A Guide to Godliness, Book 5 · Chapter 20
CAP. XX.
An example and patterne of Meditation, the ſubiect matter whereof is true and vnfained repentance.
§. Sect. 1 The reaſon of this choice: what repentance is, and the cauſes thereof.
HAuing thus ſet downe the doctrine of Meditation, it now followeth, that I propound an example of it, according to the former rules and directions. Where firſt we are to make choyce of the ſubiect matter whereon wee purpoſe to meditate, and then to diſcourſe of it with our vnderſtanding, and to feele the vertue and efficacie of it in our hearts, the which muſt be done in a Soliloquie between vsus and our ſoules, or rather of the ſoule to it ſelfe, after this manner: Now that thou haſt (O my ſoule) ſequeſtred thy ſelfe from all ſociety, that thou mayeſt hauehave ſome ſecret conference betweene thee and thy ſelfe, in the alone preſence of God and thine owne conſcience; make choyce of ſome fit ſubiect whereon thou mayeſt ſpend thy paines and time with moſt profit for thy ſpirituall good, that laying a good foundation, thou mayeſt erect thy building with more eaſe and fruit. And what fitter matter, vponupon this preſent occaſion canſt thou chuſe to thinke vponupon, then vponupon that excellent grace and duty of repentance, which is the firſt beginning of a godly life, and after it is begun, accompanieth it vntounto the end, as a chiefe agent in all this worke? VponUpon what better argument canſt thou meditate then vponupon this, which the Prophets and Apoſtles hauehave ſo much beate vponupon? yea, which our Sauiour Chriſt himſelfe thought ſo neceſſary and profitable, that he did not onelyonly make it the ſubiect of his owne Sermons, but being to aſcend, commended it at his laſt farewell to his Apoſtles, as the chiefeſt theame, next vntounto faith, vponupon Luk. 24. 37.which hee would hauehave them to preach in his Name. A duty that belongs vntounto all, and is neuer vnſeaſonable; alwayes neceſſary: An Euangelicall grace and chiefe fruit of faith, in which it liueth, without which it is dead. So that as faith is the life of our ſoules, by applying Chriſt vntounto vsus, in whom we liue, ſo repentance, in reſpect of our ſenſe and feeling, which can no otherwiſe iudge of the hidden roote, but by the outward fruit, is the life of this life. As faith is the onelyonly condition of the Couenant of grace, which aſſureth vsus of all good things temporall and eternall; ſo repentance as a counter-bond, aſſureth vntounto vsus this aſſurance, & by a ſenſible infallibility & outward euidence, perſwadeth vsus that we performe this condition of beleeuing in Chriſt, and apprehending all the promiſes by faith vnfained. Now that thou mayeſt (O my ſoule) proceed in ſome order, what is this repentance, but an Euangelicall and ſauing grace of God, wrought in thine heart by his holy Spirit, applying by faith (as by his inſtrument) Chriſt and all his benefits, which inflaming thine heart with feruent louelove, doth make thee looke vponupon him whom thou haſt pearced, to bewaile thy ſinnes, as the chiefe cauſes of his death, to hate and forſake them, and to turne vntounto God, offering vntounto thee grace and pardon, by amendment of life, and bringing foorth the fruits of new obedience. So that it is a grace and free gift, and no naturall endowment which commeth by inheritance, or elſe procured by thine owne purchaſe. It is the gift of God, who giueth vntounto thee all good things. It is a gift of his free grace, preuenting thee when thou didſt neuer ſo much as thinke of it, by putting into thy mind the profit and neceſſity of it, and into thy heart ſome deſire of receiuing it, preparing and fitting thee for it, by the preaching of the Law, working humiliation, contrition, and legall ſorrow, and fitting thy mind and will, that they might conſent and obey the motions of the Spirit, outward in the Word, and inward in the heart and conſcience; working it firſt in thee, by changing the mind and heart, and turning them from ſinne, vntounto holineſſe and righteouſneſſe, co-working with thee, that thou mayeſt continue, renew, and increaſe in the practice of it, and perfecting thy repentance, in the parts and degrees of it which himſelfe begun. It is hee that calleth vsus to repentance, and inableth vsus to repent. He ſtriketh our ſtony hearts, and maketh them to relent by ſound contrition, before theſe rocks will yeeld any waters of true repentance. It is he that powreth the Spirit Ezek. 11. 29. & 36. 26. Zach. 12. 10. Act. 5. 31, & 11. 18. 2. Tim. 2. 25.of grace vponupon the houſe of Iudah, before they can lament for their wickedneſſe, and that giueth repentance to the houſe of Iſrael, and with it remiſsion of ſinnes. Thou canſt not turne vntounto him (O my ſoule) before hee firſt turne vntounto thee, nor weepe bitterly with Peter, till hee thaw thy frozen heart, by reflecting vponupon thee the beames of his gracious countenance. Yea, when he turneth, thou canſt not turne, till hee turning his face, turne alſo thine heart, as it is running away with feare, and neuer looking backe, that thou mayeſt behold his gracious countenance, promiſing nothing but good, and his ſtretched out Arme, to receiue thee vntounto grace and fauour. Surely (ſaith the Church) after I was turned, I repented, and after that Ier. 31. 19. Lam. 5. 21.I was inſtructed, I ſmote vponupon my thigh. No man can ſorrow for his ſinnes, nor reſolue to forſake them, but hee that hateth them, nor any hate them, but they who louelove God, nor any louelove him, whoſe hearts hee firſt inflameth not, by ſheading abroad his louelove in them by the holy Ghoſt, which hee giueth vntounto Rom. 5. 5. 1. Joh. 4. 19.vsus. Neither doth he worke alone, but together with his Sonne and holy Spirit. For it is the blood of this Lambe of God, which worketh our adamantine hearts to this relenting ſoftneſſe, and the water which iſſued out of his pierced ſide, which being beheld with the eye of faith, doth draw out of our eyes, the briniſh waters of repentant teares. And therefore becauſe he is the Author of our repentance, both as hee procured it by the meritorious vertue of his death, and worketh it by his blood-ſhed applyed by faith, he inioyneth his Apoſtles to preach repentance in his Name. Finally, Luk. 24. 47.it is the oyle of the holy Spirit, which ſuppleth and ſoftneth our hard and ſtony hearts; It is this diuine fire, which warming our cold hearts with the flame of Gods louelove, and the hot blood that iſſued from our Sauiour, cauſeth them to ſend vp into our heads theſe ſalt, yet ſweet waters of vnfained repentance, which diſtill by our eyes, and in trickling teares drop from our cheekes. This winde of the Spirit muſt blow vponupon vsus, yea muſt blow into vsus, before wee can returne vntounto God one ſigh to expreſſe our ſorrow for our ſinnes. And therefore (O my ſoule) ſeeing God is the principall cauſe of thy repentance, rob him of no part of his due, but aſcribe vntounto him the whole glory of his owne worke. Which though hee could effect by his ſole immediate power, yet hee is pleaſed to vſe in it many ſubordinate cauſes, meanes, and inſtruments, by which he worketh this grace in thee: As miniſteriall and helping cauſes, namely, the Miniſters of the Word, who in this worke are co-labourers with Chriſt, ſent by him to open mens eyes, and to turne them from darkeneſſe to light, and from Act. 26. 18.the power of Satan vntounto God, that they may receiue forgiueneſſe of ſinnes, and inheritance, among them that are ſanctified by faith in Chriſt, in which reſpect, they are called ſpirituall fathers, begetting them to God by the ſeed of the 1. Cor. 4. 15.Word. So likewiſe inſtrumentall cauſes, which are inward, precedent, and immediate, as ſauing knowledge, ſhewing the way to repentance, a liuely faith, vnfained louelove, and true feare of God, both in reſpect of his mercies and iudgements, eſpecially the laſt and generall Iudgement at Act. 17. 30.the end of the world; or elſe outward, which either lead and draw, or elſe mooue and perſwade vsus to repentance. Of the former ſort are many inſtruments and meanes to bring vsus to it. As the Miniſtery of the Word; and firſt, the preaching of the Law, which prepareth vsus for it, and of the Eſa. 55. 7.Goſpel which worketh it in vsus, by aſſuring vsus, that if wee will turne to the Lord, he will hauehave mercy vponupon vsus, and forgiue vsus our ſinnes. So alſo croſſes Pſal. 119. 71. Luk. 13. 1, 2, 3. Rom. 2. 4.and afflictions, either vponupon our ſelues or others; Gods bleſſings and benefits, either promiſed or beſtowed. The moouing and perſwading cauſes are innumerable; as the louelove of God towards vsus, his patience and long ſuffering, his truth in his promiſes, and all-ſufficiency in performance, the profit of it in this life, ſeeing it bringeth with it peace of conſcience, and ioy in the holy Ghoſt, and maketh way for our eternall ſaluation in the life to come; the neceſſity of it, ſeeing without it nothing can ſaue vsus, with it no ſinne can condemne vsus, being an inſeparable fruit of faith, which is the alone condition of all promiſed happineſſe, &c. And theſe with many other, are the cauſes (O my ſoule) which all concurre together to worke thy heart vntounto vnfained repentance, which being in themſelues ſo powerfull and preualent to produce this effect, will leaue thee quite without excuſe, if they be not effectuall to this end.
§. Sect. 7 Of the matter, forme, & parts of repentance, and firſt, of humiliation.
And now (my ſoule) that thou ſeeſt the efficient cauſes of repentance, conſider alſo the matter and forme of it, as they meet together in the parts thereof, which are humiliation, and godly ſorrow for thy ſinnes, and turning vntounto God by reformation and amendment, the former part more directly expreſſing the matter, the latter, the forme of thy repentance. And both theſe the Scriptures conioyne in this one worke. For thus Salomon ſpeaketh of it, when they ſhall humble themſelues, and turne from their euill 2. Chro. 7. 14.wayes; and Ioel exhorteth the people to turne vntounto the Lord with weeping, to Joel 2. 11, 12. Act. 26. 20.rend their hearts and not their garments, and to turne vntounto the Lord. Howſoeuer in many places they name but one of them, and thereby vnderſtand the other. And therefore (O my ſoule) ſee that thou diſioyne not thoſe things which thy God hath ioyned together: content not thy ſelfe with Eſa. 58.ſuch a ſorrow, as bringeth foorth no amendment, which was reiected in Ahab, Iudas, Cain, and the people of the Iewes; for theſe teares, like filthy waters, doe but the more pollute thee, and this worldly ſorrow, proceeding 2. Cor. 7. 10, 11.not from hatred of ſinne or louelove of God, but from ſelfe-louelove and feare of puniſhment, cauſeth death, and is a ſorrow which muſt be ſorrovved for: nor yet vvith ſuch an amendment, vvhichwhich ariſeth not from ſenſe of ſinne and godly remorſe and ſorrovv for it, vvhichwhich vvas the repentance of Herod, who is ſaid to hauehave done many things according to the Baptiſts doctrine and direction, but not to hauehave ſorrowed for ſinne paſt, as hee obeyed for the preſent; of Iudas, who was outwardly reformed as the other Apoſtles, but neuer truely and thorowly humbled; and ſo of Demas, and many ciuill worldlings and temporaries, who in many things change their courſe from euill to good, but hauehave no change of their hearts grounded vponupon vnfained contrition and humiliation. But what is this, but to build without a foundation, and to diſmember and deſtroy this perfect body, by pulling one part from another? And therefore (my ſoule) ioyne theſe parts in thy repentance; lay firſt the foundation, and then build vponupon it; bewayle thy ſinnes with bitter griefe, and then forſake them in heart and action, and turne to thy God in amendment of life. Now vntounto this humiliation, thou muſt firſt be prepared by the Law, which like a Schoole-maſter whippeth thee, and maketh thee to cry out in the ſenſe of thy ſinnes, and the curſe due vntounto them, and vtterly to deny thy ſelfe and thine owne righteouſneſſe, as altogether inſufficient to ſatisfie Gods Iuſtice; and then it muſt be wrought in thee by the Goſpell, which reuealeth vntounto thee the perfect righteouſneſſe and obedience of thy Sauiour Chriſt, by which his Iuſtice being fully ſatisfied, his wrath alſo is appeaſed, the pardon of thy ſinnes, if thou bathe thy ſelfe in the blood of Chriſt, by the hand of faith, and aſſureth thee that thou art reconciled vntounto God, and become his child by grace and adoption. The which will make thee to melt and reſolue into teares of vnfained ſorrow for thy ſinnes, whereby thou haſt diſpleaſed ſo gracious a Father, which godly griefe will cauſe repentance not to bee repented of. And this is that ſound humiliation which the Scriptures doe ſo often call for; which thou mayeſt diſcerne, if it be truely in thee, by diuers ſignes that alwayes accompany it; For the obiect of it is not puniſhment chiefly, but thy ſinne, and not ſinne as it ſtingeth and tormenteth thy conſcience, but as it is an offence which hath diſpleaſed thy God, cauſing thee to ſay vntounto him with Dauid, Take away my ſinne, and purge me from my guilt: and not with Pharaoh, Let my ſinne alone, but take away this plague. It alwayes cauſeth thee to draw neerer vntounto God, that thou mayeſt begge and obtaine pardon, and not to flee from him to eſcape his puniſhing Hoſ. 6. 1.hand. It worketh repentance and reformation of thoſe ſins which we bewayle, and not (like children) to lye ſtill and cry; It is a willing and free-will Pſal. 51. 17.offring of thine heart, in which, as God is delighted, ſo is it pleaſing and ſweet vntounto thee, cauſing thee to lift vp thine head with hope and comfort, when thou art thus humbled, and to reioyce in ſuch ſorrow; and is not preſſed out of thee by the waight of Gods wrath, the curſe of the Law, or ſmart of puniſhment. The effects of this thy humiliation, is, that it driueth thee to God by prayer, wherein thou humbly acknowledgeſt thy ſinnes, accuſing thy ſelfe for them, as liable to the curſe, by reaſon of their guilt, aggrauating them by many circumſtances, condemning thy ſelfe as worthy of all puniſhments temporall and eternall, iuſtifying Gods righteous iudgement, if he ſhould impoſe them, magnifying his mercy with the repentant Church, if hee ſpare thee in any, and doe not vtterly conſume Lamen. 3 22.thee. After which confeſſion, there followeth an humble and earneſt ſuite for pardon and remiſſion; wherein thou muſt with Dauid cry out vntounto thy God; HaueHave mercy vponupon me, O Lord, according to thy louing kindneſſe; according to the multitude of thy tender mercies, blot out my tranſgreſsions; waſh mee Pſal. 51. 1, 2.thorowly from mine iniquity, and cleanſe me from my ſinne.
§. Sect. 3 Of the ſecond part of repentance, which conſiſteth in conuerſion and amendment.
The ſecond part of thy repentance (O my ſoule) is thy conuerſion and amendment, whereby thou turneſt from thy ſinnes vntounto God, deſiring and indeuouring to ſerue and pleaſe him in newneſſe of life; the things from which thou muſt turne (O my ſoule) are thy ſinnes, yea from all thy ſinnes, great and ſmall, none being ſo great that they need to diſcourage thee, ſeeing they are incomparably exceeded by Gods infinite mercies, and the All-ſufficient merits of thy Sauiour; nor any ſo ſmall, that thou ſhouldeſt neglect amendment, ſeeing the leaſt bring euerlaſting death, if they be not waſhed away with the blood of Chriſt, who alſo dyed for them as well as for the greateſt. Or if there bee any difference in thy conuerſion from thy ſinnes (O my ſoule) it muſt be in leauing thoſe ſinnes with greateſt hatred and deteſtation, which thou haſt formerly imbraced with greateſt louelove, ſeeing by them thou haſt moſt diſhonoured and diſpleaſed thy God, and wounded thine owne conſcience. The other part of thy conuerſion is, that thou turne vntounto the Lord, that thou maiſt ſerue and pleaſe him in newneſſe of life; according to that of the Prophet, O Iſrael, if ye returne, returne vntounto me, ſaith the Lord: for it is not enough that thou ceaſe to be the ſeruant of ſinne, vnleſſe thou become a ſeruant of righteouſneſſe; nor to be vnblameable before men, vnleſſe thou be holy before God; nor to abſtaine from euill, vnleſſe thou doeſt good; nor to keepe thy ſelfe from miſ-ſpending thy Lords Talent, vnleſſe thou doeſt by vſe increaſe it to thy Maſters aduantage. And as in thy returning there is a change in the obiect, from (not ſome, but) all euill; not to ſome onelyonly, but all good; ſo if it be ſound and ſincere, it is alſo to bee plainly diſcerned in the ſubiect or perſon that returneth, and in the change of all his faculties and actions. And therefore if thou truly repenteſt (O my ſoule) there is a change in thy mind, from the darkneſſe of ignorance, to the light of knowledge; from errour, to truth; in thy conſcience, from dead workes, to purity; in thy will, refuſing that euill which formerly it imbraced, and imbracing that good which in time paſt it reiected; in thy heart, from hardneſſe to tenderneſſe; from ſecurity and impenitency, to true repentance; from the louelove of ſinne, to the louelove of God and all goodneſſe for Gods ſake; from lothing of ſpirituall things, to hating of carnall; and ſo in the reſt of thy affections and paſſions. If thy repentance be ſincere, Epheſ. 4. 23, 24.it beginneth inwardly in thee (my ſoule) and proceedeth to the outward parts; it beginneth in feruent deſires, proceedeth in good reſolutions and earneſt indeuours, and ſheweth both in our holy and righteous actions, throughout the whole courſe of our liues and conuerſations. And howſoeuer it is imperfect in reſpect of degrees, ſeeing we can neuer ſufficiently, whileſt we liue heere, bewaile and forſake our ſinnes, nor ſerue the Lord in holineſſe and righteouſneſſe, in any ſuch perfection as the Law requireth; yet if thou doeſt truly repent (O my ſoule) there is a perfection of integrity, whereby thou laboureſt to ſerue and pleaſe thy God in renouncing all ſinne, and imbracing all righteouſneſſe, and in the purifying of all thy powers and faculties, outward and inward, from corruption to holineſſe. And theſe are the parts of thy repentance (O my ſoule) containing in them the matter and forme.
§. Sect. 4 The final cauſes, ſubiect, and properties of repentance, the contraries vntounto it, and compariſons which illuſtrate it.
The finall cauſes and ends of it, are firſt, that God may be glorified in the acknowledgement of thy ſinnes, and may be iuſtified in his righteouſneſſe when he iudgeth, and magnified in his mercies, when being guilty of ſinne, and condemned in thy ſelfe, yea by thy ſelfe, hee pardoneth all thy ſinnes, and iuſtifieth thee in the righteouſneſſe and obedience of Ieſus Chriſt. Secondly, when out of the ſame grace and goodneſſe hee freeth thee from, not onelyonly the guilt, but alſo from the puniſhment of all thy ſinnes, his iuſtice being ſatisfied by Chriſts ſufferings and obedience. Thirdly, that being freed from ſinne, and become the ſeruant of righteouſneſſe, thou ſhouldeſt glorifie and pleaſe God in the whole courſe of thy life, by mortifying thy ſinnes, and ſtudying to ſerue him in thy new obedience. Finally, that thou maiſt hereby be aſſured of Gods fauour in this life, and of euerlaſting happineſſe in the life to come, and hauehave the peace and comfort of both in thine owne conſcience. The effects and fruites of thy repentance are the inward purity and ſanctity of thee (my ſoule) from the pollution of ſinne in all thy powers and faculties, and thy exerciſe of theſe inward graces, in the duties of piety towards God, of righteouſneſſe and charity towards thy neighbours, and of temperance & ſobriety towards thy ſelfe; and an hearty deſire and earneſt indeuor to pleaſe thy God in all things, both in thought, word and deed, by conforming them in obedience vntounto all his Commandements. The ſubiect or perſon to whom it onelyonly belongeth, is the elect and faithfull, the repentance of all others, being like that of Cain, Eſau, Ahab, Iudas, and all hypocrites, falſe and counterfeit. The ſubiect in which this grace is exerciſed, is the whole man, and all the powers and parts both of his ſoule and body; but principally it keepeth its court of reſidence, and ſheweth it chiefe vertue and power in thee (my ſoule) and aboue all other thy faculties in the change of thy mind and will, thine heart and affections. The obiect of thy repentance is ſinne, and that compleat righteouſneſſe required in Gods Law, that being the thing from which thou fleeſt; this, that vntounto which thou aſpireſt; that it which thou laboureſt to mortifie and kill; this, that vntounto which thou indeuoureſt to bee more and more quickened and reuiued. The properties and qualities of it, thou haſt before ſeene in the ſeuerall parts. The contraries vntounto it generally conſidered, are impenitency, carnall ſecurity, hardneſſe of heart, worldlineſſe and prophaneſſe. In the parts of it, the contraries to humiliation and ſorrow for ſinne, are pride, out of an opinion of our owne righteouſneſſe; for Chriſt came not to call ſuch Phariſaicall Iuſticiaries, but ſinners to repentance, and an hard heart and ſeared conſcience which cannot repent; and on the other hand, worldly ſorrow for carnall reſpects, which cauſeth death, and hopeleſſe ſorrow, which being voyd of faith, endeth in deſpaire, and ſo plungeth thoſe which ſo repent, with Cain, and Iudas, into helliſh condemnation. Now to what wilt thou compare this grace of God, O my ſoule? It exceedeth all legall vertues in profit and neceſſity, eſpecially to vsus who are imperfect in them, and is exceeded of none, but of faith and louelove, the fountaine of this ſtreame, and roots from which it ſpringeth, which if thou ioyneſt together, and entertaineſt them like louing friends to liue and lodge in thee, no miſery (my ſoule) can make thee miſerable, no curſe of the Law can hinder thy bleſſedneſſe, no imperfection of other vertues or duties, can keepe thee from the fruition of eternall happineſſe; whereas without theſe, all other bleſſings are accurſed vntounto thee, all ſhewes of other graces falſe, counterfeit, and vtterly vnprofitable. To what then mayeſt thou compare this excellent grace and gift of the Spirit? It is like the waters of Iordan, which will purge thee from the filthy leproſie of all thy ſinnes, not by it owne inherent vertue, but by the power of Gods Word and promiſe, who hath aſſured all that truly repent, of the remiſſion of their ſinnes; and as it is a fruit and infallible ſigne of faith, which aſſureth thee that thou truly beleeueſt, and art therefore purged from all thy ſinnes, in the precious blood of Chriſt. It is like the precious balme of Gilead which is fit to cure all the ſores of ſinne, though the head be ſicke, and the whole heart faint; and though from the ſole of the foot, Eſa. 1. 5, 6, 16, 17.to the crowne of the head, there is no ſoundneſſe in thee, but wounds, and bruiſes, and putrifying ſores, yet if thou wilt apply vntounto them this ſoueraigne ſalue, they ſhall be all healed, ſo that euen thy crimſon and ſcarlet ſinnes ſhall become white as ſnow and wooll.
§. Sect. 5 Of the kinds of repentance, ordinary and extraordinary.
And thus thou ſeeſt (O my ſoule) the nature of true repentance, which admitteth of no diſtribution into kinds, but yet thou maiſt diſtinguiſh it into ſome degrees. For either thou maiſt conſider it in the firſt acts of thy conuerſion, when as thou diddeſt breake from thy ſinnes, by bewayling and forſaking them, and turning vntounto thy God in new obedience; or elſe it is the continuing of it, throughout the whole courſe of this life. For as thou art neuer in this world perfectly cured of the ſores of ſin, but that they will breake out againe, the inward corruption not thorowly drawne out, ſtill ſeeking vent in ſome outward iſſue; ſo this plaiſter of repentance muſt continually be applyed and renewed, and be neuer quite neglected and throwne away, vntill by death the cure be perfected. Now this repentance which thou muſt continue (O my ſoule) euen till by thy ſeparation from thy beloued body, thou be freed from that hated body of ſinfull corruption, is either ordinary, or extraordinary. Thy ordinary repentance is that which thou muſt daily performe; for as thou daily ſinneſt againſt thy good God, ſo thou muſt daily ſorrow for thy ſinnes, bee humbled in the ſight and ſenſe of them, hate and abhorre them as conquered rebels, who hauing gotten new ſtrength, hauehave giuen thee theſe foyles, ſubdue and mortifie them, and indeuour to pleaſe thy God in the contrary duties of his ſeruice. Thy extraordinary repentance is either when by reaſon of thy ſloth and ſecurity thou haſt diſcontinued this exerciſe, and afterwards doeſt vndertake it afreſh, being excited and moued hereunto by outward helpes, the preaching of the Word, afflictions, danger of being ouertaken with ſome approching euill, extraordinary bleſſings, and ſuch like; or by the inward motions of Gods holy Spirit: or elſe when thou art ouertaken for want of keeping the ſpirituall watch of ſome grieuous and vnuſuall ſinne, whereby thou haſt made deepe wounds and fearefull gaſhes into thy conſcience. In both which reſpects thou muſt double thy zeale and diligence, that thou maiſt riſe from whence thou art falne, redeeme the loſt time wherein thou haſt negligently intermitted this holy exerciſe: bewaile thine extraordinary ſinnes, with extraordinary ſorrow and bitter griefe, both in greater meaſure ſutable to theſe greater ſinnes, and in a more vehement and powerfull manner; hating theſe ſinnes with more then mortall hatred; driuing out theſe curſed enemies which hauehave giuen thee ſuch ſhamefull foyles with all deſpite, and redoubling thy watch, that they may for euer be kept out of thy coaſt, and neuer be able to ſurprize and ouercome thee. Finally, thy repentance (my ſoule) muſt be extraordinary, when thy God moueth thee vntounto it by any extraordinary occaſion; as when thou art to performe ſome duty of his ſeruice of great moment and importance; as the receiuing of the Sacrament of the Lords Supper, which requireth extraordinary preparation and examination; when thou humbleſt thy ſelfe in ſome ſolemne faſt, publike or priuate, for the auerting of ſome imminent iudgement, or deliuerance from ſome preſent euill; or when thou art to vndertake ſome buſineſſe for thy ſelfe, the Church, or Common-wealth, no leſſe waighty and neceſſary, then full of difficulty and danger; then (my ſoule) is it high time for thee to renew and redouble thy repentance, that thy ſinnes which ſeparate betweene thy God and thee, may be remooued, and not ſtop and hinder thee from receiuing the aſſiſtance of his grace and holy Spirit in theſe waighty imployments. So alſo when thou addreſſeſt thy ſelfe to thy God, to make ſuit for ſome bleſſings which thou much deſireſt, from which thy ſinnes might hinder thee, and ſtop the ſtreame of his grace, that though it ouerflow to all others, yet thou ſhalt remaine dry and barren: or for the remouall of ſome great afflictions, which if thou continueſt in thy ſinnes, thou maiſt iuſtly feare will bee continued vponupon thee, till thy God, by redoubling thy ſtripes and ſmart, hauehave made thee to renew thy repentance and redouble thy ſorrow. Finally, it is fit time thus to repent, when thy God ſummoneth thee by ſickneſſe to appeare before him, and threateneth thee to bring thee before his Tribunall vnderunder the arreſt of death; then is there no more need (O my ſoule) to ſet thy houſe and ſtate in order, then thy ſelfe, and then is it fit time that thou ſhouldeſt renew thy repentance, with Ezechias, in an extraordinary manner, that thou maiſt make thine accounts ready, before thou art to render them vntounto thy Iudge; and ſeeing thou art much indebted, and haſt nothing to pay, thou muſt, whileſt thou art here, by renewing thy faith and repentance, ſue out thy pardon, and get a generall acquittance for all thy debt, ſealed with thy Sauiours blood, that ſo thou maiſt goe with ioy and comfort, when thy Iudge calleth thee to make thine appearance.