The Doctrine and Use of Repentance, Treatise (3 of 5)

The Doctrine and Use of Repentance · Treatise (3 of 5)

p. 139The inſtrumentall cauſe of repentance.The next thing to be conſidered of, is the inſtrumental cauſe by which God worketh repentance in the hearts of men. And that is either outward or inward. The outward is the miniſterie of the word.

The word is the inſtrumentall cauſe.So then the doctrine is, that God worketh repentance and conuerſion in the harts of men, by the preaching of p. 140the word ordinarily. The preaching of the word the outward inſtrumentall cauſe of repentance.I ſay ordinarily, for he ſomtimes when it pleaſeth him, worketh it by ſome other meanes, or without any meanes at all. That this is the ordinary means, is proued by Pauls words vntounto Timothie, 2. Tim. 2.25.2 Tim 2:25who exhorteth him to Inſtruct them with meeknes that were contrarie minded, prouing if at any time God would giuegive them repentance. Noting that the author and giuer of it is God, but the meanes, by which hee doth worke it, is the miniſtery of the word. After this maner, Acts 16.14.Acts 16:14The Lord opened the heart of Lydia at the preaching of Paul, that ſhe attended vntounto the things which Paul ſpake, and ſo ſhe was conuerted by Pauls preaching. So the Apoſtle Peter ſaith: 1. Pet. 1.23.1 Pet 1:23Being borneanew not of mortall ſeed, but of immortall, by the word of God: &c. Like wiſe Saint Iames ſaith, Iames 1.18.Jas 1:18Of his own wil begat be vsus, with the word of truth. And S. Paul ſaith to the Corinthians, 1. Cor. 4.15.1 Cor 4:15That in Chriſt Ieſus he begot them through the Goſpell. And the Lord ſaith by his prophet Ieremy, Ierem. 23.29.Jer 23:29That his word was like a fire, and like a hammer that breaketh the ſtone. Al which places doe prooue that the word is the ordinarie inſtrumentall eauſe of a mans repentance, and conuerſion; as alſo theſe reaſons conſirme it.

p. 141Reaſon 1.Firſt becauſe it is ſo powerfull, and pearcing, as the author to the Hebrues ſaith, Heb. 4.12.Heb 4:12That it is liuely & mighty in operation, ſharper thē any two edged ſword, &c. Which power it hath not from any inherent qualitie in it ſelfe, or from man that preacheth it, but becauſe of y^e ſupernaturall power of God, who, as the Apoſtle ſaith to the Galathians, Galath. 2.8.was mightie by Peter in the Apoſtleſhip ouer the Circumciſion, and was mighty by him alſo toward the Gentiles. Noting that when men are conuerted by the preaching of the word, and it is powerfull to that purpoſe, it hath it not of it ſelf, but from God: but howſoeuer, it is indeed powerfull, Pſalm. 19.7.Ps 19:7and doth conuert the ſoule.

Reaſon 2.The ſecond reaſon is, becauſe faith is one immediate cauſe, and beginning of repentance. Now faith is begotten by the word: therefore repentance alſo muſt needes come by the word. As touching faith, the Apoſtle to the Romans ſaith, Rom. 10.17.Rom 10:17Faith is by hearing, and hearing by the word of God. Therefore preaching the word being the cauſe of faith, it muſt needs be the cauſe of repentance.Cauſa cauſae, cauſa cauſati.

Reaſon 3.The third reaſon is: Becauſe the conuerſion of men is the ſeale and only p. 142miracle that the Goſpell now hath. And it is vſuall with the Lord in working miracles to ſhadow them by outward meanes that he might conceale his owne worke, ſpecially from vnbeleeuers. As Salomon ſaith, Prou. 25.1.Prov 25:1The glorie of God is to conceale a thing ſecret. Then it is his glory to couer this miracle by this outward meanes, 1. Cor. 1.21.1 Cor 1:21and by ſo fooliſh and baſe a thing as preaching is in the eies of the world, to worke this great wonder, and to ſaue men, deſigned by Satan to deſtruction.

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

Vſe 1.Now for to make vſe of this truth p. 143vntounto our ſelues. Firſt, This may teach vsus, that their caſe is fearefull, that are without the preaching of the word, becauſe they are without the ordinarie meanes, and ſo without hope to come to repentance; as Iewes, Turkes and Infidels, that are depriued of the word, and they that liue in corners where the ſound of it is not heard. It was a fearefull curſe when Chriſt ſaid vntounto his Apoſtles, Matth. 10.5.Matt 10:5Goe not into the way of the Gentiles, and into the cities of the Samaritans enter ye not. And now that ſome hauehave found mercy which ſought it not and others are ſtill left in their darkenes and horrible blindnes: it is no leſſe fearefull when God denieth ſtill the miniſterie of the word vntounto them, and ſaith as it were vntounto his miniſters preach not there, for it is as if he had ſaid, I will not hauehave theſe conuerted, as Auguſtine ſaith: Quoniam vt crederent non erat ijs datum, etiam vnde crederent eſt negatum. Aug. de bono perſeuerantiae.God hath denied vntounto men the meanes whereby they ſhould beleeue, becauſe hee hath no purpoſe that they ſhould beleeue. And ſo God hath denied to men that, by which they ſhould be conuerted, becauſe he hath not purpoſed their conuerſion. Then whereſoeuer men want it, either by the iudgement of God denying it to them, or by their owne p. 144peeuiſhneſſe, withdrawing themſelues from hearing the word, or elſe not harkning to it, hauing eares not boared, but giuen to drowſines and ſleepineſſe and ſo they want it, though they liue in the middeſt of it, ſuch an eſtate is a fearefull ſigne as if God had no purpoſe they ſhould hee conuerted.

Vſe 2.2. Secondly, this teacheth vsus to acknowledge the happie condition of that people, or that nation or place, whereſoeuer God hath vouchſafed the preaching of the word, to wit, that it is a mauifeſt proofe hee hath a people there that hee would conuert, and hath a deſire to ſaue them. As he ſaid to Paul in the Acts, when he was at Corinth: Acts 18.18.Acts 18:18Feare not, but ſpeake, for I hauehave much people in this place; Arguing that he had a people there whom hee meant to ſaue, and therefore hee ſent his word to them. So wherſoeuer God ſendeth his word, and giueth, his miniſters gifts, and conſcience to preach the word vntounto any nation or people, it is a ſigne hee fauoureth them, and that he would hauehave them conuerted and be ſaued; though not eueryevery one that heareth it (for many hauehave this but to make them more inexcuſable p. 145and to increaſe their iudgement) but only thoſe to whom he giueth hearts and eares open vntounto it; which if it be ſo great a fauour from God, then are wee to acknowledge the merciemercy of God, that hath ſent his Goſpell amongſt vsus, and giuen gifts vntounto men to preach the ſame vntounto vsus. For wherefore hath God giuen his Miniſters knowledge to preach the word? is it only for themſelues? No verily, for as they are men they could bee ſaued with as little knowledge as others. But God hath giuen them gifts for the gathering together of his Church, and for the conuerſion of others. And here we are to be ſtirred vp to walke worthie of this benefit, leſt it be remoued, & taken from vsus, and giuen to a nation that will bring forth better fruit. For though we may be alreadie conuerted by the benefit of the miniſtery hitherto inioyed, yet what ſhal become of our poſterity, euē of ſo many thouſand infants or ſucklings, if they may not hauehave y^e means by which they may be conuerted? If thē we hauehave any louelove vntounto thē, that as they are our children by nature, ſo they may be the children of God by grace, let vsus labour to walke worthie of this merciemercy, p. 146that we may leaue it to our poſteritie, as our ſathers left it to vsus (which doubtleſſe will be the beſt patrimonie) that as we begat them to the world, ſo the word may beget them to God, and wee may with them be glorified together.

Vſe 3.3. Thirdly, ſeeing that God begetteth vsus vntounto him by the word, then ought eueryevery one, who hath any care to attaine to this, to take out, and learne that good ſentence of S. Iames: Iames 1.19.Jas 1:19My deere brethren (ſaith he) let eueryevery man be ſwift to heare, ſlow to ſpeake, and ſlow to wrath. Conſiſting of three ſpeciall, and ſpirituall aphoriſmes: 1. Be ſwift to heare, that is to ſay, Take all occaſions, and opportunities that may be to imbrace the trueth. 2. Be ſlow to ſpeake, take heede of a ſpirit of contradiction and reaſoning againſt the trueth deliuered. 3. And ſlow to wrath: be not apt to be offended, when thy ſins are reprooued. For the firſt, eueryevery man ought to learne it. The wiſe man in his booke of Eccleſ. ſaith: Eccleſ. 11.6.Eccl 11:6In the morning ſow thy ſeed, and in the euening let not thine hand reſt: for thou knoweſt not whether ſhall proſper, this or that, &c. So ought a man to take all occaſions to heare the word, for he knoweth p. 147not at what time God will beſtow this merciemercy and grace of repentance vponupon him. It may bee, euen then when hee ſought worldlie bleſſings, and followed after profits and pleaſures, if he had been as carefull and eager to heare, hee might hauehave obtained this, and God would hauehave wrought it in his heart. Happily his thoughts are, if he take not that opportunity for worldly things, he may not a long time hauehave the like againe; and neuer thinkes that it may bee his caſe in this thing. But let him remember that Iacob had the bleſſing when Eſau was a hunting: and ſo that many attend to this and obtaine ſaluation by it, when hee is a hunting after pleaſures, and profits and ſuch like. I know God is able indeede to touch him and call him wherſoeuer he ſtraieth, and without theſe meanes; and I know that that is the thought of many mens harts, which maketh them ſo to neglect the meanes as they doe, and all becauſe ſome were ſo called. But theſe men muſt know, that as God ceaſed to feed Iſrael from heauen extraordinarily, when he had ſet them in the land of Canaan, and gaue them meanes to liue ordinarily; which if they neglected they could hauehave looked p. 148for nothing elſe but to famiſh and periſh: So hath he in this; neither may any man look for ſuch extraordinarie things, who neglecteth the ordinary. For ſuch wicked tempting of God, will prouoke him rather to leaue him to himſelfe, to bee hardned and made more obſtinate, than to worke extraordinarily for him. Therefore muſt hee bee ſwift to heare, that ſo vſing the meanes (ſpecially with conſcience, and diligence) he may obtaine the bleſſing. Yet muſt he not bee ſo ſwift in this, as ſlow to ſpeake; I meane not, ſlow to ſpeake of the word in conference with others, but not to ſpeake againſt it, nor to quarell with it, queſtioning and reaſoning againſt it: as it is the manner of ſome, who will be ſwift to heare; I ſay they will heare much and often, but withall they will reiect eueryevery thing that is not directly to their minds (as if a miniſter muſt bee a tailer, to ſhape eueryevery garment after their crooked loynes, and liues) or elſe they will queſtion with this man and that concerning ſuch a point, but neuer wil once queſtion with their Miniſter, or him of whom they heard that, which argueth they hauehave only a ſpirit of contradiction, and no deſire p. 149to be inſtructed, ſeeking to intrap, or diſgrace the Miniſter, and not to be caught and turned themſelues; whereas if they were ſlow to ſpeake, better fruite, and more benefit might they reape. But ſpecially if they bee ſlow to wrath, and be not offended when they hauehave their ſinnnes touched. Not as ſome who are like Stephens hearers, who heariug ſome thing that pleaſed them not, Acts 7.54.Acts 7:54Their harts braſt for anger, and they gnaſhed at him with their teeth. For touching ſuch men, experience teacheth vsus that which Iames affirmeth: Iames 1.20.Jas 1:20That the wrath of man doth not accompliſh the righteouſnes of God. For few or neuer any of theſe, while they are themſelues, and come not to denie themſelues, come to any degree of repentance, and ſo not to regeneration. That which Chryſoſtome then hath of the reproouer, will hauehave the ſame vſe in the hearer: Quiſquis alios vult reprehendere, animam ſuam ab omni temeritate & arrogantia, quā maxime liberā faciat. Nam vt medici oſſa putrida & accenſa ſecturi, non ira ſe replent, quando curatum eunt, ſed tunc maxime tranquillitatem animae ſeruare ſtudent, ne fortè obſit arti turbatio. Chryſost. aduerſus Gentes.Hee that will take vponupon him to reprooue others, muſt hauehave ſpeciall care to free his mind from haſtines and arrogancie. For as Surgions when they are about to lay open, or cut off rotten and inflamed bones, do not fill them ſelues with anger, when they goe about the cure, but then ſpeciallis indeuour to hauehave their minds quieted, leſt happily the diſquietnes p. 150hinder their art. So he would hauehave reproouers free from wrath and anger, leſt it ſhouid hinder them from doing that good they might elſe doe. And ſo, ſay I, for hearers and the reprooued, when they come to heare y^e word, they ſhould put on the ſpirit of meeknes, and hearken diligently to the word of God, Iames 1.21.Jas 1:21and not bee offended at the Miniſter, or at the word, when it ſpeaketh not as they would hauehave it: but marke this exhortation of the Apoſtle; and remember, that to the end they may receiue the word to bee conuerted by it; They muſt bee ſwift wheare, ſlow to ſpeake, and ſlow to wrath.

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

The inſtrumentall cauſe from within is praier.The third inſtrumentall cauſe or ſpeciall meanes by which repentance is obtained or renewed, is prayer; faith within vsus, this from within vsus, is the meanes of it: I ſay, by faithfull prayer, and earneſt inuocation of the name of God, men obtaine this gift p. 151of God, to repent. Hence it is that Dauid when hee had fallen into ſinne, knowing that hee had not repentance in his owne power, prayeth ſo earneſtly to God and ſaith: Pſalm. 51.10.Ps 51:10Create in me a cleane heart, O God, and renew a right ſpirit within me. And Ephruim vſeth the ſame meanes for his conuerſion, touching whom the Prohpet Ieremie bringeth in the Lord thus ſaying: Ierem. 31.18.Jer 31:18I hauehave heard Ephraim lamenting thus; Thou haſt corrected me, and I was chaſtiſed as an vntamed calfe: conuert thou me, and I ſhall be conuerted, &c. And Ieremie prayeth in his Lamentation for himſelfe and his people thus: Lament. 5.21.Lam 5:21Turne thou vsus vntounto thee O Lord, and we ſhall bee turned, renew our daies as of old. By all which places it is apparent that prayer is a meanes, by which repentance is obtained from God, and that men of old hauehave ſought it from him; And reaſon they had to doe ſo.

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

Reaſon 2.Secondly, becauſe God workes this in men by his ſpirit, it affecting, mouing, and changing mens hearts, and therefore it is called the ſpirit of regeneration, and ſanctification, by S. Paul to Titus,: Titus 3.5.Titus 3:5He ſaued vsus by the waſhing of the new birth, and the renuing of the holie Ghoſt. Now this is to be obtained by prayer, as our Sauiour Chriſt in the Goſpell of S. Luke ſaith: Luke 11.13.Luke 11:13If ye that are euill, can giuegive good gifts vntounto your ohildren, how much more ſhall your heaueuly father giuegive the holy Ghoſt to them that deſire him? Hence is that prayer of Dauid: Pſalm. 51.12.Ps 51:12Reſtore to me the ioy of thy ſaluation, and ſtabliſh me with thy free ſpirit. The ſpirit then is Gods finger to work repentance, the meanes to obtaine the ſpirit is prayer: therefore is inuocation of God a ſpecial meanes to obtaine repentance.

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

p. 153Anſw.I anſwere, that an impenitent man is either ſuch as neuer repented, or ſuch as hauing repented, is relapſed, and fallen into ſome ſin. This latter, though he hauehave diminiſhed his graces, hath not vtterly loſt them by his fall, and ſo hauing them (though in ſmaller meaſure) hee may pray for the renewing thereof. The other ſort of impenitents is double, either the Heathen and Infidels, who indeed cannot pray in faith, knowing not the Goſpel, of whom is that ſpoken by S. Paul to the Romans: Rom. 10.14.Rom 10:14How ſhall they call on him, in whom they hauehave not beleeued? and how ſhall they beleeue in him, of whom they hauehave not heard, &c. Or they are young, and new borne Chriſtrans, who may be indued with ſome knowledge, and may pray, though not as they ought, nor as the faithfull of better vnderſtanding doe: I ſay they may hauehave ſome generall faith, though not a ſpeciall, expreſſe & diſtinct faith, by which they may be able to pray, as Carnelius did, who prayed and ſo had faith, as Auguſtine ſaith: Cuius acceptae ſunt eleemoſynae & exanditae orationes antequam credidiſſet in Chriſtum: nec tamen ſine aliqua ſide donabat & orabat. Nam quomodo inuocabat, in quem nō crediderat? Auguſt. de praedeſt Sanct. lib. 1. cap. 7.His almes were receiued, and his prayers heard, before he beleeued in Christ: yet did he not giuegive and pray without ſome faith. For (ſaith he) elſe how did be call vponupon him, p. 154on whom he had not beleeued? Meaning that hee had a faith, though not a diſtinct faith, as afterward he had by the preaching of Peter. Now prayer from theſe or the firſt kind of men, who neede repentance, may obtaine and preuaile with God for this gift. And now I paſſe to the vſes of this point.

Vſe 1.The firſt whereof is: That if prayer bee a meanes to beget repentance; then may we ſee hereby whence it is in part that many men neuer repent, nor turne to God, but goe on ſtill in their wicked and wandring courſes; namelie, becauſe they neuer once pray for it. As therefore S. Iames ſaith, Iames 4.2.Jas 4:2Yee get nothing, becauſe yee aske not; fo may be ſaid of theſe men, they obtaine not, becauſe they aske not, nor ſeeke it. Many other things they may be heard asking of God, and ſometimes a little coldlie the remiſſion of their ſins, and more earneſtlie the remoouing of a puniſhment, or iudgement; but they neuer deſire, or pray heartilie for repentance. Which ariſeth either from the blindnes of their minds, or the corruption of their affections, ſometime from the one, and ſometime from the other. Some men happilie thinke ſo p. 155well of themſelues, that they need it not, and where there is no need, or no neede felt and diſcerned, there will bee no ſeeking not deſiring. No man deſireth that, which he alreadie inioyeth. Now to hauehave, and not to want, Nemo appetit quod habet.differ not much; and what is prayer, but a deſire and ſeeking to hauehave that we want? which want they not diſcerning they pray not, and praying not it prooues they diſcerne not their need. Whoſoeuer, ſaith Bernard, Quiſquis non ardenter deſideret poenitentiam, videtur operibus dicere, non indigere ſe poenitentia. Bernard. in Vigil. natiu. Dom. ſerm. 2.doth not earneſtly deſire repentance, hee ſeemeth to ſay by his practiſe, that hee hath no need of it. Some againe though they diſcerne they need it, yet they thinke they can repent when they liſt, and that it is a thing in their owne power. Now he that hath need of any thing, and can ſupplie his owne want, or is ſo perſwaded hee can doe it, when it ſhal be fitting for him, he will neuer aske it, or ſeeke it elſewhere. And this is that conceit which poſſeſſeth moſt men, and ſo maketh them neuer ſeeke, nor pray for repentance. Some againe are ſo corrupted in their affections, and in ſuch louelove with their ſinne, that they aske not this, becauſe they are loth to part with that; or if they pray, it is coldly, and careleſlie, p. 156to teach God to denie. As a little before we heard Auguſtine confeſſe of himſelfe, that whileſt he was in his ſinnes, being loth to part with them, hee prayed God to giuegive him chaſtitie, but deſired it not in his heart, but was affraid leſt God would heare him too ſoone, becauſe hee would liue in ſinne ſtill, to fulfil the luſts of his fleſh. So theſe men hauehave many ſins of pleaſure, profit or delight, and they pray to God to giuegive them repentance, but they deſire it not in their harts, becauſe they are loth to part with their ſinnes. Or admit they goe about to make a change, yet as Auguſtine ſaith of himſelfe; Non placet ire per iſtas anguſtias. Auguſt. Confeſſ. lib. 8. cap. 1.They are loth to goe ſuch a ſtrait, narrow, and painefull way, by crucifying the fleſh and mortifying the members. And ſo they pray not, or they get not, becauſe they aske not, or aske amiſſe.

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

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

Vſe 2.The ſecond vſe is, to perſwade men, to vſe this meanes by which they may thus obtaine repentance, or renew it; not onelyonly to frequent the hearing of the word, which is one meanes, by which this may be wrought in them, but feruently alſo to call vponupon God, who is powerfull by his word, that it may be effectuall hereto, and that hee would turne their hearts, and doe that which is his proper & glorious worke, namely, to drop into them his grace, which may mollifie their ſtony hearts, p. 158and to quicken their ſoules being cleane dead in ſinne. And this ought they to doe not ſeldome, or coldly, or negligently, but often with vehemencie of affection, and with all importunitie, giuing no reſt, night nor day to themſelues, or to God, till they hauehave obtained their deſire. For this importunitie how it will preuaile, Chriſt ſheweth in Saint Lukes Goſpell by the parable of the vnrighteous Iudge, Luke 18.5.Luke 18:5which though hee feared not God nor reuerenced man, yet becauſe the widow troubled him, by her importunitie, hee would dee her right. And to whet them on, they ought to labour to ſee their want of it by reaſon of their owne ſinfull and wretched eſtate, together with their inabilitie to performe it of themſelues, who cannot make one haire white, or blacke, nor remooue any wrinkle from their faces, much leſſe change their ſoules. They may be able to pray to God as Auguſtine did: Auguſt. Confeſſ. lib. 1. cap. 5. Auguſta eſt domus animae meae, que venias ad eam, dilatetur abs te: ruineſa eſt, refice cam, &c.The houſe of my ſoule is very little, how canſt thou come vntounto her? doe thou therefore inlarge it: It is very ruinous, doe thou repaire it: It hath many things which may offend thy holie eies: I confeſſe and know it: but who ſhall elenſe it? or to whom rather ſhould I p. 159pray then vntounto thee? Specially ſeeing the holy man Iob ſaith, Iob 14.4.Job 14:4Who can make it cleane, that commeth of an vncleane thing? As if he ſaid, no man. And yet Dauid ſaith to God, Pſalm. 51.27.Ps 51:27Waſh me thorowlie from mine iniquitie, and clenſe me from my ſinne. And againe: Purge me with hyſſope, and I ſhall be cleane: waſh mee, and I ſhall be whiter then ſnow. And hee that ſhall thus pray ſhall obtaine, hee that ſhall thus wreſtle with God, ſhall vndoubtedly ouercome. For if men who are ſillie wormes, ſtand ſo much vponupon their honour, that they thinke it a diſgrace, that any man ſhould ſay, that hee had in vaine asked helpe at their hands: as we reade of the Senators of Rome in old time: Shall not God, who is as able as the richeſt, and as willing to giuegive as the frankeſt, yea, and hath as great care of his glorie, as any man hath of his worldly worſhip and renowne, thinke it a diſgrace that any man ſhould goe from him, with this diſcomfort, & ſay, I hauehave in vaine afflicted my ſoule, humbled my ſelfe at his footſtoole, repaired to the place of his preſence, and called vponupon him faithfully, & can get nothing? And the rather ſhuld we thus frequently pray, becauſe God hath ſo often granted p. 160grace to men, euen whileſt they asked it; and doth touch their hearts and ſoules by his ſpirit, in the very inſtant, while they are thus exerciſed in earneſt prayer. For as the Smith ſtriketh the iron while it is hot, or fit to receiue any forme or impreſſion: ſo God, although hee could imprint his grace in the coldeſt and hardeſt heart, or moſt flintie diſpoſition, yet hee rather doth it when the affections are ſtirred vp by hearing of the word, publike praier, or by ſome priuate Chriſtian exerciſe of reading, ſinging, praying and ſuch like: and then chiefly ſendeth hee his ſpirit and worketh, and thereby conuaieth grace vntounto men. Therefore there ſhould bee more care had in comming to the publike aſſemblies of the Church, and praiers thereof, and in ſtirring vp our affections to pray vntounto God, ſeeing at that time eſpecially he giueth grace vntounto men, and if we be not wanting to our ſelues, he will not be wanting vntounto vsus. He then that reiecteth theſe, & goeth on careleſly and negligently, if God doe not giuegive him repentance, but leaue him in the blindnes and hardnes of his owne hart, he hath none to accuſe but himſelfe. And thus much for the efficient p. 161cauſes of repentance, whether principall or inſtrumentall, without vsus or within vsus, or from vsus.

The finall cauſe of repentance Gods glorie and a mans owne good.Now we muſt proceed to the finall cauſe, and end of repentance, which is principally the glory of God, and then the good of the repentant, either temporall, or ſpirituall; either preſent or to come, as the remoueall, and preuenting of puniſhment, or procuring of ſome good, as earthly bleſſings, and eternall happines. I ſay, all men ought to confeſſe their ſinnes, and humble themſelues, condēning all their waies in the ſight of God, and ſtudie and labour for the mortification of the fleſh, and true regeneration, that they may glorifie God, by that change and new life, and procure good to themſelues ſpiritual and corporall, temporall & eternall. Which is manifeſt by y^t in the book of Ioſhua: Ioſhua 7.19.Josh 7:19whē as Achan had ſinned, Ioſhua biddeth him giuegive glorie to God, & confeſſe his ſin. And the Apoſtle Paul ſaith in the Epiſtle to y^e Romans: Rom. 3.23.Rom 3:23They hauehave all ſinned, and are depriued of the glorie of God: as if he had ſaid, they are depriued of that, by which God is glorified. And if we conſider of repentance as it is beneficial vntounto mā, S. Iohn ſaith, Matth. 2.7.Matt 2:7that repentance auoideth iudgements p. 162to come. So they that heard Peter preach, were ſuch as by repētance did auoid the iudgement to come. And our Sauiour Chriſt ſaith, Luke 13.3.5.Luke 13:3Luke 13:5Except ye repent ye ſhall all likewiſe periſh: where he noteth, that where no repentance is, there is no eſcaping of iudgement. And the Prophet Ezekiel ſaith: Ezech. 18.13.Ezek 18:13Make you a new heart. Why will ye die, O ye houſe of Iſrael? which is not ment of the temporal death, but of death eternall. So then by all theſe places it is manifeſt that the end of repentance, is the glorie of God, and the good of men. And not without good reaſon.

Reaſon 1.Firſt, becauſe the glorie of God ought to bee the end of all mens actions: as it is to himſelfe, the end of all his workes, and he made them for his glorie; ſo it ſhould be to men, the end of their workes. And therefore S. Paul to the Corinthians willeth them ſaying: 1. Cor. 10.31.1 Cor 10:31Whether yee eate or drinke or whatſoeuer yee doe, doe all to the glorie of God. Now this being ſo principall an action of man, ought alſo to hauehave this end.

Reaſon 2.2. Secondly, becauſe by repentance ſin is remooued, which procureth euill to men, and hindreth good from them: and ſuch men are in the p. 163ſtate of ſanctification and holines, which hath the promiſes both of this life and that that is to come, and which is the way to the kingdome of of glorie, and ſo to ſaluation, though not the cauſe; and ſo mans good is procured by it.

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

Vſe 2.2. Secondly, this doth admoniſh eueryevery one, not onelyonly to repent, but to doe it with that affection he ought; and to propound the iuſt end of it to himſelf: to wit, principally the glory of God; that as at firſt he diſhonored God by his ſinning, & opened the mouthes of men to blaſpheme the name of God, as Dauid made the Heathen to blaſpheme by his adulterie: and as the Lord to deliuer his name from repro…h p. 165ſlew Dauids childe, and ſmit it with death; ſo ſhould hee aime at the glorifying of God, and freeing him from any imputation, by crucifying his ſinnes, and mortifying his corruptions, and with Dauid offer vntounto God a contrite and a broken heart, as a ſacrifice acceptable, and labour to ſhew forth his workes of renouation, that men may ſee them and glorifie God. And then in the ſecond place, to aime at his owne good, ſpecially ſpirituall and eternall ſaluation, and then temporall preſeruation. Neither of which can hee doe in truth, if either as ſome, ſo hee returne againe to his corruptions, and think, becauſe of repentance, he hath libertie to ſinne, Cùm poenitentia reinedium peccati ſit, non peccandi incentiuum. Vulneri enim medicamentum neceſſarium eſt, non vulnus medicamēto; quia propter vulnus medicamentum quaeritur, non propter medicamentum vulnus deſideratur. Ambroſ. de Poenit. lib. 2. cap. 9.when as repentance is a remedie for ſin, and not a prouocation to ſin. For the medicine is neceſſarie for the wound, and not the wound for the medicine; becauſe men ſeeke the medicine for the wound, and not the wound for the medicine. Wherefore he that ſhall wound himſelfe with ſinne, becauſe he hath a remedie, tempteth God, and doth rightly aime, neither at the glorie of God, nor the good of himſelfe. But he that indeede hath theſe ends before his eies and in his heart, will leaue his old ſinnes and corruptions, and denie p. 166them all, and ſtrlue to his power neuer to fall into them againe. Ambroſe tels vsus a fable, and giues vsus the morall with it. Ambroſ. de Poe nit. lib. 2. c. 10.There goes a tale, ſaith he, of a yong man who had been entangled with the louelove of an harlot; at length wearied with her ſocietie, he departed from her, and went into a ſtrange countrey. Then his louelove being worne out, he returned, and eſtſoones he met with his old friend, but did not ſalute her: ſhe wondring at it, ſuppoſed he knew her not. The next time therefore ſhe met him, ſhe ſaid to him: I am ſhe I was. To whom he anſwered: But I am not be I was. Egeſum. Sed ego non ſum ego.The morall is this, that the Lord ſaid well (ſaith the Father) Matth. 16.24.Matt 16:24that if any will be my diſciple, let him denie himſelfe, and take vp his croſſe and follow me. Therefore if we will be the diſciples of Chriſt, we muſt denie all our old companions, our old ſinnes and corruptions, forſaking them all, and walk with Chriſt: ſo ſhall we not only propound to our ſelues theſe ends, but alſo in ſome meaſure procure them, cauſing other men by our true conuerſion and holy conerſation to glorifie God; and alſo preparing, and obtaining in the end by the merciemercy and promiſe of God, good things both ſpirituall and p. 167temporall for our ſelues.

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

Only the elect can truly repent.That true, ſincere, and ſauing repentance is onlie of the elect; and that none can repent, and truely turne to p. 168God from their ſin but they who are elected of him. And this is a book caſe, prooued thus. Firſt in Iſaiah, Iſa. 59.20.Isa 59:20where the Lord promiſeth the Redeemer vntounto them that turne from iniquite in Iacob: So that onelyonly they for whom Chriſt died, can repent. So the Apoſtle Peter ſaith: Acts 5.31.Acts 5:31God hath made him a Prince and a Sauiour to giuegive repentance to Iſrael. That is, to the true people of God. Hence it is that the Apoſtle Paul to the Romanes Rom. 2.5.Rom 2:5ſpeaketh of ſome that cannot repent through the hardnes of their hearts. Likewiſe the Author to the Hebrewes excludeth manie from repentance, and ſaith, Heb. 6.4.Heb 6:4That it is not poſſible that they ſhould be renewed by repentance. This further hath a probatum eſt, as we ſay, for it is neuer found in the Scriptures, that any truly repented, but ſuch as were Gods by election and grace, and ſuch were Dauid, Peter, Manaſſes, Mary and ſuch like, who truely repented becauſe they were his, whereas others neuer could, becauſe they were not elected of him. Therefore this is a thing onelyonly proper to the children and elect of God: which truth ſtandeth with reaſons alſo out of the word of truth.

Reaſon 1.The firſt is, becauſe repentance and p. 169remiſſion of ſinnes goe together, and to whom one belongeth, to them both appertaine: therefore are they ioyned together by the Apoſtle Peter: Acts 5.31.Acts 5:31Hee ſhall giuegive repentance to Iſrael, and remiſſion of ſinnes. But remiſſion of ſinnes is proper to the elect of God, and is onelyonly a benefit beſtowed vponupon his owne: As in the Apoſtles creed wee beleeue it to bee a priulledge onelyonly belonging to the Church and her members: Therefore repentance is likewiſe onelie theirs.

Reaſon 2.The ſecond is, becauſe true repentance, the ſpirit of regeneration, and true faith euer goe together, and are inſeparable; for from theſe it ariſeth, and commeth, as hath been ſhewed: now onlie the elect can hauehave theſe, and thoſe who are Gods. As ſaith the Apoſtle to the Romans: Rom. 8.9.Rom 8:9They that hauehave the ſpirit of Chriſt they are his. And none can hauehave faith but thoſe that hauehave Gods ſpirit. And S. Iohn ſaith, Iohn 1.12.John 1:12To as many as receined him, and beleeued in his name, hee gaue power to be the ſonnes of God. Then if faith and the ſpirit of ſanctification, be proper onelyonly to the elect, none but they are likewiſe capable of this benefit of repentance.

p. 170Reaſon 3.The third is, becauſe repentance in this life, and ſaluation in that which is to come, are neceſſarie conſequents one of another: whoſoeuer repenteth, ſhall be ſaued: and whoſoeuer is ſaued did repent: but ſaluation is onelyonly of the elect, therefore repentance is proper to them alſo.

Queſtion.Why then is repentance preached to all?

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

Vſe 1.And firſt this is but cold newes for many men liuing in the Church, and lying in their ſins, in their hardnes of hart and impenitencie; yea when they are ſuch, as by the means, which draw others to a conſideration and ſearch of their waies, and to a reformation of their liues, they are more hardned, and further from returning: as namely by the iudgements of God, and the preaching of the word. This may be cold at their hearts, they can hauehave no aſſurance that they are Gods: I doe not ſay, that they are not his at all, for not ſimple impenitencie, but finall obſtinacie, is a proofe of that; but p. 172they can hauehave no aſſurance that they are his, while they are in that condition: yea rather they hauehave iuſt cauſe to ſuſpect they are not his. Such men eſpecially, as when they are perſwaded to this dutie, anſwer, ſome in words and ſome by their cariage, what needs this? or to what end is it? our ſinnes are now paſt, neither can wee effect, that we ſhould not hauehave fallen; that that is done, cannot be vndone; why then ſhould we mourne or afflict our ſelues? Theſe perſons conſider not, that though the action bee ceaſed, yet the guilt remaineth, which is an obligation binding them to eternall deſtruction, and leauing in them the corruption and deformity of the ſoule and all the faculties of it. But if they would reaſon rightlie, they ſhould conclude the contrary to that they imagine. One comforting a certaine Philoſopher, mourning for the death of his ſon, vſed this argument to perſwade him; that by al his lamentation he could not remedie that which was done, and reuiue his ſonne: to whom hee anſwered, Yea this eſpecially I grieue for, that it cannot be otherwiſe. So ſhould they mourne that they hauehave offended, and that it cannot be otherwiſe p. 173compaſſed, but that they hauehave offended and tranſgreſſed the law of God. Others there are who ſeeing their ſin proſper with them, and God vſing it well, and accompliſhing by it, what hee would hauehave come to paſſe, aske why they ſhould vexe and trouble themſelues. As thoſe men did, of whō S. Paul to the Romans ſpeaketh, who ſaid: Rom. 3.7.Rom 3:7If the verity of God hath more abounded through my lie vntounto his glory, why am I yet condemned as a ſinner? Which alſo was the voice of Lea, who ſaid: Gen. 30.18.Gen 30:18God hath giuen me my reward, becauſe I gaue my maid to my huſband. See, becauſe God did not curſe her, ſhee bleſſed her ſelfe in her ſin. Many men when they ſee ſin proſper, bleſſe themſelues in it, and neuer bethinke themſelues of ſorrowing or repenting. As if men might abide in ſinne becauſe grace doth abound, or good may come of it; but whoſoeuer conclude ſo, the Apoſtles ſentence is, Rom. 3.8.Rom 3:8their damnation is iuſt.

Vſe 2.The ſecond vſe ſerueth for matter of comfort to as many as are partakers of this grace and gift of true repentance, becauſe by it they may be aſſured they are of the elect of God, and of the number of his. A thing that many p. 174men would know, and for that purpoſe fall to ſearch into Gods ſecrets, and ſo often to loſe themſelues (as the proud Eagles loſe their eies, looking vponupon the bodie of the Sunne, not content with the beames of it:) whereas with more ſafety and leſſe labour they may find it neerer hand. What follie is it for a Merchant to traffike far for a commodity, & with danger of obtaining it, when he hath done all; when he may hauehave it at home? Euen ſo is it great follie for a man to climbe vp into heauen, and to ſearch curiouſly into the counſell of God, for his election, when as he may hauehave the proofe of it within himſelfe: namely, if he hauehave a new heart and a new life, if hee hauehave truly repented, and be renewed. This is the brand and marke of all Gods ſheepe, he that hath it may be aſſured he is his. As the Apoſtle to Timothie ſaith: 2. Tim. 2.19.2 Tim 2:19The foundation of God ſtandeth ſure, and hath this ſeale, the Lord knoweth who are his, & let eueryevery one that calleth on the name of Chriſt, depart from iniquity. That is to ſay, if a man do repent, and forſake ſin, he ſhall know in himſelfe whether hee bee the child of God or no. Againe to the Coloſſians hee ſaith: Coloſ. 5.24.They that are Chriſts hauehave p. 175crucified the fleſh, with the luſts thereof: whence alſo this will follow, they that hauehave not crucified the fleſh, with the luſts thereof, they are none of Chriſts. Wouldeſt thou know now whether thou art Chriſts or not? then examine thy ſelf, whether thy luſts and affections are crucified or not. If they be not, but ſinne hauehave as much ſway and force in thee as euer it had, and is not ſubdued, nor the bodie of ſinne deſtroyed in thee, thou art none of Chriſts. But if the fleſh and corruptions thereof bee ſubdued, mortified and crucified, then art thou Chriſts. And, as the ſtanders by ſaid of Peter, Matth. 26.73.Matt 26:73Thou art one of his, for euen thy ſpeech bewraieth thee: ſo may all beholders ſay of thee, Thou art one of his: yea thou maiſt vnfallablie ſay to thine owne heart; I am his, for my repentance, my mortification and ſanctification doth ſeale vp the ſame vntounto me.

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

The naturall man muſt repent.The naturall man and hee that is yet not called muſt repent, and repentance is verie needfull for him; which wee prooue thus: They were naturall men to whom Iohn preached: Matth. 3.2.Matt 3:2Repent, for the kingdome of God is at hand. So were thoſe vntounto whom Peter preached, Acts 2.38.Acts 2:38ſaying; Amend your liues, &c. Likewiſe thoſe to whom Chriſt preached, Luke 13.3.5.Luke 13:3Luke 13:5ſaying, Except yee amend your liues, yee ſhall all likewiſe periſh. Of whom alſo Saint Paul ſpeaketh, 2. Tim. 2.25.2 Tim 2:25willing Timothie to inſtruct them that are contrarie minded, proouing if at any time God will giuegive them repentance. Naturall men then who neuer repented, and yet doe belong to the election of God, ought to repent. And for good reaſons.

Reaſon 1.The firſt is, becauſe all the elect ſhall enter heauen, and ſhall poſſeſſe the ioyes th…, which cannot bee, vnleſſe they bee regenerate, and renewed by repentance. As our Sauiour Chriſt ſaid to Nicodemus: Iohn 3.5.John 3:5Except a man be borne againe, hee cannot enter into the kingdome of heauen. What p. 177muſt hee enter into the wombe againe? No: But except a man be borne of water, and of the ſpirit. Then he muſt be a regenerate man, and therefore a repentant man, that he may enter into heauen.

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

Obiect.But ſome may obiect the ſaying of our Sauiour: Luke 15.7.Luke 15:7That there ſhall bee more ioy in heauen for one ſinner that conuerteth, then ninetie and nine iuſt perſons, that need no amendment of life. Then it ſeemeth all muſt not repent, nor hauehave neede of it.

Anſw.I anſwer, that there are none ſo iuſt, that need not to repent. For if we reſpect men before their calling; then p. 178S. Paul ſaith, Rom. 3.10.23.Rom 3:10Rom 3:23All hauehave ſinned, and there is none righteous, no not one But if we reſpect men called, it is not againſt this point: and if wee ſhould vnderſtand the place of them, the reſolution is eaſie, that it is ſpoken comparatiuelie, in reſpect of ſinners that neuer repented: That they neede not ſo much repentance as the other. As a houſe once repaired well, will not need ſo much repairing, as that which neuer was repaired. But if the place bee vnderſtood of Angels, as Ambroſe doth interpret it, it is nothing to men. If it be vnderſtood of the Phariſies and hypocrites, which thought that they had no neede of repentance, and by that had the more neede, as Auguſtine doth expound it; Aug. in quaest. Euang. lib. 2. cap. 23.it maketh nothing againſt this, but that all naturall men hauehave neede of repentance. Which may for vſe of it teach this thing further:

Vſe.That they are in error; who thinke of themſelues, or ſpeak of ſome other, that they hauehave no need of repentance, they liue ſo ciuillie, vprightlie, and ſo vnblameablelie, and deale ſo trulie. But theſe muſt know, that all this ciuill carriage, without faith and repentance, is nothing elſe before p. 179God then a beautifull abomination: Matth. 7.18.Matt 7:18For a corrupt tree cānot bring forth good fruit: and if euer God open their eyes, and giuegive them new harts to ſee and diſcerne better, (as men come out of a dungeon) they will wonder and maruell at their palpable and groſſe darknes they were in before. In the meane time, that which Chriſt ſaith in Mathew, may be ſpoken to them: Matth. 5.20.Matt 5:20Except your righteouſnes doe exceede the righteouſnes of the Scribes and Phariſies, yee ſhall not enter into the kingdome of heauen: and yet were theſe Phariſies as ciuill as they can be for their liues. Two things deceiued the Phariſies, and ſo doe deceiue them, that they thinke they hauehave no neede of repentance: Firſt, becauſe they hauehave ſome good motions and diſpoſitions, many good things that they hauehave gottē by cuſtom, and doe many good workes, and are at much coſt for the worſhip of God, the helpe of the poore, and the furtherance of religion and learning: which doth ſo ouerſhadow and couer their corruptions, wherein they are, that they thinke they cannot be mended. Secondly, they compare themſelues with ſome notorious ſinners, and finding themſelues in a better condition, p. 108they are as canonized Saints in their own opinion, who doubtleſſe neede no reformation. That this is the minde of our meere ciuill honeſt men, ſhall appeare if we ſet them by the Phariſie in the Goſpell, who had this ſpeech; Luke 1….2.Luke 1:2I am not as other men are, extortioners, vniuſt, adulterers, or as this Publican. Is not this the voice of many a man? I thanke God I am not like ſuch a man (comparing himſelfe with ſome notorious ſinner) but I louelove the Church, heare ſermons, receiue the Sacraments, pay the Miniſter his due, and giuegive almes to the poore, deale vprightly, oppreſſe and defraud no man, &c. which formall Chriſtianitie and ciuill honeſtie doth ſo blind them and ouerſhadow their ſins, that they thinke themſelues not to ſtand in neede of repentance, and ſo they lie ſtill in their corruptions and ſins. But eueryevery one muſt labour againſt theſe corruptions, and know that this repentance is abſolutely neceſſarie for them, and that meate and drinke is not more neceſſarie to keepe their bodies from famiſhing, then this to preſerue their ſoules from periſhing.

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

The regenerate man muſt repent.The regenerate man muſt repent, as well as the naturall, hee alſo hath need of it, as well, though not as much. Repentance is required in him. This is manifeſt by that in the Reuelation. The Church of Epheſus had many good things in her, Reuel. 2.5.Rev 2:5yet ſhee decaied in graces, God exhorts her therefore, verſe 13.to remember from whence ſhe was fallen, and repent. Euen ſo in the ſame chapter was it with the Church of Pergamus, verſe 14.15.and yet becauſe ſhee had thoſe among her that maintained the doctrine of Balaam, as alſo of the Nicolaitans, therfore ſhe muſt repent. The like alſo was commanded to the Church of Sardi. He ſaith, Chap. 3.2.Bee awake and ſtrengthen the things that remaine that are readie to die; for I hauehave not found thy workes perfect before me: remember therefore and repent. So likewiſe Ephraim the people of God, Ierem. 31.18.Jer 31:18hauing fallen from God, and being become as an vntamed heyfer, ſhe commeth and prayeth, Luke 15.Luke 15Lord conuert thou me, and I ſhal be conuerted. And our Sauiour Chriſt by the two parables, one of the loſt ſheepe, that was brought p. 182home vponupon the ſhoulder, the other of the prodigall ſonne, manifeſteth that there is place of repentance for men falling into ſinne after regeneration. Examples wee hauehave many: Dauid a man after Gods owne heart was againe renewed by repentance, when he had fallen by ſinne. So Peter that was euen the chiefeſt among the Apoſtles, in reſpect of gifts and graces, falling into ſinne, was renewed by repentance. Then it is manifeſt that repentance is neceſſarie for thoſe that are called and regenerate. And for this wee hauehave good reaſon.

Reaſon 1.The firſt is, becauſe the moſt regenerate man that is ſinneth. S. Iames ſaith, Iames 3.2.Jas 3:2that in many things we ſinne all. And Salomon ſaith, Eccleſ. 7.22.Eccl 7:22that no man in the earth is ſo iuſt, that ſinneth not. And our Sauiour Chriſt teacheth eueryevery man, euen the moſt perfect, to pray for forgiuenes of his ſinnes, and that eueryevery day, as the coniunction of the third and fourth petitions ſhews. Matth. 6.2.12.Matt 6:2Matt 6:12Therfore muſt there be a renewing of repentance, and a new application of the ſalue to the ſore.

Reaſon 2.The ſecond is, becauſe no man is ſo regenerate, but he hath manie corruptions ſtill continuing in him. Therefore p. 183S. Iohn ſaith, 1. Iohn 1.8.1 John 1:8If we ſay we hauehave no ſin, we deceiue our ſelues, and truth is not in vsus. And many ſuch like places there are, proouing that then onelyonly when a man goeth out of his bodie, at his laſt day and death, is hee freed from the bodie of this death, or the ſtumps of that bodie. For though corruption came in a moment, by one ſinne, yet is it not caſt out in a moment at one time. The image of God was loſt in a minute, yet is it not repaired againe in a mans whole life time perfectly, but as houſes are long in building againe, which are ouerturned in an inſtant. Now then for the mortifying of thoſe corruptions, and the renewing of the other graces, the regenerate man muſt ſtill exerciſe repentance.

Vſe 1.The firſt vſe of this doctrine, may ſerue to confute their error, who denie repentance to men, which once profeſſing, or being regenerate, after through infirmitie fall away & ſeeme to denie Chriſt, in time of perſecution or trouble, and conclude that ſuch men cannot be renewed againe by repentance, who for their ground vſe the words of our Sauior Chriſt: Matth. 10.33.Matt 10:33He that denieth me be foremen, I wil deny him before my father which is in heauen. Therefore, p. 184ſay they, he that denieth Chriſt, there is no place for him to repent. The anſwere is, that Chriſt ſpeaketh there of a finall deniall, and of one that doth perſiſt to denie him to the end. But otherwiſe, for a man to denie Chriſt in ſome extremitie of perſecution, is not the thing there meant; but, as Iſaiah ſaith, Iſai. 29.13.Isa 29:13They draw neere to me with their lips, but their hearts are farre from me: So theſe on the contrarie may come neere to God with their hearts, though their lips bee farre from him: for ſuch may be drawne to denie him in word, but beleeue on him in their hearts; of whom we may ſay, that Vicit eos poena, non auertit perfidia: negarunt ſemel, ſed quotidie confitentur: negarunt ſermone, ſed confitentur gemitibus; eiulatibus, fletibus, liberis, non coactis vocibus. Ambroſ. de Poenit. cap. 1.4.the puniſhment ouercame them, it was not trecherie that turned them aſide: they denied him once, but they confeſſed him daily: they denied him in word, but they confeſſed him by their ſighes, groanes and teares, yea they confeſſed him freely, and not by compulſion, as they denied him. Then no reaſon they ſhould bee reiected, and not receiued. Nonne ita iſtud eſt, ac ſi quis captiuum victa vrbis populum abducat? Captiuus abducitur, ſed inuitus: qui in alienas terras neceſſitate contendat, intimo tamen non migret affectu: patriam ſecum animo vebat, quaerat copiam quemadmodum reuertatur, &c. Ambroſ. ibid.For is not this as when an enemie taketh a citie, and leadeth the people captiue? They are led captiue, but againſt their willes; by force they goe towards another land, but … affection they neuer remoue frō their own: they carrie their countrie in their hearts, p. 185and they ſeeke opportunitie how they may returne. What then? when ſuch ſhall returne, is there any who will not perſwade to entertaine them, though with leſſe honour, yet with more propenſion and alacritie, leſt the enemie ſhould hauehave wherein to inſult and triumph? If thou pardon an armed mā, who could not reſiſt, wouldſt thou not pardon him, in whom onelyonly faith doth fight?

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

p. 188But now theſe men that are in this doubt, hauehave theſe following obiections againſt this truth and themſelues. The author to the Hebrewes ſaith: Heb. 6.4.5.6.Heb 6:4Heb 6:5Heb 6:6For it is impoſſible that they who were once lightned, &c. if they fal away ſhould be renewed againe by repentance: And againe; Heb. 10.26.Heb 10:26If wee ſinne willingly after wee hauehave receiued the knowledge of the truth, there remaineth no more ſacrifice for ſin. Hereupon they inferre, that a man falling after he is called, is not to be renewed againe.

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

Obiect.But ſecondly theſe obiect againſt this truth and themſelues, that they cannot reade in the word of God of anie one who hath fallen into one and the ſame ſinne diuers times, and was againe recouered and renewed by repentance. But, ſauing their iudgement, I thinke I can ſhew them ſome preſidents of ſuch as hauehave been called, and yet hauehave fallen twice into one ſin, and been after renewed. Let them remember with mee the father of the faithfull, Gen. 12.Gen 12Abraham denying Sara to bee his wife, and yet riſing againe. Gen. 20.Gen 20And after in the twentith chapter hee falleth into the ſame ſin, and yet riſeth: here is a faithfull man falling twice into one ſinne, and yet riſing againe. So the holy man Iob confeſſeth that hee had twice fallen into one ſinne: Once (ſaith he) Iob 39.38.Job 39:38I hauehave ſpoken, but I will anſwere no more: yea twice, but I will proceede no further: yet was he againe renewed. Therefore let no man deſpaire in himſelfe though hee hauehave fallen, and that often, but that yet hee may be renewed againe by repentance, for the couenant of God is generall and p. 192perpetuall: generall, without exception of ſinnes, and perpetuall, without limitation of time; for great ſinnes as well as for ſmall, and for all ſinnes as well as any, and for all times as well as once. To what end elſe was that repeated of God? Exod. 34.6.7.Exod 34:6Exod 34:7The Lord, the Lord, ſtrong, mercifull and grations, ſlow to anger, and abundant in goodnes and truth, reſeruing mercy for thouſands, forgiuing iniquitie, tranſgreſſion and ſins: Wherefore doth the ſpirit of God thus repeate iniquitie, tranſgreſſion, and ſinne, if it were ſo, that a man falling after his calling, were not to be renewed by repentance? and where were the gratious goodnes of God? But admit the ground of this temptation were true; yet is it as certaine a truth, that a man falling into ſeuerall ſinnes after his repentance, may riſe againe and be pardoned; and though one ſinne again willingly, yet alſo be pardoned: why not then falling into one and the ſame? Nay if Peter fell three times together into one ſinne for the kind of it, but eueryevery time differing in the quantitie of it, yea and the laſt the greateſt, and after all this yet found mercy: why may not a man, though he fall againe into the ſame ſinne yet find p. 193merciemercy againe, and the third time? It may be wich Princes a barre, in their proceedings; if they hauehave pardoned a man for a great offence, why they ſhould not grant him a pardon for the ſame, nay not for a leſſe. But with God it will be no barre at all: for he being infinitely more mercifull then men, and yet requiring this of men: Luke 17.4.Luke 17:4Though thy brother ſinne againſt thee ſeuen times in a day, and ſeuen times in a day turne againe to thee, ſaying, It repenteth mee, thou ſhalt forgiue him: what needeth any to doubt, but he ſhall finde merciemercy and forgiuenes with him, if hee can and doe repent and returne? By all this I giuegive not libertie to ſinne, nor encourage any man to tranſgreſſe; I onelyonly comfort them who hauehave ſinned. That ſeeing repentance is appointed for the regenerate, as well as for the vnregenerate, to renew thoſe that are fallen, as well as to renew thoſe who were neuer yet called; they ſhould not doubt but to find merciemercy whenſoeuer they ſought the Lord, if ſo be they ſought him in truth.

Vſe 3.The third vſe of this doctrine is to teach vsus, that if there be repentance to all, and they hauehave need of it who hauehave been regenerate and renewed, then is p. 194there a neceſſarie vſe of the preaching of the word, as well to men that are called, as to them that are not. This muſt bee vntounto them inſtead of Chriſts looke vponupon Peter, Luke 22.60.61.62.Luke 22:60Luke 22:61Luke 22:62and the crowing of the cocke, wich may make them remember themſelues and goe out and weepe bitterly for thir ſinnes. The end of preaching was not only to beget men, but to vphold men alſo and renew them after their ſlippes and falles. For he that is in the beſt eſtate in this life is but as a ſhip, which if it be neglected it will rot in the hauen, and if it bee kept neuer ſo carefully, it will ſtill need ſome repairing. So eueryevery man in this condition, if he be negligent, he will ſoone be corrupted; and be he as carefull as hee can, hee ſhall neede ſome repairing: for liuing in a corrupt age, and in the company of wicked men, hee cannot chuſe but gather corruption: how then ſhall hee bee renewed? muſt it not be by repentance? But how ſhall he repent, and be ſtirred vp to this dutie, though he were as perfect as Peter, if he hauehave not the looke of Chriſt and the crow of the cocke? I ſpeake this in reſpect of thoſe who account the preaching of the word after the Church is gathered, not ſo neceſſarie, p. 195ſuppoſing it a needleſſe thing that the people ſhould hauehave ſo much knowledge. But I muſt tell them that knowledge is not ſo much gotten by preaching, as by reading; and that the ſpeciall end of preaching, is not ſo much for knowledge, as for grace and ſanctification; and that a man may hauehave knowledge, and want ſanctification, yea hee may in part bee ſanctified and yet be farre ſhort of that he ought to haues which doubtleſſe is to bee increaſed by the ſame meanes it is begotten, which is preaching. There is then perpetuall neceſſitie of it: which made God ſay of his church: I wil water it eueryevery moment: Eſay 27.3.Isa 27:3that is, make it bring forth fruit and increaſe: yea, and the rather, ſeeing a man is ſubiect to a continuall decreaſe in his ſoule, as hee is in his body, and to loſe of the degrees of grace and ſanctification which hauehave bin begotten in him by the preaching of the word. Where upon Chryſoſtome ſaith: Non ſicut reliquae artes, ita eſt docendi vis. Argentarius enim qualecunque vas excuderit & repoſuerit, tale poſtridie reuerſus iterum inueniet: & aerarius & marmorarius, & artificum quiſque quale proprium opus dimiſerit, tale rurſus recipiet. Non tales vos inueniamus quales relinquimus, ſed poſtquam ſuſceptos labore multo reformauerimus, & correxerimus, & effecerimus feruentiores, egreſſos negotiorum circumstantia vos vndique circumcurrens rurſus peruertit & maior em nobis praebet difficultatem. Chryſoſt. hom. 13. ad pop. Antioch.The Art of teaching and hearing is not like other artes. For the goldſmith what worke ſoeuer he frameth and caſteth in a mould, and laieth a ſide; the next day when he returneth to his worke, hee findeth it as hee left it: and, ſo the Blacke ſmith and the Maſon, and eue…ie artificer; p. 196looke in what condition they leaue their worke, in the ſame they find it. But wee doe not find you, as we lefe you, but after that with much labour we hauehave reformed you, and corrected you, and made you more zealous, you are no ſooner departed but the multitude of buſineſſes doth beſet you on all ſides, and corrupt you, and maketh our worke more diffioult then before. Reaſon then and good cauſe is there, that as men cate againe and often, for the repairing of the decaies of the bodie, ſo they ſhould heare often, for the renewing and repairing of the breathes and decaies, which Satan and the world hauehave made in their ſoules. But how ſhould they: heare without a preacher, and preaching? men euen after their rene wing and repentance are ſtill ſubiect to ſinne and ſall, and as ſubiect to lie long in it, euen many a weeke, and many a monethmonth, and yeeres, if there be not meanes affolded to waken them, though they bee very grieuous and fearefull falles and ſinnes where with they are ouertaken: as it was with holy Dauid, who for the ſpace of 40. weekes, or there abouts, lay in his ſins, that he had committed, both adulterie, and murther. And p. 197howſoeuer hee was a Prophet of God, and enlightned by the ſpirit of God, yet lay he all that time in ſecurity, neuer ſoundly repentiug nor renewing himſelfe till by the voice of Nathan hee was awaked and recouered. And if he, ſo rare and excellent a man, how much more may others lie in their ſins without euer returning or renewing themſelues, if they hauehave not ſome Nathan, ſome Seer, ſome Preacher or other to awaken them out of their ſleepe and ſecuritie? As neceſſarie then as their repentance is, and the perpetuall vſe and exerciſe of it, ſo neceſſarie is the preaching of the word, eſpecially ſeeing men may not ſtand at a ſtay, but, (as hath been ſhewed) they ought daily to increaſe more and more, till they come to that age and perfection, whereunto God hath appointed.

Hitherto you hauehave heard of the nature, parts and cauſes of repentance, and laſtly of the parties to whom it belongeth, and who hauehave neede of it. Seuen ſignes or effects of repentance.Wee muſt now proceede in the next place to ſpeake of ſeuen things inſeparable from repentance: which the Apoſtle Paul hath in his epiſtle to the Corinthians. His words are theſe: 2. Cor. 7.11.2 Cor 7:11For p. 198behold (ſaith he) this thing that ye hauehave bin godly ſorie, what great care it hath wrought in you; yea what clearing of your ſelues: yea what indignation: yea what feare: yea hoy great deſire: yea what a zeale: yea what puniſhmet. Whether we ſhal cal them effects, or fruits, qualities or properties, affections or conſequences of repentance, y^e learned differ, the name is not greatly materiall, when it is manifeſt they are things inſe parably ioyned with repentance, ſo that there is no repentance, where they are not in ſome meaſure; and where they are, there is certainly repentance: of them then will I ſpeake in order. If I may acquaint you ſinſt with the, conceit of ſome, who thinke that the firſt of theſe ſeuen reſpecteth both good and euill, which is cara. The three next euill onlys the firſt, which is cleering of your ſelues, reſpecteth euill paſtethe ſecond, which is indignation, euill preſent, the third, which is feare, euill to come: The three laſt they will hauehave to reſpect good onelyonly; which are, deſire …, puniſhment; But I meane not to tye my ſelfe to thier ſenſe, neither would I binde others. And I will ſpeake of them as the Apoſtle hath laid them downe. The firſt the Apoſtle called p. 199care, or ſome interpret it, ſtudie. It is thought to be that which is oppoſite to ſloth and ſecuritie. So that where as a man that is without true faith, repentance, and ſenſe of ſin, is maruellous ſecure and careleſſe, either to auoide euill and ſinne, or to doe the good that he ought: hee that hath this, is on the contrarie full of care, and full of thoughts, how to auoid euill, and ſinne, and keepe himſelfe from being corrupted and defiled, and to doe the contrarie good: whence we may gather this.

The firſt ſigne or effect of repentance is care or ſtudie.That eueryevery one, that hath a godly ſorrow, and true repentance, is not ſlothfull, but diligent; nor careleſſe, but carefull, to auoid all ſin; eſpecially ſuch as he hath humbled himſelfe for, and hath repented of, ſo that hee doth not only leaue them, but he is alſo ſtudious & carefull to auoid thē, which is manifeſt by this place of S. Paul to the Corinthians: What care it hath wrought in you: which place Ambroſe interpreteth thus: Qui poenitet ſolicitus eſt, ne denuo peccet.He that repenteth is carefull he ſin not againe. As alſo he is moſt carefull to doe that which is good, and not onelyonly doth, but is carefull to doe. This our Sauiour Chriſt perſwadeth the Church of Epheſus vntounto: Reuel. 2.5.Rev 2:5That repenting p. 200ſhe ſhould remember from whence ſne was fallen, and repent and doe her firſt workes. Not only workes, but firſt workes, alluding vntounto men that firſt enter friendſhip, they are then moſt carefull to doe duties one to an other. To this purpoſe I take it, that may be applied which was ſpoken to the Miniſter of the Church of Sardi, Reuel. 3.2.3.Rev 3:2Rev 3:3vſing two words, Be awake and watch: where he calleth them to repentance, and to ſhew it hee would hauehave them awnke, and watch, which noteth the carefulnes here quireth. And theſe commandements are not clouds without water, words without grace, for by them, to all his he giueth that hee calleth for, and they requeſting hauehave it, which is manifeſt in them who hauehave truely repented. As in Dauid his carefulnes, and watchfulnes appeareth, by his manifold prayers, and the earneſtnes of them, to be kept from euill, and for grace to doe the good; ſuch a ſmoke argueth fire within. The like may we ſee in Peter, in Manaſſes, and Marie, and in all thoſe that hauehave repented. And to this purpoſe I may applie the ſaying of the Apoſtle Paul writing to the Epheſians: Perſwading him that had been a theefe, Epheſ. 4.28.Eph 4:28and had ſtollen, p. 201to ſteale no more, but rather labour with his bands: becauſe idlenes cauſed him to ſteale, therefore hee requireth this diligence, and care to auoide the ſinne, and for to doe the good. And reaſon alſo teacheth vsus, that it will bee ſo in all who truely repent.

Reaſon 1.1. Becauſe he that hath truely repented, hath a true hatred of the euill and of ſinne, and a ſincere louelove of the good and of righteouſnes. Now as well the one affection as the other, breedeth care and deligence. As wee may ſee in thoſe which bee enemies: where and whom they hate, how carefull and diligent are they to doe them a diſpleaſure? ſo on the other ſide in friends; where a mā loueth, he is as careful and diligent to doe him good in matters to his power. The like may I ſay of Metchants for their gaine, and of mothers for their infants: they are moſt carefull to auoide their loſſe, and defend them from euill, and to do them the beſt good they can, and all this out of louelove. So trne repentants hauing the hatred of euill and the louelove of good in them, will with all diligence and care auoide the euill, and doe the good.

Reaſon 2.2. Becauſe the true repentant findeth that much is forgiuen him, and p. 202hereupon loueth much. According to that ſaying of Chriſt, touching Marie, noting a reaſon from the effect to the cauſe. It is a proofe, Luke 7.47.Luke 7:47Much was forgiuen her, becauſe ſhe loued much: and therefore ſhee loued much, becauſe many ſinnes were forgiuen her, as the ſecond part of the verſe ſhe weth: Then the repentant hauing much forgiuen him, loueth much the forgiuer: which will make him carefull and diligent euen to auoide all things that may diſpleaſe; and to do that which may be pleaſing and acceptable: which may further inſtruct vsus thus:

Vſe 1.1. That if this be a ſigne, an effect and fruit of repentance, inſepar able from it, as the light is from the ſunne, it will argue and conuince many men, who boaſt of repentance, to bee without it indeede, and neuer to hauehave had it, ſeeing they liue in the careleſneſſe of the fleſh, and ſleepe in ſecuritie all the daies of their life, ſpending nights and daies, weeks, moneths and yeeres, in vanities, idlenes, fond delights, pleaſures and voluptuouſnes, in negligence of all duties, forgetfulnes of God, and contempt of all good things. Is not the boaſt of ſuch men a vaine brag, when they ſay they hauehave p. 203repentance? doe they not giuegive the Apoſtle the lie, when he ſaith, that hee that repenteth hath carefulnes, to auoide ſinne, and to doe the thing that is pleaſing to God, and they are eueryevery where ſecure and careleſſe? If they beleeue it not now, they ſhall one day know, and beleeue it to their no ſmall coſt. Others there are who boaſt of it, and liue not as theſe, for their liues are full of all carefulnes, watchings, labours, and indeuours, but all is but for the world, and the fleſh, being carefull for it to fulfill the luſts of it, to ſatisfie their luſting, coueting, vaineglorious, ambitious humors: But careleſſe to know good or euill, and more careleſſe to auoid the one or doe the other, ſhewing no hatred nor louelove therein, arguing no perſwaſion of forgiuenes, becauſe there is no care of performing any dutie. Many can bee content for vaine glorie or other reſpects, to inuite Chriſt in his Miniſters and members to eate with them, as Simon did in the Goſpell of S. Luke, Luke 7.36.Luke 7:36who notwithſtanding loued him nothing ſo deerely as Mary, for he had not, and they hauehave not, ſo much forgiuen them: nay indeed they hauehave nothing pardoned vntounto them, becauſe p. 204they neuer repented.

Vſe 2.2. This is to teach men by this firſt ſigne and fruite to trie their repentance, and to ſeale it vp to them, by their care they hauehave to auoid ſin, and to doe that which is acceptable to God I doe not ſay by auoiding all; or doing all good, which is not poſſible; but by their care of both, and in both, which care is in all that hauehave repentance, and is fruitles in none, but compaſſeth much, though it effect not all. Many here indeede will bragge they hauehave this, yea all who challenge repentance to themſelues, will alſo lay claime to this: But whether their title be good or no, they ſhall know it by theſe notes: Firſt, if they bee ſtudious and carefull to know what is ſinne and righteouſnes, pleaſing or diſtaſtfull to God; for how can they doe, or pretend care of doing, who hauehave not care of knowing? For, as Auguſtine ſaith: Jntellectui fides aditum aperit, infidelitas claudit. Auguſt. epiſt. 3.Faith makes way for vnderstanding and knowledge, but vnbeleefe keepeth a man from it. So to obaying and doing, knowledge maketh way, but ignorance ſhutteth it vp, and excludes men from it. And if men be not ſtudious of knowledge, they ſpeake abſurdly if they boaſt of practiſe, for none can do p. 205his maſters will that knoweth it not. 2. If this care bee in them, they will watch to auoid all the meanes and occaſious by which they may be ouertaken with ſinne, eſpecially ſuch as they hauehave found themſelues ouertakē withall before, and in former time; as pleaſure, delights, companie and ſuch like. For as he that would not fall into the water, wil not walke too nie the brim of it; and as men auoid the aire where the Cockatrice laieth her egges, becauſe ſhe poyſons the ſame: So will will theſe men doe in theſe things; and not anſwere as ſome did Baſil: Bona lex, ſed dulcius peccatum, &c.The law is good, but ſinne is ſweeter. To whom he replied: Pleaſure is the diuels hooke, drawing men to perdition, the mother of ſin, and ſin the ſting of death. And eſpecially the former, for which they hauehave ſmarted alreadie, for if a fiſh bee once taken with a hooke, it will be affraid to bite again: how much more ſhould man hauehave this feare, and indeed the more his care after repentance is, the more he will auoide theſe. 3. If this care be in them, they hauehave their whole conuerſation generally good and vpright; though they hauehave their ſlips, and infirmities, yet they are but ſtrangers vntounto them, as it is in the parable p. 206of Nathan: 2. Sam. 12.2 Sam 12who ſaid vntounto Dauid that hee had many ſheepe, and his neighbour but one, and there comming a ſtranger vntounto him, he ſpared his owne ſheep, and tooke that one of his neighbours for the entertainement of that ſtranger. Of which place Baſil hath this interpretation: Recte peregrinus dicitur hic hoſpes, non enim talibus aſſuer at Dauid. Baſil. lib. de Poenit.This guest was well called a ſtranger, for Dauid was not accuſtomed to ſuch ſinnes: So is it with them, their ſins are but ſtrangers vntounto them, they accuſtome themſelues onelyonly to that which is good, and ſo doe and may approoue their care, and their repentance, by their conuerſation. But he that dwelleth in ſinne, and maketh it an ordinary cuſtome to ſinne, good things comming but as ſtrangers to him, he can neuer ſeale vp his repentance to himſelfe. But if he hauehave this ſtudy and care of knowledge, together with this warineſſe of all the occaſions, by which he hath been ouertaken in the by-paſt times, and this conſiant conuerſing in the waies of God, then he certainely hath this ſtudie or care which the Apoſtle maketh an vnſeparable companion of repentance, and ſo may be certaine he hath repented; otherwiſe as Chriſt ſaith, Luke 13.Luke 13Except you repent you ſhall periſh: So vnleſſe hee p. 207hauehave this care, hee ſhall certainelie periſh.

The ſecond ſigne or effect of repentance, cleering of our ſelues.The ſecond ſigne or effect thereof, is in our tranſlation called, clearing of our ſelues: 2. Cor. 7.2.2 Cor 7:2yea what clearing of your ſelues. Ambroſe readeth it, as if it were, confeſſion, whereas ſome reade it, excuſing; for repentance hath no excuſing but confeſſion, ſaith one. The word is Apologie or defence. The meaning is not, that a penitent man, for the auoyding of God iudgements, ſhould either deny the offence, or leſſen his fault, which cannot ſtand with true repentance. But the defence here ſpoken of, is a defence againſt ſinne and Satan accuſing him; when as one by a deprecation, and deſire of the pardon of his ſinne, (accuſing himſelfe to God, and ſo deſiring pardon) hath obtained it, by which hee may bee able to make his defence againſt ſinne and Satan; and this I take to bee the meaning of the word: whereupon I ground this:

Cleering of our ſelues, or defence, the ſecond ſigne or effect of repentance.That ſorrow according to God, and true repentance, bringeth foorth in the repentant a clearing of himſelfe, and a defence by deprecation. That is to ſay, when a man hath the feeling of ſinne, and findeth it, and Satan p. 208accuſing of him, he cannot abide and beare that accuſation, but is diſquieted vntill he hauehave gotten the pardon of his ſinne, therfore he flieth to God, and prayeth to him for the forgiuenes of his ſinne, with as much feruencie and earneſtnes, as for the weightieſt thing in the world, confeſſing the action, and inditement, but deſiring the pardon of it, by which hee may bee able to anſwere his accuſers. So ſaith the Apoſtle there, the defence which he ſpeaketh of being againſt theſe, and that which defendeth him, being to be had from God. Thus Hoſea taught the people, by deprecation and prayer to get that where with they might anſwere their enemie, when hee bad them pray the Lord to take away all iniquitie: Hoſea 14.2.Hos 14:2that being pardoned they might defend themſelues againſt the accuſation of ſinne and Satan. This was alſo the practiſe of Daniel, firſt to confeſſe his ſinnes and accuſe himſelfe to God, and then he ſaid, Dan. 9.18.19.Dan 9:18Dan 9:19O Lord heare, O Lord forgiue, &c. Likewiſe Dauid commeth and intreateth God for pardon of his ſinnes, as a fruit after repentance. For when the Prophet Nathan had been with him, Pſalm. 51.1.Ps 51:1and told him his ſinne was forgiuen him, p. 209yet it ſeemeth hee had not that aſſurance, by which he might boldly anſwere his enemies and defend himſelfe, and for that it is he there prayeth ſo earneſtly. So the prodigall ſon, being long in a vaine courſe, when his conſcience began to accuſe him, and his ſinnes were brought to mind by his ſorrowes, and penurie he ſuffered; hee came to his father in cloſe words, deſiring the pardon of his fact, by way of accuſing of himſelf, ſaying, Luke 15.18.19.Luke 15:18Luke 15:19Father, I hauehave ſinned againſt heauen, and against thee, and am not worthie to bee called thy ſonne, make me one of thy hired ſeruants: That by this meanes being receiued to fauour, and hauing obtained merciemercy, he might defend himſelfe againſt all accuſers. Theſe with the like teſtimonies and examples prooue this defence or cleering of a mans ſelfe, to goe neceſſarilie with repentance. And reaſon it is it ſhould doe ſo.