THE manner how Repentance is wrought, is,

1. Partly by the Word, Act. 2. 37.1. When they heard this, they were pricked in their heart, &c. The Word preached is Gods Engine he useth to effect Repentance. 'Tis compared to an Hammer, and to a Fire, Ier. 23. 29. The one is to break, the other to melt the heart. How great a blessing is it to have the Word dispensed, which is of such noble vertue? And how hard will they find it to escape Hell, who put out the lights of Heaven?

2. Repentance is wrought by the Spirit.2. Ministers are but the Pipes and Organs; it is the Holy Ghost breathing in them, makes their words effectual Omne instrumentum operatur in virtute princip •… lis agentis.. Act. 10. 44. While Peter spake these words, the Holy Ghost fell on all them which heard the Word. The Spirit in the Word illuminates and converts Spiritus Dei est omnipotens artifex, formans affectionem, spirans Gratiam, juvans operationem, agens omnia for •… iter, & disponens suaviter. Bernard. . When the Spirit toucheth an heart, it dissolves into tears, Zach. 12. 10. I will pour on the Inhabitants of Hierusalem a spirit of Grace, and they shall look on me whom they have pierced, and mourn. 'Tis wonderful to consider, what different effects the Word hath upon men. Some at a Sermon are like Iosiah, their heart is tender, and they let fall tears 2 King. 22. 19.; others are no more affected with it, than a deaf man with mufick. Some grow better by the Word, others worse. The same earth which causeth sweetness in the Grape, causeth bitterness in the Wormwood. What is the reason the Word works so differently? it is because the Spirit of God doth carry the Word to the conscience of one, and not another. One hath received the divine Unction, and not the other, 1 Ioh. 2. 20. Oh pray that the dew may fall with Manna. That the Spirit may go along with the Word. The Chariot of Ordinances will not carry us to Heaven, unless the Spirit of God joyn himself to this ChariotAct. 8. 29..

IT will next be enquired, what Repentance is. I shall first shew you what it is not. There are several Deceits of Repentance, which might occasion that saying of Austin, That Repentance damns many. He means a false Repentance. A person may delude himself with a counterfeit Repentance.

1. The first Deceit of Repentance is1. Deceit. legal Terrour. A man hath gone on long in sin, at last God arrests him, shews him what desperate hazard he hath run, and he is filled with anguish; within a while the tempest of conscience is blown over, and he is quiet; then he concludes he is a true penitent, because he hath felt some bitterness in sin: Be not deceived, this is not Repentance. Ahab and Iudas had some trouble of mind. It is one thing to be a terrified sinner, and another thing to be a repenting sinner. Sense of guilt is enough to breed terrour; infusion of grace breeds Repentance. If pain and trouble were sufficient to Repentance, then the damned in Hell should be most penitent, for they are most in anguish. Repentance depends upon a change of heart. There may be terrour, yet no change of heart.

2. Another Deceit about Repentance,2 Deceit. is, resolution against sin. A person may purpose and make vows, yet be no penitent, Ier. 2. 20. Thou saidst, I will not transgress. Here was a resolution; but see what follows; under every green tree, thou playedst the Harlot. Notwithstanding her solemn engagements, she played fast and loose with God, and ran after her Idols. We see by experience when a person is on his sick-bed, what protestations will he make if God recover him again, yet he is as bad as ever: He shews his old heart in a new temptation. Resolution against sin may arise,

1. From present extremity; not because sin is sinful, but because it is painful. This Resolution will vanish.

2. Resolution against sin may arise from fear of future evil; an apprehension of death and Hell, Rev. 6. 8. I looked, and behold a pale horse, 〈 in non-Latin alphabet 〉 Ses •… ore morte, Pedissequo inferno. and his name that sate on him was death, and Hell followed after him? What will not a sinner do? what vows will he not make, when he knows he must die and stand before the Judgement seat? Self-love raiseth a sickbed vow, and love of sin will prevail against it. Trust not to a passionate resolution, it is raised in a storm, and will die in a calm.

3. The third Deceit about Repentance,3 Deceit. is, the leaving many sinful courses. 'Tis a great matter I confess to leave sin: So dear is sin to a man, that he will rather part with a child than a lust, Micah 6. 7. Shall I give the fruit of my body, for the sin of my soul Nunquid Deus à me poscit piaculum, sicut Saturnus, Moloch, aliique dei gentium quos coluimus, victimas humanas e •… flagitant?? But sin may be parted with, yet no Repentance.

1. A man may part with some sins, and keep other. As Herod reformed many things amiss, but could not leave his incest.

2. An old sin may be left to entertain a new Serpens quotannis exuvias deponit. Causin. Hierogl. . As you put off an old servant to take another. This is to exchange a sin. Sin may be exchanged, and the heart not changed. He who was a Prodigal in his youth, turns an Usurer in his old age. A slave is sold to a Jew, the Jew sells him to a Turk; here is the Master changed, but he is a slave still. So a man removes from one vice to another, but he is a sinner still.

3. A sin may be left not so much from strength of grace, as from moral grounds. A man sees that though such a sin be for his Tooth, yet it is not for his interest: It will ecclipse his credit, prejudice his health, impair his estate; therefore upon prudential reasons he gives it a dismiss.

The true leaving of sin, is, when the acts of sin cease from the infusion of a principle of grace: As the air ceaseth to be dark from the infusion of light.

I Shall next come to shew, what Gospel-Repentance is: Repentance is a grace of Gods Spirit, whereby a sinner is inwardly humbled, and visibly reformed. For a further amplification of Repentance, know, that Repentance is a spiritual medicine, made up of six special Ingredients; if any one be left out, it loseth its vertue.

I Proceed next to the reasons which do enforce Repentance.

1. From Gods soveraign command,Reason 1. Act. 17. 30. He commandeth men every where to repent. Repentance is not arbitrary; 'tis not left to our choice whether we will repent or no, but it is an indispensible command 〈 in non-Latin alphabet 〉 . Epictetus.. God hath enacted a Law in the High Court of Heaven, that no sinner shall be saved but the repenting sinner; and he will not break his own Law. Though all the Angels should stand before God, and beg the life of an irrepenting person, God would not grant it, Exod. 34. 6. The Lord God, merciful and gracious, keeping mercy for thousands, and that will by no means clear the guilty. Though God is more full of mercy, than the Sun is of light, yet he will not forgive a sinner while he goes on in his guilt: He will by no means clear the guilty.

2. The pure nature of God deniesReason 2. communion with an impenitent creature. Till the sinner repent, God and he cannot be friends, Isa. 1. 16. Wash ye, make ye clean. Go steep your selves in the brinish waters of Repentance, Ver. 18. Come now and let us reason together. Now, saith God, I will parley with you, but else come not near me. What communion hath light with darkness? How can the righteous God indulge him that goes on still in his trespasses? Exod. 23. 7. I will not justifie the wicked. If God should be at* Justitia Dei ferre non potest ut gratiae contemptoribus ignoscatur. Musculus. peace with a sinner before he repent, he should seem to like and approve all that he hath done; he should go against his own holiness. 'Tis inconsistent with the sanctity of Gods nature to pard on a sinner while he is in the act of rebellion.

3. Sinners continuing in impenitency,Reason 3. are out of Christs commission: See his commission, Isa. 61. 1. The Spirit of the Lord God is upon me, he hath sent me to bind up the broken-hearted. Christ is a Prince and Saviour, but not to save men in an absolute way, whether they repent or no. If ever Christ bring men to Heaven, it shall be thorow Hell gates, Act. 5. 31. Him hath God exalted to be a Prince and Saviour to give Repentance. As a King pardons Rebels, not if they persist in open defiance, but if they relent, and yield themselves to the mercy of their Prince.

4. There is a great deal of equity inReason 4. it, that we should repent. We have by sin wronged God; we have ecclipsed his honour; we have infringed his Law, and good reason we should make him some reparation. By Repentance we humble and judge our selves for sin; we set to our seal that God is righteous if he should destroy us: and thus we give glory to God, and do what in us lyes to repair his honour.

5. If God should save men without Repentance,5. making no discrimination, then by this Rule he must save all; not only men, but Devils, as Origen once held; and so consequently the decrees of Election and Reprobation must fall to the ground; which how diametrically opposite it is to sacred writ, let all judge.

THere are two sorts of persons who will find it harder to repent than others.

1. Such as have sate a great while under the droppings of Gods Ordinances, but grow no better. The earth which drinketh in the Rain, yet beareth thorns and briars, is nigh unto cursing, Heb. 6. 8. The metal which hath lain long in the fire, but is not melted and refined, there is little hope of it. When God hath sent his Ministers one after another, exhorting and perswading men to leave their sins, but they settle upon the lees of formality, and can sit and sleep under a Sermon; it will be hard for these ever to be brought to Repentance; they may fear lest Christ should say to them as once to the Fig-tree, Never fruit grow on thee more.

2. They will find it harder to repent, who have sinned frequently against the convictions of the Word, the checks of conscience Mala conscientia potest esse secura nunquam tuta. Sen. , and the motions of the Spirit. Conscience hath stood as the Angel, with a flaming sword in its hand; it hath said, Do not this great evil; but sinners regard not the voice of conscience, but march on resolvedly under the Devils colours: these will not find it easie to repent, Iob 24. 13. They are of those that rebel against the Light. It is one thing to sin for want of light, and another thing to sin against light. Here the unpardonable sin takes its rise; first men sin against the light of conscience, and so proceed gradually to the despighting the Spirit of grace.

FIRST, then it serves sharply to reproveUse 1. Reproof. all unrepenting sinners, whose hearts seem to be hewn out of a Rock, and are like the stony ground in the Parnble which wanted moisture. This disease

I fear is epidemical, Ier. 8. 6. No man repented him of his wickedness. Mens hearts are marbled into hardness, Zach. 7. 12. They made their heart as an Adamant Lapis hic durissimus est, qui respuit scalpra & malleos, quin & ipsos disrumpit; ideoque 〈 in non-Latin alphabet 〉 dicitur, scil. indomabilis. •… . They are not at all dissolved into a penitential frame. It hath been a received opinion, that Witches never weep Bodin in his daemon. lib. 4. cap. 1.. Sure I am, such as have no grief for sin, are spiritually bewitched by Satan. We read, that when Christ came to Ierusalem, he upbraided them because they repented not, Matth. 11. 20. And may he not upbraid many now for their impenitency? Though Gods heart be broken with their sins, yet their hearts are not broken: They say as Israel, Ier. 2. 25. I have loved strangers, and after them will I go. The justice of God, like the Angel, stands with a drawn sword in his hand ready to strike, but sinners have not so good eyes as Balaams Ass, to see the sword. God smites on mens backs, but they smite not with Ephraim upon their thigh Jer. 31. 19.. It was a sad complaint the Prophet took up, Ier. 5. 3. Thou hast stricken them, but they have not grieved. That sure is reprobate silver which contracts hardness in the furnace, 2 Chron. 28. 22. In the time of his distress, did he trespass yet more against the Lord; this is that King Ahaz. An hard heart is a receptacle for Satan. As God hath two places he dwells in, Heaven and an humble heart: so the Devil hath two places he dwells in, Hell and an hard heart. 'Tis not falling into the water drowns, but lying in it: 'Tis not falling into sin damns, but lying in it without Repentance 〈 in non-Latin alphabet 〉 . Chrys. de poen.. Hardness of heart brings at last to searedness of conscience, 1 Tim. 4. 2. Having their conscience seared with an hot Iron Cauteriatam conscientiam vocat Apostolus cam quae sensum peccati amittit, instar partis cauterio i •… stae. Fr. •… urrianus. . Men have silenced their consciences, and God hath seared them. And now he lets them sin, and doth not punish, Isa. 1. 5. Why should I smite you any more? As a Father gives over correcting a child whom he intends to dis-inherit.

THAT the exhortation to Repentance may be more quickned, I shall lay down some powerful Motives to excite Repentance.

1. Sorrow and melting of heart, fits1 Motive. us for every holy duty. A piece of Lead while it is in the lump, can be put to no use, but melt it, and then you may cast it into any mould, and it is made useful: So an heart that is hardened into a lump of sin, is good for nothing, but when it is dissolved by Repentance, now it is useful. A melting heart is fit to pray. When Pauls heart was humbled and melted; then, Behold he prayes, Act. 9. 11. It is fit to hear the word: Now the word works kindly. When Iosiahs heart was tender, he humbled himself, and rent his cloths at the hearing the words of the Law, 2 Chron. 34. 19. His heart, like melting wax, was ready to take any seal of the word. A melting heart is fit to obey. When the heart is like metal in the Furnace, it is facil and malleable to any thing. Lord, what wilt thou have me do Act. 9. 6.? A repenting soul subscribes to Gods will, and answers to his call, as the eccho to the voice.

2. Repentance is highly acceptable. •… Motive. Then our hearts are a garden of Eden, delightful to God, when a spiritual River runs to water this garden. I have read that Doves delight to be about the waters; and surely Gods Spirit who descended in the likeness of a Dove, takes great delight in the waters of Repentance. The Lord esteems no heart sound but the broken heart, Psal. 51. 17. The sacrifices of God are a broken spirit Spiritus fractus est Dei holocaustum quo summe exhileratur. Fabritius. . Mary stood at Iesus feet weeping, Luke 7. 38. She brought two things to Christ (saith Austin) unguentum & lachrymas, tears and oyntment; her tears were better than her oyntment. Tears are powerful Orators for mercy; they are silent, yet they have a voice, Psal. 6. 8. Hear the voice of my •… eeping.

3. Repentance commends all our services3 Motive. to God. That is Gods savoury meat, which is seasoned with the bitter hearbs of godly sorrow. Hearing of the word •… s then good, when we are pricked at the heart, Act. 2. 37. Prayer is delightful to God, when it ascends from the Altar of a broken heart. The Publican smote upon his breast, saying, God be merciful to me a sinner; this prayer pierced Heaven: He went away justified rather than the other, Luke 18. 14. No prayer toucheth Gods ear, but what comes from an heart touched with the sense of sin.

4. Without Repentance, nothing will4. avail us. Some bless themselves that they have a stock of knowledge, but what is knowledge good for without Repentance? It is better to mortifie one •… in, than to understand all mysteries. Impure speculatists do but resemble Satan, •… ransformed into an Angel of light. Learning and a bad heart, is like a fair face with a cancer in the breast. Knowledge without Repentance, will be but a torch •… o light men to Hell.

5. Repenting tears are delitious; they5. may be compared to myrrhe, which though it be bitter in taste, it hath a sweet smell, and refresheth the spirits: So Repentance, though it be bitter in it self, yet it is sweet in the effects; it brings inward peace. The soul is never more enlarged, and inwardly delighted, than when it can kindly melt. Alexander upon the safe return of his Admiral Nearchus from a long voyage wept for joy Camerari •… s Hist. Med.. How oft do the Saints fall a weeping for joy! The Hebrew word to repent, signifies 〈 in non-Latin alphabet 〉 Consolari, in pyhel •… nitere. D •… usius. to take comfort *. None so joyful as the penitent. Tears (as the Philosopher notes) have four qualities; they are moist, salt, hot, bitter. 'Tis true of repenting tears; they are hot, to warm a frozen conscience; moist, to soften an hard heart; salt, to season a soul putrifying in sin; bitter, to wean us from the love of the world. And I will add a fifth they are sweet, in that they make the heart inwardly rejoyce, Ioh. 16. 22. Your sorrow shall be turned into joy. Let a man (saith Austin) grieve for his sin, and rejoyce for his grief. Tears are the bes •… sweet-meatsVis ergo O homo semper •… pulare, semper 〈◊〉 . David who was the grea •… weeper in Israel, was the sweet singer o •… Israel. The sorrows of the penitent are like the sorrows of a travelling woman, Ioh. 16. 21. A woman in travel hath sorrow, but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world. So the sorrows of humbled sinners bring forth grace, and what joy is there when this manchild is born!6.

6. Great sins repented of, shall find mercy. Mary Magdalen, a great sinner, when she washed Christs feet with her tears, obtained pardon. Some of the Jews, who had an hand in crucifying Christ, upon their Repentance, the very blood they shed was a soveraign balm to heal them, Isa. 1. 18. Though your sins be as scarlet, they shall be as white as snow. Scarlet in the Greek is called 〈 in non-Latin alphabet 〉 , because it is twice dipt, and the art of man cannot wash out the dye again. But though our sins are of a scarlet colour, Gods mercy can wash them away. This may comfort such whom the hainousness of sin discourageth, as if there were no hope for them; yes, upon their serious turning to God, their sins shall be expunged and done away.

Oh but my sins are out of measure sinful! do not make them greater by not repenting. Repentance unravels sin, and makes it as if it had never been.

O but I have relapsed into sin after pardon, and sure there is no Novatiani lap •… is p •… nitentibus veniam denegarunt. mercy for me! I know the Novatians held, that after a relapse there was no renewing by Repentance: But doubtless that was an errour. The children of God have relapsed into the same sin. Abraham did twice equivocate. Lot committed incest twice. Asa, a good King, yet sinned twice by creature-confidence. Peter twice by carnal fear, Matth. 26. 70. Gal. 2. 12. But for the comfort of such as have relapsed into sin more than once, if they solemnly repent, a white flag of mercy shall be held forth to them. Christ commands us to forgive our trespassing brother seventy times seven in one day, in case he repent, Mat. 18. 22. If the Lord bids us do it, will not he much more be ready to forgive upon our Repentance? What is our forgiving mercy to his? this I speak not to encourage any impenitent sinner, but to comfort a despondent sinner, that thinks, tis in vain for him to repent, and that he is excluded from mercy.

7. Repentance is the in-let to spiritual7. •… lessings; it helps to enrich us with •… ace; it causeth the desart to blossom as •… he Rose Isa. 35. 1.; it makes the soul as the Egyp •… an fields after the overflowing of Nilus, •… ourishing and fruitful. Never do the •… owers of grace grow more, than after a •… ower of repentant tears. Repentance •… auseth knowledge, 2 Cor. 3. 16. When •… eir heart shall be turned to the Lord, the •… ail shall be taken away. The vail of igno •… nce which was drawn over the Jews •… yes, by Repentance should be taken •… way. Repentance inflames love. Weep •… g Mary Magdalen loved much, Luk. 7. 47. •… od preserves these springs of sorrow in •… e soul, to water the fruits of the •… pirit Gal. 5 2 •… .

8. Repentance ushers in temporal8. •… lessings. The Prophet Ioel perswading •… e people to Repentance, brings in the •… romise of secular good things, Ioel 2. •… 2, 19. Rent your heart, and not your gar •… ent, and turn unto the Lord, and the Lord •… ill answer and say to his people, Behold I •… nd you Corn, and Wine, and Oyl. When •… e put water into the Pump, it fetcheth •… p only water; but when we put the wa •… er of tears into Gods bottle, this fetcheth up wine. I will send you wine and oyl. Sin blasts the fruits of the earth, Hag. 1. 6. Ye have sown much, and bring in little Deus punit fame neglectum sui. Lap. . But Repentance makes the Pomgranate bud, and the Vine flourish with full clusters. Fill Gods bottle, and he will fill your basket, Iob 22. 23. If thou return to the Almighty, thou shalt lay up gold as dust. Repenting is a returning to God, and this brings a golden harvest.

9. Repentance staves off judgements9. from a Land. When God is going to destroy a Nation, the penitent sinner staies his hand, as the Angel did Abraham's, Gen. 22. 12. 'The Ninivites Repentance, caused God to Sententiam revocavit excidii latam. Corn. L. repent, Ionah 3. 10. God saw that they turned from their evil waies, and God repented, &c. An outward Repentance hath adjourned, and kept off wrath. Ahab, who sold himself to work wickedness, yet upon his fasting and rending his garments, saith God to Eliah, I will not bring the evil in his daies, 1 King. 21. 29. If the rending of the clothes did keep off judgement from the Nation what will the rending of the heart do?

10. Repentance makes joy in Heaven.10. The Angels do as it were keep holy-day, Luke 15. 10. There is joy in the •… resence of the Angels of God, over •… ne sinner that repenteth Exultare secimus Angelos quando refipiscimus, currite fratres currite, non soli Angeli, sed & ipse Angelorum vos creator expectat. Bern. Serm. 2. in Vigil▪ Nativ. . As •… raise is the musick of Heaven, so Repentance is the joy of Heaven. When men neglect the offer of salvation, and freeze in sin, this delights the Devils; but when a soul is brought home to Christ by Repentance, this makes joy among the Angels.

11. That which may cause tears to distill11. from our eyes, is to consider how dear our sins cost Christ. Christ is called the Rock, 1 Cor. 10. 3. When his hands were pierced with nails, and the spear was thrust in his side, then was this Rock smitten, and there came out water and blood: And all this Christ endured for us Salutis nostrae avidus. Lemnius. , Dan. 9. 26. The Messiah shall be cut off, but not for himself. We tasted the Apple, and he the Vineger and Gall Ego ini que egi, & tu poenâ mulctaris. Aug. . We sinned in every faculty, and he bled in every vein.

And can we look upon a suffering Saviour with dry eyes? Shall we not be sorry for those sins which made Christ a man of sorrow? Shall not our enormities draw tears f •… om us, which drew blood fro •… ▪ Christ? Shall we sport any more with sin▪ and so rake in Christs wounds? Oh tha •… by Repentance we could crucifie our sins afresh! The Jews said to Pilate, Ioh. 19. 12. If thou let this man go, thou art not Cesars friend. If we let▪ our sins go, and do not crucifie them, we are not Christs friends.

12. This is the end of all the afflictions12. God sends, whether it be sickness in our bodies, or losses in our estates, that he may awaken us out of our sins, and make the waters of Repentance flow. Why did God lead Israel that march in the wilderness among fiery Serpents, but that he might humble them? Deut. 8. 2. Why did he bring Manasseh so low, changing his Crown of Gold into fetters of Iron, but that he might learn Repentance? 2 Chron. 33. 12, 13. He humbled himself greatly before the God of his Fathers; then Manasseh knew that the Lord was good. One of the best waies to cure a man of a Lethargy, is to cast him into a Feaver. So when a person is stupified, and his conscience grown lethargical, God to cure him of this distemper, puts him to extremity, and brings one burning calamity or other, that he may startle him out of his security, and make him return to him by Repentance.13.

13. The daies of our mourning will soon be ended De •… eamus ad tempus ut exultemus in •… ternum. A •… . . After a few showers that fall from our eyes, we shall have a perpetual sun-shine. Christ will provide an handkerchief to wipe off his peoples tears, Rev. 7. 17. God will wipe away all tears. Christians, shortly you shall put on your garments of praise: you shall exchange your Sackcloth, for white Robes: instead of sighs, you shall have triumphs; instead of groans, Anthems; instead of the water of tears, the water of life. The mourning of the Dove will be past, and the time of singing of birds will come.

This brings me to the next,

14. The happy and glorious reward •… 4. that follows upon Repentance, Rom. 6. 22. Being made free from sin, ye have your fruit unto holiness, and the end everlasting life. The leaves and root of the Fig-tree are bitter, but the fruit is sweet. Repentance to the fleshy part seems bitter, but behold sweet fruit, EVERLASTING LIFE. The Turks phancy after this life an Elizi •… m, or Paradise of Pleasure, where they have all dainty dishes served in; they have gold in abundance, silken and purple apparel, and Angels bringing them red wine in silver cups, and golden plates: Here is an Epicures Heaven. But in the true Paradise of God, are those astonishing delights, and rare viands served in, which eye hath not seen, neither hath it entred into the heart of man to conceive 〈 in non-Latin alphabet 〉 Origen. con •… . Celsum.. God will lead his penitents from the house of mourning, to the banquettinghouse; no sight there but of glory; no noise but of musick; no sickness unless of love: There shall be holiness unspotted, and joy unspeakable; then the Saints shall forget their solitary hours, and be sweetly solacing themselves in God, and bathing in the Rivers of divine pleasure.

O Christian, what are thy duties compared with the recompence of reward? what an infinite disproportion is there between Repentance enjoyned, and glory prepared? There was a feast-day at Rome, wherein they used to crown their fountains Varro. lib. 4.. God will crown those heads which have been fountains of tears. Who would not be willing to be a while in the house of mourning, that shall be possessed of such glory, as put Peter and Iohn into an extasie to see it but darkly, shadowed and pourtrayed out in the transfiguration, Matth. 17. O fruct •… osa poenitentia, O virgo amplectanda, O secunda nau •… ragii tabula; miserorum auxilium, spes exului •… ! vit •… orum sera, virtutum apotheca: quae sola judicem flectis; dum vulneras, sanas, dum 〈◊〉 succumbis, gloriose triumphas; contra tristitiam opponis gaudium, contra cinerem coronam. Hugo Vict. This reward which free-grace gives, is so transcendantly great, that could we have but a glimpse of glory revealed to us here, we should need patience to be content to live any longer. O blessed Repentance, that hast such a light side with thy dark, and hast so much sugar at the bottom of thy bitter cup.

15. The next Motive to Repentance,15. is to consider the evil of impenitency: An hard heart is the worst heart; it is called an heart of stone, Ezek. 36. 26. If it were Iron it might be mollified in the furnace; but a Stone put in the fire will not melt, it will sooner fly in your face. Impenitency is a sin grieves Christ, Mark 3. 5. Being grieved for the hardness of their hearts. It is not so much the disease offends the Physician, as the contempt of his Physick. Not the sins we have committed do so much provoke and grieve Christ, as that we refuse the Physick of Repentance which he prescribes. This aggravated Iezabels sin, Rev. 2. 21. I gave her space to repent, yet she repented not. An hard heart receives no impression Cor durum velut cera frigore iniquitatis obstricta signaculum divinae imaginis non recipi •… , Bernard. ; it is untuned for every duty. It was a sad speech Stephen Gardner uttered on his deathbed, I have denied my Master with Peter, but I cannot repent with Peter. O the plague of an obdurate heart! Pharaohs heart turned into stone, was worse than his waters turned into blood. David had his choice of three judgements, plague, sword and famine; but sure he would have chosen them all rather than an hard heart. An impenitent sinner is neither allured by entreaties Cor du •… um nec compunctione scinditur, nec precibus flectitur, minis non cedit, flagellis induratur; ad consilia infidum, ad turpia inverecundum ad pericula impavidum. Bern. ad Eugen. , nor affrighted by menaces. Such as will not weep with Peter, shall weep with Iudas. An hard heart is the Anvi •… on which the hammer of Gods justice will be striking to all eternity.

16. The last Motive to Repentance is,16. the day of judgement is coming. This is the Apostles own Argument, Act. 17. 31. God commands men every where to repent, because he hath appointed a day in which he will judge the world. There is that in the day of judgement, which may make a stony heart bleed. Will a man go on thieving when the Assizes are nigh? Will the sinner go on sinning when the day of judgement is so nigh? Thou canst no more conceal thy sin, than thou canst defend it; and what wilt thou do when all thy sins shall be written in Gods Book, and engraven on thy forehead? O direful day, when Jesus Christ clothed in his Judges Robe, shall say to the sinner, stand forth, answer to the Indictment brought against thee. What canst thou say for all thy oaths, adulteries, and thy desperate impenitency? O how amazed and stricken with consternation will the sinner be! and after his conviction, he must hear the sad sentence, Depart from me. Then, he who would not repent of his sins, shall repent of his •… olly: If then there be such a time a coming, wherein God will judge men for their impieties, what a spur should this be to Repentance! The penitent soul shall at the last day lift up his head with comfort, and have a discharge to shew under the Judges own hand.

THE second branch of the ExhortationUse Exhort. is, to press persons to speedy2 Branch. Repentance, Act. 17. 30. Now God commands men every where to repent 〈 in non-Latin alphabet 〉 . The Lord would not have any of the late Autumn fruits offered to him. God loves early penitents that consecrate the spring and flower of their age to him. Early tears, like Pearls b •… ed of the morning dew, are more orient and beautiful. Oh do not reserve the dregs of your age for God, lest he reserve the dregs of his cup for you! Be as speedy in your Repentance, as you would have God speedy in his mercies, 1 Sam. 21. 8. The Kings business required haste: So Repentance requires haste.

'Tis natural to us to procrastinate and put off Repentance. We say as Hag. 1. 2. The time is not yet come. No man almost is so bad, but purposeth he will amend, but he adjourns and prorogues so long, till at last all his purposes prove abortive Modò & modò & hoc erat sine modo. Aug. . Many are now in Hell that purposed to repent. Satan doth what he can to keep men from Repentance: when he sees they begin to take up serious thoughts of reformation, he bids them stay a while longer. If this traitor sin must die (saith Satan) let it not die yet: So the Devil gets a reprieve for sin, it shall not die this Sessions: at last men put off so long, that death seizeth on them, and their work is not done.

Let me therefore lay down some cogent Arguments to perswade to speedy Repentance.

1. Now is the season of Repentance; Arg. 1. and every thing is best done in its season, 2 Cor. 6. 2. Now is the accepted time 〈 in non-Latin alphabet 〉 . Tempus dignum •… uod ad omnibus plausu & mirâ exultatione suscipiatur; 〈◊〉 salutem adferen •… mundo. L •… p. . Now God hath a mind to shew mercy to the penitent, he is on the giving hand. Kings set apart daies for healing. Now is the healing day for our souls; now God hangs forth the white flag, and is willing to parley with sinners. A Prince at his coronation as an Act of Royalty, gives money, proclaims pardons, fills the conduits with wine: Now God proclaims pardons to penitent sinners; now the conduit of the Gospel runs wine; now is the accepted time; therefore now come in and make your peace with God; now break off your iniquities by Repentance: 'tis wisdom to take the season The Husbandman takes the season for sowing his seed: now is the seed-time for our souls.

2. The sooner you repent, the fewerArg. 2. sins you will have to answer for. Were you at the death-bed of an old sinner, when conscience begins to be awakened, and should hear him crying out, here are all my old sins come about me, haunting my death-bed as so many evil spirits, and I have no discharge; here is Satan who was once my tempter, is now become my accuser, and I have no Advocate; I am now going to be dragg'd before Gods judgement-seat, where I must receive my final doom. Oh how dismal is the case of this man, he is in Hell before his time! but you who repent betimes of your sinful courses, this is your priviledge, you will have the less to answer for; nay, let me tell you, you will have nothing to answer for, Christ will answer for you; your Judge will be your Advocate, 1 Ioh. 2. 1. Father, will Christ say, here is one that hath been a great sinner, yet a broken-hearted sinner, if he owes any thing to thy justice, set it on my score.

3. The sooner we repent, the moreArg. 3. glory we may bring to God. 'Tis the end of our living, to be useful in our generation: better lose our lives, than the end of our living. Late converts who have for many years taken pay on the Devils side, are not in a capacity of doing so much work in the Vineyard. The thief on the Cross could not do that service for God as St. Paul did. But when we do betimes turn from sin, then we give God the first-fruits of our lives; we spend and are spent for Christ. The more work we do for God, the more willing we shall be to die, and the sweeter death will be. He that hath wrought hard at his day-labour, is willing to go to rest at night. Such as have been honouring God all their lives, how sweetly will they sleep in the grave! The more work we do for God, the greater will our reward be. He whose pound had gained ten pounds, Christ did not only commend him, but advance him, Luk. 19. 17. Have thou authority over ten Cities Es •… o ex primis proceribus Regnimei. Brugens. Tanquam stella sublimior fulge. Bed •… . By late Repentance, though we do not lose our Crown, yet we make it lighter.

4. It is of dangerous consequence toArg. 4. put off Repentance longer.

If we consider what sin is. Sin is a poison 1. Dulce venenum. Ber •… . ; it is dangerous to let poison lye long in the body. Sin is a bruise Isa. 1. 6.; if a bruise be not soon cured, it gangrenes and kills: If sin be not soon cured by Repentance, it festers the conscience, and damns. Why should any love to dwell in the tents of wickedness? They are under the power of Satan, Act. 26. 18. And it is dangerous to stay long in the enemies quarters.

It is dangerous to procrastinate Repentance; 2. because, the longer any go on in sin, the harder they will find the work of Repentance. Delay strengthens sin, and hardens the heart, and gives the Devil fuller possession. A plant at first may be easily plucked up 〈 in non-Latin alphabet 〉 , &c. Chrys •… st., but when it hath spread its roots deep in the earth, a whole team cannot remove it: 'Tis hard to remove sin when once it comes to be rooted. The longer the Ice freezeth, the harder it is to be broken: the longer a man freezeth in security, the harder it will be to have his heart broken: the longer any travel with iniquity, the sharper pangs they must expect in the new birth. When sin hath got an haunt, it is not easily shaken off. Sin comes to a sinner, as the elder Brother came to his Father, Luk. 15. 29. Lo these many years have I served thee, neither at any time transgressed I thy Commandment, and wilt thou cast me off now? what in mine old age, after thou hast had so much pleasure by me? See how sin pleads custom, and that is a Leopards spot Lanarum conchylia quis in pristinum candorem revocet? Hierom. , Ier. 13. 23.

It is dangerous to prorogue and delay3. Repentance, because there are three daies may soon expire.

1. The day of the Gospel may expire; this is a sun-shiny-day; it is sweet, but swift. Ierusalem had a day, but lost it, Luk. 19. 42. But now they are hid from thine eyes Est verò hic aposiopesis non •… ine maxima ene •… gia. 〈◊〉 . . The Asian Churches had a day, but at last the Golden Candlestick was removed: It would be a sad time in England see to the glory departed. With what hearts could we follow the Gospel to the grave? To lose the Gospel, were far worse than to have our City Charter taken from us. Gray hairs are here and there, Hos. 7. 9. I will not say the Sun of the Gospel is set in England, but I am sure it is under a cloud. That was a sad speech, Matth. 21. 43. The Kingdom of God shall be taken from you: therefore it is dangerous to delay Repentance, lest the market of the Gospel should remove, and the vision cease 〈 in non-Latin alphabet 〉 . D •… maseen..

A mans personal day of grace may expire.2. What if that time should come, wherein God should say, the Means of Grace shall do no good; Ordinances shall have a miscarrying womb, and dry breasts. Were it not sad to adjourn Repentance till such a decree came forth Currat poen •… tentia, ne praecurrat sententia. Chrysologus. ? 'Tis true, no man can justly tell that his day of grace is past; but there are two shrewd signs by which he may fear it.

1. When conscience hath done preaching. Conscience is a bosom-Preacher; sometimes it convinceth, sometimes it reproves: It saith as Nathan to David, Thou art the man. But men imprison this Preacher, and God saith to conscience, preach no more: He that is filthy, let him be filthy still. This is a fatal sign a mans day of grace is past.

2. When a person is in such a spiritual •… ethargy, that nothing will work upon him, or make him sensible. There is 〈 in non-Latin alphabet 〉 , the spirit of a deep sleep poured on him, Isa. 29. 10. This is a sad presage his day of grace is past. How dangerous then is it to delay Repentance when the day of grace may so soon expire!

3. The day of life may expire; what security have we that we shall live another* 〈 in non-Latin alphabet 〉 . Philo. Jud. day? We are marching apace out of the world; we are going off the stage; our life is a taper soon blown out. Mans life is compared to the flower of the field, Psal. 103. 15. which withers sooner than the grass Viret gloria hominis quasi flos soeni, hodiè aliquem videas pubescentis aetatis virtute florentem, gratâ specie, suavi colore, cras, instar herbae foeni occasum patitur. Ambr. Hexam. lib. 3.. Our age is 〈 in non-Latin alphabet 〉 as nothing, Psal. 39. 5. Life is but a flying shadow. The body is like a ves •… el tunned with a little breath; sickness broacheth this vessel, death draws it out. O how soon may the scene alter Mortalium vita quid aliud quàm scena? in qua alii aliis obtecti personis procedunt, agúnto; suas quis que partes, donec Choragus statim educat è prosce •… io. Erasm. ! Many a Virgin hath been dressed the same day in her bride-apparel and her windingsheet! How dangerous then is it to adjourn repenting, when death may so suddenly make a thrust at us. Say not, you will repent to morrow Sera nimis vita est crastina. Mart. : Remember that speech of Aquinas; God who pardons him that repents, hath not promised to give him to morrow to repent in. I have read of Archias, a Lacedemonian, who being among his cups, one delivered him a Letter, and desired him to read the Letter presently, being of serious business; he replyed, seria cras, I will mind serious things to morrow Plutarch.; and that day he was slain. Thus, while men think to spin out their silver thred, death cu •… s it. Olaus Magnus observes of the Birds of Norway, that they fly faster than the Birds of any other Country; not that their wings are swifter than others, but by an instinct of nature, they knowing the daies in that climate to be very short, not above three hours long, do therefore make the more haste to their nests: So we knowing the shortness of our lives, and how quickly we may be called away by death, should fly so much the faster on the wing of Repentance to Heaven.

But me-thinks I hear some say, they doObject. not fear a sudden surprizal, they will repent upon their sick-bed.

I do not so well like a sick-bed RepentanceAnsw. Poenitentia sera •… arò vera.: He runs a desperate hazard, who will venture his salvation within the circle of a few short minutes. Thou that puttest off Repentance till sickness, answer me to these four queries.

1. How dost thou know thou shalt have a time of sickness? Death doth not alwaies shoot its warning-piece by a lingring consumption; some it arrests suddenly. What if God should presently send thee a summons to surrender thy life!

2. Suppose thou shouldest have a time of sickness, how dost thou know thou shalt have the use of thy senses? Many are distracted on their sick-bed.

3. Suppose thou shouldest have thy senses, yet how dost thou know thy mind will be in frame for such a work as Repentance? Sickness doth so discompose body and mind, that one is but in an ill posture at such a time to take care for his soul. In sickness a man is scarce fit to make his will, much less to make his peace. The Apostle saith, Is any sick among you, let him call for the Elders of the Church, Iam. 5. 14. He doth not say, is he sick, let him pray; but let him call for the Elders that they may pray over him. A sick man is very unfit to pray, or repent; he is like to make but sick work of it. When the body is out of tune, the soul must needs jar in its devotion. Upon a sick bed a person is more fit to exercise impatience, than Repentance. We read, that at the pouring out of the fourth Vial, when God did smite the Inhabitants, and scorched them with fire; They blasphemed the Name of God, and repented not, Rev. 16. 9. So when the Lord pours out his Vial, and scorcheth the body with a Feaver, the sinner is fitter to blaspheme than repent.

4. How dost thou who puttest off all to a sick bed, know, that God will give thee in that very juncture of time grace to repent? The Lord usually punisheth neglect of Repentance in time of health, with hardness of heart in time of sickness Multos peccati Veteranus ita con •… opivit, ut ad seriam in ultimo agone resipiscentiam nunquam perven •… unt. Baldwin de Cas. Consc. . Thou hast in thy life time repulsed the Spirit of God, and art thou sure it will come at thy call? Thou hast not taken the first season, and perhaps thou shalt never see another spring-tyde of the Spirit more: All this considered, may hasten our Repentance. Do not lay too much weight upon a sickbed, 2 Tim. 4. 21. Do thy diligence to come before winter. There is a winter of sickness, and death a coming, therefore make haste to repent; let thy work be ready before winter. To day hear Gods voice, Heb. 3. 7.

IF any shall say, they have repented, let me desire them to try themselves seriously by those seven Adjuncts or Effects of Repentance which the Apostle laies down, 2 Cor. 7. 11. Exigunt 〈 in non-Latin alphabet 〉 •… c vera pietatis à fucata distinguatur. De Rive •… .

1. Carefulness. The Greek word1 Effect. 〈 in non-Latin alphabet 〉 . signifies a solicitous diligence, or careful shunning all temptations to sin. The true penitentiary flies from sin, as Moses did from the Serpent Qui peniter solicitus est ne peccet. Ambrose. .

2. Clearing of our selves. The Greek word2 Effect. is Apology 〈 in non-Latin alphabet 〉 . Refutatio objecti criminis. Maldon. . The sense is this, though we have never so much care, yet through strength of temptation, we may slip into sin: now in this case the repenting soul will not let sin lye festring in his conscience, but doth judge himself for his sin; he pours out tears before the Lord; he begs mercy in the Name of Christ, and never leaves till he hath gotten his pardon: Here he is cleared of guilt in his conscience, and is able to make an Apology for himself against Satan.3 Effect.

3. Indignation. He that repents of sin, his spirit riseth against itPoenitentia virtus est in irascibili. Bonavent. distinct. 14. ar •… ▪ 2. q •… . 1. l. 4.; as ones blood riseth at the sight of him whom he mortally hates. Indignation is a being fretted at the heart with sin. The penitent is vexed with himself. David calls himself a fool and a beast Quid feci? quo prolapsus sum? itane demens fui?, Psal. 73. 22. God is never better pleased with us, than when we fall out with our selves for sin Quid est poenitens nisi homo iratus sibi? Aug. in L •… c. Serm. 35.. 4 Effect.

4. Fear. A tender heart is ever a trembling heart. The penitent hath felt sins bitterness; this Hornet hath stung him, and now having hopes that God is reconciled, he is afraid to come near sin any more. The repenting soul is full of fear; he is afraid to lose Gods favour, which is better than life; he is afraid he should for want of diligence come short of salvation; he is afraid lest after his heart hath been soft, the waters of Repentance should freeze, and he should harden in sin again, Prov. 28. 14. Happy is he that fears alwaies. A sinner is like the Leviathan, who is made without fear, Iob 41. 29. A repenting person fears and sins not, a graceless person sins and fears not.

5. Vehement desire. Sowre sauce sharpens5 Effect. the appetite: So the bitter herbs of Repentance sharpen desire: But what doth the penitent desire? he desires more power against sin, and to be released from it. 'Tis true, he hath got loose from Satan, but he goes as a prisoner that hath broke Prison, with a fetter on his leg; he cannot walk with that freedom and swiftness in the waies of God; he desires therefore to have the fetters of sin taken off; he would be freed from corruption; he cries out with Paul, Who shall deliver me from this body of death? Rom. 7. 24. In short, he desires to be with Christ, as every thing desires to be in its centre.

6. Zeal. Desire and zeal are fitly put together; 6 Effect. to shew, that true desire puts forth it self in zealous endeavour. How doth the penitent bestir himself in the business of salvation! How doth he take the Kingdom of Heaven by force! Matth. 11. 12. Zeal quickens the pursuit after glory. Zeal encounters with difficulty, is imboldened by opposition, tramples upon danger. Zeal makes a repenting soul persist in godly sorrow against all discouragements and oppositions whatsoever. Zeal carries a man above himself for Gods glory. Paul before conversion was mad against the Saints, Act. 26. 11. And after conversion he was judged mad for Christs sake, Act. 26. 4. Paul, thou art besides thy self. But it was Zeal, not Phrenzy. Zeal doth spirit and animate duty; it causeth fervency in Religion, which is as fire to the sacrifice, Rom. 12. 11. 〈 in non-Latin alphabet 〉 . As fear is a bridle to sin, so Zeal is a spur to duty.

7. Revenge. A true Penetentiary pursues7 Effect. his sins with an holy malice; he seeks the death of them: As Sampson was avenged on the Philistines for his two eyes: He useth his sins, as the Jews used Christ; he gives them gall and vinegar to drink; he crucifies his lusts, Gal. 5. 24. Qu •… severi •… res in nos sumus eò sperare debemus magis propitium Dominum. Calvin lib. 3. Instit. A true child of God seeks to be revenged most of those sins which have dishonoured God most. Cranmer, who had with his right hand subscribed the Popish Articles, was revenged on himself, he put his right hand first in the fireAct & Monum. 1714.. David did by sin defile his bed, after by Repentance he watered his bed with tears. Israel had sinned by Idolatry, and afterwards they did offer disgrace to their Idols, 1 Sam. 30. 22. Ye shall defile the covering of thy graven Images of silver. Mary Magdalen had before sinned in her eye, by adulterous glances, and now she will be revenged on her eyes; she washeth Christs feet with her tears Aquam ex oculis hausi •… , ut quibus lascivè fuer •… t abusa, eos mordaci lachrymarum cop •… a castigaret. Brugens. ; she had sinned in her hair, it had intangled her Lovers; now she will be revenged on her hair; she wipes Christs feet with it Turpanda est facies (inquit Paula) quam contra Dei praeceptum purpurisso, cerussa, & stybio saepè depinxi, affl •… gendum est còrpus quod multis vacavit delitiis; mollia & s •… a pretiosissima asperitate cilicii co •… mutanda. H •… erom. in ejus Epitaph▪ . The Israelitish women, who had been dressing themselves by the hour, and had abused their Looking-glasses to pride, afterwards by way of revenge as well as zeal, offered their Looking-glasses to the use and service of Gods Tabernacle, Exod. 38. 8. So those Conjurers who used curious Arts, o •… Magick (as it is in the Syriack) when once they repented, brought their Books, and by way of revenge burned them, Act. 19. 19. These are the blessed fruits and products of Repentance; and if we can find these in our souls, we have arrived at that Repentance which is never to be repented of.

SUch as have solemnly repented of their sins, let me speak to them,

1. By way of Caution. Though Repentance1. be so necessary and excellent as you have heard, yet take heed that you do not ascribe too much to Repentance. The Papists are guilty of a double errour; 1. They make Repentance a Sacrament Scotus qu. 4. dist. 14. Occam qu. 2. Gerson.. Christ never made it so; and who may institute Sacraments, but he who can give vertue to them? Repentance can be no Sacrament, because it wants an outward sign. A Sacrament cannot properly be without a sign.

2. The Papists make Repentance meritorious: they say it doth ex congruo merit pardon Andreas Vega.; this is a gross errour. Indeed Repentance fits us for mercy. As the Plough when it breaks up the ground, fits it for the seed: So when the heart is broken up by Repentance, it is fitted for remission, but it doth not merit it 〈 in non-Latin alphabet 〉 . Chrysost.. God will not save us without Repentance, nor yet for it. Repentance is a qualification, not a cause. I grant repenting tears are precious; they are, as Gregory saith, the fat of the sacrifice. And as Basil saith, the medicine of the soul. And as Bernard, the wine of Angels Lac •… ymae poenitentium sunt vinum Angelo rum. Bern. Serm. 30. in Cant. ; but yet tears are not satisfactory for sin. We drop sin with our tears, therefore they cannot satisfie. Austin saith well, I have read of Peters tears, but no man ever read of Peters satisfaction. Christs blood only can merit pardon Remissio quam resipiscentes adipiscuntur, causam habet in satisfactione pro ipsis praestitâ. M •… sius cont. Crellium. . We please God by Repentance, but we do not satisfie him by it. To trust to our Repentance, is to make it a Saviour. Though Repentance helps to purge out the filth of sin, yet it is Christs blood washeth away the guilt of sin Lavat nos lachrymarum imber, magis autem lavat aqua illa preciosa quae de Fonte P •… atis, i. e. latere Christi emanavit. Bern. in dedicat. Eccles. ; therefore do not idolize Repentance: Do not rest upon this, that your heart hath been wounded for sin, but rather, that your Saviour hath been wounded for sin. When you have wept, say as he, Lord Iesus, wash my tears in thy blood Lava▪ Domine lachrymas meas..

2. LET me in the next place speak by2. way of comfort. Christian, hath God given thee a repenting heart, know these three things for thy everlasting comfort.

1. Thy sins are pardoned. Pardon of1 Comfort. sin circumscribes blessedness within it, Psal. 32. 1. Whom God pardons, he crowns, Psal. 1 •… 3. 4. Who forgiveth thy iniquities, who crowneth thee with loving kindness. A repenting condition is a pardoned condition. Christ said to that weeping woman, Thy sins which are many are forgiven, Luk. 7. 47. Pardons are sealed upon soft hearts: O thou whose head hath been a fountain to weep for sin, Christs side will be a fountain to wash away sin, Zach. 13. 1. Hast thou repented? God looks upon thee as if thou hadst not offended; he becomes a friend, a father; he will now bring forth the best Robe, and put it on thee: God is pacified towards thee, and will with the Father of the Prodigal, fall upon thy neck and kiss thee. Sin in Scripture is compared to a cloud, Isa. 44. 22. No sooner is this cloud scattered by Repentance, but pardoning love shines forth. Paul, after his Repentance, obtained mercy, 1 Tim. 1. 16. 〈 in non-Latin alphabet 〉 , I was all bestrowed with mercy. When a spring of Repentance is open in the heart, a spring of mercy is open in Heaven.

2. God will pass an Act of Oblivion; 2 Comfort. he so forgives sin, as he forgets, Ier. 31. 34. I will remember their sin no more. Hast thou been penitentially humbled? the Lord will never upbraid thee with thy former sins. After Peter wept, we never read that Christ upbraid •… d him with his denial of him. God hath cast thy sins into the depth of the Sea, Micah 7. 19. How? not as Cork, but as Lead. The Lord will never in a judicial way account for them. God when he pardons, doth as a Creditor that blots the debt out of his 〈 in non-Latin alphabet 〉 delens. Book, Isa. 43. 25. *. Some move the question, whether the sins of the godly shall be mentioned at the last day? The Lord saith, he will not remember them; and he is blotting them out: So that if their sins be mentioned, it shall not be to their prejudice, for the debt-book is crossed.

3. Conscience will now speak peaceTranquilla conscientia tranquillat omnia..3 Comfort. O the musick of conscience! Conscience is turned into a paradise, and there a Christian doth sweetly solace himself, and pluck the flowers of joy, 2 Cor. 1. 12. The repenting sinner can go to God with boldness in prayer, and look upon him not as a Judge, but a Father. He is born of God, and is heir to a Kingdom, Luk. 6. 20. He is incircled with Promises; he no sooner shakes the tree of the Promise, but some fruit falls.

To conclude, the true penitentiary may look on death with comfort; his life hath been a life of tears, and now at death all tears shall be wiped away▪ Death shall not be a destruction, but a Gaol-delivery. Thus you see what great comfort remains for repenting sinners. Luther said, before his conversion he could not endure that bitter word Repentance, but afterwards he found much sweetness in it.

I Shall in the last place prescribe some Rules or Means conducible to Repentance.

1. The first is serious consideration,1. Psal. 119. 59. I thought on my waies, and turned my feet unto thy testimonies. The Prodigal, when he came to himself, and did seriously consider his riotous luxuriances, then he repented. Peter, when he thought of Christs words, wept. There are four things, which if they were well considered of, would be a means to make us break off a course of sinning.

1. Consider seriously what sin is; and1 Consid. sure there is enough evil in it to make us repent: There are in sin these twenty Evils.

1. Every sin is a recession from1. God Elongat hominem à Deo. Jacob de Valent., Ier. 2. 5. God is the supream good, and our blessedness lyes in union with him; but sin, like a strong byass, draws away the heart from God. The sinner takes his leave of God; he bids farewel to Christ and mercy. Every step forward in sin, is a step backward from God, Isa. 1. 4. They have forsaken the Lord, they are gone away backward. The 〈 in non-Latin alphabet 〉 Ali n •… runt se retro •… sum. Ar. Mo •… tan. further one goes from the Sun, the nearer he approacheth to darkness: the further the soul goes from God, the nearer it approach to misery.

2. Sin is a walking contrary to God,2. Levit. 26. 27. The same word in the Hebrew * signifies both to commit sin, and 〈 in non-Latin alphabet 〉 to rebel. Sin is Gods opposite: If God be of one mind, sin will be of another: If God saith sanctifie the Sabbath, sin saith, prophane it. Sin strikes at Gods very being: If sin could help it, God should be no longer God, Isa. 30. 11. Cause the holy One of Israel to cease from before us. What an horrible thing is this, for a piece of proud dust, to rise up in defiance against its maker!

3. Sin is an injury to God. For 1. It3. violates his Laws; here is crimen laesae majestatis. What greater injury can be offered to a Prince, than to trample upon his royal edicts? A sinner offers contempt to the Statute-Laws of Heaven, Nehem. 9. 26. They have cast thy Law behind their back; as if they scorned to look upon it.

2. Sin robs God of his due. You injure a man when you do not give him his due. The soul belongs to God, he laies a double claim to it; it is his by creation and purchase: now sin steals the soul from God, and gives the Devil that which of right belongs to God.

4. Sin is profound ignorance. The4. School-men say, All sin is founded in ignorance Omne peccatum fundatur in ignorantia.; did men know God in his purity and justice, they durst not go on in a course of sinning, Ier. 9. 3. They proceed from evil to evil, and know not me, saith the Lord. Therefore ignorance and lust are joyned together, 1 Pet. 1. 14. Ignorance is the womb of lust. Vapours arise most in the night: The black vapours of sin arise most in a dark ignorant soul. Satan casts a mist before a sinner, that he sees not the flaming sword of Gods wrath. The Eagle first rolls himself in the sand, and then flies at the Stagg, and by fluttering his wings, so bedusts the Staggs eyes, that he cannot see, and then he strikes him with his tallons Pliny.: So Satan that Eagle or Prince of the Air first blinds men with ignorance 2 Cor. 4. 4., and then wounds them with his darts of temptation. Is sin ignorance? there's great cause to repent of ignorance.

5. Sin is a piece of desperateness. In every5. transgression, a man runs an apparent hazard of his soul; he treads upon the brink of the bottomless pit. Foolish sinner, thou never committest a sin, but thou dost that which may undo thy soul for ever Quae •… e dementia cep •… t? Virg. . He who drinks poison, it is a wonder if it doth not cost him his life. One taste of the forbidden tree lost Adam Paradise: One sin of the Angels lost them Heaven: One sin of Saul lost him his Kingdom. The next sin thou committest, God may clap thee up prisoner among the damned. Thou that gallopest on in sin, it is a question whether God will spare thy life a day longer, or give thee an heart to repent, so that thou art desperate even to phrensy.

6. Sin is a befilthying thing; it is called 〈 in non-Latin alphabet 〉 , filthiness, Iam. 1. 21. The Greek word signifies the putrid matter of ulcers. Sin is called 〈 in non-Latin alphabet 〉 , an abomination, Deut. 7. 25. Nay, in the plural, abominations*, Deut. 20. 18. This filthiness 〈 in non-Latin alphabet 〉 in sin is inward: a spot in the face may easily be wiped off; but to have the liver and lungs tainted, is far worse: Such a pollution is sin, it hath gotten into the mind and conscience, Tit. 1. 15. 'Tis compared to a menstruous cloth, Isa. 30. 22. The most unclean thing under the LawHierom. ▪ A sinners heart is like a field spread with dung. Some think sin an ornament, it is rather an excrement. So doth sin befilthy a person, that God cannot abide the sight of him, Zach. 11. 8. My soul loathed them.

7. In sin is odious ingratitude. God hath7. •… ed thee (O sinner) with Angels food; he hath crowned thee with variety of mercies,* Vir ingratus est dolium per •… oratum. Lucian yet dost thou go on in sin? As David said of Nabal, in vain have I kept this mans sheep, 1 Sam. 25. 21▪ So in vain hath God done so much for the sinner. All Gods mercies may upbraid, yea accuse the ungrateful person. May God say, I gave thee wit, health, riches, and thou hast imployed all these against me, Hos. 2. 8. I gave them corn, and wine, and oyl, and multiplied their silver and gold, which they prepared for Baal. I sent in provisions, and they served their Idols with them. The Snake in the fable which was frozen, stung him that brought it to the fire, and gave it warmth: So a sinner goes about to sting God with his own mercies. Is this thy kindness to thy friend? Did God give thee life to sin? Did he give thee wages to serve the Devil?

8. Sin is a debasing thing; it degrades a8. person of his honour, Nahum 1. 14. I will make thy grave, for thou art vile 〈 in non-Latin alphabet 〉 signif. primò levem, vilem.. This was spoken of a King Sennach.; he was not vile by birth, but by sin: Sin blots our name, taints our blood: nothing doth so change a mans glory into shame, as sin doth. 'Tis said of Naaman, He was a great man and honourable, but he was a leper, 2 Kin. 5. 1. Let a man be never so great with worldly Pomp, yet if he be wicked, he is a leper in Gods eye. To boast of sin, is to boast of that which is our infamy; as if a Prisoner should boast of his fetters, or be proud of his halter.

9. Sin is a damage. In every sin there is9. infinite loss. Never did any thrive by grazing on this Common. What doth one lose? he loseth God, he loseth his peace, he loseth his soul. The soul is a divine spark lighted from Heaven; it is the glory of the Creation; and what can countervail this loss 〈 in non-Latin alphabet 〉 ? Chrysost. Matth. 16. 26. If the soul be gone, the treasure is gone; so that in sin there is infinite loss. Sin is such a trade, that whosoever follows it is sure to break.

10. Sin is a burthen, Psal. 38. 4. My iniquities 10. are gone over my head, as an heavy burden, they are too heavy for me. The sinner goes with his weights and fetters on him. The burden of sin is ever worst, when it is least felt. Sin is a burden where-ever it comes. Sin burdens God, Amos 2. 3. I am pressed with your sins, as a Cart is pressed under the sheaves Sicut plaustrum stipulae vel foeni onere praegravatum stridore & sonitu exululat, sic ego peccata vestra ultrà non sustinens, clamo, &c. Hie •… m. . Sin burdens the soul; what a weight did Spira feel? how was Iudas his conscience burdened? insomuch that he hanged himself to quiet his conscienceNon recubat ad foras tanquam Canis dormiens D. Rivet. . They that know what sin is, will repent that they carry such a burden.

11. Sin is a debt: 'Tis compared to a11. debt of ten thousond talents, Mat. 18. 24. Of all the debts we owe, our sins are the worst▪ Vocabulum hoc 〈 in non-Latin alphabet 〉 significat reatum & obligationem ad poenam. Chemnit. Harm. . In other debts a sinner may fly into forein parts, but here he cannot, Psal. 139. 7. Whither shall I fly from thy presence? God knows where to find out all his debtors 〈 in non-Latin alphabet 〉 . Chrys.. Death frees a man from other debts, but it will not free him from this: not the death of the debtor, but of the creditor dischargeth this debt.12.

10. There is deceitfulness in sin, Heb. 3. 13. Prov. 11. 18. The wicked worketh a deceitful work. Sin is a meer cheat: while it pretends to please us, it beguiles us. Sin doth as Iaell, first she brought the milk and butter to Sisera, then she struck the nail thorow his temples that he died, Iudg. 5. 26. Sin first courts, and then kills: 'Tis first a Fox, and then a Lion: Whomsoever sin kisseth, it betraies. Those Locusts in the Revelations, are the perfect Hierogly phicks and emblems of sin; On their heads were as it were Crowns like gold, and they had hair as women, and their teeth were as the teeth of Lions, and they had stings in their tails, Rev. 9. 7. Sin doth just as the Usurer, who feeds a man with money, and then makes him morgage his Land: So sin feeds the sinner with delightful objects, and then makes him morgage his soul. Iudas pleased himself with the thirty pieces of silver, but they proved deceitful riches; ask him now how he likes his bargain.

13. Sin is a spiritual sickness: One man13. is sick of pride, another of lust, another of malice: 'Tis with a sinner, as it is with a sick Patient, his pallat is distempered; the sweetest things taste bitter to him: So the word of God which is sweeter than the honey-comb, tastes bitter to a sinner, Isa. 5. 20. They put sweet for bitter; and if sin be a disease, it is not to be cherished, but rather cured by Repentance.

14. Sin is a bondage; it binds a man14. Apprentice to the Devil Haec est carnis licentia, quae nos sic à Dei servitute manumittit, ut Diabolo mancipet. Calvin. . Of all conditions, servitude is the worst. Every man is held with the cords of his own sin. I was held before conversion (saith Austin Aug. Confess.) not with an Iron Chain, but with the obstinacy of my will. Sin is imperious and tyrannical; it is called 〈 in non-Latin alphabet 〉 , a Law, Rom. 8. 2, because it hath such a binding power over a man. The sinner must do as sin will have him: He doth not so much enjoy his lusts as serve them; and he will have work enough to do to gratifie them all O quam multos habet Dominos, qui non habet unum? Hierom. , Eccles. 10. 7. I have seen Princes going on foot. The soul that princely thing, which did once sit in a chair of State, and was crowned with knowledge and holiness, now is made a lacky to sin, and runs on the Devils errand.

15. Sin hath a spreading malignity in it; 15. it doth not only hurt to a mans self, but to others: one mans sin may occasion many to sin. As one Beacon being lighted, may occasion all the Beacons in the Country to be lighted. One man may help to defile many Nemo errat sibi ipsi, sed dementiam spargit in proximos. Sen. . A person that hath the plague, going into company, doth not know how many have gotten the plague of him. Thou that art guilty of open sins, knowest not how many have been infected by thee Quid alteri periculo es? tu illi gladius. Tertul. . There may be divers for ought thou knowest, now in Hell, crying out, that they had never come thither, if it had not been for thy bad example.

16. Sin is a vexatious thing; it brings16. trouble with it. The curse which God laid upon the woman, is most truly laid upon every sinner, Gen. 3. 6. In sorrow thou shalt bring forth. A man vexeth his thoughts in plotting of sin; and when sin hath conceived, in sorrow he brings forth: Like one who takes a great deal of pains in opening a flood-gate, and when he hath opened it, the flood comes in upon him, and drowns him: So a man beats his brains to contrive sin, and then it vexeth his conscience Omne peccatum est sui ipsius poena., brings crosses in his estate, rots the wall and timber of his house, Zach. 5. 4.—

16. Sin is an absurd thing. What greater17. indiscretion than to gratifie an enemy? Sin gratifies Satan. When lust or anger burn in the soul, Satan warms himself at this fire. Mens sins feast the Devil Mortalium errores epulae sunt daemonum.. Sampson was called out to make the Lords of the Philistines sport, Iudg. 16. 25. So the sinner makes the Devil sport. 'Tis meat and drink to him to see men sin▪ How doth he laugh to see them venturing their souls for the world! As if one should venture Diamonds for Straws; or should fish for Gudgeons with golden hooks. Every wicked man shall be indicted at the day of judgement for a fool.

18. There is cruelty in every sin. Every18. sin thou committest, thou givest a stab to thy soul Quot vitia tot vulnera.. While thou art kind to sin, thou art cruel to thy self; like him in the Gospel, who did cut himself with stones till the blood came, Mark 5. 5. The sinner is like the Jaylor, who drew a sword to kill himself. Act. 16. 27. The soul may cry out, I am murdering. Naturalists say, the Hawk chuseth to drink blood, rather than water Accipiter sanguinem non aquam bibit. Pierius. : So sin drinks the blood of souls.

19. Sin is a spiritual death, Ephes. 2. 1.19. Dead in trespasses. Austin saith, that before his conversion, reading the death of Dido, he could not refrain weeping; but wretch that I was (saith he) I bewailed the death of Dido forsaken of Aeneas, and did not bewail the death of my soul forsaken of God Aug. con •… lib. 1. c. 13.. The life of sin is the death of the soul. 1. A dead man hath no sense: So a person unregenerate hath no sense of God in him, Ephes. 4. 19. Perswade him to mind his salvation, to what purpose do you make orations to a dead man? go to reprove him for vice, to what purpose do you strike a dead man? 2. He who is dead hath no taste. Set a banquet before him, he doth not rellish it: So a sinner tastes no sweetness in Christ or a Promise: They are but as cordials in a dead mans mouth 〈 in non-Latin alphabet 〉 . Chrys.. 3. The dead putrifie; and if Martha said of Lazarus, Ioh. 11. 39. Lord, by this time he stinketh, for he hath been dead four daies. How much more may we say of a wicked man, who hath been dead thirty or forty years in sin, by this time he stinketh.

20. Sin without Repentance tends to20. final damnation. As the Rose perisheth by the canker bred in it self: so do men by the corruptions which breed in their souls. What was once said to the Graecians of the Trojan horse, this Engine is made to be the destruction of your City Haec in vestros fabricata est machina muros. Virgil. Aeneid. . The same may be said to every impenitent person, this Engine of sin will be the destruction of thy soul. Sins last scene is alwaies Tragical. Diagoras Florentinus would in a frolick drink poison, but it cost him his life •… oco venenum bibit, seriò mortem obiit. Reyn. Orat. . Men drink the poison of sin in a merriment, but it costs them their souls, Rom. 6. 23. The wages of sin is death. What Solomon saith of wine, the same I may say of sin; at first it shews its colour in the cup, at the last it biteth like a Serpent, and stingeth like an Adder, Prov. 23. 31. Christ tells us of the worm Horreo vermem mordacem, & mortem vivacem. 〈◊〉 Flor. and the fire, Mark 9. 48. Sin is like oyl, and Gods wrath is like fire. So long as the damned continue sinning, so long the fire will continue scorching; and who can dwell with everlasting burnings? Isa. 33. 14. But men question the truth of this, and are like that impious Devonax, who being threatned with Hell for his villanies▪ made a mock at it, and said, I will believe there is an Hell when I come there, and not before Tun •… cre •… dam cùm illuc venero.. We cannot make Hell enter into men, till they enter into Hell.

Thus we have seen the deadly evil in sin, which seriously thought on, may make us repent, and turn to God. If for all this, men will persist in sin, and are resolved upon a voyage to Hell, who can help it. They have been told what a soul-damning Rock sin is; but if they will voluntarily run upon it, and split themselves, their blood be upon their own head.

2. The second consideration to work2 Consid. Repentance, is, consider the mercies of God. A stone is soonest broken upon a soft pillow; and an heart of stone is soonest broken upon the soft pillow of Gods mercies O altitudo divitiarum misericordiae De •… , Rom. 2. 4. The goodness of God leadeth thee to Repentance. The clemency of a Prince doth soonest cause relenting in a malefactor. While God hath been storming others by his judgements, he hath been wooing us by his mercies.

What privative mercies have we hadPlures sunt gratiae privativae.?1. what mischiefs have been prevented? what fears blown over? When our foot hath been slipping, Gods mercy hath held us up Psal. 94. 18.. Mercy hath been alwaies a screen between us and danger. When enemies like Lions have risen up against us to devour us, free-grace hath snatched us out of the mouth of these Lions. In the deepest waves, the arm of mercy hath been under, and kept our head above water; and will not this privative mercy lead us to Repentance?

What positive mercies have we had!2. 1. Supplying mercy. God hath been a bountiful benefactor, Gen. 48. 15. The God which fed me all my life long to this day. What man will spread a table for his enemy? we have been enemies, yet God hath fed us; he hath given us the horn of Oyl; he hath made the hony-comb of mercy drop upon us. God hath been as kind to us, as if we had been his best servants; and will not this supplying mercy lead us to Repentance?

2. Delivering mercy. When we have been at the gates of the grave, God hath miraculously spun out our lives; he hath turned the shadow of death into the morning, and hath put a song of deliverance into our mouth; and will not delivering mercy lead us to Repentance? The Lord hath laboured to break our hearts with his mercies. We read Iudg. 2.—When the Angel (which was a Prophet) had preached a Sermon of mercy, the people lifted up their voices and wept, vers 4. If any thing will move tears, it should be the mercy of God. He is an obstinate sinner indeed, whom these great Cable-Ropes of Gods mercy will not draw to Repentance.

3. Consider Gods afflictive providences,3 Consid. and see if our limbeck will not drop when the fire is put under. God hath sent us of late years to the school of the cross; he hath twisted his judgements together; he hath made good upon us those two threatnings, Hos. 5. 12. I will be to Ephraim as a moth. Hath not God been so to England in decay of trading? And ver. 14. I will be to Ephraim as a Lion. Hath he not been to England in the devouring Plague 1665.? Well, all this while God waited for our Repentance; but we went on in sin, Ier. 8. 6. I hearkned and heard, but no man repented him of his wickedness, saying, what have I done? And of late God hath been whipping us with a fiery Rod 1666., in those tremendous flames in this City, which did hierogly phically resemble the great Conflagration at the last day, when the Elements shall melt with fervent heat 2 Pet. 3. 10.. When Ioabs corn was on fire, then he went running to Absalom, 2 Sam. 14. 31. God hath set our houses on fire, that we may run to him by Repentance, Micah 6. 9. The Lords voice cries unto the City, Hear ye the Rod, and who hath appointed it. This is the language of the Rod, that we should humble our selves under Gods mighty hand, and break off our iniquities by righteousness, Dan. 4. 27. Manassehs affliction ushered in Repentance, 2 Chron. 33. 12. This God useth as the proper medicine for security, Hos. 2. 5. Her Mother hath played the Harlot; that is, by idolatry. What course now will God take with her? vers. 6. Therefore I will hedge up thy way with thorns Deus spi •… is sepit, cum homines variis circumcingit aerunin is, ut ad peccata tanquam amasios •… gredi non 〈◊〉 .. This is Gods method, to set a thorn-hedge of affliction in the way. Thus to a proud man contempt is a thorn; to a lustful man sickness is a thorn, both to stop him in his sin, and to prick him for ward in Repentance.

The Lord teacheth his people as Gideon did the men of Succoth, Iudg. 8. 16. He took the Elders of the City, and thorns of the wilderness and briars, and with them he taught the men of Succoth. Here was tearing Rhetorick. So God hath of late been teaching us humiliation by thorny providences: he hath torn our golden fleece from us; he hath brought our houses low, that he might bring our hearts low. When shall we dissolve into tears if not now? Gods judgements are so proper a means to work Repentance, that the Lord wonders at it, and makes it his complaint, that his severity did not break men off from their sins, Amos 4. 7. I have with-holden the Rain from you, vers. 9. I have smitten you with blasting and mildew, vers. 10. I have sent among you the Pestilence; but still this is the burden of the complaint, Yet ye have not returned to me. The Lord proceeds gradually in his judgements: First he sends a lesser cross, and if that will not do, then a greater. He sends upon one first a gentle fit of an Ague, and afterwards a burning Feaver. He sends upon another first a loss at Sea, then the loss of a child, then an husband. Thus by degrees he would try to bring men to Repentance. Sometimes God makes his judgements go in circuit, from family to family. The cup of affliction hath gone round in the Nation, all have tasted it; and if we repent not now, we stand in a contempt of God, and do interpretatively bid God do his worst; and such a climax of wickedness will hardly be pardoned, Isa. 22. 12, 13. In that day did the Lord of Hosts call to weeping and mourning, and behold joy and gladness; It was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged from you till you dye: That is, this sin shall not be expiated by sacrifice. If the Romans did severely punish a young man who was seen sporting in a window with a Crown of Roses on his headin time of publick Calamity: of how much sorer punishment shall they be thought worthy, who strengthen themselves in wickedness, and laugh in the very face of Gods judgements. The Heathen Mariners in a storm repented, Ionah 1. 14. Not to repent now and throw our sins over-board, is to to be worse than Heathens.

4. Let us consider how much we shall4 Consid. have to answer for at last, if we repent not. How many prayers, counsels, admonitions, will be put upon the score. Every Sermon will come in as an Indictment. As for such as have truly repented, Christ will answer for them; his blood will wash away their sins; the mantle of free-grace will cover them, Ier. 50. 20. In those daies saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Iudah, and they shall not be found. Those who have judged themselves in the lower Court of Conscience, shall be acquitted in the High Court of Heaven: but if we repent not, our sins must be accounted all for at the last day; and we must answer for them in our own persons, and have no counsel allowed to plead for us. Now O impenitent sinner, think with thy self how thou wilt be able to look thy Judge in the face; thou hast a damned cause to plead, and wilt be sure to be cast at the barForis erit mundus ardens, intus conscientia urens, heu miser peccator quo fugies? Anselm. , Iob 31. 14. What then shall I do when God riseth up? and when he visits, what shall I answer him? Either therefore now repent, or else provide your answers, and see what defence you can make for your selves when you come before Gods Tribunal; but when God riseth up, how will you answer him?

2. The second help to Repentance,2. is, a prudent comparison: Compare the penitent and impenitent condition together, and see the difference: Spread them before your eyes, and by the light of the word see the impenitent condition most deplorable, and the penitent most comfortable. How sad was it with the Prodigal before he returned to his Father! he had spent all; he had sinned himself into beggary, and he had nothing left but a few husks; he was fellowcommoner with the Swine; but when he came home to his Father, then nothing was thought too good for him. Then the Robe was brought forth to cover him, and the Ring to adorn him, and the fatted Calf to feast him. If the sinner continues in his impenitency, then farewel Christ and mercy; but if he repent, then presently he hath an Heaven within him; then Christ is his, then all is peace. He may sing a requiem to his soul, and say, Soul, take thy ease, thou hast much goods laid up. Upon our turning to God, we have more restored to us in Christ, than ever we lost in Adam. God saith to the repenting soul, I will clothe thee with the Robe of Righteousness, I will enrich thee with the jewels and graces of my •… pirit, I will bestow my love upon thee, will give thee a Kingdom; Son, all I •… ave is thine Tua sunt & aeterna & temporaria, haec ad utendum, illa ad fruendum, Brugens. . O my friends, do but •… ompare your estate before Repentance, •… nd after Repentance together. Before •… our repenting, there are nothing but •… louds to be seen and storms; clouds in Gods face, and storms in conscience; but •… fter repenting, how is the weather al •… ered! what sun-shine above! what se •… ene calmness within! a Christians soul •… eing like the Hill Olympus, all light and •… lear, and no winds blowing.

3. A third means conducible to Re •… entance,3. is, a settled determination to •… eave sin; not a faint velleity, but a resolved vow, Psal. 119. 106. I have sworn •… hat I will keep thy righteous judgements. All the delights and artifices of sin shall not make me forsworn. There must be no haesitation, no consulting with flesh and blood; had I best leave my sin or no? But as Ephraim, Hos. 14. 8. What have I to do any more with Idols Abe •… nt idola in malam c •… ucem▪ ? I will be •… gulled no more by my sins, no longer fool'd by Satan; this day I will put a bill of divorce into the hands of my lusts. Till we come to this peremptory resolution, sin will get ground of us, and we shall never be able to shake off this Viper. No wonder if he be conquered by sin, who is not resolved to be an enemy to it.

But this resolution must be built upon the strength of Christ more than our own; it must be an humble resolution Frustra nititur qui non innititur. Bernard. . As David when he went against Goliah, he put off his presumptuous confidence, as well as his armour, •… Sam. 17. 45. I come to thee in the name of the Lord. So we must go out against our Goliah▪lusts in the strength of Christ. 'Tis usual for a person to joyn another in the bond with him: So being conscious of our own inability to leave sin, let us get Christ to be bound with us, and engage his strength for the mortifying of corruption.

4. The fourth means is earnest supplication4. 〈 in non-Latin alphabet 〉 . Chrysost.. The Heathens laid one of their hands on the Plough; the other they lifted up to Ceres the goddess of Corn. So when we have used the means, let us look up to God for a blessing; pray to him for a repenting heart Quis invenit si quaerens frustratur? cui aperis, si pulsanti claudis? Anselm. ▪ Thou Lord who bidst me repent, give me grace to repent Da Domine quod •… bes, &c. Austin. . Pray that our hearts may be holy limbecks dropping tears; beg of Christ to give to us such a look of love as he did to Peter, which made him go out and weep bitterly: Implore the help of Gods Spirit; 'tis the Spirits smiting on the Rocks of our hearts, that makes the waters gush out, Psal. 147. 18. He causeth his wind to blow, and the waters flow. When the wind of Gods Spirit blows, then the water of tears will flow.

Good reason we should go to God for Repentance, 1. Because it is his gift, Act. 11. 18. Then hath God also to the Gentiles granted Repentance unto life. The Arminians hold, that it is in our power to repent. We can harden our hearts, but we cannot soften them. This Crown of Free-will is fallen from our head: nay, there is in us not only impotency, but obstinacy, Act. 7. 51. Therefore beg of God a repentant spirit; he can make the stony heart bleed; his word is verbum creativum, with his command he gives power.

2. We must have recourse to God for this blessing, because he hath promised to bestow it, Ezek. 36. 26. I will give you an heart of flesh. I will soften your Adamant hearts in my Sons blood: shew God his hand and seal: and there is another gracious promise, Ier. 24. 7. They shall return unto me with their whole heart. Turn this promise into a prayer; Lord give me grace to return unto thee with my whole heart.

5. Endeavour after clearer discoveries5. of God, Iob 42. 5. Now mine eye seeth thee; wherefore I abhor my self and repent in dust and ashes. Iob having surveyed Gods glory and purity, as an humble penitent he did abhor, or as it is in the Hebrew, he did even reprobate 〈 in non-Latin alphabet 〉 himself*. By looking into the transparent glass of Gods holiness, we see our own blemishes, and so learn to bewail them.

6. Lastly, Labour for Faith; but6. what is that to Repentance? Yes, Faith breeds union with Christ, and there can be no separation from sin, till there be union with Christ. The eye of Faith looks on mercy, and that thaws the heart. Faith carries us to Christs blood, and that blood mollifies. Faith perswades of the love of God, and that love sets us a weeping.

Thus I have laid down the means or helps to Repentance: What remains now, but that we set upon the work; and let us be in earnest, not as Fencers, but Warriers. I will conclude all with that of the Psalmist, Psal. 126. 6. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again rejoycing, bringing his sheaves with him.