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

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

p. 279Vſe 2.2. This may perſwade vsus to labour for ſpeedie repentance, to follow the counſel which the Angell gaue to Lot going out of Sodom, ſaying, Gen. 19.17.Gen 19:17Eſcape for thy life: ſo flee for thy life, thou that art a Chriſtian. And the better to ſtirre thee vp to this, conſider theſe two things: the follie, and the difficultie of procraſtinating repentance, and turning to God. The folly appeareth, firſt, becauſe preſcription and cuſtome often preuaileth againſt all law. For when a man hath enioied and poſſeſſed p. 280a thing long, hee hath eleauen points of law, and will by occaſion of long poſſeſſion keepe it: ſo will ſinne and Satan doe with thee. Follie then it is, not to make ſpeed to take forth an Eiectione firmae againſt them. Secondly, what madnes is it for a man that is fallen into ſome pit, or filthie puddle, to lie ſtill and not to haſten out? Sin is as filthie as any puddle: madnes then it is and follie to deferre the comming out of it. If ſinne (ſaith Baſil) Si res honeſta eſt peccatum, hoc vſque ad extremum cuſtodi: ſi patranti turpis ac nocens, quid in eo perſeueras, quod pernicioſum eſt? nullus enim bilem euomere quaerens, maiorem eam ex mala intemper antique diaeta reddere cogitabit. Baſil. exhort. ad Baptiſ.be an honeſt thing, then keepe it to the end: but if it bee a filthie and hurtfull thing to him that committeth it, why doeſt thou continue in that which is hurtfull? for no man that deſireth to eaſe his ſtomacke of choler, will endeuour to encreaſe it by a bad and intemperate diet. It is a maruellous madnes, that an Aſſe ſhould fall into a pit, and his maſter will inſtantly lift him out, and yet when hee that is a Chriſtian is fallen into this pit of filthineſſe, he careth not to come out. 2. It is a follie to vſe procraſtination in thoſe things whoſe times and opportunitie paſſe, as in tranſplanting of plants, in grafting of fiēces, in taming of beaſts, in inſtructiō of youth; for the time paſt will hardly be recouered: ſo is it in this, there being p. 281but one appointed time for it. Take heede (ſaith) Baſil) Ʋide ne te tuorum conſiliorū pigeat, cum te ſera nihil profutura poenitentia ceperit. Diſce prudentiam exemplo virginum, &c. Idem ibid.leſt thou be aſhamed of thy owne purpoſes, when thou ſhalt finde that late repentance will profit thee nothing. Learne wiſedom from the virgines, who are therefore accounted fooliſh for that they neglected the time, when they might hauehave had oyle, and ſpent it in riot and ſleeping, and were after ſhut out and excluded from the preſence of the bridegrome.

Now the difficultie appeareth: 1. Becauſe cuſtome is another nature, and as hard it is for a man to change, that hee is accuſtomed to, as to alter natures courſe. Hence is that of Ieremie: Ierem. 13.23.Jer 13:23Can the black more change his skinne, or the Leopard his ſpots? then may ye alſo doe good, that are accuſtomed to doe euill. Hence alſo is that of Baſil: As a man cannot vnlearne his mothers tongue, ſo can hee hardly leaue the cuſtome of ſinne. 2. Becauſe naturall faculties will bee ſpent in a man by which God ordinarily worketh: much harder is it for a man to grow rich, when he hath ſpent his fathers patrimonie, then when hee hath thoſe foundations and helps. 3. Continuance in ſinne addeth to the weight of ſinne, as a burden is increaſed by adding p. 282to it. If then it bee difficult in youth to leaue it, much more in age. 4. Becauſe at the death of a man hee hath many impediments, as the infirmitie preſſing of him, the care of diſpoſing his earthlie things poſſeſſing of him, his wife at one eare, his children at another, all which hinder him that he cannot ſo freely thinke of his ſoule, and ſinne: yea and perhaps, few or none will be found, when he is careleſſe himſelfe, to call vponupon him, and put him in minde of his wants. Who ſhall, ſaith Baſil, Baſil. ibid.admoniſh him, (that is poſſeſſed and oppreſſed with a mortall diſeaſe,) of things neceſſarie then to be remembred? Shall his nie kindred? but theſe cannot for griefe. Shall ſtrangers? but theſe wil contemne him. Shal friends? but theſe will be fearefull to trouble him, by putting him in mind of any ſuch things. And ſo hauing many impediments, and few or no furtherances, how difficult will the dutie then be vntounto him? 5. It is iuſt with God to contemne that man dying, that contemned him liuing. And Chryſostome ſaith, Vt moriens obliuiſcatur ſui, qui dum viueret oblitus est Dei. Chryſost.Let this affect a ſinner, That he who while hee liued, was forgetfull of God, when hee is a dying ſhal be forgetful of himſelfe. Make ſpeed then, and repent betime, which p. 283is the beſt way to ouercome ſinne and Satan. The beſt way to kill an earth lie ſerpent is to bruſe his head, not his taile; & the beſt way to ouercome Satan, wil be in the beginning, in life, not in death. Let vsus thē not put it off from day to day, and from one time to another. For it is not to morrow that God requireth, but to day: for he ſaith, Heb. 3.15.Heb 3:15To day if yee will heare my voice harden not your hearts. Put it not off till you hauehave diſpoſed of your goods and worldlie affaires; for ought not thy ſoule to be more deare to thee then all things in the world? then take time while thou haſt it, leſt thou repent with teares too late, and ſo hauehave no benefit by it. Remember there wil be a time whē there will be a iudgement without merciemercy, when if thou neglect this day of ſaluation and acceptable ſeaſon, thou ſhalt be caſt to hell, and there ſhalt lie in miſerie, howling and crying out, Oh miſerable wretch; what did I meane that I did not confeſſe my ſins, repent and turne to God, whē I was on earth? now I ſee others partakers of the heauenly ioyes, and I thruſt out and caſt into theſe miſerable torments: when thou ſhalt bee inforced to ſay: Oh how iuſtare Gods iudgements? I was p. 284ſpoken vntounto, but I would not heare: I was inſtructed, and intreated by the Miniſters of Chriſt to repent, but I ſtopped mine eares againſt their admonitions. How doe I now iuſtlie feele that, which nothing could make me to feare? But to end this point, I ſuppoſe I hauehave not ſpent my breath in vaine, but that there are many here, vponupon whom theſe things hauehave wrought, and in whom they hauehave begotten good purpoſes of repenting and forſaking their ſinnes; now I beſeech you by the mercies of God and the merits of Chriſt, and I charge you by the louelove you owe to your ſelues and your ſoules, that you ſmother not theſe motions, but make much of them, and quench not the ſpirit, withſtand not this call and exhortation of God. Let it be enough, that he hath ſtood thus long knocking at the doores of your heart, and hath not been let in. It is more then time, you giuegive ouer to abuſe his patience and long ſuffering; and to day, while it is called, to day, hearken vntounto his voice, leſt you afterwards be hardned through the deceitfulnes of ſinne, when you ſhall not be able to repent, though there may ſeeme to be ſome deſire in you; and p. 285when he wil not be intreated, becauſe you came not when he called you: nor will open vntounto you, becauſe you were not readie at his comming.

The ſecond particular time of repentance is, that it be done conſtantly, and eueryevery day. And ſo the thing is this:

Repentance muſt be the daily and continual practiſe of a Chriſtian.Repentance is not once or twice to be performed, it is not the exerciſe of a Chriſtian for once or twice, a day or two, but it muſt be the continuall exerciſe of him. The Author to the Hebrewes ſaith, Heb. 3.7.13.Heb 3:7Heb 3:13To day if ye will beare his voice. And againe, Exhort one another daily while it is called to day. As to day admits no delay, ſo it admits no interruption, but this ſpeaketh to euerie man, as yeſterday, ſo to day, and ſo to morrow, ſo long as there is to day. And S. Paul ſaith, 2. Cor. 4.16.2 Cor 4:16That though our outward man periſh, yet the inward man is renewed daily: what is this renewing, but regeneration? which is a part of repentance, and being to be done daily, therefore there muſt be a daily repentance. Againe, S. Paul ſaith: 2. Cor. 9.18.2 Cor 9:18Wee all behold as in a mirrour, the glorie of God with open face, and are changed into the ſame image from glorie to glory: noting that when we are changed, it is p. 286not done in a moment, but from glory to glory, that is, from one degree to another. And Dauid ſaith, Pſal. 119.176.Ps 119:176I hauehave gone aſtray like a loſt ſheepe: ſeeke thy ſeruant, for I doe not forget thy commandements. And as one ſaith, What is the whole life, or what are the whole actions of the godly, but repentance? for they are departings from euill, and certaine renouations or new obedience to God, or at leaſt ought to bee. And Chriſt hath taught vsus daily to ſay, Matth. 6.12.Matt 6:12Forgiue vsus our treſpaſſes, arguing y^t there muſt be a continual repentance, in that this prayer is to be ſaid eueryevery day, hauing reference to the petition going before, that as we muſt aske eueryevery day for our daily bread wee eate, ſo muſt we daily aske for the forgiueneſſe of our ſinnes. Now there can bee no remiſſion of ſinnes, where repentance is not. Then muſt it be continually practiſed, and that for good reaſon:

Reaſon 1.1. Becauſe all men, euen the beſt, are ſtill ſubiect to fall, and to be corrupted, therefore they muſt ſtill riſe, and be purged: for liuing in an infected aire, they cannot but draw corruption, though they are neuer ſo warie of themſelues. Yea, ſeeing (as Chryſoſtome ſaith) Eccleſia est Paradiſus, ibi eſt ſerpens in ſidians, Eua ſeducens, & Adam ſeductus. Chryſost.the Church is as Paradiſe, p. 287where there is the Serpent beſetting, Eue ſeducing, and Adam ſeduced: So here is the diuell inducing, and the fleſh ſeducing; the ſoule then muſt needes tranſgreſſe.

Reaſon 2.2. Becauſe a Chriſtian mans life is, Ʋia, ſemita, curſus, vbi eundum, non ſtandum, & qui non progreditur in via domini & nou proficit, is deficit.a way, a path, and a walke, therefore in this way a man muſt not ſtand, but goe, he may not ſit downe but goe on, and grow to perfection, and hee that doth not increaſe, doth decreaſe, for there is no ſtanding at a ſtay. Now this increaſe is wrought by repētance and renouation. Therefore he muſt needs exerciſe regeneration, and repentance, and that not for a day but his whole life.

Obiect.Repentance is neuer ſeparated from godly ſorrow, but mourne we cannot alway, ſeeing the Apoſtle willeth vsus, Rom. 12.15.Rom 12:15to reioyce with them that reioyce.

Anſw.I anſwere, that theſe two may well ſtand together, becauſe they are exerciſed about diuers obiects. A man may well reioyce in God, and mourne in himſelfe; he may well reioyce for another mans good, yet mourne for his owne ſinne, or euill; he may hauehave ſorrow mixed with ioy. As a man when he hath eſcaped ſhipwracke and is got to the ſhore reioyceth in his owne p. 288ſafety, but ſeeing his friend ſuffer ſhipwracke and caſt away, he cannot but mourne, and inſtantly be thus diuerſly affected: ſo that both theſe may well ſtand together.

Obiect.But ſometime we muſt ſleepe, and then wee cannot repent, for then all actions, and ſenſes ceaſe.

Anſw.I anſwere as Paul did ſome men for indifferent things: Rom. 14.6.8.Rom 14:6Rom 14:8Hee that obſerueth the day, obſerueth it to the Lord: and he that obſerueth not the day, obſerueth it not to the Lord: He that eateth, eateth to the Lord, and giueth God thanks: and he that eateth not, eateth not to the Lord, and giueth God thanks. So may I ſay, he that ſleepeth, ſleepeth to the Lord, and giueth God thankes. For euen by our ſleepe wee obay God, who hath ſo made our natures; and if we receiue it as we ought to doe, we doe then performe an action, whereby we doe glotifie God, for thereby were are made fit, and able to performe ſeruice vntounto him, and ſo we not only ſinne not, but doe good then.

Obiect.Some againe may obiect, and ſay, that repentance is phyſicke, and that is not to be taken eueryevery day, for if it bee it will doe more hurt then good.

Anſw.I anſwere, it is true, it is compared p. 289to phyſicke, but ſimilitudes doe not hold in eueryevery thing, they runne not vponupon all foure: therefore though it be like phyſicke in ſome things, yet in other things it differeth. Men take phyſicke but ſeldome, becauſe their bodies are not alwaies diſtempered: but for the ſickneſſe of the ſoule it is contrarie, for that ſickneſſe ſeaſeth vponupon a man continually, therefore hee muſt vſe repentance alway. Beſides, phyſicke for the bodie is not vſed dailie, becauſe no man can take phyſicke ſo warily, but oftentimes it will take away good humors, as well as bad; but it is contrarie in repentance, for it taketh away al bad humors of the ſoule, and leaueth the good behind. Therefore there ought to be a continual vſe of it, and that to good vſe and purpoſe. But now I come to the vſes.

Vſe 1.1. This ſerueth to reprooue all ſuch as repent, or practiſe this dutie of repentance, only by fits with intermiſſion, onelyonly taking it vp as a tertian or quartan ague, eueryevery other day, who diuide their time betwixt God and the world, begin in the ſpirit, but end in the fleſh, who being gone out of the Sodom of ſinne, doe not goe forward in their iournie, and practiſe of p. 290this, but with Lots wiſe looke backe, with a deſire to inioy the pleaſures thereof; which prooueth directly, that their repentance was neuer good, not becauſe they fall, which is incident to all, but becauſe they ſtill practiſe not this dutie of repentance, to riſe again. And hence it commeth that theſe men prooue farre worſe, then they who neuer made any ſuch ſhew of repentance, and much more ſecure. For as it is with a ſalue applied to a wound, which wanteth a virtue to heale, the ſore and venome of the diſeaſe, ouercomming the vertue of it, the wound doth more feſter, and ranckle inward: ſo this ſpiritual ſalue applied to ſoules wounded with ſins, not curing them, they waxe worſe and worſe: or when a ſalue is not continued, but the wound is ſuffered to take cold, and to ranckle inward; ſo it is with them that are not cured by this ſpirituall ſalue, they grow worſe and worſe. As men rouſed out of ſleepe, with ſome ſtirring noiſe or vnuſuall ſound they preſently ſtart vp and are amaſed; but after they hauehave been ſometime acquainted with the noiſe, they can ſleepe ſecure lie and not bee much diſquieted: ſo awaked out of their carnall ſecuritie p. 291by the threatnings of the law, as it were by canon ſhot, thundred in their eares, at the firſt they begin a little to bee affected, but after falling aſleepe againe in their ſinnes, theſe fearefull ſounds nothing diſquiet them, but they are much more ſecure.

Vſe 2.2. This may perſwade vsus as to begin with the firſt, ſo to hold on with the laſt, to be both ſpeedie and conſtant, in the practiſe of this dutie of repentance, by which we may aſſure our ſelues, the rather that it is true, when it is conſtant, and not variable, and by fits. If we finde it oftentimes difficult, and that when we hauehave ouercome one, ſtraightway there riſeth vp another; nay if like the monſter Hydra, when one head is cut off, many others ariſe, at leaſt appeare; yet muſt wee continue. For men that deſire health, doe not giuegive ouer their phyſicke, if they ſee their diſeaſe grow, but the greater it is the more they ſeeke after the meanes, and doe more frequently vſe them. And if not with one indeuour, thou canſt ouercome ſinne and corruption, thou maiſt with the 2.3.5.10. as Chryſoſtome ſpeaketh Chryſost. hom. 3. Poenitent.of the cutting downe of an oake by many ſtrokes which cannnot be by p. 292one. If they be hardly ouercome with all thou canſt do, think they will ouercome thee, if thou neglect them. Therfore this repentance muſt bee continual for mortificatiō; ſo muſt it be alſo for regeneration: men muſt labour, and not thinke they be holy enough; for as Bernard ſaith, Deſinit eſſe honus, qui deſinit velle ſieri melior. Bern. Perfectum eſſe nolle, delinquere eſt. Hieron.That man ceaſeth to be good, that doth not indeuour to grow better. Yea as Hierome ſaith: Not to ſtriue to be holy is to be corrupt; not to continue in that endeuour. For going againſt the wind and tide in this, if there be not a continuall rowing, if any remiſſiō of the hands, or any time ſitting ſtill, they muſt needs decay, and fall backe. Beſides, if that were not, yet here is it much more true, then in the body; a little thing, as a ſurfet, and ſuch like, decaieth the health, and ſtrength of it in a moment or minute, or very ſhort time, more then many meanes, and long time, will recouer the perfect health againe. But the ſoule that was corrupted in a moment almoſt, is not recouerable in ſo ſhort a time, as the other is; therefore there muſt bee a conſtant care to practiſe this, by which it may bee recouered, and repaired, and ſo fit to receiue the Lord, whether comming in grace, or p. 293in glorie. For who, about to intertaine a king, doth not prepare, and adorne his houſe, that it may be fit to receiue him, and fit for his abiding? dare any man in a beaſtly and beggerly houſe offer to receiue a king? And know, as Chryſostome ſaith, Nec ſane ſub vna die adornetur domus Christo, ſed per totam vitae noſtrae aetatem; aeterno principi in referenda humani peccaetoris aula componatur. &c. Chryſoſt. hom. de militia Chriſt.That one day is not enough to repaire or adorne a houſe for Chriſt, but a man had neede to ſpend his whole life in repairing the hall of his heart for the eternall king. But thou haſt ſinned, let it repent thee: for repentance doth purge a ſinner and repaireth holines in him.

The impediments of repentance.In the next place, in this doctrine of repentance, we muſt-ſpeake of the impediments which hinder men from the doing of it, and from the ſpeedie doing of it. And the firſt of theſe is ignorance; not that I ſuppoſe any in the Church, is ignorant that it ought to bee: but ignorance of the nature of repentance, how it is a change, how there muſt be a mortification, and regeneration, and ſuch like, and as concerning this I ſay:

Ignorance the firſt impediment of repentance.Ignorance of the nature, ſubſtance, and parts of repentance is a great impediment to keepe men from repentance, and from the ſpeedie, and continuall practiſe of it: which is p. 294manifeſt by that of Nicodemus, who was amazed at this doctrine of repentance, and regeneration, as neuer hauing heard of any ſuch thing before: for when Chriſt ſaid vntounto him; Except a man be borne againe, he cannot ſee the kingdome of God; Nicodemus thought that Chriſt had ſpoken of a naturall birth, and ſaid, 3. Iohn 3.4.How can a man be borne which is old? can he enter into his mothers wombe againe and be borne? He could not be ignorant that ſuch a thing was to be performed, as being a great Rabbi in Iſrael, and therfore knew the exhortations of the Prophets, Eſchew euill and doe good. But yet the nature, and as it were the marrow and pith of this he knew not, and ſo could not make ſpeede to performe it. So was it with Peters hearers; for when they were pricked and touched in their hearts by the preaching of Peter, Acts 2.37.38.Acts 2:37Acts 2:38They ſaid, men and brethren what ſhall we doe? Peter then calleth them to repentance, and ſaid, Amend your liues, and be baptiſed, &c. So that wee may ſee by theſe men, what was the impediment, why they had not hitherto performed it; neither could performe it now, that they ſaw their ſinne and their miſcrie …n by p. 295reaſon of their ignorance of it. So was it with y^e Iayler, Acts 16.30.Acts 16:30who being aſtonied at the miraculous opening of the priſon dore, came trembling, and fell downe at Pauls feete, and ſaid, what ſhall I doe to be ſaued? where we ſee that he was ignorant of this doctrine of repentance, and therefore could not repent: So is it with all others; ignorance is that which hath and will keepe them from repentance, and reaſon there is for it:

Reaſon 1.1. Becauſe men will neuer deſire that they know not, and leſſe endeuour and labour for it, which vſually followeth their deſire. Euen as a Hawke that ſeeketh not after the prey while ſhe is hooded, though otherwiſe, ſhe hauehave a great deſire vntounto it. No maruaile then, that theſe men while they are ignorant labour not for it, nor deſire it.

Reaſon 2.2. Becauſe if they could deſire, yet they could not performe: for many may hauehave a general blind deuotiō to a thing which they are not able for their ignorance to do. As many men ſeeing the cunning works of ſome artificers, may hauehave a deſire to do y^e like, but are not able to performe any one of them, ſeeing they are ignorant of the art: p. 296no maruell then, if all the while men are ignorant of repentance, they performe it not. And hence may wee learne:

Vſe 1.1. Whence it is that in our times, as in all times, this dutie is ſo little practiſed: it is manifeſt to be the ignorance of it; for to ſay nothing of the common beleefe and confeſſion of men, who when they talke of ſaluation, they ſay they hope to be ſaued by their good meaning, and good works, and neuer thinke or ſpeake of any ſuch matter as repentance, and regeneration, at leaſt as the Scripture ſpeaketh of it; yea to let paſſe thoſe errors, which poſſeſſe many of the learned, and take vp their thoughts, as well as the ignorant, as iuſtification by works, inherent holineſſe, & mans own righteouſnes; which argue plaine ignorance of this doctrine of repentance, and regeneration: I ſay, to let paſſe theſe, what an infinit number of men liue in the Church, whoſe eares heare often of this from the mouthes of their Miniſters, that they muſt repent, and ſo they know the name of it; but vnderſtand nothing of the nature of it, none of the doctrine? but they thinke, and are ſo deluded by Satan, p. 297and their owne ſelfeloue, and naturall reaſon, that hauing once the ſight of their ſinnes, and their conſciences conuinced out of Gods word; if they doe but in ſome generall termes confeſſe, that they are all ſinners, and deſire God after a formall manner to hauehave merciemercy vponupon them; if they can ſometime ſtraine from them a broken ſigh, and be content to leaue ſome of their leſſe pleaſing ſinnes, though they neuer knew what the turning of the whole man meant, what it is to mortifie one member, or to be renewed in any part, inward or outward, neither had experience of any ſuch things in themſelues, as are the fruits of true repentance: I ſay, if vponupon theſe ſleight and ſmall performances they ſhould not be accepted of God, and man, as good repentants, they will quarell, as thoſe hypocrites of whom the Prophet Eſay ſpeaketh, Eſay 58.3.Isa 58:3who ſay, Wherefore hauehave we fasted, and thou ſeeſt it not? we hauehave puniſhed our ſelues, and thou regardeſt it not, &c. But he will anſwere them, that he cannot away with their ſicke, and blind, and lame ſacrifices, Malac. 1.6.7.8.Mal 1:6Mal 1:7Mal 1:8though they ſay they are not euill, yet he accounteth them but the pollution and deſpiſing of his name.

p. 298Vſe 2.2. If knowledge of repentance be ſo neceſſarie vntounto repentance, as without which a man cannot repent: then if there be any deſire of this dutie in any man, hee muſt endeuour to remooue this firſt let and impediment: for this being in him, will not onelyonly hinder him from the ſpeedie doing of it, as fetters may hinder the ſpeede of the ſwift, but make him he ſhall neuer be able to doe it. As no man can exerciſe any Arte, that vnderſtands not the principles & nature of it. Though ſome thinke a man may vnderſtand the nature of an Arte, and teach it others, yet neuer be able to practiſe it himſelfe; as they ſay a man may know Muſicke, and be able to teach others, and yet be neuer able to play himſelfe: yet ſure it is, he that doth not know this, cannot act it. Which vrgeth as the neceſſitie of the teaching of this point, ſo of the learning of it, that men ſhould by all meanes poſſible, and with all the care and endeuour they can, labour for this knowledge, as they doe for earthly things; ſpecially ſeeing the neceſſitie is ſuch, as there is no ſaluation without it, neither can a man looke for any ſaluation by any other meanes. Now p. 299then, as in the things of this life, if there were no trade or way for a man to liue by, and to keepe ſoule and bodie together, to get maintenance for it, but only by one, would not eueryevery man labour for the knowledge, and endeuour to vnderſtand that myſterie? Nay now that there are many, yea almoſt infinite, yet ſee how they labour for knowledge of one, to be able to maintaine a poore miſerable condition vponupon the earth; how ſhould they then much more labour for this, when it is the onelyonly thing whereby they muſt either take their way towards heauen, or neuer come there? Who, being in a ſtrange countrie, ignorant of his way to his natiue ſoile, where he ſhould inherit great things, if he were once come thither, would not be willing to learne, and diligent to know the meanes and the way? Doubtleſſe none, but he that hath no deſire at all neither to his countrie, nor his inheritance. And ſo may we well iudge of as many as content themſelues, and ſit downe in the ignorance of this doctrine, the Kings high way to the Court of Heauen, and the countrie of happines.

The ſecond impediment is deſpaire; p. 300Deſpaire of a mans owne ſtrength and abilitie, is the ſecond impediment to repentance.that is, when men are diffident, or deſpairing in themſelues, by reaſon of their owne corruption, and the greatnes of the thing, that they ſhall neuer attaine to it, which maketh them often to defer, and to delay the time before they will ſet about it, and oftentimes neuer to endeuour for it. And this ſeemeth to be proued by the ſaying of our Sauiour Chriſt in the Goſpell of S. Iohn: Iohn 6.65.66.John 6:65John 6:66No man can come vntounto me, except it be giuen vntounto him of my father. Whereupon many of his diſciples went backe, and walked no more with him. Alſo by that place of Matthew, where Chriſt ſpeaketh: Matth. 19.23.24.25.Matt 19:23Matt 19:24Matt 19:25Ʋerily I ſay vntounto you, that a rich man ſhall hardly enter into the kingdome of God. And againe, I ſay vntounto you, it is eaſier for a camell to goe thorow the eye of an needle, then for a rich man to enter into the kingdome of God. whereupon his diſciples were in a maze, and ſaid, Who can then be ſaued? Noting as it were an impoſſibilitie that any ſhould bee ſaued, being ſo hard a thing to be effected; and ſo by one particular vnderſtanding all ſorts of men, and by their anſwere, ſhewing, as it were, the deſpairing of other men, in themſelues. And may not that in the Acts p. 301prooue this, where the people beeing pricked in their hearts, at the preaching of Peter, ſaid, Acts 2.38.Acts 2:38Men and bretheren what ſhall we doe? who, deſpairing in themſelues, if God had not ſhewed them more merciemercy, would neuer hauehave gone about this thing. Theſe and many ſuch like, will eaſilie prooue this to be an impediment; and for further proofe I adde theſe reaſons:

Reaſon 1.1. Becauſe when they are any waies awakened, and come to the ſight of themſelues, and their ſins, they are like the ſeruant of Eliſha, who caſt his eies onelyonly vponupon his enemies, 2. King. 6.2 Kgs 6the huge armie of the Aſſyrians ready to aſſault him, and ſo thought himſelfe loſt, and impoſſible to ſtand in their ſight. So theſe men beholding their infirmities of nature, together with all their ſinnes of cuſtome; of ignorance, of knowledge, of weakenes and wilfulnes, and ſuch like, doe account this not onelyonly painefull to ſtriue againſt them but almoſt impoſſible to ouercome them, and forſake them: and ſo ſit down before they begin.

Reaſon 2.2. Becauſe in that condition they are not ſo ſharpe ſighted to diſcerne what is againſt them, as they are blind, like the forenamed ſeruant, p. 302who ſaw not the angels that ſtood there preſt readie to ſight for him, and on his ſide; ſo doe not they ſee, how nie God is vntounto them with his graces, and what helpes and ſpirituall ſuccors he is readie to ſend vntounto them, who do goe about this worke, and doe truely, and conſtantly ſeeke it at his hands. That he doth not only looke on, iudge and reward, as the Iudges did in the games of Olympia, Chryſost.but alſo putteth to his helping hand, ſuſtaining their infirmities, and enabling them to doe that which he requires, and to ouercome all that oppoſe againſt them. But ſee what wee may learne from this.

Vſe 1.1. This teacheth vsus, that it is no maruell though many bee ſtill found impenitent, ſeeing they are poſſeſſed with this deſpaire and diffidence, and the tongue telles vsus, it is rooted in the heart. For perſwade them to this dutie, they ſeeme willing, but they ſay they cannot tell which way to turne themſelues, nay they deſiſt to begin, becauſe they deſpaire euer to attaine vntounto it: for they tell vsus how maruellous hard and difficult a thing it is, how paineful and laborious, that they deſpaire euer to goe thorow with it, if p. 303they ſhould begin: and ſo in the cowardlineſſe and ſlothfulneſſe of their owne heart, goe neuer about it: when as notwithſtanding, that is true in them which Chryſostome ſaith; Cogitemus quae diabolus imperarit, quàm laborioſa, quam grauia; nec difficultas fuit eius mandatis impedimentum. Chryſoſt. hom. 19. ad pop. Antioch.Let vsus thinke what things the diuell hath commanded them, how laborious and grieuous they be; yet they make not difficultie any let why they ſhould not obey his commandements: but in theſe things they tell vsus of the difficultie, and ſo by deſpaire remaine impenitent. We ſee how apt and laborious men are in following their pleaſures (ſaith the Father) which is the ſeruice of the diuell, yea with what danger they will doe it: as Tumblers to goe along vponupon a cord, whoſe ſafetie conſiſteth in an exact euen cariage of the bodie, the leaſt ſwaying to either ſide is no little hazard of their liues; others carrying a beame vpright vpō their foreheads, or ſwords and ſuch like; whom if thou perſwade to this dutie or any part of Gods ſeruice, they crie out of the difficultie of it. Perſwade an adulterer to leaue his adultery, and to mortifie that member, he pretends the difficultie of it; yet obſerue him and thou ſhalt ſee him take greater paines, for the ſatisfying of his luſt and deſire, then in reaſon he need p. 304to doe in mortifying of them, hauing the aſſiſtance of Gods ſpirit; for hee waſteth his bodie, hee conſumeth his goods, he expoſeth himſelfe to the rereproch of the world, to the law of the Magiſtrate, to the curſe of God, both for bodie and ſoule; and yet he feares difficultie to mortifie this. So the aſpiring mind who perſwades himſelf that it is a thing impoſſible to ouercome his ambition, and ſo neuer goes about it, will on hands and knees, on foote and horſe backe, toile like a horſe, following of Princes courtes, for one ſtep of honour more then he hath. So if thou call vponupon a couetous man to ſubdue his couetouſnes, and labour to be crucified to the world, hee holds out difficulties, and ſaith it is a labor not to be indured: and yet takes hee much more paines, riſing earely and going to bed late, & eating the bread of care and ſorrow, to ſcrape that together, which had, will no more ſatisfie him, then waters of the ſea will quench his thirſt. No maruell then if many men remaine ſtil impenitent and lie in their ſinnes.

Vſe 2.2. This may inſtruct him that would repent, to labour to remoue this, and to ſteppe ouer or breake thorow this p. 305hedge, which is made againſt him, and to gather his ſpirits vntounto him, and take courage to goe about it, for the difficultie of this lieth more in his faintneſſe and ſloth, then in the thing. As Chryſoſtome ſpoke of a commandement of the Law; Difficile mandatum non ſuapte natura, ſed audientium deſidia: mel natura dulcedinē habet. &c. Chryſoſt. hom. 8. de Poenitent.The commandement is hard, not in it owne nature, but by the ſloth of the hearer. Honie by nature is ſweet, yea moſt luſſious; but to thoſe who are ſicke it is bitter, and not to be taſted; which is not from the nature of it, but from their infirmitie. So the law is not burdenſome by nature, but by our ſloth and negligence: which will be much more true of this, being a precept of the Goſpell; which is much more aſſiſted by the ſpirit, and more giuing grace then the other. Beſides, if it be now difficult and hard, and he vnable for it, can he thinke to make himſelfe more able by deſpairing, or delaying in his diffidence, when as ſinne will grow the ſtronger, and himſelfe the weaker? Tam bona quā mala cum fuerint plurimùm immorata, potentiora ſunt, &c. Chryſost. hom. 80. ad popul. Antioch.As well good things as euill if they long continue, grow ſtronger: as a tree in the ground, the longer, the more vnremooueable; as an ague, the more fits, the more incurable; and a beast the elder, the more vntameable. And if the multitude doe now diſcourage him, p. 306what will they doe when they are growne to be more? And if his youth be not able to ouercome them, but he falleth before them, how ſhal he ſtand when he is old? But that which muſt beſt incourage him is, that which Chriſt ſpake to take this diffidence from his Diſciples. In the Goſpell of S. Matthew, Matth. 19.26.Matt 19:26With man this is vnpoſſible, but with God all things are poſſible. Which is as much as if hee had told them, that though it were impoſſible for any man to repent and turne, yet with God it is not onelyonly poſſible, but alſo eaſie. And therefore they ought not to bee diſcouraged from ſeeking, nor deſpaire of attaining it, but account it an eaſie thing, and though this hedge were a ſtone wall, yet by the helpe of God he may leape ouer it, or breake thorow it. And the rather ſhould a man labour againſt this difficultie and diſcouragement, becauſe if he doe not kill and crucifie them, they will certainely kill him; and is it not better to kill then bee killed? If a Phyſition ſhould tell his patient that he muſt change his diet, and take phyſicke and purge away his corrupt humors of choler or melancholie, or he muſt die for it, though it were verie p. 307vnpleaſant, yea very difficult and hard, yet would hee not ſticke to doe it: how much more ought men to doe this for the ſoule? A certaine Philoſopher when hee found his goods and riches to hinder him, he could not goe the way of vertue, as he deſired, threw them into the ſea, with this farwell: I had rather drowne you, then you ſhould drowne me: How much more ought a Chriſtian to part with his ſins, and giuegive them ſuch a farwell, though it bee ſomewhat more difficult? And to conclude, as Hierom counſelled Heliododorus to go on in the courſe of pietie and following after Chriſt: Licèt paruulus ex collo pendeat nepos: licèt ſparſo crine, ſciſſis vestibùs, vbera, quibus te nutriebat, mater oſtendat: licèt in limine pater iaceat: perculcatum perge patrem, ſiceis oculis ad vexillum crucis euola. Solum pietatis genus eſt, in hac re eſſe crudelem. Hieron. ad Heliodorū epist. 1.Though his little nephew ſhould hang about his necke: though his mother ſhould, with her haire about her head, and her garments rent, ſhew him the teates which gaue him ſucke: though his father ſhould lie vponupon the threſhold to ſtop vp his paſſage: yet he would hauehave him trample vponupon his father, and with drie eies follow after Chriſt. For this is a ſpecial kind of pietie, to be cruell in this thing. So would I counſell eueryevery one, though his ſinnes were as deare as his father and mother and deareſt friends, though it be neuer ſo difficult to part with them, yet that he ſhould caſt them away, and trample p. 308vponupon them to follow after Chriſt, and performe true obedience to him, for this is a ſpeciall kinde of pietie, to be cruell in this execution.

Preſumption is the third impediment to repentance.The third impediment is preſumption of Gods merciemercy, whereby they are perſwaded he will accept them, whenſoeuer they come and returne. And that this is ſuch a let, needeth no further proofe then of ſinners themſelues, who often alleage for themſelues (why they ſhould not ſeare to deferre their repentance, and ſtill to follow their pleaſures) the ſweet promiſes of Gods merciemercy at all times, as theſe: Firſt the Lord ſpeaketh by his Prophet Ezechiel, Ezech. 18.32.Ezek 18:32That he deſireth not the death of a ſinner. And againe, by the ſame Prophet: Ezech. 33.11.Ezek 33:11As I liue, ſaith the Lord God, I deſire not the death of the wicked, but that the wicked turne from his way and liue. And Chriſt ſaith in the Goſpell of S. Matthew: Matth. 9.13.Matt 9:13I will hauehave merciemercy, and not ſacrifice. And againe in the ſame Euangeliſt our Saniour ſpeaketh: Come vntounto me all ye that are wearie and heauie laden, and I will eaſe you. And S. Paul to Timothie hath theſe words: 1. Tim. 2.4.1 Tim 2:4Who will that all men ſhould be ſaued, and come to the knowledge of the truth. Then what needs ſuch haſte to p. 309repentance? what needs all this care and ſpeed? they ſhall be receiued at all times: and by the abuſe of theſe, they abuſe God and themſelues, and ſtill are kept from returning, and that by theſe meanes alſo:

Reaſon 1.1. Becauſe they ſo remember, and their mindes ſo runne on his merciemercy, that hee is mercifull, that they vtterly forget his iuſtice, and that he is iuſt. They think ſo much of the promiſes of the Goſpell, that they forget the curſes of the Law, and gather poiſon out of the ſwee…e flowers of Gods promiſes: which makes them neuer feare any danger, though they remaine ſtill without returning, and ſo they adde drunkennes to thirſt.

Reaſon 2.2, Becauſe they louing their ſinnes, for the pleaſure, profit, or preferment, or ſuch things as they bring in, doe willingly lay hold of any thing that may harten them ſtill in them, and will not ſee that which ſhould draw them from them.

Reaſon 3.3. Becauſe repentance is ſo hard a thing and vnpleaſant, and therefore men can be willing to auoid the labour and paines of it, ſo long as they hauehave any hope to auoid the danger of their ſins, and hauehave any hope of inioying p. 310life and ſpace to returne and repent. Now for the vſes of this point they are theſe:

Vſe 1.1. This teacheth that this age is ful of impenitencie, their wordes and works declare it manifeſtly; and how ſhould it be otherwiſe? for if they had no other let, yet this, that they are full of preſumption of the merciemercy and goodneſſe of God, is impedimentenough. They hauehave not any true faith in the promiſes and mercies of God: for if they had, they would not ſo abuſe them, but would rather returne to him, and ſeeke the pardon of that is paſt, and to pleaſe him in future time. But only they hauehave a meere preſumption of it, which appeareth as by their ſpeeches, as afore, ſo by alleaging other examples of it, & telling vsus Gods merciemercy is aboue all his workes: which things are ſet downe in the Scripture for the comfort of the weake, and not to incourage the wicked; written for the penitent, and not for the obſtinate. Therefore for them to take hold of them is preſumption, when they were neuer intended to them; being childrens bread, and not for dogges to deuoure. But another thing manifeſting their preſumption, is their impatience p. 311vnderunder the rod of the Law, and the reproofes of the Word, arguing they are like thoſe, whoſe palats are vſed to ſweet meats ſo long, that they can endure nothing that is ſharpe: like thoſe who (as Augustine ſaith) August. in Pſalm. 48.Ps 48hauing eaten ſowre grapes, hauehave their teeth ſet on edge, that they cannot eate, or delight in bread: ſo they being giuen to ſinne, cannot endure the word, ſpecially as it is thus againſt them; of whom there is a great deale leſſe hope, than of any other that is raging in deſpaire.

Vſe 2.2. This may admoniſh all men to take notice, that this is a maine let and hinderance from this dutie, and then to labour to ouercome it; which one ſhall beſt do if he wil conceiue of God aright, namely, that he is as juſt as mercifull; and that if the gratious promiſes ſhew the one, then the ſeuere and grieuous threatning; of the Law manifeſt the other. And why ſhould not one eye be vponupon this, as well as another vponupon that? they ſhould conſider that place of Nahum, Nahum. 1.3.Nah 1:3That the Lord is ſlow to anger, but hee is great in power, and will not ſurely cleere the wicked. Bernard ſaith, Deus duos pedes habet, miſericordiam & iuſtitiam, neutrum ſolum apprehendere debemus. Bern. ſerm. 56. inter paruos.God hath two feet, mercy and iustice, we must not take hold of either of p. 312them alone: for iustice without merciemercy will not make men ſo feare, as mercy without iustice doth make men continue and perſeuere in a corrupt life. Therefore, he that would be ſaued, and truly repent, he muſt kiſſe both theſe feete, the one will make him come with boldnes, the other wil make him haſten with feare, and keep him from preſuming. Others ſpeake of God as hauing two armes, merciemercy and iuſtice, one as long as the other, vnleſſe we make him a monſter, and vnperfect. And if he thus conceiue of God aright, hee may preſerue himſelfe from this. Againe, it is good for him to conſider thoſe promiſes hee auowes, whether hee hath any part in them or no: and let him know, that while he remaineth impenitent, hee hath no part in them at all, and ſo preyes vponupon another mans right. For thoſe were made to the repentant, and not to the impenitent, as the places do expound themſelues, as it is in that of Ezechiel, thus ſet downe: Ezek. 33.11.Ezek 33:11As I line, faith the Lord, I deſire not the death of the wicked, but that the wicked turne from his waies, and line: turne you, turne you from your euillwaies, for why will yee die ô ye houſe of Iſrael? The latter part ſheweth, he ſpeaketh not of al ſinners, p. 313but of thoſe who turne vntounto him, from their wicked waies. Alſo that of Matthew, where Chriſt ſaith, Matth. 9.13.Matt 9:13I will hauehave merciemercy, and not ſacrifice: for I am not come to call the righteous, but ſinners to repentance. He ſhe weth that whoſoeuer are called to him, that in him they may hauehave ſaluation, are called alſo to repentance. And againe, our Sauiour Chriſt faith in the ſame Euangeliſt: Matth. 11.28.Matt 11:28Come vntounto me all ye that are weary, and laden, and I will eaſe you. Hee meaneth not all without exception, but who find their ſinne irkeſome and grieuous vntounto them, and deſire nothing more than to be freed from that intollerable burden. So S. Paul to Timothie ſaith: 1. Tim. 2.4.1 Tim 2:4That God would hauehave none to bee ſaued, but ſuch as come to the knowledge of the truth: ſuch as beleeue the word, and hauehave redemption by Chriſt, and ſo turne to God. Likewiſe Dauid in the 73. Pſalm. beginneth the Pſalme with the admiration of Gods goodneſſe to the godly, where he ſaith: Pſalm. 73.27.Ps 73:27That God is good to Iſrael, euen to the pure in heart. And yet in the whole Pſalme following, he ſhe weth nothing but the heauie iuſtice of GOD to the wicked, euen when he giueth them moſt proſperitie, and wealth, concluding ſo of p. 314them in the 27. verſe of the ſame Pſal. For loe (ſaith he) they that withdraw themſelues from thee ſhall periſh: thou destroyest all them that goe a whoring from thee. Therefore to the ignorant, obſtinate, impenitent, and ſecure ſinners theſe belong not at all. Againe, admit it be as they ſay, that God will be ſo mercifull to them, and is ſo gratious; how vngratefull, and wicked a conſequence is this, to reaſon from his louelove to rebellion, that therefore men may bee graceleſſe towards him, becauſe he is ſo gracious to them? they neuer learne this in the ſchoole of the Scripture, but the contrarie. As in that of Paul to the Romans; Rom. 2.4.Rom 2:4Despiſest thou the riches of his bountifulnes, and patience, and long ſufferance, not knowing that the bountifulnes of God, leadeth thee to repentance? Teaching men to looke for more iuſtice, and not the continuance of merciemercy. Nay, nature itſelfe if it hauehave any ſparke of the image of God remaining, teacheth otherwiſe. If a man hauehave a father, or but a friend, that by reaſon of the louelove he beareth him, would hardly be diſpleaſed, or moued to anger againſt him, would he make this vſe of his louelove, and patience, ſtill to prouoke him with new iniutles? Nay p. 315it would moue him to louelove him, and louelove would make him loth to diſpleaſe him, and fearfull to offend him. Which being ſo, then theſe men are monſters in nature, and reaſon, that becauſe God will be mercifull, therefore they will ſinne, and diſpleaſe him. But to reſtraine vsus from this preſumption, wee muſt remember what is prooued before, that God is iuſt, as well as mercifull, and that the promiſes of God belong to the repentant, and not to the obſtinate; and though God be good to his, yet that he will deſtroy the wicked: and let vsus not anſwere God with theſe vnkindneſſes, becauſe he is mercifull, therefore we will ſinne againſt him; but rather becauſe he is gratious, let vsus turne vntounto him, and we ſhall find pardon.

Deſpaire of Gods merciemercy is the fourth impediment to rerepentance.The fourth impediment to repentance is deſpairing of the goodneſſe and merciemercy of God, a thing contrarie to the former. There be two things, ſaith Augustine, August. tract. 35. in Ioan.whereby ſinners are in great danger, the one in hoping too much, the other in hoping too little, the one preſumption, the other deſperation, this is contrarie to that. By this was Cain damned, deſpairing of Gods mercies, as if they were leſſe p. 316then his ſinne. By this Iudas periſhed, who ſeeing his ſinne, could not lay hold of Gods merciemercy, but as without hope hanged himſelfe, and braſt aſunder with deſpaire. The like may I ſay of Simon Magus, who began as it were to liue in a day, and died in the ſame, and of diuers others, who by this deſpaire, like the ſwine in the Goſpell by the diuell, hauehave been carried headlong into the ſea of deſtruction and perdition, and were neuer able to come out againe, by returning and repenting.

Reaſon 1.1. Becauſe Satan, who made men in former times to looke vponupon their ſinnes with a young ſight, and ſo they ſeemed ſmal, makes them now behold them with an old ſpectacle, which makes eueryevery thing ſeeme great, and ſo they are ouertaken with a fearefull ſight, and apprehenſion of them; during which time Satan reſteth not to ſuggeſt that God indeede is merciful, but he wil neuer extend his merciemercy toward ſuch hainous offenders, whoſe ſinnes are in number, numberleſſe, in qualitie, and nature moſt grieuous, and outragious. And ſo putting them out of hope of merciemercy they cannot during that time repent and returne.

p. 317Reaſon 2.2. Becauſe others ſeeing their ſins ſo grieuous, and thinking them not poſſible to bee pardoned, ſay within themſelues; Well, we are damned alreadie: why doe we not then whatſouer pleaſeth vsus beſt in this life? Theſe men are murdered by deſpaire: As Augustine ſpeaketh. Or rather murder themſelues by not repenting. Now for the vſe it is thus much.

Vſe.This impediment is rarer then the former, few there are whom Satan aſſaies with it, becauſe it is too fearefull euen to others, and would diſaduantage him more, then he can gaine by it, though he vſe it in ſome, where hee ſeeth it may aduantage him, and ſometime when he feareth to bee caſt out. Yet as fewer die of the ſword, then of ſurfetting by a plentie, and full diet: So fewer periſh by this, then by the other. Yet for the taking away of this ſnare, and the remoouing of this impediment; eueryevery one that is troubled with it muſt vnderſtand, that though their ſinnes were neuer ſo great, and hainous, yet this ſhould not keepe them from turning to God by vnfained repentance, which they may bee aſſured ſhall bee accepted, for theſe reaſons, and grounds. Firſt, from the p. 318name of God, and his royall title, as it is expreſſed by God himſelfe in the booke of Exodus: Exod. 34.6.7.Exod 34:6Exod 34:7The Lord, the Lord ſtrong, mercifull and gratious, ſlow to anger, and abundant in merciemercy, and truth, reſeruing merciemercy for thouſands, forgiuing iniquitie, and tranſgreſſion and ſinne. Where the greateſt part of it, is merciemercy, goodnes, long ſuffering, and readineſſe to forgiue. And why is all this? but for the comfort of ſuch as hauehave neede of merciemercy, and not onelyonly to encourage them to come, but to make them affraid, by ſuch feares as theſe to be kept from him, which they cannot doe, without denying this vntounto them, and ſo bring much diſhonour and diſgrace vntounto him, and ſinne to themſelues. For as men much diſhonour great princes, in doubting of, and calling in queſtion their title, and regall ſtiles, and make themſelues capable of treaſon, ſo is it in this. 2. They muſt thinke, his name is not a bare title, as ſome princes hauehave, without any part of the thing; but as his name, ſo is his nature, as the Prophet Micha manifeſteth: Micha 7.18.Mic 7:18Who is a God like vntounto thee, that taketh away iniquity and paſſeth by the tranſgreſſion of the remnant of his heritage? he retaineth not his wrath for p. 319euer, for merciemercy pleaſeth him. And why is this, but becauſe, as the ſeruants of Benhadad perſwaded him to let them put on ſackcloath about their loynes, 1. King. 20.31.1 Kgs 20:31and ropes about their heads, and to let them goe to the King of Iſrael, and ſo humble, and ſubmit themſelues vntounto him, becauſe the Kings of Iſrael were reported to be merciful Kings, and therfore ſaid they, It may be Ahab will ſaue thy life: So ſhould others incourage themſelues in reſpect of God, and not onelyonly becauſe it is his nature, but becauſe hee is ſaid to take pleaſure in it, that he is maruellous glad to hauehave the occaſion, to ſhew his merciemercy; not that he is ſimply glad of ſinne, and the miſerie of man, the obiect of his merciemercy; but glad that ſinners wil come to him that hee may manifeſt his merciemercy, and the greater the ſinner is, the more gladder of him, for it more magnifieth his merciemercy. 3. To ouercome this let vntounto repentance, they ſhould thinke of the promiſes of God, who is true, and cannot lie: As theſe and ſuch like: Firſt, that of Eſay; Iſal. 55.7.Let the wicked forſake his waies, and the vnrighteous his owne imaginations, and returne vntounto the Lord, and hee will hauehave merciemercy vponupon him: and to our God, for p. 320he is very readie to forgiue. Alſo that of Ezekiel; Ezech. 18.21.22.23.Ezek 18:21Ezek 18:22Ezek 18:23But if the wicked will returne from all his ſinnes, that hee hath committed, and keepe all my ſtatutes, and do that which is lawfull and right, he ſhall ſurely liue, and not die. All his tranſgreſſions that hee hath committed, they ſhall not bee mentioned vntounto him, but in his righteouſnes that he hath done hee ſhall liue. HaueHave I any deſire that the wicked ſhould die, ſaith the Lord God? or ſhall he not liue, if he turne from his waies? And againe by the ſame Prophet he ſpeaketh; Ezech. 33.11.Ezek 33:11As I liue, ſaith the Lord God, I deſire not the death of the wicked, but that the wicked turne from his way, and liue, &c. And leſt theſe ſhould be thought to appertaine onelyonly to thoſe, who hauehave committed few and ſmall ſinnes, let them conſider that place of Eſay, and ſee what manner of men the Lord promiſeth forgiuenes vntounto, vponupon their true repentance, whoſe words are: Eſay 1.18.Isa 1:18Come now, and let vsus reaſon together, ſaith the Lord: though your ſinnes were as crimſin, they ſhall bee made white as ſnow, though they were as red like ſcarlet, they ſhall bee as wooll. And S. Iohn ſaith: 1. Iohn 1.1.9.1 John 1:11 John 1:9If we walke in the light, as he is in the light, we hauehave fellowſhip one with another, p. 321and the blood of Ieſus Chriſt his ſon cleanſeth vsus from all ſinne. And againe: If we acknowledge our ſins, he is faithfull, and iuſt to forgiue vsus our ſinnes, and to cleanſe vsus from all vnrighteouſneſſe. Here is no reſtraint of number or grieuouſnes. And if they yet ſtagger, let them take his othe which he hath made to put them out of all doubt of his abundant louelove vntounto them; as it is manifeſt in the Epiſtle to the Heb. Heb. 6.17.18.Heb 6:17Heb 6:18So God willing more abundant lie to ſhew vntounto the heires of promiſe the ſtablenes of of his counſell, bound himſelfe by an oath; That by two immutable things, wherein it is impoſſible that God ſhould lie, we might hauehave ſtrong conſolation, which hauehave the refuge to hold faſt the hope, that is ſet before vsus. And ſo vnleſſe God bee vntrue, and more; as a periured perſon, which is blaſphemie to thinke, this let neede bee no impediment. But if it yet hauehave any more liuely force in them to hinder them, let them conſider what ſinners he hath receiued: As Rahab the harlot, of which Chryſoſtom hath this ſaying: Chryſost. hom. 5. de Poenitent. Reported by the Ievves to liue 40. yeeres in vncleannes.That Ieſus who ſaid, Rahab the harlot ſhall liue, was the image of the Lord Ieſus, ſaying, the harlots and publicans ſhall go… before you into the kingdome of God, Alſo Manaſſes p. 322and Mary, Luke 7.41.25.Luke 7:41Luke 7:25whoſe ſinnes were like the debt of him that ought fiue hundred pence, and of Peter, and Paul, with infinit others. Conſider further if God be good, peccantibus, to thoſe that ſin, as they hauehave experience, by his patience, and many otherwiſe what will he bee poenitentibus (that is) to thoſe that repent? yea as ſaith Chryſoſtome, Ambroſe.If men bee good to ſeruants when they hauehave offended, and doe receiue them into fauour againe, if they humble themſelues, and not onelyonly hauehave them in the ſame account, but alſo giuegive them more libertie; how will God be gratious and good to his? If our Sauiour Chriſt doe thus teach men to vſe a motiue to God to forgiue them their ſinnes; Luke 11.….Luke 11For euen we forgiue eueryevery man: how much more may it be a ground to them to hope for his mercy, when they ſee how mercifull men are, who hauehave but a dramme of merciemercy, in compariſon of that infinite merciemercy which is in him? Now if a man lay together and compound as it were all theſe ſimples, he may make thereof an excellent confection, to keepe him from this euill of deſpairing of the mercy of God, and make him the more able and willing to returne vntounto God & repent.

p. 323Obiect.But ſome will ſay, you ſay well Sir, God is mercifull, but I am ſo vnworthie of my ſelfe, and I finde ſo many inſirmities in mee, that I am not worthie of the merciemercy of God, and therefore I cannot expect it.

Anſw.I anſwer, that this is a common obiection, which riſeth not from humilitie, but from the pride of thy heart, which maketh thee to ſay thus, becauſe thou wouldeſt not be beholding to God for his merciemercy, but wouldeſt hauehave God bee beholding to thee for thy worthineſſe. But if thou wouldeſt hauehave God to hauehave the glorie, ſtand not vponupon thy infirmities: for the more vnworthy thou art in thine own ſight, the more worthie thou art in the ſight of God, and the more acceptable, becauſe Gods glory is then moſt magnified. As our Sauior Chriſts power was magnified, not in curing one that was a few daies ſicke, but in curing of him that was 38. yeeres diſeaſed: Iohn 5.John 5ſo the merciemercy of God is not magnified ſo much in curing of a ſmall ſinner, or a few ſins, but in curing of great ſinners, doth his goodnes moſt ſhew it ſelfe. Doeſt thou thinke y^t God is like ſome Phyſitians that wil doe nothing without a fee? ſo he will doe no more for p. 324thee then thou art worthie of: nay, it is farre cōtrary with God, for he neuer cured any, who was not brought both to ſee and know and acknowledge his owne ſpirituall pouertie and vnworthineſſe, and to thinke himſelfe leſſe then the leaſt of Gods mercies. When thou art ſo humbled, that with the Centurion thou canſt ſend thy friends, Luke 7.6.7.Luke 7:6Luke 7:7thy prayers, to Chriſt with this meſſage, Lord I am not worthie thou ſhouldeſt enter vnderunder my roofe; and with Peter, Lord depart from me a ſinfull man; thou ſhalt find thy ſoule cured, thy ſinnes pardoned, and Chriſt will come to thee in merciemercy.

Care and pleaſures of the vvorld, the fifth impediment to repentance.And now I come to the fifth impediment, which is the cares, and pleaſures of this preſent life, of the louelove of the world and the things of it, which is either in ſeeking for them, or in vſing of them. This impediment is double, thoſe who hauehave not attained them; but are in want, or neceſſitie, thinke they may lawfully prouide for the bodie, before the ſoule, and deferre the care of this, till that be ſufficientlie prouided for. Thoſe who hauehave them doe more inlarge their appetite and deſire of them, inuenting new & freſh pleaſures daily, by which they are p. 325kept from this. Now that theſe things are a let, if the common experience of eueryevery man doe not ſufficientlie proue it, then may the teſtimonies of theſe places of Scripture confirme it: As firſt that place of S. Luke, Luke 14.17.Luke 14:17where many being inuited to a wedding, all of them made delaies and excuſes, either profit, or pleaſure, cares, or delight hindring them; and therefore one pretēded, that he had bought a farme, and he muſt goe and ſee it: and another, that he had bought a yoke of oxen, and hee muſt goe and prooue them: and another ſaid, that hee had married a wife, and hee could not come. So that one thing or other hindreth them from hearkning to the voice of God. So we reade of certaine who heard the Word, but were not brought by it to repentance. The reaſon was, Matth 13.21.Matt 13:21becauſe the cares of the world grew vp. as thornes with the ſeede, and the deceitfulnes of riches choked the word, and it was made vnfruitfull. So the rich man in the Goſpell (ſo called becauſe riches was his maſter) euen ſ…tled himſelfe vponupon his lees, and his hope vponupon his wealth, and debarred himſelfe from this dutie of repentance; Luke 12.19.Luke 12:19And ſaid vntounto his ſoule, thou p. 326hast enough laid vp for many yeeres, liue at eaſe, eate, drinke, and take thy pleaſure. To this may be added the example of the Rulers, who are ſaid Iohn 12.43.John 12:43to beleeue in Christ, yet they did not confeſſe him, lest they ſhould be cast out of the Synagogue. And the reaſon of this was, becauſe they loued the praiſe of men, more thē the praiſe of God. And though in the former verſe they pretended feare to bee the cauſe, yet it is told vsus here, that care & louelove of the world was y^e cauſe. This was alſo the reaſon why Demas had forſaken Paul, 2. Tim. 4.10.2 Tim 4:10namely, becauſe he had embraced this preſent world. And finally that parable of our Sa…iuio… Chriſt of the prodigal ſonne doth illuſtrate and make manifeſt this point vntounto vsus. For all the while that his portion laſted, that hee had enough to ſpend vponupon his pleaſure and delight, he fled from his father, and could neuer bethinke himſelfe to turne vntounto him: but when his patrimonie was ſpent, and that he was bitten with penurie and want; then hee could lay downe with himſelfe all meane…, …o… he might with greateſt humility come again… to his father, and fell downe before him, and acknowledged his …ult. It is manifeſt then that theſe are p. 327maine impediments, and in reaſon they cannot be otherwiſe.

Reaſon 1.1. Becauſe repentance requireth all a mans care and diligence, the attention of the whole heart, it is not a little that can worke it out. But where the care and pleaſures of the world is, there the heart is ſtollen away, Marke 4.19.Mark 4:19and the affections diuided, not to diuers but contrarie things; and ſo as the ſenſes; which hauehave many obiects, can hardly attend any one ſeriouſlie and as they ſhould, to perceiue them well; no more can the affections affect truly and effect thorowlie two things of ſuch contrarie natures.

Reaſon 2.The ſecond reaſon is, becauſe the cares of the world choke the word; if they hinder not a man from receiuing it, as full hands are able to receiue nothing, no not gold, when they are full, of clay before; now affections are like hands, ſaith Augustine, which when they are full of the world how ſhall they receiue the word? or if they receiue it a little, they will ſoone choke it. Then when the word is Gods inſtrument to bring men to repentance, when either it is not receiued or choked, what ſhall beget this in them? how muſt not cares p. 328needs keepe them from repentance?

Reaſon 3.3. Becauſe by theſe, men are made licentious, and voluptuous; and ſo can neuer profit by the word, (no more then ſeede ſowne in the mire can grow) nor exerciſe mortificatiō. Their minds being tranſported that they cannot remember themſelues, nor God, nor the laſt day. Therefore our Sauiour Chriſt exhorteth vsus, Luke 21.14.Luke 21:14that wee ſhould take heed of ſurfetting, and drunkennes, the cares of this life, leſt that day come on vsus vnwares, and take vsus without repentance, and our oyle in our lampes, which theſe things muſt needs effect. But let vsus make ſome vſe of this.

Vſe.This ought to incite vsus to labour to remooue this impediment, and ſtriue the more againſt it, becauſe it is one of the moſt dangerous ones, and that which carrieth men away with the ſtreame, ſome not bluſhing to pretend this as a let, and to profeſſe it; others though they cou… it, yet if then pulſe be fel…, it leaneth this way altogether. It is one of the greateſt, moſt general, and dangerous impediments. To remooue it then, firſt, from thoſe who hauehave not riches, and ſuch a ſtate as they could deſire, they ought to remember p. 329that ſaying of Chriſt, who aduiſeth eueryevery man: Matth. 6.33.Matt 6:33First ſeeke the Kingdome of God, and the righteouſneſſe thereof, and all theſe things ſhall be miniſtred vntounto you. Which rule if they obſerue, the things which they deſire ſhall be gotten with great facility and abundance; of which, as the promiſe of God may perſwade a man, in that hee hath giuen godlineſſe ſo large a charter; namely, 1. Tim. 4.8.1 Tim 4:8that it hath the promiſe both of this life, and that which is to come: ſo may his performance thereof, becauſe he hath thus bleſſed others euen in theſe things; as for example, Salomon: 1. King. 3.12.13.1 Kgs 3:121 Kgs 3:13for when God gaue him his choice to ask what he would, becauſe he asked neither long life, nor riches, nor the life of his enemies, but wiſdome and vnderſtanding to heare iudgement, therefore the Lord anſwered him according to his deſire, and ſaid, I hauehave giuen thee a wiſe and vnderſtanding heart, ſo that there hath been none like thee, before thee, neitherafter thee ſhall ariſe the like vntounto thee. Moreouer, I hauehave giuen thee that which thou haſt not asked, both riches and honour, ſo that among the Kings, there ſhall bee none like vntounto …hee all thy daies. Here wee may ſee p. 330earthlie things giuen vntounto Salomon for a reward, becauſe he had in his choice, preferred wiſdome before wealth and al other earthly bleſſings. They ſhould remember alſo the vncertaintie of them: And therefore S. Paul willeth Timothie, 1. Tim. 6.17.1 Tim 6:17to charge them that are rich in this world, that they trust not in vncertaine riches. And this is in holding of them, if they hauehave got them. And Salomon ſaith, Prou. 23.5.Prov 23:5Wilt thou cast thine eies vponupon that which is nothing? For riches taketh her to her wings, as an Eagle, and flieth into the heauens. And a man ſhould here alſo conſider, that when he hath moſt neede of them they ſhall leaſt helpe him; neither can doe him any good, and therefore Salomon ſaith againe, Prou. 11.4.Prov 11:4That riches auaile not in the day of wrath: And Iob, though ſometime rich, yet he ſaid thus of himſelfe: Naked came I out of my mothers wombe, and naked ſhall I returne thither; the Lord hath giuen, and the Lord hath taken, &c. And that howſoeuer riches cannot helpe him in the time of his aduerſitie; yet if hee labour for repentance, that will abide with him, that being true that righteouſneſſe (as Salomon ſaith) Prou. 11.4.Prov 11:4deliuereth from death. Then, as the ſame wiſe mā ſpeaketh, Prou. 23.4.5.Prov 23:4Prov 23:5Trauel not … p. 331to be rich, but ceaſe from thy wiſdome, and labor for that which will remaine with thee. If any ſhall pretend vntounto me the maintenance of his life, and bodie, in health, and competency, and prouiſion for his wife, and children: I denie not, but that men may lawfully, yea muſt of neceſſity hauehave care of their temporal eſtate, yea ſo much the greater as it is worſe, and more vnſetled: For if the bodie periſh for want of things needfull, how ſhould the foule bee indued with the life of righteouſneſſe and holineſſe? But this is that I perſwade that men ſhould nor do, as commonly men doe, that ſuffer themſelues to be poſſeſſed with the cares of this world, that is, not ſo hotly to purſue them, that they forget to ſeeke for this, but that in al wants, miſeries, and troubles, their chiefe care, ſtudie, deſire, and endeuour, bee ſet vponupon this, and they chiefly labour for it. For being in diſtreſſe they hauehave more need to ſeeke God, and to exerciſe this. And better were it to ſuffer their bodies to pine for want of food, then their ſoules to continue in the ſtate of ſinfulneſſe, and death. For as our Sauiour Chriſt ſaith, What will it profit a man if hee win the whole world, and loſe p. 332his owne ſoule? So in the caſe of wife and children: let men thinke it is a fearefull condition, that the prouerb, (though it be prophane) ſhould be fulfilled in them: Happie is the ſonne whoſe father goeth to the diuell: So happie wife, and happie bodie, whoſe ſoule goeth to the diuell. And as for theſe who hauehave theſe outward things alreadie, Luke 10.41.Luke 10:41they may more freely ſeeke the ſpirituall, and are bound more ſtrongly ſo to doe, and they ſhould know more is required of them. They may learne by experience, that which reaſon could not teach them before, that is, the vanitie, vncertaintie, and lothſomnes of them. For as one ſaith, Earthlie things are like to certaine herbes, which grow in the fields, which a farre off ſeeme very beautiful; but when a man is come nie, and hath gathered the leaues, they ſmell rankelie, which a man will ſpeedily caſt away, correcting the error of his eies, by the touch of his hand. So ſhould they doe with theſe, and labour to hauehave the ſeeing of that, which is in truth: That they are by the word not vnfitlie compared to thornes, ſaith Chryſostome; as thornes howſoeuer they are taken hold of, they pricke, ſo p. 333earthly things are eftſoones through our corruption cauſes of deſtruction, and of ſorrow, (though not of the true ſorrow) when as ſpirituall things are as pretious ſtones, as in other reſpects, ſo in this, that as they delight whereſoeuer they are beholden; ſo theſe are euer pleaſant and continuall comforts. Chryſost. hom. 32. ad popul. Antioch.They therfore ſhould learne, to vſe the world, as though they vſed it not, to touch it as honie, but not tumble in it. Remember if they enter too farre into it, the laylor is couetouſneſſe, as ſaith Chryſoſtome; I would adde voluptuouſneſſe and the like, if they be thorowlie in, the more they aſſay to goe out, the more fetters they will put vponupon them. And ſo both by ſeeking of them, and by inioying of them, ſhall they be ſtill kept from this dutie of repentance, and ſo out of the ſtate of ſaluation.

Offence a ſixt impediment to repentance.The ſixt impediment is offence, that is, either ſuch as they feare from wicked men, their companions before in their ſinne, that is, their hatreds, iniuries, and reproches, or ſuch as they take from thoſe who profeſſe they hauehave attained this worke of regeneration and repentance. Of the firſt ſort we hauehave a proofe in Nicodemus, Iohn 3.1.John 3:1whoſe p. 334repentance was deferred for feare of men; which appeareth by his comming to Chriſt by night. Alſo by the example of the Rulers, of whom Iohn 12.42.43.John 12:42John 12:43many beleeued in Christ, but becauſe of the Ph…riſies they did not confeſſe him, test they ſhould be cast out of the Synagogue: Becauſe they loued the praiſe of men, more then the praiſe of God. Like vntounto Zedekia, who refuſed to goe foorth vntounto the King of Babels Princes, becauſe, as himſelfe confeſſed, Ierem. 38.19.Jer 38:19he was careful of the …ewes that were f…ed vntounto the Caldeans, lest they ſhould deliuer him into their hands, and they mocke him. The ſecond kind of offence appeareth by theſe exhortations: As of Paul vntounto the Coloſſians, Coloſſ. 4.5.Col 4:5Walke wiſely toward them that are without, and redeeme the time. As if he ſhould ſay, GiueGive them no offence, as a meanes to keepe them out ſtill. Againe by the ſame Apoſtle vntounto the Theſſalonians, 1. Theſ. 4.12.1 Thess 4:12who exhorteth them to behaue themſelues honeſtly towards them that are without; and that nothing bee lacking vntounto them. And vntounto the Corinthians: 1. Cor. 10.32.1 Cor 10:32GiueGive none offence, neither to the lewes, nor to the Grecians, nor to the Church of God. For if offences from theſe, and corruptions in carriage, did not hinder them, why ſhould the p. 335Apoſtle thus exhort them to beware of ſuch carriage, leſt they ſhould lay a ſtumbling blocke before them? Yea and reaſon tels vsus theſe muſt needs hinder men.

Reaſon 1.1. Becauſe men are a great deale more ſenſible of the iniuries, and indignities which men can doe them, then they are of the iudgements that God can bring vponupon them, remaining in that courſe, wherein they then walke; and naturall men eſpeciallie liue rather by ſenſe then by faith.

Reaſon 2.2. Becauſe if they ſee the wants and infirmities, yea ſometimes the vices and ſinces that are found in them who hauehave receiued grace and repentance, being but perſonall, they impute them to the profeſſion, and not able to diſtinguiſh betwixt the perſon and the profeſſion, they are made out of louelove with the profeſſion, for the perſonall faults, and ſo neuer endeuour for it, but are diſcouraged from it.

Vſe.To remoue theſe …drances, men ought firſt to labour for ſpirituall courage, and to contemne all thoſe iniuries and reproches that ſinners will caſt vponupon them, ſuch as they are readie to forſake, and come to God. For thoſe reproches cannot hurt them, vnleſſe p. 336they be faint-hearted within. As I may ſay of pleaſure, ſaith, Chyſoſt. Homil. 2. ad popul. Antioch.that it conſiſteth not in the dreſſing of the meate, but in the affection of the eater: So ſay I of reproches, that they are ſomewhat or nothing; not from his opinion that reprocheth, but from his affection that ſuffereth, and is reproched. For example, let a man caſt vponupon thee very ſtrange and vnheard of infamies and reproches: if thou deride them, if thou ſet light by his words, thou haſt ſuffered no reproch. For as if thou hadſt a bodie of Adamant, or iron; if thou were ſmitten with innumerable darts on all ſides, yet thou hadſt, receiued neuer a wound: for wounds come not from the hands of him that caſt thoſe darts, but from the bodie of him that ſuffereth: So here iniuries and reproches hauehave not their being from the madnes of him that reprocheth, but from the meekenes of him that ſuffereth. Doth any man iniurie thee? thou feeleſt not, thou grieueſt not, thou haſt ſuffered no iniurie, thou haſt rather ſmitten him, than he thee. For hee that reprocheth, if he ſee his wound and ſtroke goe not to the heart of him that ſuffereth, hee is much more vexed p. 337then before, and a man meekely ſuffering his reproches, the ſtroke of thoſe reproches doe returne vponupon him that ſent them out, of their own accord. Againe, he ſhall finde that God will take notice of all theſe, as hee ſaid he did of the reproches which fell vponupon the Church of the Smyrnians: Reuel. 2.9.Rev 2:9I know the blaſphemies of them, &c. to doe to his as Dauid promiſed himſelf from the Lord, that he would 2. Sam. 16.12.2 Sam 16:12looke vponupon his affliction, and to doe him good for their curſing: & amongſt other things happily this good which Dauid ſpeaketh of, that the Lord would make him of the very ſume ſeruants, which Michol told him had deſpiſed him, 2. Sam. 6.22.2 Sam 6:22to be had in honour. So that God wil make thoſe who now reproch and doſpiſe him, afterwards to honour him, yea and to glorifie God for them, 1. Pet. 4.2.12.1 Pet 4:21 Pet 4:12in the day of their viſitation, when God ſhall call them. And as for ſcandals, which ariſe from profeſſors, hee muſt learne to put a difference betwixt the perſon and the profeſſion, and not for the faults of him to condemne this. I hauehave heard it often obſerued, that in many handie crafts, the more skilfull the trades man is, the more vitious he proues in his carriage, as in drunkennes p. 338and ſuch like: yet no man condemnes his Art for all that; and why then ſhould men condemne this art of pietie, for the impieties of the profeſſors of it? Alas how many ſhould hauehave ſtumbled at pietie when Dauid fell into his vncleane and bloody ſinne? how many at Chriſtianitie, when Iudas an Apoſtle of Chriſt hanged himſelfe, being before filthie and couetous? how many at Peters deniall and forſwearing his Maſter? Nay take heede whoſoeuer thou art, and know that theſe ſcandals may be laid before thee in Gods iuſtice that thou mighteſt ſtumble at to thy deſtruction; but labor to make good out of their euils, and let them moue thee to ſtriue and pray for more grace, that thou maiſt be able to ſtand, though they fall. And thinke, that if a wo… belong to them who giuegive the ſcandall, (which yet by their repentance they may auoid) it cannot be well with thee, which takeſt the ſcandal, and art by it kept from repentance.

The peaceable ends of ſinners is the ſeuenth impediment to repentance.Now we muſt proceede to the ſeuenth let and impediment, which is the ends of other men, who hauing liued very wickedly, and vngratiouſlie, yet hauehave died very peaceablie, and p. 339either in truth or ſhew, very happily; whereupon they gather that they alſo may make the like end, though they liue impiouſlie, and impenitentlie, all the daies of their liues: hence it is that nothing is ſo common in their mouthes, as the good theefe ſaued at the laſt houre, who at the laſt houre paſſed from the ſtate of a wicked man, to the condition of a godly man, and out of the place of dead bodies, into the place of liuing ſoules; yea, and they will long talke of the end of a wicked man, or men, which they hauehave ſeene or heard to hauehave been quiet and peaceable, to animate themſelues, to goe on ſtill in their ſinnes, and keepe them from repentance. Yea they will not paſſe ouer the vnquiet ends and deaths of many, who hauehave repented, and their vncomfortablenes at their death, who exerciſed this dutie much in their life time, and ſo are kept from this repentance, yea, and they hauehave reaſon why they ſhould not make ſuch haſt to this.

Reaſon 1.1. Becauſe they thinke of themſelues that they hauehave liued, and do ſtill liue a farre more orderly and ciuill life then they hauehave done, though not ſo holily as ſome others. And ſo doubt p. 340not to make as good, or rather a better ende, then the beſt of them.

Reaſon 2.2. Becauſe in the hypocrifie of their hearts, they perſwade themſelues that they are the children of God, and more deere vntounto him thē thoſe, whoſe ends they remember: and therefore make no doubt to find as much fauour, as they ſuppoſe, they hauehave done alreadie.

Reaſon 3.Thirdly, becauſe by the diſcomfortable ends of ſuch as hauehave repented, Satan worketh vponupon their corruption, and perſwades them that it is abooteleſſe and vnprofitable thing for them to vexe and diſquiet themſelues in crucifying their corruptions, ſeeing they ſee but little fruite of it in the end. But let vsus make ſome vſe of theſe mens follie.

Vſe.EueryEvery man ought to ſtriue againſt this, if they deſire at all to bee ſaued, which muſt bee by repentance; they ought to labour to remooueit: which that they may doe the more eaſilie, they ſhould firſt remember, and conſider it well, that the quiet ends of moſt wicked men (though not of all) commeth partly by the iuſtice of God, and partly by the ſubtiltie of S…n, and their owne corruption, ſo to p. 341blind them, that they may hauehave, and doe ſtill imagine, that they are as deare to God as any of his, and as ſure of heauen, and euerlaſting happineſſe, and life, though they neuer repented in truth, neither knew hee what it meant. And to change Auguſtines words a little: Sperando & deſperando pereunt homines &c.By hoping and deſpaire, many men periſh: I ſay, By hoping and preſuming manie periſh, hoping euill in their liues, but preſuming worſe in their deaths. And this God doth, either leſt they ſhould bee conuerted and bee ſaued, as the Lord commandeth in Eſay: Eſay 6.10.Isa 6:10to make the heart of this people fat, make their eares heauie, and ſhut their eies, leſt they ſee with their eies, and heare with their eares, and vnderſtand with their hearts, and conuert, and hee heale them: Or that their companions, who hauehave contemned God, and his lawes with them, might bee hardned in their courſe, he hauing a purpoſe to deſtroy both the one, and the other. If it proceed from Satans craft and ſubtiltie, that men be thus holdē in impenitencie, then is it after this manner, he being ſure of them, and by the former deluſion hauing held them, ſeeing what is for his purpoſe, will not trouble p. 342them, but feede them on ſtill with a vaine hope of ſaluation, by which not onelyonly they dying, are as the diuell ſaid to Saul, 1. Sam. 28.19.1 Sam 28:19To morow thou and thy; ſonnes ſhall be with me: ſo they and their ſoules with him: but he alſo holdeth many in his power ſtill, who outliue them, which would be made to bethink themſelues, if they ſhould ſee their companions for their former courſes to be at their deaths, full of doubts and perplexities. Againe, this ſhould bee thought on, when the repentant dieth not ſo comfortable; that it argueth not, he neuer had it, becauſe now hee hath not the ſeeling of it, no more then a mans feeling of nothing but aches, and paines, will prooue that he was neuer healthfull; or that it is not now, becauſe it appeareth not; for ſo ſhould all trees in the winter, be accounted dead, becauſe their life appeareth not; for as this commeth from extremitie of cold, ſo that may come from extremitie of heate, by a burtting ague, which may ſo diſtemper the braine, that he may be like Peter in the mount, ſpeake he know not what. The iudgement of a man then, is to be fetched from his life in former time, for as he liue… and p. 343beleeued, ſo ſhall he end in trueth, whatſoeuer he do in ſhew; for the outward death, he may die like a wicked man, for theſe things fall out alike to all, as the wiſe man ſaith in his booke Eccleſiaſtes; Eccleſ. 9.2.Eccl 9:2Al things come alike to al, and the ſame condition is to the iuſt, and to the wicked, to the good, and to the pure, and to the polluted, and to him that ſacrificeth, and to him that ſacrificeth not: as is the good, ſo is the ſinner, he that ſweareth, as he that feareth an oth. And theſe mēs ends if they would conſider them well, ſhould make them rather haſten, then deferre repentance, doe it when they hauehave the vſe of their vnderſtanding, memorie, and other partes fit for ſuch a holy buſines; leſt deferring it, ſuch a diſtractiō may befall them at their ends, ſpecially ſeeing they ſee it hath happened to ſuch as are his. But they take with the left hand, that God offereth with the right hand, & ſo turne it to their hurt. Thirdly, for the example of the theefe, it is but one, and why ſhould men preſume of it, when they hauehave inſtances of many thouſands dying as ſenſeleſ…y, as they liued wickedly? Would not that malefactor bee condemned, who had meanes, opportunitie, and p. 344time enough, to get his pardon, if he ſhould deferre vponupon hope, that when hee was going to the gallowes hee might then hauehave his pardon, only vponupon this ground, becauſe there is a preſident of one, that the King did ſo ſaue, and yet but one preſident of all the records of the land? So in this: were he not a deſperate fellow, that would vndertake to make an aſſe to ſpeake, and that vponupon the hazard of his life, if he did it not, and preſuming to doe it, becauſe hee readeth of one Aſſe, Baalams Aſſe, which did ſpeake? August.So here, there is one, that no man finding true faith, and repentance ſhould deſpare; and but one, that none might preſume. Furthermore the act was a very extraordinarie thing, done at an extraordinarie time, at the laſt houre vponupon the croſſe, when Chriſt was entring his glorie. And as Princes, at the time of their coronation, pardon ſuch notorious offenders, and offences, the like whereof they will very hardly euer remit afterwards: So our Sauiour putting off his abaſement, and humiliation, and readie to enter his glory, and kingdome, did this to magnifie his merciemercy, virtue, and excellency of his merit, which he then performed p. 345vponupon the croſſe. The occaſion extraordinarie; the action not like to be ordinarie. Now what follie were it, for a man to commit ſuch a grieuous offence, vponupon hope before y^e day of Aſſiſes, y^e coronatiō of a Prince may come? and more follie and madnes is there in this. Finally, for this Auguſtine maketh certaine notes, August. ſer. 120. de tempor.which will put a difference of theſe men from the theefe. As firſt, he did not wittinglie, but ignorantly deferre his repentance, hauing not had the doctrine of the Goſpel, by which he might be brought to come to Chriſt, and repent: but they hauehave liued a long time within the ſound of it, and hauehave neglected, and contemned it. The ſecond difference which Augustine putteth betweene theſe impenitents, and the theefe, is, that hee did not deſperately reſerue the hope of his redemption to the laſt houre; but theſe moſt vngratefully reſolue ſo to doe, and therefore deſerue reiection. 3. He had no knowledge, either of religion, or of Chriſt before this time, for if hee had had, it may be he would not hauehave …in the laſt among the Apoſtles in …umber, which was made the former …n the kingdome: whereas they cannot be ignorant of theſe, vnleſſe their p. 346ignorance be affected, and by negligence brought vpō themſelues. 4. His beleefe and confeſſion was ſhort, but it was moſt vnfained and deuout; the occaſion ſheweth it, becauſe it was then, when the perfection of the iuſt did ſtagger, ſaith Augustine, his Diſciples for feare forſooke him, and his Apoſtles doubted of him; yea we may adde, that though the people railed on him, yet hee prayed to him, and when his fellow theefe reuiled him, hee iuſtified him, confeſſed his owne ſinnes, and louinglie admoniſhed his fellow, deſiring as they had been brethren in iniquitie, they might bee partners in the pardon of it, and in the worke of redemption. But theirs moſt commonlie is not for louelove of God, but feare of hell, not for hatred of ſin, but the puniſhment, and commonlie diſſembled, and hypocriticall. Seeing how vſually then they thus differ from the theefe, why doe they hope of his end? Shew me that faith of the theefe in thy ſelfe, (ſaith Auguſtine) and then promiſe to thy ſelfe the like felicitie. But when as faith, and repentance, is the free gift of God, which he ſeldom beſtoweth on thoſe, who hauehave contemned them in their p. 347liues, not to one of ten thouſand, why ſhould any ſuffer himſelfe by this impediment to be kept any longer from this dutie? nay by all of theſe, or by any other: for better were it for a man that he neuer had bin borne, then not to be borne again; better to hauehave been any thing then a man, if hee bee not a renewed man. Doubtleſſe (ſaith Bernard) Expedit profecto nobis, magis omnino non fuiſſe, quam noſtros permanere. Nam qui volu…runt ſui eſſe, vtique ſicut dij, ſcientes bonum & malum, facti ſunt non tantum iam ſui, ſed & diaboli. Bern. degrat. & lib. arbitr.it were more profit to vsus, not to hauehave been, then to remaine our owne ſtill. For they who would be their owne, that they might be as Gods, knowing good and euil (that is, our firſt parents) were made not ſo much now their owne, as the diuels. Now our owne are wee, or the diuels, or both our own and the diuels, and not Gods, vnleſſe we bee renued by repentance; how then ought we violently to breake thorow all theſe lets, and with ſpiritual fortitude, like Sampſon, Iudg. 16.Judg 16to carrie theſe gates vponupon our ſhoulders, for they are the gates of hell? leſt if we be ſhut within them, the Philiſtims, and fiends of hell being vponupon vsus, we ſhall be a pray vntounto them. 1. Sam. 4.9.1 Sam 4:9Let vsus then be ſtrong and play the men, that wee be not ſeruants to this enemie for euer. The way to free our ſelues is now by time to ſhake off his yoke, and to denie our ſelues, and p. 348take vp Chriſts yoke, Matth. 11.29.Matt 11:29ſo ſhall we finde reſt to our ſoules. And though we hauehave often begun this, and after hauehave been caſt back and relapſed, yet let vsus not deſpaire: Athleta namque ſaepe lapſus, poſtea victor effectus eſt: & miles vulner atus, & curatus, circa finem …on vulneratis probatior apparet. Mercatores multi ad inopiam redacti, rurſum effecti ſunt diuites: & na …fragium paſſi, rurſum poſt naufragium negotia…i re uixerunt Chryſoſt. hom. 22. ad pop. Antioch.For often a Maſter wraſtler taketh a fall, and after is made a conqueror: and a ſouldier is wounded, and being cured, in the end is more honoured, then they who neuer were wounded. Many Merchants euen brought to beggers buſh, again grow rich; and hauing ſuffered ſhipwrack, after that trafficke again, and attaine their old eſtate: Euen ſo may i… bee with vsus. And let no man faint in that thought, which the Father found in ſome in his daies; Perfectam non poſſum agere poenit entiam. Chryſost. ibid.I can not performe perfect repentance: For as no man ſhall bee accepted for his perfect repentance, which none can hauehave; ſo ſhall he not be reiected for his imperfect, ſo it be ſincere and vpright. Si non potes ſol ſieri, fias vel ſ…ella duntax…t. Jdem ibid.Therefore if thou canſt not be the ſunne, at leaſt bee a ſtarre. If thou canſt not come to the perfection of others, labour to be partner of this grace; and hee that vnderunder the Law, would accept a paire of Turtle doues and two yong pigeons, and in the Goſpel, ſo accounted of the widowes mite, and a cup of cold water, and recompenced their worke with the penny, who had laboured p. 349but one houre; will accept thy ſmall labours in pietie, and not ſuffer them to bee in vaine, but will plenteouſlie reward them for his owne merciemercy, and through the merits of Ieſus Chriſt.

FINIS.