo­mites; striue, resisting sin euen unto bloud; keepe the praise of grace euen in oppositions. Tully cōmended one for being conti­nent in Asia: So hold on the light in the midst of a froward gene­ration.

And what thou canst not hin­der, thou must mourne for the sins of the multitude, as Lot, whose righteous soule was grie­ued daily to see and hear the un­chast conuersation of Sodomits: And Ieremy said, My soule shall weep for you in secret: And Da­uid, I saw the Transgressours and was sore grieued, and mine eies gushed with riuers of teares. [Page 166] This is true zeale against a mans own sins, which kindleth a fire against other mens sins, and the more vniuersall they be, the more will zeale be kindled.

3. FRom the World we come to the encombrances and rubbes cast in the way of our re­pentance, by Satan the god of this world.

And he hath reason to bestirre himselfe, especially against our repentance, because he knoweth that only this grace fetcheth vs out of his power, 2. Tim. 2.25.

To this purpose he suggesteth three [...]orts of Temptations,

1 To lull vs asleepe in the se­curitie of our present naturall estate.

[Page 167]2 If our naturall estate con­tent vs not, hee vrgeth to des­paire.

3 If he cannot do that, he wil enforce the other extreame of presumption of Gods mercy, though we slacke or slip our re­pentance.

1 To hold vs in our present securitie, hee will perswade vs of the loue of God towards vs in our estate of nature. For, hath he not made vs men, not beasts, or serpents? hath he not preser­ued vs, and prospered vs in our estate, and lifted vs vp in earth­ly mercies? yea, are wee not members of the Church, enioy the Word and Sacraments? and seeing God hath beene so free in his loue and care, what need we trouble our selues with such pen­slue precisenesse, and spend our time in feares and cares, which requireth rather comfort and cheerfulnesse in our condition?

[Page 168]Against this Temptation, con­sider▪

1 How dangerous, and de­ceiueable a thing it is, for a man to blesse himself in cursed estate. As the wicked man, who coue­nanteth with death, and maketh an agreement with hell; whose wilfull ignorance hideth all the danger near him; who, as the sil­ly Bird, feedeth securely on the bayte, while it is within the compasse of the net. Oh what a delusion is it for a naturall man to assure himselfe of Gods loue? Can iustice loue wickednesse? Can the Lord doe any other than hate a rebell against him? Is a childe of wrath the obiect of our fathers loue? Can a ves­sell of wrath looke to bee filled with any thing but wrath?

2 Looke what deceit and fal­lacie lyeth in all his arguments of loue:

1 God created him a man, [Page 169] not a beast: Why, did not GOD create the Angels that sinned too? and yet are not they shut vp in chaynes of blacke darkenesse for euer? Little comfort that God loueth thee as a creature, vnlesse as a Father in Iesus Christ: better it were, thou haddest beene a beast.

2 God hath outwardly bles­sed and prospered him in the world, and therefore loueth him.

Answ. No man knoweth loue or hatred by any thing afore him, Eccles [...] 9.1. Temporall bles­sings are common to good and bad, and the worst men enioy common mercies, more than other, Iob 21.13. He speaketh of wicked men flourishing in all wealth and prosperity: who say to the Almighty, Depart from vs; who is the almighty? And it is said of Antiochus Epiphanes, that mad and furious horne against [Page 170] the Church, who cast downe some of the hoast of heauen, and the starres, and extolled himselfe against the Prince of the hoast, and tooke away the daily sacri­fice, and cast downe the place of the Sanctuary; the text addes, Thus he shall doe and prosper, Dan. 8.13. Who was more out­wardly prosperous, Caine or A­bel; Esau or Iacob, who durst not looke his Lord Esau in the face, nor come neare him till he had bowed seauen times?

3 They are seazed with a kind of spirituall prosperity: they liue in the bosome of the Church, and enioy Word and Sacraments, therefore are loued of God.

Answ. But many are in the Church, that are not of the Church; yea, the wickedest of men, enioy the outward ordinan­ces of Word and Sacraments, as well as other; as Esau, Saul, Iudas, [Page 171] Simon Magus, and are so much the mote hated, as their sinne was against the glorious meanes: what loue can a malefactor ga­ther, when the sentence of death is read against him, as in the Word?

What loue when the Lords Table is made snares to him; and his sinne casteth poyson into the Lords cup? When his Baptisme is but a broken vow, and all his profession a vizzard of hypo­crisie?

4 Wouldest thou finde true euidences of Gods loue, which come from God, not as God, but as from a father bestowed on sonnes, but not on bond chil­dren? find it in other gifts.

1 Hath he giuen thee Christ▪ God so loued the world, Ioh. 3.16. hath he giuen thee a sonne-ship? Ioh. 1.3. & 1. Behold what great loue the Father hath giuen vs, to be called the Sonnes of [Page 172] God: Hath he giuen thee faith? oh there is a precious gift of loue: hast thou loue? God loueth not thee, vnlesse thou loue him: what obedience hast thou? Kee­ping his commandements, is a signe of his loue, Ioh. 14.23.24.

The Scripture which know­eth the best assurances of Gods loue, pulleth our eyes from ga­zing on earthly dignities & pre­rogatives, which wee are euer poring vpon, as with Hawkes eyes, and would haue vs behold Gods loue in other things, than these, namely, in the inward notes and markes of Gods chil­dren. See thou what faith, what hope, what repentance, what holinesse, what fruits of faith and holinesse thou hast at­tained: this argueth our iustifi­cation, and so assureth vs of our election; and consequently, of his eternall and vnchangeable loue: this is the inheritance [Page 173] which is giuen to sonnes of pro­mise, while the bond children are sent away with mou [...]ables.

2 To hold vs in the security of our naturall estate, he perswa­deth vs wee cannot bee Saints here, and why should we not doe as others, rather than tyre our selues in vaine by pursuing im­possibilities?

To answer this temptation, consider; none are Saints in hea­uen; but saints in earth.

1 True it is in their sense, none can be saints here, that is, absolutely perfect; but must we be therefore wholly flesh, be­cause we cannot be wholly spirit? Because we cannot get quite out of the law of flesh, must we not serue the law of God in our spi­rits? Because we cannot doe all the good we would, must not we doe all the good we can? Because we cannot attaine the haruest of holinesse, must we not haue the [Page 174] first fruits?

2 Sense of imperfection hath sundry other more fruitfull vses, than to settle vs in our security. For,

1 It ought to humble vs, and driue vs to Repentance, and not pull vs from it.

2 To striue against imperfe­ction, and not to rest contented in it.

3 To awaken vs, and driue vs out of our selues to get perfe­ction in Iesus Christ: for our sense of weaknesse in our selues, must force vs to get our strength in him.

3 We are not now vnder the law, which requireth perfect and personall righteousnesse and holinesse, yet we are vnder the Gospell, which requireth Euan­gelicall perfection, which stan­deth in true and sincere indea­uours, in mortification and spiri­tuall combate, and bindeth vs [Page 175] to the daily subduing of that, which wee cannot at once van­quish; and though wee cannot but sin daily, yet wee must not please our selues in our sins, but daily bewaile them, as our Saui­our taught vs to pray for daily forgiuenesse of sins.

4 Thou canst not expect to attaine any thing of thy selfe but expect strength from Christ: Thou hast, or mayest haue a good helper: I can doe all things by Christ, strengthening mee; his grace shall be sufficient.

2 If thou feelest neuer so small a measure, if true, the Lord cherisheth that least degree of goodnesse.

3 No Saint, not Paul himselfe can doe as hee would, nor can conquer all corruptions: but yet, first, is not carried away to grosse sin, though not so pure as an An­gell: secondly, hee giueth not vp all, but striueth hard to [Page 176] the marke and high prize.

3 Is not contented with, but complaining and combating with it, he gets ground.

2 IF our naturall estate content vs not, Sathan windeth about to bring vs to such a degree of discontent, as to drowne vs vt­terly in the gulfe of despair. And this looketh three waies;

1 If we looke to God, hee would haue vs despaire of his mercy.

2 If to our selues, to despaire of our owne estates.

3 If to Repentance, to despair of that as vtterly

• Impossible,
• Vnprofitable.

1 To bring vs to despaire of [Page 177] mercy, he will set before the sin­ner, the greatnesse, foulenesse, and hainousnesse of his sinnes, which as before they were done, he made seeme as a mote, now he maketh them swell to the magnitude of a mountaine.

Seest thou not how number­lesse thy sins are, and of deepe dye? hath not God giuen thee ouer so long, to commit such out­ragious sinne [...], so scandalous a­gainst such meanes, often against thy knowledge, and since thou supposedst thy selfe called? and is it not now in vaine to repent of them? Seeke Repentance and Grace with teares, as Esau, thou shalt not finde it, God being iu­stice it selfe.

To helpe our selues against this great iniurie, thus frame our answer:

1 If I looke all on Gods iu­stice, or my owne iniustice, I were indeed altogether hope­lesse; [Page 178] or if I looke onely on the law of God, the rule of all iustice, that knoweth no mercy, no Re­pentance: But God in great mer­cy hath set a meane betweene his iustice and my iniustice, and that is the Gospell of his Sonne, which Preacheth Repentance, and proclaimeth a pardon; so as now if the law cast and con­demne me by my owne deme­rits, the Gospell offereth me free saluatiō by the al-sufficient merit of Christ: and now as I behold the curse of the law, due to my sinnes to humble me; so also I lay hold vpon Christ, on whom that curse was laid, to iustifie me: For he was made a curse, not for himselfe, but for vs, that the blessing of Abraham might come vpon us.

2 I grant all thy premises: My sins are as great, as hainous, as numberlesse, as thou speakest, and against great meanes; but [Page 179] shall I conclude with thee, that either I must not turne to God, or that God will not returne to me? God forbid: Nay, first, the greater my sinnes are, the more need haue I to repent; the more deadly my disease is, the more need haue I of the Physitian: the more my sinnes be in number, I haue more need to lessen them by Repentance, rather than by impenitency to make them both greater and heauier: the longer I haue continued in them, the more need haue I to hasten out of them.

The more dangerous and fe­stered my wound is, the more hast I must make to the Surge­on. If a bone were broken in my body, I would not beleeue him that should tell mee it were too late to get it set againe.

The greatnesse of my sinne therefore shall neuer hinder, but further my Repentance: and [Page 180] were I not so great a sinner, I should not see so much need of Gods mercy, or Christs merits; but now being so heauy laden, I haue more need to come to Christ to be eased. Hee came to call sinners to Repentance: and this Physitian is not so weake or vnskilfull, but he can cure dead­ly diseases, as well as infirmities: he cured him that was 38 yeares diseased, Io [...]. 8.2. Or shall think▪ the Lord hath forgotten to bee mercifull, and will not returne, as thou suggestest? For,

1 Can hee forget his nature and cease to bee God, mercifull, gracious, aboundant in mercy and truth, reseruing mercy for thousands, forgiuing iniquitie, transgression and sinne, Exod. 34.6.7. Who is a God like vnto him, passing by the transgression of his people, and not retaining wrath for euer? for mercy pled­eth him. Micah 7.18. Or can [Page 181] he forget his promise, and deny himselfe? Isa. 55.7. Let the wicked forsake his way, and re­turne, and he will haue mercy, for he is ready to forgiue; and Math. 18.21. hath he comman­ded vs to forgiue our brethren offending seuenty seuen times, and will not hee forgiue vs our offences? the scope of that para­ble. Is not hee rich in mercy to forgiue ten thousand talents, yea the vttermost farthing?

I will therefore, hearing that the King of Israel is a mercifull King, submit my selfe as B [...]nha­dad, 1, King. 20. It may be Ahab will spare thy life; assuredly the God of Israel will spare thy humbled soule, who cannot for­get his own glory, whose mercy and grace is more magnified, as the sinner is greater that layeth hold vpon it. I will resolue as Hester ▪ to goe in to the King▪ If I perish, I perish. My sinnes are [Page 182] so great, I dare not adde a grea­ter of despaire; Plus pe [...]cauit Iu­das desperando, quam prodendo Christum.

3 I neuer read that the grea­test sinnes could make true Re­pentance vaine: I finde sinnes red as scarlet and crimson, made white as snow, Isay. 1.18. I see Harlots, Idolaters, Persecutors, Witches, Theeues, by Repen­tance, acquitted and accepted to highest grace. I see murtherers of the Sonne of God, who shed his bloud, drinke his bloud by faith; and vpon their Faith and Repentance were conuerted and saued, Acts 2.

Can there be greater sin than to blaspheme and persecute the Church of God? yet Paul obtai­ned mercy for this, that hee might be an example to others to come, that should beleeue vn­to euerlasting life, 1. Tim. 1.16. Could there be a greater sinne [Page 183] than Peters, after so many war­nings and vowes, to deny and forsweare his Master, and curse himselfe; and this againe and againe? and yet our Lord merci­fully looked backe vpon him, and gaue him both Repentance and mercy.

4 I haue learned not to cast both mine eyes vpon my sinne, but reserue one to behold the remedy.

Doe I see, (as Dauid, Psal. 51.) a multitude of sinnes, yet with the other, I behold a multude of mercies; I see sinne abounding in mee, but grace abounding more. I see a sea of rebellions ready to drowne me, but with­all, a bottomlesse sea of compas­sions to drowne all them, Micah 7.19. I behold, mourning, a number of wounds and soares on my soule; but withall, a balme to cure all my wounds. I haue a million of debts, and not a [Page 184] farthing to pay: but I haue a good surbey, a good Samaritane vndertaking to pay all; a merci­full Creditor saying to me, Haue not forgiuen thee all? I haue deserued a million of deaths by my bloudy sinnes, but I see an infinite vertue and merit in the bloud of Christ, that cleanseth all sinnes; this was shed not one­ly for small sinnes, and is neuer dry. I heare many menaces, and threats for many sins, but I reade of as many promises of mercy, and all they indefinite, excluding none, whose impenitency and infidelity excludeth not them­selues. I see the nature and measure of my sins vtterly sepa­rating me from God: but I see that the Lord measureth not the sinnes of his according to their nature and measure, but accor­ding to the affection of the sinner; and therefore the foulest sinnes, being heartily bewailed, [Page 185] carefully resisted, by godly sor­row cast out, that sinner shall get his suite of pardon, at the throne of grace. I see euery sin deser­uing damnation; but I see also that no sin shall condemne, but the lying and continuing in it: and therefore I must repent. I see the miserie and loathsome­nesse of my disease; but because I see the Physitian is not so much offended with the loathsomnesse of the disease, as the contempt of his physicke in the Patient, I will not reiect the physicke, be­cause I expect cure.

2. IF Sathan cannot preuaile to make vs despaire in regard [Page 186] of Gods mercy, he will assay to bring vs to despair of our selues, and our owne estates: that al­though the Lord haue mercy in the full sea and ocean of it, yet thou art vnworthy of the least drop of it. Mercy is for vessels of mercie; but thou art a vessel of wrath, a grieuous sinner, and euery day addeth to thy sinne; and Gods iustice treasureth wrath as fast against the soule. It is in vaine for thee to repent: God will be found of his owne children, not of such as thou art.

Ans. He that would deceiue, will hide himselfe in generalls: So Sathan here layeth load vpon the fearfull soule, to hold it from Repentance. But resolue this Temptation into the particular branches, and see the strength and consequence of it.

Here are wrapped vp foure seuerall reasons to driue the sin­ner [Page 187] from repentance: 1. because he is vnworthy of mercy: 2. be­cause hee hath incurred the iu­stice of God: 3. hee is a grie­uous sinner, and is no child of God: 4. hee daily addeth to his sin and prouocation; which Gods childe doth not.

1. I am vnworthy of mercie or loue; and therefore must not seeke it.

Ans. 1. God neuer loued any man for his own worthinesse, or any thing in any man causing his loue: and all the worthiness in the most, and best worthy, is but an effect of Gods loue, but no cause at all. For, what wor­thinesse was in vs before wee were, that moued him to elect vs to saluation? what worthi­nesse in vs being yet sinners and enemies, that he should with so deare a price redeeme vs? nay, Rom. 5.8. herein God set out his loue, in that, while we were ene­mies, [Page 188] hee reconciled vs by the death of his Sonne. Say as the Centurion, Luke 7.6.

2 The best and dearest vn­to God, durst neuer appeare in their owne worthinesse. Paul, himselfe, regenerate, would not be found hauing his owne righ­teousnesse, but that which was by faith in Christ, Phil. 3. Iacob must come to his father for a blessing, in the garment of his el­der brother: Wee must cast off our owne ragges, before we can put on the wedding garment.

Neuer any of the Saints were capable of mercie, but by an ho­ly despaire of themselues and of their owne worthinesse: and therefore did seeke, and finde a worthinesse elsewhere; because they could finde none in them­selues. Let whosoeuer will, with Papists ascribe any thing to their owne merits; they detract so much from Christ, and his free [Page 189] grace; they cast themselues off from Christ, and are fallen from grace.

3 The tenure of our salua­tion, is not by a Couenant of Workes, but by a Couenant of Grace, which is a most full, a most free, and euery way grace, founded not in our worthinesse, but in the grace and good plea­sure of God. And this is sutable to God, whose honour is to bee first in goodnesse: Hee loued vs first, 1 Iohn 4.19.

4 By this reason, no flesh should be saued, all being alike dead in sin; not sicke only: all the children of wrath by na­ture, and I am as worthy as any child of wrath can be: and if a­ny as vnworthy as my selfe come to saluation, why not I by the same way of repenting, and be­wayling my owne vnworthi­nesse, and slying out of my self to Christ, who alone is worthy?

[Page 190]5 Why should I despaire now, seeing God hath made me worthy in Christ, and hath lo­ued me while I was an enemie, and hath out of his loue called me, in some measure purged me from corruption, and not onely quickned me with his spirit, but endued mee with some measure of grace; but that he will con­tinue his loue, and worke in me to the end? Iohn 13.1.

2 Because God is a iust and a seuere reuenger of sin: there­fore I must not repent and seeke mercie.

Ans. But the conclusion and argument of Scripture is cleane contrary. Is God iust, and a righteous iudge? we must ther­fore iudge our selues, if wee would not bee iudged of the Lord, 1. Cor. 11. Hath hee ap­pointed a day to iudge the world by the man Christ? ther­fore let all men bee admonished [Page 191] euery where to repent, Acts 17.31. Will God bring euery secret into iudgement? therefore let vs feare God and keepe his com­mandements. There is no straighter tye to Repentance, and Obedience, than considera­tion of Gods iustice.

2 God is iust: and there­fore when he hath made mee of vniust iust, and righteous in Christ, hee will for euer repute me so. Nay euen his iustice can­not but bestow mercy and grace on mee a beleeuer, because in Christ I haue fully satisfied his iustice, and in Christ deserued his loue.

3 God is iust; and this is a strong motiue to repent, and be­leeue in Christ, for his iustice will not suffer him to punish one sinne twice; nor to demand a debt once paid, the second time. Nay, his iustice assureth mee of mercy. 1. Iohn, 1.9. If wee ac­knowledge [Page 192] our sins, he is faith­full and iust to forgiue our sins: his iustice assureth repentance of mercy.

3 Because I am a grieuous sin­ner, I am no childe of God; and so all my Repentance is in vaine.

Ans. 1. Why, are not all grie­uous sinners before they repent? what was Adam, Dauid, Peter, Paul? or what be grieuous sins, if poligamie, adulterie, murder, lying, denying and forswearing Christ, blasphemy, persecution, breathing slaughter, and threat­ning against the Church, bee not?

Doe not all, euen the regene­rate, pray daily, Forgiue vs our trespasses?

2 Am I a grieuous sinner? I must therefore so much more carefully and earnestly repent. I want not encouragement, I see that woman who was called a great sinner, a notorious adul­tresse, [Page 193] Luke 7. & 37. seeeking mercy from Christ, receiue that comfortable answer, Thy sinnes are forgiuen thee. 48. Thy faith hath saued thee, Go in peace. 50. I see that poor Canaanite whom Christ calleth a dogge, yet ear­nestly seeking mercy; gathered some crummes that fel from the Table. Gods mercy shall bee more manifested in restoring great sinners: his power more magnified in raising dead and rotten sinners: my loue more footed; as that woman▪ Luke 7.47. Many sins were forgiuen her, for she loued much.

4 Because I sin daily against God, I am none of his, & in vain seeke for fauour.

Ans. 1. Our Sauiour teacheth vs to say, Our father, and yet to pray daily, Forgiue vs our tres­passes: Therefore hee that sins daily, may call God father.

2 Paul was a child of God, [Page 194] being regenerate; yet had a bo­dy of death, and a law of sinne about him daily, Rom. 7.24.

3 I sinne daily, but I repent daily. The wicked reioyce in it. I sinne, and yet resist sinne, and striue against it daily: I do hate­full things, but I hate that I doe: I breake the law, but yet I loue the law as holy, iust, good: flesh is in me, but I am not in the flesh.

Now tell mee Sathan, canst thou gather such sigs of thistles, or grapes of thornes? who euer heard a childe of hell repent?

Ob. No? did not Esau, Iudas?

Ans. To repent, is not onely to know and confesse what is bad and naught, as they, and as the Gentiles, Rom. 2.19. but a change of the heart, seene in an earnest affection and strife to loathe the bad, and embrace the good. And this had not, did not they.

[Page 195]Howsoeuer therefore I con­fesse my naturall disease disco­uereth it selfe in daily issues and symptomes: yet this sicknesse is not vnto death, but that God may bee glorified in raising mee vp by his mighty power. I am not [...] so low, not so long in the graue of sin, but his migh­ty word can, and will call mee forth to life.

3. IF Sathan cannot preuaile to make vs despaire, nei­ther of Gods mercie, nor our owne estates, then he assayeth to bring vs to despaire of our re­pentance.

[Page 196]And this in three respects,

• 1. of impossibilitie,
• 2. vnprofitablenesse,
• 3. of relapses, or relinqui­shing Repentance.

1. What an impossible thing dost thou attempt? dost thou e­uer thinke to master thy sinnes, which are so inbred, so neare, so necessary, so profitable as eyes, hands, yea, as ayre, fire, or wa­ter? wilt thou striue against the streame, where it is so impossi­ble to ouercome, and forsake them?

How often hast thou purposed, promised, vowed, and resolued to enter the way of Repentance, but couldst neuer attaine to goe through against any one sin?

2. Thou shalt finde another manner of taske in Repentance, than thou dreamest off: it cal­leth for more paines, sorrow, mortification, difficultie, prick­ings of heart, than euer thou [Page 197] lookest for, or art able to indure: and therefore neuer goe about it, vnlesse thou hadst more hope to attaine it.

Answ. Thus the diuell, like churlish Laban, neuer persecuted Iacob so much, as when hee was departing from him: and our owne sloathfull corruption saith, A Lyon is in the way, Prou. 20. and the sluggard saith, It is too cold, he dareth not goe forth to plow, Pro. 29.

But to the first, concerning the multitude, masterfulnesse, and necessarinesse of thy sinnes, answer thus:

1 I discerne indeed an huge army of sinnes, and sweet lusts to encounter: and these sonnes of Zeruiah are too strong for mee, and it is impossible for mee to ouercome them, if I looke at my selfe or my owne strength; but as Dauid against Goliah; I come against these Gyants, in the name [Page 198] and strength of the Lord, by whom I shall behead them: It is he that teacheth my hands to warre, and my fingers to fight: It is his battaile, and hee will giue the victory, and close my enemies in my hand.

2 I discerne many enemies a­gainst me, & I cānot stand before them, but the Lord hath opened mine eyes with Elish [...]'s seruant, 2. King. 6. that I see more now with me, ready to fight on my side, than they that are against me thou wouldest deceiue me, in carrying both mine eyes in things against me, but I behold the Lord neare mee with grace sufficient. I see what spirituall helpe and succour he is ready to supply me with, while I constant­ly cleaue to his helpe.

3 Though I be to deale with many and mighty sins, yet they are already conquered enemies; spoyled of their power by the [Page 199] victory of Iesus Christ my Lord; so as I haue nothing to doe, but follow the chase and spoyle of vanquished forces.

4 Though they were neuer so deare, and beloued sinnes, yet must I heare the voice of God, saying as to Abraham; Take thy sonne Isaac, whom thou louest, and offer to mee in sacrifice: though indeed what euer they pretend, such is their loue, as if I kill not them, they will kill me; and therefore though I haue sometimes vowed, resolued, and purposed Repentance in vaine; now by the grace of God I will make a new onset to better pur­pose.

A Souldier though hee haue once turned his backe, will fight againe, and wounded the second time, will seeke cure againe.

A Merchant brought behind hand, will trade againe more cautelously: a Mariner that hath [Page 200] suffered shipwracke, will to sea againe, and trafficke againe: and I will neuer be such a slaue, as though I be preuented againe and againe, yet I will seeke my liberty still.

2 But whereas thou obiectest the difficulty, sorrow, paine, and vnconquerable labour of Repen­tance: I answer,

1 Were the worke of Repen­tance so painefull as thou sayest, first, what paine would a man sustaine to auoid sicknesse of bo­dy, losse of goods, pouerty, shame? and shall not I be at paines to a­uoid eternal shame, losse of soule, and saluation?

2 What infinite paines and sorrowes indured Christ for my saluation? and what was his ayme in all that, but to make rough waies smooth? Esa. 42. and shall not I be at some paines for my selfe? and what paines haue the Saints beene at in taking of [Page 201] the Kingdome by violence, and apprehending life eternall through fire and water, and in­finite deaths and torments? Is it not worth so much to mee, as them?

3 Is there no paines in going to hell, in the diuels comman­dements, in the seruice of sinne? is there not more paines in com­mitting, than forsaking any sin? See it in one sinne of vncleane­nesse, is there not more paines in contriuing his sinne, wasting his body, consuming his goods, ex­posing himselfe to the shame of men, to the punishment of the Magistrate, to the iustice & curse of God in body and soule, than in forsaking his sinne? and so in the rest.

4 Is there no sorrow, nor burden in the consequents of sinne? is it no paines to haue a selfe-secret accusation, a biting conscience, a gnawing and vn­dying [Page 202] worme, a sound of terror euer in the eares, feare and flight when none pursue? is there no basenesse in sinne to be a seruant, and slaue [...]o [...]usts? & is there any slaue to the sinner, that is ruled and hurried by the will of the diuell? No Galley slaue but would breake from his chaines▪ vijs & modis.

5 Were the pains of Repen­tance so difficult as thou sayest, and intolerable, yet the priui­ledges and recompences of that pain, are as great: what sick man would not displease his tast with a bitter potion, to recouer health, and retaine his life? the sufferings of this present life are not worthy the glory that shall be reuealed; the moment any af­ [...]tions of this life, cause a weight of eternall glory.

Resolue therefore of this paines, and doe it betimes: for if it be hard and difficult now, [Page 203] will it be easier by delaying, by despairing, when thy sinne is stronger, and thy selfe weaker? An ague, the more fits, the more incurable; a Beast, the elder, the more vntameable▪ and sinne is a leauen, the elder, the sow [...]er and stronger. Make not thy selfe more labour by sufferance of sin: make an onset with courage, as the hearty, spyes, Caleb▪ Numb. 13.31. and Ioshu [...], Numb. 14.19. they are but bred for vs.

2 But indeed the worke of Repentance is not so painefull and sorrowfull as thou preten­dest; for, is it not Christs yoke? and is not Christs yoke easie and sweet? and there be other things that make it sweet and easie, be­ing an Euangelicall commande­ment.

1 The presence of grace, which conquereth difficulties▪ foyleth temptations, 1. Ioh. 5. He that is borne of God, ouercom­meth [Page 104] the world, for hee hath a grace sufficient for him. I must not fixe mine eyes onely vpon mine owne resistance, but on Gods assistance, by whom I shall bee able to leape ouer all walles, and impediments. Psal. 119. I will run the way of thy comman­dements when thou hast inlar­ged my heart.

2 The promise and donation of the spirit, that we may walke in the way of Gods Commande­ments. Ezek. 11.19▪20. And I will put a new spirit in their bowels, and take the stony heart away, and giue them an heart of flesh, that they may walke in my statutes, and keepe my iudge­ments, &c. 1. Cor. 3. Where the spirit of GOD is, there is li­berty.

3 Loue of grace, and loue of God maketh euery thing sweet. 1. Ioh. 5▪ and 8. This is the loue of God, that we keepe his com­mandements, [Page 905] & his commande­ments are not grieuous: Da amā ­tem & sentit quid dico. Aug. Loue of gaine maketh the Merchant refuse no aduentures of sea.

Loue of God makes Abraham offer his onely Isaac; a difficult commandement: Iacob loued Rachel, and the seuen hard yeers of labour, seemed to him a few daye [...]. The mother loueth the child, and swalloweth all paines, watchings, and difficulties, vn­weariably.

Gods loue for vs, made him vndertake many worse tor­ments, and sorrowes; loue of Christ made the Martyres passe fire and flames, and most exquisite torments▪ with sweetnesse and pleasure, as if they had been in beds of roses: Loue of God is vnconquerable, much water can­not drowne it.

Now is Sathan fully answered; get Gods grace neare thee, the [Page 206] presence of the spirit, and loue of grace, and downe shall all the barres and impediments; & the most difficult commandements shall be made easie.

2 TO bring vs to despaire of our Repentance, to the impossibility or difficulty, he will vrge the vnprofitablenesse of it: What can thy Repentance doe, being so slight, so sinfull, so vn­worthy? thou canst not looke to be perfect, and how can God ac­cept that which is so vnworthy and imperfect? Besides, dost not thou see many wicked men, as Saul, Esau, Iudas, gone farre be­yond thee in bitter sorrow, and [Page 207] shed farre more signes of Repen­tance, than thou, and yet all in vaine, for they were reiected and damned?

Answ. This is a dangorous dart, and must be wisely repel­led.

1 I grant my Repentance to be weake and vnworthy, but I am taught in Gods Booke

1 That it is neither my Re­pentance, nor worthinesse of it selfe, that washeth away my sin, or can satisfie Gods iustice; for then it were indeed as thou say­est: but it is the bloud of Iesus Christ that washeth away all sinne, 1. Ioh. 1.7▪ and that recon­ciliation with God, dependeth not vpon the quantity or merit of my Repentance, but vpon the merit and vertue of Iesus Christ, whom I, a repentant sinner, lay hold on for saluation. My Repen­tance, were it neuer so perfect, can neither satisfie God, nor [Page 208] iustifie me before God, but one­ly testifie that I am a beleeuer prepared to receiue Christ, and thankefully to accept him with his merits, by ceasing to sinne a­gainst him.

2 I find in the Scripture, that as no man is accepted for his perfect Repentance, so none is reiected for the imperfection of his Repentance, if it be sound and vnfained: for then it is a certain fruit of a liuely faith, and so of the presence of Christ, and of the life of God; euen as the least bud or blossome appearing, is a certaine demonstration of life in the roote. God careth not how great, but how true and sound our Repentance is; not how much, but how good; he accepteth not for quantity, but for quality: yet where grace is found, and right in quality, it will euer striue to increase, and abound still.

[Page 209]3 Notwithstanding my Re­pentance be weake, yet being an Euangelicall grace, a mite is ac­cepted: a grayne hath his due weight: a desire to repent; a will for the deed; a ready minde for performance; a sorrow because I cannot sorrow: these goe for godly sorrow, and my faith get­teth Christ to supply the rest. Thus the Christian is to be for­tified against the weakenesse of his Repentance.

2 Thou sayest, many wicked men haue gone farre in despe­rate sorrowes. I care not how far they goe beyond me therein: but that is farre from godly sorrow, both in the nature of it, and in the acceptance of it. My sorrow is for God offended, for God lo­ued for himselfe; my sorrow is from God, and goeth to God a­gaine: theirs was not a seeking of God, but of themselues: my teares of sorrow, haue a washing [Page 210] and cleansing vertue, so not theirs: my sorrow is as a soa­king raine, which hath wet the very rootes of my heart, so not theirs. And for acceptance, they haue no promise to be accepted in their desperate sorrow: but I haue a promise, that my humi­liation, ioyned with faith and reformation, shall bee accepted in Christ, in whom my person is accepted.

3 BVt seest thou not that for all thy Repentance, thou fallest againe into the same sins, which hadst thou truely repen­ted▪ thou shouldest neuer haue done? what good doth thy wa­shing, who forgettest that thou [Page 211] wast washed? True repentance is a Repentance neuer to bee re­pented of; as thine is.

Ans. To turn to sin as a dogge to the vomit, and as a swine to the wallowing after washing, is a dangerous case, but not hope­lesse and desperate.

And howsoeuer it is not ordi­nary for the child of God to fall diuers times into the same grie­uous sins; yet notwithstanding, some comfort here belongs to troubled consciences: But let no presumptuous sinners med­dle with it.

1. Godly men are the same men after sinne and repentance, that they were before; beset with the same infirmities, and no more priuiledged from error than before.

2. Experience sheweth, not only subiect to the same infirmi­ties daily; but often taken in the same snares: as, wandring [Page 212] thoughts, idle speeches, distra­ctions in prayer, negligence, and too much vnprofitablenesse in hearing, rash anger, with many daily omissions; whereof, who can cleare himselfe, so long as he carrieth the causes of daily fay­ling about him? as

1. Ignorance. Many know not many sins to bee sins: as the Patriarches knew not Poligamy to be sinne.

2. Weakenesse of grace. A childe of God for weakenesse may get many fals to day, and rise againe, and as many to mor­row, and rise againe: yea, and if he hurt himselfe, and cannot rise himselfe, his father will help him vp.

3. Inconsideratenesse, and not attending his way & watch. A man in haste may take diuers fals, and many slips; so as if of­ten falling into the same sin did exclude from Grace, or barred [Page 213] vs of pardon, we were all hope­lesse.

3. Relapse doth not alwaies argue former Repentance to bee vnsound: because 1. Repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions; but not a fence from all force of sin for time to come: 2. soundest Repentance of all doth not wholly abolish and take away sin; but abateth, weakeneth, and lesseneth it.

4. The article of remission of sins excepteth not relapses, be­cause the promise of remission doth not except them; neither is the vertue of Christs merit to bee restrained to sins once com­mitted, but to all sinnes truly re­pented.

5. Many examples of Saints in Scripture raised from relapses, giue comfort in this Temptati­on. Lot was twice ouercome with wine: Marie the Virgin [Page 214] twice checkt of Christ for cu­riositie: Iohn twice worshipped the Angell.

6. True it is, that relapse in­to a disease is more dangerous than the first assault; yet proper physicke seasonably applied may cure the relapse as well as the first disease.

Repentance is Christs Phy­sicke, and so soueraigne, as can­not be foyled by relapses into the same disease. Whence wee are commanded to renew our Re­pentance daily, as we renew our sins: and the Physitian is as a­ble to cure the same disease as he was before. And yet we hold the rule of Isidore, Non poenitens est, qui adhuc agit, quod poenitet; id est, if hee doe it both actu and proposito: but if hee sincerely purpose against all sin, and keepe aliue his zeale & hatred against that hee doth, this preiudiceth not his former Repentance. But [Page 215] as he did truly run that now sit­teth down; so did hee truely re­pent that sinneth againe against his purpose, and sincere intenti­on of his heart.

3. IF Sathan cannot driue men off Repentance by engines of despaire, he assayeth if he can make them presumptuous of mercie, without serious Repen­tance. He knoweth the truth of that of Augustine, Tam sperando, quam desperando, pereunt homines: and that despaire hath slain his thousands, but presumption his ten thousands. And euery deceit­full heart, is like a deceiuing Prophet, that cryeth Peace, [Page 216] peace, when sword and danger is the nearest.

For this purpose he vseth three maine arguments:

1. Perswadeth the sinner his sins are not many, nor great.

2. But if they bee, Christ hath dyed for the sins of the world.

3. God is so mercifull as hee will not condemne them for them.

1. It is a wonder, that a man looking vpon his sins should presume; but that such must be giuen vp to strong delusions, to beleeue lyes, that will not re­ceiue the truth in the loue of it; and lye vnder that heauie stroak of Gods iustice, to bee giuen vp to the waies of his owne heart; which is, to wander in the paths of death.

But against this Temptation, know, that there is not a more certaine propertie of a wicked [Page 217] man, to know himselfe by, than by allowing himselfe in the lesse­ning and mincing of his sinne: for it is an issue of the loue of sin, that will not bee warned of the deceitfulnesse; neither of sin nor of his own heart.

1. Here is a man wofully de­luded by the Diuell, who hath turned the wrong end of the prospectiue to his eye: wherin things as huge as mountaines & castles, seeme as small as mole­hils. And is it not iust, seeing he will not beleeue God who telleth him that the least sin separateth, and is a partition wall betweene God and him? maketh him the child of wrath, shutteth heauen, openeth hell, killeth soule and bodie? What perswasion could make this man beleeue that a stab at heart would not kil him? because a small pricke.

2 A man is befooled by him­selfe, who neither knoweth [Page 218] Gods waies, nor desireth to know them; but entertaineth wilfull obiections against the meanes of knowledge, and coue­reth himselfe with questions, whether his sins be sinnes. You haue not yet proued (saith hee) my vsury to bee sin, nor fashions of apparrell to be sin, nor drin­king healths to excesse and in­flammation to be sin, nor to doe this and that on the Sabboth in ciuilitie to bee sinne: all this while the sinne is kept close and warme, and is none of the grea­test, because they are not resol­ued. But are not these of the number of those, of whom Peter speaketh, they are willingly ig­norant, yea wilfully ignorant? as those that will not bee ruled and guided by their teachers, af­fraid to be resolued. As the beg­gars that will not haue their soares cured, because they are a couer for their ease and idleness, [Page 219] and now and then get many a penny by them; and are affraid of none so much as the Surgeon. Thus hee sends among Salomons simples, that are friends of sinne, but enemies to their own soules.

3. Here is a man branded with an high wickednesse by the spirit of God. Psal. 36.1. & 2. Wickednesse saith to the wic­ked man, there is no feare of God before his eyes, for he bles­seth and flattereth himselfe in his sinne, euen while his owne heart findeth his wickednesse. There is no grace.

Loue would not displease a friend in the least discourtesie: So the loue of God. A chast wife will rule her selfe, not to show the least looke, or behauiour to offend her husband. Holinesse would abhorre all sinne; repen­tance would feare all, euen the least.

THe second Obiection to bring men to presumption vrged by Sathan, is this: But Christ dyed for all men: and if thy sins be forgiuen in him, what needeth all this ado? as if thou wouldest satisfie againe for that which Christ hath once satisfied. If Christ haue redeemed all, then thou art safe: if he haue redee­med but some, bee as carefull as thou canst, thou canst neuer bee assured that thou art of that number; and therefore how­soeuer, thou mayest enioy thy sin.

Ans Christs precious bloud, the price of redemption, was for the vertue and value of it, for the sins of the whole world [Page 221] and euery person: but neither in the purpose of God, nor in the will and intention of our blessed Sauiour, nor in the spiri­tuall application of it by liuely faith, is it effectuall to all and euery one, neither are all vni­uersally redeemed by it.

1. The Scripture meaneth by all, not euery particular, but ma­ny. Matth. 26. This is the bloud shed for many for remission of sins. Matth. 20 28. The sonne of man came to giue his life a ran­some for many. Isay 52.11. My righteous seruant shall iustifie many. Luke 2.34. Hee is for the rising and fall of many in Israel.

2. All, is taken for all kindes, not persons. And this ground answereth a number of places alledged to the contrary. Titus 2.11. The grace of God appeared, bringing saluation to all men; that is, all kindes, rankes, and conditions of men; euen ser­uants [Page 222] as well as masters, vnto whom, and for whose comfort he directed his spirit.

Heb. 2.9. Christ tasted death for all men▪ that is, for all kinds of men, not all particulars. Rom. 11.32. that he might haue mer­cie on all, that is, as God shut vp all vnder vnbeliefe, aswel Iewes as Gentiles; so hee will haue mercie on all, aswell Iewes as Gentiles, that neither Iew nor Gentile should bee saued but by mercy. The word all cannot be taken collectiue, but distribu­tiue, Vt quosdam ax illis omnibus saluaret. Dionysius Carthus. So 1. Tim. 2.6.

2. There is an all, or vniuer­salitie of the elect. Esay 53.6. The Lord hath layd on him the iniquitie of vs all, that is, be­leeuers in the Mesiah the Pro­phet, including himselfe in their number. And as there is a world of reprobates for whom [Page 223] Christ prayeth not, Iohn 17.9. so there is Mundu [...] è mundo electus, saith Augustine, for whom Christ is the propitiation. 1 Iohn 2.2. He is the propitiation for our sins.

Ob. Yea, and of the whole word?

Ans. 1. Of the whole world of beleeuers: 2. of the whole world in generall in respect of sufficiencie, price, and vertue of his death; but not in respect of efficacie, which is hindered by the infidelitie of the wicked. Thus the vniuersall particle in­cludeth not vnbeleeuers, impe­nitent, contemners, and ene­mies of Christ. For howsoeuer 1. Christ dyed for all in respect of the sufficiencie of the price, the vertue of his death being in­finite in himselfe, and sufficient for all that by faith can appre­hend it; and the preaching and publishing of it appertaineth to all: yet in respect of the fruit, [Page 224] and application, it belongeth onely to the faithfull; because this remedy is propounded vnto all vpon condition of faith, which condition onely the beleeuer performes. Ioh. 3.16. God so loued the world, that whose­uer beleeueth in him, &c. Whosoeuer fayle: in this condi­tion, neuer tast any benefit by the death of Christ: and what were I better▪ if I had a plaister ne­uer so sufficient for my wound▪ if I apply it not to the [...]ure? as no vnbeleeuer doth.

2 The Scripture speaketh of some, whom Christ neuer knew, Math. 7. therefore there are some whom he dyed not for; for he will know them, whom hee will dye for: there are some whom he will not pray for, will he dye for those whom he will not pray for?

3 The Scripture plainely di­stinguisheth the persons: for [Page 225] whom Christ dyed, from such as neuer shall haue benefit by his death.

1 He gaue his life for the Church, Ephes. 5.25. that is, that part of the world that is washed and sanctified through the word: he dyed for those that part from their sinnes, not those that will hold on a course in them: he dyed for his people: his name is IESVS; for hee shall saue his people from their sins: implying, there is a people that are not his, for whom he dyeth not; a people that are strangers and aliens from the Common­wealth of Israel, I must therefore be one of those. I must dwell in Sion, the true Church: of those that dwell there, is said, their sinnes shall be forgiuen.

2 He dyed onely for his sheepe, Ioh. 10.15. not for the goates: who be they? those that heare his vo [...]ce, that follow him [Page 226] in obedience, that heare not the voyce of a stranger, nor the voice of the tempting seducer, to draw him aside from following the true shepheard.

3 Hee dyed onely for his friends, Ioh. 15.13. not for the wicked, for enemies, that say we will not haue this man to raigne ouer vs.

Obiect. He dyed also for his enemies, Rom. 5.10.

Answ. Those for whom Christ dyed, were enemies in their na­ture & corrupt constitution, but now are friends by

• grace,
• recōciliatiō

Obiect. But Christ dyed for Reprobates, for they were san­ctified by the bloud of Christ, Heb. 10.29.

Answ. Sanctification by the bloud of Christ, is either exter­nall, or internall: the former is onely in outward profession of Faith and participation of Word [Page 227] and Sacraments; and so these Apostates were sanctified; [...]d est, seuered from the Iewes and Pagans in profession. But they were neuer inwardly sanctified, nor the bloud of Christ neuer purified their hearts.

2 The Apostle speaketh of these Apostates, as they were in the iudgement of charity, repu­ted of men, who holdeth all them sanctified, that consent to the doctrine of faith▪ but not that they were so in the iudgement of certainty before God: for they were neuer of the Church, while they were in it. 1. Ioh 2.19. They went out from vs, because they were not of vs.

Am I then a friend of Christ, that I may be sure Christ dyed for me?

1 If I be a friend, I am a be­leeuer. Abraham beleeued God, and was called the friend of God. Iames 2.23. He dyed for no [Page 228] vnbeleeuer. I must be a beleeuer, or he dyed not for me. Rom. 3.25. God set forth his Sonne to be a reconciliation through faith in his bloud.

2 Am I a friend [...] [...] must doe whatsoeuer Christ com­mandeth me. Ioh. [...]1.14. Ye are my friends, if ye doe whatsoeuer I command you: A seeming friend, as Herod, may doe many things; but a sound friend will doe all things, euen difficult and costly commandements. If he bid me repent and returne, I must obey.

3 A friend must bee glad of an [...] opportunity [...] shew his friendship and loue▪ so must I. Prou. 3.28. Say not to thy friend, I will answer thee to morrow, if now it be in thy power. If Christ thy friend, call thee to Repen­tance this day, deferre him not till to morrow; for then it may be out of thy power to shew [Page 229] thy friendship▪

4 He dyed onely for those that manifest the fruit of his death, 1. in the daily conquest and abolition of sinne: hee dyed for my sinne▪ that [...] might dye vnto sinne, and sinne dye in mee. Rom. 6.2. How can they that are dead to sinne, yet liue in it? If sinne neuer dye in thee, Christ neuer dyed for thee: thou art still vn­der the curse of sinne, that art vnder the power of it: if thou beest not redeemed from vaine conuersation, thou art not from condemnation of sinne.

2 I must daily finde the work of Sathan destroyed in me, for by death he destroyed him that had the power of death, which is the diuell, Heb. [...].14. If Sathan rule thee still at his will, and hold thee vnder the dominion of sinne, thou hast no benefit by Christs deaths.

3 If Christ be dead for mee. [Page 230] I must manifest the obedience of faith, another fruit of his death. Heb. 5.9. He is the Author of sal­uation to all that obey him, not to any that continue in sinne.

4 I must henceforth liue to him, that dyed for me, 2. Cor. 5.15. and he dyed for those, who whether they sleepe or wake, liue or dye, liue in him, and for him, 1. Thes 5.10. that is, are par­takers of his life, and liue to his glory.

Obiect. 3 BVt is not God mer­cifull, who will not the death of a sinner? and therefore what needest thou so continually afflict and macerate thy selfe by Repentance?

[Page 231] Answ. Yes, Gods mercy is a boundlesse Ocean, which can neuer be drawne dry, and he is mercifull to all, euen the worst, and vessels of wrath.

But first, distinguish of Gods mercy; it is either generall, whereby he saueth man and beast, and maintaineth the crea­ture in a temporall being: thus he feedeth the Sparrowes, and cloatheth the Lillies: thus he is the Sauiour of all men, especially of them which beleeue, 1. Tim 4.10. For that place is meant of his generall prouidence: Or, se­condly, there is a speciall sauing mercy, which tendeth to eternal life, whereby he tendereth men as a father. Now herein hee is mercifull to the worst in offering this mercy by Christ, and pro­claiming it in the Preaching of the Gospell. But they are con­tent with the other without this. This speciall mercy is not cast as [Page 232] a musse vnto all.

2 Let not Sathan delude thee by offering an vnlimited mercy where God hath bounded it. For that mercy which in God knoweth no bounds, in respect of persons, is bounded and limi­ted according to the couenant of grace, and mercy, as appea­reth in two conclusions.

Conclus. 1.1 There be sundry sorts of impenitent sinners to whom the Lord couenanteth no mercy, but wrath. As,

1 Ignorant persons, who care not for the knowledge of God, Isa 27.11. This people hath no vnderstanding, and therefore he that made them, will not be mer­cifull vnto them▪ and 2. Thes. 1 8. Rendring vengeance in flaming fire to all that know not God.

2 Hard hearted persons, that will not repent. Rom. 9.18. Hee will haue mercy on whom hee will, and whom he will, he har­deneth; [Page 233] implying, that hardened persons are shut from mercy. Rom. 2. Thou that by the hard­nesse of thy heart, treasurest wrath.

3 Wilfull and stubborne per­sons against the Ministery, and counsels of the word. Ier. 16.5. Mourne not for this people, for I haue taken my peace from it, euen my mercy and my compas­sion: why? verse 1 [...]. For euery one walketh in the stubborne­nesse of his heart, and will not heare mee: and therefore I will shew you no grade.

4 Presumptuous sinners, who say I shall haue peace, though I walke on in sinne. God will not be mercifull to that man, Deut. 29.30. but the wrath of the Lord, and his iealousie shall smoake against that man, and all the curses in the booke of God shall ouertake him.

Onely vessels of mercy areConclus. 2. [Page 234] filled with mercy; for saluation or sauing mercy is not so prodi­gally bestowed, being childrens bread, but on such a [...] are qualifi­ed and pointed out in the Scrip­ture by sundry markes.

1 All that must share in this mercy, must be true members of the Church. Isay. 63.7. I will re­member the great mercies of the Lord, and goodnesse towards the house of Israel, which he hath giuen them of his tender loue. Am I a true Israelite, a sonne of Abraham, according to the faith? Doe I lay about mee for the blessing, as Israel did? Doe I wrastle it out with God by prayer, and doe I preuaile for mercy and grace? Am I circum­cised in the heart, and daily part from sinnes and lusts?

2 All that must share in mer­cy, must be repentant sinners: God would haue all saued, but so as they must first come to the [Page 235] knowledge of the truth, 1. Tim. 2.4. But this they cannot doe without Repentance. 2. Tim. 2.25. If at any time God will giue Repentance, that they may come to acknowledgement of the truth. Ezek. 33.11. God will not the death of a sinner, but rather that he repent and liue.

3 Mercy is intailed onely to such as loue God, and keepe his commandements: second Com­mand. Exod. 20.6. He sheweth mercy to thousands of them that loue him and keepe his Com­mandements: for God is in co­uenant with no other, and ves­sels of wrath cannot looke to be filled with mercy: yet this shew­eth not the cause of Gods mer­cy, for there is none in vs, and it is a free grace; but onely shew­eth the persons that may claime it. Doe I loue God? All exter­nall obedience without inward loue, is hypocrisie: Loue is the [Page 236] fountaine of obedience. And doe I keepe the Commandements? I cannot fulfill them: but doe I keepe them in my vnderstan­ding, meditation, affection, in true purpose and indeauour in my whole conuersation? then mercy is mine.

4 Mercy belongeth to such onely as feare to offend God, and liue in any sinne. Psal. 130 Mer­cy is with thee that thou mayest be feared. Psal. 1.03. As a father pittieth his sonne, so the Lord him that feares him. He that apprehendeth mercy, will not bolster himselfe in sinne, nor lay presumptuous sinnes vpon Gods backe, but the sense of Gods mercy will leade him to Repen­tance. Rom. 2. He knoweth that though mercy reioyceth against iustice, yet it destroyeth not Gods iustice: All the waies of God are mercy & truth: these are the two feet of God, by [Page 237] which hee walketh in all his waies: Let vs humbly fall downe, and kisse both these his feet. Bernard.

5 Mercy belongeth to the mercifull, to those that are cha­ritable & kind to their brethren. Math 5. Blessed are the merci­full, for they shall finde mercy; but iudgement mercilesse shall be to them that shew no mercy. Can we expect and receiue a full streame, and not let fall a drop of mercy vpon others? Hath the Ma [...]er for iuen thee 10000. talents, and wilt not thou forgiue pence and farthings? Math 18.27. In spirituall things, will not we beare with the infirmities of the weake? are not we subiect to the same infirmities? doe not we consider our selues? Gal 6.1. Did not Christ become in all things like to vs, to be a mercifull high Priest? Haue we neuer had any sores, which we would haue had [Page 238] others handle gently? Doe old men forget they were children? what lusts of youth and tempta­tions they haue passed? In tem­porall things, we call for mercy on this, and that occasion, gene­rall and speciall: God in his members call for mercy: Some men passe by as the Priest and Le­uite, without all bowels, dry as flint, without hearts, hands, bowels; no charity, no huma­nitie: first, looke they for no more? secondly, may it be their case? thirdly, is it not a great misery on themselues, on their ill-gotten wealth, on their in­iustice to God his Ministers and others?

3 NOw we come to the lets and hinderances of Re­pentance, cast in our way by our selues: for nothing can be a grea­ter, or stronger Let to Repen­tance, than the naturall and idle vngrounded conceits of the vn­regenerate heart, which hath deuised many wandrings & tur­nings to shift off the businesse of Repentance.

1 A conceit, that it is vnplea­sing to nature: and indeed sloath­full nature cannot indure the hardnesse of Repentance: and no maruell that case slayeth the foole, when it woundeth euen the godly themselues. Cant. 5.3. The Church will not foule her [Page 240] dainty feet, nor get off her bed to let in Christ, after many knooks and perswasions.

Ans. But what a distemper is in that iudgement, and how cra­zie is that vnderstanding of a sicke man, that feareth [...]he reme­die more than the disease? yet so foolish are wee in our owne wisedome, as to feare the reme­dy of repentance more than the sinne to be repented. We hold that extremitie of way wardnes▪ and near to phrenzie, when a patient will rather chuse to dye of his disease, than to endure the taste of physicke, because it is bitter and vnpleasant▪ Euen so although godly sorrow be bit­ter and vnpleasant to corrupt nature; yet wisedome will con­clude many things to bee whole­some, which are not so tooth­some.

2. Compare and weigh in an euen ballance, whether the pains [Page 241] of wel-doing be matchable with the paines of sin; whether the momentany paines of Repen­tance here, bee comparable to the eternall paines of impeni­tency hereafter: consider whe­ther the crop of sin, or haruest of repentance bee better. The wages of sinne is death: and is not death painefull? but the haruest of repentance is eternall life. 2. Cor. 7.10. Godly sorrow bringeth Repentance to saluati­on. Say now whether is easier, to sow in teares, and reap in ioy; or to sow in carnall iollitie, and reape in eternall sorrow: whe­ther is easier, to sow to the flesh, and reape corruption; or to sow to the spirit, and reape eternall saluation.

3. Bee it that Repentance be vnpleasing to nature: yet a Christian hath more than na­ture; he hath a spirit of grace changing nature, and making [Page 242] the Commaundement easie. Whence it is, that those that haue entred this way, and by the spirit haue mastred the flesh in part, finde nothing more sweet, than the tartest sorrow of sound Repentance: and this Repen­tance they neuer repent of.

Be it as Basil. Laboriosa virtu­tis via; yet render thy selfe as captiue to the commandement. Bee at some paines in subduing thy heart: thou shalt no sooner begin, but [...]ase and ioy wil come, which shall aboundantly recom­pence all former griefe and la­bour.

Obiect. Alas, then I neuer re­pented: for I feele no inward power or motion, whence I can draw comfort from my repen­tance▪ [...].

Ans. It may bee so: for per­haps▪ 1. thou hast performed that duty in a cold▪ and formall man­ner: or 2. for sinister ends, not [Page 243] for conscience: and 3. by fits and starts vnconstantly. And how can a man that goeth back­ward and forward, make rid­dance of his way?

But goe about it heartily, ioyne the inward seruice of the heart in seeking God, with the outward, tye thy selfe to a set­tled course in performance, fa­uour not the flesh [...], nor care to fulfill it in the lusts of it; and be assured to finde more ioy and sweet inward motion, at least, much lesse paine in the exercise of repentance, than in the exer­cise of sin.

2. BVt why should I thus a­bridge my selfe with [Page 244] needlesse sorrow, and to very little purpose? For, if I look to God, I am either elected or not: If I be, I shall bee saued without all this ado: If I be not, all the Repentance in the world wil not auayle.

Againe, looke to men: they be either such as repent not, but enioy the world, and their plea­sures, and their sins too; and yet these liue and dye honestly and peaceably, and as well as any o­ther.

Or they be such as do repent, and betake themselues to this strickt course: and these many of them in their liues are as de­ceitfull, vniust, couetous, proud, hypocriticall, as any men in the world: and many of them in their death as vnquiet, vncom­fortable, & vnhappy, as those that neuer vndertooke such busi­nesse.

Ans. To meet this dangerous [Page 245] subtiltie. 1. To those that con­ceiue Repentance a vaine thing, because of the certainty of Gods decree concerning their saluati­on or damnation.

1. The wise God in all his decrees, to his maine ends, hath also decreed the meanes, seruing and leading to those ends.

The ends of his election are either next, which is the glori­fication of the elect, or the re­mote and highest, his owne glo­ry in the Saints.

The meanes decreed to these ends, are Christ; Regeneration by the spirit, required in all that must be saued, euen the smallest infant; and in men of yeares, Knowledge of the Word, Faith, Repentance, Obedience. And as those ends are stedfastly and vn­changeably; so are the meanes as certainely decreed as those ends. And vnto these the elect are as certainly predestinated, as [Page 246] to the ends themselues. Ephes. 1 4 Hee hath chosen vs in him, that we should be holy, and without blame before him in loue.

2. Gods wisedome teacheth euery Christian to imitate God, in tying his meanes and ends to­gether: because as they cannot attaine those ends without the meanes; so they cannot digresse from the meanes, but misse of their ends. Gods decree stabli­sheth the meanes, not remoue them. God had giuen Paul the life of all in the ship, Acts 27.31 but when the shipmen would haue forsaken the ship, Paul saith, Except these men abide in the ship, ye cannot be saued: be­cause God will saue them by meanes.

3. See the fallacie of this generall delusion, à bene con­iunctis, ad male diuisa. And in­deed Sathan wofully ouerreach­eth vs, who in outward things [Page 247] would haue men wholly to di­strust God, and relye wholly on the meanes: but in these spiri­tuall things maketh vs lay all on Gods purpose and decree, and vtterly despise the meanes. What a false conclusion is it, If I be elected, doe what I will, I shall bee saued? For, as it is im­possible that the elect should not be saued; so impossible is it, he should doe what hee list; and as impossible to bee saued without Repentance.

And though it bee true, that Election and Saluation bee cou­pled together inseparably: yet the meanes run between them; and Gods order as stable as his decree. So as hee that is chosen to saluation, is chosen to faith, holinesse, loue, perseuerance, that by these steps he may walke in the way of saluation. Quae Deus coniunxit, nemo separet.

4. Obserue the absurditie of [Page 248] this allegation against Repen­tance; and in all temporall things wee can scorne the con­clusion. If God haue appointed thee to saluation, why commest thou to Church? what needest thou heare? what neede of the Sacraments? why prayest thou? all this cannot alter his decree; why turnest not thou then A­theist? See here the battry of all godlinesse, pietie, and all wor­ship. So in temporall things, why dost thou not refuse meate in thy health, and medicine in thy sicknesse? and say, If GOD haue decreed my life, I shal liue, and neuer eate nor vse meanes.

So, cast off thy calling and trade, and say, If God haue ap­pointed me to be rich I shall bee rich though I do nothing: and if not, all my trading will not auaile me.

5. Another delusion hideth it selfe in this allegation, wherby [Page 249] the deceitful heart would lay the cause of his impenitencie vpon Gods decree, whereas thy impenitencie is not an effect of Gods decree, but a consequent. The cause being in thy selfe, a darknesse and wilfull blindnesse in thy minde, an obstinate contu­macie of thine owne will, re­sisting grace offred; yea, a de­praued delight and desire in thy affection, who willingly deliue­rest thy selfe to bee bound in the chaines of vnrighteousnesse: So as thy destruction is of thy self; and no sinner is condemned, till himselfe haue worthily deserued it.

6. The guilefull heart willing­ly deceiueth it selfe with Ifs, and Ands; If I be elected, and if I be reiected: & that in things secret which belong to God, let­ting passe things that are reuea­led: where as euery Christian ought to know himself elected, [Page 250] and to beleeue it Gods order re­uealed to bring vs to glory.

Christ would haue vs reioyce that our names are written in the Booke of life. And this is not by any extraordinary ladder to climbe to heauen, but by an ordinary way here in earth. For if we can finde sound faith or holinesse in our selues or others, we may conclude certainly, our owne or others election.

How did the Apostle know, and pronounce the Thessaloni­ans to bee the elect of God, 1. Thes. 1.4. but by their holines, faith, loue, and patient hope? verse. 3. whence he concludeth their election. So may we know our selues, and ought to know our selues elected, by being cal­led out of the world. If my father haue giuen me an estate, and assurance in Land or Goods, now I know it was his purpose within himselfe before to giue it [Page 251] me. If I see a manchilde borne, I now know that a manchilde was conceiued in the wombe the number of moneths before. If by faith and holinesse I can discerne my selfe or others, born into the Church of God, I am now as sure that this party was before all worlds conceaued in the wombe of GODS eternall election. So as, cleane contrary to this obiection, nothing can more vrge, and fasten the practice of Repentance on the soule, than the consideration of the decree of Gods election. Thus I haue insisted longer on this Obiection▪ because of the generalitie of it, and the subtil­tie couched in it: and I finde it no where so throughly sifted.

2. NOw to the instances of men. 1. Some repent not, and yet liue and dy, honestly and peaceably.

Ans. 1. All things fall alike to all for outward thing, Eccles. 9.2. As is the good, so is the sinner in death. And the iudgement of a man is not to bee fetched from his outward death: but from his life, and faith, and fruits.

2. A wicked man may bee quiet and peaceable in death, be­cause,

1. Their blinde presumpti­on of a good estate in death, as in their life, assuring themselues [Page 253] of heauen & [...] though they neuer [...]

2 Satans [...] know­ing then to be his [...] not onely to hold [...] in th [...] snare, but their companion that outliue them: left they see [...]g the terror and perplexities of their death, should be mooued to change their liues.

3 Gods iustice on them, who leaueth them to dye, as they li­ued; not allotting them vnder­standing, sense, memory to re­member themselues, who haue all their liues forgotten sinne. But this iustice of God on them, should make vs rather hasten our Repentance betimes, while our season lasteth, and our vnder­standing, health, and senses, than longer to defer it.

1 Others made shew of Re­pentance, and strict walking, but very vniust, deceitfull; in a word, the worst of men in [Page 254] their dealing.

Answ. This is for the most part an vngrounded clamor against holinesse, and is a parcell of that poysoned sloud cast out of the Dragon, Reu. 12.

2 But sometimes hath grounds in the neglected liues of Professors. Oh remember the woe pronounced on them by whom offences come: Why takest thou the Law into thy mouth, and hatest to bee refor­med? how darest thou call on the name of the Lord, and not depart from iniquity?

3 But how vnhappy art thou that stumblest on this rocke, to cast thy selfe headlong from thine owne saluation? thou shouldest bring thy selfe to the Rule, and see thy worke bee straight, and not scandalize thy selfe by cro [...]ked and faulty ex­amples.

4 In temporall things, thou [Page 255] wouldest not wrong thy selfe on these silly grounds. Who euer refused to goe in a right way, because some in that way haue fallen and miscarried? But the right way to heauen is Repen­tance.

Would a man refuse whole­some physicke because some dye that take physicke? The proper physicke of a diseased soule is Repentance. Would we thinke that man in his wits that would disclayme and wilfully refuse good and wholesome meate, be­cause some surfeit and cast vp all againe? Where shall we finde a Trader, or dealer in the world, that will refuse to meddle with all money and gold, because there is some clipt and counter­feit? or will therefore cast off all trading, because some of the same trade breake and deceiue? and much lesse the most gainefull trade of godlinesse.

[Page 256]3 Some others that haue very busily followed the worke of Repentance, haue found as little peace and comfort in their death as any. Some of them haue dyed despairing, some blasphe­ming; perhaps some on their owne hand.

Answ. The way of dying well, is the way of Repentance, and in this way, none can dye ill: But precious in the eyes of the Lord is the death of all such, whatsoeuer it seeme, Psal. 116.

2 Gods children may want sense of comfort, but this argu­eth not, but he might haue for­merly the presence of sound comfort, and the true ground of it present still. A tree in winter liueth, but seemeth dead: pre­sent paine and sicknesse of body, argue not it had neuer health.

3 Gods child may want sense of faith, and in death seeme to be in the gulfe of despaire, and [Page 257] yet passe to heauen by the gates of hell, as Christ did.

4 Gods childe may haue ra­uings, blasphemies, fierce actions against themselues and others, which are the effects of diseases; melancholy, frenzy, burning agues, pestilence; from which they are not freed; but howsoe­uer diseases may depriue the childe of GOD of health, sense, comfort, and life it selfe, it can­not depriue him of saluation. Rom. 8. I am perswaded that neither life nor death, &c.

5 Christian wisedome iudg­eth not of a man by the strange­nesse of his death, but by the goodnesse of his life; and no kind of death is euill to him, that is in Christ, for he is freed from the curse of the law.

Obiect. OThers conceiue Re­pentance so easie a thing, and soone done, as needeth no such care or time. A Lord haue mercy at death: and what need a man martyr himselfe all his life?

Answ. 1. These men that so sleight the remedy, neuer saw the danger of the disease. Is the dis­ease but a little languishing of nature, as the Papists would make vs beleeue? or rising out of a few sleight veniall sinnes, cured by a a Creed, or Aue, or a knocke on the breast? They deale with their Proselites, as the mother with an infant; if it hurt the finger, the mother bloweth it; and these babies beleeue presently, the [Page 259] blowing hath soundly healed it.

But he that measureth either the disease by the remedy, or the remedy by the disease, shall find it mortall enough, being the foulest and most contagious and incurable disease that appertai­neth to man, compared in the law to the leprosie, which was not cured so easily, but required an infinite toyle to goe through the cure according to the law, & often proued inuincible and in­curable. Naaman cured by mi­racle, must yet wash seuen times, to know the difficultie of the cure.

2 The whole power of nature cannot doe it, and yet a naturall man thinketh it easie: Is it easie for an Ethiopian to be washed white, or a Leopard to part with his spots? So easie is it for him to doe good, that is accustomed to euill, Ier. 13.23. Is it easie for an old man to become young a­gaine? [Page 260] and so easie is it in na­ture for an old sinner to be re­nued by Repentance.

Is it easie for a dead man to be raised to life? it cost Christ him­selfe teares and groanes to raise Lazarus, not because it was hard to him, but to shew the impos­sibility in Lazarus: and is it easie for a dead man to raise himselfe? and so easie is it for a man dead in sins & trespasses, to raise him­selfe to Repentance, Ephes. 2.1.

3 Is it so easie, which the whole power of grace cannot conquer, while we are here be­low? All the grace in the world cannot cleane fetch out the soyle of sinne while wee are here. Is it easie to wash out a scarlet or crimson, to become white, which was dyed both in wooll and cloath? nay, the cloath will be torne to pieces first: and so easie is it euen to get out by Repentance, the deepe dye of [Page 261] our scarlet sinnes of our nature and practice.

4 Didst thou euer try how easie it was to turne away from some outward act of sinne, to which thou wast addicted? and yet a hypocrite by some restrai­ning grace can doe it; he can for some reasons forbeare some acts of adultery, swearing. But this is another thing, it is the killing and mortifying of inward affe­ctions & lusts, as deare as mem­bers. Col. 3.5. Mortifie your earth­ly members: this is not the cut­ting off a washbow of sinne, but the stocking vp the roots, which is another manner of taske. A naturall man would offer any thing to God, but his beloued sin: he would rather come before the Lord with riuers of oyle, and offer the fruits of his body, than any one lust: and therefore it is not so easie, as many conceit.

5 Is it so easie? what maketh [Page 262] wicked men take on so at godly Preachers when they cal them to Repentance; dealing with them as some distempered patient, who feeling the smart of a draw­ing plaister, and corasiue, driueth away the Surgeon with rayling speeches, and casting bedstaues at him when he commeth to touch, and to cure his wound. Canst thou not abide a drawing playster to driue away corrupt bloud and humours? much lesse wilt thou finde ease in cutting off ioynts and members, and putting out eyes, which Repen­tance must doe. Thinke on these things, and then tell mee what an easie thing Repentance is.

4 OThers obiect against themselues the vnseasona­blenesse of their Repentāce. And this hath two branches: some conceiue it is yet too soone, others that it is too late.

1 It is yet too soone, I may inioy my sweet sinne a while; for sinne is like his father, is loath to bee tormented before his time.

Answ. 1. No man will reason so senselesly for his body. I haue a wound or gash, but it is not yet time to looke to it; I will let it rot, and gangrene, and then I will looke to it; but then it is too late and incurable. Or I haue [Page 264] a thorne in my foot, it is not yet time to pull it out. We know all delayes in bodily diseases dan­gerous, much more in the soule: neither will a man be so void of common reason for his goods. My house is on fire, but it is not yet time to quench it; why should this be admitted for a good reason, where the losse is incomparable?

2 If this day be so soone, to morrow may be too late; the Commandement is to seeke the Lord while hee may be found: implying, that he who may bee found to day, will not perhaps to morrow: Feare therefore the iust reuenge of GOD, who if thou deny him to day, may iust­ly deny thee to morrow. See we not many that would not Re­pent young, that cannot repent old? Gods iustice being now deafe at those, who were deafe at his mercy: he knocked, and [Page 265] they would not heare, and they shall cry and knock, and he will not heare, Prou. 1. Esau reiecteth the blessing while he may haue it, and after would haue it, and cannot get it, though he howle after it.

Obiect. But did not the peni­tent theefe repent at last, and why not I?

Answ. 1. Thou bringest an example without a promise of God; bring me a promise that thou shalt repent at last, or thou promisest thy selfe that which God promiseth not. If he pro­mise mercy, if thou repent at last, he promiseth not the mercy to repent at last.

2 Thou bringest an instance which was a worke of wonder, and euery way extraordinary and miraculous, wherein Christ pleased to honour the ignominy of the Crosse, and to manifest his glory, and power in his low­est [Page 266] abasement; and therefore is set among those wonderfull works of God; raysing the dead, earthquake, darkning of the Sun, &c. And therefore thou maiest as well exspect a second crucify­ing of Christ, and the darkning of the Sun, and raising of dead bodies out of their graues, as such a conuersion.

3 Thou bringest but one in­stance without a second; and of one particular, wouldst make a generall; and from an extraordi­nary, draw an ordinary directi­on: whereas thou hast infinite millions of instances, that haue dyed as wickedly as they liued. Sometimes a Prince pardoneth a malefactor on the Gallowes; but shall euery malefactor trust to that? Our Lord Iesus now en­tring into his Kingdome, pardo­neth a great offender, as Princes in their coronation: should any therefore imbolden himselfe to [Page 267] the like offence? as if any should goe and commit a robbery, in hope there may be a Coronation betweene the fact and his exe­cution.

4 Thou bringest an instance which will not hold in thy case.

1 The theefe he did not de­sperately and wittingly deferre his Repentance; nor thrust off the remedy till the last moment; for then in likelihood it had ne­uer beene offered; but thou dost.

2 He was saued without all meanes; he had neuer heard of Christ nor Religion before; and therefore did not refuse them: for if he had, saith Augustine, it is like he had not beene last a­mong the Apostles in number, who was before them all in the Kingdome. But thou reiecte [...] the meanes, despisest the voice, and wilt not come in to Christ: [Page 268] his conuersion was vpon the first opportunity, and canst thou wrest it to slippe all opportuni­ties?

3 He was not saued at the in­stant, without expression of sa­uing faith, sound loue of God, of men; care of his owne soule, con­fession of his sinnes, and a rare confession of Christ in that in­stant, when all the world for­sooke him; yea, euen all the Disciples fled from him. But thou lookest at the end, ouer-leaping all the meanes; and thou not for the loue of God, but feare of hell; nor for hatred of sinne, but auoiding punishment; mea­nest at last to dissemble a Repen­tance. Was this the case of the happy theefe?

Obiect. [...]ut was not hee that was hyred at the eleuenth houre, as well allowed, and rewarded with the same penny, as he that came into the work at the third?

[Page 269] Ans. 1. Thou that meanest to repent at the eleuenth houre; how knowest thou, thou shalt come to the eleuenth houre? what if thou beest cut off at the fourth, sixth, or eighth?

2. The Scope of the Para­ble only teacheth, that men that are later called, and haue the meanes later than others, may be saued as well as others; and is not to be stretched beyond: So as an olde man that hath long wanted the meanes, may now in the means comfortably lay hold of saluation.

3. Yet the Parable fully an­swereth the Obiection, seeing those that were hired at the ele­uenth houre came in so soone as any came to hire them: and will not iustifie their presumption, that being called in the third houre, will not come in till the eleuenth.

Others thinke it too late to [Page 270] repent. I haue lost my time and tide, and haue put off my Repen­tance so long, that my sinnes are risen to an infinite multitude, and an vnconquerable strength, I may now striue and neuer the nearer.

Ans. 1. To stay long maketh Repentance more difficult; but not desperate. As to goe far out of a mans way, maketh him more labour in returning; but proueth it not impossible.

2. The time of Repentance for hope and possibilitie, is the whole time of thy life, that is the day wherein thou must worke, Iohn 9. As Mannah for possibilitie was to bee gathered any of the sixe daies, that was a type of Christ; and they found it, that went out to seeke it in the sixt day as in the first.

3. The more time thou hast lost, the more hast thou neede to bestir thee in redeeming the [Page 271] residue, and in sparing at the bottome. And the stronger thy sinne is grown by continuance, the more hast thou need to take it in hand to weaken it; vnlesse thou thinkest it will weaken with age, and grow feeble of it selfe. But the body of sinne, is vnlike the body of the sinner; this groweth old and weak with age, but that by age groweth stronger: as leauen, the older, the stronger and sowrer.

4. If thou comest against the huge army of thy sins in thine owne strength▪ thou art too weake for the least: but come in the strength of God. He can easily make an Aethiopian white, and him that is accusto­med to euill: he can soften the hardest hearts, and shake the rocks: he can adde strength to the feeble, and make thee daily so much the stronger, as thou findest the washing & weakning of thy sin.

HAuing spent much time and labour in setting downe

1. The rules to direct vs in the practice of Repentance; and

2. The lets and hinderances of it, which we haue remoued: now

3. Wee are to proceed in the third Generall propounded, namely, To point out the prin­cipall meanes which euery one must carefully make vse of, who meane to goe through the com­fortable dispatch of this so waighty and vrgent a duty.

The chiefe meanes may bee ranked vnder fiue heads.

1. In respect of sin, 2. of God, 3. of Christ, 4. of our selues, 5. of others. Wisedome to all great ends aduiseth of meanes.

[Page 273]1. In respect of sinne there must bee a serious humiliation, which the Apostle calleth godly sorrow, which bringeth Repen­tance neuer to bee repented of: For

1. A proud person puffed vp as a bladder with selfe conceit, or windy presumption, is not ca­pable of Repentance, till hee be pricked with the sharpe needle of the Law, pricking his heart: Neuer till then did the Conuerts say, Men and brethen, what shall we do? Acts 2.37.

2. God giueth no grace but to the humble, Iam. 4.6. but e­specially the grace of faith (without which is no true Re­pentance:) excludes all boasting in our selues, that we may be all wee are in Christ, in whom wee beleeue for righteousnesse and reconciliation.

3. Christ, and his sauing Grace is receiued into the heart, [Page 274] as seed is into the ground, Luke 8.12. And therefore the heart being like stony and fallow ground, must first be broken vp, and made full of furrowes by the helpe of legall humiliation, Ier. 4.5.

4. Repentance is a walking with God, as being made friends. Now no proud man can walke with God: for he dwel­leth onely with an humble and contrite spirit, Isay 57.15▪ and Micah 6.8. Hee hath showed thee, O man, what is good, to do iustly, to loue mercie, to hum­ble thy selfe, and walke with thy God.

The meanes therefore to at­taine true Repentaince, is,

1. To get a cleare sight of our sins, and miserie by them, and by the curse due to them temporall and eternall: for how can a man be humbled for those sinnes or iudgements, which he neuer [Page 275] saw, nor knew off? Hence are wee called to a through search and tryall of our waies, to finde out distinctly in what particu­lars wee haue gone astray, Lam. 3.40. and then turn to the Lord. And Ier. 31.19. the Church saith, After I was conuerted, I repen­ted. But to show that conuer­sion nor repentance, is or can be before this search; he addeth, After I was instructed, or as the Hebrew word signifieth, After I was made knowne to my selfe, that is, After in the glasse of the Law I discerned mine owne sin­full and wofull estate, then I re­pented: for who can otherwise see his need of mercie, but in the sense of his miserie? Tremelius. Post quam ostensum fuerit mihi.

2. True sense and sorrow for sin: as pangs and throwes be­fore the birth, with shame of face, griefe of heart, and horror of soule in the apprehension of [Page 276] our guiltinesse by sin, the curse of the law, and Gods infinite anger; & all this represented in the law, in a most terrible maner. As holy Paul by the dart of the Law professed himselfe killed, and slaine, and made so wretched in the sense of his owne guiltinesse and vncleanenesse, that hee de­sired to be dissolued, to be ridde of it.

This is the true touch of sin wrought by the spirit, when we most grieue & afflict our hearts with that which hurteth vs most.

It is not losse of mony, goods, estate, libertie, or life it selfe, that hurteth vs so much as the losse of Christ, of grace, of sal­uation.

3. To get to an holy despair in our selues, as being out of all hope of deliuerance, by any power, pollicy, or goodnesse of our owne, or of any creature: [Page 277] that the case be with vs as with Paul and his fellowes, distressed on the sea, who are said to bee past all hope of beeing saued from drowning, Acts 27▪20. And as the woman with the bloody issue, hauing spent all her strength and meanes in physick without cure, was out of hope to be recouered by any secunda­rie meanes, Mark 5.26.

All this maketh vs to seek for a remedie; and feeling the need, and extreame want of whatso­euer the Gospell offreth, yea, and pinched with hunger, thirst, po­uertie and beggarie, doe long after, seeke, and begge earnestly for helpe and pardon.

Let this admonish euery man that would proceed in Repen­tance, which is a continued act, to be conuersant still in the Law of God, and especially to be wel acquainted with the Moral Law, by which, is the knowledge [Page 278] of sinne, Rom. 7.7. that there­by seeing their owne sins daily and the miserie due to them, they may bee kept humble, and low in their owne eyes. What meane men to cast off the whole vse of the Law vnder the Gos­pell, and they must heare of no­thing but Gospell?

For 1. Is not the Conuert ly­able to sinne? and how can he know what is sin, or what is not sin, but by the Law? how can he discerne the nature of sin, to be an irrectitude and crookednesse, but by the straightnesse of the Law? how can he discouer the danger of his sinne, to awaken him out of it, but by the Law? The office of which is as of Pauls kinsman, to detect the treason of the Iewes: and Pauls danger, that he might auoide it, Acts 23.16.

3 Though the regenerate man bee free from the raigning [Page 279] act and power of sinne, yet hee is not from the roote of euill; which euery one can find fruit­full, and euer shuting as in a per­petuall May: How necessary is it then, alwaies to haue by vs, this sharpe axe of the law which striketh at the roote of sinne? which else would grow [...] and insolent; that as a ser­uant, it may be kept vnder, with blowes and feare: wherein the spirit worketh, it being his of­fice as well still to conuict, as to conuert, Ioh. 16.8.

3 Though the maine armies of sinne be defeated in the god­ly, and those masterfull com­manders be suppressed, and sub­dued by grace, yet there be strag­ling troopes of smaller euils and infirmities, which daily assaile, and should warre against the law of the minde: now by what other glasse shall a man see these spots in his face, than by the law? [Page 280] for as we see the little motes dis­couered by the light of the Sun, so it is the light of Gods law that detecteth the smallest euils against God or men: without which, we should neuer come to a distinct notice or Repentance of them; and so consequently, could neuer prize the grace or offers of the Gospell. That wee may magnifie the Gospell, let vs prize the law as a perpetuall scourge to driue vs out of our selues to Iesus Christ.

So long as we haue any thing found with vs, which must bee either forgiuen by mercy, or repented, or reformed by grace; let vs faithfully heare, and reade the law to this purpose: That we may daily conquer the pride of our hearts, and walke humbly before God, let vs take with vs the vse of the law.

I cannot maruaile at the in­tolerable pride of these Antino­mists, [Page 281] and Perfectists, because they neuer came to see their sinnes aright; and this they doe not, because they reiect the law, the proper glasse of sins disco­uery.

2 IN regard of God, wee may many waies helpe forward our Repentance, if we consider, first, his word; secondly, his eye; thirdly, his hand; fourthly, his relation vnto vs.

1 Gods word in the reue­rend vse, is a notable meanes of Repentance: for, first, the very knowledge of the word is a meanes in which GOD giueth Repentance. 2. Tim. 2.25. Instru­cting them, and waiting if God [Page 282] will giue Repentance: and igno­rance of the Scripture is made by Christ, a chiefe cause of error, both in opinion and life, Math. 22▪29. Wee must therefore labour by diligent hearing, and reading of the Scripture, to come to know the Word. The Word reuealeth Gods will con­cerning our Repentance; who now admonisheth euery one to come to Repentance, Acts 17. It sheweth Repentance to be aboue our owne power, and reach; and it is God that must giue Re­pentance. It directeth vs to the meanes to attaine this gift, namely, prayer: we must goe to God to heale our nature, to change our disposition, to per­fect his owne work. Ier. 31.18. Conuert mee, O Lord, and I shall be conuerted.

2 The seuerall parts of the Word in their seuerall offices, excellently conduce to this [Page 283] worke: first, the law is an ham­mer to beat an hard heart to pie­ces: the very reading of it pri­uately, made Iosiah's heart to melt, 2. King. 22.10. and much more when it is publikely preached and applied by Gods Mini­sters. This was the Ministry that pricked their hearts to conuer­sion, Acts 2. this is that whereby the heart is awakened, as Peters was by the Cocke crowing. The reading of the law, and threats of it, wrought a generall refor­mation and separation of Israel, from all that were mixed among them, Neh. 13.5.

2 The Gospell propoundeth Christ a good shepheard, laying downe his life for his sheepe: & intreateth the sinner in the name of Iesus Christ, to returne, and repent, and liue; with ma­ny promises of mercy and grace vpon their returne: that if any cords of loue can draw vs, wee [Page 284] want them not.

To the furtherance of our Re­pentance therefore, we must doe two things concerning the Word:

1 Mingle the whole Word with faith, else it will be vnpro­fitable; beleeue it, credit it, with­out cauils, or questions to auoid it; subscribe to the holinesse and goodnesse of it, as a good heart doth, though it speake vnplea­sing things to it. Ah [...]b will now say the word of God is not good: Michaiah neuer prophesieth good. But Hezekiah will say the word of God is good, in the most sharpe threatnings of it: as a good natured child wil bow at an angry word of his father.

2 Keepe the Word fast to vs, that it may keep vs. Dauid hid the Word in his heart, that he might not sinne. This is the sword of the spirit, of daily vse in this warfare against sinne; and wee [Page 285] must buckle it vnto vs.

2 Consider Gods eye is euer vpon thee, and all things are na­ked vnto him, with whom wee deale, Heb. 4.13. Would a fellon cut a purse, if hee thought the Iudge saw him? Moses knowing that an Egyptian saw him slay an Egyptian, feared, and fled, Exod. 2.14. Should not we feare, and flee those sinnes, which wee know God knoweth, and hath to lay to our charge? A theefe neuer so stout, if taken in the manner, will runne away afraid: But we are bold offendors, who though we cannot sinne, but bee taken in the manner, yet will stand it out. What a folly is it not to shame at our sins, which Gods eye is vpon; while wee should shame to commit them if a childe of fiue yeeres old stood by? Were not that an vngracious childe, that durst commit folly, and fornication, [Page 286] not onely in her fathers house, but before his face: so is our sinne

3 Consider Gods hand; first, of mercy; secondly, of iustice, and both are powerfull meanes to leade into Repentance.

1 Obserue his hand of mercy,

• 1 In spirituall motions,
• 2 In temporal excitements.

1 When the Spirit rappeth by any of his motions, open vnto him: Quench not this Spirit, grieue him not, send him not a­way in displeasure. Now is an heauenly helpe offered of thy good, worke now with GOD; cherish any good motion, let not the world, or corruption, or delay, dead it; but thankefully apprehend the opportunity: if that be slipped, thou art not sure of another.

2 For temporall excitements, looke vpon, first, Gods patience, how long he hath suffered thee, [Page 287] giuing thee space of Repentance, waiting for thy returne: this should hasten Repentance, Rom. 2.5.

Set God before thee as a lo­uing father dealing with an vn­gracious childe, often admoni­shing, sometimes correcting, often conniuing, neuer dealing extreamely, loth to loose him, and cast him off.

2 Consider Gods bountiful­nesse vnto thee: he neuer ceaseth to supply thy wants, but hath bountifully prouided, and hea­ped vp fatherly kindnesse on thy head, and all to draw thee, were it possible. The Apostle ioyneth both these motiues together, Rom. 2.5. Despisest thou the bountifulnesse of God, his pati­ence and long suffering, not knowing that they should leade thee to Repentance?

The bounty of Iosephs Master, kept Ioseph from sinning against [Page 288] him; and the Prodigall returning, mourned that he had runne from a kinde father. Is there not mer­cy with the Lord, that hee may be feared?

Obiect. God forbeareth mee, saith the sinner, and therefore I may, and will sinne.

Answ. Gods forbearance, argueth his goodnesse, not mans innocency: it is the exercise of his mercy, not the abolishing of his iustice: and it is made the note of a wicked man, Not to Repent, when mercy is shewed to him, Isay. 26.

2 Consider his hand of iu­stice; marke and lay vp the stroakes of Gods hand, sensible and insensible, in soule & body, on thy selfe and on others: A­mend by them, and feare him the more.

1 Make vse of corrections on thy selfe: heare the rod. The not regarding of warnings, cau­seth [Page 289] God to giue ouer such a par­ty, as the Physitian doth a despe­rate Patient. Isay. 1.5. Why should I smite you any more, see­ing yee fall backe more and more?

2 Sleight not the corrections inflicted on others, whether nearer or more remote. When God commeth neare thee in thy friend, family, say God warneth thee to Repent: the sinne of Bel­shazer, Dan. 5.22. was when hee knew all those things, that came on his father Nabuchadnezar, yet he humbled not his heart. A fearefull thing it is, not to pro­fit by example. Hee that will not take example, shall make an example.

3 Consider the iudgements recorded in Scripture, past, pre­sent, and to come.

1 Those that are past in for­mer ages; the Angels that sin­ned, the old world, these on [Page 290] whom the Tower of Siloam fell; and all the Writs of execution recorded in the Scripture; and say of them, as 1. Cor. 10.11. All these are examples to vs, all our Monitors, all of them so many Sumners, so many Sermons to perswade vs to Repentance.

2 Consider the examples of Gods iustice in our owne age; so many, and remarkeable, as neuer more; vpon Blasphemers, Drun­kards, Adulterers, and enemies of grace. A man might make as large a volume, as that in the fifth of Zachary, written within and without, with examples of such, as into whose houses and hearts the curse is come. Let the fight of the Angell with a drawn sword, (which made Balaams Asse to feare) make vs feare and tremble.

3 Consider the dreadfull iudgement to come, the day of which shall be as an Ouen, and [Page 291] all impenitent persons as stubble before this terrible burning. Acts 17.30. He admonisheth all men to Repent, because hee hath appointed a day wherein to iudge the world. When hea­thenish Felix heard of the iudge­ment to come, he trembled: hap­py were it for Christians, who repeat it as an Article of faith, that they did so. Wee will end this point with that exhortati­on, 2. Pet. 3.14. Considering these terrours of the Lord, what manner of men ought wee to be? &c.

4 Consider in God our rela­tion, which will be a meanes to further our Repentance.

1 Looke vpon him, as our Lord, and our selues as seruants: as a Lord he hath hyred vs in­to his seruice, and hath freed vs from the seruice of all other creatures, that we should onely serue himselfe: But alas, who [Page 292] can serue him according to his holinesse and greatnesse? and when we haue done all that we can, how vnprofitable seruants are we? We haue wasted our Masters goods, and cannot shew our talents againe: and therfore we haue need to humble our selues in Repentance, and pray with Dauid, Psal. 119.124. Deale with thy seruant according to thy mercy, and enter not into iudgement with thy seruants, O Lord. A sorry seruant is he that can neither doe what is agree­able to his Masters wi [...]l, nor yet be grieued for fayling in the euill he doth, or leauing vndone the good he should doe.

2 Looke vpon him as our shepheard, & ourselues as sheep, but wandred from the fold. Oh the misery of a lost sheepe! It is without the flocke, and fold, without a certaine pasture, and food, without a keeper, or shep­heard, [Page 293] without God and Christ, without protection and safety, subiect to all annoyances, and becommeth a prey to all rauening beasts, neuer able of it selfe to returne. And this is the state of euery man, and no man can reckon vp the errours and wandrings of his life. All this should helpe vs to returne to the shepheard of our soules, 1. Pet. 2.10. to seek to him betimes, and pray him to seeke vs, as Dauid Psal. 119.10.

3 Looke vpon him as our fa­ther, and our selues as his sons and children. A Father that hath giuen his deare Sonne to death for vs; the dearest thing and price, that was in heauen or earth. A Father that hath re­serued for vs an inheritance immortall and vndefiled among the Saints in light.

Is not this a strong induce­ment to loath and leaue sinne? [Page 294] will not the loue of a father, make thee hate sin the more? can any stripes worke so powerfully vpon an ingenuous nature, as to see his louing father offended? A poore mans sonne, who cannot be much hurt, or helped by his father, will be grieued that hee hath iustly offended his father▪ Awaken thy selfe to Repentance, and say to thy soule, as Moses to Israel, Deut. 32.2. Doe you so re­ward the Lord, O foolish peo­ple? Is not hee thy father that bought thee, that made thee, and proportioned thee? What else gaue hope to the Prodigall to returne, but the sight of loue lurking in his father? and there­fore resolued, I will returne to my father.

3 A Third sort of meanes to helpe forward our Re­pentance, is to looke vpon Iesus Christ. Zach. 12.10. They shall looke on him whom they haue pierced, and mourne. The ef­fect of beholding Christ, whom by their sinnes they haue cruci­fied, is great sorrow for sinne: and indeed among them all, there is no meanes so auaileable to the working of the heart, to due and deepe sorrow for sinne, as the serious consideration of Christs death and passion. If we consider the person who suffered; the eternall Sonne of God; the belo­ued Sonne in the bosome of the Father; the most innocent lambe of God.

[Page 296]The things hee suffered: that this person was so abased, and plagued, with the curse of the Law, the wrath of his father, shame, sorrowes, of first and se­cond death; such hard and hea­uie things as would haue crushed all men and angels.

And for whom hee suffred all this, euen for our sins in speci­all, while we were yet vngodly, sinners, enemies, the iust suffred for the vniust: hee was cursed, that we might be blessed, woun­ded, that wee might bee healed, hee endured torments of hell, that we might partake of hea­uenly ioyes. Oh then, shall this chiefe of ten thousand, the wor­thiest of men and Angels, bee murthered, not by the treachery of others, but by thy hands, thy sins, for which else thou hadst beene euerlastingly damned? and doth not this wound thy heart? shall the earth tremble [Page 297] at this; and shall not our hearts feare? shal the Sun be darkned, and the Heauens couered with mourning; and shall not wee mourne, and be ashamed to show our heads? shal the stones rend asunder, & earth tremble, and all senslesse creatures suffer at the suffring of the Lord of glorie, at the death of the Lord of life; and shal not our stony hearts bee rent with sorrow, who were the occasion of so execrable a pas­sion, to so honourable a per­son?

Surely, if there be a drop of spi­ritual life & grace in vs, we must needs loathe those sins of ours, that brought such woful miserie on the Son of God: And it will make our hearts bleed, as a man would do at the sight of a knife or instrument, whereby (vna­wares) he had slaine his childe, wife, or dearest friend in the world.

[Page 298]Thus the Gospell sheweth the hainousnesse of sinne aboue all the curses of the Law. Wouldst thou see the execration of sinne? see it not in the dreadful curse of the Law, but in the blood of the Gospell.

The most ougly visage of sin, is not in the death of the world of sinners: but in the death of the Son of God, no sinner. the most dreadful spectacle of Gods wrath that euer was.

And although the menaces of the Law prepare the sinner to Repentance, yet it is the sight of sinne in the Gospel, both in the transcendence of the remedie, and infinitenesse of Christs suf­frings, that sheweth the true face of sin, and indeed worketh Repentance. The Faith of the Gospel, is that internall meanes that turneth a man round about, and causeth him to s [...]t his face vpon God, and Iesus Christ, and [Page 299] leaue his sins, Acts 15.9. This putteth a difference between vs and others, who are yet in their sins.

3. IN thy selfe, for the helping forward of Repentance, keep a continuall audit, and take account of thy selfe and estate. A speciall way and meanes to bring the Prodigall back to Re­pentance, was, that he returned and came into himselfe: And Dauid, Psal. 119.59. I conside­red my waies, and turned my feet.

To which purpose for further direction, consider in thy selfe foure things:

1. Take notice of thy heart, [Page 300] and disposition of it, in the de­sires and affections of it; both in what they haue beene, and what they ought to be.

1. Consider how thou hast loued thy sins, what a deale of poison, and hatred thou hast had of grace; how thou hast beene wedded to the lusts of the flesh, how hand-fasted to the world, how earnest thou hast bin in pro­secuting the profits of this life, with vtter neglect of better things; and then how necessa­ry it is to clear out this self loue, and loue of sin, to make roome for better.

2. Consider which will bee the principall desire of a repen­tant heart: as namely,

1. To bee rid of sin. Rom. 7. O miserable man, &c. neuer was a prisoner so weary of his bolts, nor a sickeman of his paine, as the penitent of his sin.

2. To please God in all the [Page 301] waies of his Commandements. Psal. 119.5. Oh that my waies were directed, &c.

3. To be in nearest fellowship with God in Christ. Cant. 1.3. Draw me, and we will run. Oh when shal I come into thy sight?

And these desires will be in­satiable, till the soule get a pre­sence, sight, and comfortable hold of God: for neuer can a good heart be delighted but in seeking most excellent things, with most excellent affections.

2. To further thy Repentance, recount thy life, actions, and course, what it is, what it ought to be. Neuer man considered his waies aright; but found some­thing to be redressed. As

1. If hee behold the infinite euils of his whole life commit­ted against God, and his Law, & light of his grace.

2. The innumerable good du­ties omitted, for which he hath [Page 302] had calling and opportunity.

3. The good thing done, but failed in all, both in the

• Manner,
• End.

Oh what a measure of sor­row, will this set to a carefull heart, to see it selfe so far from answering his horrible sins, that he cannot answer one of a thou­sand of his best actions through his life. All this showeth the need of mercie answerable to so wofull miserie.

3. Consider seriously the checks of thy owne conscience. Thou mayst contemne the checks of men: but neuer re­iect the checks of thy consci­ence. For conscience keepeth Court in the soule at all times, there is a continuall Tearme: it hath a power to examine, wit­nesse, and sentence at any time. And this sentence admitteth no delay, no delusion, no appeale. [Page 303] If thou feelest the priuie nips of conscience, listen to so neer and wholesome a rebuker, lest it grow to a seared conscience, and God in iustice discharge it of the office it holdeth in the soule vnder him, when he seeth it vn­regarded.

But doe thus: 1. when thy conscience checketh thee, blesse God for a waking conscience: which will onely checke great ones, whom none else may; and for things which none else can.

2. When conscience accu­seth thee, and, as the Clarke of the Lords Crown office, readeth a bill of inditement against thee, take his office on thy selfe, plead guilty, accuse thy selfe too. The way not to be iudged of the Lord, is to iudge our selues be­fore the Lord.

3. If conscience go on to prick thy heart, and fetch blood of thy soule, now feele the smart, [Page 304] apply the blood of Christ to stay the smart, and bleeding of it. This is the chiefe labour of Re­pentance.

4. To further thy Repen­tance, remember thy latter end, the shortnesse of thy life, the approach of thy death, and the terror of the day of iudgement. This numbring of our daies is a meanes to apply our hearts to wisedome, Psal. 90 12. But ther­fore is mens iniquitie in their skirts, because they remember not their latter end, Lam. 1.9.

4. MEanes of Repentance in respect of others.

1. If a good man be cast a­mongst good men, he wil quic­ken [Page 305] himselfe to repentance and reformation.

1. By humble submission of minde hee yeeldeth to all godly admonitions, of good men; and blesseth God with Dauid for their rebukes.

An impenitent person beareth such affection to his sins, that he disaffecteth him that reproueth him: But this man, contrary, is a stone in the Lords Temple, and is willing to be hewed and polished; and, as a man knowing himselfe out of the way, is wil­ling to be set in againe by any, euen the meanest that knoweth it better than he.

2. By imitating their godly example, which is a great inci­tation to goodnesse. Whence Christians are called lights, shi­ning in the darknesse of the world, holding forth the word of life; whose light must shine, that others seeing it may glorifie God.

[Page 306]And God putteth good exam­ples to good vse in the world, not onely to conuince the aduersa­ry, but sometimes to win the disobedient, and to gaine a testi­mony in their consciences to the truth; yea, & to prouoke others to an holy emulation, to get share in the same grace.

2 If good men be cast among enemies of God, and grace, yet they will bee furthering them­selues, in their way of Repen­tance: they will take knowledge of the reproches of their ene­mies, by whom they may heare their sinne sooner, and plainer told them, than by friends; although neither in a good man­ner, nor to a good end.

1 But this will helpe to humble a good man: Let Shemei alone (saith Dauid) I haue deser­ued it, 2. Sam. 16.

And no sooner shall a wicked man accuse a Saint, but he with [Page 307] an heauy heart will accuse him­selfe before the Lord. Nothing is more ordinary, than for wicked men to scandalize godly ones: They are hypocrites, proud, co­uetous, and what not? and when they heare this, they can goe to the Lord, and complaine of themselues, that they are so in­deed, and can rifle themselues, and be more vile in themselues, than the others tearmes can make them.

They can inroll themselues, as Paul, before the Lord, the chiefe of all sinners. But all this while when they intend to wound them, they helpe to heale their wound, and make them humbly seeke to the Physitian.

Augustine hearing the Dona­tists reuiling him for the former wickednesse of his youth, made this answer: The more you blame my disease, I will so much the more admire my Physitian. [Page 308] And Beza to one obiecting a­gainst him the wantonnesse of his youth, and wit in his Poems: answered, Iste homo inuidet mihi gratiam Christi.

4▪ NOw followeth the fourth generall, concerning the signes & markes of a man truely penitent: for this grace will shew it selfe, what way soeuer a man turne himselfe; whether he looke vpon, first, his sinne repen­ted: or, secondly, God offended: or, thirdly, himselfe: or, fourth­ly, vpon others: it wil be working euery way.

1 In respect of sinne, a man truely penitent, will discouer [Page 309] himselfe by those properties and practises.

1 He remembreth his sinnes, though they be remitted, and that with shame and sorrow. Ezek 16.60. I will establish my couenant with thee: then shalt thou remember thy sinnes, and be ashamed of thy waies; nor neuer open thy mouth any more, namely, in iustification of thy self, when I am pacified towards thee for all thou hast done; vers. 62.63. So as when God is pacifi­ed, yet the humble heart is asha­med.

This is one clause of the new couenant. Ezek. 36.26.Reason. A new heart will I giue you, and a new spirit I will put into you. vers. 31. Then shall you remember your owne wickednesse, and your deedes, which were not good, and iudge your selues worthy to be destroyed for your sinnes: therefore shal the house of Israel [Page 310] be ashamed and confounded for your owne waies, vers. 31.

2 This remembrance of for­mer sinnes, though pardoned, preserueth and bloweth vp the embers, and keepeth aliue godly sorrow in the soule. Zach. 12.10. The looking on him whom wee haue pierced, exciteth all that haue receiued the spirit of grace and compassion, to mourne for him, as their first borne. Peter remembring what himselfe had done, and his master had said, went out, and wept bitterly. Hereby our Repentance is renewed daily, and the wound made bleed afresh.

3 As it is our happinesse that God once pardoning our sinnes, forgetteth them, and neuer re­membreth them more: so it is a signe, and way of our happinesse, that our selues forget them not, but hold them before the eye of our mindes, to containe vs in [Page 311] constant humiliation for them.

2 He will aggrauate his sin, when he beholdeth it: hee will excuse none, extenuate none; he will not mince, nor hide any, as Adam: nor cast it off himselfe vpon others shoulders, as Saul ▪ The people did it: But he weigh­eth his sinnes in a true ballance, which hath shewed none of them to be light: he will put in so many weights, as to bring him to a iust humiliation. If his sins be of a bloudy dye, his heart shall bleed with godly sorrow. If they haue beene sinnes of knowledge, and after illumina­tion, or after admonition, or with vehemence, or repetition, or in hatefull manner, with cur­sing and swearing, as Peters was: Oh this will bring backe bitter sorrow, brinish teares; here is cause to weepe bitterly. If his sins haue beene old sins, as old sores, and festers, long continued [Page 312] in, and liued in till the eleuenth or twelfth houre; the longer and more painefull will be the cure: the more willing will hee be to open them, and content to haue them handled. If they haue beene committed in foule cir­cumstances; as to haue beene drunke, or disordered on the Sabbaoth day: to be rude, or irreligiously disposed in the Church, vnder the eye of God: to run ryot against good coun­sell, against the directions of the Word, and motions of the spirit: the fouler the sinne, the deeper will be the sorrow. But if they haue beene after Repentance, vowes, promises, after fasting, prayer, now the weight increa­seth marueilously vpon the soule. A good heart will hardly thinke any Repentance enough for such sinne.

Farre from true Repentance, is that false heart that is more [Page 313] ashamed to confesse sin, than to commit it: and in confession, doth it in the grosse and lumpe, with excuses and extenuations; and in making shew of sorrow, is as a cloud without raine, soone blowne ouer: he hath neuer a teare of godly sorrow for foulest sinnes, or if any, too soone dryed away.

He that can plead for his sin, and defend bad actions, with faire pretences, as Saul saueth the fat against the commande­ment, for sacrifice: that can rob God and his Ministers of their right, pretending a reach of wisedome, or publike care be­yond all others: that can plead for their vsury, a practise of cha­rity; as doing as they would be done to: their iniustice and false arts in trading, because they doe as others doe, and else they cannot liue: or their non-residen­cy, because of their charge, or [Page 314] a way to preferment: all these, and all others that hold vp bucklers for their sins, neuer yet knew what Repentance meant. In a word, he that can please himselfe in the remembrance of his sinne, that can glory how he hath ouer-reached his brother, which is ordinary in trading: that can reioyce in the pleasure or profit gotten by sinne, is farre from Repentance. A good heart, the more pleasing or profitable any sinne hath beene, wil lament so much the more.

3 He hateth and shunneth all sinne euery where. This indigna­tion and bitter hatred against sinne, is made a fruit and note of true repentance, 2. Cor. 7.11. Can. 5.4. See how the Church rated her selfe for her folly, and vn­kindnesse against Christ: and no maruaile. For,

1 If we look at God, he hateth all sin with a deadly hatred; and [Page 315] all that loue the Lord, must hate all that is euill: And the more a man conceiueth God his friend, the lesse friendly can he be to his sin: and the more fauour a man expecteth from God, the lesse can he fauour any sin.

2. If hee looke at his sin, he seeth it a serpent, and hateth it, though the sting be gone, by a spirituall and gracious Antipa­thy. And now the league being broken, he will neuer be friends any more with it: but in anger, as Ephraim to his Idols, say, Get thee hence, what baue I more to do with you?

3. If he looke on sinne in the euills it hath formerly wrapped him in, he cannot but shunne, feare, and fly it. A burnt childe dreadeth the fire. A man once stung with an Adder, will fly from all Serpents: A man that hath felt the paines of broken bones by his fals, will feare to [Page 316] fall, and looke better to his feet.

An impenitent person may forbeare to sweare: but a true conuert feareth an oath, Eccles. 9 So he feareth to breake the Sab­bath, is affraid of couetousnes, worldlinesse, drunkennesse, pro­fanenesse, and other sins: and this not in respect of his owne skin only; but in respect of God, now reconciled vnto him. Euen as a deare Wife feareth to of­fend her louing Husband, to whom she was lately married.

4. Hee resisteth and holdeth fight against all sin; euen those that he cannot conquer, he com­bateth against. As Iacob said of the people of the [...]and after the slaughter of the Sich [...]mites, Now will they hate vs, and ther­fore will raise their powers a­gainst vs to destroy vs: euen so a godly heart hating sin, will rayse all his power against it, to [Page 317] destroy the whole bodie of sin, & wil reuenge vpon it as his ca­pitall enemie.

A Subiect that hath taken vp armes against his Prince and Countrey, and gone out in re­bellion with rebels and traytors, if once hee come to see his of­fence on the one side, and the Princes clemencie on the other, pardoning his offence, and sa­uing his life, cannot chuse but hold himselfe extraordinarily bound to resist all such rebels, e­uen while he liueth. This is the case of euery Christian, who hauing run with his rebellious lusts, fighting against the crown and dignitie of Iesus Christ; but now graciously pardoned, cannot but stand stoutly against them.

And this cannot be other; but where flesh is, and spirit, the spi­rit will bee lusting against the flesh. Wheresoeuer these twins [Page 318] are conceaued, this Iacob and Esau will struggle in the wombe, and Rebecca shall feele the stri­uing within her: whereas the barren and fruitlesse wombe, which neuer receiued the seed of God, feeleth no such strug­ling.

5. Hee relinquisheth his sin in true endeauour, and neuer re­turneth 1 to it any more: for true Repentance is neuer repen­ted of. When Christ comman­ded the Deuill out of the man, he said, Come out, and go into him no more: And the same power he putteth forth in com­manding out these Legions of lusts and deuils, lurking in our thickets; once cast out, they come in no more to rule and raigne, the same word casteth and keepeth them out.

2. In euery true Repentance is a clearing ones selfe, 2. Cor. 7. And with all true humiliation [Page 319] goeth reformation: for repen­tance is not a vow, and purpose for hereafter only; but a present act and endeauour.

3. In euery one that must find mercy, there must go with confession forsaking of sin. Nei­ther can a penitent man say, I was a lyar, swearer, drunkard, and so am still: for though sin be still in him, he is not in sinne: and though flesh be in him, he is not in the flesh. So as howsoe­uer he that hath confessed his sin once, and againe, but conti­nueth in it, may thinke himselfe well eased; yet is it no other­wise than when a drunkard hath eased himselfe by casting, that he may drinke more. You shall heare a swearer take himselfe in his sinne, and say, God forgiue me, now I sweare: and yet swear as fast still as his tongue can turn out oathes. Others forced to a kinde of Repentance, passe ma­ny [Page 320] promises, and vowes, and con­fessions are made: but after re­turne as a swine to the wallow­ing, and an horse to the smell of his dung. Here was no Repen­tance, but a forced hypocrisie.

6. In all this worke of Re­pentance he differenceth him­selfe from the hypocrite in his strife and resistance of sin.

1. In that he setteth himselfe against sinne vniuersally: 2. sin­cerely.

1. Hee is set by grace against all sin, because all is contrary to grace, as 1. his own sins. As Paul, Rom. 7. I hate that which I doe: as a man feareth and sli­eth most the danger that is nea­rest him.

And of these, 1. his smallest sins. Dauid the cutting off Sauls lap: he thinketh none of them gnats, or mites, which GODS Law taketh order against; for which either Christ must dye or [Page 321] himselfe eternally.

The wicked man can startle at great and outragious euils, murther, adulterie, drunkennes: but the godly repent of those which the world count no sins, as, vnprofitablenes vnder the mi­nisterie of the Word, profana­tion of the Sabbath, petty oaths, rash anger. And whereas the wicked man thinketh is thoughts free: the weakest Christian repenting, repeateth the wandrings, and disorder of his very thoughts.

2. His own most secret sins: knowing that none are secret in respect of God, with whom he hath to deale; and that the more familiar any sin is, it is so much the more dangerous.

3. His fat, profitable, delight­full, and most necessary sins: he spareth no Agag, no f [...]tlings, [...] cutteth off hands, plucketh [...] eyes, that is, lusts, which [...] [Page 322] as neare and necessary. Zacheus casteth away his most gainefull sins presently.

2. Because true hatred is of kindes, and true zeale is as fire which will fasten on any fewell that commeth in the way of it: therefore a true penitent hateth and resisteth other mens sins. If he can hee will hinder them, if he cannot do that, he can and wil grieue and mourn for them. So Dauids eyes gusht out with ri­uers of teares, because men kept not the Word. Ieremie wished his head a fountaine of teares: And Lots righteous soule was vexed, to heare and see the vn­cleane conuersation of the Sodo­mites. But wicked men are so far from repenting for other mens sins, that they cannot re­pent their owne.

2. He dealeth against all sin sincerely; as Hypocrites cannot: which appeareth thus.

[Page 323]1. A godly man reneweth his Repentance often. But when, daily? In the time of his peace, when all things go well with with him, when the world laugheth on him, and at him for it. The Hypocrite neuer or sel­dome thinketh on Repentance, but when Gods hand is vpon him: when he is bound on his bed, and can intend no other businesse, then call for the Mini­ster, whom in all his health and life he wronged and scorned. Thus the Hypocrites howle on their beds (saith Hosea) but were his grace true, he would haue done it in prosperitie.

2. Godly men going seriously about the worke, repent of par­ticular sins. Dauid cryeth out of blood: Peter of his deniall: Paul sayth, I was, &c. But Hypocrits repent in the grosse and lumpe, and would faine deceiue GOD and themselues, by hiding them­selues [Page 324] in generals: God be mer­cifull vnto vs, we are all sinners, and cannot be saints. I haue bin deceiued as others haue been: yet I am not the greatest sinner. And thus slubbereth ouer the bu­sinesse.

3. True Repentance will ea­sily passe by an offence against himselfe: but not easily passe o­uer a sin against God. Moses in his owne cause the meekest of men, in Gods cause the most fie­ry and zealous.

But an Hypocrite can earnest­ly hate, and reuenge an iniurie to him: but, in iniurie and wrong to God, can be calme e­nough: because Gods name & glory is nothing so deare to him as his own.

4. The sinceritie of godly Repentance will euer appeare in the healing of that errour, Dan 4.24. and vndoing what is ill done. It will neuer be with­out [Page 325] restitution of that which is wickedly gotten, or wrong­fully held from the right owner. Sound Repentance will goe through stitch with restitution. Hast thou gotten so many hun­dreths by swearing, lying, brea­king the Sabbaoth? hast thou gotten so many thousands by cruelty, and vsury? hast thou gotten so many pounds by rob­bing God and his Minister, by vniust and malitious detaining Gods part? wilt thou, or darest thou goe on, and not thinke of Repentance? or dost thou thinke of Repentance, and not of Resti­tution? Here is no healing of the error; the wound in thy soule bleedeth fresh, and, without timely Repentance, will doe so vnto death.

5 The sincerity of true Re­pentance appeareth in the godly, in the speedy and seasonable ap­prehension of the offers of grace [Page 326] in the meanes. Psal. 119. I made hast and delaied not. Worldly men are for fastening on the world: there are their affecti­ons, desires, indeauours: the world hath ingrossed their thoughts, time; and the more water goeth through one pipe, the lesse goeth into another: but, as ready to breake, they deale in heauenly things; put off, and are taking order for three, or sixe moneths, and then proue as in­sufficient and insoluent as before. Ambrose saith, If I would offer thee gold to day, thou wouldest not say, I will come to mor­row: but God offereth grace; thou canst finde no time to take it.

2 THe soule truely penitent, looking towards God, will bewray it selfe in the constant expression of three most graci­ous affections, mixt & wreathed together: all which waite insepa­rably on sound Repentance, as light and heat on fire; both which necessarily argue the pre­sence of fire.

The first is loue of God; the second, feare of God; the third, desire or prayer.

The first is a vehement and feruent loue of God, vnto which he findeth himselfe bound in many strong obligations: as, when he considereth how many sins are forgiuen him, he cannot chuse but loue much: and that [Page 328] his reconciliation is made by the death of Iesus Christ, the Sonne of Gods loue; through whom, as a Conduit pipe, all grace floweth into him: here is the strongest attractiue, and load-stone of loue, that euer was. If great benefits and gifts, bee great binders, what is the grea­test gift of all, the giuing of his Sonne to be a surety, and satisfa­ction for sinne?

2 When he considereth that the Lord should chuse him, so vile a creature, to such grace of life, not onely remouing infinite euils, but in conferring so many mercies, as are beyond all his thoughts: not onely redeeming him by his Sonne, but gouerning him by his spirit, teaching him by his word, and lading him with blessings daily: and this he should doe to him, passing by so many millions of men yet in their sins, euery one as good in their [Page 329] nature as he: That hee should make his habitation in Goshen light, when all Egypt sitteth in darkenesse: That his fleece alone, as Gideons, should bee watered with the dew of blessing, and so many earthly men round about him dry and destitute of grace; Oh what a vehement loue will all this raise in the heart of a conuerted man?

3 When he considereth how the Lord hath heard his prayer in his tribulation, and answered him both in giuing, and forgi­uing, and turned his sorrowfull seed time, into a full haruest of ioy: deliuered his eyes from teares, his soule from death, his feet from falling; filled his soule with consolations of God, peace of heart, and ioy of the holy Ghost, vnspeakable and glorious: oh how will this, as bellowes, blow vp a bright flame of holy and feruent loue vnto God for [Page 330] his goodnesse? Psal. 116.1. This heart will not suffer such bles­sings to raine as vpon the sands which are vnfruitfull, but will be deuising how to returne loue for loue: and in this returne, nothing shall be thought too good for God. As he hath re­ceiued Gods best blessings, so he will returne of the best: as hee hath receiued liberally from God, he will returne liberally vnto God, 2. Sam. 24. Dauid will not offer to the Lord, of that which cost him nothing. Israel deliuered from sea, will offer their eare rings & Iewels to the Tabernacle, Exod 30.

The worldling, as a beast, drin­keth of the brooke, thinketh not of the spring; but the con­uert, drinking of these sweet waters of consolations, riseth vp to the wel-spring and head of them with loue, and praises.

The second holy affection [Page 331] toward God, is a child-like feare and awe of God. I say childe-like, because it is twisted with loue, and issueth from it. Hee seeth,

1 How contrary he hath beene to the pure and holy na­ture of God: how contrary to his image and grace: how con­trary in his will to the righteous will and pleasure of God. Fire and water, light and darkenesse, were not more contrary: nay, he findeth still a restance in him­selfe, a rebellion, a law of mem­bers relucting against the law of his minde, and hath great reason to feare his own impotency, and inclination to be led aside by the slyenesse and deceitfulnesse of sinne.

2 He seeth more need of Gods fauour, than life it selfe; and how hardly, but happily, he hath attained it: and now no mar­uell if his chief care be to retaine [Page 332] it. He feareth now to forfeit or cloud the beames of this happy sunne. Psal. 89. He resolueth a­gainst whatsoeuer may offend God, might he gaine a world by it. Ioseph might haue gained fa­uour, pleasure, wealth, by yeel­ding to his Mistresse; But can I, saith he, doe this and sin against God?

The third affection towards God, is desire, and breathing out continuall and strong cryes for grace against corruption; for the Lord giueth not onely grace as­ked, but grace to aske. A man truely conuerted, retaineth still godly sorrow, and continuall prickings of heart; as holy Paul was euer complaining of him­selfe after his calling, for former sins, and present corruptions; and hereby discerneth that the greatest happinesse, standeth in pardon of sinne; and that in this world it can neuer get farre [Page 333] enough into this happinesse; it can neuer get sense and assurance enough of the pardon of sinne, and therefore cryeth importu­nately after the sense of the ioy of his saluation, Psal. 51.

2 He seeth the deepe dye of his sins, and how hardly he par­teth with his spots, and so grow­eth instant, almost endlesse, in his petitions and repetitions, that God would stil wash him, cleanse him, purge him with Isope, and make him whiter than snow: he knoweth none in heauen or earth, is able to purge him, but God alone. This fountain is nei­ther Arbanah, nor Pharphar, riuers of Damascus, nor Iordan, nor out of any other Cisterne, than the fountaine of liuing wa­ter: for as Creation belongeth onely to God, so doth redempti­on, iustification, and remission of sins, and sanctification by the bloud of Christ, and spirit of God.

[Page 334]3 He seeth the strong sinewes of sinne yet in himselfe, & what an heart of Oake it hath within him: how little he profiteth by his stri [...]e against it: how sinne repented, returneth, and recoy­leth vpon him, as the vncleane spirit cast out, returneth againe. And hence is he earnest in daily prayer, for daily strength, for that spirit of grace, and strength to take his part, that he may find the power of sinne shaken and weakened in him, and hee carry victory against them: thus in sense of smart, steynes, strength of sinne, neuer did a starued beg­gar more importunately desire reliefe, nor a condemned man, a pardon, than hee doth further sense of mercy, grace, & strength, and is restlesse till he haue gotten them in good measure.

3 THe signes of true Repen­tance in respect of others.

1 A man truely humbled will esteeme of others, better than of himselfe, Phil. 2.3. For, 1. his minde is cleared to see his owne euils greater than all mens else: so Paul esteemeth himselfe the chiefe of all sinners.

2 His heart is smitten and humbled, and so deiected in him­selfe, as that he thinketh him­selfe too meane for any ranke, or place with GOD, or good men. The returned Prodigall com­ming to himselfe, confessed hee is not worthy to be set amongst the meanest seruants in his fa­thers house: whereas a proud man, that neuer saw himselfe, is [Page 336] so farre from casting down him­selfe, that hee thinketh euery place too meane for him; that euery mans sheafe must bow to his: he thanketh God, as the Pharisee, he is not as others, nor so bad as the Publican.

Obiect. But sound grace is not blinde; it is able to spye a difference betweene himselfe, and a gracelesse man. It knoweth that a small measure of grace is of much worth before GOD: whereas a gracelesse man is little worth.

Answ. As by light wee see light; so by grace, the light of grace; which sheweth vs, that grace is not giuen vs, to lift vp our selues aboue others, but to humble vs in the sense of our imperfections, in the sight of our own grace. True grace causeth vs to glorifie God by them, and for them, but by no meanes to glory in them.

[Page 337] Obiect. But I know many great euils in others, which I praise God, I finde not in my selfe: I know others farre inferiour in knowledge, wisedome, watch­fulnesse vnto my selfe: may I for humility, preiudice the truth? may I giue false testimony, or iudge vnrighteously to preferre a wicked person before my selfe?

Answ. 1. Charity reioyceth in the truth: therefore the Apo­stle commanding to iudge better of euery man than our selues, must be vnderstood with limita­tion: first, he writeth of men conuerted, called before, Saints and Brethren. A man called, may with prayse to God iudge his owne estate better before God, than him that he knoweth is not yet called: but of Brethren and Conuerts, thou maist not preferre thy state before GOD, aboue any of them.

[Page 338] Obiect. But I see many euils, and faults in him.

Answ. 1. Seest thou none in thy selfe?

2 Thou seest his outside, not what he is within towards God: but thou seest thine owne inside, and that none called, can bee worse or so bad as thy selfe, if all were knowne.

3 Grace will teach thee to see euils in thy brother, to couer them, to cure them if thou canst, and humble thy selfe for them.

2 The Apostle speaketh not of gifts, or qualities bestowed on men, but of mens persons; not before men, but before God. A man may in true iudgement e­steeme his owne gifts, being so, better thā an others. The Apostle said not, [...]et euery man esteeme anothers gifts better, but ano­ther mans person. And a man may esteeme his person, better than another mans place among [Page 339] men, but not before God. he may esteeme his owne person better.

3 A man may in some parti­cular action, hold himselfe more iust, and innocent than another, before God and man, as Dauid was more innocent than Saul in that particular: but if Dauid had esteemed Saul a better man be­fore God, than himselfe, I sup­pose he had not sinned, but wal­ked according to charity, which hopeth all, and construeth all the best.

Obiect. He had been deceiued.

Answ. Falli quidem posse, pec­cari non posse; He doth what he is commanded, and sinneth not, where he goeth not against cer­taine kinds.

2 He is soft and gentle vnto others: this grace putteth off fiercenesse and fury, maketh the Lyon and Lambe dwell toge­ther, Isay. 11.6. Hee seeketh to restore him that is fallen, [Page 340] by the spirit of meeknesse, consi­dering himselfe, Gal. 6.

He considereth, first, how himselfe was once carnall, and sold vnder sinne: secondly, how long it was, and with what adoe he was drawne out of sinne: thirdly, what a while he was a babe in Christ, weake, foolish, childish: fourthly, how often he hath fallen since in temptation: fifthly, how subiect he is to fall, how hardly he standeth, what weakenesse still breaketh out; this maketh him meeke, and soft to other weaklings and of­fenders. Thus the grace of Christ affecteth the Christian, as Christ himselfe, who had expe­rience of temptation, to haue a fellow-feeling of infirmity, in such as are tempted.

3 The faults he espyeth in o­thers, he will condemne in him­selfe; if not in the act and habit, which grace preserueth him [Page 341] from, yet in the seeds and incli­nation: or he will fall vpon some worse thing in himselfe, which in his owne sense shall cast him farre below them. Master Brad­ford seldome saw any man fall into sinne, or misery, but vsed to say, Lord be mercifull. A good heart hath so much to doe at home, as it is not at leisure, or list so much to iudge, or condemne others, as himselfe.

4 He will doe his best to draw others out of sinne. Hos. 6.1. Come, let vs returne vnto the Lord. Acts 26.29. Would God not thou onely, but all that heare me this day, were altogether as I am, excepting my bands. The theefe on the Crosse in that straight time, bewrayed the soundnesse of Repentance, by admonishing his fellow, railing on Christ, to win him, Fearest not thou, &c.

1 The Commandement isReason. [Page 342] generall. Ezek. 18.4. Returne, and cause others to returne.

2 Grace is as fire, spreading and catching. Mal. 3.16. Then spake euery one that feared God to his neighbour, by

• admonitiō
• counsell.

3 The spirit of grace, and compassion will pull men out of the fire, Iude 22. and draw them out of the danger.

4 Well he knoweth how by his sinnes, and bad example, hee hath drawne others from God: and now will manifest Repen­tance, by drawing others with himselfe vnto God.

Vse.Dost thou seeke by exhorta­tion, aduice, admonition, per­swasion, by the spirit of meeke­nesse to turne them right that are gone astray? Here is an argu­ment, thou hast beene humbled for thy own sin, and misery: thou declarest thy Repentance by thy care of other mens soules. But [Page 343] a carelesse disposition towards others; thou troublest not thy selfe with sins of others, as not concerning thee, argueth a care­lesse disposition within thy self. Especially

1. The Magistrate must re­claime or restraine euill doers; preuent and hinder the sins of others, else lye vnder the guilt of others sins.

2. The Minister must set him­selfe to win soules, to saue others with himselfe. Peter conuerted, must strengthen the Brethren. The Seruant must resemble Christ, who not onely mourned ouer Ierusalem, but warned Ie­rusalem that their habitation should be desolate.

3. The Master of a family must haue care to bring all the family to the knowledge of God, to re­forme his house. Iob 12.23. He that putteth sin away in himself, putteth iniquitie from his Ta­bernacle; [Page 344] and will not abide to dwell, where sin dwelleth vnre­formed.

4. THe conuerted person will discouer the truth of his Repentance in sundry practices concerning himselfe.

1. He iudgeth himselfe, and will set vp a throne of iudge­ment in his soule, and proceede iudicially and vnpartially a­gainst himselfe, as in ordinary forme of triall of Malefactors.

1. The practice wee haue in the Church, Ezek. 36.31. when the Lord hath renewed his co­uenant with his people, and be­stowed new hearts vpon them, and put his spirit within them, [Page 345] and deliuered them from their filthinesse; then shall they re­member their wicked wayes, & iudge themselues worthy to bee destroyed for their iniquities.

2. The fruit and vse of this selfe iudging, is, 1. To auoyde the Lords iudging of vs. 1. Cor. 11.31. If wee would iudge our selues, &c. 2. To cleare the Lord in iudging vs, whatsoeuer hee bring vpon vs for our sins. Psal. 51.4. That thou mayst bee cleare when thou iudgest. And wee conclude with the poore Theefe, Wee are righteously here.

3. The manner of processe in iudging himselfe, is in these things:

1. He will, as a Iudge, arraign himselfe before Gods iudgment seate, and summon himselfe be­fore the great Iudge, and, with Noah, is strucke with a reuerent feare and trembling in sense of [Page 346] the iudgement, and yet this is by Faith.

2. He will indite and accuse himselfe, hee will cast the first stone at himselfe, hee will, as a Iudge on the bench, sift out and narrowly examine his sins in the most odious circumstances of them. This is the searching and fanning of our selues, and fin­ding out what wee haue done. Zeph. 2.1. Search your selues: Search, oh Nation not worthy to be beloued. But who must do it? Verse 3. Seek the Lord in this manner all the meeke of the earth, which haue wrought his iudgement.

Euen such as haue repented must thus search and fan them­selues. & the Church, Lam. 3.40. Let vs try our waies, that is, lay our liues to GODS law, sift the secret corners of our hearts; as the Marriners in the tempest would find out by lot, for whose [Page 347] sake the storme was. The Church conuerted hath not done with the Law: but maketh vse of it for further conuiction and humiliation.

Now where is the man that doth thus narrowly and vnpar­tially sift himselfe, as the Kings Attourney sifteth out and aggra­uateth euery circumstance of the crime, and fact of the Tray­tor at the Bar, to make it as odious and hatefull as may bee? Wee may complaine as Ieremie, No man smiteth vpon his thigh, no man saith, What haue I done? Many a man, like a desperate Bankrupt, is affraid to looke on his reckonings, and goeth on till he be clapt vp in prison.

3. Hee will confesse against himselfe, and plead guilty. This is the Couenant, He that confes­seth and forsaketh his sin, shall finde mercy, Pro. 28.13. The hardned heart, Ier. 2.35. saith, [Page 348] Because I am guiltlesse, surely his wrath shall turne from me: but the answer is, Behold, I will en­ter into iudgement with thee, because thou sayest, I haue not sinned.

This is a speciall end why God maketh his own sicke in smiting them, yea, maketh their flesh to faile, and their bones to clatter in the skin, and draw them neare to the graue, and their life to the Buryers, and then looketh on a man, and if he say, I haue sinned, and peruerted right, and it did not profit mee; then will he deliuer his soule from the pit, and his life shall see the light, Iob 32.27.

Nay, not only a Rebell yet vnconuerted, shalbe brought to this: but Dauid himselfe, by his broken bones, and drying vp his moisture, shall roare all day long vnder the heauy hand of God, so long as hee will keepe [Page 349] close his sin. He must resolue [...]o confesse, and the Lord will r [...]mit the iniquitie of his sin. 2. Sam. 12.13.

Now this confession is of spe­ciall sins: it summeth not vp all in a word, nor is in the mouth only, but in the heart; nor with­out faith apprehending mercy, nor without affection, but pro­ceedeth out of hatred of sin, not without purpose of change and reformation.

4. He will read the sentence of death and condemnation against himselfe, and abhor him­selfe in dust and ashes, as Iob 42. He is now a dead man in Law, condemned by the sentence of the Law; as a dead man the world hath cast him off, hee is no longer of the world.

5. Hee pleadeth now for par­don, and seeketh for mercy, as a condemned person would sue for life: euen as Benhadads ser­uants [Page 350] came with ropes about their necks, and most submis­siuely sued for their liues.

2. He reneweth himselfe dai­ly, and is changed into another man.

1. His person is changed: of a childe of hell and darknes, he is become a son of God, a son of the light; of a sty and habita­tion of foule lusts and spirits, he is become the habitation of the liuing God, 2. Cor. 6.16.

2. His powers and parts are changed. For,

1. Hee is renewed in the spi­rit of his minde, that now in the inner man he serueth the Law of God, & holdeth strife a­gainst the Law of the members.

Time was when hee regarded wickednesse in his heart, his wil was set vpon euil works: but now he knoweth, if hee should do so, God would not hear him, Psal. 66.18. In all the faculties [Page 351] of his soule there is an embra­cing of righteousnesse.

2. His outward members are now weapons of righteousnesse, ready seruants for grace. As his heart and will are bended to­wards God: so his tongue and hand are quicke instruments to expresse the grace that is with­in.

3. His motions and actions are happily changed: He reuer­seth all that hitherto hee hath done: he condemneth for nought all that is done before grace: he pulleth downe all old ruines, and setteth vp a new frame vpon a new foundation, and leaueth not a stone vpon a stone that was before. And in­deed there can be no lesse in true Repentance, than a departure from euill, and an accesse vnto good. Saul conuerted, will build vp as fast as euer hee plucked downe; and preach as zealously [Page 352] as euer he persecuted.

4. A great and remarkeable change is in his whole estate and condition. The change of all other in nature most sensible, is, the change from life to death: the same is here from the life of sin, to the death of sin. And is not this sensible?

2. What an happy and mira­culous change is that, from death to life? as in the raysing of Lazarus; and of our bodies at the last.

Such is this happy change of the first Resurrection. My sonne was dead, saith the Father of the Prodigall, but is aliue. Ephes. 2. Yee that were dead in sins hath he quickned. Blessed and happy are they that haue part in the first Resurrection, Reuel. 20.5. that is, of soules, not of bo­dies, vnto grace, not vnto glo­rie.

3. What a remarkeable and [Page 353] blessed change is that after the resurrection, to ascend into hea­uen, and fit with Iesus Christ? But such a change is here: for the Beleeuer is not onely risen with Christ, but ascended alrea­dy, and sitteth now in heauenly places with him. We goe vp now after the Lord in cogitati­on, and conuersation; and by faith and hope, actually sit in our head in heauenly places: for looke what is the happy state of the head, is also the condition of the members; and faith ma­keth things absent, to be pre­sent.

Oh then, neuer be at rest till thou findest this happy change in thee; which is as euident as the shine of the sunne, to all eyes being awakened, so full of mira­cles, making the blind to see, the dumbe to speake, the deafe to heare, yea the dead to rise, to ascend and sit with Christ.

[Page 354]3 He strengtheneth himselfe against the assaults of sinnes, and lusts for time to come. 1. Ioh. 5.18. He that is born of God, kee­peth himselfe. 1. Ioh. 3.3. He that hath this hope, &c.

1 With watchfulnesse against sinne; and here, first, he casteth a most vigilant eye vpon those sins to which he hath beene most inclinable, and which haue bred him most smart. And

2 Knowing that nemo diu tu­tus periculo proximus, he watch­eth against occasions, meanes, and first motions to sin, to auoid them: Sure he is that an assaulted City cannot long hold out, but by most carefull custody of their Watch: and therefore though sometimes he may nod, & sleepe, yet his heart waketh, Cant. 5.3.

2 He strengtheneth himselfe with a diligent care to prosper in grace, and grow daily to per­fection. Phil. 3.12. Hee hath not [Page 355] yet attained, but striueth. To which end,

1 He listeneth heedfully to the silent and secret motions of the spirit, to cherish and foster them.

2 Hee waiteth vpon the meanes and ministery, as Mary sitteth downe at the feet of Christ, with humility and con­stancy, as that gesture implyeth, and seeketh and apprehendeth all occasions of good.

3 He obserueth, and careful­ly vndertaketh good duties, to which he is directed, and indea­uoureth to performe them in an holy manner, with cheereful­nesse and wisedome, and to a good end, sincerely ayming at Gods glory, and the saluation of himselfe and others. And as hee must needs thriue, who in a gainefull trade is diligent to ap­prehend all good opportunities: so in this gainfull trade of godli­nesse, [Page 356] it is the diligent hand that maketh rich, and in euery labour is abundance: whereas the idle person, quickly wasteth his stock, and commeth to nothing.

3 He strengtheneth himselfe with spirituall armour, and weapons of Gods making against temptations, assaults, persecuti­ons, stormes, and all kinde of re­sistances: he knoweth the ene­mies are many, their malice rest­lesse, and inappeasable; and ther­fore he hath need to stand as the Iewes in building the wall of Ierusalem, with the trowell in the one hand, and the sword of the spirit in the other. And

2 Hauing had experience of the safety and strength in this armour of proofe, he is carefull to put it on, and keepe it on, be­ing well assured that he cannot be hurt but onely in the want or carelesse vse of it.

4 He prepareth himselfe by [Page 357] daily exercise of Repentance, for Christs appearing. Acts 17.31. God admonisheth euery man to repent, because he hath appoin­ted a day. And this exercise is in these things.

1 Hee looketh for his head, and in the meane time comfor­teth himself as a member, which must be of the same nature and qualities: if the head be a liuing, spirituall, holy, gratious head, so must the member. Our head ad­mitteth no rotten gangrenous, and incurable member.

2 He feareth God, because of the great day of his wrath, which commeth, Reuel. 14.7. Being stricken with a reuerend feare, he shunneth euery sinne, yea, e­uery idle word whereof he must giue account.

3 He cleareth himselfe from sin daily; because as the day of death leaueth him, so that day of iudgement findeth him: he pre­pareth [Page 358] himselfe, by doing that daily, which he would be found doing on his dying day: his care is not onely to bee found blame­lesse, but wel-doing. Blessed is that seruant whom his Master [...]indeth so doing.

4 He getteth and keepeth a good conscience before God, and all men: thus he prepareth an Arke for himselfe to sit safe in. Well he knoweth that the sen­tence of the great Iudge at that day, shall concurre with the sen­tence of this little inward Iudge.

5 Because the sentence of that day shall be passed accor­ding to the soundnesse of faith, and fruits, his daily care is to get oyle into his lampe, and light of shining and sauing graces, and holy duties, which onely admit him into the Bridegroome cham­ber. Thus he prepareth his rec­koning daily, and fitteth his ac­count, [Page 359] that he may giue it vp with ioy.

6 He longeth, and sigheth, and waiteth to put off all corrup­tion of sinne and misery, and put on fulnesse of grace, ioy, and glory, Rom. 8.23. we sigh in our selues, 2. Cor 5.4. We sigh and are burdened to be cloathed vpon: and loue to remoue out of the body, and to dwell with the Lord, chap. 8.2. The Spirit saith come, and the Bride saith come, Reuel. 22.17. These are the true characters of sound Repentance, which euery Belee­uer shall finde in himselfe in some comfortable measure.

THe fifth and last generall is, the motiues to excite vs to this so necessary a duty of Re­pentance.

The first of these motiues shal be out of the Text, which infor­ceth the necessitie of Repentāce: Except yee Repent, yee shall perish.

This will appeare, if we looke on sinne vnrepented.

1 In the nature of euery one, being, first, a worke of the flesh, which to doe is to dye: The wages of sin is death, Rom. 6.23. If ye liue after the flesh, ye shall dye, Rom. 8.13. And the end of these things is death, Rom. 6.21. And when we were in the flesh, the motions of sin, which were by the law, had force in our mēbers [Page 361] to bring forth fruit vnto death, Rom. 7.5.

2 Euery sinne separateth from God, the fountaine of life, and so slayeth vs, & holdeth all good things from vs, Isay. 59.2.

3 Euery sinne vnrepented, fighteth against the soule. 1. Pet. 2.11. Lusts warre against the soule, and wound it with many deadly gashes. Paul telleth Ti­mothy, that they drowne the soule in perdition▪ 1. Tim. 6.9.

4 Euery sinne putteth vs vn­der the power of the diuell, and so in state of perdition. 1. Ioh. 3.8. He that committeth sinne is of the diuell, and maketh vs resem­ble the diuell: and the impeni­tent person is said to be in the snare of the diuell, taken at his will, 2. Tim. 2.10.

5 Euery sinne vnrepented, shutteth heauen. Gal. 3. [...]2. They that doe shoh things, shall not inherit the kingdome of heauen, [Page 362] and God hath sworne, that ne­uer an impenitent sinner shall enter into his rest.

2 Looke on sinne in the inse­parable companions and effects of it.

1 The wrath of God as a fire kindled, burning to the bottome of hell: Psal. 7.12. God is angry with the wicked euery day, and raineth downe on the head of the sinner, stormes and haile, and shooteth all the arrowes of reuenge out of his quiuer. How did he lay about him, and cast out his curses as thicke as ha [...]le vpon the first sinne committed, against the serpent, the woman, the man, the earth, and all about him?

2 This wrath hath linked, as with an iron chaine, sinne and punishment together, which goe inseparably, as the cause and the effect, as the body and the shadow; as the worke and the [Page 363] wages, as the parent and the childe one begetting another: heauy and smart is the rod that is prepared for the fooles backe: and thou canst not goe on in sin, but vnto punishment.

3^d. Effect: Gods iustice requi­reth, that as a man soweth, so he must reape. Gal. 6.7. Sinne is the seed of wrath, and the haruest of the sinner is proportioned to his seed time. Iob 4.8. I haue seene that they that plow iniqui­ty, & sow wickednesse reape the same. If thou sowest iniquity, thou must reape affliction. Pro. 22.8. He that soweth to the flesh, must reape corruption. Look not to reape wheate, if thou sowest tares: euery seed bringeth vp his owne kinde; sow the winde, and reape the whirlewinde, Hos. 8.7.

4 There is no way in the world to auoid this wrath and iustice, but Repentance: for, first, [Page 364] to remoue the crosse, wee must remoue sinne; remoue the cause, the effect will cease: a folly it is to thinke that fire will dye of it selfe, while it lurketh in matter combustible; no more can the fire of Gods wrath kindled in such seuerity: secondly, no Repen­tance, no remission; no forsaking of sinne, no forgiuenesse of sin. God can powre none of his mer­cy into thee, till thou by conuer­sion become a vessell of mercy: and therfore let me perswade, [...]s Ezek. 18.30. Returne, and cause others to returne from all iniqui­ties, if you would not haue ini­quity to be your destruction. No waters but of Repentance can quench the fire of wrath kind­led; no other fountaine is ope­ned to Ierusalem for sinne, Zach. 12.1.

THe second Motiue: If we looke towards GOD, wee want no incitements to Repen­tance: as,

1 Without Repentance, wee haue nothing to doe with God: no fellowship, no society: two cannot walke together, vnlesse they be friends: without Repen­tance, we are without God, as rebels, gone out in rebellion a­gainst their Prince and country. 1. Ioh. 3.6. Whosoeuer sinneth, hath not seene God, nor know­eth him, Ephes. 2.12. Of all na­turall men it is said, that they are aliens and strangers, without Christ, without hope, without God in the world. Onely by Re­pentance we are gathered into [Page 366] God againe. An impenitent per­son is in no other request with GOD, than an Heathen or A­theist.

2 In God wee may behold a strict iustice, and vnauoidable. Let a world of sinners combine against God, it shall bee washed away with waters of wrath, that would not wash themselues in the teares and waters of Repentance: Let a world of An­gels sinne against God, those mighty and glorious creatures cannot make their party good against this iustice, but shall bee cast into perpetuall chaines of blacke darkenesse. Let Ionah, a godly man, sinne against God, and runne another way, neither shall the ship, nor the Mariners skill, nor toyle, saue him from the tempest.

Oh then shall I goe on in sin, to dare this iustice? shall I by an heart hardened, not knowing [Page 367] Repentance, heape vp wrath against the day of wrath? Did not I obserue the Angell powring out vials of wrath on them that repented not of their workes? Reuel. 16.11. Hath not this iustice appointed a day wherein he will iudge the world by Iesus Christ? and should not this admonish me to hasten my Re­pentance? Acts 17.30.

3 In God we behold an oce­an of mercies, which mercies of God should leade vs to Repen­tance, Rom. 2, 4. and shall we let them lye by vs as things we make no vse of? whereas euery mercy should be a Sermon of Repentance. But let vs see how this mercy inuiteth vs.

1 He hath proclaimed him­selfe mercifull, gracious, one that repenteth him of our euill, that we should repent of our owne; ready to forgiue, nay, comming out to meet vs vpon [Page 368] our returne, as the Father of the Prodigall: one that woo [...]th, and seeketh, and calleth vs, Turne yee, turne ye, why will yee dye?

2. His mercie hath made many mercifull promises: but only to the repenting sinner are they made, and made good. And indeed God neither can nor wil be mercifull to any, but penitent sinners. While thy rebellions increase, how can I be mercifull vnto thee? how can I spare thee for these things? Ier. 5.7. And for his will, Deut. 29.20. God will not bee mercifull to such a man. Wouldst thou feed sauour­ly vpon the promises of this life or a better? thou must season them all with the sharpe sauce of Repentance and godly sorrow, to which they are all in­teyled.

Only on condition thou turn to the Almighty, thou shalt bee built vp, and lay vp gold as dust, [Page 369] Iob 22.23. If thou cease to doe euill and learne to do well, thou shalt haue thy sins washed, and eate the good things of the land, Esay 1.

3. This mercy repelleth no penitent sinner: but receiueth the greatest sinners vpon return. Esay. 1.18. Wash you, cleanse you: then if your sins were red as scarlet, they shall be white as snow. No sins can foyle this mercie.

The poor penitent Theefe was not despised: nor the poor Wo­man called a great sinner, when she powred teares vpon Christ: hee condemned not the poore Woman deprehended in the act of adulterie, standing penitent­ly before him: nor reiected the Disciple that denied and reie­cted him: nor the Persecutor of the Disciples, the Oppres [...]or of the Church; but receiu [...]d him to mercie, 1. Tim. 1.13. [...] [Page 370] will hee shut the doore to thee repenting, that opened it to these?

4. Sinnes against mercy, cast the sinner into seueritie of iu­stice: sins against the remedie bring miseries remedilesse. Oh that we were wise, to say, Shall I sin against such mercy? hath the Lord done me all this good in my soule, body, in my selfe and mine, in outward mercies and inward, for this life and a better, that I should repay him euill for good, loade him with daily sins, for lading me with blessings daily?

Why haue not we the vnder­standing of men in vs, to con­ceiue that our mercy to our sins, preuenteth Gods mercy to our soules? shall a seruant the kin­der the Master is, be so much the more carelesse to prouoke him? Did Ioseph reason so? Would we brooke it at our seruants hand? [Page 371] Will God at ours?

A graciou [...] heart will con­clude, as Psal. 130.4. Mercy is with thee that thou mayest bee feared. Let me by these mer­cies of God beseech you to giue vp your selues vnto him.

4. Looke vpon God in all his ordinances, wherein are offers of greatest mercie, and sanctified, as blessed meanes of attaining the whole grace reuealed by the Gospell; without Repentance they are not onely vnprofitable, but most hurtfull, yea, and dam­nable. The Word which I speak, saith Christ, shall iudge you at the last day, speaking to the im­penitent Iewes. The sweet ty­dings of the Gospell are a sauour of death to this man: The word will take hold on the impeni­tent person one time or other, Zach. 1.4.

The Sacraments doe him no good, but mischiefe, that by im­penitencie [Page 372] casteth poyson into the Lords cup. 1. Cor. 11.26. He eateth and drinketh his owne damnation: euen the Lords ta­ble is a snare to a wicked man. The guest that came into the Supper without the wedding garment, heard the dolefull sen­tence, Take him, binde him hand and foot, &c.

His prayers are abominable so long as he turneth his eare from hearing the Law, Prov. 18. Psal 66. If I regard wickedness in my heart, God will not heare my prayer. Isay 1.15. When you stretch your hands I will hide mine eyes from you, and though you make many prayers I will not heare, for your hands are full of blood: Neuer say Lord, Lord, if thou doe not his Commandement.

His whole profession is hate­full. Psal. 50. What hast thou to do to take my word in thy [Page 373] mouth, & hatest to be reformed?

5. Looke vpon God in the throne of his glory: who would not enioy the glory of God in heauen? who professeth not that hee will to heauen with the for­most? but no repentance, no heauen: no other gate of hea­uen, nor passage, but by Repen­tance. Men are well pleased so long as wee speake of heauen, happinesse, saluation, eternall life: but when we speake of re­pentance, it is an hard saying, an vnpleasing doctrine, a duety which will not down. If they could get to heauen by any thing else than by leauing their sins, were it thousands of Rams, or ten thousand Riuers of oyle: if by giuing their first borne, or fruits of body for the sin of their soules, these they would exchange; but to mortifie lusts, that the hypocrite cannot yeeld. But

[Page 374]1. Thou must come to hea­uen by no meanes, but GODS owne.

2. There is but one way, and that a narrow and straight way of Repentance: and to dreame of heauen without Repentance, is to dreame to passe ouer a deep and broad Riuer without bridge or barge. Thou mayst poast and wander vp and down, and tyre thy selfe in coasting euery way to auoyde the stoninesse, rough­nesse and straightnesse of the way: but if thou meanest to come to thy iournies end, thou must passe this narrow lane, and there is no way in the world to shift it.

THe third Motiue: in re­spect of Christ; in whom we see

1. Surpassing loue aboue the loue of women: hee loued vs better than himselfe, than his life, when we were no better than rebels and enemies. Shall I loue my sinne better than him, who loued my soule better than his own life? Oh let this coard of loue draw vs to Repentance; He came to call sinners to Re­pentance.

2. Looke vpon his bitter pas­sion, and therein see the merit and desert of the least sin: for which God must shed his blood, and pay the greatest price that heauen or earth contained.

[Page 376]Consider the end of his suf­fering. Hee dyed that sin might dye in me: and shall I put life in it againe, and frustrate the death of Christ? The fountaine was opened in his side, and streames of blood issued out, that my soule should be cleansed from the filthinesse of sin: and shall I wallow in the puddle still?

Consider that Christ was crucified for none in whom sin is not crucified: None haue part in his death, but such as are dead to sin: none haue the benefit of his death, but such as feele the vertue of it in them­selues. Isay 59.20. Hee is a Re­deemer of none, but such as turne from transgression in Ia­cob.

Consider in whomsoeuer there is sound application of Christs death, there is a simili­tude of his death. As he dyed for sin, so here is a dying vnto [Page 377] sin. Rom. 6.5. Wee are grafted with him to the similitude of his death. As Christs body was nayled to the Crosse: so must wee nayle our sins to his Crosse.

As his body and strength was infeebled and weakned vpon the Crosse, till he dyed: so must our body of sin bee daily weak­ned and subdued, till it be whol­ly dead in vs.

As Christ spared no part of himselfe, but gaue himselfe wholly in all parts and members to death for vs: so must we not spare any sin or lust, but put them all to paine, mortifying one as well as another.

And as Christ after death was raysed to life, and dyed no more: so wee, hauing dyed to sinne by mortification, must rise againe by daily renewing our Repen­tance, neuer to returne vnder the power of sin and death any more. This is the similitude of [Page 378] CHRIST'S death.

3. Looke vpon Christ as our head, and there is no member of that head, but the true penitent: he admits no rotten or stinking member. 2. Cor. 5.17. If any man be in Christ, he is a new creature. Truth of Christianitie is dis­cerned by truth of Repentance. Without faith vnfained is no vnion with Christ: and all that faith is fained and false, which worketh not in Repentance. This grace discerneth vs from hypocrites and wicked men.

THe fourth Motiue to Re­pentance may be drawne from thy selfe. And here looke on thy person, and thy selfe; both whole, and parts, will call on thy selfe to hasten thy Repen­tance.

1. Thy soule: Was it redee­med with gold, siluer, or any corruptible thing? or rather, with the precious bloud of Ie­sus Christ? and wilt thou base­ly sell it again for gold, or siluer, or corruptible things, or any sinfull pleasure? will the win­ning of the whole world recom­pence the losse of thy soule?

2. Thy bodie is, or should be a Temple of the holy Ghost, else art thou none of Christs: and [Page 380] wilt thou prophane thy body with filthy sins and lusts, to vexe the spirit, and make him weary of his lodging? Is it nothing to prophane a Temple? to turne it into a Tap-house by drunken­nesse, into a stewes by vncleane­nesse? Is it nothing to make thy fathers house a den of theeues, by vniustice & falshood?

3 Thy selfe was a slaue and vassall of Satan and sinne, and set free by Iesus Christ: wilt thou runne into bondage againe? Art thou now a Christian? then thou art in vnion with Christ, the Spouse of Christ; and wilt thou behaue thy selfe as a strum­pet, and be led away with euery alluring harlot, to the dishonour and high displeasure of so louing a husband?

2 Cast thine eyes vpon thy sinnes, and see it high time by Repentance to renounce them. As,

[Page 381]1 How hatefull euery sinne is to God, as for which he abhor­reth his most excellent creatures, Angels and men: nay, so perfect­ly hated by God, as hee could not chuse but punish it in his deare Sonne, while he sustained our persons, and bare our sins.

2 What an extreame folly sinne is! who but a foole, hauing light, sight, and reason, would walke vpon rockes and quick­sands, and bolt on into pits and ponds, being warned of the danger? for all these cannot threaten such danger to the bo­dy, as sinne doth to the soule.

Who but a foole being war­ned that theeues and murtherers lye in such a way, and such and such they haue robbed & slaine, and that they lye in waite for himselfe, and if he goe on, hee cannot auoid present death, yet will be bold and foole-hardy to goe on after such warning? But [Page 382] thy sinnes are so many theeues and robbers that lye in wait to destroy thee, and if thou goest on in that way, thou canst not auoid euerlasting perdition.

Who but a mad man would stirre vp the wrath of the King against him, and run daily into the lurch of the Law? as the sinner doth, who maketh God his enemy, stirreth vp a Lyon against himselfe, maketh the Law of God but a cobweb, as if no execution waited the trans­gressor.

What a folly is it to offend, and not seeke to satisfie? nay, a frenzie farre beyond that, for a traytor going to execution, and hauing a pardon brought him for accepting, scorneth the par­don, breaketh the seales, tram­ples the writing, reuiles the Prince, the messenger, and iusti­fieth his treasonable practices still. The sinner committeth [Page 383] high treason against the crowne and dignity of the God of hea­uen, and is daily drawing neerer his execution; a pardon is offered freely in the Gospell, grace and mercy are offered; but hee by impenitency, thrusteth away the word of life, scorneth the mes­sengers, iustifieth and defendeth his sinne: here is a spirituall madnesse and frenzy.

What a folly is it, whereas a man will doe nothing to make his finger ake, he would not be hyred to hold his finger in the flame of a candle a moment, for any money or gold: hee will scarce tast a bitter potion for recouery of health? yet this man maketh no bones of that which will bring endlesse torment in hell fire: he sticketh not to drink vp a cup of poyson, the nature of which is, the further it goeth, the more incurable it is▪ hee nourisheth a serpent in his bo­some, [Page 384] which hath teeth and sting, and poyson enough: hee carryeth euery day a fagot to burne himselfe. Oh now will not all this bring the sinner backe with Dauid to say, Oh I haue done very foolishly? The stung Israelites looked to the brasen serpent, and liued; they needed not be bidden: but wee haue need to bee vrged to lo [...]ke vpon Christ lifted vp vpon the pole of the Crosse, and yet will not doe so little for our selues and cure. What a folly is it for a man to fall and not offer to rise? no man in his sense would lye still. Oh then remember whence thou art fallen, and doe thy first workes, and repent.

3 All sinne remaineth in full power, and condemning force vpon the soule without Repen­tance, Ioh. 9.41. Now you say you see, your sinne remaineth, in the guilt, in the staine, in the [Page 385] domination and reigne, in the damnation of it. Thou wast a swearer, an adulterer, a hater of God, and an enemy to grace, a persecutor of Christ; and thou art so still if thou hast not repen­ted. Sinne hangeth like a burre on the impenitent person, it par­teth not in life, nor in death, but lyeth downe in the dust with him, and riseth with him; it go­eth to iudgement with him, and is sent to hell with him; the wrath of God abideth on him, because his sinne abideth with him.

4 Of all sinnes, impenitency is the greatest and nearest to iudgement. Reuel. 2.20. Iezabel had time to repent giuen her, but repented not, and therefore was cast into a bed of sorrow. This was noted in Saul, 1. Chron. 10 13. Saul dyed for his transgressi­on, but what was his transgres­sion? First, hee disobeyed the [Page 386] commandement: secondly, hee sought to a Witch: thirdly, hee sought not to the Lord, and ther­fore the Lord slue him. True it is that euery sinne is damnable, but no sinne actually condem­neth, but impenitency, and therefore the greatest of sinnes, is not to repent of sinne. Let it not be said of thee, as of Herod; yet he added this aboue all, that thou being so great a sinner, hast not yet repented.

3 Looke vpon thy selfe in respect of thy good duties.

1 None can be good in thee, till thou hast repented; first, the tree must be good, and then the fruit: first, Abels person was ac­cepted, and then his sacrifice; but to Caine, and his sacrifice, he had no respect.

2 Nay, in the best, euen the best duties must bee begun and fin [...]shed with Repentance, with­out which the best seruice is [Page 387] vnprofitable, and sinfully defe­ctiue. Nehemiah in building vp the wall, in commanding the Sabbath to bee kept, desireth to be remembred in goodnesse, and pardoned. Neh. 13.12. Repent and pray; repent and be baptized; repent and receiue the Sacra­ments, else sinne will hinder.

4 Looke on thy selfe in thy estate and condition, both in respect of sinne, and of change, and Repentance.

1 Looke vpon thy estate of corruption for time

• Past,
• Present,
• To come.

1 What hath thy whole life past, been before grace? Col 1.21. Paul wisheth them to consider, that in times past they were strangers and enemies, hauing their mindes set on euill works; and 1. Pet. 4.3. It is sufficient that we haue spent our time past in the lusts of the Gentiles, in [Page 388] wantonnesse, lusts, gluttony, drunkennesse. So dost thou see thy sinnes for number, and weight as the sands already: and for the manner of committing them against such light and meanes, so out of measure sinful; and dost thou not say, It is suf­ficient?

2 What, is thy whole present course without grace?

1 To goe on in sin, is wilfully to perish and murther our owne soules: the case being worse with vs, than that mans that fell among theeues; we lye not halfe, but wholly dead. God sendeth his Sonne the good Samaritane, to binde vp our wounds, to tem­per a remedy of his owne heart bloud, when no herbe or simple was left in heauen or earth for our cure: Now we in stead of thankefull acceptance, and ap­plication of this remedy by go­ing on in sinne, we tread vnder [Page 389] foote this pretious bloud: nay, we make our wounds larger and bigger euery day than other.

2 Euery man is euery day nearer his end, his death and iudgement: we are going before Gods tribunall, and to the barre of his iudgement: and shall we be so mad, as euen in the way, to multiply our misdemeanours? A malefactor going to the barre, or to execution, if he should cut a purse by the way, would not eue­ry one thinke hanging too good for him? This is the case of eue­ry impenitent person liuing in the practise of sinne, euen in the way to his execution.

3 What will bee thy case in time to come, going on in sin?

1 In the approach of death, Sathan will as [...]ayle with all his strength, that in the last com­bat, he may breake the necke of thy soule: and hee hauing the [Page 390] strength of a mans owne sinnes vnsubdued and vnmastered, he easily attaineth his purpose: then setteth hee euery small sinne be­fore the eye, in the magnitude of a huge mountaine, and the curse due vnto it, to the breaking of the heart of a sinner. Now is the guilty conscience in a wo­full case, stricken through with terror and torment. Now hee seeth that whereas hee thought to haue got out of sin at the fur­thest at his death, how weake and sicke his Repentance is; how strong, vnconquerable, and gy­ant-like his sinne is, and all con­cludeth with sathan against him: he seeth where the strong man hath long dwelt, he is not easily cast out, but as he hath liued, so he is likely to dye; for as the tree leaneth, so commonly it falleth; and as it falleth, so it lyeth.

2 If all this will not moue [Page 391] thee, consider what followeth after death: the time hasteneth wherein thou shalt bee naked before the Lord, the Iudge of all, in the sight of

• Angels,
• Men, and
• Diuels.

Before thee a terrible Iudge to condemne thee, and with him, the Saints shall iudge the world, and giue witnesse against thy sin. On the one hand, Sathan who tempteth thee, shall now accuse thee: On the other, the Angels, ministring spirits, shall be ready, as a fagot to binde thee, and cast thee into hell: within thee, an accusing conscience, as a thousand witnesses against thee, shall bring to minde all sinnes, and circumstances long since forgotten: Beneath thee, hell ready to deuoure thee: none shall be admitted to speake for thee, and thy selfe shalt bee speechlesse, and canst not speake [Page 392] for thy selfe, so as sentence must needes passe against thee, and thou deliuered to the Deuill, whose will thou didst diligently execute here, that hee may now haue his will and delight in thy endlesse torment. Oh therefore vse meanes to preuent this ruful condition: come out of thy sin betime; hye thee apace out of Sodome; lay aside thine owne folly; now take Gods warning; heare the raps of Christ now knocking at the doore of thy heart, by the hammer of his Word, Spirit, Mercies, Iudge­ments. Now follow the Moti­on: let not Sathan or sin beguile thee any longer, to hold thee off from Repentance.

2. See thy happy change and blessed estate, by this grace of Repentance.

1. Of all gifts a broken heart is the rarest and happiest: the humble heart in stead of lodg­ing [Page 393] foule sins and lusts, becom­meth a lodge for the highest God, who pleaseth to dwel with a broken and contrite heart. What an happy change of a sto­ny heart into flesh!

2. The very first act of Re­pentance bringeth pardon of sin. Psal. 32. I said I will confesse, & thou forgauest. 2. Sam. 12.13. Dauid no sooner said, I haue sin­ned, but Nathan said, The Lord hath put away thy sin: And the continuance of it, bringeth and continueth a sweet sense and as­surance of remission in the heart. It is not with God, as in mens Courts, Confesse, and iudge­ment runneth against; but in Gods, Confesse, and the Law is satisfied. In mens Courts, Con­fession and Condemnation goe together; in Gods, Confession and Iustification. Iudge thy selfe, and preuent the iudgment of God.

[Page 394]3. What an happy and wel­come change were it of age into youth? Nature cannot worke it, grace can: The old man is put off, the new man put on: Of old men wee become young, and smug againe, re­newing our strength as the Eagle, Psal. 103.

And this change by grace forerunneth that great change by glorie, and is the beginning of it: When these base earth­ly bodies shall become spirituall bodies; and this very peece of clay shall shine as the Sun: when corruption shall put on incor­ruption; and these ignorant sinfull soules shall put on a per­fect image of God [...]; and the whole man become like the An­gels themselues. Whom these considerations cannot moue, I suppose nothing can.

Thus I haue somewhat large­ly intreated out of this Text, of [Page 395] the Practice of Repentance, in the Rules, Lets, Helpes, Markes and Motiues; I will conclude the Treatise with that of our Sauiour, If ye heare these things, blessed are yee if yee doe them; and end as I began with the words of the Text, If yee repent not, yee shall all perish. There is no greater miserie, than to bee without miserie, no greater sor­row, than to bee without the sorrow of sound Repentance.