The Nature and Practice of Repentance, Treatise 1

The Nature and Practice of Repentance · Treatise 1

p. 1CAP. I. WHAT REPENtance is.

REpentance is a worke of grace arising of a godly sorow: wherby a man turnes frō all his sinnes unto God, and brings foorth fruites worthie amendement of life.

I call repentance a work: because it seemes not to be a qualitie, or vertue, or habit: but an action of a repentant sinner. which appeares by the ser mons of the Prophets and Apostles, which runne in this tenor, Repent, turne to God, amend your lives, &c. Whereby they intimate, that repentance is a worke to be done.

Againe, Repentance is not every kinde of p. 2worke, but a worke of grace. because it can not be practised of any, but of such as be in the estate of grace. Reasons are these. I. No man can repent, unlesse he first hate sinne, and louelove righteousnes; and none can hate sinne, unlesse he be sanctified; and he that is sanctified is iustified: and hee that is iustified must needes hauehave that faith which unites him to Christ, and makes him bone of his bone, and flesh of his flesh. Wherefore he that repentes is iustified and sanctified, and made a member of Christ by faith. II. Hee that turnes to God must first of all be turned of God: and after that we are turned, then we repent. Surely Ierem. 31. 19.Jer 31:19after I was converted I repented: and after that I was instructed I smote upon my thigh: I was ashamed, yea, even confounded, because I did beare the reproch of my youth.

Some may obiect, that repentance goes before all grace, because it is first preached. The first sermon that ever was made was of repentance preached by God himselfe in paradise to our first parents. And ever since the sermons of al the prophets and Apostles and of all faithful ministers hauehave had repentance for their beginning p. 3and scope. The answere hereto may be this. If we respect the order of nature, there be other graces of God which goe before repentance▪ because a mans conscience must in some part be setled touching his reconciliatiō with God jn Christ, before he can begin to repent. wherfore iustificatiō & sanctification in order of nature go before repentāce. But if we respect time, grace & repentance are both togi ther. So soone as there is fire so soone it is hot: & so soone as a man is regenerate, so soone he repents. If we respect the outward manifestation of these twaine, repentance goes before all other graces: because it first of all appeares outwardly. Regeneration is like the sap of the tree that lies hid within the barke: repentance is like the bud that speedily shews itself, before either blossom, leaf, or fruit appeare: yea, all other graces of the heart which are needfull to salvation, are made manifest by repentance. And for this cause Repentance (as I take it) is first preached.

I adde further, that repentāce riseth of a godly sorow in the heart, as Paul teacheth. Godly sorow 2. Cor. 7. 10.2 Cor 7:10causeth repentance unto salvation never to be repented of. It is called a godly sorow, or p. 4a sorrow according to God, that it may be distinguished from worldly sorrow: which is a griefe arising of the apprehension of the wrath of God and other miseries; as feare of men, losse of good name, calamities in goods and other things, which in this life follow as punishments of sinne: whereas the godly sorrowe causeth griefe for sinne, because it is sinne. And it makes any man, in whome it is, to be of this disposition and minde, that if there were no conscience to accuse, no devill to terrifie, no iudge to arraigne and condemne, no hell to torment, yet he would be humbled & brought on his knees for his sinnes, because he hath offended a loving, mercifull, and long suffering God.

Further I say, that repentance standes in turning againe to God. Man at the first was made a goodly creature in the image of God having fellowshippe with him, whereby hee dwelt in God and God in him. By sinne there is a partition made betweene God and man: who is alienatedIsa. 59. 2. eph. 4. 18.Isa 59:2 and estraunged from God, and is become the child of wrath, a firebrand of hell, the prodigall child going from his father into a far p. 5countrey, the straying nay the lost sheepe. Now when men hauehave grace to repent, then they begin to renew this fellowship, and turne againe to God. And the very essence or nature of repentance consistes in this turning. Which Paul doth seeme to intimate, when he saith, That he shewed both to Iewe and Gentile, Actes. 26. 20Acts 26:20that they should repent and turne to God, and doe workes worthy amendment of life. In which wordes he sets downe unto us a full description of repentance.

Againe I say, that repentance is a turning from sinne, because it doeth not abolish or change the substance of body or soule, or any of the faculties thereof either in whole or parte: but onelyonly rectifie and amend them by remooving the corruption. It turnes the sadnesse of melancholy to godly sorow, choller to good zeale, softnesse of nature to meekenesse of spirit, madnesse and lightnesse to christian mirth: it reformes every man according to his naturall constitution, not abolishing it but redressing the faultes of it.

Further I put downe, that repentance is a turning from all sinne to God, that I may exclude p. 6many false turnings. The first, when a man turnes from God to sinne▪ as when one of a protestant becomes a papist, an Arrian, a Familist. The second, when a man turnes from one sinne to another. As when the riotous person leaves his prodigalitie, and gives himselfe to the practise of covetousnesse: this can be no repentance: because it is a going from one extreame to another, whereas repentance is to leave the extreames and keepe the mean. The thirde is, not when a man turnes from sinne, but sinne turnes from him and leaves him. As when the drunkard leaves drunkennesse because his stomacke is decayed: the fornicatour his uncleannesse, because the strength of nature failes him: the quareller his fighting, because he is maimed on legge or arme. The last is, when men turne from many sinnes, but will not turne from all. As Herod did many things at the advertisement of Iohn baptist, but coulde not be brought to leave incest, in having his brother Philips wife. This repentance is nothing. For as he which is truly regenerate, is wholly in body, soule, & spirit regenerate: so he which truly repents, turnes p. 7from all sinne, and turnes wholly to God.

Neither is this to trouble any, that they can not know all their sinnes: for sound repentāce for one speciall sinne brings with it repentāce of all sinne. And as God requires particular repentance for knowen sinnes, so he accepts a generall repentance for such as be unknown.

To proceed further, the conversion of a sinner in repentance, hath three partes. The first, a purpose and resolution in the mind: the second, an inclination in the will and affections: the third, an indeavour in life and conversation, to abandon and leave all his former sinnes, and to imploy himselfe in obedience to Gods commandements.

Lastly, this repentance must bring foorth fruites worthy amendement of life: because it can not be knowen to be sincere, vnlesse it bring forth fruit. Repentant sinners are trees Isa. 61. 3.Isa 61:3of righteousnesse of Gods owne planting: and they grow by the waters that flow out of the Ezee. 47. 12.sanctuarie, and therefore they must beare fruite that may serve for meate, and leafe for Mat. 3. 10.Matt 3:10medecine: otherwise the axe of Gods iudgement is laid to there rootes to stocke them vp.

p. 8CAP. II. Of the causes of Repentance.

THe principall cause of Repentance is the Spirite of God, as Paul saith, Instructing 2. Tim. 2. 25.2 Tim 2:25them with meekenesse that are contrarie minded, prooving if God at any time wil give them repentance. And Ieremie, Convert thou me, Ier. 31. 18.Jer 31:18and I shalbe converted.

The instrument of the holy ghost in working repentance, is the ministerie of the Gospell onelyonly, and not the Law. Reasons hereof are these. I. Faith is ingendred by the preaching not of the Law, but of the Gospell, as Paul saith, The gospell is the power of God to Rom. 1. 18.Rom 1:18salvation to all that beleeve from faith to faith: therefore repentance which followes faith as a fruite thereof, must needes come by the preaching of the gospell only. II. The Lawe is the ministerie of death and damnation: 2. Cor. 3. 7.2 Cor 3:7because it shewes a man his wretched estate; p. 9but shewes him no remedie: therfore it can not be an instrumentall cause of that repentance which is effectuall to salvation. III. The doctrine of repentance is a part of the gospell: which appeares in this, that the preachingLuc. 9. 6. cum Marc. 6. 12.Luke 9:6Mark 6:12 of repentance, and the preaching of the gospell are put one for another. And our Saviour Christ divides the gospell into two partes: the preaching of repentance, and remissionLuc. 24. 47.Luke 24:47 of sinnes in his name. IIII. That part of the worde which workes repentance, must reveale the nature of it, and set out the promise of life which belongs unto it. But the law neither reveales faith nor repentance: this is a proper worke of the gospell. If it bee said, that the law is a schoolemaster to bring us to Christ, the answere is, it brings men to Christ ^a vrgēdo non alliciēdo.not by teaching the way, or by alluring them: but by forcing and urging them.

Neither do we abolish the law, in ascribing the worke of repentance to the gospell only: for though it be no cause, yet is it an occasion of true repentance. Because it represents unto the eye of the soule our damnable estate, and smites the conscience with dolefull terrours p. 10and feares, which though they be no tokens of grace (for they are in their owne nature the very gates and the downe-fall to the pit of hell) yet they are certen occasions of receiving grace. The Phisition is otherwhiles constrained to recover the health of his patient by casting him into some fits of an ague. So man, because hee is deadly sicke of the disease of sinne, he must be cast into some fittes of Legall terrours by the ministerie of the law, that he may recover his former estate, and come to life everlasting.

Repentance also is furthered by calamities. Iosephs brethren, when they were in distresse in Egypt said one to another, We have verily Gen. 42. 21.Gen 42:21sinned against our brother in that we sawe the anguish of his soule when hee be sought vsus and we would not heare him, therefore is this trouble come upon vsus. And the Lorde saith in Oseah, I will goe and returne to my place till Ose. 5. 15.Hos 5:15they acknowledge their fault & seeke me; in their affliction will they seeke me diligently. And, The Israelites say, my soule had them Iam. 3. 20.Jas 3:20(namely afflictions) in remembrance, & is humbled in me. Example of Manasses. And p. 11when hee was in tribulation hee prayed to the 2. Chr. 33. 12.2 Chr 33:12Lord his God, and humbled himselfe greatly. And David saith, It is good for me that I have Psalm. 119. 71.Ps 119:71ben afflicted, that I might learne thy statutes.

CAP. III. Of the partes of Repentance.

REpentance hath two parts: Mortification, and Rising to newnesse of life.

Mortification is the first part of repentance which concernes turning from sinne.

Men turn from sinne, when they do not only abstaine frō actuall sinne, but also use all means whereby they may both weaken & suppresse the corruption of nature. Surgeons, whē they must cut of any part of the body, use to lay plai sters to it, to mortifie it, that beeing without sense and feeling, it may be cut off with lesse paine. In the same maner, wee are to use all helpes & remedies prescribed in the worde, which serue to weaken or kill sinne, that in death it may be abolished.

p. 12And it must not seeme strange that I say we must use meanes to mortifie our owne sinnes. For, howsoever by nature we can not doe ane thing acceptable to God, yet' beingActia gimus. quickened and moved by the holy ghost, we stirre and moove our selves to doe that which is truly good. And therefore repentant sinners hauehave grace in them, whereby they mortifie their owne sinnes. Paul saith, I be at down my body and bring it in subiection. And,1. Cor. 9. 27. Gal. 5. 24.1 Cor 9:27Gal 5:24 They which are Christes hauehave crucified the flesh with the affections and the lustes thereof. And, Mortifie therefore your earthly members, fornication, uncleannesse, the inordinate Col. 3. 5.Col 3:5affection, evill concupiscence and covetousnesse. And, If any man purge himselfe from 2. Tim. 2. 21.2 Tim 2:21these, he shall be a vessell unto honour. And S. Iohn saith, Everyone which hath this hope in 1. Ioh. 3. 31 John 3:3him, purgeth him-selfe, even as hee is pure. And, He which is begotten of God preserveth cap.. 5. vers. 18himselfe, and the wicked one toucheth him not.

Mortification hath three partes. A purpose in minde, an inclination in will, and an indeavour in life and conversation to leave all sinne.

p. 13Rising to newnesse of life, is the second part of repentance concerning sincere obedience to God.

And it hath also three partes. The two first are a resolution in the minde, and an inclination or lust in the will to obey God in all things. Barnabas exhorts them of Antiochia, That with purpose of heart they would cleave Actes 11. 23.Acts 11:23vntounto the Lord. Examples of both these are many in scriptures. Of Ioshua. If it seeme Iosh. 24. 15.Josh 24:15evill vntounto you to serve the Lord, chuse you this day whome yee will serve, whether the gods which your fathers served, or the gods of the Amorites, &c. but I and my housholde will serve the Lorde. Of David, O Lorde Psalm. 119. 57.Ps 119:57thou art my portion, I have determined to keepe thy commandements. And, I have v. 106.sworne, and will perfourme it, that I will keepe thy righteous iudgements. And, When thou saidst, Seeke ye my face, mine heart answered Psalm. 27 8. Psalm. 119. 112.Ps 27:8Ps 119:112unto thee, O Lord I will seeke thy face. And, I have applyedmine heart to fulfill thy statutes alwayes even to the end.

The third parte, is an indeavour in life and conversation to obey God. Example of Paul.

p. 14And herein I take paines to have alwayes a Actes 24. 16.Acts 24:16cleare conscience towardes God & towardes men. Of David, I have respect vntounto all thy Psalm. 119. 6. v. 30.Ps 119:6commandements. And, I hauehave chosen the way of truth, & thy iudgements have I laid before me. And, I have cleaved to thy testimonies. 31And, Direct me in the path of thy commandements: 35.for therein is my delight.

No man must here thinke, that a repentant sinner fulfilles the lawe in his obedience: for their best workes are faultie before God. And whereas the faithfull in scriptures are said to be perfect: we must know that there be two degrees of perfection: perfection in substance, and perfection in the highest degree. Perfection in substance is, when a man doth sincerely indeavour to perfourme perfect obedience to God not in some but in all his commandements. And this is the only perfection that any man can have in this life. A Christian mans perfection is to bewaile his imperfection: his obediencee more consistes in the goodwill then in the worke, and is more to be measured by the affection, then by the effect.

p. 15CAP. IIII. Of the degrees of repentance.

REpentance hath two degrees. It is either ordinarie or extraordinary.

Ordinary repentance is that which every christian is to per forme every day: for as men fall daily either more or lesse: so the graces of God are proportionally weakened day by day. wherefore the continuall reparation therof must be made by a daily renuing of repentance. A christian man is the temple & house of Gods spirit: hee must therfore once a day sweepe it, that it may be sit to entertaine so worthy a ghest.

Extraordinary repentance is the same in nature with the former: it differs onelyonly from it in degree and measure of grace.

And this is to be put in practise, when men fall into any enormous, capitall, or grievous offences, whereby they doe very grievously wound thir owne consciences, & giuegive great offence to the Church. Of this sort was the repentāce of Peter when he went forth & wept bitterly: & Davids repentāce, after that he had committed adultery & murdered Vriah.

p. 16CAP. V. Of the persons which must repent.

MEn be of two sortes: the naturall man, and the regenerate. Repentance is needefull for both. For the naturall man, that hee may be brought frō his sinnes, and the Image of God renewed in him. Some may say, that many naturall men live civilly, absteining from all outragious behaviour, and therefore neede no repentance. I graunt indeede, they doe so: yet repentance must goe withall. For civil life without grace in Christ, is nothing else in Gods sight, but a beautifull abomination. The Pharises were civill, yet Christ saith of them, Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises, yee shall not see the kingdome of heaven. Repentance is also required in the p. 17regenerate: because they have many knowen and privie corruptions in them, which must be mortified: and otherwhiles they fall greevously: and therefore that they may rise againe, they must be daily practised in the spirituall exercises of repentance.

CAP. VI. Of the practise of Repentance

IN the practise of Repentance foure speciall duties are required. The first is a diligent and serious examination of the consciēce by the Lawes & commandementes of God, for all manner of sinnes both originall and actuall. Example of theLam. 3 39. 40.Lam 3:39Lam 3:40 children of Israel. Wherefore is the living man sorowfull? man suffereth for his sinne: let vsus search & trie our wayes, & turne againe to the Lorde. Of David. I considered Psalm. 119. 59.Ps 119:59my wayes, & turned my feete to thy testimonies.

p. 18Touching Originall sinne, this must be well remembred, that one man hath not one part onelyonly of originall sinne, and another man an other: one man this corruption, another that: but every man as he received from Adam the whole nature of man: so also he received originall sinne wholly. And therefore every man, (not one excepted, saving Christ who was extraordinarily sanctified by the holy ghost in the womb of the virgin) hath in him from his parents the corruption and seede of all sinne, which is a naturall disposition & pronesse to commit any sinne whatsoeuer. Take a view and consider all the horrible sinnes that be practised in any part of the world, either against the first or second table: whatsoeuer they are, the spawne and seede of them all is euen in that man that is thought to be best disposed by nature. Some may say, that experiēce shewes the contrary; because among men that want all maner of religion some are more civill & orderly: some againe more lewdly disposed. I answere, that this comes to passe, not because some men are by nature lesse wicked then others: but because God, by his providence p. 19doth limit and restraine mens corruption more or lesse, which he doth for the good of mankind. For if men might be wholly left to themselves, corruption woulde so exceedingly breake out into all maner of sinnes, that there should be no living in the world.

Touching actuall sinnes, they shalbe found by examinatiō to be innumerable as the haires of a mans head, & as the sands by the sea shore: if any will but search themselves a litle by the ten commandements of the Decalogue, for all their sinful thoughts, words, and deeds against God and man.

A DIRECTION FOR EXAmination of the conscience.

I. COM. Thou shalt have none other gods, &c.

He breakes this commandement,

THat knowes not the true God, Ier. 4. 22.

That denies God in his hart, by denying his presence, iustice, mercy, &c. Ps. 14. 1.

That hates God, and shewes it by disobedience. Exod. 20. 5. Rom. 1. 30.

p. 20That doe not feare God and stand in awe of him.

That feare men or other creatures more then God. Matth. 10. 31. Apoc. 21. 8.

That liue in open sinnes securely, not fearing Gods worde or iudgements. 1. Thess. 5, 6, 7.

That is sorrowfull for his sinnes onelyonly in respect of the punishment. 2. Cor. 7. 10.

That feares God by mens traditions. Isa. 29. 13.

That doe not beleeue Gods word but call the Canonicall scripture in question.

That despaires of Gods merciemercy.

That hath a dead faith without works. Iam. 2.

That puts faith in the devill and his workes, as seekers to wisardes doe.

That loues the creatures, as riches & honour, and his owne filthy pleasures more then God. Ephes. 5. 5.

That puts confidence in his strength, wisdom, riches, phisitions. 2. Chron. 16. 9, 11.

That is impatient under the crosse. Mat. 10. 38.

That temptes God. Matth. 4. 7.

That seekes for the things of this life, more then for Gods kingdome. Matth. 6. 33.

That murmures against God. 1. Cor. 10. 10.

p. 21That disputes and holdes there is no God.

That holdes and maintaines opinions against the auncient faith set downe in the writings of the Prophets and Apostles. As did the Maniches, Donatistes, Arrians, Anabaptists, &c.

That so holdes one religion, as he is ready to follow another. 1. King. 18. 21.

That is full of presumption of Gods mercy. Isa. 7. 12.

That falles away from the knowen trueth. 2. Pet. 2. 20.

That addes to Canonicall scripture. Deut. 12. last ver.

II. COM. Thou shalt make to thy selfe no graven Image. &c.

He breakes this commandement,

THat represents God in an image. Exod. 32. 6, 8.

That worships God in or at images, as crucifixes, and such like, 2. King. 18. 4.

That kneles downe before an image.

That is bodily present at Masse keeping his p. 22heart to God, 1. Cor. 8. 9.

That reteines the monuments of idolatrie. Exod. 23. 13.

That marrieth with infidels or such like. Gen. 6. 2.

That makes leagues of amitie with such. 2. Chron. 19. 1.

That worships God according to his owne fantasie. Col. 2. 23.

That worships God with lip-service. Isa. 29. 13

That hath the power of godlinesse but denies the force of it, 2. Tim. 3. 5.

That gives Gods worshippe to creatures, as Saintes and Angels. Psal. 115. 8.

That refuseth to heare the preaching of the Gospell. Luk. 14. 19.

That negligently worships God. Rev. 3. 16.

That omits invocation of Gods name. Isai. 64. 7.

That heares sermons but when he is reprooved, railes, and rages, and profits nothing, Amos. 5. 10.

That changes the worship of God in whole or in part. Deut. 12. 32.

That makes either open or secret league with p. 23the devill, Psal. 58

That useth witchcraft, sorcery, or inchantments, Deut. 18. 11. Lev. 19. 26.

That consults with wisards. Lev. 20. 6.

That weares Amulets or Characters about his necke, and puts confidence in them.

That hinders schooles of religion and good learning.

That seekes not (within the compasse of his calling) the good estate of Gods Church: but seekes his owne things. Psal. 132. 3, 4.

III. COM. Thou shalt not take the name of the Lord, &c.

He breakes this commandement,

THat doth unreuerently use Gods titles in his talke. Phil. 2. 10.

That sweares to doe a thing lawfull & good, and yet doth it not. Mat. 5. 23.

That sweares rashly. Ierem. 4. 2.

That useth customable swearing in his common talke. Matt. 5. 37.

That blasphemes the name of God. Levit. 24. 16.

p. 24That sweares falsly. Ioh. 8. 44.

That sweares against pietie and honestie.

That useth cursing and banning.

That findes fault with the creatures of God, 1. Cor. 10. 3.

That sweares by the creatures. Mat. 5. 34, 35.

That useth lots in sporting. Pro. 16. 33. & 18. 18.

That makes and useth charmes of hearbes and other things. Deut, 18. 11.

That makes iestes of the sentences and phrases of scripture. Isa. 66. 2.

That useth figure casting. Isa. 47. 13.

That doth lightly regard Gods iudgements. Heb. 3. 16.

That living dissolutely in religion, makes Gods name evill spoken of. 2. Sam. 12. 13. 1. Pet. 3. 15.

That makes a vowe of continencie or of any thing not in his power.

That makes a lawfull vowe and keepes it not. Deut. 23. 21.

That receives blessings from God, and is not thankfull. Luc. 17. 8.

That teacheth the truth but doth not practise it. Mat. 23. 2.

p. 25IIII. COM. Remember the Sabbath day to &c.

He breakes this commandement,

THat labours in the servile workes of his ordinarie calling. Nehem. 13. 15.

That travels abroad on his ordinary busines, Exod. 16. 24.

That keepes faires and markets on this day. Nehe. 13. 15.

That workes harvest worke on this day. Exod. 34. 21.

That useth sportes and recreations causing distraction. 1. Cor. 10. 7.

That spendes the day in idlenesse. Isa. 58. 13.

That keepes the Sabbath only in outward fashion. Isa. 1. 13.

That prophanes it by gluttonie and drunkennesse.

That gives servants libertie to doe what they list.

That brings not his family to the congregation to heare Gods word, and to receiue the sacraments.

p. 26That sanctifies not the Sabbath in his family privately.

V. COM. Honour thy fathtr, &c.

He breakes this commandement,

THat mockes or reviles, or beates his superiours, Gen. 9. 22.

That disobeyes their lawfull commaundements, Rom. … ▪ 30▪

That is unthankefull to parents, and will not …elieve them if need be. 2. Tim. 3. 3.

That disobeyes God to obey them. Act. 4. 19.

That exaltes him selfe aboue the magistrate. 2. Thess. 2. 9.

That serves his master with eye-service. Coloss. 3, 22.

That governes his family and those which are under him negligently. 1. Tim. 3. 4.

That is slacke in punishing faults. 1. Sam. 2. 22.

That is too rigorous in speeches and punishments. Eph. 6. 9.

That marieth without parents consent.

That chooseth his calling without parents p. 27consent. Num. 30.

That thinkes better of himself then of others, Rom. 12. 10.

That despiseth aged persons. Lev. 19. 23.

VI. COM. Thou shalt not kill.

He breakes this commandement,

THat beares malice to another. 1. Ioh. 3. 15.

That is given to hastinesse. Mat. 5. 22.

That useth inwarde fretting and grudging. Iam. 3. 14.

That is frowarde of nature, harde to please, Rom. 1. 31.

That is full of rancour and bitternesse. Ephes. 4. 31

That derides and scornes others, Genes. 21. 9. Gal. 4. 29.

That useth bitter words and railings, Prover. 12. 18.

That useth contending by wordes or deedes, Gal. 5. 20.

That useth chiding and crying out. Ephes. 4. 31.

That is given to make complaintes of his p. 28neighbour in all places, Iam. 5. 9.

That is a fighter. Iam. 4. 1.

That hurtes or maines his neighbours bodie. Exod. 21. 24.

That will not forgive an offence. Matth. 5. 23.

That will forgiue but not forget.

That doeth fare well him selfe, but giues not almes to relieve the poore. Luc. 16. 19.

That useth cruelty in punishing malefactours. Deut. 22. 6.

That denies the servants or labourers wages, Iam. 5. 24.

That holdes backe the pledge. Ezech. 18. 7.

That sels by divers weights and measures.

That remooves the land marke. Prov. 22. 18.

That gives his goods vponupon usurie: which is simply to binde a man to returne both the principall and the increase. Ezech. 18. 8.

That by his loosenesse of life is an occasion why other sinne.

That mooves contention and debate. Rom. 1. 29.

That being a minister teacheth erroneously.

That teacheth slackly. Ierem. 48. 10.

That teacheth not at all. 1. Tim. 3. 2.

p. 29That hinders mens salvation any way. Matt. 23. 13.

That seekes private revenge.

VII. COM. Thou shalt not commit, &c.

He breakes this commandement,

THat lookes on a woman to lust after her. Mat. 5. 28.

That commits incest. Levit. 18. 22.

That commits Sodomie. 1. Cor. 6. 9.

That commits fornication with married or single, or contracted folkes. Deut. 22. 22.

That useth mariage bed intemperately.

That lyeth with a menstruous woman, Ezech. 18. 6.

That useth wantonnes. 1. Cor. 6. 9.

That useth occasions and provocations to lust. Gal. 5. 9.

That is given to idlenesse.

That weares wanton and light attire. 1. Tim. 2. 9. 1. Pet. 3. 3.

That useth light talke and reading of louebookes. 1. Cor. 15. 35.

p. 30That frequents lascivious places. Eph. 5. 3.

That delightes in wanton pictures. 1. Thess. 5. 23.

That useth the mixt dansing of men and women, Mar. 6. 22.

That keepes company with light and suspected persons. Pro. 7. 22.

That neglectes to dispose his children in marriage in convenient time. 1. Cor. 7. 37.

That makes mariages of young children.

That punisheth adultery with small punishments.

That marieth more wiues then one at once. Gen. 2. 24.

That loues his pleasures more then God. 2. Tim. 3. 4.

That takes care to fulfill the lustes of the flesh. Rom. t3. 14.

That maintaines and frequents stewes. Deut. 23. 17.

That is giuen to drunkennesse and surfetting, Eph. 5. 18.

That gives himselfe to wine, sleepe, and ease. Prov. 20. 13.

That for the avoiding of fornications maries p. 31not. 1. Cor. 7. 2.

That puts away his wife for other causes then for fornication, Mat. 19. 9.

VIII. COM. Thou shalt not steale.

He breakes this commandement,

THat liues in no calling. 1. Thess 3. 11.

That neglects his calling. Ierem. 48. 10.

That spends his wealth in riot, and provides not for his familie. 1. Tim. 5. 8.

That is not content with his estate, but seekes to be rich. 1. Tim. 6. 10.

That selles the goods of the Church, or buyes them. Mal. 3. 8.

That selles such things as are meanes to further idolatrie, or any other sinne.

That useth powdering, starching, blowing, darke shops to set a glosse on his wares and make them more saleable.

That conceales the fault of his wares.

That useth false weightes and measures. Levit. 19. 35.

That useth wordes of deceit, Prov. 20. 14,

p. 32That takes more for his wares then the iust price. Matth. 7. 12.

That oppresseth his tenants by racking his rents. Habac. 2. 11.

That useth ingrossing of wares.

That raiseth the price, onelyonly in consideration of a day of payment.

That either giues or takes bribes. Isa. 1. 33. Psal. 82.

That writes letters of affectiō in wrong sutes.

That holdes backe things borrowed. Ezech. 18. 7.

That holdes backe things found or pawned. Levit. 6. 3.

That being lustie liues by begging.

That releeveth such. 2. Thess. 3. 10.

That for gaine defendes bad causes.

That layes burden on the people without measure. Isa. 1. 23. Ezech. 22. 27.

That spends the Church goods in riot. 1. Tim. 6. 9.

That makes marchandise of Gods word and sacrament. Mich. 3. 11. 2. Cor. 2. last.

That gets goods by gaming.

That gets his living by casting of figures and p. 33by playes, Eph. 4. 28.

That is rash in surety-ship. Prov. 11. 15. & 17. 18.

That steales mens children to dispose them in mariage. 1. Tim. 1. 10.

That takes by stealth the least pin, though it be for the best end.

That is a receiver of things stolne, and gives consent to the fact any way. Rom. 1. 29.

That useth deceit in bargaining. 1. Thess. 4. 6.

That restores not things evill gotten. Ezech. 33. 15.

That keeps back goods given to the Church. Acts 5. 3.

That waites for a dearth, to sell his things dearer. Amos. 8. 5.

IX. COM. Thou shalt not beare, &c.

He breakes this commandement,

THat envies at the prosperity of his neighbour. 1. Tim. 6. 4.

That seekes only his own good report.

That is suspicious. 1. Cor. 13. 5.

That gives rash or harde sentence against others. Matth. 7. 1.

That takes mens sayings & doings in worse p. 34part. Matth. 26. 60.

That accuseth one salsly. 1. King. 21.

That maketh or reporteth tales openly or in a whispering manner. Levit. 19. 16.

That receiveth tales, Exod. 23. 1.

That speakes the truth of malice. Psal. 52. 1, 2.

That blazeth abroad mens infirmities. Matth. 18. 17.

That useth quipping and taunting. Eph. 5. 4.

That useth flattery, Prov. 26. 19.

That lyeth though it be for neuer so good an end Zach. 13. 3.

That defends an euill cause and impugnes the contrary.

That writes or spreds libels.

X. COM. Thou shalt not lust.

He breakes this commandement,

That thinkes an euill thought against his neighbour though he meane not to doe it.

That conceives some inward delight in some euill motion, though he give not consent to practise it.

p. 35SINNES DIRECTLY Against the Gospell.

He sinnes against the Gospell,

That denies either directly or by consequent that Christ is come in the flesh. 1. Ioh. 4. 3, 8

That treads under foote the blood of Christ. Hebr. 10. 29.

That beleeves not the remission of his owne sinnes and acceptation to life everlasting. 1. Ioh. 3. 23.

That repents not but hardens himselfe in all his bad wayes. Rom. 2. 4. 5. Ierem. 8. 6.

Thus much of examination: now followes the second duty, which is confession of sinne unto God, which is very necessary. For the right way to hauehave our sinnes covered before God is, to uncover and acknowledge them unto him. For hee will iustifie vsus if we condemne our selues, he will pardon us, if we, as being our owne enemies, accuse our selues: he forgets our sinnes if wee remember them: when we are vile in our owne eyes, wee are pretious in his: and when we are lost to our selues, we are found of him.

p. 36That confession may be rightly performed, a notable duety is to be put in practise in it: namely, the arraignment of a repentant sinner, whereby he iudges himselfe that he may 1. Cor. 11. 31.1 Cor 11:31not be iudged of the Lord.

This arraignment hath three speciall pointes in it. For first of all, hee must bring himselfe forth to the barre of Gods iudgement. which thing hee doeth when he sets himselfe in the presence of God, as though even now the day of iudgement were. As Saint Hierome did, who alwayes thought with himselfe that hee heard this voice sounding in his eares, Rise yee dead and come to iudgement.

Secondly, he must put up an inditement against himselfe: by accusing him-selfe before God, by acknowledging his knowne sinnes particularly and his unknowen generally, without any excuse, or extenuatiō, or defence, or hiding of the least of them. Example of David. I know mine iniquitie and my sinne is Psal. 51 3, 4, 5.Ps 51:3Ps 51:4Ps 51:5ever before me: against thee, against thee only have I sinned, and done this evill in thy sight, &c. behold, I was borne in iniquitie, and p. 37in sinne hath my mother conceived me. And,1. Chr. 21. 8.1 Chr 21:8 I have sinned greatly, because I have done this thing: but now, I beseech thee, remoove the iniquitie of thy servant: for I have done very foolishly. Of Ezra, O my God, I am ashamed & Ezra. 9. 6.Ezra 9:6confounded to lift up mine eyes vntounto thee, my God: for our iniquities are increased over our heads, & our trespasse is growen vp vntounto heaven.

Thirdly, he must with heavinesse of heart give sentence against himselfe, acknowledging that hee is worthy of everlasting hell, death, and damnation. As the prodigall child, Father, I have sinned against heaven, & against thee, & am not worthy to be called thy child, And Daniel, Wee hauehave sinned and committed Dan▪ 9. 7.Dan 9:7iniquitie, & have done wickedly: yea, wee have rebelled & have departed from thy precepts, & from thy iudgements, &c. O Lord, righteousnesse belongeth vntounto thee, & vntounto vsus open shame. Of Iob, Beholde, I am vile, Iob. 39. 36. & 42. 6Job 39:36Job 42:6what shall I answere thee. I will lay my hande upon my mouth. And, I abhorre my selfe, & I repent in dust & ashes. Of the Publicane,Luke 18. 13.Luke 18:13 Who standing a farre off, woulde not lift up so p. 38much as his eyes to heaven, but smote his brest saying, Lord be mercifull to me a sinner.

As for confession of sinne to men, it is not to be used but in two cases. First, when some… …4. Mat. 5. Iam. 5. 16.Matt 5Jas 5:16 offence is done to our neighbour: secondly, when ease and comfort is sought for, in trouble of conscience.

The third dutie in the practise of repentance is Deprecation, whereby we pray to God for the pardon of the sinnes which hauehave bene confessed with contrition of heart, with earnestnesse and constancie, as for the weightiest matter in the world. And here we must remember to behaue our selues to God as the poore prisoner doth at the barre, who when the iudge is about to giuegive sentence, cries unto him for favour as for life and death. And we must doe as the cripple or lazar man in the way: sit downe, vnlappe our legges and armes and shew the sores of our sinnes; crying to God continually as they doe, (Looke with your eye, and pity with your heart:) that wee may finde mercy at Gods handes, as they get almes at the hands of passengers. Thus OseahOse. 14. 2.Hos 14:2 instructeth the people, O Israel, returne unto p. 39the Lord thy God: for thou hast fallen by thine iniquitie: take unto you words, and turne vntounto the Lord, and say unto him, Take away all iniquitie and receive vsus graciously: so wee will render thee the calves of our lips. Of Daniel,Dan. 9 18. 19.Dan 9:18Dan 9:19 Wee doe not present our supplications before thee for our own righteousnes, but for thy great tender mercies. O Lord heare, O Lord forgive, O Lord consider and doe it: defer not for thine owne names sake, O my God. Of David, Have Psalm. 51. 1.Ps 51:1mercy upon me, O God, according to thy loving kindnesse: according to the multitude of thy compassions put away mine iniquities.

The last duty is to pray to God for grace & strength, whereby wee may be inabled to walke in newnesse of life. Of David, Behold, I Psalm. 119. 40Ps 119:40desire thy commandements, quicken me in thy righteousnesse. And, Teach me to doe thy will, Psalm. 143. 10.Ps 143:10for thou art my God: let thy good spirit lead me into the land of righteousnes.

CAP. VII. Of legall motives to repentance.

MOtives to repentance are either Legall or Evangelicall. Legall are such as are borrowed from the law: & they are 3. especially.

p. 40The first is, the misery and cursed estate of eueryevery impenitent sinner in this life by reason of his sinnes.

His miserie (that I may expresse it to the conceit of the simplest) is seven-fold.

1. within him.

2. before him.

3. behind him.

4. on his right hand.

5. on his left hand.

6. over his head.

7. vnderunder his feete.

His miserie within him is twofold. The first is a guiltie conscience: which is a very hell vntounto the ungodly man. For hee is like a silly prisoner, and the conscience like a Iayler which followes him at the heeles, and dogges him whither soever he goes, to the end he may see and observe all his sayings and doings. It is like a register, that sits alwaies with the pen in his hand, to record and inrole all his wickednesse for everlasting memory. It is a litle iudge, that sittes in the middle of a man even in his very heart, to arraigne him in this life for his sinnes as he shall be arraigned at the last iudgement. p. 41Therfore the pangs, terrors, and feares of all impenitent persons, are as it were, certaine flashings of the flames of hell fire. The guiltie conscience makes a man like him, which lies on a bedde that is too strait and theIsa. 28. 20.Isa 28:20 covering too short: who would with all his heart sleepe, but can not. Belshazzar when heDan. 5 6.Dan 5:6 was in the middest of his mirth, seeing the hand-writing on the wall, was smitten with great feare, so as his countenance changed, & his knees smote togither.

The second evill within man, is, the fearefull slaverie and bondage vnderunder the power of Satan the Prince of darkenesse: in that his mind, will, and affections are so knit and glued to the will of the devill, that he can doe nothing but obey him, & rebell against God. And hence Satan is called the prince of this2. Cor. 4.2 Cor 4 world: which keepes the hold of the heart as an armed Captaine keepes a sconse or a castle with watch and ward.

The misery before man, is a daungerous snare which the devill layes for the destruction of the soule. I say it is dangerous: because he2. Tim. 2. 25.2 Tim 2:25 is in setting of it twentie or fortie yeres, before p. 42he strikes; when as (God knowes) men do little thinke of it. It is made of three cords: with the first, he brings men into his snare: and that he doeth by covering the miserie and the poyson of sinne; and by painting out to the eie of the minde, the deceitfull profits & pleasures thereof. With the second, he hopples and insnares them: for after that a man is drawen into this or that sinne, the devill hath so sugered it over with fine delightes, that he can not but needes must live and lye in it. By the third, he drawes the snare and indevours with all his might to breake the necke of the soule. For when he seeth a fitte opportunitie, especially in grievous calamities; and in the houre of death, he takes away the vizar of sinne, and she weth the face of it in the true fourme, as ouglie as him selfe: then withall he beginneth (as we say) to shewe his hornes: then he rageth in terrifying & accusing, that the soule of man may be swallowed up of the gulfe of finall despaire.

The miserie behinde him, is the sinnes past. The Lord saith to Cain, If thou doest not well, Gen. 4. 7.Gen 4:7sinne lyeth at the doore. Where sinne is compared p. 43to a wilde beast, which followes a man whither soever he goeth, and lyeth lurking at his heels. And though for a time it may seeme to be hurtlesse, because it lyeth asleepe: yet at length, unlesse men repent, it will rise up, sease on them, and rent out the very throtes of their soules. Iob in his afffliction saith, Thou writest Iob. 13. 26.Job 13:26bitter things against me, and makest me possesse the sinnes of my youth. And David prayeth,Ps. 25. 7.Ps 25:7 Forgive me the sinnes of my youth. If the memorie of sinnes past be a trouble to the godly man, oh what a racke? what a gibbet wil it be to the heart of him that wants grace?

The miserie on the right hand is prosperitie and ease: which by reason of mans sinne is an occasion of many iudgements. In it menEzec. 16. 49.Ezek 16:49 practised the horrible sinnes of Sodome: it puffes up the heart with divelish pride, so as men shall thinke themselves to be as God him selfe, as Senacherib, Nebuchad-nezzar, Antiochus, Alexander, Herode, Domitian did. It steales away mans heart frō God, & quenches the sparkes of grace. As the Lord complaineth of the Israelites. I spake unto thee when Iere. 22. 21.Jer 22:21thou wast in prosperitie: but thou saydest, I will not heare: this hath bene thy manner from p. 44thy youth. It is like the Ivie that embraces the tree and windes rounde about it, but yet drawes out the iuice and life of it. Hence is it that many turne it to an occasion of their destruction. Salomon saith, Prosperitie of fooles destroyeth them. When the milt swelles, theProv. 1. 32.Prov 1:32 rest of the body pines away: and when the heart is puft with pride, the whole man is in danger of destruction. The sheepe that goes in the best pasture, soonest comes to the slaughter-house; and the ungodly man fattes himselfe with continuall prosperity, that he mayRom. 9. 22.Rom 9:22 the sooner come to his owne damnation.

The misery on the left hand is Adversitie, which stands in all manner of losses and calamities, in goods, friends, good name, and such like. Of this read at large. Deut. 28.

The miserie over his head is, the wrath of God, which he testifies in all maner of iudgements from heaven, in danger of which every impenitent sinner is every houre. And the danger is very great. The scripture saith. It is Hebr. 10. 31. Deut. 32. 34. Ezec. 7. 6.Heb 10:31Deut 32:34Ezek 7:6a fearefull thing to fall into the hands of the living God. He hath store-houses full of all maner of iudgements: and they watch for secure p. 45sinners that they can not scape. Gods wrath is …s a fire making havocke and bringing to nought whatsoeuer it lights on: yea, because he is slow to anger, therefore more terrible: as a man therefore stayes his hand for a time, that he may lift it higher and fetch a deeper blowe. When the dumb creatures melt as wax and vanish away at his presence, when heNah. 1. 4, 5, 6. Psalm. 97.Nah 1:4Nah 1:5Nah 1:6Ps 97 is angry, as the huge mountaines and rockes doe, fraile man must never looke to stand. If the roaring of a lyon make men afraid, and the voice of thunder be terrible: oh, how exceedingly should all be astonished at the threatnings of God.

The misery under his feete is, Hell fire: for every man till he repent, is in as great danger of damnation as the traitour apprehended, of hanging, drawing, and quartering. A man walking in his way falles into a deepe dungeon that is full of vggely serpents and noisome beastes: in his fall he catches hold of a twigge of a tree that growes at the mouth of the dungeon, and hangs by it: afterward there comes a beast both leane and hungerbitten, which having cropt the whole tree, is ever and anon p. 46knapping at the twigge on which he hanges. Nowe, what is the daunger of this man? surely he is like to fall into the pit, over which he hangeth. well, this man is every impenitent sinner: the pit is hell, prepared for the devill and his angels: the twig is the brickle and fraile life of man: the hungerbitten beast is death, that is ready every houre to knap our life asunder: the dāger is fearful: for mā hanging as it were over the mouth of hel, whē life is ended, unlesse he use good meanes before he die, he then falleth to the very bottome of it.

If this be the miserie wherewith the careles man is sieged & cōpassed about every way, & that for his sinnes, why do men lie in the dead sleepe of security? ô! it stands them in hand to take up the voice of bitter lamentation, & for their offences to howle after the manner of dragons. If men could weepe nothing but teares of blood for their sins, if they could dye a 1000 times in one day for very griefe, they could never be grieved ynough for their sins.

The second motive to draw men to repentance, is the consideration of the wretched estate of an impenitent sinner in his death,foreign which is nothing but the wages & allowance p. 47that he receives for his sinne: and it is the veryRom. 6. 23.Rom 6:23 suburbs, or rather the gates of hel. S. Paul compares death to a scorpion, who carieth a sting in his taile, which is sinne. Now then whē impenitent1. Cor. 15. 55, 56.1 Cor 15:551 Cor 15:56 & prophane persons die, then comes this scorpion & gripes them with her legs, & stabs them at the hart with her sting. Wherfore the best thing is before death come, to use meanes to pull out the sting of death. And nothing wil do it, but the blood of Christ: let mē therfore breake off their sinnes by repētāce: let thē come to the throne of grace, & crie: yea let them fil heaven & earth with cries for mercy. oh! pray, pray, pray for the pardō of thy sinnes. If thou obtaine but one drop of Gods speciall merciemercy in Christ, all danger is past. For death hath lost his sting: and then a man without danger may put an ougly serpēt in his bosom.

The third motive, is the consideration of his estate after death. When the day of the last judgement shalbe, he must be brought and set before the tribunal seat of christ: he shal not be able to escape or hide himself: then the bookes shalbe brought out, & all his sins shalbe discovered before Gods saints & angels: the devil & his own conscience shal accuse him: none shall be p. 48aduocate to plead his cause: hee himselfe shall be speechlesse; hee shall at length heare the dreadfull sentence of damnation, Goe ye cursed into hell prepared for the divell & his augels. This thing might moove the vilest Athiest in the world to leaue his wicked wayes and come to amendement of life. Wee see the strongest theefe that is, when he is ledde in the way from the prison to the barre, leaves his theeving and behaues himselfe orderly. And indeed if hee woulde then cut a purse, it were high time that he were hanged. All men by nature are traitours and malefactours against God: whiles we live in this worlde, wee are in the way going to the barre of Gods iudgement. The wheele of the heavens turnes one bout every day, and winds up somwhat of the threed of our life: whether wee sleepe or wake we are alwayes comming neerer our end: wherfore let all men daily humble themselues for their sinnes, and pray vntounto God that he would be reconciled unto them in Christ: and let them indeavour themselves in obedience to all Gods commandements, both in their lives and callings.

p. 49Againe, after the last iudgement there remains death eternal appointed for him: which standes in these three things. I. A separation from all ioy and comfort of the presence of God. II. Eternall fellowship with the divell and all his angels. III. The feeling of the horrible wrath of God, which shall seaze upon bodie, soule, and conscience, & shall feed on them as fire doth on pitch and brimstone: and torment them as a worme crawling in the bodie and gnawing on the heart: they shall alwaies be dying, and never deade: alwayes in woe, and neuer in ease. And this death is the more grievous, because it is euerlasting. Suppose the whole worlde to be a mountaine of sande, and that a birde must carrie from it a mouthfull of sand euerie thousande yeeres: many innumerable thousands of yeres will be expired before she will hauehave caried away the whole mountaine: well, if a man should stay …n torment so long and then hauehave an ende of his woe, it were some comfort: but when the bird shall hauehave caried away the mountaine a thousand times: alas, alas, a man shall be as far from the ende of his anguish and torment as p. 50ever he was. This consideration may serve as an yron scourge to drive men from their wicked lives. Chrysostome would have men in their meetings in tavernes and feastes, to talke of hel, that by often thinking on it, they might avoyde it. A grave and chaste matrone, being mooved to commit folly with a lewd ruffian; after long discourse, she called for a panne of burning coales, requesting him for her sake to holde his finger in them but one houre; he answered, that it was an unkinde request: to whome she replyed, that seeing he would not holde so much as one finger in a fewe coales for one small houre, she could not yeeld to do the thing, for which she should be tormented body & soule in hell fire for ever. And so shold all men reason against themselves. None will be brought to doe a thing, that may make so much as their finger or tooth to ake: therefore we ought to have great care to leave our sinnes, whereby we bring endlesse torment to bodie and soule in hell.

p. 51CAP. VIII. Of motives Evangelicall.

EVangelicall Motives are two especially. The first is taken from the consideration of mans redemption. He that redeemed mankind is God him selfe. As Paul saith, that God was in Christ, reconciling 2. Cor. 5. 19.2 Cor 5:19the world to him selfe. Mans sinne is so vile and hainous in the eyes of God, that no Angell nor creature was able to appease the wrath of God for the least offence. But the Sonne of God himselfe must come downe from heaven, and take mans nature on him: and not onelyonly that, but he must also suffer the most accursed death of the crosse, and shed his most pretious heart blood to satisfie the justice of his Father in our behalfe. If a Father should be sicke of such a disease, that nothing would heale but the heart blood of his owne childe, he would presently judge his owne case to be dangerous; and would also vowe if ever he recovered, to use all meanes whereby he might avoid that disease. So likewise, p. 52seeing nothing could cure the deadly wound of our sinne but a plaister made of the heart blood of Christ: it must make us acknowledge our pitifull case, and the hainousnesse of the least of our sinnes, and stirre us up to newnesse of life.

Againe, considering the end of the redemption wrought by Christ, was to deliuer us from our euill conuersation in sinne and unrighteousnesse, we are not to continue and as it were lie bathing our selues in sinne; for that were, as if a prisoner, after that he had bin ransomed and had his boltes taken of, and were put out of the prison to go whither he would, should returne againe, and desire to lie in the dungeon still.

The second motive is, that God hath made a promise to such as truly repent. I. Of remission of sinnes. Wash you, make you cleane, take away the evill of your workes from before Isa. 1. 16. 18.Isa 1:16Isa 1:18mine eyes: cease to doe evill, &c. though your sinnes were as crimsin, they shall be made a… white as snow: though they were red like scarlet, they shal be as wooll. And, Seeke the Lorde Isa. 55. 6. 7.Isa 55:6Isa 55:7while he may be found, call upon him while he p. 53is neere. Let the wicked for sake his wayes, & the vnrighteous his own imaginations, & returne vntounto the Lord, and he will have merciemercy on him, for hee is very plentifull in forgiving. II. Of life everlasting. I will not the Ezech 18.Ezek 18death of a sinner, but rather that hee repent and live. And, Thus saith the Lord vntounto the house of Israel, Seeke yee me, & ye shall Amos. 5. 4.Amos 5:4live. III. Of mitigating or remooving temporall calamities. Stand in the courte of the Lordes house & speake vntounto all the cities Ierem. 26. 3.Jer 26:3of Iudah, &c. If so be they will hearken and turne every man from his evill way, that▪ I may repent me of the plague which I have determined to bring upon them, because of the wickednesse of their workes.

As God hath made these mercifull promises to penitent sinners, so he hath faithfully perfourmed them, so soone as they have but begun to repent. Exāple of David, Then David 2. Sam. 12. 12.2 Sam 12:12said to Nathan, I have sinned against the Lord. And Nathan said to David, thy sinne is forgiven thee. Of Manasses. When he was in tribulation he prayed vntounto the Lord his God, 2. Chr. 33. 12.2 Chr 33:12& humbled him selfe greatly before the Lord p. 54God of his fathers, and prayed unto him: an… God was intreated of him, & heard his prayer Of the Publicane. The Publicane &c. smot… Luke 18. 13.Luke 18:13his breast, saying, O God be mercifull to me sinner: I tell you, this man departed iustified t… his house, rather then the other. Of the thiefe▪ He said unto Iesus, Lord, remember me, when Luke 23. 42. 43.Luke 23:42Luke 23:43thou commest to thy kingdome. Then Iesus sai… unto him, verely I say unto thee, to day shall thou be with me in paradise.

Having such notable promises made to Repentance, no man is to drawe backe from the practise of it, because of the multitude o… his sinnes: but rather to doe it. The Pharise… said to Christs disciples, why eates your master Matt. 9. 12.Matt 9:12with Publicanes and sinners. When Iesu… heard it, he said unto them, the whole need no… the Phisition, but they that are sicke. And I am come not to call the righteous, but sinners to repentance. Matt. 21. 31.Matt 21:31And Verely I say unto you, that Publicanes and harlots shall goe before you into the kingdome of God.

p. 55CAP. IX. Of the time of Repentance.

THe time of repentance is the time present, without any delay at all: as the holy Ghost saith, To day if ye will heare his voyce. And,Heb. 3. 7, 13.Heb 3:7Heb 3:13 Exhort one another daily, while it is called to day; lest any of you be hardened through the deceitfullnesse of sinne. Reasons hereof are these. I. Life is uncerten: for no mā knowes at what houre or moment, & after what manner he shall goe forth of this world. Be ye also prepared therefore, Luke 12. 40.Luke 12:40for the sonne of man wil come at an houre when ye thinke not. This one thing should make a man to hasten his repentance; and the rather, because many are dead, who purposed with them selves to repent in time to come; but were prevented by death, and shall never repent. II. The longer a man lives in any sin, the greater danger: because by practise sin gets heart & strēgth. Custome is of such force, that that which men use to do in their life time, the p. 56same they doe and speake when they are dying. One had three pounds owing to him to be paid three seuerall yeres: when he was dying, nothing could be got of him, but three yeres, three pounds. Againe, by deferring repentance, men treasure up wrath against the day of wrath. As if a malefactour for his punishment, should be appointed to cary every day a sticke of wood to an heape, to burne him twentie yeeres after. III. The more the time is prolonged, the harder it is to repent: the longer a man goes in his sicknesse without phisicke, the harder is the recoverie. And where the devill dwells long, hee will hardly be remooved. The best way to kill a serpent, is, to cruse it in the heade when it is young. IIII. It is as meat and drinke to the devill to see men liue in their sinnes deferring repentance: as on the contrary, there is great ioy among the angels of god in heaven, when a sinner doth repent. V. Late repentance is seldome or never true repentance. For if a man repent when he cannot sinne as in former time, as namely in death: then hee leaves not sinne but sinne leaves him: wherefore p. 57the repentance which men frame to them selues when they are dying, it is to be feared least it die with them. And it is very iust, that hee should be contemned of God in his death, who contemned God in his life. Chrysostome sayeth, that the wicked man hath this punishment on him, that in dying hee shoulde forget himselfe, who when hee was living did forget God. VI. We are with Abel to giuegive unto God in sacrifice even the fatte of our flocke: now they which deferre repentance to the end do the contrary. Late repenters offer the flower of their youth to the deuill: and they bring the lame and broken sacrifice of their old age to God.

CAP. X. OF CERTAINE CASES in Repentance.

I. Case of a revolt.

WHether a man that hath professed Christ and his religion, yet afterwarde p. 58in persecution denies Christ, and forsweares the religion, may repent and be saved. Answere. It is a grievous estate: yet a man may come to repentance afterward. Manasses fell away to idolatry and witchcraft: and yet was received to merciemercy. So did wise Salomon:2. Chr. 33.2 Chr 33 and yet no doubt recovered and is received to life everlasting. My reason is, because God vouchsafed him to be a pen-man of some parts of holy scripture. And the sctiptures were written not by such as were men of God only, but by such as were holy men of God. Peter denyed Christ of knowledge against his2. Pet. 1. …1.2 Pet 1:1 owne conscience, and that with cursing and banning: and yet came to repentance afterward, as appeares by the testimony of Christ, I have prayed for thee that thy faith faile not; Luke 22. 32.Luke 22:32therefore when thou art converted strengthen thy brethren.

Obiect. I. Matth, 10. 33. Whosoever shall denie me before men, him will I denie before my father which is in heaven. Answere. The place is only to be understood of such a deniall of Christ which is finall.

Obiect. II. Hebr. 6. 4. It is impossible p. 59that they which were once lightened: and hauehave tasted of the heavenly gift &c. if they fall away should be renewed by repentance. And Heb. 10. 26. If we sinne willingly after that we have received the knowledge of the truth, there remaines no more sacrifice for sinne. Answere. These places must be understood of the sinne which is to death: in which men of desperate mallice against Christ, vniuersally and wholly fall away from religion. For the holy ghost saith not, if they fall, but ^a foreign.if they fall away. and it is added, that they crucifie the sonne of God, and make a mocke of him, thatHeb. 6. 6.Heb 6:6 they trample vnderunder foote the sonne of God, that they accompt the blood of the new testament Hebr. 10. 29.Heb 10:29an unholy thing; that they despise the spirit of God. And the word translated ^a foreign.Willingly, imports somewhat more, namely, to sinne because a man will, that is, wilfully.

p. 60II. Case of Recidivation.

WHether the child of God, after repentance for some grievous sin, do fall into the same again, & come to repentance the second time. Answere. The case is daungerous as we may see by comparison in the body. If one fall into the relapse of an ague or any other stronge disease, it may cost him his life: and the recovery will be very hard. Christ said to the man that had bene sicke 38 yeeres, after that he had healed him. Beholde, thou art whole, sinne no more, Iohn. 5. 14. Luke 11. 26.John 5:14Luke 11:26lest a worse thing befall thee. And the unclean spirit returning takes to him other seven spirits worse then himselfe. Indeed we finde no particular example of recovery after a relapse, in the scriptures: yet no doubt a recovery may be. Reasons are these. I. Promise is made of remission of sinnes in Christ without any tearme of time: without any limitation to any number or kindes of sinne: saue only the blasphemie against the holy Ghost. TherforeActes. 10. 43.Acts 10:43 there may be repentance and salvation p. 61after a relapse. II. Christ tells Peter that he must forgiue not till seven times only (which peradventure hee thought to be very much) but seventy seven times, and that in one day,Luke 17. 4.Luke 17:4 if one returne seventie times and say, it repents me. Now if wee must doe this, which hauehave not so much as a drop of merciemercy in us in comparison of God: he will no doubt often forgive, even for one sinne, if men will returne and say, it repents me: considering that withPsalm. 130. 7. Isa. 56. 7.Ps 130:7Isa 56:7 him is plentifull redemption, and he is much in sparing.

III. Case Of Restitution.

WHether he that repents is to make restitution if hee hauehave taken any thing wrongfully from his neighbour. Answere. Yea: Zacheus, when he repented and received Christ, gaue halfe of his goods to the poore, and if he had taken any thing by forged cavillation, he restored it foure Luke 19. 8.Luke 19:8fold. It is but a badde practise when a man on his death-bedde will very devoutly bequeath his soule to God, and his goods euill gotten p. 62(as his conscience will often cry in his eare) to his children and friends, without either restitution or amends making. Question. But what if a man be not able to restore. Answere. Let him acknowledge the fault, and God will accept the will for the deed. As Paul saith in the like case If there be a willing minde, it is accepted 2. Cor. 8. 12.2 Cor 8:12according to that which a man hath & not according to that he hath not. Question. When a man by restoring shall discredit him selfe: how shall he both restore and keepe his credite. Answere. Let him (if the thing to be restored be of small moment) make choise of some faithfull and honest frend: who may deliver the thing in the behalfe of the partie, concealing his name.

IIII. Case of Teares.

WHether doeth repentance alwayes go with teares or not. Answer. No: For very pride and hypocrisie will draw foorth teares, for some there are, that can weepe for their sinnes in the presence of others: whereas being alone, they neither will p. 63nor can. Some againe are of that constitution of body, that they hauehave teares at commaund. And a godly man with drie cheekes may mourne to God for his sinnes, and intreat for pardon, and receive it. Yet in all occasions of deeper griefe for sinne, teares will follow: unlesse men hauehave stony and flinty hearts. And yet againe, though the greatest cause of sorow be offered, the softest heart that is, sheds not teares at the first: but afterward it will. When the body receiues a deepe wound, at the first yee shall see nothing but a white line or dint made in the flesh, without any blood: stay but a while, then comes blood from the wound in great aboundance. So at the first the mind is astonished and gives no teares: but after some respit and consideration, teares follow.

V. Case of death.

WHether the repentant sinner can alwayes shevve him-selfe comfortable, on his death bedde. Answere. Though the comfort of Gods spirite shall never be abolished from his heart: yet hee p. 64can not alwayes testifie it. For he may die of a burning ague: and by reason of the extremitie of his fits, be troubled with idlenesse of head, and breake out into raving speeches & blasphemies. Likewise hee may die of sicknesse in the braine, and be troubled with grievous convulsions: so as his mouth shall be writhen to his eares, his necke turned behind him: and the very place where he lyes shall shake through his trembling, as daily experience will testifie. Neither is any to thinke this strange. For Salomon saith, All things (in outward matters) come alike to all & the same Eccle. 9. 2.Eccl 9:2condition is to the iust & to the wicked: to the good and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not.

CAP. XI. Of the contraries to Repentance.

COntrarie to Repentance is Impenitencie: whereby men continue in one estate, neither sorowing for sinne, nor p. 65turning from it.

It is one of the most grievous iudgements that is if it be finall. For as a sick man, then is most sicke, when he feeles the lest sicknesse, & saith he is well: so miserable man is in most misery when he feeles no misery, and thinks himselfe in good estate.

This sin befalls them that iudge themselves righteous, needing no repentance. As the Pharises in the daies of Christ, the Catharists in the Primative Church, & the Anabaptistes in our age. Adde unto these, such as hauehave hardened their hearts: so as they can not discerne between good and euill; nor tremble at Gods iudgements, but rather fret and rage against them: till God in his wrath either destroy them or cast them to finall despaire. As it befell Iulian the Apostata, who died blaspheming, and casting his own blood into the aire.

Between the two extremes Repentance & Impenitencie, is placed counterfeit repentance. For the wicked nature of man can dissemble & counterfeit Gods grace. As the Lord complains of the Iewes. Her rebellious sister Iudah, hath not returned vntounto me with her whole p. 66heart, but fainedly saith the Lord. Ierem. 3. 10.

Counterfeit repentance is either Ceremoniall or Desperate.

Ceremonial, when men repent in outward shew, but not in the truth of heart. As Saul. Then said Saul to Samuel, I hauehave sinned: for I 1. Sam. 15. 24, 30.1 Sam 15:241 Sam 15:30hauehave transgressed the commandements of the Lord, & thy words: because I feared the people & obeyed their voice. Now therfore I pray thee take away my sin, & turn again with me, that I may worship the Lord &c. Again, I hauehave sinned, but honour me I pray thee before the el…ers of my people. Of Ahab. When Ahab heard these words …e rent his clothes and put on sackcloath, 1. Kin. 21. 27, 29.1 Kgs 21:271 Kgs 21:29& fasted, & went softly. And the word of the Lord came to Elijah saying, seest thou how Ahab is humbled before me.

Dissembled repentance may be discerned because men after a time returne to their old byas againe. Pharao king of Egypt said unto Moses & Aaron, Pray unto the Lord that he Exod. 8. 8.Exod 8:8may take away the frogges from me & from my people. And, when Egipt was smittē with haile he saide: I have now sinned: and the Lorde is righteous: but I and my people are wicked: pray p. 67ye unto the Lord, that there be no more mighty Exod. 9. 27.Exod 9:27thunders and baile. Againe, troubled with grashoppers, he said, I have sinned against the Lord your God, and against you, and now forgive Exod. 10. 16.Exod 10:16me my sinne onelyonly this once, &c. Now marke the issue of all: when Pharao saw that he had rest given him, he hardened his heart. and harkened not unto them, as the Lorde had Exod. 8. 15.Exod 8:15said. This is the ordinary & common repentance that most men practise in the world.

Desperate repentance is, when a man hauing only gods iudgements before his eyes, is smitten with horrour of conscience: & wanting assurance of Gods mercy despaires finally. This was Iudas Repentance, who when he had brought again the 30. peeces of silver confessed Matt. 27. 3.Matt 27:3his fault, & went and hanged himselfe.

CAP. XII. Of corruptions in the doctrine of Repentance.

THe Church of Rome at this day hath corrupted the ancient doctrine of repentance p. 68being one of the speciall points of religion. The corruptions are specially sixe.

The first, that they make repentance or penance to be a sacrament, which can not be: because it wants an outward signe. And though some say, that the words, which the priest rehearseth in absolution, are the signe: yet that can not be: because the signe must be not only audible, but also visible.

The second, that a sinner hath in him a naturall disposition, which being stirred-up by Gods preventing grace, he may and can work togither with Gods spirit in his owne repentance. But indeed all our repentance is to be ascribed to Gods grace wholly. The soule of man is not weak but starke dead in sinne: &Eph. 1. ….Eph 1 therefore it can no more prepare it selfe to repentance, then the body being dead in the grave can dispose it self to the last resurrectiō.

The third corruption, that contrition in repentance must be sufficient. A thing impossible. For sinne doth so greatly offend Gods maiesty, that no man can ever mourne enough for it.

The fourth, that contrition doth merit remission p. 69of sinne. An opinion that doth derogate much from the all-sufficient merites of Christ.

The fift that he that repents must confesse all the sinnes, that he can remember with all their circumstances to his owne priest, or one in his stead, if he will receive pardon. This kind of confession is a mere forgery of mans brain. I. There is neither precept nor example of it in the Scriptures. II. David and others hauehave repentedPsalm. 32. 3. 2. Sam. 12. 1….Ps 32:32 Sam 12:1 and hauehave receiued remission of their sinnes without confessing of their sinnes in particular to any man.

The last, that the sinner by his workes and sufferings must make satisfaction to God for the temporall punishment of his sinnes. A flat blasphemie. The scriptures mention no other1. Ioh. 1. 7. & 2. 1.1 John 1:71 John 2:1 satisfaction but Christs; and if his be sufficient, ours is needlesse: if ours needful, his imperfect. Papists write that both may stand togither. Christs satisfaction (they say) is as a plaister in a boxe unapplyed: mans satisfaction as a meanes to apply it: because it prepares us to receiue it. Ah, good divinity: for euen in common sense the satisfaction of Christ must first p. 70be applyed to the person of man that it may please God: before the workes (which they terme satisfactions) can any way be acceptable to God.

To conclude, the Romish doctrine of repentance, is the right way to hell. For when a sinner shall be taught that he must hauehave sufficient sorow for his sinne: and withall that he must not beleeue the remission of his owne sinnes particularly: when sorow comes upon him and he wants sound comfort in Gods mercy, he must needs fall into desperation without recovery. Therfore the papists in the houre of death, (as we hauehave experience) are glad to leaue the trumpery of humane satisfactions, and to rest only, for their iustification, on the obedience of Christ.

LAVS DEO.