TWO TREATISES. 

I. Of the nature and practice of repentance.  
II. Of the combat of the flesh and spirit.    
Printed by JOHN LEGATE Printer to the University of Cambridge. 1593. And are to be sold at the sign of the Sun in Paul's Churchyard in London.   

TO THE READER whosoever.  
GOD hath bestowedon us great prosperity and peace with plenty of all temporal blessings that heart can wish for many years in this land.  
Prosperity abused hath been the occasion of many grievous sins against the first and secondtable: specially of Atheism, neglect of God's worship, contempt of the word, profanation of the Sabbath, abuse of the Sacraments, etc.  
These and such like sins have long called down for judgements from heaven upon us: & the rather, because the preaching of the word hath little prevailed to bring us to any amendment of life.  
Whereupon God hath now begun to cause his judgements to seize upon us, specially by plague and pestilence: & that even in the very principal part of this land: whereby he himself doth (as job saith) round us in the ear, 
job. 36. 15.  and preach repentance to us.  
Wherefore it stands us now in hand if ever, to look about us: and if we have not repent to begin to repent: if we have in former time repent, to do it more earnestly.  
If so be that we shall harden our hearts both against his word and judgements, & put far from us the evil day: undoubtedly we must needs look for judgements far more terrible than ever we felt as yet; if not eternal destruction. Let us be advised by the old world, who made light of Noah's warning, and were drowned in the flood: by Lot's sons in law, who 
Gen. 19 14.  took their father's counsel for mockage and were burnt with fire and brimstone from heaven: by the foolish virgins, who were sleeping when they should have been furnishing their lamps, and were shut from the marriage of the lamb.  
And to direct thee somewhat in the practice of repentance, I have penned this small treatise: use it for thy benefit, and see thou be a doer of it: unless thou wilt be a wilful murderer & shed the blood of thine own soul.  
And whereas there have been published here tofore in English two sermons of Repentance, one by M. Bradford Martyr, the other by M. Arthur Dent: sermons indeed which have done much good: my meaning is not to add thereunto, or to teach any other doctrine, but only to renew & revive the memory of that which they have taught.  
Neither let it trouble thee that the principal divines of this age, whom in this treatise I follow, may seem to be at difference in treating of repentance. For some make it a fruit of faith containing two parts, mortification, & vivification: some make faith a part of it, by dividing it into contrition, faith, new obedience. The difference is not in the substance of doctrine, but in the logical manner of handling it. And the difference of handling ariseth of the diverse acception of repentance. It is taken two ways generally & particularly. Generally for the whole conversion of a sinner, and so it may contain contrition, faith, and new obedience under it. It is taken particularly for the renovation of the life and behavicur: and so it is a fruit of faith. And this only sense do I follow in this treatise.  
I have added hereto a few lines of the combat between the flesh and the spirit: because repentance and this combat are joined together, & the one is not practised without the other, as appears by resolving Psalm 51.  Spirit. 
Have mercy on me, O God, according 
vers. 1.  to thy loving kindness.  Flesh. 
Yea, but this thine adultery comprehends infinite sins: therefore look for no pardon.  Spirit. 
According to the multitude of thy compassions put away mine iniquities.  Flesh. 
This sin hath taken such deep place in thee: that it will be hardly pardoned.  Spirit. 
Wash me thoroughly from mine 
vers. 2.  iniquity, and cleanse me from my sin.  Flesh. 
Thy special trespass is against man.  Spirit. 
Against thee, against thee, only have 
vers. 4.  I sinned, etc.  Flesh. 
Except this one sin, thy life is unblameable.  Spirit. 
Behold I was borne in iniquity, etc. 
vers. 5.   
Yea, the best man that is, in the practice of godliness often appears to be unlike himself: the cause is this spiritual combat. The flesh other whiles makes him wail and mourn and go drooping: presently after the spirit puts into him (as we say) the heart of grass, and makes him triumph against the flesh, the devil the world. Moses was courageous at the 
Exod. 14. 13. Num. 20. 11, 12. job. 1. 21. & 3. 1. Psalms, 6. 1, 8. & 10. 17. & 41. 9, 10, 11.  red sea; but he failed at the waters of strife. job first praiseth God, and after blasphemeth. David is often fainting in misery, yet by and by revived. Wherefore there is good cause why the consideration of repentance and the combat should go together: that no man, after he hath begun to repent, might dream of ease to his flesh; as though we should go to heaven in beds of down: but rather that we might be resolved, that when we begin to do any thing pleasing unto God, than we must look for nothing but continual molestations from our vile and wicked natures.  
Written Anno 1593. the 17. of November, which is the Coronation day of our dread Sovereign Queen ELIZABETH; whose reign God long continue. William Perkins.   

Faults amended.  
Pag. 73. lin. 16. for, this first, read, this sense. p. 75. l. 3. speak. p. 83. in mark place Zach. 7. 11. with Eph. 4. 19 p. 87. l. 23. for, and yet, read, and the.   


CAP. I. WHAT REPENtance is.  
REpentance is a work of grace arising of a godly sorrow: whereby a man turns from all his sins unto God, and brings forth fruits worthy amendment of life.  
I call repentance a work: because it seems not to be a quality, or virtue, or habit: but an action of a repentant sinner. which appears by the sermons of the Prophets and Apostles, which run in this tenor, Repent, turn to God, amend your lives, etc. Whereby they intimate, that repentance is a work to be done.  
Again, Repentance is not every kind of work, but a work of grace. because it can not be practised of any, but of such as be in the estate of grace. Reasons are these. I. No man can repent, unless he first hate sin, and love righteousness; and none can hate sin, unless he be sanctified; and he that is sanctified is justified: and he that is justified must needs have that faith which unites him to Christ, and makes him bone of his bone, and flesh of his flesh. Wherefore he that repentes is justified and sanctified, and made a member of Christ by faith. II. He that turns to God must first of all be turned of God: and after that we are turned, than we repent. Surely 
jerem. 31. 19  after I was converted I repent: and after that I was instructed I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.  
Some may object, that repentance goes before all grace, because it is first preached. The first sermon that ever was made was of repentance preached by God himself in paradise to our first parents. And ever since the sermons of all the prophets and Apostles and of all faithful ministers have had repentance for their beginning and scope. The answer hereto may be this. If we respect the order of nature, there be other graces of God which go before repentance▪ because a man's conscience must in some part be settled touching his reconciliation with God in Christ, before he can begin to repent. wherefore justification & sanctification in order of nature go before repentance. But if we respect time, grace & repentance are both togi ther. So soon as there is fire so soon it is hot: & so soon as a man is regenerate, so soon he reputes. If we respect the outward manifestation of these twain, repentance goes before all other graces: because it first of all appears outwardly. Regeneration is like the sap of the tree that lies hid within the bark: repentance is like the bud that speedily shows itself, before either blossom, leaf, or fruit appear: yea, all other graces of the heart which are needful to salvation, are made manifest by repentance. And for this cause Repentance (as I take it) is first preached.  
I add further, that repentance riseth of a godly sorrow in the heart, as Paul teacheth. Godly sorrow 
2. Cor. 7. 10.  causeth repentance unto salvation never to be repent of. It is called a godly sorrow, or a sorrow according to God, that it may be distinguished from worldly sorrow: which is a grief arising of the apprehension of the wrath of God and other miseries; as fear of men, loss of good name, calamities in goods and other things, which in this life follow as punishments of sin: whereas the godly sorrow causeth grief for sin, because it is sin. And it makes any man, in whom it is, to be of this disposition and mind, that if there were no conscience to accuse, no devil to terrify, no judge to arraign and condemn, no hell to torment, yet he would be humbled & brought on his knees for his sins, because he hath offended a loving, merciful, and long suffering God.  
Further I say, that repentance stands in turning again to God. Man at the first was made a goodly creature in the image of God having fellowship with him, whereby he dwelled in God and God in him. By sin there is a partition made between God and man: who is alienated 
Isa. 59 2. eph. 4. 18.  and estranged from God, and is become the child of wrath, a firebrand of hell, the prodigal child going from his father into a far country, the straying nay the lost sheep. Now when men have grace to repent, than they begin to renew this fellowship, and turn again to God. And the very essence or nature of repentance consists in this turning. Which Paul doth seem to intimate, when he saith, That he showed both to jew and Gentile, 
Acts. 26. 20  that they should repent and turn to God, and do works worthy amendment of life. In which words he sets down unto us a full description of repentance.  
Again I say, that repentance is a turning from sin, because it doth not abolish or change the substance of body or soul, or any of the faculties thereof either in whole or part: but only rectify and amend them by removing the corruption. It turns the sadness of melancholy to godly sorrow, choler to good zeal, softness of nature to meekness of spirit, madness and lightness to christian mirth: it reforms every man according to his natural constitution, not abolishing it but redressing the faults of it.  
Further I put down, that repentance is a turning from all sin to God, that I may exclude many false turnings. The first, when a man turns from God to sin▪ as when one of a protestant becomes a papist, an Arrian, a Familist. The second, when a man turns from one sin to another. As when the riotous person leaves his prodigality, and gives himself to the practice of covetousness: this can be no repentance: because it is a going from one extreme to another, whereas repentance is to leave the extremes and keep the mean. The third is, not when a man turns from sin, but sin turns from him and leaves him. As when the drunkard leaves drunkenness because his stomach is decayed: the fornicator his uncleanness, because the strength of nature fails him: the quarreler his fight, because he is maimed on leg or arm. The last is, when men turn from many sins, but will not turn from all. As Herod did many things at the advertisement of john baptist, but could not be brought to leave incest, in having his brother Philip's wife. This repentance is nothing. For as he which is truly regenerate, is wholly in body, soul, & spirit regenerate: so he which truly reputes, turns from all sin, and turns wholly to God.  
Neither is this to trouble any, that they can not know all their sins: for sound repentance for one special sin brings with it repentance of all sin. And as God requires particular repentance for known sins, so he accepts a general repentance for such as be unknown.  
To proceed further, the conversion of a sinner in repentance, hath three parts. The first, a purpose and resolution in the mind: the second, an inclination in the will and affections: the third, an endeavour in life and conversation, to abandon and leave all his former sins, and to employ himself in obedience to God's commandments.  
Lastly, this repentance must bring forth fruits worthy amendment of life: because it can not be known to be sincere, unless it bring forth fruit. Repentant sinners are trees 
Isa. 61. 3.  of righteousness of Gods own planting: and they grow by the waters that flow out of the 
Ezee. 47. 12.  sanctuary, and therefore they must bear fruit that may serve for meat, and leaf for 
Mat. 3. 10.  medicine: otherwise the axe of God's judgement is laid to there roots to stock them up.   

CAP. II. Of the causes of Repentance.  
THe principal cause of Repentance is the Spirit of God, as Paul saith, Instructing 
2. Tim. 2. 25.  them with meekness that are contrary minded, proving if God at any time will give them repentance. And jeremy, Convert thou me, 
jer. 31. 18.  and I shallbe converted.  
The instrument of the holy ghost in working repentance, is the ministery of the Gospel only, and not the Law. Reason's hereof are these. I. Faith is engendered by the preaching not of the Law, but of the Gospel, as Paul saith, The gospel is the power of God to 
Rom. 1. 18.  salvation to all that believe from faith to faith: therefore repentance which follows faith as a fruit thereof, must needs come by the preaching of the gospel only. II. The Law is the ministery of death and damnation: 
2. Cor. 3. 7.  because it shows a man his wretched estate; but shows him no remedy: therefore it can not be an instrumental cause of that repentance which is effectual to salvation. III. The doctrine of repentance is a part of the gospel: which appears in this, that the preaching 
Luc. 9 6. cum Marc. 6. 12.  of repentance, and the preaching of the gospel are put one for another. And our Saviour Christ divides the gospel into two parts: the preaching of repentance, and remission 
Luc. 24. 47.  of sins in his name. FOUR That part of the word which works repentance, must reveal the nature of it, and set out the promise of life which belongs unto it. But the law neither reveals faith nor repentance: this is a proper work of the gospel. If it be said, that the law is a schoolmaster to bring us to Christ, the answer is, it brings men to Christ 
urgendo non alliciendo.  not by teaching the way, or by alluring them: but by forcing and urging them.  
Neither do we abolish the law, in ascribing the work of repentance to the gospel only: for though it be no cause, yet is it an occasion of true repentance. Because it represents unto the eye of the soul our damnable estate, and smites the conscience with doleful terrors and fears, which though they be no tokens of grace (for they are in their own nature the very gates and the downfall to the pit of hell) yet they are certain occasions of receiving grace. The Physician is otherwhiles constrained to recover the health of his patient by casting him into some fits of an ague. So man, because he is deadly sick of the disease of sin, he must be cast into some fits of Legal terrors by the ministery of the law, that he may recover his former estate, and come to life everlasting.  
Repentance also is furthered by calamities. joseph's brethren, when they were in distress in Egypt said one to another, We have verily 
Gen. 42. 21.  sinned against our brother in that we saw the anguish of his soul when he be sought us and we would not hear him, therefore is this trouble come upon us. And the Lord saith in Oseah, I will go and return to my place till 
Ose. 5. 15.  they acknowledge their fault & seek me; in their affliction will they seek me diligently. And, The Israelites say, my soul had them 
jam. 3. 20.  (namely afflictions) in remembrance, & is humbled in me. Example of Manasses. And when he was in tribulation he prayed to the 
2. Chr. 33. 12.  Lord his God, and humbled himself greatly. And David saith, It is good for me that I have 
Psalm. 119. 71.  been afflicted, that I might learn thy statutes.   

CAP. III. Of the parts of Repentance.  
REpentance hath two parts: Mortification, and Rising to newness of life.  
Mortification is the first part of repentance which concerns turning from sin.  
Men turn from sin, when they do not only abstain from actual sin, but also use all means whereby they may both weaken & suppress the corruption of nature. Surgeons, when they must cut of any part of the body, use to lay plai sters to it, to mortify it, that being without sense and feeling, it may be cut off with less pain. In the same manner, we are to use all helps & remedies prescribed in the word, which serve to weaken or kill sin, that in death it may be abolished.  
And it must not seem strange that I say we must use means to mortify our own sins. For, howsoever by nature we can not do one thing acceptable to God, yet ' being 
Actia gimus.  quickened and moved by the holy ghost, we stir and move ourselves to do that which is truly good. And therefore repentant sinners have grace in them, whereby they mortify their own sins. Paul saith, I be at down my body and bring it in subjection. And, 
1. Cor. 9 27. Gal. 5. 24.  They which are Christ's have crucified the flesh with the affections and the lusts thereof. And, Mortify therefore your earthly members, fornication, uncleanness, the inordinate 
Col. 3. 5.  affection, evil concupiscence and covetousness. And, If any man purge himself from 
2. Tim. 2. 21.  these, he shall be a vessel unto honour. And S. john saith, Everyone which hath this hope in 
1. joh. 3. 3  him, purgeth himself, even as he is pure. And, He which is begotten of God preserveth 
cap.. 5. vers. 18  himself, and the wicked one toucheth him not.  
Mortification hath three parts. A purpose in mind, an inclination in will, and an endeavour in life and conversation to leave all sin.  
Rising to newness of life, is the second part of repentance concerning sincere obedience to God.  
And it hath also three parts. The two first are a resolution in the mind, and an inclination or lust in the will to obey God in all things. Barnabas exhorts them of Antiochia, That with purpose of heart they would cleave 
Acts 11. 23.  unto the Lord. Examples of both these are many in scriptures. Of joshua. If it seem 
josh. 24. 15.  evil unto you to serve the Lord, choose you this day whom ye will serve, whether the gods which your fathers served, or the gods of the Amorites, etc. but I and my household will serve the Lord. Of David, O Lord 
Psalm. 119. 57  thou art my portion, I have determined to keep thy commandments. And, I have 
v. 106.  sworn, and will perform it, that I will keep thy righteous judgements. And, When thou saidst, Seek ye my face, mine heart answered 
Psalm. 27 8. Psalm. 119. 112.  unto thee, O Lord I will seek thy face. And, I have applyedmine heart to fulfil thy statutes always even to the end.  
The third part, is an endeavour in life and conversation to obey God. Example of Paul.  
And herein I take pains to have always a 
Acts 24. 16.  clear conscience towards God & towards men. Of David, I have respect unto all thy 
Psalm. 119. 6. v. 30.  commandments. And, I have chosen the way of truth, & thy judgements have I laid before me. And, I have cleaved to thy testimonies. 
31  And, Direct me in the path of thy commandments: 
35.  for therein is my delight.  
No man must here think, that a repentant sinner fulfilles the law in his obedience: for their best works are faulty before God. And whereas the faithful in scriptures are said to be perfect: we must know that there be two degrees of perfection: perfection in substance, and perfection in the highest degree. Perfection in substance is, when a man doth sincerely endeavour to perform perfect obedience to God not in some but in all his commandments. And this is the only perfection that any man can have in this life. A Christian man's perfection is to bewail his imperfection: his obedience more consists in the goodwill then in the work, and is more to be measured by the affection, then by the effect.   

CAP. FOUR Of the degrees of repentance.  
REpentance hath two degrees. It is either ordinary or extraordinary.  
Ordinary repentance is that which every christian is to per form every day: for as men fall daily either more or less: so the graces of God are proportionally weakened day by day. wherefore the continual reparation thereof must be made by a daily renewing of repentance. A christian man is the temple & house of God's spirit: he must therefore once a day sweep it, that it may be sit to entertain so worthy a guest.  
Extraordinary repentance is the same in nature with the former: it differs only from it in degree and measure of grace.  
And this is to be put in practice, when men fall into any enormous, capital, or grievous offences, whereby they do very grievously wound their own consciences, & give great offence to the Church. Of this sort was the repentance of Peter when he went forth & wept bitterly: & David's repentance, after that he had committed adultery & murdered Vriah.   

CAP. V Of the persons which must repent.  
MEn be of two sorts: the natural man, and the regenerate. Repentance is needful for both. For the natural man, that he may be brought from his sins, and the Image of God renewed in him. Some may say, that many natural men live civilly, abstaining from all outrageous behaviour, and therefore need no repentance. I grant indeed, they do so: yet repentance must go withal. For civil life without grace in Christ, is nothing else in God's sight, but a beautiful abomination. The Pharisees were civil, yet Christ saith of them, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not see the kingdom of heaven. Repentance is also required in the regenerate: because they have many known and privy corruptions in them, which must be mortified: and otherwhiles they fall grievously: and therefore that they may rise again, they must be daily practised in the spiritual exercises of repentance.   

CAP. VI Of the practice of Repentance  
IN the practice of Repentance four special duties are required. The first is a diligent and serious examination of the conscience by the Laws & commandements of God, for all manner of sins both original and actual. Example of the 
Lam. 3 39 40.  children of Israel. Wherefore is the living man sorrowful? man suffereth for his sin: let us search & try our ways, & turn again to the Lord. Of David. I considered 
Psalm. 119. 59  my ways, & turned my feet to thy testimonies.  
Touching Original sin, this must be well remembered, that one man hath not one part only of original sin, and another man an other: one man this corruption, another that: but every man as he received from Adam the whole nature of man: so also he received original sin wholly. And therefore every man, (not one excepted, saving Christ who was extraordinarily sanctified by the holy ghost in the womb of the virgin) hath in him from his parents the corruption and seed of all sin, which is a natural disposition & proneness to commit any sin whatsoever. Take a view and consider all the horrible sins that be practised in any part of the world, either against the first or second table: whatsoever they are, the spawn and seed of them all is even in that man that is thought to be best disposed by nature. Some may say, that experience shows the contrary; because among men that want all manner of religion some are more civil & orderly: some again more lewdly disposed. I answer, that this comes to pass, not because some men are by nature less wicked than others: but because God, by his providence doth limit and restrain men's corruption more or less, which he doth for the good of mankind. For if men might be wholly left to themselves, corruption would so exceedingly break out into all manner of sins, that there should be no living in the world.  
Touching actual sins, they shallbe found by examination to be innumerable as the hairs of a man's head, & as the sands by the sea shore: if any will but search themselves a little by the ten commandments of the Decalogue, for all their sinful thoughts, words, and deeds against God and man.  

A DIRECTION FOR EXAmination of the conscience.  

I. COM. Thou shalt have none other gods, etc.  
He breaks this commandment,  

THat knows not the true God, jer. 4. 22.  
That denies God in his heart, by denying his presence, justice, mercy, etc. Ps. 14. 1.  
That hates God, and shows it by disobedience. Exod. 20. 5. Rom. 1. 30.  
That do not fear God and stand in awe of him.  
That fear men or other creatures more than God. Matth. 10. 31. Apoc. 21. 8.  
That live in open sins securely, not fearing God's word or judgements. 1. Thess. 5, 6, 7.  
That is sorrowful for his sins only in respect of the punishment. 2. Cor. 7. 10.  
That fears God by men's traditions. Isa. 29. 13.  
That do not believe God's word but call the Canonical scripture in question.  
That despairs of God's mercy.  
That hath a dead faith without works. jam. 2.  
That puts faith in the devil and his works, as seekers to wizards do.  
That loves the creatures, as riches & honour, and his own filthy pleasures more than God. Ephes. 5. 5.  
That puts confidence in his strength, wisdom, riches, physicians. 2. Chron. 16. 9, 11.  
That is impatient under the cross. Mat. 10. 38.  
That tempts God. Matth. 4. 7.  
That seeks for the things of this life, more than for God's kingdom. Matth. 6. 33.  
That murmurs against God. 1. Cor. 10. 10.  
That disputes and holds there is no God.  
That holds and maintains opinions against the ancient faith set down in the writings of the Prophets and Apostles. As did the Manichees, Donatists, Arrians, Anabaptists, etc.  
That so holds one religion, as he is ready to follow another. 1. King. 18. 21.  
That is full of presumption of God's mercy. Isa. 7. 12.  
That falls away from the known truth. 2. Pet. 2. 20.  
That adds to Canonical scripture. Deut. 12. last ver.    

II. COM. Thou shalt make to thyself no graven Image. etc.  
He breaks this commandment,  

THat represents God in an image. Exod. 32. 6, 8.  
That worship's God in or at images, as crucifixes, and such like, 2. King. 18. 4.  
That kneles down before an image.  
That is bodily present at Mass keeping his heart to God, 1. Cor. 8. 9  
That retains the monuments of idolatry. Exod. 23. 13.  
That marrieth with infidels or such like. Gen. 6. 2.  
That makes leagues of amity with such. 2. Chron. 19 1.  
That worship's God according to his own fantasy. Col. 2. 23.  
That worship's God with lip-service. Isa. 29. 13  
That hath the power of godliness but denies the force of it, 2. Tim. 3. 5.  
That gives God's worship to creatures, as Saints and Angels. Psal. 115. 8.  
That refuseth to hear the preaching of the Gospel. Luk. 14. 19  
That negligently worships God. Rev. 3. 16.  
That omits invocation of God's name. Isai. 64. 7.  
That hears sermons but when he is reproved, rails, and rages, and profits nothing, Amos. 5. 10.  
That changes the worship of God in whole or in part. Deut. 12. 32.  
That makes either open or secret league with the devil, Psal. 58  
That useth witchcraft, sorcery, or enchantments, Deut. 18. 11. Lev. 19 26.  
That consults with wizards. Lev. 20. 6.  
That wears Annulets or Characters about his neck, and puts confidence in them.  
That hinders schools of religion and good learning.  
That seeks not (within the compass of his calling) the good estate of God's Church: but seeks his own things. Psal. 132. 3, 4.    

III. COM. Thou shalt not take the name of the Lord, etc.  
He breaks this commandment,  

THat doth unreverently use God's titles in his talk. Phil. 2. 10.  
That swears to do a thing lawful & good, and yet doth it not. Mat. 5. 23.  
That swears rashly. jerem. 4. 2.  
That useth customable swearing in his common talk. Matt. 5. 37.  
That blasphemes the name of God. Levit. 24. 16.  
That swears falsely. joh. 8. 44.  
That swears against piety and honesty.  
That useth cursing and banning.  
That finds fault with the creatures of God, 1. Cor. 10. 3.  
That swears by the creatures. Mat. 5. 34, 35.  
That useth lots in sporting. Pro. 16. 33. & 18. 18.  
That makes and useth charms of herbs and other things. Deut, 18. 11.  
That makes jests of the sentences and phrases of scripture. Isa. 66. 2.  
That useth figure casting. Isa. 47. 13.  
That doth lightly regard God's judgements. Heb. 3. 16.  
That living dissolutely in religion, makes God's name evil spoken of. 2. Sam. 12. 13. 1. Pet. 3. 15.  
That makes a vow of continency or of any thing not in his power.  
That makes a lawful vow and keeps it not. Deut. 23. 21.  
That receives blessings from God, and is not thankful. Luc. 17. 8.  
That teacheth the truth but doth not practise it. Mat. 23. 2.    

FOUR COM. Remember the Sabbath day to etc.  
He breaks this commandment,  

THat labours in the servile works of his ordinary calling. Nehem. 13. 15.  
That travels abroad on his ordinary business, Exod. 16. 24.  
That keeps fairs and markets on this day. Nehe. 13. 15.  
That works harvest work on this day. Exod. 34. 21.  
That useth sports and recreations causing distraction. 1. Cor. 10. 7.  
That spends the day in idleness. Isa. 58. 13.  
That keeps the Sabbath only in outward fashion. Isa. 1. 13.  
That profanes it by gluttony and drunkenness.  
That gives servants liberty to do what they list.  
That brings not his family to the congregation to hear God's word, and to receive the sacraments.  
That sanctifies not the Sabbath in his family privately.    

V COM. Honour thy fathtr, etc.  
He breaks this commandment,  

THat mocks or reviles, or beats his superiors, Gen. 9 22.  
That disobeys their lawful commandments, Rom. ●▪ 30▪  
That is unthankful to parents, and will not ●elieve them if need be. 2. Tim. 3. 3.  
That disobeys God to obey them. Act. 4. 19  
That exaltes himself above the magistrate. 2. Thess. 2. 9  
That serves his master with eye-service. Coloss. 3, 22.  
That governs his family and those which are under him negligently. 1. Tim. 3. 4.  
That is slack in punishing faults. 1. Sam. 2. 22.  
That is too rigorous in speeches and punishments. Eph. 6. 9  
That marrieth without parent's consent.  
That chooseth his calling without parent's consent. Num. 30.  
That thinks better of himself then of others, Rom. 12. 10.  
That despiseth aged persons. Lev. 19 23.    

VI COM. Thou shalt not kill.  
He breaks this commandment,  

THat bears malice to another. 1. joh. 3. 15.  
That is given to hastiness. Mat. 5. 22.  
That useth inward fretting and grudging. jam. 3. 14.  
That is froward of nature, hard to please, Rom. 1. 31.  
That is full of rancour and bitterness. Ephes. 4. 31  
That derides and scorns others, Genes. 21. 9 Gal. 4. 29.  
That useth bitter words and railings, Prover. 12. 18.  
That useth contending by words or deeds, Gal. 5. 20.  
That useth chiding and crying out. Ephes. 4. 31.  
That is given to make complaints of his neighbour in all places, jam. 5. 9  
That is a fighter. jam. 4. 1.  
That hurts or manes his neighbour's body. Exod. 21. 24.  
That will not forgive an offence. Matth. 5. 23.  
That will forgive but not forget.  
That doth fare well himself, but gives not alms to relieve the poor. Luc. 16. 19  
That useth cruelty in punishing malefactors. Deut. 22. 6.  
That denies the servants or labourers wages, jam. 5. 24.  
That holds back the pledge. Ezech. 18. 7.  
That sells by diverse weights and measures.  
That remooves the land mark. Prov. 22. 18.  
That gives his goods upon usury: which is simply to bind a man to return both the principal and the increase. Ezech. 18. 8.  
That by his looseness of life is an occasion why other sin.  
That moves contention and debate. Rom. 1. 29.  
That being a minister teacheth erroneously.  
That teacheth slackly. jerem. 48. 10.  
That teacheth not at all. 1. Tim. 3. 2.  
That hinders men's salvation any way. Matt. 23. 13.  
That seeks private revenge.    

VII. COM. Thou shalt not commit, etc.  
He breaks this commandment,  

THat looks on a woman to lust after her. Mat. 5. 28.  
That commits incest. Levit. 18. 22.  
That commits Sodomy. 1. Cor. 6. 9  
That commits fornication with married or single, or contracted folks. Deut. 22. 22.  
That useth marriage bed intemperately.  
That lieth with a menstruous woman, Ezech. 18. 6.  
That useth wantonness. 1. Cor. 6. 9  
That useth occasions and provocations to lust. Gal. 5. 9  
That is given to idleness.  
That wears wanton and light attire. 1. Tim. 2. 9 1. Pet. 3. 3.  
That useth light talk and reading of love-bookes. 1. Cor. 15. 35.  
That frequents lascivious places. Eph. 5. 3.  
That delights in wanton pictures. 1. Thess. 5. 23.  
That useth the mixed dancing of men and women, Mar. 6. 22.  
That keeps company with light and suspected persons. Pro. 7. 22.  
That neglects to dispose his children in marriage in convenient time. 1. Cor. 7. 37.  
That makes marriages of young children.  
That punisheth adultery with small punishments.  
That marrieth more wives than one at once. Gen. 2. 24.  
That loves his pleasures more than God. 2. Tim. 3. 4.  
That takes care to fulfil the lusts of the flesh. Rom. t3. 14.  
That maintains and frequents stews. Deut. 23. 17.  
That is given to drunkenness and surfeiting, Eph. 5. 18.  
That gives himself to wine, sleep, and ease. Prov. 20. 13.  
That for the avoiding of fornications maries not. 1. Cor. 7. 2.  
That puts away his wife for other causes then for fornication, Mat. 19 9    

VIII. COM. Thou shalt not steal.  
He breaks this commandment,  

THat lives in no calling. 1. Thess 3. 11.  
That neglects his calling. jerem. 48. 10.  
That spends his wealth in riot, and provides not for his family. 1. Tim. 5. 8.  
That is not content with his estate, but seeks to be rich. 1. Tim. 6. 10.  
That sells the goods of the Church, or buys them. Mal. 3. 8.  
That sells such things as are means to further idolatry, or any other sin.  
That useth powdering, starching, blowing, dark shops to set a gloss on his wares and make them more saleable.  
That conceals the fault of his wares.  
That useth false weights and measures. Levit. 19 35.  
That useth words of deceit, Prov. 20. 14,  
That takes more for his wares then the just price. Matth. 7. 12.  
That oppresseth his tenants by racking his rents. Habac. 2. 11.  
That useth engrossing of wares.  
That raiseth the price, only in consideration of a day of payment.  
That either gives or takes bribes. Isa. 1. 33. Psal. 82.  
That writes letters of affection in wrong suits.  
That holds back things borrowed. Ezech. 18. 7.  
That holds back things found or pawned. Levit. 6. 3.  
That being lusty lives by begging.  
That releeveth such. 2. Thess. 3. 10.  
That for gain defends bad causes.  
That lays burden on the people without measure. Isa. 1. 23. Ezech. 22. 27.  
That spends the Church goods in riot. 1. Tim. 6. 9  
That makes merchandise of God's word and sacrament. Mich. 3. 11. 2. Cor. 2. last.  
That gets goods by gaming.  
That gets his living by casting of figures and by plays, Eph. 4. 28.  
That is rash in surety-ship. Prov. 11. 15. & 17. 18.  
That steals men's children to dispose them in marriage. 1. Tim. 1. 10.  
That takes by stealth the least pin, though it be for the best end.  
That is a receiver of things stolen, and gives consent to the fact any way. Rom. 1. 29.  
That useth deceit in bargaining. 1. Thess. 4. 6.  
That restores not things evil gotten. Ezech. 33. 15.  
That keeps back goods given to the Church. Acts 5. 3.  
That waits for a dearth, to sell his things dearer. Amos. 8. 5.    

IX. COM. Thou shalt not bear, etc.  
He breaks this commandment,  

THat envies at the prosperity of his neighbour. 1. Tim. 6. 4.  
That seeks only his own good report.  
That is suspicious. 1. Cor. 13. 5.  
That gives rash or hard sentence against others. Matth. 7. 1.  
That takes men's sayings & doings in worse part. Matth. 26. 60.  
That accuseth one salsly. 1. King. 21.  
That maketh or reporteth tales openly or in a whispering manner. Levit. 19 16.  
That receiveth tales, Exod. 23. 1.  
That speaks the truth of malice. Psal. 52. 1, 2.  
That blazeth abroad men's infirmities. Matth. 18. 17.  
That useth quipping and taunting. Eph. 5. 4.  
That useth flattery, Prov. 26. 19  
That lieth though it be for never so good an end Zach. 13. 3.  
That defends an evil cause and impugns the contrary.  
That writes or spreads libels.    

X. COM. Thou shalt not lust.  
He breaks this commandment,  

That thinks an evil thought against his neighbour though he mean not to do it.  
That conceives some inward delight in some evil motion, though he give not consent to practise it.    

SINS DIRECTLY Against the Gospel.  
He sins against the Gospel,  

That denies either directly or by consequent that Christ is come in the flesh. 1. joh. 4. 3, 8  
That treads under foot the blood of Christ. Hebr. 10. 29.  
That believes not the remission of his own sins and acceptation to life everlasting. 1. joh. 3. 23.  
That reputes not but hardens himself in all his bad ways. Rom. 2. 4. 5. jerem. 8. 6.     
Thus much of examination: now follows the second duty, which is confession of sin unto God, which is very necessary. For the right way to have our sins covered before God is, to uncover and acknowledge them unto him. For he will justify us if we condemn ourselves, he will pardon us, if we, as being our own enemies, accuse ourselves: he forgets our sins if we remember them: when we are vile in our own eyes, we are precious in his: and when we are lost to ourselves, we are found of him.  
That confession may be rightly performed, a notable duty is to be put in practice in it: namely, the arraignment of a repentant sinner, whereby he judges himself that he may 
1. Cor. 11. 31.  not be judged of the Lord.  
This arraignment hath three special points in it. For first of all, he must bring himself forth to the bar of God's judgement. which thing he doth when he sets himself in the presence of God, as though even now the day of judgement were. As Saint Hierome did, who always thought with himself that he heard this voice sounding in his ears, Rise ye dead and come to judgement.  
Secondly, he must put up an indictment against himself: by accusing himself before God, by acknowledging his known sins particularly and his unknown generally, without any excuse, or extenuation, or defence, or hiding of the least of them. Example of David. I know mine iniquity and my sin is 
Psal. 51 3, 4, 5.  ever before me: against thee, against thee only have I sinned, and done this evil in thy sight, etc. behold, I was borne in iniquity, and in sin hath my mother conceived me. And, 
1. Chr. 21. 8.  I have sinned greatly, because I have done this thing: but now, I beseech thee, remove the iniquity of thy servant: for I have done very foolishly. Of Ezra, O my God, I am ashamed & 
Ezra. 9 6.  confounded to lift up mine eyes unto thee, my God: for our iniquities are increased over our heads, & our trespass is grown up unto heaven.  
Thirdly, he must with heaviness of heart give sentence against himself, acknowledging that he is worthy of everlasting hell, death, and damnation. As the prodigal child, Father, I have sinned against heaven, & against thee, & am not worthy to be called thy child, And Daniel, We have sinned and committed 
Dan▪ 9 7.  iniquity, & have done wickedly: yea, we have rebelled & have departed from thy precepts, & from thy judgements, etc. O Lord, righteousness belongeth unto thee, & unto us open shame. Of job, Behold, I am vile, 
job. 39 36. & 42. 6  what shall I answer thee. I will lay my hand upon my mouth. And, I abhor myself, & I repent in dust & ashes. Of the Publican, 
Luke 18. 13.  Who standing a far off, would not lift up so much as his eyes to heaven, but smote his breast saying, Lord be merciful to me a sinner.  
As for confession of sin to men, it is not to be used but in two cases. First, when some 
●●4. Mat. 5. jam. 5. 16.  offence is done to our neighbour: secondly, when ease and comfort is sought for, in trouble of conscience.  
The third duty in the practice of repentance is Deprecation, whereby we pray to God for the pardon of the sins which have been confessed with contrition of heart, with earnestness and constancy, as for the weightiest matter in the world. And here we must remember to behave ourselves to God as the poor prisoner doth at the bar, who when the judge is about to give sentence, cries unto him for favour as for life and death. And we must do as the cripple or lazar man in the way: sit down, unlappe our legs and arms and show the sores of our sins; crying to God continually as they do, (Look with your eye, and pity with your heart:) that we may find mercy at God's hands, as they get alms at the hands of passengers. Thus Oseah 
Ose. 14. 2.  instructeth the people, O Israel, return unto the Lord thy God: for thou hast fallen by thine iniquity: take unto you words, and turn unto the Lord, and say unto him, Take away all iniquity and receive us graciously: so we will render thee the calves of our lips. Of Daniel, 
Dan. 9 18. 19  We do not present our supplications before thee for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive, O Lord consider and do it: defer not for thine own names sake, O my God. Of David, Have 
Psalm. 51. 1.  mercy upon me, O God, according to thy loving kindness: according to the multitude of thy compassions put away mine iniquities.  
The last duty is to pray to God for grace & strength, whereby we may be enabled to walk in newness of life. Of David, Behold, I 
Psalm. 119. 40  desire thy commandments, quicken me in thy righteousness. And, Teach me to do thy will, 
Psalm. 143. 10.  for thou art my God: let thy good spirit lead me into the land of righteousness.   

CAP. VII. Of legal motives to repentance.  
MOtives to repentance are either Legal or evangelical. Legal are such as are borrowed from the law: & they are 3. especially.  
The first is, the misery and cursed estate of every impenitent sinner in this life by reason of his sins.  
His misery (that I may express it to the conceit of the simplest) is sevenfold. 

1. within him.  
2. before him.  
3. behind him.  
4. on his right hand.  
5. on his left hand.  
6. over his head.  
7. under his feet.    
His misery within him is twofold. The first is a guilty conscience: which is a very hell unto the ungodly man. For he is like a silly prisoner, and the conscience like a jailer which follows him at the heels, and dogs him whither soever he goes, to the end he may see and observe all his sayings and doings. It is like a register, that sits always with the pen in his hand, to record and enrol all his wickedness for everlasting memory. It is a little judge, that sits in the middle of a man even in his very heart, to arraign him in this life for his sins as he shall be arraigned at the last judgement. Therefore the pangs, terrors, and fears of all impenitent persons, are as it were, certain flashings of the flames of hell fire. The guilty conscience makes a man like him, which lies on a bed that is too straight and the 
Isa. 28. 20.  covering too short: who would with all his heart sleep, but can not. Belshazzar when he 
Dan. 5 6.  was in the midst of his mirth, seeing the hand-writing on the wall, was smitten with great fear, so as his countenance changed, & his knees smote together.  
The second evil within man, is, the fearful slavery and bondage under the power of Satan the Prince of darkness: in that his mind, will, and affections are so knit and glued to the will of the devil, that he can do nothing but obey him, & rebel against God. And hence Satan is called the prince of this 
2. Cor. 4.  world: which keeps the hold of the heart as an armed Captain keeps a sconce or a castle with watch and ward.  
The misery before man, is a dangerous snare which the devil lays for the destruction of the soul. I say it is dangerous: because he 
2. Tim. 2. 25.  is in setting of it twenty or forty years, before he strikes; when as (God knows) men do little think of it. It is made of three cords: with the first, he brings men into his snare: and that he doth by covering the misery and the poison of sin; and by painting out to the eye of the mind, the deceitful profits & pleasures thereof. With the second, he hopples and ensnares them: for after that a man is drawn into this or that sin, the devil hath so sugared it over with fine delights, that he can not but needs must live and lie in it. By the third, he draws the snare and endeavours with all his might to break the neck of the soul. For when he seethe a fit opportunity, especially in grievous calamities; and in the hour of death, he takes away the vizard of sin, and showeth the face of it in the true form, as ugly as himself: then withal he beginneth (as we say) to show his horns: then he rageth in terrifying & accusing, that the soul of man may be swallowed up of the gulf of final despair.  
The misery behind him, is the sins past. The Lord saith to Cain, If thou dost not well, 
Gen. 4. 7.  sin lieth at the door. Where sin is compared to a wild beast, which follows a man whither soever he goeth, and lieth lurking at his heels. And though for a time it may seem to be hurtless, because it lieth asleep: yet at length, unless men repent, it will rise up, seize on them, and rend out the very throats of their souls. job in his afffliction saith, Thou writest 
job. 13. 26.  bitter things against me, and makest me possess the sins of my youth. And David prayeth, 
Ps. 25. 7.  Forgive me the sins of my youth. If the memory of sins passed be a trouble to the godly man, oh what a rack? what a gibbet will it be to the heart of him that wants grace?  
The misery on the right hand is prosperity and ease: which by reason of man's sin is an occasion of many judgements. In it men 
Ezec. 16. 49.  practised the horrible sins of Sodom: it puffs up the heart with devilish pride, so as men shall think themselves to be as God himself, as Senacherib, Nabuchadnezzar, Antiochus, Alexander, Herode, Domitian did. It steals away man's heart from God, & quenches the sparks of grace. As the Lord complaineth of the Israelites. I spoke unto thee when 
jere. 22. 21.  thou wast in prosperity: but thou saidest, I will not hear: this hath been thy manner from thy youth. It is like the Ivy that embraces the tree and winds round about it, but yet draws out the juice and life of it. Hence is it that many turn it to an occasion of their destruction. Solomon saith, Prosperity of fools destroyeth them. When the milt swells, the 
Prov. 1. 32.  rest of the body pines away: and when the heart is puffed with pride, the whole man is in danger of destruction. The sheep that goes in the best pasture, soon comes to the slaughter-house; and the ungodly man fats himself with continual prosperity, that he may 
Rom. 9 22.  the sooner come to his own damnation.  
The misery on the left hand is Adversity, which stands in all manner of losses and calamities, in goods, friends, good name, and such like. Of this read at large. Deut. 28.  
The misery over his head is, the wrath of God, which he testifies in all manner of judgements from heaven, in danger of which every impenitent sinner is every hour. And the danger is very great. The scripture saith. It is 
Hebr. 10. 31. Deut. 32. 34. Ezec. 7. 6.  a fearful thing to fall into the hands of the living God. He hath storehouses full of all manner of judgements: and they watch for secure sinners that they can not scape. God's wrath is ●s a fire making havoc and bringing to nought whatsoever it lights on: yea, because he is slow to anger, therefore more terrible: as a man therefore stays his hand for a time, that he may lift it higher and fetch a deeper blow. When the dumb creatures melt as wax and vanish away at his presence, when he 
Nah. 1. 4, 5, 6. Psalm. 97.  is angry, as the huge mountains and rocks do, frail man must never look to stand. If the roaring of a lion make men afraid, and the voice of thunder be terrible: oh, how exceedingly should all be astonished at the threatenings of God.  
The misery under his feet is, Hell fire: for every man till he repent, is in as great danger of damnation as the traitor apprehended, of hanging, drawing, and quartering. A man walking in his way falls into a deep dungeon that is full of uggely serpents and noisome beasts: in his fall he catches hold of a twig of a tree that grows at the mouth of the dungeon, and hangs by it: afterward there comes a beast both lean and hunger-bitten, which having cropped the whole tree, is ever and anon knapping at the twig on which he hangs. Now, what is the danger of this man? surely he is like to fall into the pit, over which he hangeth. well, this man is every impenitent sinner: the pit is hell, prepared for the devil and his angels: the twig is the brickle and frail life of man: the hunger-bitten beast is death, that is ready every hour to knap our life asunder: the danger is fearful: for man hanging as it were over the mouth of hell, when life is ended, unless he use good means before he die, he than falleth to the very bottom of it.  
If this be the misery wherewith the careless man is sieged & compassed about every way, & that for his sins, why do men lie in the dead sleep of security? o! it stands them in hand to take up the voice of bitter lamentation, & for their offences to howl after the manner of dragons. If men could weep nothing but tears of blood for their sins, if they could die a 1000 times in one day for very grief, they could never be grieved enough for their sins.  
The second motive to draw men to repentance, is the consideration of the wretched estate of an impenitent sinner in his death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is nothing but the wages & allowance that he receives for his sin: and it is the very 
Rom. 6. 23.  suburbs, or rather the gates of hell. S. Paul compares death to a scorpion, who carrieth a sting in his tail, which is sin. Now then when impenitent 
1. Cor. 15. 55, 56.  & profane persons die, then comes this scorpion & gripes them with her legs, & stabs them at the heart with her sting. Wherefore the best thing is before death come, to use means to pull out the sting of death. And nothing will do it, but the blood of Christ: let men therefore break off their sins by repentance: let them come to the throne of grace, & cry: yea let them fill heaven & earth with cries for mercy. oh! pray, pray, pray for the pardon of thy sins. If thou obtain but one drop of Gods special mercy in Christ, all danger is past. For death hath lost his sting: and then a man without danger may put an ugly serpent in his bosom.  
The third motive, is the consideration of his estate after death. When the day of the last judgement shallbe, he must be brought and set before the tribunal seat of christ: he shall not be able to escape or hide himself: then the books shallbe brought out, & all his sins shallbe discovered before God's saints & angels: the devil & his own conscience shall accuse him: none shall be advocate to plead his cause: he himself shall be speechless; he shall at length hear the dreadful sentence of damnation, Go ye cursed into hell prepared for the devil & his augels. This thing might move the vilest Atheist in the world to leave his wicked ways and come to amendment of life. We see the strongest thief that is, when he is led in the way from the prison to the bar, leaves his thieving and behaves himself orderly. And indeed if he would then cut a purse, it were high time that he were hanged. All men by nature are traitors and malefactors against God: whiles we live in this world, we are in the way going to the bar of God's judgement. The wheel of the heavens turns one 'bout every day, and winds up somewhat of the thread of our life: whether we sleep or wake we are always coming nearer our end: wherefore let all men daily humble themselves for their sins, and pray unto God that he would be reconciled unto them in Christ: and let them endeavour themselves in obedience to all God's commandments, both in their lives and callings.  
Again, after the last judgement there remains death eternal appointed for him: which stands in these three things. I. A separation from all joy and comfort of the presence of God. II. Eternal fellowship with the devil and all his angels. III. The feeling of the horrible wrath of God, which shall seize upon body, soul, and conscience, & shall feed on them as fire doth on pitch and brimstone: and torment them as a worm crawling in the body and gnawing on the heart: they shall always be dying, and never dead: always in woe, and never in ease. And this death is the more grievous, because it is everlasting. Suppose the whole world to be a mountain of sand, and that a bird must carry from it a mouthful of sand every thousand years: many innumerable thousands of years will be expired before she will have carried away the whole mountain: well, if a man should stay ●n torment so long and then have an end of his woe, it were some comfort: but when the bird shall have carried away the mountain a thousand times: alas, alas, a man shall be as far from the end of his anguish and torment as ever he was. This consideration may serve as an iron scourge to drive men from their wicked lives. Chrysostome would have men in their meetings in taverns and feasts, to talk of hell, that by often thinking on it, they might avoid it. A grave and chaste matron, being moved to commit folly with a lewd ruffian; after long discourse, she called for a pan of burning coals, requesting him for her sake to hold his finger in them but one hour; he answered, that it was an unkind request: to whom she replied, that seeing he would not hold so much as one finger in a few coals for one small hour, she could not yield to do the thing, for which she should be tormented body & soul in hell fire for ever. And so should all men reason against themselves. None will be brought to do a thing, that may make so much as their finger or tooth to ache: therefore we ought to have great care to leave our sins, whereby we bring endless torment to body and soul in hell.   

CAP. VIII. Of motives evangelical.  
evangelical Motives are two especially. The first is taken from the consideration of man's redemption. He that redeemed mankind is God himself. As Paul saith, that God was in Christ, reconciling 
2. Cor. 5. 19  the world to himself. Man's sin is so vile and heinous in the eyes of God, that no Angel nor creature was able to appease the wrath of God for the least offence. But the Son of God himself must come down from heaven, and take man's nature on him: and not only that, but he must also suffer the most accursed death of the cross, and shed his most precious heart blood to satisfy the justice of his Father in our behalf. If a Father should be sick of such a disease, that nothing would heal but the heart blood of his own child, he would presently judge his own case to be dangerous; and would also vow if ever he recovered, to use all means whereby he might avoid that disease. So likewise, seeing nothing could cure the deadly wound of our sin but a plaster made of the heart blood of Christ: it must make us acknowledge our pitiful case, and the heinousness of the least of our sins, and stir us up to newness of life.  
Again, considering the end of the redemption wrought by Christ, was to deliver us from our evil conversation in sin and unrighteousness, we are not to continue and as it were lie bathing ourselves in sin; for that were, as if a prisoner, after that he had been ransomed and had his bolts taken of, and were put out of the prison to go whither he would, should return again, and desire to lie in the dungeon still.  
The second motive is, that God hath made a promise to such as truly repent. I. Of remission of sins. Wash you, make you clean, take away the evil of your works from before 
Isa. 1. 16. 18.  mine eyes: cease to do evil, etc. though your sins were as crimson, they shall be made a● white as snow: though they were red like scarlet, they shall be as wool. And, Seek the Lord 
Isa. 55. 6. 7.  while he may be found, call upon him while he is near. Let the wicked for sake his ways, & the unrighteous his own imaginations, & return unto the Lord, and he will have mercy on him, for he is very plentiful in forgiving. II. Of life everlasting. I will not the 
Ezech 18.  death of a sinner, but rather that he repent and live. And, Thus saith the Lord unto the house of Israel, Seek ye me, & ye shall 
Amos. 5. 4.  live. III. Of mitigating or removing temporal calamities. Stand in the court of the lords house & speak unto all the cities 
jerem. 26. 3.  of judah, etc. If so be they will hearken and turn every man from his evil way, that▪ I may repent me of the plague which I have determined to bring upon them, because of the wickedness of their works.  
As God hath made these merciful promises to penitent sinners, so he hath faithfully performed them, so soon as they have but begun to repent. Example of David, Then David 
2. Sam. 12. 12.  said to Nathan, I have sinned against the Lord. And Nathan said to David, thy sin is forgiven thee. Of Manasses. When he was in tribulation he prayed unto the Lord his God, 
2. Chr. 33. 12.  & humbled himself greatly before the Lord God of his fathers, and prayed unto him: an● God was entreated of him, & heard his prayer Of the Publican. The Publican etc. smote 
Luke 18. 13.  his breast, saying, O God be merciful to me sinner: I tell you, this man departed justified t● his house, rather than the other. Of the thief▪ He said unto jesus, Lord, remember me, when 
Luke 23. 42. 43.  thou comest to thy kingdom. Then jesus sai● unto him, verily I say unto thee, to day shall thou be with me in paradise.  
Having such notable promises made to Repentance, no man is to draw back from the practice of it, because of the multitude o● his sins: but rather to do it. The Pharise● said to Christ's disciples, why eats your master 
Matt. 9 12.  with Publicans and sinners. When Iesu● heard it, he said unto them, the whole need no● the Physician, but they that are sick. And I am come not to call the righteous, but sinners to repentance. 
Matt. 21. 31.  And Verily I say unto you, that Publicans and harlots shall go before you into the kingdom of God.   

CAP. IX. Of the time of Repentance.  
THe time of repentance is the time present, without any delay at all: as the holy Ghost saith, To day if ye will hear his voice. And, 
Heb. 3. 7, 13.  Exhort one another daily, while it is called to day; lest any of you be hardened through the deceitfulness of sin. Reason's hereof are these. I. Life is uncerten: for no man knows at what hour or moment, & after what manner he shall go forth of this world. Be ye also prepared therefore, 
Luke 12. 40.  for the son of man will come at an hour when ye think not. This one thing should make a man to hasten his repentance; and the rather, because many are dead, who purposed with themselves to repent in time to come; but were prevented by death, and shall never repent. II. The longer a man lives in any sin, the greater danger: because by practise sin gets heart & strength. Custom is of such force, that that which men use to do in their life time, the same they do and speak when they are dying. One had three pounds owing to him to be paid three several years: when he was dying, nothing could be got of him, but three years, three pounds. Again, by deferring repentance, men treasure up wrath against the day of wrath. As if a malefactor for his punishment, should be appointed to carry every day a stick of wood to an heap, to burn him twenty years after. III. The more the time is prolonged, the harder it is to repent: the longer a man goes in his sickness without physic, the harder is the recovery. And where the devil dwells long, he will hardly be removed. The best way to kill a serpent, is, to cruse it in the head when it is young. FOUR It is as meat and drink to the devil to see men live in their sins deferring repentance: as on the contrary, there is great joy among the angels of god in heaven, when a sinner doth repent. V Late repentance is seldom or never true repentance. For if a man repent when he cannot sin as in former time, as namely in death: then he leaves not sin but sin leaves him: wherefore the repentance which men frame to themselves when they are dying, it is to be feared lest it die with them. And it is very just, that he should be contemned of God in his death, who contemned God in his life. Chrysostome sayeth, that the wicked man hath this punishment on him, that in dying he should forget himself, who when he was living did forget God. VI. We are with Abel to give unto God in sacrifice even the fat of our flock: now they which defer repentance to the end do the contrary. Late repenters offer the flower of their youth to the devil: and they bring the lame and broken sacrifice of their old age to God.   

CAP. X. OF CERTAIN CASES in Repentance.  

I. Case of a revolt.  
WHether a man that hath professed Christ and his religion, yet afterward in persecution denies Christ, and forswears the religion, may repent and be saved. Answer. It is a grievous estate: yet a man may come to repentance afterward. Manasses fell away to idolatry and witchcraft: and yet was received to mercy. So did wise Solomon: 
2. Chr. 33.  and yet no doubt recovered and is received to life everlasting. My reason is, because God vouchsafed him to be a penman of some parts of holy scripture. And the sctiptures were written not by such as were men of God only, but by such as were holy men of God. Peter denied Christ of knowledge against his 
2. Pet. 1. ●1.  own conscience, and that with cursing and banning: and yet came to repentance afterward, as appears by the testimony of Christ, I have prayed for thee that thy faith fail not; 
Luke 22. 32.  therefore when thou art converted strengthen thy brethren.  
Object. I. Matth, 10. 33. Whosoever shall deny me before men, him will I deny before my father which is in heaven. Answer. The place is only to be understood of such a denial of Christ which is final.  
Object. II. Hebr. 6. 4. It is impossible that they which were once lightened: and have tasted of the heavenly gift etc. if they fall away should be renewed by repentance. And Heb. 10. 26. If we sin willingly after that we have received the knowledge of the truth, there remains no more sacrifice for sin. Answer. These places must be understood of the sin which is to death: in which men of desperate malice against Christ, universally and wholly fall away from religion. For the holy ghost saith not, if they fall, but 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if they fall away. and it is added, that they crucify the son of God, and make a mock of him, that 
Heb. 6. 6.  they trample under foot the son of God, that they account the blood of the new testament 
Hebr. 10. 29.  an unholy thing; that they despise the spirit of God. And the word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Willingly, imports somewhat more, namely, to sin because a man will, that is, wilfully.   

II. Case of Recidivation.  
WHether the child of God, after repentance for some grievous sin, do fall into the same again, & come to repentance the second time. Answer. The case is dangerous as we may see by comparison in the body. If one fall into the relapse of an ague or any other strong disease, it may cost him his life: and the recovery will be very hard. Christ said to the man that had been sick 38 years, after that he had healed him. Behold, thou art whole, sin no more, 
john. 5. 14. Luke 11. 26.  lest a worse thing befall thee. And the unclean spirit returning takes to him other seven spirits worse than himself. Indeed we find no particular example of recovery after a relapse, in the scriptures: yet no doubt a recovery may be. Reasons are these. I. Promise is made of remission of sins in Christ without any term of time: without any limitation to any number or kinds of sin: save only the blasphemy against the holy Ghost. Therefore 
Acts. 10. 43.  there may be repentance and salvation after a relapse. II. Christ tells Peter that he must forgive not till seven times only (which peradventure he thought to be very much) but seventy seven times, and that in one day, 
Luke 17. 4.  if one return seventy times and say, it reputes me. Now if we must do this, which have not so much as a drop of mercy in us in comparison of God: he will no doubt often forgive, even for one sin, if men will return and say, it reputes me: considering that with 
Psalm. 130. 7. Isa. 56. 7.  him is plentiful redemption, and he is much in sparing.   

III. Case Of Restitution.  
WHether he that reputes is to make restitution if he have taken any thing wrongfully from his neighbour. Answer. Yea: Zacheus, when he repent and received Christ, gave half of his goods to the poor, and if he had taken any thing by forged cavillation, he restored it four 
Luke 19 8.  fold. It is but a bad practice when a man on his death-bed will very devoutly bequeath his soul to God, and his goods evil gotten (as his conscience will often cry in his ear) to his children and friends, without either restitution or amends making. Question. But what if a man be not able to restore. Answer. Let him acknowledge the fault, and God will accept the will for the deed. As Paul saith in the like case If there be a willing mind, it is accepted 
2. Cor. 8. 12.  according to that which a man hath & not according to that he hath not. Question. When a man by restoring shall discredit himself: how shall he both restore and keep his credit. Answer. Let him (if the thing to be restored be of small moment) make choice of some faithful and honest friend: who may deliver the thing in the behalf of the party, concealing his name.   

FOUR Case of Tears.  
whether doth repentance always go with tears or not. Answer. No: For very pride and hypocrisy will draw forth tears, for some there are, that can weep for their sins in the presence of others: whereas being alone, they neither will nor can. Some again are of that constitution of body, that they have tears at command. And a godly man with dry cheeks may mourn to God for his sins, and entreat for pardon, and receive it. Yet in all occasions of deeper grief for sin, tears will follow: unless men have stony and flinty hearts. And yet again, though the greatest cause of sorrow be offered, the softest heart that is, sheds not tears at the first: but afterward it will. When the body receives a deep wound, at the first ye shall see nothing but a white line or dint made in the flesh, without any blood: stay but a while, then comes blood from the wound in great abundance. So at the first the mind is astonished and gives no tears: but after some respite and consideration, tears follow.   

V Case of death.  
WHether the repentant sinner can always show himself comfortable, on his death bed. Answer. Though the comfort of God's spirit shall never be abolished from his heart: yet he can not always testify it. For he may die of a burning ague: and by reason of the extremity of his fits, be troubled with idleness of head, and break out into raving speeches & blasphemies. Likewise he may die of sickness in the brain, and be troubled with grievous convulsions: so as his mouth shall be writhe to his ears, his neck turned behind him: and the very place where he lies shall shake through his trembling, as daily experience will testify. Neither is any to think this strange. For Solomon saith, All things (in outward matters) come alike to all & the same 
Eccle. 9 2.  condition is to the just & to the wicked: to the good and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not.    

CAP. XI. Of the contraries to Repentance.  
Contrary to Repentance is Impenitency: whereby men continue in one estate, neither sorrowing for sin, nor turning from it.  
It is one of the most grievous judgements that is if it be final. For as a sick man, then is most sick, when he feels the least sickness, & saith he is well: so miserable man is in most misery when he feels no misery, and thinks himself in good estate.  
This sin befalls them that judge themselves righteous, needing no repentance. As the Pharisees in the days of Christ, the Catharists in the primitive Church, & the anabaptists in our age. Add unto these, such as have hardened their hearts: so as they can not discern between good and evil; nor tremble at God's judgements, but rather fret and rage against them: till God in his wrath either destroy them or cast them to final despair. As it befell julian the Apostata, who died blaspheming, and casting his own blood into the air.  
Between the two extremes Repentance & Impenitency, is placed counterfeit repentance. For the wicked nature of man can dissemble & counterfeit God's grace. As the Lord complains of the jews. Her rebellious sister judah, hath not returned unto me with her whole heart, but feignedly saith the Lord. jerem. 3. 10.  
Counterfeit repentance is either Ceremonial or Desperate.  
Ceremonial, when men repent in outward show, but not in the truth of heart. As Saul. Then said Saul to Samuel, I have sinned: for I 
1. Sam. 15. 24, 30.  have transgressed the commandments of the Lord, & thy words: because I feared the people & obeyed their voice. Now therefore I pray thee take away my sin, & turn again with me, that I may worship the Lord etc. Again, I have sinned, but honour me I pray thee before the el●ers of my people. Of Ahab. When Ahab heard these words ●e rend his clothes and put on sackcloth, 
1. Kin. 21. 27, 29.  & fasted, & went softly. And the word of the Lord came to Elijah saying, seest thou how Ahab is humbled before me.  
Dissembled repentance may be discerned because men after a time return to their old bias again. Pharaoh king of Egypt said unto Moses & Aaron, Pray unto the Lord that he 
Exod. 8. 8.  may take away the frogs from me & from my people. And, when Egypt was smitten with hail he said: I have now sinned: and the Lord is righteous: but I and my people are wicked: pray ye unto the Lord, that there be no more mighty 
Exod. 9 27.  thunders and bail. Again, troubled with grasshoppers, he said, I have sinned against the Lord your God, and against you, and now forgive 
Exod. 10. 16.  me my sin only this once, etc. Now mark the issue of all: when Pharaoh saw that he had rest given him, he hardened his heart. and hearkened not unto them, as the Lord had 
Exod. 8. 15.  said. This is the ordinary & common repentance that most men practise in the world.  
Desperate repentance is, when a man having only gods judgements before his eyes, is smitten with horror of conscience: & wanting assurance of God's mercy despairs finally. This was judas Repentance, who when he had brought again the 30. pieces of silver confessed 
Matt. 27. 3.  his fault, & went and hanged himself.   

CAP. XII. Of corruptions in the doctrine of Repentance.  
THe Church of Rome at this day hath corrupted the ancient doctrine of repentance being one of the special points of religion. The corruptions are specially six.  
The first, that they make repentance or penance to be a sacrament, which can not be: because it wants an outward sign. And though some say, that the words, which the priest rehearseth in absolution, are the sign: yet that can not be: because the sign must be not only audible, but also visible.  
The second, that a sinner hath in him a natural disposition, which being stirred-up by Gods preventing grace, he may and can work together with God's spirit in his own repentance. But indeed all our repentance is to be ascribed to God's grace wholly. The soul of man is not weak but stark dead in sin: & 
Eph. 1. ●.  therefore it can no more prepare itself to repentance, than the body being dead in the grave can dispose itself to the last resurrection.  
The third corruption, that contrition in repentance must be sufficient. A thing impossible. For sin doth so greatly offend God's majesty, that no man can ever mourn enough for it.  
The fourth, that contrition doth merit remission of sin. An opinion that doth derogate much from the all-sufficient merits of Christ.  
The fift that he that reputes must confess all the sins, that he can remember with all their circumstances to his own priest, or one in his stead, if he will receive pardon. This kind of confession is a mere forgery of man's brain. I. There is neither precept nor example of it in the Scriptures. II. David and others have repent 
Psalm. 32. 3. 2. Sam. 12. 1●.  and have received remission of their sins without confessing of their sins in particular to any man.  
The last, that the sinner by his works and sufferings must make satisfaction to God for the temporal punishment of his sins. A flat blasphemy. The scriptures mention no other 
1. joh. 1. 7. & 2. 1.  satisfaction but Christ's; and if his be sufficient, ours is needless: if ours needful, his imperfect. Papists writ that both may stand together. Christ's satisfaction (they say) is as a plaster in a box unapplyed: man's satisfaction as a means to apply it: because it prepares us to receive it. Ah, good divinity: for even in common sense the satisfaction of Christ must first be applied to the person of man that it may please God: before the works (which they term satisfactions) can any way be acceptable to God.  
To conclude, the Romish doctrine of repentance, is the right way to hell. For when a sinner shall be taught that he must have sufficient sorrow for his sin: and withal that he must not believe the remission of his own sins particularly: when sorrow comes upon him and he wants sound comfort in God's mercy, he must needs fall into desperation without recovery. Therefore the papists in the hour of death, (as we have experience) are glad to leave the trumpery of human satisfactions, and to rest only, for their justification, on the obedience of Christ.   
LAUS DEO.   

THE COMBAT OF THE FLESH AND SPIRIT.  Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh; & these are contrary one to another, so that ye can not do the things which ye would. 
THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galatians to maintain their christian liberty: & from thence to the end of the chapter he persuades them to other special duties of godliness. In the 13. verse he stirs them up to be serviceable one to another by love: in the 15. verse he dissuades them from contentions & doing of injuries. In the 16. verse he shows the remedy of the former sins, which is to walk according to the spirit. In this seventeenth verse he renders a reason of the remedy, the force whereof is this. The flesh and the spirit are contrary: wherefore if ye walk according to the spirit, it will hinder the flesh, that it shall not carry you forward to do injuries & live in contentions, as otherwise it would.  
In this verse we have to observe 5. points. The first that there is a combat between the flesh & the spirit in these words, The flesh lusteth against the spirit, and the spirit against the flesh. The second is the manner of this combat, which stands in the contrary lusting of the flesh and the spirit. The third is the cause of the combat in these words, and these are contrary. The fourth is the subject or person in whom this: combat is, noted in these words, So that ye, the Galatians. The last is the effect of the combat, in the last words, that they cannot do, etc.  
Touching the combat itself, divers points are to be considered. The first, what these two, which make combat, namely, the flesh and the spirit, are. They have divers significations. First of all, the spirit is taken for the soul, and the flesh for the body. But so they are not taken in this place. For there is no such combat between the body & the soul: both which agree together to make the person of one man. Secondly, the spirit signifies natural reason, & the flesh the natural appetite or concupiscence. But they cannot be so understood in this place. For the spirit here mentioned doth fight even against natural reason: which though it serve to make a man without excuse, yet is it an enemy to the spirit. Thirdly, the spirit signifies the godhead of Christ, and the flesh the manhood: but it must not be so taken here. For then every man regenerate should be deified. Lastly, the spirit signifies a created quality of holiness, which by the holy ghost is wrought in the mind, will, & affections of man: & the flesh, the natural corruption or inclination of the mind, will, and affections to that which is against the law. In this first these twain are taken in this place.  
Secondly it is to be considered how these twain, the flesh & the spirit can fight together, being but mere qualities. And we must know, that they are not severed asunder, as though the flesh were placed in one part of the soul, & the spirit in another: but they are joined & mingled together in all the faculties of the soul. The mind or understanding part, is not one part flesh, and an other spirit, but the whole mind is flesh and the whole mind is spirit; partly one and partly the other. The whole will is partly flesh and partly spirit: the flesh and the spirit that is grace and corruption, not severed in place but distinguished. As the air in the dawning of the day is not wholly light or wholly dark as at midnight and at noonday: neither is it in one part light, in another part dark: but the whole air is partly light, and partly dark throughout. In a vessel of lukewarm water, the water itself is not only hot or only cold; or in one part hot & in another part cold: but heat and cold are mixed together in every part of the water. So is the flesh and the spirit mingled together in the soul of man: and this is the cause why these two contrary qualities fight together.  
Thirdly in this combat we are to consider what equality there is between these two combaters, the flesh and the spirit. And we must know, that the flesh usually, is more in measure then the spirit. The flesh is like the mighty giant Goliath: and the spirit is little and small like young David. Hence it is, that Paul calls the Corinthians which were men justified and sanctified, carnal. I could not (saith he) 
1. Cor. 3. 1.  brethren spkake unto you as unto spiritual, but as unto carnal, as unto babes in Christ. And none can come to be tall men in Christ according 
Ephes. 4.  to the age of the fullness of Christ, till after this life. And the speech which is used of some divines, that the man regenerate hath but the relics of sin in him, must be understood warily, else it may admit an untruth. As for the measure of grace, it can be but small in respect, whereas we do receive but the first fruits of 
Rom. 8. 23.  the spirit in this life; & must wait for the accomplishment of our redemption till the life to come. For all this, the power & efficacy of the spirit is such, that it is able to prevail ordinarily against the flesh. For the flesh receives his deadly wound at the first instant of a man's conversion, and continually dieth after by little & little: & therefore it fights but as a maimed soldier. And the spirit is continually confirmed & increased by the holy ghost: also it is lively & stirring & the virtue of it is like musk; one grain whereof will give a stronger smell, them many unces of other perfumes. Some may say, that the godly man doth more feel the flesh than the spirit: & therefore that the flesh is every way more than the spirit. I answer, that we must not measure our estate by feeling which may easily deceive us. A man shall feel a pain which is but in the top of his finger more sensibly than the health of his whole body: yet the health of the body is more than the pain of a fingar. Secondly we feel corruption not by corruption but by grace: & therefore men, the more they feel their inward corruptions, the more grace they have.  
Thus much of the combat itself: now let us come to the manner of this fight.  
It is fought by Lusting. To lust in this place signifies to bring forth & to stir up motions & inclinations in the heart, either to good or evil.  
Lusting is twofold: the lusting of the flesh, & the lusting of the spirit.  
The lusting of the flesh hath two actions: the first is, to engender evil motions & passions of self-love, envy, pride, unbelief, anger, etc. S. james saith, that men are enticed and 
jam. 1. 14.  drawn away by their own concupiscence. Now this enticing is only by the suggestion of bad cogitations & desires. This action of the flesh made Paul say that he was carnal sold under 
Rom. 7. 14.  sin.  
The second action of the flesh is to hinder, & quench, & overwhelm all the good motions of the spirit. Paul found this in himself, when he said, I see another law in my members rebelling against the law of the mind, & leading 
Rom. 7. 23.  me captive to the law of sin. By reason of this action of the flesh, the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare: who thinks that he feels something lying on his breast as heavy as a mountain: & would feign have it away, whereupon he strives & labours by hands and voice to remove it, but for his life can not do it.  
On the contrary, the lusting of the spirit contains two other actions. The first is to beget good motions, inclinations, & desires in the mind, will, & affections. Of this David speaketh, 
Psalm. 16. 8.  Myreines teach me in the night season. That is, my mind, affection, and will, and my whole soul being sanctified and guided by the spirit of God, do minister unto me considerations of the way in which I ought towalk. Isaias prophesying of the Church of the new testament, saith, When a man goeth to the right 
Isa. 30. 22.  hand or to the left, he shall he are a voice, saying, here is the way walk ye in it. Which voice is not only the outward preaching of the ministers, but also the inward voice of the spirit.  
The second action of the spirit is to hinder and suppress the bad motions and suggestions of the flesh. S. john saith, he that is borne of God sinneth not, because his seed remaineth 
1. joh. 3. 9  in him, that is, grace wrought in the heart by the holy ghost, which resisteth the rebellious desires of the flesh.  
That the manner of this fight may more clearly appear, we must examine it more particularly. In the soul of man there be two special parts, the mind and the will.  
In the mind there is a double combat. The first is between knowledge of the word of God, and natural ignorance or blindness. For seeing we do in this life know but in part: therefore knowledge of the truth must needs be joined with ignorance in all that are enlightened: & one of these being contrary to an other, they strive to overshadow and overcast each other.  
Hence we may learn the cause why excellent divines do vary in diverse points of religion: and it is, because in this combat, natural blindness yet remaining, prevails more or less. Men that are dim sighted & cannot discern without spectacles, if they should be set to descry a thing a far off, the most of them would be of diverse opinions of it. And men enlightened & regenerate in this life do but see as in a glass darkly. 
1. Cor. 13.  Again, this must teach all students of divinity often to suspect themselves in their opinions and defences: seeing in them that are of soundest judgement the light of their understanding is mixed with darkness of ignorance. And they can in many points see but as the man in the Gospel, who when our Saviour Christ had in part opened his eyes, saw men walking, not as men, but in the form of trees. Also this must teach all that read the scriptures to invocate & call upon the name of God, that he would enlighten them by his spirit, & abolish the mist of natural blindness. The prophet David was worthily enlightened with the knowledge of God's word, so as he excelled the ancient and his own teachers in wisdom: yet being privy to himself touching his own blindness, often prayeth in the Psalms, enlighten my eyes that I may understand the wonders of thy law.  
By reason of this fight, when natural blindness prevails, the child of God truly enlightened with knowledge to life everlasting, may err not only in lighter points, but even in the very foundation of religion, as the Corinthians & the Galathians did. And as one man may err, so an hundred men may also: yea a whole particular Church: and as one Church may err, so an 100 more may. For in respect of this combat, the estate and condition of all men is alike. Whence it appears that the Church militant upon earth is subject to error. But yet as the diseases of the body be of two sorts: some curable, and some incurable which are to death; so likewise errors are. And the Church though it be subject to sundry falls, yet it can not err in foundation to death: the errors of God's children be curable. Some may here say, If all men & Churches be subject to error, than it shall not be good to join with any of them, but to separate from them all. I answer, though they may and do err, yet we must not separate from them, so long as they do not separate from Christ.  
The second combat in the mind is, between faith & unbelief. For faith is imperfect, and mixed with the contrary unbelief, presuming, doubting, etc. As the man in the Gospel saith, Lord I believe, help mine unbelief.  
By reason of this fight, when unbelief prevails, the very child of God may fall into fits & pangs of despair: as job & David in their temptations did. For David once considering the prosperity of the wicked, broke out into this speech, Certainly I have cleansed mine heart in 
Psalm. 73. 13.  vain, & washed mine hands in innocency. yea, this despair may be so extreme, that it shall weaken the body & consume it, more than any sickness. No man is to think this strange in the child of God. For though he despair of his election & salvation in Christ, yet his desperation is neither total nor final. It is not total, because he doth not despair with his whole heart, faith even at that instant lusting against despair. It is not final, because he shall recover before the last end of his life.  
To proceed, the combat in the will is this. The will partly willeth and partly nilleth that which is good at the same instant: & so likewise it willeth & nilleth that which is evil: because it is partly regenerate & partly unregenerate. The affections likewise, which are placed in the will, partly embrace & partly eschew their objects: as love partly loveth and partly doth not love God and things to be loved: fear is mixed & not pure (as schoolmen have dreamed) but partly filial partly servile, causing the child of God to stand in awe of god not only for his mercies, but also for his judgements & punishments. The will of a man regenerate is like him that hath one leg sound, the other lame: who in every step which he makes, doth not wholly halt or wholly go upright, but partly go upright & partly halt. Or like a man in a boat on the water: who goeth upward because he is carried upward by the vessel: & at the same time goes downward, because he walks downward in the same vessel at the same instant. If any shall say that contraries can not be in the same subject. The answer is, that they can not, if one of them be in his full strength in the highest degree: but if the force of them 
In gradibus remissis non in summis.  both be delayed & weakened, they may be joined together.  
By reason of this combat, when corruption prevails against grace in the will & affections, there ariseth in the godly a certain deadness or hardness of heart, which is nothing else but a want of sense or feeling. Some may say, that this is a fearful judgement: but the answer is, that there be 2. kinds of hardness of heart: one which possesseth the heart, & is never felt: this is in them, who have their consciences seared with an hot 
Ephes. 4. 19  iron, who by reason of custom in sin are past all feeling, who likewise despise the means of softening their hearts. And indeed this is a fearful judgement. There is another hardness of heart 
Zach. 7. 11.  which is felt: & this is not so dangerous as the former: for as we feel our sickness by contrary life & health: so hardness of heart when it is felt argues quickness of grace & softness of heart. Of this David often complained in the Psalms: of this the children of Israel speak when they say, 
Isai. 65. 17.  Why hast thou hardened our hearts from thy ways.  
Thus much of the manner of the combat in particular: before we proceed any further, let us mark the issue of it, which is this.  
The spirit prevails against the flesh at two times: in the course of a man's life, and at his end; but yet with some foils received.  
I say the spirit prevails not in one instant, but in the whole course of a man's life. So S. john saith, He which is begotten of God sinneth not: 
1. joh. 5. 19  for he preserveth himself: the grace of God in his heart ordinarily prevailing in him. And Paul makes it the property of the regenerate man to walk according to the spirit, which is 
Rom. 8. 1.  not now & then to make a step forward, but to keep his ordinary course in the way of godliness. As in going from Barwick to London, it may be a man now and then will go amiss: but he speedily returns to the way again, & his course generally shall be right.  
Again, the spirit prevails in the end of a man's life. For then the flesh is utterly abolished & sanctification accomplished: because no unclean thing can enter into the kingdom of heaven.  
This further must be conceived, that when the spirit prevails, it is not without resistance & striving. As Paul testifieth, I do not the good which I would, but the evil which I would not that do I. which place is not to be understood only of thoughts & inward motions (as some would have it) nor of particular offences: but of the general practice of his duty or calling, through the whole course of his life. And it is like the practice of a sick-man, who having recovered of some grievous disease, walks a turn or twain about his chamber, saying, ah, I would fain walk up and down but I cannot: meaning not that he can not walk at all, but signifying that he cannot walk as he would, being soon wearied through faintness.  
I added further, that this prevailing is with foils. A foil is, when the flesh for the time vanquisheth & subdueth the spirit. In this case, the man regenerate is like a soldier, that with a blow hath his brainpan cracked, so as he lies groveling astonished not able to fight: or like him that hath a fit of the falling sickness, who for a time lies like a dead man. Hence the question may be moved, whether the flesh prevailing doth not extinguish the spirit, & so cut off a man from Christ, till such time as he be engrafted again. The answer is this. There be two sorts of christians: one who doth only in show & name profess Christ: & such an one is no otherwise a member of Christ's mystical body, than a wooden leg set to the body is a member of the body. The second is he that in name & deed is a lively part & member of Christ. If the first fall, he cannot be said to be cut off, because he was never engrafted. If the second fall, he may be & is cut off from Christ. But mark how: he is not wholly cut of but in some part, namely in respect of the inward fellowship & communion with Christ, but not in respect of conjunction with him. A man's arm taken with the dead palsy, hangs by & receives no heat, life, or sense from the rest of the members, or from the head, yet for all this, it remains still united & coupled to the body, & may again be recovered by plasters & physic: so after agrievous fall the child of God feels no inward peace and comfort but is smitten in conscience with the trembling of a spiritual palsy for his offence: and yet indeed remains before God a member of Christ which shall be restored to his former estate after serious repentance.  
And God permits these foils for weighty causes: first that men might be abashed & confounded in themselves with the consideration of their vile natures & learn not to swell with pride, because of God's grace. Paul saith that after he had been rapt into the third heaven, the angel Satan was sent to buffet him, and (as we said) to beat him black & blue, that he might not be exalted out of measure. The second, that we may learn to deny ourselves & cleave unto the Lord from the bottom of our hearts. Paul saith that he was sick to death, that he might 
2. Cor. 1. 9  not trust in himself, but in God who raiseth the dead.  
Thus much of the manner of the combat: now follows the cause of it.  
The cause is the contrariety that is between the flesh and the spirit. As Paul saith, The wisdom 
Rom. 8. 5.  of the flesh is enmity to God.  
Hence we are taught, that since the fall, there is no free will in man, in spiritual matters concerning either the worship of God or life everlasting. For flesh is nothing else but our natural disposition: & man is nothing else but flesh by nature: for the spirit comes afterward by grace: & yet flesh is flat contrary to the spirit which makes us do that which is pleasing unto God. wherefore the will naturally is a flat bondslave unto sin.  
Again, hence we may learn: that it is not an easy matter to practise religion: which is to live according to the spirit, to which our natural disposition is as contrary as fire to water▪ wherefore if we will obey God, we must learn to force our natures to the duties of godliness: yea, even sweat and take pains therein.  
Lastly here we may learn the nature of sin. The spirit is not a substance but a quality: and therefore the flesh which is nothing else but original sin, and is contrary to the spirit, must also be a quality: for such as the nature of one contrary is, such is the other. There is in every man the substance of body and soul, this cannot be sin, for then the spirit also should be the substance of man. There is also in the substance the faculties of body & soul: & they can not be sin, for then every man should have lost the faculties of his soul by Adam's fall. Lastly in the faculties there is a contagion or corruption which carrieth them against the law: and that is properly sin and the flesh, which is contrary to the spirit.  
The fourth point is touching the persons in whom this combat is. Paul shows who they are, when he saith, So that ye can not, etc. where it appears that such as have this combat in them must be as the Galatians, men justified & sanctified: And yet not all such, but only they that be of years: for the infants of the faithful, how soever we must repute them to belong to the kingdom of heaven, & therefore to be justified & sanctified: yet because they do not commit actual sin, they want this combat of the flesh and spirit, which stands in action. As for those which be unregenerate, they never felt this fight. If any say that the worst man in the world, when he is about to commit any sin, hath a strife & fight in him. It is true indeed: but that is another kind of combat, which is between the conscienceand the heart. The conscience on the one part terrifying the man from sin: the will and the affections haling & pulling him thereunto: the will & the affections wishing & desiring that sin were no sin, & God's commandment abolished: whereas contrariwise the conscience with a shrill voice proclaims sin to be sin. This fight was in Pilate, who by the force of his conscience feared to condemn Christ: & yet was willing, and yielded to condemn him that he might please the people.  
Furthermore, this combat is in the regenerate but during the time of this life▪ for they which are perfectly sanctified feel no strifte. If any shall say, that this combat was in Christ when he said, Father, if it be thy will let this cup pass from me, yet not my will but thine be done. Indeed here is a combat, but of another sort: namely the fight of two diverse desires: the one was a desire to do his father's will in suffering the death of the cross: the other a natural desire (which was no sin but a mere infirmity of human nature) whereby he in his manhood desires (as the manner of nature is to seek the preservation of itself) to have the cursed death of the cross removed from him.  
The fift point is the effect of this combat, which is to make the man regenerate, that he can not do the things which he would: and this must be understood in things both good & ill.  
And first he can not do the evil which he would for two causes. First because he cannot commit sin at what time soever he would. S. john saith, He that is borne of God sinneth not, 
1. joh. 3. 9  neither can he sin, because he is borne of God, that is, he can not sin at his pleasure or when he will. joseph when he was assaulted by Putiphars' wife to adultery; because the grace of God abounded in him, whereby he answered her, saying, Shall I do this, & sin against God, he could not then sin. Lot, because his righteous heart was grieved in seeing and hearing the abominations of Sodom, could not then sin as they of Sodom did. Hence it appears, that such persons as live in the daily practice of sin against their own consciences, (though they be professors of the true religion of Christ) have no soundness of grace in them.  
Secondly, the man regenerate can not sin in what manner he would: And there be two reasons thereof. First, he can not sin with full consent, of will or with all his heart: because the will so far forth as it is regenerate, resisteth and draweth back: yea, even then when a man is carried headlong by the passions of the flesh, he feels some contrary motions of a regenerate conscience. It is a true rule that sin doth not reign in the regenerate. For so much grace as is wrought in the mind, will, affections: so much is abated proportionally of the strength of the flesh, wherefore when he commits any sin, he doth it partly willingly, & partly against his wil As the mariners in the tempest, cast jonas into the sea willingly: for otherwise they had not done it: & yet against their wills too: which appears because they prayed, and cast their goods out of the ship, & laboured in rowing against the tempest, & that very long before they cast him out. And herein lies the difference between two men committing one & the same sin, the one of them being regenerate, the other unregenerate. For the latter sins with all his heart & with full consent, & so doth not the first. Secondly, though he fall into any sin, yet he doth not lie long in it, but speedily recovers himself, by reason of grace in his heart.  
Hence it is manifest, that sins of infirmity are committed only of such as are regenerate. As for the man unregenerate he cannot sin of infirmity whatsoever some falsely think. For he is not weak but stark dead in sin. And sins of infirmity are such only as rise of constraint, fear, hastiness, & such like sudden passions in the regenerate. Aed though they sin of weakness often by reason of this spiritual combat, yet they do not always: for they may sin against knowledge & conscience of presumption.  
To come to the second point: the regenerate man cannot do the good which he would: because he cannot do it perfectly & sound according to Gods will as he would. Paul saith, To will is 
Rom. 7. 18.  present with me, but I find no means (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perfectly to do that which I would. In this point the godly man is like a prisoner that is gotten forth of the jail, & that he might escape the hand of the keeper, desires & strives with all his heart to run an 100 miles in a day: but because he hath straight and weighty bolts on his legs, cannot for his life creep past a mile or twain, & that with chafing his flesh & tormenting himself. So the servants of God do heartily desire, & endeavour to obey God in all his commandments: as it is said of king josias, That he turned to God with all his heart, with 
2. king. 23. 25.  all his soul, with all his might, according to all the laws of Moses, etc. yet because they are clogged with the bolts of the flesh, they perform obedience both slowly and weakly, with diverse slips & falls.  
Thus much of the combat: now let us see what use may be made of it.  
First of all by it we learn what is the estate of a christian man in this life. A christian is not one that is free from all evil cogitations, from rebellious inclinations & motions of will & affections, from all manner of slips in his life & conversation: for such an one is a mere devise of man's brain & not to be found upon earth. But indeed he is the sound christian that feeling himself laden with the corruptions of his vile & rebellious nature, bewails them from his heart, & with might and main fights against them by the grace of god's spirit. Again here is overthrown the popish opinion of merit & justification by works of grace, on this manner. Such as the cause of works is, such are works themselves. The cause of works in man, is the mind, will, & affections sanctified: in which, the flesh & the spirit are mixed together, as hath been showed before. Therefore works of grace, even the best of them are mixed works, partly holy & partly sinful. whereby it is evident to a man that hath but common sense, that they are not answerable to the righteousness of the law: & that therefore, they can neither merit life, or any way justify a man before God. If any reply, that good works are the works of God's spirit, & for that cause perfectly righteous: I answer, it is true indeed, they come from the holy ghost that can not sin, but not only or immediately. For they come also from the corrupt mind and will of man, and in that respect become sinful, as sweet water issuing out of a pure fountain, is by a filthy channel made corrupt.  
Thirdly, we do hence learn that concupiscence or original sin is properly & indeed sin after baptism, though it please the council of Trent to decree otherwise. For after baptism it is flat contrary to the spirit, & rebels against it. Papists object that it is taken away by baptism. Ans. Original sin or the flesh is taken away in the regenerate thus. In it there be 3. things, the guilt, the punishment, the corruption: the first 2. are quite abolished by the merit of Christ's death in baptism: the third that is the corruption remains still: but mark in what manner: it remains weakened, it remains not imputed to the person of the believer.  
Lastly hereby we are taught to be watchful in prayer. Watch & pray (saith Christ, etc. for the spirit is ready but the flesh is weak. Rebecca, when 2. twins strove in her womb was troubled & said, why am I so? wherefore she went to ask the Lord, namely by some prophet. So when we feel this inward fight, the best thing is to have recourse to God by prayer, and to his word, that the spirit may be strengthened against the flesh. As the children of Israel by compassing the city of jerico 7. days, and by sounding rams horns overturned the walls thereof: so by serious invocation of God's name the spirit is confirmed, and the turrets and towers of the rebellious flesh battered.  

The voice of a man  
1. Carnal of 

Evil. I do that which is evil and I will do it.  
Good. I do not that which is good and I will not do it.    
2. Regenerate of 

Evil. I do the evil, which I would not.  
Good. I do not do the good which I would.    
3. Glorified of 

Evil. I do not that which is evil, and I will not do it.  
Good. I do that which is good and I will do it.     
LAUS DEO.