The Doctrine and Use of Repentance, Treatise (4 of 5)

The Doctrine and Use of Repentance · Treatise (4 of 5)

p. 209Reaſon 1.1. Becauſe the repentant is ſtill ſubiect to ſin, though not ſo much as before, and more ſubiect to the accuſation of his conſcience, being now awaked, which before was aſleepe, and to the purſuite of Satan, he being now out of his hands: for as Pharaoh more p. 210hatefully purſued the Iſraelites when they were gone out of his kingdome, then before; ſo doth he them, and ſo finding that hee hath no friend but God, no maruell if he ſeeke to him for the more fauour and aſſurance of his louelove, that hee may bee able to defend himſelfe. Euen as priſoners and felons, the more inditements are put into the court againſt them, and the more the euidences doe preſſe the ſame againſt them; the more earneſtly they ſue for pardon, that they may cleare themſelues of all thoſe accuſations, and defend thēſelues againſt their purſuers.

Reaſon 2.2. The ſecodd reaſon is, becauſe he more and more ſeeth his ſtate and corruption better then before when firſt he repented, by oueruiewing againe his life: as by the reading ouer againe that which a man hath written he better ſpieth y^e faults in it: And ſo his ſins appearing by his ſecond thoughts of them, that may be able to defend himſelfe againſt all accuſations whatſoeuer.

Now vponupon this ſecond ſigne or effect we inferre theſe two vſes: Vſe 1.1. It manifeſteth that many a man neuer had this godly ſorrow, who neuer ſought thus to cleere or to defend themſelues; p. 211but contrarily hauehave gone about to defend their ſins, either by denying it, or putting God to his proofes, as they did deale with him in Malachie: Malac. 1.6.7.Mal 1:6Mal 1:7Wherein hauehave wee deſpiſed thy name? wherein hauehave we polluted thee? Or by defence, as Ionah did, who when God asked him if he did well to be angrie, anſwered, Ionah 4.Jonah 4that he did well to be angrie euen to the death. Or by a cautelous anſwere, as Cain did, who when God asked him where his brother was, hee anſwered: Geneſ. 6.9.Gen 6:9Am I my brothers keeper? Or by a good purpoſe, like vntounto Abimeleck, who when hee tooke the wife of Abraham, ſaid, Geneſ. 20.8.Gen 20:8he did it with an vpright heart. Or els by putting it vponupon others, as Saul, who when he was commanded of God to ſlay Amaleck, and deſtroy all his cattell, being reprooued of Samuel for not doing it, laid the fault on the people, 2. Sam. 15.2 Sam 15that they had ſpared the beſt things, &c. Or if none of theſe will ſerue, then is that of the Elephant wel moralized in them, and as it were verified: for he being guiltie of his deformity, cannot abide to looke his owne face in the cleere water, but flies it, and ſeekes the muddy and troubled chanels: ſo they know their ſoules are ſo filthie, that they dare not ſo much as p. 212to come where they ſhall be made to ſee themſelues, but deſire that which will dawbe them vp. But if all will not ſerue, but that they are againe and againe made to ſee their ſins, and their conſcience is awakned to accuſe them, either by the word or by ſome affliction vexing them as the euill ſpirit did Saul; then they ſeeke to diſpatch away ſuch thoughts, by muſike, and mirth, paſtime, and dalliance, as Saul did the euill ſpirit by Dauids playing vponupon a harpe; and ſo increaſe them more and more, and cauſe them to ranckle inwardly. Theſe are like debtors, who being cleane out at heeles: as wee ſay, ſeeke ſhifts to put off the clamor of their creditors for a day or a week, and ſeeke no protection for themſelues, no way to cleere themſelues: but when they know their creditors hauehave entred actions againſt them, and feed Sergeants to arreſt them; yea when they are arreſted, they onelyonly ſeeke to corrupt the Sergeants, or get them into a Tauerne and make them drunke, and ſo get from them, and then they thinke all is well: So theſe being farre in debt, and arreſted by an accuſing conſcience, all their care is how to bee eaſed of it, p. 213how to corrupt it, or to make it drunke with pleaſures and delites; and then they thinke all will be well. But in the meane time all is worſe then naught with them, for they are without true repentance, which hath not a defence of ſinne, but an accuſation of ſinne, and takes a courſe to cleere the perſon, and to get a defence and protection againſt all accuſations and accuſers.

Vſe 2.2. By this may a man trie his repentance whether it bee good, or no, and whether it bee true or falſe, if it hauehave this fruite in him, that hauing ſinned ſince his former repentance, as he cannot but ſinne; if then (I ſay) hee ſhall ſeeke to cleere himſelfe with God, and get a defence for himſelfe; not if hee cleere his ſinne and defend it: but if after his fall and committing of ſinne, he find ſinne to him as the Prophet Zacharie ſpeaketh, Zach. 5.7.Zech 5:7as heauie as a talent of leade, and that he find no quiet within himſelfe, but accuſing and burning, till hee hath gotten into ſome place, where hee may lament and mourne for his ſinne, and ſo accuſe and condemne it, and intreat the Lord for pardon; as the guiltie and condemned perſon at the barre cries for life, when his accuſers call vponupon the Iudge p. 214for ſentence againſt him: yea if hee bee like an vniuſt, but a wiſe Merchant, who hauing run himſelfe ſo deepe in debt, by taking vp of euerie man, while he could hauehave credit, to maintaine his pompe and ſtate, that he is able to pay little or nothing of it, and ſeeth that his creditors come vponupon him, will yeeld his perſon to none of thē, nor diuide his ſtate among them, but layes out a great part of it to get a protection from the Prince, that he may not be touched of any, and till he hauehave it will neuer lie from the Court gate, or the Preſence Chamber doore: So if hee neuer lie from God, be neuer out of his court, or from the preſence chamber, but ſtill ſolicite him with prayer, till hee hauehave a protection and a defence againſt Satan, and all who would or can lay any thing againſt him. Whoſoeuer hath this ſigne, hath queſtionleſſe the thing; and in whomſoeuer this effect is, the cauſe is fure in him alſo, and he hath vndoubtedly repented.

The third ſigne of repentance, Indignation.The third ſigne or fruite of repentance is indignation. This is numbred among the other, as S. Paul hath ſet them downe: 2. Cor. 7.11.2 Cor 7:11which ſome men reſtraine and referre to the Corinthians, p. 215vnderſtanding it of that indignation or anger, where with the Corinthians were angrie, and very hot againſt the ſinne of the inceſtuous perſon, which before they fauoured, or wincked at. Whereunto though I cannot ſimplie ſubſcribe, ſeeing I know no reaſon why this ſhould be reſtrained, more than the other, and not be generall to them and to all true repentants: yet thence we may ſee what is the meaning of this word, namely, to bee angrie with, and very much offended, yea to bee out of quiet with ones ſelfe that hee committed ſuch a thing, ſo that though before hee liked it well enough, and approoued himſelfe in the ſinnes he committed, yet now he hates eueryevery ſinne he falles into, both loathing it & abhorring himſelf for committing of it. The point then to be obſerued is this:

Indignation the third ſigne and effect of repentance.That true repentance, begets, and brings foorth indignation, making men angrie and hot againſt thoſe ſinnes, which before they liked and fauoured, and to hate thoſe they loued before, and to be diſpleaſed with thoſe which were pleaſing to them, yea to bee angrie and out of patience with themſelues, that they were ſuch wretches p. 206and ſo careleſſe to bee ouertaken with them, and to take on, as it were, with themſelues that they hauehave ſlipped into ſuch ſinnes. Which as the Apoſtle affirmeth in this place, that their godly ſorrow had brought forth indignation: ſo is it to be ſeene in other examples. Dauid repenting for his two capitall ſinnes, what indignation had he? Pſalm. 51.Ps 51The 51. Pſal. for the firſt can ſhew, being the monument of his bitter mourning and lamentation for it to God, and his grieuing at himſelfe. Likewiſe when hee ſaw the wrath of God come vponupon the people for his ſinne, what indignation he had with himſelfe for the ſin, his words will expreſſe: Behold Lord (ſaith he) 2. Sam. 29.17.I hauehave ſinned, yea I hauehave done wickedly, but theſe ſheepe what hauehave they done? let thine hand I pray thee be againſt me, and my fathers houſe: So we may ſee Iob crying out: Iob 39.37.38.Job 39:37Job 39:38I am vile: I hauehave ſpoken once, yea twice, but I will do ſo no more: And againe he ſaid: Iob 42.6.Job 42:6Therefore I abhorre my ſelfe and repent in duſt and aſhes. So likewiſe in Eſay, the Lord ſpeaking of his peole that ſhould repent; he maketh this an argument that they had repented, when they ſhould pollute the couerings of the images of ſiluer, Iſai. 30.22.Isa 30:22and the rich ornament p. 207of their images of gold, and caſt them away as a menſtruous cloath, and ſay vntounto it, Get thee hence. Yea euen thoſe images, Iſai. 31.7.Isa 31:7which their owne hands hauehave made: ſhewing the indignation that they ſhould hauehave with themſelues for their ſinnes. So when Ephraim repented, this was the effect of her repentance: Ierem. 31.19.Jer 31:19When I conuerted I repented, and after that I was inſtructed, I ſmote vponupon my thigh, I was aſhamed, yea euen confounded, becauſe I did beare the reproch of my youth. Likewiſe the bitter weeping of Peter, and the carriage of Mary Magdalene manifeſt the truth of this doctrine. Laſtly, this is that which the Lord noteth ſhould bee in his people when they had repented: Ezek. 16.63.Ezek 16:63Thou ſhalt remember and bee aſhamed, and neuer open thy mouth any more becauſe of thy ſhame, when I am pacified towards thee for all that thou haſt done. Then this indignation goeth euer with true repentance, and is inſeparable from it, which theſe teſtimonies prooue; and the reaſons alſo enſuing will confirme.

Reaſon 1.1. Becauſe hee that hath truly repented, is reconciled to God, and is become his ſpouſe, his friend and his child. Then can it not be, but he will p. 218diſlike that which hath diſpleaſed him, and bee offended with himſelfe for that, which may make any breach betwixt God and himſelfe. For ſo wee ſee in any of theſe, that when they hauehave done but the leaſt thing that may offend, they take on greatly with themſelues, and the more, where more louelove is.

Reaſon 2.2. Becauſe now he knoweth how ſin maketh a ſeparation betwixt him and his God, abandoning God from him, and withdrawing his heart from God, and therefore is diſpleaſed with it, and angrie with himſelfe for it. As a chaſte ſpouſe and modeſt Matron is offended with her ſelfe, when ſhee hath looked, or ſpoken, or done any thing amiſſe, which maketh her husband to withdraw himſelf from her, or ſteales her owne heart from him.

Reaſon 3.3. Becauſe he that hath repented is regenerate, and ſo made holie, therefore he hateth and abhorreth ſinne, for it is naturall to holines to abhorre and loth ſinne. Hence is that of Lactantius: Naturale bono eſt, ad alterius peccatum moueri & incitari: ſicut naturale malo, lapſu alieno gaudere. Lactan. de ira Dei, c. 17.It is naturall to good to bee mooued and affected with the ſinne of another; as it is naturall to euill to reioyce in the fall of another, Then much more to be affected with, and grieued with his own p. 219euil & ſins, yea with himſelf for them. This indignation thē in al proofe and reaſon being an effect of repentance, may, as the former, inſtruct vsus thus:

Vſe 1.1. That many men perſwade themſelues, and are deceiued by their owne harts, thinking that they hauehave truly repented, when the time is yet to come that euer they were angrie and offended with themſelues, for the ſin they had committed; or diſliked and hated their ſin. Nay many, & moſt liue ſtill in their ſins, and louelove them, becauſe they bring them in, pleaſure, honor, gaine, &c. As ſome Courts hauehave liked of, and hountenanced Informers, becauſe they bring ſacks to the mill; and as the Pope doth the ſtewes, becauſe of the reuenew hee receiues thereby; ſo they like of their ſinnes, becauſe of that good which commeth of them, as they account good, and therefore they will not leaue them, neither can they diſlike or hate them. Yea oftentimes whē they are gauled or grieued for them by ſome reproofe of conſcience, or by the word, by ſome afflictiō, or iudgement, as beggers euer & anon are by their ſores: yet as they will not hauehave thoſe ſores cured, becauſe they are a couer for eaſe and idlenes, and p. 210now and then bring them in a peny; and therefore cannot endure the Surgeans but if they be forced to receiue ſome plaiſter, they will pull it off ſpecdilie againe, when his backe is once turned: ſo is it with theſe men in their ſins, they diſlike them not, they would not be cured of them, nay they diſlike them, who would helpe to pull them out of them. And therefore as Demetrius cried out againſt Paul, Acts. 19.25.Acts 19:25amongſt his crafts-mates, becauſe hee would ouerthrow their craft, by which they got their goods; ſo doe theſe men againſt all them, which would ouerthrow their trade and cuſtome of ſinning. And if this be a ſigne of true repentance, and an vnſeparable fruite, ſuch men deceiue themſelues if they think they hauehave repented. Moreouer, ſome men there be that can leaue their ſinnes, who yet neuer did, nor do lothe them, or were angry with themſelues for them; but therefore only left them, either becauſe they found loſſe and damage by them; as the young man his ioy and prodigalitie, when he groweth in yeeres or becauſe ſtrength of bodie and abilitie faileth them, as the adulterer his follie; or becauſe they hauehave felt the ſmart of them, as p. 211when the hand of God, or the ſword of the Magiſtrate hath met with them. But that theſe neuer diſliked their ſinnes is manifeſt, for they hauehave but changed prodigalitie for couetouſnes, which argueth no true diſlike of ſin, or indignation: for that is as well againſt louelove, as another, and if againſt any, thou againſt all: whereupon theſe men when they hauehave ſtrength, returne to the ſtewes againe, and when the hand of God is once remooued from them, to their former ſinnes. They were offended with this, not with their ſinnes, and therefore neuer trulie repented. To theſe wee may adde alſo all ſuch, as talke of the ſinnes and infirmities of their youth with ioy, or without indignation, ſo ſhewing directly that they hauehave left them, but not repented of them.

Vſe 2.2. This may comfort as many as find this indignation, and anger in them againſt themſelues & their ſine; who though they be ouer come ſometimes, by their paſſions, and their pleaſures of ſin, and by other means drawn into it; yet when they hauehave done, they are offended, and in a fume with themſelues, and angrie, and diſlike it, and can ſay in truth that which S. Paul p. 222did, Rom. 7.15.Rom 7:15I allow not that which I doe: for what I would, that doe I not: but what I hate, that doe I. Euen as Ammon after he had abuſed his Siſter Tamen, 2. Sam. 13.15.2 Sam 13:15he put her away with indignation and hatred: yea with more hatred, then euer he had louelove to her before: So if they put away their ſinnes with more batred, then euer they loued them and affected them before: which if it bee indeed for ſinne, becauſe it is ſinne, and becauſe they hauehave offended God, as a father, not only as a Iudge, it is true indignation. For this hatred and indignation, muſt be like his ſorrow, which if it bee true, is ſuch as grieues for ſinne principally, becauſe it is ſin, and maketh one then to grieue, when there is no conſcience to accuſe, no diuell to terrifie, no Iudge to arraigne and condemne, nor hell to torment, yet then is he caſt downe, becauſe hee hath offended, a louing, mercifull and long ſuffering God. And againe, when the anger and indignation of a man is as well for ſecret ſinnes, as open; for ſmall, as great; for ſuch as are condemned by the law of God onelyonly, as for thoſe which are puniſhable by the law of man: this affection if a man can find to bee within him, hee may p. 223aſſure himſelfe that hee hath true repentance.

Vſe 3.3. This may incourage men to labour for, and nouriſh this indignation in themſelues, this wrath and hatred againſt and of their ſinnes. They may hate no perſon, but they muſt hate their ſinnee, or them for it. If a reſtraint be touching y^e hatred of their perſon, there is libertie for the hatred of the ſin, and eſpecially for a mans own ſins; for if hee hauehave not the hatred and indignation for his own, the other for other mens is but hypocriſie, if hee be not more angry with a leſſe ſin in himſelfe, then a greater in another. We are forbidden to let the Sun ſet vponupon our wrath in reſpect of men that offend vsus, Epheſ. 4.26.Eph 4:26but not of ſinnes where by wee offend God. In our hatred of them, the Sunne muſt both ſet and riſe, and it muſt vponupon them ſtill remaine, for he ſhall euer hauehave more peace with God and more aſſurance of his louelove, that is moſt out of peace and moſt angrie with himſelf, and hath the greateſt indignation in himſelfe for his ſinnes. As Phineas was then moſt acceptable to God, when he had ſhewed it againſt the ſin of Zimbrie & Coſbie: So ſhal he be that ſheweth it moſt againſt his own ſin, by p. 214which he hath diſhemouted and prouoked God.

The fourth effect or ſigne of repentance is feare.The fourth effect, and ſuit of this repentance, is feare, for ſo ſaith Paul: 2. Cor. 7.2.2 Cor 7:2yea what feares: that is to ſay, a certaine awe of God, when a man is afraide to diſpleaſe him.

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

Feare the fourth effect or ſigne of repentance.True repentance bringeth foorth in men feare, that is, an affection fearing ſinne, becauſe it is ſinne fearing to offend God, becauſe of his merciemercy and goodnes, and benefits receiued; not flying or departing from God, but drawing neerer vntounto him, when they hauehave offended him. So ſaith the Apoſtle here. The ſame alſo is manifeſt in Dauid who being a thirſt, deſired the water of Bethlehem to drinke, whereupon three of his worthies, brake through the hoſt of their enemies, and brought him ſome of (the water: but Dauid would not drinke of it, 1. Chron. 11.18.19.1 Chr 11:181 Chr 11:19but poured it out, for an oblation to the Lord; and ſaid, Let not my God ſuffer me to doe this: ſhould I drinke the blood of theſe-mens liues? for they hauehave brought it with the ieopardie of their liues. This ſheweth that it was the ſinne hee feared, and not the puniſhment. So likewiſe the Prophet Hoſea ſaith: Hoſea 3.5.Hos 3:5Aftorward ſhall the children of Iſrael conuert, and ſeek the Lord their God, & ſhal feare p. 226the Lord and his goodneſſe, in the latter daies. So ſaith the Prophet Dauid: Pſalm. 130.4.Ps 130:4There is merciemercy with thee O Lord, that thou maieſt bee feared: Likewiſe the prodigall ſonne, Luke 15.Luke 15when he repented, his feare made him come to his father to confeſſe his ſinne. And Marie ſought Chriſt for his goodnes, Luke 7.Luke 7though ſhee had lead her life in wickedneſſes, and was ſmitten for them, yea and foucken with feare, yet her feare made her preſſe vponupon Chriſt. Theſe all teach vsus that repentance is accompanied with a filiall feare; which thing theſe reaſons alſo confirme.

Reaſon 1.1. Becauſe eueryevery true repentant, is a true child of God Now at is the nature of a child, as to obey of louelove, ſo to feare to diſobey of louelove. For all feare (ſaith Bernard) Seruilis eſt timor Auamdiu ab amore non mane. Bernar. Cant. ſerm. 83.is ſeruile, if it flow not from louelove. And againe: Qui de amore non venit honor, non honor ſed adulatio. Ibid.The honour and reuerence which commeth not from louelove, is no honor but a formall fanning.

Reaſon 2.2. Becauſe in the … repentant, Gods louelove be areth ſway, as ſelfe-louelove did before therefore as that made him ſometimes reſtraine his corruptions, for hope of good, or feare of puniſhment: ſo this now maketh him flie, and feare ſinne, becauſe God is good. There is one man (ſaith Bernard) that p. 227Eſt qui confitetur Deo, quia potens eſt: eſt, quoniam ſibi bonus eſt: eſt, quia ſimpliciter bonus eſt. 1. Seruus eſt & timet. 2. Mercenarius eſt, & cupit ſibi. 3. Filius eſt, & deſert patri. Bern de diligendo Deo.confeſſeth to God and reuerenceth him, becauſe he is potent and mightie: another, becauſe bee is good to him: a third becauſe he is ſimply and abſolutely good. As it is in the Pſalmes: Pſal 118.1. Praiſe ye the Lord, becauſe he is good. The firſt of theſe is a ſeruant, and feareth: the ſecond is an hireling, and deſireth for himſelf: the third is a ſon, and giueth honor to his father. And indeede as he that loueth another, is afraid out of his louelove to offend him, euen ſo is it with ſuch a man towards God.

Reaſon 3.3. Becauſe the repentant hath a perſwaſion of the louelove of God to him; which hee knoweth from his owne louelove to God, which he findeth in himſelfe (this riſing as it were from the reflexe of that heate) and therefore he will flie to GOD, and not from him, euen when hee hath offended him.

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

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

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

The fift effect and fruit of repentance, is deſire.The fifth effect and fruite of this repentance is deſire; yea what deſire; which is a feruent affection to God, and his word, 2. Cor. 7.2.2 Cor 7:2and to ſpirituall and heauenly things. That this ſhould bee vnderſtood of a care to reforme himſelfe, as Ambroſe would hauehave it, I ſee no reaſon, ſeeing it were p. 232then but the ſame with the firſt. Or that it ſhould be a deſire to ſhew their louelove to Paul, in deſiring to do what he deſireth, and commandeth, I ſee as little reaſon for it; nay there is good reaſon againſt it, ſeeing this deſire is not particular to the Corinthians, but generall to all repentants, as the other effects were. I then take it for a feruent affection to God, and his word, and to ſpirituall things. From whence this will ariſe; that,

Deſire the fifth ſigne or fruit of repentance.True repentance bringeth forth a deſire, and feruent affection, to God, and his word, and all holy and ſpirituall things. This is manifeſt by the example of the Iayler, Acts 16.Acts 16who after hee was ſmitten with ſorrow and true repentance came with this note to Paul, ſaying, Acts 2.36.37.Acts 2:36Acts 2:37What ſhall I do to be ſaued? being full of deſire and this affection. The like deſire was in thoſe to whom Peter preached, and it brought forth the like words; Men and brethren what ſhall we doe to be ſaued? This alſo was in Dauid, who profeſſed of himſelfe thus: Pſalm. 42.1.2.Ps 42:1Ps 42:2As the Hart brayeth for the riuers of water, ſo panteth my ſoule after thee, O God. My ſoule thirſteth for God, euen for the liuing God: when ſhall I come and appeare before the preſence of p. 233God? Thereby ſhewing the earneſtnes of his deſire after God. So our Sauiour Chriſt noteth this affection to hauehave been in thoſe who were conuerted and repented at the preaching of Iohn, ſaying: Matth. 11.12.Matt 11:12From the daies of Iohn Baptiſt hitherto, the kingdome of heauen ſuffereth violence, and the violent take it by force. The Apoſtle Peter alſo calleth vponupon new repentants and new borne Chriſtians, that they, Peter 1.2.2.As new borne babes, would deſire the ſincere milke of the word: as if he ſaid: Are ye indeed new borne by repentance, and regenerated, then deſire the milke of the word, as the child deſireth the breaſt. This alſo is manifeſt in the Canticles, where is expreſſed what a deſire the ſpouſe of Chriſt had vntounto her husband. Draw me (ſaith ſhe) Cantic. 1.3.Song 1:3and we will runne after thee: the king hath brought me into his chambers: we will reioyce and be glad in thee, we will remember thee more than wine, &c. And Dauid ſaith; Pſalm. 19.97.Ps 19:97O how louelove I thy law! it is my meditation continually. See in all theſe and by all this, how this deſire and repentance hauehave and muſt goe hand in hand; yea and that alſo with good reaſon:

Reaſon 1.1. Becauſe the repentant hath taſted of God, and his word, his goodnes, p. 234and the ſweetnes of it, wherein he can find no ſatietie at all, he can neuer hauehave enough, he is neuer ſatiffied, but the more he hath, the more hee may, and the more he deſireth ſtill. As Auguſtine cōfeſſed, after his calling when he had repented, and begun once to taſte how good the Lord was, that he taſted too late of him: Serò te amaui pulchritudo tam antiqua & tam noua, ſerô te amaui. Auguſt. Confeſ. lib. 10. cap. 27.I hauehave loued thee too late; O thou beautie moſt ancient, yet euer new and freſh, I hauehave loued thee too late. So queſtiōles he thought he had taſted too little; and ſo ſhall all thinke who hauehave once truly begun to taſte of God, for there is no ſatietie, and a man cannot hauehave his full apprehenſion of God and his word, till hee come to enioy him face to face, and til he come where hee ſhall hunger no more. If any one obiect that of our Sauiour Chriſt which he ſpake: Iohn 4.14.John 4:14Whoſoeuer ſhall drink of the water that I ſhall giuegive him, ſhall neuer bee more athirſt: Therefore there is ſatietie of theſe ſpirituall things. I anſwere, he meaneth not that a man ſhould hauehave ſuch ſatietie in them, as that hee ſhould deſire them no more, but that while he taſteth of them, he ſhould thirſt after no other. As a man whoſe palate taſteth of that meate or liquor which delites p. 235it, deſireth no other, but yet thirſteth and hungreth after that ſtill: ſo he that drinks of Chriſts water, ſhall find that contentment in it that hee doth not deſire any other, though he thirſteth ſtill for this.

Reaſon 2.2. Becauſe the true repentant is inlightned with ſome knowledge more then hee had, of God and his word. Now as a man increaſeth in knowledge, ſo hee doth in louelove: for by his knowledge he apprehends more cauſes of louelove in the thing loued. Then as men are hardlie drawne to louelove without cauſe, ſo where they ſee cauſe they louelove; and where there are more cauſes, they louelove more. And hence it is that the repentant hath more louelove to God and his word, becauſe he ſeeth now more cauſes why hee ſhould deſire and louelove them, then he did before when hee liued in ignorance. Now from this point we may learne theſe things:

Vſe 1.1. That it is no wonder that there is ſo little louelove and deſire, to be found in our age, toward God and his word, and of ſpirituall things, ſeeing the doctrine and practiſe of repentance is ſo little knowne and vſed: yea and that it is ſo, this will prooue it; 1. Becauſe p. 236all the deſire of moſt men is ſet vponupon the world. Now you know in a Conduit, the more water goeth by one pipe, the leſſe muſt needs goe by another: yea & as Chriſt ſaith, that a man cannot louelove both God and Mammon: ſo not the word and the world. Againe, they mightily and miſerablie complaine of too much preaching and teaching, thinking the labourers too many, which Chriſt thought too few, or elſe that they are too diligent: murmuring as it were againſt God, that he hath in ſome ſort and ſome places fulfilled his word that he ſpoke by Iſaiah: Eſay 11.9.Isa 11:9The earth ſhall be full of the knowledge of the Lord, as the waters that couer the ſea: meaning the meanes of knowledge. Which muſt needs argue that theſe complainers are no louers of God and his word, but hauehave ſoules loathing this light foode Manna: and ſo though it grieue me to ſpeake it, more then I know it wil them to heare it; yet I muſt tell them, that this little louelove to the word, nay this loathing of it, doth manifeſtly conuince them to be without true repentance, and ſo to be in the ſtate of damnation, and in the ſnare of the Diuell, which hath taken them at his will.

p. 237Vſe 2.2. This will leade vsus to a fit marke and note, whereby eueryevery man may know whether hee hath true repentance. Thou knoweſt thine owne hart, ſo doe not I, but God knoweth it, and iudgeth. Then canſt thou not deceiue him. Therefore examine thine owne heart whether thou haſt this deſire in thee, or not: whether as a new borne babe thou deſireſt the ſincere milke of the word, and hunger after ſpiritual things, as after ſpirituall treaſure and riches. Doeſt thou in ſome meaſure follow Dauid, whoſe louelove to the word of God was not onelyonly a wonder to others, but to himſelf, ſaying, Pſalm. 1 19.Ps 1:19Lord how louelove I thy law! Or if thou canſt not find this deſire in thee, then doeſt thou diſlike thy ſelfe and bewaile thy dull affections after ſpirituall things? Bee thou then comforted in it, that it is ſome token that thou art partaker of repentance.

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

Anſw.I anſwer thee, that thou ſhalt know it by this, if thou findeſt no ſatietie in heauenly things, but the more thou p. 238taſteſt of them, the more thou deſireſt; for as the truth and the word of God is not vnfitlie compared to the waters of the ſea, which the deeper thou draweſt from the bottome, the ſweeter thou ſhalt find them; ſo the more knowledge a man hath in ſpirituall things, the more delightfull will they be to him, though in the beginning to the taſte of a naturall man they are bitter and vnpleaſant, till he be changed. So againe may they be compared to the ſame waters of the ſea, which the more a man drinkes of them, the more hee deſires ſtill: So the more a man truly taſteth of the word of God, the more he ſhall deſire it ſtill, hee will neuer bee ſatisfied, and hee thinkes hee can neuer hauehave enough. Hee then that findeth this in himſelfe, may bee aſſured that hee hath repented: for this deſire being preſent, godly ſorrow cannot bee abſent and wanting. But alas many men are like the woman of Samaria, who when Chriſt had ſaid, Iohn. 4.15.John 4:15Whoſoeuer drinketh of the water that I ſhall giuegive him, ſhall neuer thirst more, preſently prayed him, ſaying, Maſter giuegive me of that water that I may thirſt no more, nor come hither to draw: p. 239vnderſtanding and dreaming of materiall water, ſuch as ſhee daily needed for the bodie: So doe many men; now for when wee talke of the deſire of ſpirituall riches, they will talke of earthly; and whereas they ſhould deſire thoſe things, that concerne the ſpirit, all their deſire is for the world: how ſhould there bee true grace in theſe men? how ſhould they hauehave any aſſurance that they hauehave repented? when they are like vntounto thoſe in the Goſpell that were inuited vntounto the kings feaſt, who had their ſeuerall excuſes, that they might abſent themſelues. Luke 14.Luke 14One ſaid that he had taken a farme, and he muſt goe and ſee it; another had bought a yoke of oxen, and hee muſt goe and prooue them: and another had married a wife, and he could not come. So many a man ſaith, my profits let mee that I cannot come to heare the word of God, and my pleaſures carrie mee another way. Some other againe will ſay, when I hauehave done ſeeking the world, when I hauehave ouercome ſuch a buſineſſe, another time, or another yeere will I come to heare the word. O miſerable eſtate! where is that louelove and deſire, and that longing after the p. 240word which is required in all repentants? Ambroſe ſaith: If I ſhould offer thee gold, thou wilt not ſay, I wil come to morow, but this day thou wilt take it: no man will deferre, no man will excuſe. Redemptio anima promittitur, nemo feſtinas. Ambroſe.But the redemption of the ſoule is proffered and promiſed, and no man haſteneth. How truly may that ſpeech of the Father be ſpoken of our times? for earthly things no man wil take time til to morrow, but greedily they will ſeeke for them, and not ſtay till they bee offered them. But for ſpirituall things moſt mens ſtates are weake, and like men readie to breake, they are taking order for two, three, foure, and ſixe moneths, and then are they as farre from any good ſufficiencie, or further then they were before. But to conclude, if true repentance bring forth deſire of theſe ſpirituall and heauenly things, as their condition is fearefull who hauehave it not, ſo is theirs happie and comfortable, who vnfainedly find it in their hearts: for it doth certainely ſeale vp vntounto them their true conuerſion and new birth, by which they are liuing creatures in Chriſt here through his grace, and ſhall liue with him in glorie, through his merits in the life to come.

p. 241The ſixth ſigne and fruit of repentance is zeale.The ſixth fruit and effect of repentance is zeale; yea what zeale. This zeale is oppoſite to luke-warmeneſſe, contrary to cold, it is heate. He is cold which is prophane, an enemie to pietie, and the workes of holines. He is luke-warme, that hath ſome phanſie, or louelove to good things, ſome righteouſneſſe in the outward act, or ſome common, or curſorie inclination, therwith contenting himſelfe, as iudging his caſe to be as good as the beſt, and can endure to go no further: He is hot or zealous, who is feruent for the glorie & worſhip of God, and the works of pietie, & is ſorrowful when he ſeeth the defect of thē, in himſelf or others. Our point then to be noted is this:

Zeale is the ſixth ſigne and fruite of true repentance.True repentance bringeth foorth zeale, that is, maketh men zealous for God, and his worſhip, zealous of pietie, and good workes, not to do them careleſly, and negligently, but it maketh them do, (though with great labour and coſt, yea danger and hazard) thoſe things which they ſee, they ought to doe. This is manifeſt in this place, as alſo in many other. As in the Reuelation Chriſt ſaith to the Church of Laodicea; Reuel. 3.19.Rev 3:19Be zealous therefore, and amend: noting that where zeale is, p. 242there will alſo bee repentance, and amendment of life. Did not Dauids repentance bring forth this zeale, 2. Sam. 24.24.2 Sam 24:24when he would be at coſt with God to procure his worſhip, and would not offer a burnt offering vntounto the Lord that ſhould coſt him nothing? for whereas if he would, hee might hauehave offered a free offering vntounto him, yet he would not receiue it for nothing, but would giuegive the price thereof. Acts 19.18.19.Acts 19:18Acts 19:19So may we ſee this zeale in thoſe men that were conuerted by the preaching of the Goſpel at Epheſus, they were enforced to take their bookes, which were of a great price, and to burne them, that thereby they might glorifie God by ſpoyling of thoſe things which were before the cauſe of his diſhonor. The like may be ſaid of Paul and Peter, Marie, and other repentants, who hauehave had this zeale, as is at large recorded in the Scripture: and how in reaſon ſhould it be otherwiſe?

Reaſon 1.1. Becauſe the true repentant is Gods, and choſen to life, honor, and happineſſe, which this thing, namely, that he is repentant, doth manifeſt vntounto him. Then may wee allude to that which Dauid ſaith, in defence of his dancing before the Arke, in his zeale, p. 243when he was derided by Michol, giuing the reaſon why he did it, becauſe, ſaith he, 2. Sam. 6.21.2 Sam 6:21The Lord hath choſen me, rather then thy father and all his houſe. So in this caſe, if he for an earthly kingdome was ſo zealous for God, how much more ought thoſe ſo to be, that are choſen to a heauenly kingdome?

Reaſon 2.2. Becauſe he is regenerate, & made again, and if the firſt creation required as much, as Dauid ſaith: Pſal. 100.2.3.Ps 100:2Ps 100:3Serue the Lord with gladnes: and he addeth the reaſon, Becauſe he hath made vsus & not we our ſelues; much more doth this ſecond. The more excellent the one is than the other, the more zeale is required for the one, than for the other. Bernard compareth them thus: Qui primò ſecie, ſecundò refecit; in primo dedit me mihi; in ſecundo dedit & ſe mihi: cui debeo me propter me, debeo pluſquam me propter ſe. Bernard. de diligendo Deo.He that made mee firſt did ſecondly remake me; in the firſt, he gaue me my ſelfe; in the ſecond he gaue me himſelfe: to whom I owe my ſelfe for my ſelfe, I owe more then my ſelfe, for that hee gaue me himſelfe. He that is firſt ſet vp by a man, ought to bee maruellous careful, & as it were zealous for him; how much more he that being a bankrupte, and many pounds worſe than nothing, is diſcharged of all, and ſet vp againe? So is it in this, for men by ſinne are worſe than nothing, and being (as it were) ſet vp by God againe, p. 244what zeale for the Lord ought they to hauehave? &c.

Reaſon 3.3. Becauſe he being redeemed, knoweth the price of his redemption, how deere it coſt God, and Chriſt, and why they paied ſo deere for him. Namely, as Paul to Titus ſaith, Titus 2.14.Titus 2:14That the redeemed might bee a peculiar people to God, zealous of good workes. That is the ende why God gaue ſo great a price, as the blood of his owne ſonne, that we might be a peculiar people, zealous vntounto him. Then they that know this, in liew of that merciemercy, will grow zealous, and think that they cannot be too zealous for him, that hath paid ſo great a price for them.

Vſe 1.Now by this truth, for the vſe of it, we may firſt condemne our age, as that which promiſeth, or performeth little repentance, becauſe there is ſo little zeale amongſt vsus: for ſeeing repentance bringeth forth zeale, where there is little zeale, there is little repentance, and where no zeale, there no repentance. And that I may iuſtly challenge our age of want of this zeale, appeareth thus, becauſe it is growne to that in our times, that nothing is ſo much condemned, as the zeale here ſpoken of: Zeale for any p. 245thing and any perſon, ſaue for God and his truth is reputed commendable, and in any courſe ſaue in the way of pietie. They are commended, who are zealous ſo their prince and his crowne, and accounted good ſubiects; ſo they who are zealous for their captaine and his honour, and eſteemed good ſouldiers; ſo they who are zealous for their father and maſter, and his credit, and are reckoned good ſonnes or ſeruants; but if they bee zealous for God and his glorie or ſeruice, they ſhall be reuiled and derided: yea Papiſts if they be deuout and zealous in their ſuperſtitious vanities are commended of many; and yet Proteſtants if they bee zealous and forward in the way of truth and godlines, they are ſcorned and mocked, as Iſaac was of Iſmael, euen of thoſe who liue in the ſame kingdome, citie, Church, and houſe. The people condemne thir Miniſter, as too zealous, and on the contrarie, the Miniſter the people, as too forward; ſo the maſter, the father, the husband condemne the ſeruant, the child and the wife, and theſe againe the other. How may wee thinke then that they are zealous themſelues? verily if they were they would not condemne zeale p. 246in others, nay they could not. For though a man in his hypocriſie may condemne that euill in another which he allowes in himſelfe, yet can hee not condemne the good hee is indued withall, for good cannot but reloyce and delite in her like. Therfore to prooue theſe voide of zeale, we neede no further proofe or euidence, then their condemning of zeale, in others. When then we hauehave ſo many condemners of zeale, wee muſt needs hauehave many voide of zeale. Few we hauehave who can ſay as Iehu, when he met with Iehonadab, ſaying vntounto him when he took him vp into his chariot: 2. King. 10.15.16.2 Kgs 10:152 Kgs 10:16Is thy heart vpright, as mine is towards thine? then giuegive me thy hand, and come and ſee the zeale that I hauehave for the Lord of hoſts. Few, I ſay, that can take others into their houſes, chambers and companie, and ſhew them how zealous they are for God and his glorie, in reading and conferring of the ſcripture, in prayer and other practiſe of pietie: nay, they can rather ſhew them how zealous and feruent they are for their pleaſure and profit, for themſelues and their owne ſtates. But the zeale for the Lord of hoſts they condemne in others, and therfore cannot hauehave it in p. 247themſelues, and ſo cannot hauehave true repentance.

Vſe 2.2. By this may eueryevery one trie, whether they hauehave repentance or not, euen whether they hauehave fire or no, by this heate. If they be not cold, nor lukewarme, but ſtriue to bee hot, and zealous in Gods ſeruice, and in the way of piety, reſpecting rather what God calleth for, then fearing what men condemne. Obiect.But there may well be zeale without repentance, neither is al zeale good, for there is a bad, as well as a good zeale: how will zeale prooue it then? Anſw.I anſwere, it is true, that as the ſea water and the raine water agree in the matter, yet they differ by diuers qualities and properties, as ſweet and ſalt, thicke and thin, light and heauie: So a good zeale and bad are both affections; but they differ in many ſeueral things. And firſt, as the Moraliſt ſpeaketh, of other affections, that they are ſo farre good, as they are guided by wiſdome, and kept within the bounds limited by it: and on the contrarie, they are euill, when they paſſe thoſe bounds: So in this zeale, it is ſo farre good as it is gouerned by true knowledge and faith; and ſo far bad, as it is depriued of this. As the Apoſtle Paul p. 248ſaith of the Iewes: Rom. 10.2.Rom 10:2I beare them witnes that they hauehave the zeale of God, but not according to knowledge: that is, their zeale was not ruled by reaſon, nor grounded vponupon the word of God, but according to their owne fancie: teaching vsus thereby what is good, and what is bad zeale. Zeale is then euill and bad when it will not be, nor is ruled by true knowledge (that is, not ſubiect to the word) but by cuſtome, tradition, our own affections and wils; and of this may be ſaid, as before, Rom. 10.2.Rom 10:2that ſuch hauehave zeale, but not according to knowledge: and they may be prayed for, as Chriſt prayed for the Iewes: Luke 23.34.Luke 23:34Father forgiue them, for they know not what they doe. And this zeale argueth no repentance: but that which is according to knowledge, ſubmitted to the word of God, is good, and wil prooue a man to hauehave repentance. Againe, zeale conſiſteth of two affections, louelove and ſorrow; louelove for the glorie of God and his ſeruice; ſorrow when it is not performed. May wee compare ſpirituall things with earthly things? whereſoeuer there is this louelove it is ſpeedie for the compaſſing of that it deſireth. Therefore wee reade when Shechim loued Dinah, Iacobs daughter, p. 249Geneſ. 34.19.Gen 34:19he was ſpeedie in compaſſing that, by which he might obtaine her, though the thing was very ſore and grieuous which he was to doe: ſo where there is this affection in the heart of man, it maketh a man forward, and ſpeedie to procure the glorie of God, and to accompliſh his ſeruice. Secondly, louelove hath another propertie; whereſoeuer it is, notwithſtanding all difficulties, diſcouragements, or dangers, yet will that man goe forward for the procuring of that hee loueth, and dreadeth not for any feare or diſcouragement, ſo he may obtaine the thing hee affecteth. So it is ſaid of Iacob, he ſerued ſeuen yeeres for Rachel, and being deceiued by her father, in giuing vntounto him Leah in ſtead of Rachel, hee was content to ſerue ſeuen yeeres more, Gen. 29 20.Gen 29:20and yet thoſe yeeres ſeemed vntounto him but a few daies, hauing borne the cold of the winter, the heate of the ſummer, the chilling of the Moone, and the burning of the Sunne, the dangers both by night and day; and all this was becauſe he loued her. So if there be this louelove of God in men, it will neuer ſhrinke for all difficulties that may be; he that hath it, will not faint, nor be hindred with all lets and impediments p. 250which may fall out, as the reproches and indignities which men, Satans complices, wil be readie to caſt vponupon him; neither will he thinke the time long, nor the labour too much for it, but goe thorow, and thorow trauell and paine, that he may procure the glorie of God, and aduance his worſhip and ſeruice. Therfore whereas men pretend zeale, let them examine themſelues according to this affection, and trie whether there bee this louelove in the heart or not. Thirdly, he that hath true zeale, he hath this affection of ſorrow, mourning when he cannot obtaine, or procure the glorie of God as he would. We hauehave begun to compare heauenly things with earthly, and ſpiritual with carnal, may we once more proceed? It is written of Ammon that when he could not inioy Tamar, whom hee loued, 2. Sam. 13.2.4.2 Sam 13:22 Sam 13:4hee was ſore vexed and fell ſicke, and grew leane day by day, becauſe hee could not enioy her; theſe effects had his louelove in him. So when there is true louelove to God and his glorie, there if men cannot further it, as much as they would, if they cannot enioy his word, if they ſee him diſhonoured, and falſe worſhip eſtabliſhed, they will pine and p. 251grieue and fall away. As it is ſaid, Pſalm. 69.9.Ps 69:9The zeale of thy houſe hath eaten mee. And as Elias ſaid, 1. King. 19.10.1 Kgs 19:10I hauehave been very zealous for the Lord of hoſts. Hee was ſo ſtricken with ſorrow, that he was readie to die, becauſe he ſaw not the glorie of God go forward: ſo that where there is true zeale, there is alſo this affection of ſorrow and mourning. Then let eueryevery man examine himſelfe, by theſe three rules, whether he hauehave this affection within him or no, and ſo whether he hauehave repented: if he hauehave not this affection, at the beſt he is but lukewarme, and euen ſuch an one whom God wil ſpue out of his mouth, and caſt out of his houſe: but hauing it truly in himſelfe, he may be aſſured he hath truly repented, and ſo is regenerate and holy, and ſhall both abide in the houſe of God all his life, and be afterwards receiued into his euerlaſting tabernacles.

The ſeuenth ſigne or fruit of repentance is puniſhment.The ſeuenth ſigne, or fruit of repentance is, reuenge or puniſhment; yea what puniſhment: which ſome reſtraine particularlie to the Corinthians, 2. Cor. 7.11.2 Cor 7:11as they did the former effect, indignation: vnderſtanding it of that puniſhment, which they inflicted vponupon the inceſtuous perſon; that whereas p. 252as before they ſpared him, now admoniſhed, they executed the cenſure of the Church againſt him, and excommunicated him. Which admit it bee true, that it may be ſo vnderſtood, yet it carrieth with it another generall ſenſe, ſeeing al ſinne is to be puniſhed, whereſoeuer it is found, and ſpeciallie ſhould men begin with themſelues. This being then a ſigne, or fruit of repentance, it muſt begin, and bee in a mans ſelfe. It differs from indignation, becauſe that is in the affection, this is in the action: that is a iuſt conceiued anger towards himſelfe for his ſinne, and hatred of the ſinne; this the puniſhment of himſelfe for thoſe ſinnes, and a taking as it were, a iuſtreuenge of himſelfe for them. Which is when men hauehave offended in yeelding too much to their owne deſires, pleaſures, delights, and profits, then for the freeing of themſelues from the euill of ſin, they denie ſome things to themſelues, which otherwiſe they might lawfullie vſe for their comfort: which if they doe not, they ſhall, in the puniſhment which God ſhall bring vponupon them, taſte the bitternes of that, that ſeemed ſweete vntounto them. The point then is this:

p. 253Puniſhment is the ſeuenth ſigne of repentance.True repentance bringeth forth puniſhment or reuenge. That is, he that is trulie penitent doth holilie and iuſtly puniſh himſelfe, and is reuenged of himſelfe for his ſinnes. Which as it is manifeſt in this place, ſo alſo in diuers other places: as firſt, ſome doe not vnfitly applie to this purpoſe that place of S. Paul to the Corinthians, 1. Cor. 11.31.1 Cor 11:31If wee would iudge our ſelues, we ſhould not bee iudged: Which though in the generall it be ſpoken of the whole conuerſion, and of the whole act of repentance, with al the appurtenances, yet the whole will carrie this particular. Thus Dauid repenting, 2. Sam. 12.16.17.2 Sam 12:162 Sam 12:17puniſhed himſelfe in his humiliation for his child, and his ſinne, who beſought the Lord, and faſted, and lay a whole night vponupon the earth, and would not for that time receiue any meate for his refreſhing. Likewiſe another example in the ſame man may be ſeene, when in giuing way vntounto his luſt, 1. Chron. 11.18.19.1 Chr 11:181 Chr 11:19he had deſired the waters of Bethlehem, and after did ſee it was brought with the liues of his three Worthies: to take a holie reuenge of himſelfe, hee would not drinke of it, but powred it vponupon the ground, for a ſacrifice to the Lord. Likewiſe, we hauehave the example of the p. 254woman, Luke 7.38.Luke 7:38that ſhewed the fruit of her repentance, hauing before abuſed her eies to vncleannes, and her haire to vanitie, by laying it out to the inticing of youth to follie, when ſhe had repented ſhe tooke a holy reuenge of her ſelfe, and vſed her eies as a ſpring to yeeld water to waſh Chriſts feete, and her haire to be as a towell to wipe them. So likewiſe thoſe cunning men that were Necromancers, Acts 19.19.Acts 19:19being conuerted by the preaching of the word to repentance, would burne thoſe bookes that were before deare vntounto them, for a reuenge vponupon themſelues for their ſinne, ſhewing both an indignation in the affection, and a iuſt reuenge in the action. Thus then and in theſe and ſuch like hath repentance brought foorth this reuenge or puniſhment; and reaſon it ſhould:

Reaſon 1.1. Becauſe the repentant now diſcerneth two things which he ſaw not before: 1. Gods louelove to him. 2. His diſlike and hatred of his ſinne. Now then for his louelove, he taketh puniſhment, and an holie reuenge of himſelfe. It is neceſſarie (ſaith Ambroſe) Neceſſe eſt vt quis vindicet eum, cuius erga ſe ſentit aſſectum. Am broſ. in hunc locum.that euerie one ſhould take reuenge and puniſhment for him, whoſe louelove and affection hee perceiueth to bee towards him. p. 255For ſo ſhall he ſhew louelove againe.

Reaſon 2.2. Becauſe by this he may preuent Gods puniſhment of it. For the Apoſtle Paul ſaith: 1. Cor. 11.37.1 Cor 11:37Iudge your ſelues, and yee ſhall not be iudged. As if hee ſhould ſay, iudge not your ſelues, and yee ſhall bee iudged of God: but take this reuenge on your ſelues, and iudge your ſelues, and God ſhall not iudge you. He doth not ſpeake this as if it were any redemption or ſatiſfaction for the puniſhment, but becauſe it was Gods counſell and purpoſe, by chaſtening and correcting of them, to ſhake them from their ſecurity, that being put in minde of his anger, they might bee more warie afterward. Which man doing by this voluntarie reuenge, preuents God, that there is no neede of any ſuch admonition from him: for as diſeaſes are cured by contraries, ſo are theſe euils.

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

Anſw.I anſwere briefly (for it hath bin anſwered at large in the point of humiliation) that we condemne them, becauſe in ſome of them we may ſay, that p. 256they are ſpoiled in dreſſing, and vſe the prouerbe much more truely here, then men doe in their choler, when their meates diſtaſte their palats; God ſendeth meate, but the diuell ſendeth Cookes. God hath ordained ſome of theſe, but the diuell hath ſtirred vp men, to corrupt them ſeuerally, to make them diſtaſte God. Namely, that whereas God commandeth, or alloweth them to be done, and that men ſhall doe them; to the end they may diſlike God, and be made vnprofitable to the actor, the diuell hath taught them to make that publik, which ſhould be priuate, and ſo by oſtentation, or hypocriſie to marre the act; yea to vſe them at ſuch times, as the Lord calleth to the contrarie; yea to thinke by them to merit remiſſion of ſinne, at leaſt of the temporall puniſhment: which as it is ignorantly taught by their prieſts, (ſeeing remiſſion of ſinne goeth before this, a man hauing no ſooner beleeued, and repented, but both the guilt and puniſhment are remitted, euen before hee can performe any ſuch act as this) ſo is it ſacrilegious to Chriſt, who hath freed vsus from both, whereas this makes his ſufferings and merits imperfect, p. 257and for one of them only. And this is like that Colloquintida, 2. King. 4.38.2 Kgs 4:38which ſpoiled the whole pot of pottage, which was made for the children of the Prophets. Theſe are like good medicines, which being not taken in their time, ſeaſon, and quantitie, are poyſons rather then medicines. But others of them are will-worſhip, things without warrant, precept or practiſe, and ſo good reaſon there is, why we ſhould condemne the things and reprooue their authors. And now I come to the vſes of this ſeuenth and laſt ſigne.

Vſe 1.1. If this be ſo, how can many men perſwade themſelues that they hauehave repented, when there is in their affection, no indignation againſt themſelues and their ſins, and in the action no reuenge nor puniſhment? they hauehave done no execution vponupon themſelues or their ſinnes, they neuer yet reſtrained or bridled their luſts, for all their offending by them in whoredomes, vncleannes, and wantonneſſe. They neuer yet abated the vanitie, and exceſſe of their apparell, which made them offend againſt that ſobrietie, which becommeth women, 1. Tim. 2.10.1 Tim 2:10that profeſſe the feare of God. They neuer yet faſted a meale or two, a day or two, p. 258becauſe they offended in gluttonie, drunkennes, & exceſſe. But rather like thoſe whom the Prophet Eſay ſpeaketh of, who ſaid, Eſay 56.12.Isa 56:12Come I will bring wine, and wee will fill our ſelues with ſtrong drinke, and to morrow ſhall bee as this day, and much more abundant. Or elſe like vntounto him that Salomon ſpeaketh of: Prou. 23.35.Prov 23:35They hauehave ſtricken me, but I was not ſicke: they hauehave beaten me, but I knew not when I awoke: therefore will I ſeeke it yet ſtill. Theſe and ſuch like cannot perſwade themſelues they hauehave true repentance; or if they doe, it is a deceitfull perſwaſion. If the Corinthians had been ſtill indulgent to the inceſtuous perſon, and not hauehave puniſhed him, and excomunicated him, would euer the Apoſtle hauehave acknowledged them to hauehave truely repented? ſurely no: and when as they neuer tooke any reuenge of themſelues for any ſinne they hauehave committed, ſhall God acknowledge them for true repentants? queſtionles no: and that ſhall they one day know when God will iudge them, becauſe they hauehave not iudged themſelues.

Vſe 2.2. This may teach men (to the end they may be perſwaded their repentance is true, & to ſeale it vp to themſelues) p. 259both to ſearch their hearts for this, and to labour ſtill it may be …ound in them, euen this puniſhment, and reuenge. If they hauehave been, or they be Iudges to themſelues, and excutioners for the Lord againſt thoſe things wherein they hauehave offended him, and hauehave been reuenged of themſelues, and their ſinnes for the Lords ſake. As hauing offended in gluttouie, they reuenge themſelues by faſting meales, and daies. If by whordome and vncleannes, they be reuenged of their luſts, and fleſh, by reforming, and brideling of thē, by ſome lawful ſeueritie afterward. If in couetous catching, and polling of other mens goods, they will bee reuenged of themſelues, by reſtitution, and deminiſhing their ſtore. If in vſing exceſſiue pride of apparell, by withdrawing from themſelues ſuch coſtlie attire, as might happilie otherwiſe be worne, both for their calling and abilitie. And ſo in all things taking a godly reuenge of themſelues, and of the fleſh for withdrawing their ſoules from God, and making them to do that which is contrarie vntounto him, dealing in this caſe, as a chaſte woman would do, who being maried to a certaine p. 260noble man, abſent, and vnſeene, ſhould be perſwaded of ſome baud, or pandor, that another is her husband, and ſo being credulous, ſhould take him, dwell with him, and vſe him as her husband. But after, vnderſtanding better, and that ſhe was abuſed by this leaud woman, how would ſhe handle ſuch a deceiuer? with what indignation would ſhee looke vponupon her? how full of wrath would her heart, and countenance be? how would ſhe be reuenged of her? ſhe would thinke it too little to drinke her blood, and teare her fleſh, but by all means would torture her, who had ſo deceiued her, and brought her into that pollution. So the ſoule, whoſe eies God hath opened, and inlightned, by which ſhee ſeeth her lawfull and true husband, for whom ſhe was created, and ſeeth alſo, how by the deceit of the fleſh ſhe was drawne, to affect and imbrace, to louelove and liue with that which is contrary to God, and giuegive that vntounto it which is Gods: how can ſhe abſtaine from this holy reuenge? how can ſhe chuſe but afflict the fleſh, that ſhe may reuenge this iniurie to God and her ſelfe? By which this will be manifeſt, that ſuch a ſoule hath repented, and returned. p. 261Prouided that all this be done of men without any conceit of merit, or ſatiſfaction to God for the ſin, or puniſhment, but onelyonly as an effect of repentance, to ſeale the ſame vp to themſelues, and by this to preuent ſinne to come, that they may preuent the iudgements of God: that finding out the depth of the wound that ſin hath made, they may thus remoue the cauſes, and extinguiſh the remnants of it, taking away the occaſions, and preuenting the reentring of it again, and ſo preuent Gods hand, which would otherwiſe ſmite thē; not to be ſatisfied in the courſe of his iuſtice, (which was effected by Chriſt; neither would he touch vsus for any thing paſt, if by perfect forſaking of ſinne, we were fullie ioyned vntounto him) but to driue vsus by bitter ſorrow, to purge out that ſinfulnes and thoſe remainders which our precedent ſins left behind them, in reſpect whereof we are not yet fully ioyned to Chriſt. And ſo hauing this ſigne as the others, may bee aſſured they hauehave truly repented, are regenerated, and hauehave Chriſt in their hearts, as the ſhepheards were ſure, when they found all the ſignes the Angel gaue them, that that was he they p. 262found in the cratch: and ſo may they bee aſſured that when death ſhall come, they ſhall (as Simeon prayed when he had Chriſt in his armes) Luke 2.16.Luke 2:16depart in peace, and enter into glorie.

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

This life is the only time of repentance.In this life and vponupon the earth there is only place for repentance, men onelyonly can heere repent and turne to God. So much that place of Timothie prooueth, 2. Tim. 2.25.2 Tim 2:25Inſtructing them with meekenes, that are contrarie minded, proouing if God at any time will giuegive the repentance, &c. Wherby it appeareth that this repentance muſt bee in this life, becauſe the miniſtery of the word is onelyonly of vſe in this life. Again, in the Reuelation Chriſt ſpeaking of Iezabel, ſaith, Reuel. 2.21.Rev 2:21he gane her time & ſpace to repent. Meaning, he had let her liue to repent; if he had cut her off before, hee had taken from her the time of repentance. This is inſinuated in the parable of y^e figtree in the Goſ-Goſpel, Luke 13.5.6.Luke 13:5Luke 13:6where our Sauior Chriſt ſaith, Except you repēt you ſhal al periſh: wherupon he doth inferre the parable, that … p. 263and beſtowed all the coſt that might be, and yet it brought forth no fruit; the Maſter of the Vineyard commanded it then to be cut downe. Inſinuating, that if they did not bring forth the fruit of repentāce before they were cut downe and died, they ſhould neuer do it. Alſo the preaching of Iohn Baptiſt witneſſeth the ſame, who ſaith: Math. 3.10.Matt 3:10Now is the axe put to the roote of the tree: therfore eueryevery tree that bringeth not foorth good fruit is hewen down and caſt into the fire. Alſo the Lord ſpeaketh by the Prophet Ezechiel: Ezech. 33.11.Ezek 33:11As I liue, ſaith the Lord God, I delight not in the death of a ſinner, but that he turne and liue. Turne you, turne you from your euill waies, for why will yee die, O ye houſe of Iſrael? Cyprian thinketh that this place doth prooue, Cyprian. lib. 3. Teſtimo. aduerſus Iudaeos ad Quirinum.that repentance is only to bee performed in this life, becauſe God ſaith, that he will not the death of a ſinner, but rather that he returne: noting that if he do die, then the time …s p…ſt, therfore he deſireth his turning …efore he dieth. S. Paul ſaith, 1. Cor. 5.10.1 Cor 5:10We muſt …ll appeare before the iudgement ſeat of Chriſt, that eueryevery man may receiue the …hings that are done in his body, accor…ing to that he hath done, whether it be …d or euill. Whence I gather, that eueryevery p. 264one at the general iudgemēt day muſt giuegive an account of y^e things done in his bodie in this life, but nothing of things done after this life. Which place with the other proue that repentance is an act to be performed in this life onelyonly: and reaſon it ſhould be ſo:

Reaſon 1.1. Becauſe repentance is a fruit of faith, and is performed of none but they who hauehave faith; it neither goeth before faith, neither can come afterward, when faith is ceaſed and is no longer; but in this life onelyonly faith hath a being, and not in that life whith is to come for both faith and hope ceaſe to be after this life. For S. Paul ſaith, 1. Cor. 13.13.1 Cor 13:13Now abideth faith, hope and louelove, euen theſe three: but the chiefeſt of theſe is louelove. The reaſon is, becauſe faith and hope end in this life, when a man hath obtained that he beleeued and hoped for; but louelove is euerlaſting: faith then ceaſing in this life, which is the tree that bringeth forth repentance, repentance being the fruit muſt needs ceaſe.

Reaſon 2.2. Becauſe the eſſentiall parts of repentance cannot be performed but in this life; which are mortification, and regeneration; there being afterwards no corruption, and ſinne to be mortified, namely in thoſe who hauehave right p. 265to repentance and are the ſubiects of it.

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

Vſe 2.2. This will afford comfort vntounto as many, as hauehave cruelie repented; which comfort ſtandeth in this, that though their liues be ſhort, and not ſo ſhort, as vncertaine, being not certain of one day or houre, being tennants at will; yet let death come when it wil, they are prouided for it, and may giuegive it entertainem…t with cheereful countenances. And as Danid ſaid of Ahimaaz, 2. Sam. 18.27.2 Sam 18:27he is a good man, and commeth p. 267with good tidings: ſo may they ſay, that hauehave repented, of death, let it come, it bringeth good tidings vntounto them, becauſe they are at peace with God, and in fauour with him; for they know that eueryevery thing ſhall turne for their aduantage, death it ſelfe ſhall be an aduantage to them. This made the Apoſtle Paul deſire to die, Phil. 1.23.Phil 1:23becauſe he might bee with Chriſt; when hee was once aſſured that he was reconciled to God. A malefactor, who hath offended the law, and for the ſame is taken and committed and in danger of death; yet if hee can a weeke before the Aſſiſes get his pardon from the prince, then though, all the other priſoners be full of terror and griefe, yet he wiſheth eueryevery day, for the day of aſſiſes, becauſe he is then ſure to be acquitted. So a man that hath repented, by which he hath aſſurance of pardon and reconciliation with God, needes not feare this day of affiſe or iudgement, howſoeuer others may feare and quake when death commeth, becauſe they muſt not onelyonly depart from men, but in ſtead of their ſocietie, ſhal hauehave the diuell to terrifie them, and hell to forment them, and the whole wr… … God laid vponupon them for their impenitence; p. 268where as he, I ſay, that hath repented ſhall not neede to feare, neither van euil death, nor a ſudden death: … a ſudden death, becauſe if he hauehave repented, no death can come ſuddenly to him; nor yet an euill death, for what euill death can come to a man that hath liued well, and hath truely repented? That is not, ſaith Chryſoſtome, Non heaeſt male mori, violenta morte finiri, ſed in peccatis mori. Chryſoſt. hom. 5. ad pop. Antioch.to hauehave an euill death, to end his daies by a violent death, but to die in his ſi…es, which no repentant doth Like to that which Hierom reporteth of Hikarion, comforting himſelfe againſt the feare of death, when he ſaid to his ſoule: Hilarion animam agens eidem dicebat: egredere anima mea, quid times? ſeptuaginta prope annis ſeruiuisti Christo, & mortem times? Hieroni.O my ſoule goe out of thy houſe of they, why are thou afraid? theſe ſeventie yeeres almoſt hast thou ſerued Christ, and dost thou yet feare to die? The like, I ſay, may a repentant man ſhy to his ſoule: Goe out my ſoule, … ſhouldeſt thou bee afraid to goe to him, with whom thou are reconciled, and from whom thou haſt a … barge of all thy ſinnes? It is for them to feare to die, who hauehave neuer repented, who neuer ſerued Chriſt, but hauehave been the ſlaues of their fleſh and Satan; ſeeing whoſe they were …, his ſhall they bee dying: It is … for him to bee vnwilling and p. 269fearefull to goe …ce Chriſt, who beleeues that hee ſhall begin to reigne with Chriſt, becauſe hee hath here ſuffered and crucified his fleſh and his luſts for Chriſt, and his louelove.

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

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

Repentance must be preſent and ſpeedie.Repentance muſt be done ſpeedilie without delay, or deferring from time to time, or from one day to another. Which is manifeſt by the Scripture. Dauid ſaith: Pſal. 95.7.8.Ps 95:7Ps 95:8To day if ye will heard his voice harden not your heart: As if hee ſaid, if you will repent, you muſt not deferre it till to morrow, but it muſt be done while it is called to day. And S. Iohn ſaith: Matth. 3.2.Matt 3:2Repent, for the kingdome of God is at hand: And our Sauiour Chriſt ſaith; Matth. 6.33.Matt 6:33Seeke ye firſt the kingdome of God, and the righteouſneſſe thereof. The Author alſo to the Hebrewes ſaith: Hebr. 3.13.Heb 3:13Exhort ye one another while it is p. 271called to day, &c. This counſell the Prophet Eſay giueth vsus: Eſay 55.6.Isa 55:6Seeke the Lord (ſaith he) while he may be found, call vponupon him while he is neere. All which and many of the like kind prooue that repentance ought to be without any delaying or putting off, and not without cauſe:

Reaſon 1.1. Becauſe the deferring of repentance; if euer it bee performed, breedeth more matter of hartie, and bitter ſorrow for ſinne, ſo that the preſent delight will neuer anſwere, nor counteruaile the future paine and griefe; or if it neuer be performed, then do men but ſill vp the vials of Gods wrath, and heape vp iudgement to themſelues, as S. Paul ſaith in his Epiſtle to the Romans; Rom. 2.5.6.Rom 2:5Rom 2:6But thou after thine hardneſſe, and beart that cannot repent, heapeſt vp vntounto thy ſelfe wrath againſt the day of wrath.

Reaſon 2.2. Becauſe by deferring, a man may bee depriued of the meants, by which God vſually worketh this repentance, and regeneration, which is the word; for they ſee it is tranſlated from place to place, from one pariſh to another; from one land to another, and this is that whereby God vſually worketh it: which if it be taken from them, how p. 272can it be expected they ſhould come to repentance? or who ſhall worke it in them? for if they neglect the means, it is p…eſumption to hope God wil worke it without the meanes.

Reaſon 3.3. Becauſe the longer he deferreth it, the harder will it be for him to repent, partly becauſe he groweth more in ſinne: for it is not to be denied, but that men generally, and naturally, as they grow in ſtrength, wit and worldly wiſedome, ſo they grow in ſinfulnes, hardnes of heart, and other infidelitie. As the drunkard doth not quench his thirſt, nor ſatiſfie his appetite, but increaſe the burning thirſt of his bodie, and inſatiable temperance of his minde: … ſinfull and worldly pleaſures, the longer they are enioyed the more greedily they are deſired, and more obſtinately preferred before God, and ſpirituall graces. And partly becauſe ſin will take the deeper roote, and the longer the tree groweth the hardlier it is remoued, for the roote is the deeper, becauſe cuſtome will adde to nature, and ſo will prooue vnreſiſtable, and almoſt not to be reformed. Of a peruerſe will (ſaith Auguſtine) Voluntate peruerſa facta eſt libido, & dum ſeruitur libidini, facta eſt conſuetudo, & dum conſuetudini non reſiſtitur, facta eſt neceſſitas. Auguſt. Confeſſ. lib. 8. cap. 5.riſeth luſt, and luſt being obeyed, groweth to a cuſtome, and while cuſtome p. 273is not reſiſted, it groweth to a neceſſitie. And ſo by this delaying of repentance, it is made almoſt impoſſible, at leaſt maruellous difficult and hard.

Reaſon 4.4. Becauſe late repentance is not ſo acceptable, partly becauſe it is ſeldom true repentance: and partly, as Baſil ſaith, Si aetate prohibitus a peccato diſiſtis, debhlitati gratias agendum. Baſil. exhort. ad Baptiſ.If a man leaue ſinne when age and weakenes hinder him for following of it, we muſt thank his weakenes, and not him. What thank is it to renounce the world, when hee is leauing of it? to mortifie his members, when they are mortified by ſicknes? when it is like, ſin rather leaueth him then he leaues ſinne?

Reaſon 5.5. Becauſe by repentance a man is regenerate, made a new man, and as it were reneweth his youth. Baſil. exhort. ad Baptiſ.Now if a Phyſitian ſhould promiſe to make an old man a young man, what ſpeede would he make to take his diet? So ought men in this caſe to make ſpeede to returne vntounto God, when repentance hath that effect that of old men, it maketh them yong and new men. If men will runne to a Phyſitian that can but cure the bodie, how much more ought they to make ſpeede to God by repentance, when they ſhal by this meanes be made new creatures in Chriſt Ieſus? And thus p. 274much for the doctrine and the confirmation of it both by the word and by reaſon. Now follow the vſes.

Vſe 1.1. This reproueth the corruptions of men, who liuing in the ſound of the Word, and being made to perceiue and diſcerne the neceſſitie of this dutie of repentance, yet ſtill deferre and prolong it, being not ſo wiſe in their generation as the children of the world are in theirs, who take the time and opportunitie. The Merchant buyeth while the Mart laſteth, the ſouldier fighteth while the battell indureth, the husbandman ſoweth while it is winter, reapeth when it is harueſt, maketh hay when the Sun-ſhineth, the ſmith ſtriketh while the iron is hot yea Ierem. 8.7.Jer 8:7& the Stork, & the Turtle & the Crane know their appointed time: but men know not their time of returning vntounto God, or they doe neglect it, though they be continually called vponupon, and heare the voice of God; Epheſ. 5.14.Eph 5:14Awake thou that ſleepeſt, ſtand vp from the dead, and Chriſt ſhall giuegive thee light. Yet they like drowſie men ſleep ſtill in ſin, and anſwere nothing elſe but Niſi tantum verba lenta & ſomnolenta, Modō, ecce modo, ſine paululum: ſed modo & modo non habebat modū, & ſine paululum, in longum ibat. Auguſt. Confef. lib. 8. cap. 5.thoſe remiſſe and drowſie words; Anon, behold anon wee come, let vsus alone a little: but this anon and anon hath no neaſure with it, p. 275and this ſuffer me a little is drawne out to the length; till Satans generall practiſe preuaile againſt them, which is to deceiue careleſſe ſinners, by promiſing them time enough: as raking vſurers are wont to giuegive day to yong heires, from time to time, till at laſt they winde their inheritance from them. Theſe neuer thinke that impenitencie is a ſin, and a ſin againſt the Goſpell, greater then that is againſt the Law, making all their ſins more ſinful: as the Author to y^e Heb. affirmeth of it, Heb. 2.2.3.Heb 2:2Heb 2:3theſe remember not how hard ſin will be remoued, when cuſtome is added to nature, as a twofold cord to bind ſinne vntounto them. And as Zophar ſaid to Iob of a wicked man, Iob 20.2.Job 20:2that his bones are full of the ſinnes of his youth, and it ſhall lie downe with him in the duſt: as diſeaſes after they are entred into the marrow and bones are incurable, inſomuch as they go with men to the graue: ſo doth ſinne with the vnrepentant vntounto his death. Theſe remember not how hardly Satan can bee caſt out, when hee hath kept a long time poſſeſſiō, nay how vnwilling they will grow by this continuance, to goe out of his bondage. As a captiue who hath been laid long in priſon, hath both p. 276leſſe meanes, and leſſe deſire of libertie: for his captiuitie by long continuance is made more familiar. Theſe forget that ſinne, and the ſtrength of it is increaſed, partly becauſe it maketh grace weaker, as a diſeaſe doth nature, and partly becauſe it bringeth in more, as one ſinne brings in a ſecond, and that a third, and ſo it is hard contending againſt two or twentie. Theſe remember not how old age and ſickneſſe will bee moſt vnfit for this, becauſe it is indeed hard and difficult, and a heauy burthen, and a hard duty, when as age and ſickneſſe are a burthen, not to be borne of themſelues, yea when the graſhopper will bee a burthen; Eccleſ. 12.5.Eccl 12:5and when they are not able to put off or put on their apparell, how ſhall they put off ſinne, and put on righteouſneſſe? Yea if they would then goe about it, and were able to doe ſome thing againſt their corruption, yet Satan ioyning himſelfe in more malitious diligence to keepe them from it, then before, when as he ſeeth the time draweth neere, wherein he muſt attaine his purpoſe, or elſe for euer faile of his deſire, how little in ſuch weakeneſſe ſhall they preuaile againſt him? Theſe remember not that p. 277they may be depriued of the meanes, whereby this is to bee wrought in them, God taking it from them, or keeping them from it. And if it was not effectuall to conuert them when they often had it, what hope can they hauehave to be turned without this? Oh, but ſome will ſay; ſickneſſes may worke it, for it putteth vsus in minde of our ende, and it openeth the eare, that before was ſhut. But medicines are for the diſeaſes they are ordained, and if the medicine cure not the eies, which is ordained for it, and hath a vertue to cure it, what ſhall that doe, which hath no ſuch power? Admit it putteth men in mind of their end, and ſo that they were certainly aſſured to die to morrow, yet S. Paul in his epiſtle to the Corinthians ſpeaketh of ſome, who thought of dying to morrow, and yet no ſuch thing was wrought in them; for they ſaid, Cor. 15.32.Let vsus eate, and drinke, for to morrow we ſhall die: Which ſheweth that men are neuer a whit the neerer by that aſſurance of death, to their conuerſion, which is only wrought by God, not by the meanes of ſickneſſe, or feare of death, but by the preaching of the Word, which is Gods ordinance. But admit p. 278they hauehave the word, and the Miniſter comming to them: know they not that many ſickneſſes, ſhutteth the care, as well as others open it? And may it not be iuſt, that they which had a deafe eare to God in their health, ſhould be made deafe by him in their ſicknes? or that he ſhould lay vponupon them a kind of lethargie, and drowſie ſickneſſe, ſo that they cannot be awaked to heare two ſentences together? or giuegive them a craſie and diſeaſed braine, that they ſhall be able to conceiue nothing, or remember nothing? Finally, theſe remember not that they may hauehave ſuch hardneſſe of heart, that they cannot finde repentance, though they ſeeke it with teares, as Eſau did. Laſtly, they remember not, that if they could doe it, yet how vngratefull, and vnacceptable it ſhould be to God, that when they can no longer ſerue ſinne, and Satan, they ſhould offer themſelues to God, when they were weake and blinde, and lame, and ſicke; Mal. 1.4.Mal 1:4Curſed is he that hath a male, and ſacrificeth to the Lord a corrupt thing. As if hee ſhould ſay, Curſed is hee that hath ſtrength of yeers, action of body, and affection of ſoule, and ſpendeth it in the ſeruice of the fleſh and Satan, and p. 279offers to God his old age, his weake and feeble bodie and ſoule; and it is like to be the more vnacceptable, becauſe it is rather for feare of puniſhment, and hope of reward, than for any louelove they beare to God. To conclude, Baſil vrging this point, ſaith, Sic & Cain ſacrificia offerre ſolebat: primùm quidem pro propria voluntate, &c.Thus Cain offered vp ſacrifices to God, firſt he ſerued himſelfe, and then brought to God: but God reiected both him and his ſacrifice. So let him, that ſhall thus ſerue God, and thus ſacrifice to God himſelfe, when he hath firſt ſerued the fleſh, the world and Satan, with all the ſtrength and liuelihood of his bodie and minde, and bring his weakeſt and worſe parts to God, looke to bee reiected of God.