Saints by Calling, Dialogue · Part 8 · Section 3

Saints by Calling · Dialogue · Part 8 · Section 3

p. 206Of Repentance, the other consequent of Sanctification.

Apollos.

NOW friend Aquila, that we hauehave done with the spiritual combat betwixt the old man & the new, arising from the imperfect measure of Sanctification, which when it is full, that combate shall ceasse: in the next place, we are to deale with Repentance, which in regard of these foyles and wounds which the Christian Souldier taketh in his spirituall fight, is very necessary: for they are to be healed and made vp again by repentance, euen by our turning vntounto God through faith in his Sonne. As it cannot be but in the combate, the new man is sometime put to the worst; so vponupon repentance, all is made whole.

Aquila.

Suffer mee here a little to stay you in your speech; what may the differance be betweene Sanctification and Repentance? seeing Repentance is a ceassing from euill, and doing of good; a turning from sin to God: and Sanctification is no other, but a dying to sinne, and liuing to righteousnesse?

Apollos.

I will tell you what I conceiue of it; thatDifference between Repentance & Sanctification. Repentance is a fruite of Sanctification, a consequent of it, which doth immediately follow it, and is ioyned to it as a companion: the difference I will expresse it to you by a similitude, as you may vnderstand it better. In the worke of Sanctification, the holy Spirit doth as it were shape a new garment for the soule; which as it hath a robe without, to wit, the perfect iustice of Christ to put on by faith; so it hath other garments of lesse p. 207worth, which be inherent, and sticke within it selfe: and this is the quality of holinesse created in the soule; which we are willed to put on: as Col. 3. Put on the new man. Againe, As the Elect of God, put on compassion, meekenesse, &c. And in …. 6. & 13. Keepe your garments pure, and without spot. Now as in a new garment there happens rents and breaches; so our holinesse by strength of corruption striuing against it, and Sathans temptation, doth take some rents and breaches daily, which are to be made vp, and restored by repentance. Sanctification is as the building of an House, our soules and bodies thereby are made the Temples and habitation of God; Ephe. 2. verse last. 1 Cor. 6. Houses being wind and weather-beaten, will take decayes, and neede reparations. Now repentance is the repairing of those wrackes and harmes, which our selues take by the assaults of sinne and Sathan. Take yet another comparison. In Sanctification wee hauehave giuen to vsus the skill and power to warre against sinne, Sathan, and the World; and weapons put into our hands wherewith to defend our selues, and to offend them. Now our weapons wil waxe dul, and need sharpening, our selues take blowes and …, and neede curing: this doth repentance, which … the weapons, and makes whole our selues after hurts receiued. I hauehave now shewed you what my iudgement is of the thing you propounded.

Aquila.

Yea, I vnderstand it, and will examine it, and then rest in it, if I find no iust matter of exception; meane time I yet see not, but that ye are right. But tell me Sir, what Repeutance doe you meane? For Repentance euen in Scripture phrase, is attributed sometime p. 208to reprobates and wicked men, as where it is said, that Iudas repented him; Math. 27. 1. 2. And there was a certaine repentance euen in Cain, Esau, Achab, Symon Magus, and others, as the Story of Scriptures euidenceth. Beside, the Elect which yet are in their sinnes, and want all true sauing grace, the holy Ghost vseth to exhort them to repentance, as Acts 3. 19. To those that killed Iesus, Peter saith; Repent, and returne. And Acts 17. 30. to the supersticious Athenians Paul saith; God admonisheth all men eueryevery where to repent. See also Acts 14. 15. by which it may appeare that there is a repentance in some which are neuer sanctified; and others hauehave a repentance before their sanctification.

Apollos.

This was well moued: for it is true that Repentance hath sundry acceptions in the Word of God, which is the cause that Diuines write diuersly of this point, and somewhat confusedly sometime, for not duly distinguishing those workes of God, which he diuersly worketh in men as hee pleaseth. To shew you what I comprehend of this matter, this word Repentance is in Scripture either taken in euil part, or in goodRepentance hath sundry acceptions, & what they be, part; when it is taken in the euill part, then it signifieth a greefe of minde, conceiued onelyonly for punishment of sinne, when yet the sinne it selfe is not a whit loathed and hated, but still well liked of. Thus is Iudas saide to repent, who because of the present horrour which his sinne bred in his conscience, and through the feare of future iudgement, wished that vndone, which hee had done, and so repented: but his heart nothing changed to abhorre his couetousnesse. When it is taken in good part, then it is either Legall or Euangelicall. Legall Repentance I call that, when by the ministery of the Law, p. 209the Spirit is effectuall to worke a sight of sinnes, both secret and grosse, and of the curse and punishment due thereunto, together with a certaine greefe and feare, in regard of that sinfull and wofull estate which the sinner seeth by the Law himselfe to lie in. This in the Elect is a preparatiue to the grace of conuersion, and alwayes goeth afore; which though in it selfe it be not true sauing grace, yet it is the beginning, the entrance, and way to it, in all the chosen; and this is meant in part in all those exhortations made to vnconuerted elect persons. Repentance Euangelicall, is either generall or speciall; generall repentance which is a turning from all sinne at once, is that whereby a sinner being by precepts and threats of the Law stricken with terror, and humbled vponupon sight and some sense of his owne damnable state through sinne, is by grace conuerted and changed in his minde and will, so as of an euill man hee become a good, now truly hating all his sinnes, as offences of a good God reconciled in his Son, (and not only for punishment sake,) and louing righteousnesse vnfeinedly. This is called passiue Repentance, or conuersion, and is in truth the same with Sanctification, wherof ye may reade in these Texts, Acts 11. 18. Acts 20. 21. Luke 24. 47. Speciall Repentance Euangelicall, it is that whereby a sinner that beleeueth forgiuenesse of his sinnes, and is sanctified or conuerted, and already made good, doth repent particularly of such sinnes, which by occasion in the course of his life he falleth into; this is of Diuines called particular Repentance, Actiue, and renewed Repentance, and they doe distinguish it from the former. And thus it is taken in all places of Scriptures, where the Saints are saide to repent, p. 210or exhorted to repent; as 2 Cor. 7. 9. Reuel. 2. 5. and 3. 19. Mathew 18. 3. And thus in this sence doe I speake of it at this time, taking it for the repairing or renewing of those daily decayes and slips which doe arise in the practise of godlinesse. For as in a garment, namely a beggers garment, there is alwayes something to be amended; and in an house, though well swept and cleansed, yet there will still be something to be purged out; and in an healthy body there fal out infirmiries to be cured: so in the life and conuersation of eueryevery good Christian there will be still something to be repented of and amended. Our frailety and Sathans malice being considered, there would indeede that care and watchfulnesse be vsed, that as neere as euer may be, those pure garments of our righteousnesse & holinesse be kept cleane and vndefiled, and our Temples of body and soule to be preserued holy; yet as a materiall garment, be it neuer so well lookt vntounto, gathereth spots, and the house which is kept most neatly and curiously, will hauehave dust and sulledgy: so in the best Christians somewhat will be alwayes amisle, and therefore the whole life of a Christian must be a continuall repentance. There being some sinnes not yet espied, therefore not particularly repented of; some espied, and yet not sufficiently hated, striuen against, and mastered: and some good duties not yet knowne to vsus, and such as are knowne, not so zealously followed, nor so wisely, as becommeth the redeemed by Christ, which looke for eternall glory.

Aquila.

Now Sir you hauehave satisfied me in the acception of Repentance, and shewed me how wee are to speake of it, and how it agreeth to a man already called and sanctified. Let mee make bold to aske you further p. 211touching this particular euangelical Repentance, which is eueryevery day to be renewed, euen as a good House-wife doth once a day sweepe her House, or as one that writeth a Letter, lookes often ouer it; so our life is often to be lookt ouer, that the errors thereof may be corrected: but where must this Repentance hauehave his beginning, wherein doth it consist, what be the kinds of it, by what tokens is it knowne and bewrayed? And after these things opened, I hauehave certain doubts and scruples to propound to you about the doctrine and practise of Repentance.

Apollos.

This renewed Repentance of the godly,Godly sorrow beginning of renewed Repentance. takes the beginning from a godly sorrow, engendred in the heart by the holy Ghost, vponupon the discouery of our daily infirmities and falles, as the Apostle teacheth vsus, 2 Corinthians 7. 10. Godly sorrow bringeth forth repentance, whereas worldly sorrow brings forth death. There is to be seene in the wicked, shadowish and counterfeit Repentance, the ground whereof is wordly sorrow, not a griefe stirred vp in the heart, because of displeasing God by some sinne, but in respect of worldly cause, as temporal losse, worldly shame and punishment; or else for feare, or through feeling of Gods wrath for sinne, which is a griefe may be found in a meere naturall and worldly man; the end of which griefe is death, occasioned by a despaire which is in them of obtaining mercy, by which they are brought to eternall, yea, and sometime to a temporall vntimely death; as is to be seene in Achitophel and Iudas. Therefore they are to be warned to abandon and put farre from their hearts this worldly sorrow, which not onelyonly can profit nothing, but thereby no man can either redeeme p. 212his losse or shame, or remoue his feared punishment, but bringeth forth a dangerous and deadly fruit, and to labour to conuert it into a godly sorrow, to greeue according to God; for this hath great commodity in it: for as it pleaseth God, being engendred by himselfe in the heart, which mourneth euen here hence, because the most mercifull God is offended by transgression of his Law; therefore worthily called, godly sorrow: so it hath a notable blessed Issue, for it leadeth to repentance, and that to life or saluation. For as it cannot be but such as hauehave their heart smitten with heauinesse, because of the displeasure of their louing God by their sinne, but they will meditate a turning from it, and an amendment; so they who enter into this course of Repentance, and so continue, it will at last leade them to saluation; and in the meane time it is a good testimonie vntounto them, that they are saued persons, if it were no more but that the holy Ghost saith of hearts contrite & sorrowfull for their sinnes, that they are a sacrifice to God, and that the sobs and sighes of a troubled Spirit, greeued for iniquity, doe proceede from the holy Spirit; Psal. 51. Rom. 8. Surely this were sufficient to moue eueryevery Christian to pray, and labour for this godly griefe, that he may get his heart touched with it, (the melting heart, the sostened heart, soone moued to griefe vponupon sence of a sinne, is a blessed heart, the very habitation and lodging of God himselfe;) yet to heare further that our repentance occasioned by our griefe for sinne, is as a way wee are to walke in to saluation: this same ought to cause all men to be willing to hauehave this godly sorrow, and to know how they may attaine it. And albeit that the meditation of the filthinesse, p. 213and danger of sinne being committed against an infinite Iustice, the souereigne goodnesse, and a most holy Law, may much helpe to moue the heart, after a sinne to be aggreeued; yet nothing so auailable to this purpose, as the due and serious consideration of the … of Christs life, and the death and passion of our Lord; which being so infamous, and sharpe intollerably, and the person so abased and plagued, being the eternall Sonne of God, and a man most innocent; and wee our selues the proper and immediate cause of allGodly sorrow whence it ariseth. his ignominy and paines, suffering not for his owne, but for our sinnes; this if any thing else in the world will, and if there be any true grace in the heart, it will make it euen to bleede with griese, that such an one should suffer, and such hard and heauy things; and for such being but wormes-meate, vngodly, and his enemies, what heart would not be pricked to thinke of it, that the Lord of life, the immaculate Lambe, should endure such fierce wrath from God and men, for such vile ones. The very Earth trembled at this, and shall not our hearts feare? the Sun was darkened, the Heauen also put on mourning weede, and shall not wee be troubled? The stones rent, and shall not our hearts be rent with sorrow, and our eyes gush out with teares, vponupon the sight and remembrance of such our sinnes, as we daily fall into, and by which we occasioned such an execrable death, with torment, to such an honourable person? As it cannot be but ill with them who can thinke of this, and not be displeased with themselues, and greeued at their sinnes which procured this; so well is that man that vponupon the thought of his Sauiours sorrow for sinne, can hauehave his owne soule touched, p. 214and ready to melt into sorrow. For blessed are they that mourne, they shall be comforted; Mathew 5. VntoUnto whom doth the high God looke, who dwelleth in the Heauens, but vntounto him which hath a … heart? Esay 66. This sorrow maketh the sinner to become ioyfull in … end; yea, it makes Angels glad, it reioyceth Gods …, and is his delight; who not so much detesteth …, as hee loueth this godly sorrow, which … a sinner aworke the more to mistike and detest his owne sinnes, and to endeauour more and more the mortifying and subduing of them, and a departure from them. In this affection of sorrow, there be two sorts of persons which doe somewhat offend in diuerse sort; the one thinke they neuer greeue enough for their sinnes, and whereas they mourne much and truly, yet they satisfie not themselues, because they would hauehave and feele more. And the other, who doubt and mistrust themselues that they doe not greeue at all, and so are out of heart, because they hauehave no hearty greef for their offences, complaining of the hardnesse of their heart this way. Let the former consider that God respecteth not the measure so much, as the truth of our sorrow; if it be vnfeined, though it be not great, yet it is accepted; and if it prouoke to repentance, so as after griefe there follow some amendment, then it is vnfeined. And let this serue to comfort the heart, God being as well pleased to hauehave his Children cheered with his graces and the worke of his Spirit in them, as greeued for their trespasses; it is not pleasing to him to see them alwayes sad, hanging downe their heads as a bul-rush: there is a time for sorrow, & a time to reioyce. And for the other, their desire to be truly greeued for sinne, and to hauehave a p. 215broken heart, it is accepted for sorrow with that God, who in his Children accepteth the desire for the deede: yea, they greeue that they are not more greeued; they being sorry that their sorrow is so little, it is a degree of sorrow. Woe to them which are secure, which sinne without all griefe, or suspect of any fault this way, and so lie still in their sinne without any turning or change: and woe to them whose sorrow is worldly, such as is stirred vp not for breach of Gods Law, but for dread or sence of vengeance, which rot still in their sinne; but happy, and thrice happy is the soule which without respect of Gods rods present, or his iudgement to come, without any regard either of the losse of Heauen, or paine of hell, can be affected with griefe after sinne in this onelyonly consideration, that they hauehave failed in duty toward so louing a Father, and deserued by their sinne to lose his fauour. Of this sorrow there will follow aWherein Repentance consisteth. repentance, neuer to be repented of; which I thus open and make plaine to you. If the griefe be conceiued from an euill …, which should not hauehave beene done, there wil … it true Repentance, that is, an holy purpose to … sinne, and the occasion of it; an hatred of it in the … and seeking the death of it, endeuouring by … meanes against it, and to do the good contrary to it. Likewise, if the griefe conceiued by this godly heart, be for a good thing left vndone which should hauehave beene done, there will follow a strange resolution, with good endeuour to auoide such omission, and to take vp such duties with more care in time to come, saying with the Prophet; I am vtterly purposed to keepe thy righteous Iudgements. Againe, I hauehave sworne that I will walke in thy Statutes; Psal. 119. Now that duplicate page p. 216duplicate page p. 217duplicate page p. 218duplicate page p. 219p. 216we hauehave seene whence this speciall renewed repentance doth arise, and wherein it consists, the degrees would be a little examined, and I find that there is an ordinary Repentance meete to be had for ordinary sinnes. By ordinary sinnes, I meane the common slips of life, the faults that eueryevery the most watchfull Christian doth ordinarily fall into, daily infirmities, in omission and commission; for these there would be but ordinary griefe, and ordinary repentance, as aboue it hath beene declared. But when any extraordinary sinnes doe happen, such as were Dauids, Peters, Manasses, Salomons, foule and notorious sinnes, which giuegive a greater wound to the conscience, and an offence to the Church, and more dishonour to Gods name, and worke a greater decay of godlinesse in the soule; there would be vsed a more extraordinary sorrow, the heart would bee wrought to a deeper humiliation, more feruent and frequent prayer, holpen with fasting: and vponupon our rising out of such sinnes, more streight bonds would bee taken for our good abearing afterwards, serious vowes and protestations for a better life. Such was Peters after his fall, he wept bitterly: such also the womans that washed Christs feete with teares; Luke 7. Such was Dauids, Psalme 51. and many other, who after some foule and enormious sinnes, hauehave performed more then ordinary repentance for daily and ordinary slips; which yet be such (considering the offence of so great a God in them,) as ought to moue much griefe & displeasure with our selues, and more watchfulnesse. Now for the tokens or fruites of this renewed Repentance, there be seauen reckoned vp, 2 Cor. 7. 11. In that you were godly sorrie, what great care it hath wrought p. 217in you, yea, what apology or clearing of your selues, yea, what indignation, yea, what feare, yea, what desire, yea, what reuenge, yea, what zeale.

Aquila.

I pray you Sir let me vnderstand your mind for these seauen effects of renewed Repentance, what ye thinke eueryevery one of them to be, how you distinguish them one from another?

Apollos.

Aquila, I doe well know that in these7. Signes of renewed Repentance. points all men are not of one mind: and whereas some call them tokens or signes, others call them rightly as you doe, effects or fruites of Repentance, I iudge it all one; they are therefore signes to manifest the truth of Repentance, because they are the proper and necessary effects of true Repentance. For their distinction of one from another, and what each is, this I vnderstand. Care, it is the study of the minde and thought taking,1. Care. how to approue the course of our life hereafter, both to God and to our owne conscience, and to the Church of God. As it fareth with Trauellers which hauehave by sloth or ignorance lost their way, hauing found it again, they are more carefull to keepe it: so it is with the godly when they repent, their care is to please God better afterwards: the which their care doth expresse it selfe in the greatnesse of it, not onelyonly in the generall course of their conuersation, but in eueryevery particular action, to direct it according to the rules of the Word, that offence of God and men may be preuented; as Col. 1. the Apostle prayeth for the faithfull, that they may please God in eueryevery thing; and elsewhere, that they may abound in eueryevery good worke. Yea, this care in the godly, as it is in themselues for eschewing one sinne as well as another, and for the doing one duty as wel as another; so it stretcheth p. 218it selfe vntounto them of their charge, children, and seruants, or flocke and subiects, if they be publike persons, as is to be seene in the example of Abraham, Gen. 18. Iob, Iacob, Dauid, Iosiah, who all had care of their children and people, no lesse then of themselues; and this declareth ones care to be sound toward themselues when it embraceth others. Of all which it followeth, that all secure person, which hauehave no further or greater care, but for backe and belly, for pleasure and profit, are surely voide of repentance, being voide of this care how they may please God. So on the other side, the more that care encreaseth in any after their falles, to keepe the Word, and stand fast in their obedience to it, the more sure hee may be of the soundnesse of his repentance: for how must not his sorrow for losing his way, appeare to be true, when his care is double to that it was, not to lose it againe?

The next fruite of Repentance, is clearing of ourClearing …. selues, which may be diuers wayes performed, as either when we quit and cleare our selues from suspition of a sinne, by shunning the very appearance of euill, all that hath any neerenesse with it, or lookes but toward it; or when wee rebuke and punish such as wee hauehave thought to beare withall in their sinnes, or hauehave in truth borne withall; after which sort it is likely the Corinthians vponupon Pauls sharpe reprehension, did cleare themselues in the case of the incestuous man, whom they had winked at. Or finally, by an humble & true confessing of our fault to God and to men, if it were open and publike, with hearty crauing of pardon; as in the Publican, Zacheus, Dauid, we hauehave examples of this clearing: and well also might the godly Corinthians cleare themselues to Paul, p. 219that they were displeased with their sinne in bearing with such an offendour, not onelyonly by their diligence in censuring him, but by their vnfeined confessing of the offence both to God and to the Apostle, whom they hadagreeued.

The third fruite it is indignation, which is an holy3. Anger. anger stirred vp in our hearts, not onelyonly against other mens faults, with a pitty toward their person; but especially against some sins which hauehave escaped our selues, that we-were so beastly and foolish as to doe such euils that we might hauehave auoyded; and when we are moued to anger more against our owne then other mens, this is a very good token of a repentant heart.

The fourth fruite is feare, not seruill, but filiall and4 Feare. Blessed is the man that thus feareth. child-like, arising from the feeling of Gods mercies and our owne …, from whence commeth an holy awe and feare, lest the euils which tofore wee hauehave offended by, or such like, through our corruption breake forth againe.

The fifth is desire, as impenitent persons hauehave their5. Desire. desires to eate, to drinke, to sleepe, to take their ease and pastime, to fare deliciously, to goe gallantly and brauely in apparell, to grow rich, to be aloft, to be well thought of and spoken of, although they deserue it not; and are stuffed with many other such carnall and worldly desires, as tokens of their naturall impenitent heart; so the godly desire to liue honestly, to keepe a good conscience, to dwell in the House of God for euer, to enioy the sincere milke of the word, to be vnburthened of sinne, to mortifie their lusts, be dissolued, and to be with Christ; and finally, not to offend againe in these particulars, wherin they hauehave offended p. 220God, or his people, are the testimonies of a truly repentant heart.

The sixth fruite is zeale, which is a great griefe conceiued6. Zeale. for the hurt of Gods glory by sinne, and an ardent louelove to all such things as God may be honoured by; and to hinder in our selues and others whatsoeuer may dishonour or displease him; Reuel. 3. Repent, and be zealous. Therefore as cold and luke-warme Christians, are vtterly without all grace of true Repentance, which worketh a zeale against all sinnes, and for all good, to crosse the one, and aduance the other, according to our places & meanes: so the truly zealous man, whose zeale is guided by the knowledge of the Word, and tempered with charity; such as was in Paul and Barnabas, Acts 14. in Phine as, in Moses, in Dauid; it is the euidence to our soules, that it is blessed with the grace of Repentance.

The last fruite is reuenge, which is not a requiting of7. Reuenge. euill for euill towards others, a fruite of the flesh: but a voluntary punishment which a sinner taketh vponupon himselfe, for the euils done against his God & his soule, or his brethren, in labouring more to bridle his vnruly heart from vnlawful desires, and moderating it in those which be lawfull; for bearing not sinfull delights or profits alone, but euen such things as are within our liberty, if the vse of them will be an occasion of finne, either to our selues or other. This curbing of our selues, and cooping vp our affections, mortifying the flesh, denying our selues, is that reuenge here meant. Also, enforcing ones selfe to doe the things quite contrary to our sinnes; as the drunkard to repent, and punish himselfe with abstinence: also the glutton and riotous, with fasting; p. 221the great talker by keeping silence; the adulterer, by forbearing all things may prouoke lusts. Let me not conceale from you, that I iudge this reuenge, if it be referred to the Corinthians, to be their exercising of that ecclesiasticall Authority, which God had giuen his Church against sinne, with more seuerity then wonted; that as they had offended by remissenesse, so they would henceforth take due reuenge vponupon open sinners, according to the power giuen them of God. And this is very like; for it is a godly reuenge to set on worke all power, which God giueth vntounto any for stopping of the course and current of sinne. Let Papists who take such vnlawfull, yet painfull reuenge of themselues, by whipping, &c. admonish true Christians to take all lawfull reuenge.

Aquila.

Now Sir I will propound some doubts vntounto you touching Repentance, if first you will call to mind those cautions which ye deliuered touching the same in your publike teaching.

Apollos.

Herein I will answer your desire. But letMeanes to quicken our daily Repentance. 'me tell you by the way, what was saide of the meanes to quicken and stirre vp this daily Repentance: Namely, diligent reading of Scripture, and other godly Bookes; the humble submission of our mindes to all godly admonitions of the Saints, blessing God in our soule, after the example of Dauid, for such rebukes as are priuately and friendly reached out; yea, thanking God for the reproaches of enemies, by whom sometime one shall heare his sinne tolde him sooner, then by a friend, though not in a good manner, nor for any good ende on their part: yet considering God sets them on worke, as Dauid the Prophet saide; God p. 222hath bid him rebuke mee: Therefore endeauour our selues to make vse of them, giuing good heed both to the checkes of our conscience, which often proues a faithfull monitor, and to the strokes of Gods hand sensible and insensible in soule and body; seeking to profit by them to amendment, that wee feare him the more, yea, euen in the dayes of our prosperity and peace, making this good vse to be inuited by them to speedy and true repentance; and so we shal preuent Gods chastisements, if wee voluntarily fall to iudging of our selues. Yet of all other good meanes to awaken vsus, and bring vsus vntounto the practise of Repentance, this is not the least, euen our daily examination of our owne heart and wayes, to consider particularly what escapes hauehave been in thoughts, words, and deeds, in omission or commission, with the circumstances of our actions for manner of doing, and for the end of our workes, and the persons, and such like things; that so we may come to see both what is to be sorrowed for presently, and vponupon faithfull and humble confession, we may make all euen with God through Christ for that which is past: and also what cause there is to watch ouer our selues for time to come, what remaines yet to be corrected and amended, that accordingly our prayers and care may encrease. As prouident House-keepers who hauehave great Families, preuent many losses and damages in their estate, by often viewing the reckonings and doings of them whom they trust: so may sinnes be preuented by this godly examination of a mans owne counsels and workes. Now for the cautions herein to be followed, they are briefly these.12. Cautions about Repentance.

First let no Christian by his heedfull looking to himselfe, p. 223thinke that euer he can attaine hereunto, as in nothing to offend. And therefore vponupon the finding of his failings, not to be too much discouraged: for this is the common condition of all the Saints, that none liue and sinne not. 2. In the examination of ones selfe, let no man looke to find eueryevery failing, there will be some secret sinnes. Euen Dauid, a man so wise, and well instructed in the Law, shal not espie all the motes in his owne eye; Psal. 19. Who can tell his secret faults? 3. For these priuy faults which cannot be found, there would be a generall confession and asking of mercy for them; Lord forgiue me my vnknowne sinnes. 4. Knowne sins, which we shall discouer particularly, let them be speedily repented of; for herein delay is dangerous: and be particularly acknowledged, the sinner accusing himselfe for them by name, and adiudging himselfe for them to death, with an appeale from Iustice to the Throne of Gracc for remission. 5. Let neuer a sinner for any knowne sinne, take further griefe, then as he may be able againe to comfort himselfe with promise of mercy. 6. As in practise of this daily Repentance, coldnesse by custome is to be be shunned; so on the other side, lest the heart waxe proud through the earnest care and wel performance of it, be not proud of Repentance. 7. Labour still to find out new sinnes, and new omissions of duties, and to make them seeme more and more odious and hatefull to the soule; a sinner so he keepe his hold of Christ, cannot be too humble for sinne. 8. Take speciall notice amongst all other sinnes, of corruption of Nature, and the proannesse thereof to sinning; that all meanes be vsed for the weakening of that root, and the drayning of that fountaine. Let pardon be craued p. 224in speciall for it, & power asked against it. 9 Let not any sinne seeme little, though a difference in repentance is to be put, according as the sinne is ordinarie or extraordinary; yet let not any sin be thought smal, being the offence of a most great God, the breach of a most holy Law, cause of most bitter paines to Christ, meriting most wofull destruction. 10. Forget not to repent of negligences, ouersights, heedlessenesse, and to look well that these grow not too common. 11. For priuate sinne, priuate confession is enough; open sins, would hauehave open repentance, 12. Lastly, when anie knowne sinne is begun to be repented of, let it be thorowly repented of, euen to the shaking it off, and leauing of it. He that confesseth his sinne, and forsakethProu. 28.Prov 28 it, shall find mercy. Now friend Aquila, let me heare your doubts, that I may answer them.

Aquila.

My first doubt is this; Whether a sinnerSome scruples about Repentance. may not truly repent, except he leaue his sins? Or hee may still vse a sinne, and yet repent?

Apollos.

First, an vnknowne sinne may be repented of, and yet not left. As amongst the Patriarks polygamie,Of this kinde was fornication thought to bee among the Corinthians. or hauing at once more wiues then one, or Concubines with their wiues, was the secret sinne which in those times was not manifested nor reckoned as a sin:1 Cor. 6.1 Cor 6 so they liued in it til their death, yet perished not for it;Held in those times for nosin but some indiffrent thing. which they shold hauehave done, if being known to them, yet witingly & willingly with open eies they had continued in it. But they repented of it generally, as of otherSo many amongst vsus, thinke of interest for lone of money. secretsins. Likewise, there be diuers sins amongst vsus, which are the sins of the time, yet not so esteemed; whereof the godly may truly repent, as of all their vnknowne offences, and yet not leaue them, because they p. 225do not take them to be sinnes.

Secondly, there is a knowne sinne, … He is no sinner, who wold be no sinner. M. ….Nature, which cannot be left, but whiles we liue wee must wrestle against it, that it get no dominion: and so it is saide to be left, because wee would leaue it if it were possible. The repentant sinner carieth this crookednesse of his heart about him, euen as many an one carrie a crooked backe which troubles them, but they cannot put it off.

Lastly, there be daily infirmities, such as euerie day we commonly runne into, accompanying …, euen as a shadow the body; as vaine thoughtes, idle words, and euill silence sometime, and waste of time, and innumerable such things; which the more they are resisted and striuen against, the more they are lessened, but wholly abolished by repentance they cannot bee. Knowne sinnes if they be grosse and notorious, especially if they runne into the eies & offence of the world, must be so repented of, as they be forsaken. We finde not that Dauid, Minasses, Peter, Lot, Noah, after their repentance, to hauehave againe falne into those soule offences,Peccata vastantia conscientiam. which being wittingly continued in, waste and ouerthrow the … of a sinner.

Aquila.

But may not … Scrupisgrosse sinne, and yee … and bee …

Ap.

Of thisSinnes of … lapse: in the obiections against faith in Christ, for for giuenes of our sinnes. somthing hath … said before, therefore the lesse now. If one be but a babe in Christ, and weake, he may do it more easily. But one of growth in grace, and being experienced … practise of Repentance, and watchfull, will hardly do it. Sure it is a great wound if it do fall out, thogh not vnrecouerable in the child of God, who is subiect to such relapses.

p. 226Aquila.

May there be true Repentance without shedding of teares?

Apollos.

As teares may be shed, and yet repentance false, as in Esau, Heb: 12: so true repentance may bee with dry cheekes. Wee reade of Zacheus repentance,Repentance vponupon great & extraordinarie fals. is se dome without teares but nothing of his teares. Also of the Corinthians repentance, we reade 2 Cor. 7. and of their sorrow, and many good fruits: but amongst all the effects of Repentance,1 Sam 7. Mat: 26. Luke 7.1 Sam 7Luke 7 the Apostle saith not, What teares hath it wrought? Teares of Repentance are precious things: … koepeth a boule to put and keepe them in; but they are verie rare things. His bottle is not full yet, though it hath bene filling euer since Adam.

Aquila.

Wicked men and hypocrites may goe fat in repentance, greeue, & feare and humble themselues, and confesse, and fast, and weepe, and pray, and leaue many sinnes, and do many good things, as Scripture witnesseth of Iudas, Achab, Esau, Felix, & others: what thing is there, whereby the repentance which is proper to Gods children, may be seuered from that counterfelt in reprobates?

Apollos.

You hauehave alreadie heard me deliuer seuen peculiar effects of true repentance, which indeed hy-pocrites may counterfeit, but not expresse truly. ButPsal. 119, 57, 69, 112, 115. Rom. 7, 15, 16 17, 18.Ps 119:57Ps 119:69Ps 119:112Ps 119:115Rom 7:15Rom 7:16 these three things (amongst many) are sure notes of heartie and vndoubted repentance. First, a setled distinct purpose of heart, out of a true hatred of sin, not to offend in any sinne, as neere as euer frailty will suffer. Whereas in all euill men (what shew soeuer they make) there is not this purpose, but a full determination to liue in some knowne sinne, or a great security in their generall course.

p. 227Secondly, a true perswasion of heart … sinnePsal. 51, 1, 2, 3Ps 51:1Ps 51:2Ps 51:3 done, that God will forgiue it through Christ, when they aske pardon by him, with hope of Gods goodnesse This is not in the repentance of …. Heereof it commeth to passe, that the … hath of his repentance most excellent vse, euen to testifie to him the soundnesse of his faith, and to bee a witnesse of the forgiuenesse of his sinne, and of his incorporation into Christ; and finally, of his saluation by him: forso much as this true repentance can bee no where, where first there is not faith, and true reconciliation with God.

Thirdly, true repentance causeth vsus to abhor and leaue our sinnes, because he whom wee know and belecue to be our Father in Christ, so extreamly hateth them, & hath so infinitly punished the in his own Son. Hypocrits leaue some sins, but it is for other respects.

Aquila.

Certainly this is a goodly encouragementOf encouragements to Repentance. to inuite and prouolie all men, without … or dalliance, to fall to repentance, and to perseuer in the practise of it; sithence our Christianity is thereby approoued to vsus, and we are thereby discerned from hypocrites and all euill men.

Apollos.

It is so indeed: for what greater comfort in1. Truth of our faith & Christianity, discried by our Repentance. the world, then to rest assured of our …, that it is vnfained: and that thereby we are in Christ, and bee partakers of his merites into faluation? And baing greatly … vntounto this assurance by our Repentance, how ought wee to apply our selues to the practise of it? Howbeit there want not many other and weighty encoragements inciting vsus to take this course. For first of all (to giuegive you a little …, in … of … p. 228more full draught) consider of the sundry and excellent2. Great promiles made & performed to repenting sinners. promises made in the word to repentant persons; not onelyonly touching things earthly and transitorie, for the remouing and freeing them from dangers, calamitiesOf earthly things. and plagues; as that he will not iudge them which iudge them selues, 1 Cor. 11, 29. That toward such as amend their wayes and workes, hee will repent him of the plague denounced, Ier. 26, 15. That from such as turne and repent, he will turne his fierce wrath, and repent him of the euill that he hath said he wil do, Ionah 1, 10, 11. To such as rent their hearts, and turne to him with all their heart, he will repent of the euill. Yea, his promise runs not only for taking euil things from them, but for temporall good things to be giuen them, and that plentifully; as that he will leaue a blessing behinde him, euen a meace offering, Ioel 2, 13, 14. That He wil open the Windowes of heauen, and poure out a blessing aboue measure, Mal. 3, 9, 10. They shalbe a pleasant Land, and a blessed Nation, verse 11, 12. That such as turne to the Almighty, they shall be built vp, and lay vp Gold as dust, Iob 22, 23. And Such as for sake their sinnes, and cease to do euill, and learne to … well, should eate the good things of theEsay 1.Isa 1 Land: with innumerable such promises of euill things to bee turned from such as turne to God, and good things to be cast vponupon them euen in this life, not onelyonly made, but performed. Which if it should seeme but a light thing, because it concernet but temporall happinesse, yet it cannot be thought small, that God hath passed his Worde and Faith for euerlasting goodOf Spirituall things. things, such as belong to heauenly happinesse, to bee bestowed vponupon persons truly repentant; as that their sinnes, both guilt and punishment, should be blotted p. 229out at the day of refreshing; Act: 3. So …, as that though their sinnes … as …, and of a … die, yet they should be made white as wooll or snow Esay Y. 18. Neither onelyonly remission of sinnes, to escape from iniquity and death, but an entrance into … life, duen saluation in Heauen, … from the Lordsown mouth assured those that turne, that they shall … die, but liue; Ezek 18. 27. yea, and that for … for the repentance which springeth from godly sorrow, is to … 2 Cor. 7. 10. … sarrow … vnta soluation. So as it …, that they which … shall be saued; as it is true, that except we repent, we shall all perish; Luke 13. 3. Not for the merit of out workeRepentance, a note of a person to be saued, not any cause of saluation. of repentance done, but because Repentance is a fruite of that faith, whereby … on … vntounto saluation. These promises shame not be end so … made, but also were as faithfully kept toward repenting Manasses, Dauid, Peter, the woman in the Gospell, and infinite other.

Adde vntounto all this, that euen the … of God, when they lie in any known sinne without repentance,3. Vnrepentance, hath vnfitnesse for any seruice of God; or any good worke. Vnablenesse to take any profit by the meanes of saluation. or liue securely, then they not onelyonly lie open to temporary iudgements, and …, but all that while their prayers, and all their … of God is … to God; Mat. 5. 23, 24. …. 18. … of their saluation, the Word and Sacraments, become vnprofitable, and can doe them no good; … 26. 28. all their actions are polluted and ….4. Repentance hath the contrary. So on the other … they … to God and repent, they hauehave through faith an … to God, who will heare their prayers, them … accepted, their actions, and their labours …, …. p. 230738. Finally, these things ought not a little to quicken5. Consideration of a iudgment day. vsus to repentance and amendment of life, that there is a day appointed wherein all shall be iudged; Acts 17. 30.6. Repentance the ioy of Angels and men. That repentance of a sinner doth glad Heauen and Earth, Angels and men; … 15. 10. That by meanes thereof, our conscience is comforted, and finds peace;7. Good consequents of Repentance. offences of our brethren auoided, the Church edified by our example, our profession beautified, Sathan confounded, God glorified.

Aquila.

I hauehave willingly heard you speake of encouragements to Repentance, and I perceiue not a three-fold, but seauen-fold coard, both of wrath and louelove, to enforce and allure vntounto it: That euen as wee ought to esteeme present or future happinesse of body or soule, of name or estate, of our selues or our posterity, the good of others, or the glory of God; and doe abhorre, and will auoide the contrary; then the exercise of Repentance ought to be deare vntounto vsus. But now Sir I couet to heare, how you will direct one for the ouercomming of such hinderances as discourage and draw backe from Repentance, which hath many lets, euen as our faith hath.

Apollos.

Good friend Aquila, wherefore serue these former encouragements, but to strengthen you against discouragements, when ye meete them? But because haply it is hard, rightly and duly to apply these encouragements when occasion is offered; and it may be that there be some blockes and lets, that will not so easily be ouercome, without some more special helpe: I will endeuour what I may to helpe you here Doe you recite the impediments of Repentance, and you shall heare what shall be saide to them.

p. 231Aquila.

I will doe so, and that euen as I hauehave felt them in my selfe, or … them in others. And I find that they arise either from the quality of sinne, orHind erances of Repentance from some circumstance in the sin done, or from some euill affection in the …, or from respect of God, ormen, or from the nature of Repentance, or from Sathans suggestions.

Apollos.

What discouragement ariseth from the quality of sinne?

Aquila.

The foulenesse of the offence takes away hope of recouery.

Apollos.

There is but onelyonly one foule offence that cannot be repented of, all others may. Gods children can take no such fall but it may be repented of, and ought to be; a great fall ought not to … any man 1from rising againe. They which … Christ Iesus, are called to repentance, and did repent; Acts 2. And what fouler sinne can the childe of God commit, then to kill the Lord of glory? I can tell you of such as hauehave done foule sinnes, and very … and that of knowledge, after grace receiued; which yet found place for repentance. For peraduenture you will say, that the Iewes did their sinne ignorantly well, but Adams foule sinne, the fountaine of all other sinnes, and the … of his whole kinde most wofully … by him, could not be done ignorantly, nor yet Dauids, nor Salomons, nor Peters. for they knew the Commandements. What is your … in respect of God?

Aquila.

His exceeding …, and … seuerity towards offendors, expressed euen in casting off many, which yet hauehave humbled …, and turned; as …, …, ….

p. 232Apollos.

Nay, the mercifull and compassionate nature of God, as it is eueryevery where excolled, and that highly; Esay 55. 7. Psal, 103. 9. 11. Rom. 2. 4. Ioel 2. 6, 7. and otherwhere: so it is purposely mentioned by the holy Ghost very often, to inuite and encourage sinners to repentance; as in the forenamed places, his strict seuerity is extended to obstinate rebellious sinners, and to no other: not to such as turne and submit to him, and relent towards him. To such he is as the Father in the Gospell, to his lost relenting childe; neither did he cast out any humbled repenting sinner, saue such as did it in dissimulation: and yet their temporizing repentance hath got them a temporary blessing, as to Iehu and Achah. But what be the affections in sinners themselues that vsually hinder their Repentance?

Aquila.

First, loathnesse to forgoe the profit of their 1sinne; as in Vsurers, Victualers, Inkeepers, and other Artificers: Or the pleasure & sweetnesse of their sinne, 2as in Drunkards, Fornicators, Wantons, Play hunters, Gamesters: Or the credit and glory that comes of their 3sinnes, as proud Gallants, Ruffians, great swearers, swash-bucklers, and such like.

Apollos.

Touching such as are held backe by the 1commodity of their sinne, such a small thred should not hauehave such … to keepe them from so necessary a duty, as concernes soules health. Let such thinke what aduantage it will be vntounto them, to get, though it were the whole World by their sinne, and in the end to lose themselues. Will all the World serue to be a recompence of their soule? But if their soule-danger will not moue, let them thinke that God can and will curse all that which is sinfully gotten; and cause all that which is p. 233euill gotten, to be as a fire to consume all that which is well and iustly gained, either in their owne dayes, or else in the dayes of their children, who shall as euilly spend it, as they euilly got it; lauishing it as wickedly, as they wickedly gathered it. The experience of all times prouing true that common saying, That of euill got goods, sildome enioyes the third heire. Therefore, let men account a little with righteousnesse, better then much with iniquitie. Better to bee poore and godly, then rich and a sinner. A little which a iust man hath, is better then aboundance with iniquity. For,Example of the oyle in the cruise. Also Danieis pulse. Gods blessing can make a little go farre, and do much, as his curse can quickly scatter, and bring a great deale to nothing, Hag. 1, 7, 8.

2 For such as are held from turning to God by the sweetnesse and pleasure of their sinne, such would bee aduised not to looke to the beginning of their sin, but to the end of it. That which is hony in the mouth, wil proue grauell, nay gall in the belly. That which pleaseth at first, at last will bite as a Serpent or Cockatrice, and cut as a two-edged sword, Prou. 5, 3, 4, 5. & Prou. 9, 17, 18. also Prou. 20, 17: these Texts would bee exprest. It will proue no wisedom to buy a momentany pleasure, with endlesse paine; to exchange a short passing, and fleeting delight, with neuer-ending sorrow, anguish, and horror. Remember what Di…es had said to him: feare lest thou hauehave it saide to thy selfe, thou carnall sensuall man: In thy life time thou hadst thy pleasure, and now thou art tormented in this flame. So much as men hauehave had in pleasure, so much paine shall be giuen them.

3 For such as stand vppon their reputation, as if it p. 234should fall, if they did fall to repentance; let the know that as godlinesse is great gaine, so it is great credite. More true honour to be got by well doing in a weeke, then by sinne in a mans life time. For, whereas sinneRom. 6, 22, 23Rom 6:22Rom 6:23 drawes credit onelyonly from persons of no worth or credit, and must therfore either vanish, or end in shame; Vertue and Religion purchaseth estimation with the godly: and howsoeuer it meete with shame in the world, yet it hath an euerlasting honour in the life toReuel. 7.Rev 7 come, euen a crowne of blessed immortality.

4 Lastly, let it be weighed, that true greatnesse is to be great in Gods fauour, true worshippe is to be a true Christian; which is more honorable, then to be as the sonnes of Nobles and Princes.

Aquila.

I obserue other hinderances growing from corrupt mindes of the offenders partly, & partly from sathans suggestions; as a feare to be pointed at for singularity, and to hauehave nick-names heaped on them, if they should leaue their sinfull customes, or take vp any good duties, which draw contempt from the profane world. Likewise, an vnwillingnesse to incurre the displeasure and dislike of their prophane worldly friends, to whom they are beholden. 3. Some are also hindred by the euill life of Professors, & 4. by the contemptible estate of such as truly repent, and feare God, 5. And not a few are let by the custome of time, which they are vnwilling to go against, and differ from, choosing to do as most do, because they would hauehave fewest to talke of them.

Apollos.

Aquila, a little hinderance is a great matter to the vnwilling, as the well-willing will ouercome great lets. These which you name are but feathers, or p. 235(at most) scar-crowes and bugges to make Children affraid: One blast of Gods mouth will disperse them, as the winde driueth chaffe before it. For reproch and nick-names the Word teacheth, that it was the lot of Prophets, Apostles, yea of Christ, to be scorned andMat. 5. Lu. 23Matt 5 mocked; and pronounceth such blessed, as after their example shall endure to be reuiled for righteousnesse, Math. 5. and much better it is to beare a temporary reproach in this world of the wicked for well-dooing, then to abide eternall contempt for sinne in the next life.

2. And as touching the other let, iudge how much rather one ought to suffer the displeasure of all worldly friends, then to liue out of Gods fauour, as they doe which liue in sinne without repentance. And who wil not esteeme the louelove and liking of one godly person, aboue the distast and mislike of an hundred worldlings? Howbeit, who knoweth but that by his repentance, he may gaine euen his enemies to be his friends, as for impenitencie, God vseth to make friends to become enemies?

3. Neither ought the meane estate of such as repent and louelove God, keepe any from entring into the good way of obedience to Gods will; not onelyonly because we are commanded to iudge righteously and in truth, not according to outward appearance; and then we should perceiue, that such as are basely esteemed in the world, are glorious before God in his sight; but also, because they are pronounced blessed, which are not offended in Christ, that is, which stumble not at the meannesse of Christ, or his little flocke his poore followers. For as they are affirmed to persecute Christ, p. 236which persecute his members, and to feede and cloathMath. 25.Matt 25 Christ, which do these things to his members; so the being offended with the pouerty and simplicity of his members, is to be offended with Christ. They which now refraine to embrace sincerely the trueth, because of the fewnesse or small regard of such as bee his true followers; if Christ himselfe were amongst vsus, the homelinesse of his person and state would offend them, and turne them from receiuing his doctrine.

4 Lastly, least of all is any to be held from the way of Repentance, through the euil customes of the time; which being euil are therefore to be forsaken, though they be customes. Customes howsoeuer old, yet seuered from truth and vprightnesse, are but old errors. Neither are we to liue by customes, but by the statutes and commandements of God; not to follow multitudes, but to choose rather to thinke and do well with a few good, then to erre and do naughtily with manie which be euil. Better it were for vsus to walk in the good way of repentance though it be narrow, and they but a few which finde and vse it, because at last it leadeth to life; then to go in the way of security & sin, though it be broad, and many treade in it, because in fine, it brings to destruction.

And what matters it to vsus, how professors doe liue, or our Teachers or fore-fathers, saue onelyonly that wee are to greeue if they liue not wel, to pity them, to pray for them, to helpe as we may to reclaime them. But in no wise to take their life as a rule, or to take an offence from their walking. For Christ is to be imitated, and not men; namely, in that wherein they leaue and goe from Christ, 1 Cor. 11, 1. And there is a woe aswel to p. 237such as take an offence, as to them which giuegive: for woe is to the World because of offences. And we are commanded not to doe as Teachers doe, when they teach wel, and doe ill. HaueHave ye any more hinderances of Repentance yet behind vnnamed?

Aquila.

The hardnesse and painefulnesse of Repentance discourageth especially our slothfull natures, who are loath to abide such trauaile, as wee must put our selues to, if we will turne from our sinnes.

Apollos.

Indeed (as I touched afore) the gate of Repentance is streight, it is a narrow way, it will paine vsus and pinch vsus to walke in it; but the benefit will quit the labour: it will take vp much time and trauaile to leaue sinne. See how much adoe, and what a while it is ere we can leaue but one sinne especially if it be a sinne of nature, to which we are more addicted; or of our trade, by which we sucke some aduantage; or of the time, wherein there be many to beare vsus company. I say then, to leaue so many sinnes, and to liue well, to doe so many duties, will craue both space and sweate: but the fruite will requite the charge. The haruest of Repentance is eternall life; 2 Cor. 7. 10, 11. as the croppe of sinne is eternall death. Consider also though it be painfull to leaue sin, and to exercise Repentance, yet it is surely as painefull to exercise sinne. I dare boldly affirme it, to liue in sinne, is as painefull (if not more painefull) then to liue well.

Sinners doe not fulfill their lusts with such ease; example in the Drunkard, Theese, Epicure, Gamester, couetous, proud, ambitious, which take great paines, put themselues to great hazard, watch whole nights, and labour whole dayes for compassing and enioying their p. 238vnlawfull desires; so as all ends put together, to practise sinne, is as hard as to practise righteousnesse: which hath the sweete peace of conscience, liberty of minde, and ioy of heart, to mittigate much the pain and labour which is endured about it. But most sure I am of this, that to repent and liue well, according to Gods will, is nothing so painefull as to liue in hell fire; whatsoeuer the paine or perill of well doing is, it is not matchable with hell paine. Therefore let our sluggish nature be rowsed, and enured vntounto diligence in seeking after the Kingdome of Heauen: better here to endure the burthen and paine which doth accompany godlinesse, how great soeuer it be, then to endure the paine of our sinnes for euer in that lake which burneth with fire and brimstone. It will also helpe vsus against this temptation of our slothfulnesse, to call to minde not onelyonly, that ease slayeth the foolish; but what hurt it doth in the meane time to the godly which doe yeeld to it. How did the Church lament and smart; Cantic. 5. 3. because shee would not rise in the night and put on her cloathes, and wet her foote a little to open the doore to Christ? I say, how did the Church there sinart for this her sloth? shee was for a time punished with the absence of her Husband Christ, more bitter then death to her; also with astonishment and dulnesse of heart for her sinne: and lastly, with the cruelty of euill Pastors which fell vponupon her, and beate her, and ill entreated her.

Aquila.

But such as hauehave long serued and followed any sinne, are moued to feare lest it be too late to beginne; they thinke they hauehave lost their tyde, and it booteth not now to thinke of altering their course: better to keepe them where they be, rather then for to stirre p. 239and striue, and bee neuer the better.

Apollos.

Indeed the long … in the seruice of any sinne, maketh Repentance more difficult, but not desperate and impossible. As one that is farre gone out of his way, or hath suffered a wound or a sicknesse, to goe on long without looking to it, makes their returne and recouery more hard, but takes not away all hope: Right so the long abiding in any sinne, it doth craue great care to repent and amend it. But as they which hauehave foreslowed their fields or gardens, and suffer them to be ouergrowne with weeds, or which hauehave neglected their time in the beginning of a day, so as they hauehave more worke on their hand when night approacheth; they vse to recompence their former carelesnesse with encrease of paines: So Christians which hauehave spent too much time in following their affections, and walking after the course of this world, all they hauehave to doe, it is to redeeme the time; and then doing their best endeauour, doubling their care and paines, because their sinnes are many & strong, and their time but short which is behind: yet this is their comfort, that Iesus Christ can as easily change an heart that hath long accustomed it selfe to doe euill, as another heart which is not yet hardened by the custome of sin; this is a sure truth that hee will helpe the well willing minde. Therefore let not care of Repentance be cast off, but be so much the greater, as the neede is more; and then our good Lord will himselfe doe the rest. Get first the mastery of one sinne, and then of another, and so of a third; and thus setting vponupon them one after another, the victory will be more easie: for as sinne groweth weaker, so the sinner will grow in strength. An old p. 240man cannot become young againe, but an old sinner may proue a new man by Christs grace, and his owne labour. Lastly, they are deceiued in thinking they can keepe where they are; for the sinner that growes not better, must needs waxe worse: he that goes not forward, goes backward, no man stands at a stay.

Aquila.

I heard you say, that there were some sinnes which being publike, require a publike repentance; this I tell you many good minds sticke at, and thinke it too great a shame, and so are kept from doing it: hoping that vponupon their priuate sorrow and confession, God will for Christ his Sonne pardon them.

Apollos.

Indeed Aquila, now ye touch a boyle, ye rub the sore; there be honest minds not well enformed which cannot brooke this, though it concerne not themselues. They take it to be too seuere a discipline; one matter is, they liue not vnderunder such a strict discipline;1 Tim. 5.1 Tim 5 it would seeme nothing if they liued in a place where such things vse to be done. If Theeues were not accustomed to die for their theft, it would bee thought too rigorous to bring in such a penalty. Againe, they doe not well consider the equity of this discipline; for as a publike fault would hauehave a publike rebuke, so it would hauehave a publike repentance: a priuate repentance and submission, is too narrow a playster for so broad a wound as an open scandall. Where many are offended with a crime commonly knowne, the wound being great, it had need of an answerable salue, that humiliation and satisfaction be giuen and made to many. If Christ hauehave commanded that for a priuate offence, one shall goe to his brother, and say; Forgiue me, it repents me: shall we not thinke it meet that where p. 241a publike offence is giuen to a whole congregation, there the like ought to be done? shall one brother offended be respected, and shall the whole fellowshippe and society of brethren be despised? If one hurt but one member, he is bound to make mee amends, how much more if hee hurt my whole body? Againe, it is best for the offending person thus to doe; for by his readinessc … vndergoe a publike infamy, taking vponupon him the reproach of his sinne willingly, hee shall declare his repentance to be true and sound; and so not onelyonly be receiued more gladly into fauour of men, vppon such good proof of his conuersation, but also purchase more peace to his owne conscience with God: which assuredly can neuer enioy comfortable rest, till he obey this Ordinance of Christ, in satisfying whom he hath offended. Further, by this example of his submission, he shall doe others good; both by striking into them terrour, not to deserue by their sinne to come vntounto a publike abasing themselues before many; and to giuegive encouragement by their example of such their repentance, vntounto such as shall in like manner offend by publike crime. Moreouer, it will stop the mouthes of the aduerfaries of Gods truth, when they shal perceiue sinne not to be borne withall in any of the Children of the Church. And finally, great glory shall hereby redound vntounto God, when his truth and mercies in forgiuenesse of great sinnes, shall be openly acknowledged, and obedience yeelded vntounto his owne appointment. By these, and the like considerations, no doubt euen the holy man, and princely Prophet Dauid, hauing giuen a generall scandall in his sinne with Bathsheba, Psal. 51.Ps 51yet was made to forget his owne priuate reputation, p. 242and his royall dignity, and to beare the publike shame of his sinne, setting himselfe by that 51. Psalme as it were vponupon a stage, that God might hauehave glory, and his Church edified by such an example. Which also induced Salomon his sonne in like manner, after his greeuous fall and generall scandall, to publish his repentance to the Church, in his Booke Ecclesiastes: and it isEcclesiastes, not to be doubted of the Church of Corinth; as their sinne in bearing with the incestuous person was open, so both his and their repentance was open, and made known. We see the Apostle to blaze out, and proclaime their Repentance for their offence, that all men might2 Cor. 7. 11.2 Cor 7:11 take notice of their sorrow, as their sinne was too much knowne; which in truth (if things be rightly weighed) is rather the sinners honour, then his shame: it being a shame to sinne, but none to repent, and to be knowne so to doe; which rather wipeth out their shame both before God and men, and restoreth the former estimation vntounto them. It were a foule deserued shame indeed, to be knowne to hauehave done a sinne, and not to be knowne to hauehave repented of that sinne; this would argue an obstinate, carelesse, desperate, impenitent person. I pray you who doth the lesse, nay, who doth not now more honourably thinke of King Dauid, in that he (such a person) would submit himselfe to such a discipline voluntarily, hauing no authority aboue him in Earth to enioyne it to him? it is his renowne to this day, and wil be to the Worlds ende. And finally, where you say, they may repent priuately, and hope for pardon; this is all I say, I doe more then doubt it: I would be loath to loose that sinner by pronouncing forgiuenes of his sins, who being made to know thus much of his duty vntounto p. 243God, and the Church, and his owne soule; yet should refuse to doe it, hoping that God would be good to him, if hee doe in secret repent. Might not Dauid and Salomon hauehave thought so, and others also, who hauehave done as they did? Nay, friend Aquila, then may a sinner looke for Gods fauour, when hee readily and dutifully walkes in Gods way; and Gods way is publike repentance for publike scandals, when he feeles his heart so affected toward God for the doing his will, and setting forth his honour, as that in regard thereof he doth little or nothing recount of his owne credite; this is a good token that all is pardoned him. But hauehave you any further matters to say, friend Aquila, as touching this purpose?

Aquila.

None, but that I am much bound to you, for enduring me with such patience, to obiect what I thought. Were it not that the time is so farre spent already, I would request you that wee might passe forward to the fruites of Repentance, to deliuer the doctrine of good workes.