THE DOCTRINE AND USE OF REPENTANCE: NECESSARY TO BE PRACTISED AND USED of all who look to sing the song of Moses, and the song of the Lamb beyond the glassy Sea: Revel. 15.23.  
PREACHED IN SUNDRY Sermons in the Parish Church of All-hallows Breadstreet in London: By RICH. STOCK.  LVK. 13.3. 
I tell you: Except you amend your lives you shall all likewise perish.   crowned rose ornament, or printer's device of Felix Kingston (McKerrow 332) 
AT LONDON Imprinted by Felix Kyngston, for Edmund Weaver and William Welby, 1610.   

TO THE RIGHT HONOURABLE WILLIAM, Lord Knolles, Baron of Greyes, Treasurer of his majesties household, and one of the Lords of his majesties most Honourable privy Counsel.  
RIght Honourable, the former Treatise, which within these two years I presented unto your Honour, I compiled out of two worthy works, written in Latin, by that worthy servant of jesus Christ, and famous light of the Church of Christ, Doctor whitaker's, against two sworn slaves of Antichrist, Campian and Dureus, and I brought them by your Honour's appointment, into one volume, and translated them into our own tongue. The subject of it was faith, the defence of the true Catholic faith, as it is held in our Church, and all the Churches of God, against those Catholic depravers of it. And now I offer unto your Honour (a free will offering) a Treatise of practice, and obedience, containing the doctrine of repentance, 
Isai. 22.12.  Calling to weeping, and mourning, to baldness, and girding with sackcloth. A point of that necessity, that Christ maketh man's salvation, or damnation to depend on it: 
Luke 13.3.  Except you amend your lives, ye shall all likewise perish: and of which Chrysostom speaketh thus: 
Non cecidisse grave est, sed post lapsum non resurrexisse, satanicum & pernitiosum est. Chrysost. hom. 22. ad pop. An●…och.  It is no great thing to fall into sin, but it is devilish, and deadly, after the fall not to rise again: whereupon the Lord saith, 
jerem. 8.22.  Is there no balm in Gilead? is there no Physician there? why then is not the health of the daughter of my people recovered? Yet happily may it seem to most men, to be an untimely birth, to be brought forth now in the days, & time of our 
Isai. 22.13.  joy and gladness, slaying of oxen, and killing of sheep, eating of flesh, and drinking of wine: and if that was wisdom in Abigail, 
1. Sam. 25.36.  not upon Nabals' feast day, not when his heart was merry within him, to acquaint him with heavy news, and mournful tidings of David's wrath and resolution, but to stay till the feast was ended; it may happily in me be judged a point of folly, while our feasts lasts, yea in the midst of our rejoicing, to offer to your Lordship, and the view of others, this tractate of sadness and sorrow, mourning and humiliation. My apology is at hand, my defence not far to seek.  
The case is not alike, and so our course may well differ; for with them the danger was well over, David's wrath was well appeased, so that she might with safety watch a fit opportunity, to communicate those things unto him. But with us, and our times, the danger is imminent, our David is not appeased; 
Isai. 9.12.  For his hand is stretched out still; so that delay were now very dangerous, and not to hasten to the practice of it, very pernicious to men's both present and future state.  
Skilful Physicians have their time of the year, of the Moon, and of the sign, which they hold best and fittest for letting of blood, cutting, searing, and administering of purging potions; yet if they see the state of the sick patient cannot well abide so long undealt with, but in some diseases it be dangerous to delay a day, nay but a few hours, (as in a pleurisy) they will open a vein, though the sign be in the vital parts, which in their general practice they hold unfit, and often joined with great danger: neither do men usually reprove them for it, unless it be out of their ignorance. Can I then of any man be justly blamed, if I offer this spiritual Physic to all, and be S. Paul's preacher 
2. Tim. 4.2.  Out of season, even now as it were to let the sick blood, when the sign is very nigh the heart? Seeing if we had no particular occasion, by God's judgements, yet the general condition of all, who are mortal, and the general infection of all, who are sinful, and the absolute necessity of this duty, which being not taken in hand in time, but deferred a day, nay an hour or two, may as much danger the spiritual estate of the soul, as omitting of bleeding in a pleurisy, may the health of the body. Seeing the Scripture speaketh but of one time or day, of turning unto God, which time and tide being not taken, there is no turning of the tide again, no revolution of the time, but that though a man may live with Esau many a year after he hath lost the opportunity of the blessing, and of repentance, to seek it, and that with a fountain of tears, 
Heb. 12.17.  Yet he may not find place to repentance. It cannot then upon the point be unseasonable, for me to call for this in every season; which at no time can come too soon, nor yet too late, so it be serious, and true: but the occasion being let slip, cannot be recovered again, if a man would give a world for it. Besides, I am not without precedent of the like. For the holy man job, 
job 1.5.  called, and commanded his sons to sacrifice, and so to repent (for thitherto the  offerings he made, led them) not at the end of their feasts, when their seven days were over, but every day, lest that should fall out which he feared, that they should sin against God, though it were but in their hearts, (so careful was he) a thing easily seizing upon the heart, hands, and tongue, when the rebel flesh is pampered with full diet, and many dishes, and the mind with pleasures and delights transported out of itself; yea and fearing also, that which after fell out, lest if they deferred their repentance, and seeking of reconciliation, they might be overtaken with death in the very act of their feasting, 
Vers. 18.19.  as they afterward were, when they began their courses of feasting, even in the first day. Hath not that also some resemblance with this, 
john 19.41.  that joseph built his sepulchre in the place of his pleasure, his garden, as knowing how easy it was for him in his pleasures to forget himself, and his end? And if we be men of the same matter, and cast in the same mould, yet their holiness exceeding ours, this doctrine of humiliation, may not be unfit for us, not only to be known but practised, lest if we defer it, it should fall out with some of us (as it may well with all) for any Writ of privilege we can sue out, that we may with jobs sons, be taken before our feasts be over, and ere ever the time of feasting come.  
If this season be unfit, because the time is our feast, yet being the doctrine of mortification and renovation, of putting off the old man, and putting on the new, of making 
2. Cor. 1.17.  men new creatures in Christ jesus, when old things are passed away, and all things are become new; I suppose it to have a special fitness for the time.  
Now this I offer to your Honour, to continue the signification of my duty, begun in the former, as by a free-will offering, when the other was enjoined by your Honour, and so could not so effectually intimate my duty. Yet in this I respect not duty only, but desire of your Lordship's spiritual, and eternal honour, which must be obtained by walking this way, or else there is no way to compass it.  
I undertook to handle this point publicly, at the request of divers of my auditory, who had often heard me press the necessity of it, and yet not so distinctly conceiving the nature of the thing, desired I would divert my ordinary course of preaching, and handle this point at the full, and in all the particulars.  
I now have written it by others importunity, who desired it for a more public good, and offer it first unto your Honour, which I desire might have not the least, but the best part, and profit in it, and by it.  
May it please your Honour to hear thus much from me, that this duty belongs to honourable Personages, men of your place, as well as to the poorest peasants, as the precepts of the scriptures, and the practice of King David; Solomon, Manasses, and others do prove. The reason of which is, because now though there be difference of men, as there is of counters, while the Merchant's account lasteth, some standing for pence, some for pounds, some for hundreds and thousands: and as of players while they are upon the stage, some going for rich, some for poor, some for knights, some for kings while the play continueth; and as of trees in the forest, some are oaks, some elms, some poplars, some thorns, some briars and brambles, while they stand growing: yet when the account is ended, when the play is finished, when the trees are cut down, specially burnt to ashes, there will be no difference at all. So, and more it will be after death, when men shall all appear before God's judgement seat, that there will be no difference, specially in respect of God; for than shall the poor appear without their rags, and the rich without their bags, Kings without their crowns, Nobles without their ensigns of honours, Bishops without their rochets, judges without their commission, Sergeants without their coifs, Lawyers, Ministers, and other scholars without degrees, and signs of order, yea every man as naked as he came into the world, and more naked than he went out of it, by as much as his winding sheet, coffin or tomb cometh to. But every man shall have the works of his person, place, age and condition with him; he that hath eschewed evil, and done good, he that hath mortified the flesh with the lusts thereof, and been renewed in the inward man, (the very pith and marrow of his repentance) 
Rom. 2.7.  He that by continuing in well doing, hath sought glory, and honour, and immortality, shall have eternal life; whereas he that hath but pampered the flesh, and took all care to fulfil the lusts of it, renewing nothing, but retaining old Adam 
Vers. 8.9.  Disobeying the truth, and obeying unrighteousness, shall have indignation, and wrath, tribulation and anguish, etc. whether he be jew or Grecian, one or other, whatsoever he be, 
Vers. 11.  for there is no respect of persons with God.  
If I be blamed for bringing this doctrine to the Court, and commending it to your Honour, as well as preaching it to the common people, this will be my defence.  
And thus hoping of your Honours good acceptance of this small new years gift: praying the Almighty to renew you by his spirit and grace, through faith and true repentance, that you may not only continue honourable upon earth, in the King's Court, but your Honour may be multiplied in heaven, in the Court of the King of Kings: I humbly take my leave.  
Your honours Chaplain in all humble duty, RICHARD STOCK.   

TO THE CHRISTIAN READER, SPECIALLY THE Rector, and parishioners of Al-hallowes Breadstreet.  
THe rod of God's judgements, hath now been long upon us for our sins, which the abuse of God's mercies, his patience, and our long peace hath brought out: So that we may well hope, that they have wrought in us that of Elihu in job, 
job 33.16.  to wit, that they have Opened the ears of us, even these corrections, which he hath sealed: whereby we will willingly hear and receive this doctrien of repentance, unless that of Elies' sons, (which is not to be thought of without fear and trembling) should be verified in us, 
1. Sam. 2.25.  That therefore they obeyed not the voice of their sather, being the Lord's Priest) because the Lord would slay them: So we should not obey the voice of God's Ministers, because the Lord hath a purpose to destroy us.  
Which lest it befall us, it stands all and every one upon to repent, or having repent, and yet sinning again, 
james 3.2.  (as who sinneth not in many things and daily?) to renew his repentance, and do it again, and again. As often (saith Chrysostome) 
Quoties cecidens in foro, toties ex●…ges: sic quoties peccaveris, toties peccati poeniteat. Chrysost. hom. 9 de penitent.  as thou fallest in the streets, so often thou wilt rise again: even so, as often as thou committest sin, so often thou shouldest renew thy repentance.  
The Physicians have a preservative against the plague, which consisteth of three ingredients: The medicine is called flying; the ingredients are these: Citò, longè, tardè; fly soon enough, fly far enough, and make slow haste to return. By which notwithstanding that men sometimes escape the pestilence, yet they remaining in their sins, are often overtaken with a greater plague: and are in the case which Amos speaketh of; 
Amos 5.19.  As if a man did fly from a Lion, and a Bear met him: or went into the house, and leaned his hand on the wall, and the serpent bitten him.  
But the Prophets and Saints of God, have a contrary preservative, not against this plague only, but all other, either to keep themselves untouched of them, or at least to turn them to their good. And this they call not flying, but returning; the ingredients of this are two, laid down every where in the Scripture; Cease to do evil, learn to do well, eschew evil and do good. Yea this is both a restorative and a preservative, by which men may remove the present, and prevent greater judgements to come.  
Now for the instructing of you in the nature, and for the directing of you, in the use and practise of this medicine and duty, at the request of some of you, I laboured in public to deliver this doctrine, for the benefit of all who heard me: and now at the importunity of some, I publish it in writing, to the profit, I hope, of many more.  
The order I have used is as familiar and plain, as I could, labouring to profit rather the most, then to satisfy the learned. I have begun with the description of it, and have examined the several particulars thereof; then I have proceeded to the essential and natural parts of it; from them to the causes of it; from the causes, to the subject and parties to whom it belongs, and who ought to practise this duty; from these unto those seven inseparable fruits or effects, which the Apostle S. Paul in the second Epistle to the Corinth's hath delivered unto us. 
2. Cor. 7.17.  Hence I have descended to the time and place, when and where this duty ought to be practised. Finally, I have laboured to remove some of those principal lets and impediments, which Satan casteth in the way of all men, when they shall but once mind their way to his holy duty.  
I cannot say, I have brought here any thing new and unheard of; For there is no new thing under the Sun: 
Eccles. 1.9.  For matter I mean; yet for the manner and particular handling of it, I know none, who hath descended to the capacity of the meanest, as I have endeavoured, to my power and for my skill, to do.  
What do our Lawyers plead now, but that which hath been pleaded in former times, the same statutes, the same rules of law, the same book cases? only they apply them to the particular causes, and fit them for the advantage of their clients. What do our Physicians prescribe now, any thing but that which Galene, Hypocrates, and other Physicians have done before them? the same simples and compounds, the same purges, and preservatives, the same cordials and restoratives; only by their experience and skill, living among us, they discern of the state of the patiented, of his age, strength and temperature, of the disease, whether new or old, begun but now, or inveterate; & so they increase or diminish the simples, or the quantity of them, making them either milder or sharper, as the state of the party, & disease do require. As little able are we to bring any new thing, but only fit them to the times and occasions, seeing living in the same ages, we may the better be able to do it, though we be many degrees inferior in gifts and knowledge. That I then profess, is the more particular, and familiar handling and applying of these things, which others have worthily delivered, for the benefit of the Church of God.  
I have endeavoured to confirm every point by the word of truth, and have added (after my usual manner) confirmations & illustrations drawn from reason, similitude, and the sayings of the Fathers; not to strengthen the Scriptures, but to help and benefit the hearer and reader, to whom all is little enough, to make him hear with attention and delight, to conceive with profit, and to carry away for practise. If any dislike my alleging of Fathers, (as some have done my using of reasons to confirm the truth and doctrine, but with very little reason, as I suppose) I must pray them to give me leave to use them, till I can see that unlawfulness, which they affirm to be in the practice, and to censure me in charity for the use of them, as I do them for not using them. I know well there may be an abuse in the quotation of these; as there may be in citing of Scripture; when either ostentation of memory, or reading shall be joined with it; or when, as Hierom speaketh, 
Eruditionis gloriam declinando, eruditissimus habebatur. Ill●…●…aiebat, Tertu●…ani, istud Cy●…ani, hoc Lac●…tij, illud Hi●… est, etc. Hie●… epist. 3. ad ●…od. Epitaph. ●…potia.  One affecteth to be accounted learned, by eschewing the glory of learning; That, saith he, is it which Tertullian speaketh, that Cyprian, this Lactantius, that Hilarius, etc. Or finally, when they shall be like lights at a great feast, which take up all the room upon the table, and leave little place for dishes of meat to be set on. I will look as well to my heart in the use of them, as God shall enable me, and when I shall see the hurt of them, I will as much endeavour to avoid them; in the mean time, I will make the best use I can of them, to edify the Church of God.  
Those places which I have here used, I have set down in the treatise in our own tongue; but, I confess, not so advisedly, in the margin, I begun to set them down in their own, and having so done for three or four sheets, I saw it was not so profitable for those whom I most aim to teach, namely the simple; yet I have continued on that course for an uniformity: yet knowing that many understand the Latin, who do not understand the Greek, though I have used some of the Greek Fathers, as justin Martyr, and Basil, and somewhat out of those parts of Chrysostome, which we have in Greek, yet have I set down the Latin only, lest I should be troublesome and unprofitable to more.  
Many testimonies out of the Scriptures I have urged divers times, and in several points, even one and the same, for one place will prove many things, and hath many branches. The Lawyers will urge one and the same law, or book case to several points, in pleading of the same cause, because of several branches in it, and they are blameless. I hope in the use of the word, we may have as much liberty, and yet not seem to have idle repetitions; and the rather I have affected this, for the benefit of the simpler sort, that the places of moment may be more familiar unto them.  
Now not to detain you any longer, from the Treatise itself; I beseech you read it with attention, labour to know the particular points with judgement, and to practise them with conscience. And the God of grace so persuade your hearts, and so open them unto it, that you may be like the citizens of Abel, 
2. Sam. 20.22.  who at the persuasion of one wise woman, cut off the head of Sheba the Rebel, and cast it to joab, who blew the trumpet, and all the armies returned from their siege and sacking. So you may cut off your sins and cast them to God, that the armies of his judgements may at length retire from the city, and our land, and his hand be no more stretched out. And that 
Isai. 1.19.  You consenting and obeying, may eat the good things of the land. And repenting and amending, and doing your first works, the candlestick be not removed out of his place. 
Revelat. 2.5.   
Your friend and servant for jesus sake, Richard Stock.   

THE DOCTRINE AND USE OF REPENTANCE.  
TO the end we may instruct our present age in the nature of Repentance, which for the most part little understandeth the doctrine of it, and less practiseth the duty: we must first show them what it is; which may thus be described:  

What repentance is.  Repentance is the constant turning of a man in his whole life from all sin unto God, arising from true faith and the true knowledge of a man's own spiritual estate, ever joined with true humiliation.  

Repentance is a turning.  When I say it is a turning, I say it by the authority of the Prophets in the old Testament, and of Christ and his Apostles in the new, which is manifest by their preachings and writings. Isaiah saith, 
Isai. 9.13.  The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. Hosea exhorting the people to repentance, saith, 
Hosea 6.1.  Come and let us return unto the Lord. And again, 
Hosea 14.2.  O Israel return unto the Lord thy God, for thou hast fallen by thy iniquity. Likewise saith jeremiah: 
jer. 4.1.  O Israel if thou return, return unto me. As much hath Ezechiel: 
Ezech. 18.30.32.  I will judge you, O house of Israel, every one according to his ways, saith the Lord God; return therefore, and cause other to turn away from all your transgressions. The like is also in the 32. verse. In the new Testament the word used to express this, signifies, to change the mind (whereupon the change of the manners will follow.) john Baptist saith, while he prepared the way for Christ; 
Matth. 3.2.  Repent, for the kingdom of heaven is at hand. As if he should say, Return from an evil mind to a good. And our Saviour Christ useth the same word, 
Matth. 4.17.  Amend, for the kingdom etc. The Apostle Saint Paul expresseth the meaning of both these when he saith, The Gentiles were taught 
Act. 26.20.  they should repent: and if you ask him, what that is, he expresseth himself thus, and turn to God, and do works worthy amendment of life. By all which it is manifest that repentance is a turning.  
I say further it is a turning of the whole life. 
Repentance a turning of the whole life, or from all sin.  In nature there are four kinds of turnings or mutations. One is in substance, called generation and corruption: a second is in quantity, either from the greater to the less, or from the more to the fewer, and contrary, called augmentation and diminution: a third in place, when things change places, called local mutation: a fourth in quality, when things change from one condition to another, called alteration. Now here is no change in substance, for the party sinning and repenting is the same, and hath the same body and soul, the same faculties and powers both of soul and body: neither is there any change in quantity, for the change from greater sins to less, or from more to fewer, is not repentance. Nor is there any change of place, for sin, like a man's sickness, is carried with him, and change of place, as change of beds, doth not free him, or make him whole. Being then none of these, it must needs be the change in quality, that is, when one and the same man is changed in the condition both of his soul and body, from iniquity to righteousness, from all sin to the living God, both in the inward man and outward conversation. Which is manifest by the Scripture, as first for the inward man: Ezekiel speaketh from the Lord: 
Ezech. 18.31.  Make you a new heart, and a new spirit: not in substance, not in quantity, but in quality. Hence Moses promiseth to his people the blessing if they shall 
Deut. 30.2.  return with all their heart, and with all their soul. Hence it is that joel speaketh 
joel 2.13.  of renting the heart and not the garment. And jeremy 
jerem. 4.4.  of taking away the foreskin of the heart. True repentance than is the change of the heart and inward man: but that is not all, there must also be a change of the outward man, as well as the mind; the understanding, the will, and affections must be changed, so must the eyes and the tongue, the hands and the feet be changed also. Therefore Daniel persuading Nabuchadnezzar to repent, he saith unto him: 
Daniel 4.24.  Break off thy sins by righteousness, and thine iniquities by mercy toward the poor, let there be an healing of thy error. As if he should say, it is not true repentance unless a man break off sin, and do the contrary good, and be reform in the outward man. So Zacch●us 
Luk. 19.8.  when he turned to God, what did he? even break off his oppression, gave half of his goods to the poor, made fourfold restitution to those he had wronged, and so was turned in the outward man. The like might be said of Peter, Mary Magdalene, and others, who were turned as well inwardly as outwardly, and both, and so accounted true repentants, and their repentance good: when as the repentance of Ahab and Herod were not good, nor saving repentance, being but in the outward man only, or but for some sin, and not a whole conversion.  
The reasons that prove repentance to be such a turning are two: 
Reason 1.  The first, because man, who at the first was made a goodly creature in the image of God, having fellowship with him, whereby he was one with God and God with him; by sin was separated from God, there being a partition made betwixt them, as Isaiah saith; 
Isai. 52.2.  he being alienated and estranged from God and become the child of wrath, as S. Paul speaketh, 
Ephes. 2.3. and 4.18.  and was made like the prodigal son, gone from his father into a far country, even become the strayed, yea the lost sheep. Now when men have grace to repent, than they begin to renew this fellowship, to recover this image, and to be reconciled to God; therefore I call it a turning again to God, and a change of the condition.  

Reason. 1.  2 I say it is of the whole life, or the whole man, and from all sin, because one sin separates from God as well as many, and all parts are to be reduced to God, as well as one, one faculty of the mind as well as another: for if the outward man only be turned it is but hypocrisy and Pharisaical, and the inward cannot be turned, but the outward will follow; neither can any man forsake one sin, to be at one and reconciled to God, which will not be willing and careful to leave off and forsake all.  
Now the use of this is double: 
Use 1.  First, if repentance be a turning, and such a turning as is spoken of, than many men deceive themselves in their judgement of repentance, and think that to be it, which is not, and that they have it, when they have nothing less. For many think in repentance of nothing less than turning, and when they would seem to repent, never endeavour to turn. Some think repentance is only a sorrow and sighing, when they are by any means checked and reproved by man, or afflicted by God; but then why should not carnal and worldly sorrow be repentance; when carnal men mourn for the loss of wife or child, or some loss by fire or water, sea or land? Some think it is a little weeping or grieving, when they are made to see their sins, or rather the punishment due to them; but then why did not Esau repent? Others conceit that a little humbling of themselves, to hang down the head like a bulrush, to fast certain days and to put on sackcloth, is repentance; but then why was not Ahabs' repentance good and true? Others deceive themselves by an opinion that good words and good purposes is repentance; but then why should not those sick men repent, who have many goodly promises and purposes, which they never perform nor bring to perfection, if once they have crept from under God's hand, and have worn away the circles of his strokes? Others think it only to be confession, contrition and satisfaction; but then what should let that judas repent not? But some will grant us that it must be a turning, and will practise a change, yet that is but from one sin to another, as the prodigal man leaves off his prodigality, and gives himself to the practice of covetousness; one man forsakes infidelity and falls into idolatry, the greater wound, as Augustine speaketh; another, being a carnal gospeler, or an Atheist, falls from these to Popery and superstition, as a sick man doth out of a tertian into a quartan ague: or if they turn from sin, yet not from all sin, but as Herod, who obeyed in many things; as Nahaman, who looked that God should be merciful unto him in one thing; as Agrippa, who had but his almost, and not altogether: So we see many civil men repent, who change words and outward acts, but not their hearts and the whole man, being therein the hypocritical Pharisie, making the outside of the cup clean, but leaving it foul and filthy within. But some men may go forward and begin to return in soul, and change the inward powers and faculties of it, not indeed from sinfulness to holiness, yet from ignorance to knowledge, and from vice to virtue, as many heathen men, specially Philosophers, have attained unto. But all these deceive themselves with the shadow of repentance without substance, some having made no turning at all, some but an imperfect and partial change.  

Use 2.  2 This should teach him that would repent indeed, to endeavour to change himself, even his whole self, his own heart and outward man, doing (as Chrysostome persuaded the people of Antioch) 
Homil. 80. add pop. Antioch: Quod in antiquis domibus facere solemus, cum fuerint putrefactae, putrida subtrahimus, & supponimus nova, & à continua cura nunquam desinimus. Si sueris antiquatus à peccato, per poenitentiam te renova.  as men use to do in old houses, when they were rotten, they take away the rotten posts and put new in their places, and have a continual care to keep them in repair. So if he be grown old and rotten in sin, he must renew himself by repentance, even both the outward and inward man, still changing from some and from all sin, and that in all the faculties and powers of his body and soul and parts of his life. And in this endeavour though a man's best way is to begin with the inward man, as in purging a channel, the best is to begin in the fountain and the spring head: yet lest the hardness and difficulty of the work may discourage him, make him faint in it and give over; I would deal with him, as schoolmasters do with children, which teach them the easiest things first, though they be not so needful and profitable: and persuade him to begin with the change of the outward man, being easier to compass, than the change of the inward and disposition of the mind. He must then call himself to an examination for the sins whereunto he is addicted; and finding them to be fornication, adultery, drunkenness, theft, usury, oppression, swearing, or the like; he must make this resolution, utterly to forsake them all, and for ever, be they (as no doubt they may be) never so sweet, bring they in never such pleasure or profit; yet must he turn from them all and utterly break them off. And to that end carefully avoid all manner of occasions and provocations enticing and drawing to these sins, by which he is either put in mind of them, or tempted to commit them. By which care, God assisting of him, the weakest man that is subject to any sin, may get the mastery over it, when as he that is furthest from that sin, may easily be overtaken, if he avoid not the occasions. As a weak man may keep his treasure long, that can keep his doors shut, and thieves out, when as a strong man shall be soon rob of it, if he let in the thieves. Now when he is able to abstain from these, then must he endevoury contrary good works, as we heard Daniel counseled Nabuchadnezzar: Zaccheus practised, and Peter persuaded his repentants: 
Act. 2.38.  Amend your lives. And this done, then must he proceed to the reforming and purging of the soul and all the faculties of it; for to the reforming of the outward act may he attain, and yet never repent. Yet say I not that he shall lose his labour, for he may by it procure to himself the favour of God for some forbearance and sparing in temporal judgement, or obtaining of some earthly blessing, as Ahab did. But if he would truly repent he must endeavour to purge the mind from ignorance, his will from frowardness and perverseness, his affections from corruptions and uncleanness, and labour to have knowledge of the mysteries of salvation in his understanding, uprightness in his will, holiness in his affections; not only abstaining from gross sins or living unblamable before men, but from all small and secret sins, by keeping a good conscience in all his ways in the sight of God, not leaving some sins only but all, not doing some good only, but labouring to do all known duties, circumcising the flesh and the heart, making not only a new hand, a new soot, a new eye, a new tongue etc. but specially a new heart and a new spirit. And so his endeavour shall be to some purpose, and indeed the practice of Repentance; provided that this turning be without a returning to his sins again: for as the whole man; so the whole life must be changed, and not for a day or two but continually: for as he that was sick, and is recovered, to whom the Physician hath prescribed a diet for preservation of his health, must keep it not a day or two, but during the time by him prescribed left he have a relapse, which is always most dangerous: So he that hath repent must observe the diet prescribed, to abstain from all evils, and do the contrary good, and that constantly and continually, which is the time our heavenly Physician hath prescribed. Then shall he find that true to him which Christ spoke to Zacheus: Salvation is come to his house and to his heart.  
Now to proceed in the description; 
Repentance proceedeth from faith.  In the second place I say, that Repentance proceedeth from faith, that is, none can repent nor practise this duty of Repentance, but those who have faith and grace: or repentance that is true and sound, holy and acceptable unto God, ever comes from faith, I mean not the faith of devils, nor a temporary faith; but a true justifying saving faith; no repentance can be accepted unless it have this root from whence it comes, that is, true faith, which is manifest by that of Malachi: 
Malach. 3.7.  Return unto me, and I will return unto you. Where he promiseth them pardon and acceptation, if they would return, by the hope of that, to draw them to this; the ground and motive to make them return is an assurance of pardon, showing that when once they are persuaded and assured that God will pardon, they will soon return unto him. john Baptist saith, 
Matth. 3.2.  Repent: for the Kingdom of God is at hand. The like saith our Saviour Christ: 
Matth. ●. 17.  Amend your lives: for the kingdom of heaven is at hand By which they make grace and the promise of salvation the cause of repentance, that is, when they are received and apprehended, which is not neither can be, but by faith: and though repentance in these places is placed before the promise, yet is it not in nature before faith, neither would they teach any such thing, but that when they once believe it, than they must and will repent. And to this purpose let the consequent words be well weighed as john hath them, 
Matth. 3.3.  Prepare the ways of the Lord, and make his paths strait. Which is the very sum of repentance: which words are taken out of the Prophet Esay, 
Esay 40.3.  who in the first and second verse, was commanded to preach the glad tidings of the Gospel, showing that these must first be believed before they could repent, The Prophet David also teacheth no less: 
Psalm. 130.4.  But mercy is with thee, that thou mayst be feared. Where he observes that no man can ever embrace God to fear and reverence him, but he that is persuaded of his favour, nor give himself to the obedience of his law, but he that is persuaded the things he doth will please him. Lastly, the Prophet Hosea noteth, that repentance cometh of the hope of the forgiveness of sinews. 
Hosea 6.1.  Come let us return to the Lord, he hath smitten us, and he will make us whole. And a certain truth it is, that if the Scriptures be searched, we shall not find any to have truly repent, which had not true faith.  
Now the reasons of this are divers. 
Reason 1.  1. Because this duty of repentance in every man's conceit and also in truth is very difficult and hard, and man had need to have some thing to whet him on to it, and make him willing to go about it; and what inducement better than this, hope of pardon, or assurance of remission? which is faith, being, as Ambrose saith, 
Incentiwm poenitentiae. Ambros. de poenit. lib. 1. cap. 1.  the provokement of repentance; for who will seek to an enemy for help, or of whose favour and kindness he is not persuaded? Will any sick man, saith he, 
Nemo●se curandum praebeat, qui contemptui se, non compassioni, medico suo putat suturum. ibid.  commit himself to such a physician to be cured, whom he thinks will contemn him rather than condole and pity him? So no man will repent and turn to God, but he that hath some assurance of mercy and acceptation.  

Reason 2.  2 Because without hatred of sin, there can never be any true repentance. Now hatred of sin riseth from sanctification: for an unsanctified man, may leave sin, but not hate it, as sin; it is only holiness that hateth iniquity. Now there can be no sanctification without justification, and this cannot be but by faith, by which men are united to Christ, and apply him unto themselves; then no repentance without faith.  

Reason 3.  3. Because no man can repent and turn to God, except he be first turned of God, and after that he is turned he reputes. So Ephraim saith; 
jerem. 31.19.  After I was converted, I reponted. The first act of a man's conversion is faith, after that hope, than love and obedience: for as a prisoner, which lies in hold for debt, or some deadly offence, if any man come unto him and promise him to pay his debt, or discharge him, he first believes that he is willing and able to do it, than he hopes for it, and lastly, he is as it were dissolved into love, and seeketh to do all things that will please him. So in a repentant sinner, he first believes that God will do that he promiseth, namely, pardon his sin, and take away his iniquities; then he resteth in the hope of it, and from that, and for it he leaves sin, and will for him for sake his old course which was displeasing, and do that which is pleasing and acceptable unto him.  

Reason 4.  4. Because true repentance is ever acceptable to God, now God accepts no work of man, which doth not arise from faith: for, saith the Apostle, 
Hebr. 2.6.  Without faith, it is impossible to please God: therefore if a man will perform true and acceptable repentance, he must have faith.  
Ob. Ahab repent, and his repentance was accepted, for it obtained a blessing, yet had he never any true faith, therefore repentance may be without faith.  
Ans. Ahab never had true repentance, and so his repentance is nothing against this point: for I speak here of saving repentance, which he never had; and if it pleased God, yet it was but as a father speaks in general: 
Semiplena & ficta penè obedientia, quandoque hactenus placet deo, ut ad tempus iram remittat, & poenas corporales mitiget. August.  That half and feigned obedience sometime so far pleaseth God, that for a time he will remit his anger, and mitigate temporal punishments: But never for matter of salvation. Again, God showed himself pleased with Ahabs' repentance, such as it was, to encourage his own to exercise true repentance; who may thereby be assured of a gracious acceptance, and liberal reward from him, who leaves not these unrewarded. But finally we say Ahabs' repentance proceeded from faith: which is thus made true; there is a double faith, one saving and justifying, another temporary, that is, such a faith by which a man believes for the present something that God hath said is done or shall be; so Ahab believed that God would do that which he had threatened, which made him repent, and so his repentance proceeded from faith; there is a double repentance answerable to this double faith, a temporary repentance arising from a temporary faith, and a saving repentance from a saving faith. Such as the faith is, sitch is the repentance.  
Ob. 2. Again, some will say, that Repentance useth first to be preached, as the course of the Scripture and the tenor held by all Preachers of all times doth show, who have first called for it, and then for faith.  
Ans. To clear this doubt, we must consider three things, 1. the order of nature, 2. the time, 3. the manifestation of them. In order of nature faith goeth before; in the manifestation of them, repentance is first; in time they are both jointly together. For by order of nature, first a man's conscience must in some sort be settled, touching his reconciliation with God by Christ, before he can repent. As Ambrose saith, 
Nemo rectè possit poenitentiam agere, nisi qui speraverit indulgentiam. Ambros. de poenit. lib. 1. cap. 1.  No man can rightly repent, unless he hope for pardon. So that first God's favour is apprehended, and remission of sins believed, then upon that cometh repentance, alteration of life, and conversion. But for manifestation, repentance both to a man's self and to another goes before faith, for it is sooner discerned than faith. justification is like the sap hid within the bark, when as repentance as the bud, speedily showeth itself, before leaf, blossom, or fruit. Lastly, if we respect the time, neither of them is one before the other, but are begotten in a man both at one instant, for faith is not begotten to day, and repentance to morrow, or some days after, but he that believes instantly repent, though it be not so perceived, no not of him that possesseth both. As the thunder crack and lightning are both at one and the same time, yet is one discerned before the other. All that this showeth or we would prove by is, is this, that none can seriously and truly repent, but he that knows he is Gods, none can know this but he that hath his grace and this faith.  
Ob. 3. Further it may be some will object, that many a man by the terror of his conscience is subdued and brought to obedience long before he hath faith or grace, or hath tasted of it; and so it ariseth not from thence.  
Ans. I answer, this is no other than that which may come of nature from the knowledge of good and evil by that conscience of sin which remaineth in man since his fall, being but a servile sear of punishment and of the anger of God; which though it he not a proper work of God's sanctifying spirit, nor any part of regeneration, yet is it a step towards it, and to be nourished, because it is as the needle to the thread, for it makes way for the true fear of God.  

Use 1.  The first use of this is, to confute those who think repentance goeth before saith, which opinion, by the grounds that have been already laid is manifestly false. Besides, it is certain that repentance is the work of a living man, of him that is spiritually living no dead man can repent, But he that is with out faith, though he have a name to live, yet is dead: for, 
Habac. 2.4.  The just shall live by his faith. No life then without faith, and no repentance without life; so not without faith, seeing repentance is the work of a living, not a dead man. There may be an outward reformation of actions & word, an enlightening of the mind and understanding, a changing of the will and affections from vice to vert●…, but no change of the heart from sinfulness to holiness. That, a natural man may have; this, only a spiritual: that, a dead man may perform; this, only a living man. Finally, repentance is a purifying of the heart, a mortifying, and crucifying of the flesh: and what shall purify the heart? is it not faith? for whom will a man crucify his beloved sins, inortifie his flesh and affections? will he do it for any, but for him of whose love he is specially assured? Then can it not be before, but must needs follow after faith.  

Use 2.  2. This convinceth the of error who think that faith is a part of repentance; but it cannot be that the root and the fruit should be both one thing, or one a part of the other. The strongest reason they have is, that faith and repentance are ever loined together, without faith there can be no repentance. But if this reason have any strength, then is faith a part of the Sacrament, seeing it is as unprofitable without it, and conjoined they must be where any fruit and comfort will be had. Again, if conjunction make it a part, why should not the soul be a part of the body? which is not a body, but a carcase without it; why not the light a part of the heat in the sun? why not faith part of hope and charity? seeing they are not, nor cannot be in this life without it, though charity may be and is without them in the life to come. Besides, the scripture hath made them directly distinct: 
Mark. 1.15.  Repent and believe the Gospel. And Paul saith, 
Act. 20.21.  he preached Repentance towards God, and faith in the Lord jesus. Then can it be no part of it, but the root and beginning of it, whence it proceedeth. For when the mind of a man hath once by faith embraced the goodness of God and remission of sins by jesus Christ, then in lieu of thank fullness to God, he will address himself to the alteration and change of his life, to the putting off the old man, and putting on the new: they are then not as parts one of another; but as cause and effect, faith the true cause, and repentance the necessary effect.  

Use 3.  3. This may confute that point of Popery and popish schoolmen, who have distinguished attrition and contrition, coining both namea & things after their own fancy without, Scripture. Now attrition, they say, cannot merit; but contrition, if it be fall, doth merit remission of sin and justification. But this must needs be self, because no contrition or repentance can be good, unless it come from faith; if it be without it, it is sin, and how should sin merit? It is sin, for saith our Saviour Christ: 
Matth. 7.17.  A good tree brings forth good fruit, and a corrupt tree ●…ings forth evil fruit. And again, 
Luk. 6.45.  A goodman out of the good treasure of his ●…art bringeth forth good, and an evil man out of the evil treasure of his heart bringeth forth evil. So that contrition, though it be good in itself, yet coming from a bad tree, which every man is; who is not sanctified & made good by faith, it must needs be evil and sin; specially seeing our Saviour saith, 
john 3.6.  That which is borne of the flesh; is flash. Which is true both of men and their actions, whosoever is borne, and whatsoever is done of a natural man, is corrupt. So contrition, if it come from a natural man, one not sanctified by faith, must needs be corrupt, and cannot merit remission of sin. But if this contrition proceed of faith, and so be good, it can as little merit remission of sin, which is before it. For a man no sooner believes but he is justified, no sooner justified, but he hath remission of sin, which though he know not, or feel not, yet hath he then never the less: for if want of feeling or ignorance of the being of any thing, should argue the not being of it, than children in the womb should want life and reason, because they have no knowledge or feeling of either. It is not then as they falsely imagine, that men first repent, and from the merit of that cometh remission of sin: but men first believe and apprehend remission of sin, and then do they repent, then do they forrow and mourn for sin, and turn unto God from those things which are displeasing unto him.  

Use 4.  4. This will prove every ignorant, unbelieving, profane man, to be without true and saving repentance: for his ignorance and profaneness tells every man, that whatsoever is in his heart, yet faith is not there; and so he being a dead man cannot bring forth the works of the living. Though therefore he should mourn and weep, as much as Esau, and sorrow & grieve as greatly as judas, yea and reform in many things as Herod, yea all the outward man, as some Heathen men have done, yet hath he not repent. Then you will say, to what purpose should any man do any such thing? Because God hath commanded these, and they are means to obtain that which is true repentance. Not that any man can merit grace at the hand of God by this, or yet make himself more capable of grace, seeing his nature remaineth as corrupt as before; but because God hath enjoined men to do what they can in renewing themselves, and to approach as near unto grace as they can, although they cannot by any labour or endeavour, without the work of God's spirit attain unto it. All should use the means and hope to obtain grace; yea none can hope to obtain it who use not the means; though some use the means and do not obtain, and others not using the means do obtain: That with the means and without it the whole glory and praise might be given to God, whose spirit blows where it listeth.  

Use 5.  5. The last use of this is, to persuade every man to labour for true faith, if he have it not, or for the increase of it being had, still endeavouring to maintain and nourish it, if for no other end and reason, yet because it will bring forth in him true repentance not to he repent of, and renew it in him every day, as his sin reneweth, and make it acceptable unto God: for if it were possible a man could repent without this faith, yet should it not be well pleasing to God, specially not for salvation and spiritual good and comforts. It is not to be denied but that the best men have many secret and privy corruptions in them, which must be mortified; yea many a regenerate and holy man may oftentimes fall into many gross sins, and how should they recover themselves without the medicine of repentance? but how should they repent without faith? by which they are living men able to do the works of the living, and truly repent: for the obtaining of this then, must they hear the word with all diligence, for 
Rom. 10.17.  faith comes by hearing, and hearing by the word of God. And for the nourishment of it, still must they hear it with reverence, for it is, as Chrysostome saith, as oil to the lamp to keep it burning. And the more care must they have for the preservation of this, because the life and being both of this and all other graces dependeth upon it. 
Serpens non minimùm cu●… si corpus inciditur, modò caput suum integrum servet. Sic tu praeter fidem caetera perdere non cura. Chrysost. homil. 24. in Matth.  Then as the Serpent of all things is most careful for his head, because he knows that though he be cut and mangled in the body or any part of it, yet if his head be whole, it will cure all the wounds of the other members: such wisdom ought they to have, to labour above all things to keep the faith whole and sound, because if any thing else take a wound this will cure all the rest; but if this once suffer shipwreck, it will cost them much before they can recover it again, and make themselves whole, all other graces decaying and perishing with it. For this than must they chief labour, that they may not once but every day renew their repentance.  
The third thing in the description of repentance is, that it ariseth also from the true knowledge of a man's spiritual estate.  

Repentance ariseth from the knowledge of a man's spiritual estate.  True saving repentance ariseth from the true knowledge of a man's own spiritual estate; and none can repent but they who have this knowledge; which is proved by the course which was ever taken by those who laboured to bring and induce offenders to repentance, for they laboured ever to set before their eyes and to make them see the condition wherein they were. The Lord himself when he came to visit Adam, who had now sinned, and to draw him to repentance, took this course with him; saying unto him, 
Gen. 3.9.  Adam where art thou? that is, in what a case art thou: see and know that howsoever thou art in the same place, yet thou art not in the same condition, and take notice of thy miserable condition, that by it thou mayst be drawn to seek to me and not to fly from me. So the Prophet Nathan 
2. Sam. 12.1.2.3. etc.  being sent to King David to bring him to repentance, he took a course to make him see his sins, and his own miserable estate, by a familiar parable wisely applied, which made him see and confess his sin, and seek by true repentance for the pardon of it. So the Apostle Peter 
Act. 2.36.  in his first sermon after the ascension of Christ, endeavoured to make the jews his auditors to see their sins in crucifying the Lord of life, and their wretched estate for that fact, that he might, as the success was, draw them to repentance. So Christ himself with the Church of Laodicea, to the end he might make her truly repent, laboured to abate her pride, which blinded her eyes, and to make her see that she was, wretched and miserable, and blind and poor, and naked. 
Revelat. 3.17.  And this Ephraim speaking of herself, showeth, that it was the cause of her repentance, 
jerem. 31.19.  When I was instructed, I repent. As if she should say, when my eyes were open, that I saw my own condition and estate, than I repent. By all these it is clear that repentance ariseth from the knowledge of a man's spiritual estate. But to conceive this point more fully, we must understand that there are three parts of this knowledge, or three things are required to make a man know himself and his estate thoroughly. 1. That he know his sin. 2. That he have the sense of his sin, that is, of the punishment and curse due to his sin. 3 The knowledge of his own inability to free himself, either from the sin, or from the punishment due to sin. The first of these is, the knowledge of a man's sinfulness, his natural sinfulness, that by nature without temptation he is inclinable to all evil, and utterly unable to do good: Then his inward sinfulness, that is, his secret motions which should be towards God and agreeable to his law, are altogether averse from him toward sin and disobedience; these are his thoughts, lust and concupiscence of the soul: Lastly, his outward actions both his sins of omission and commission, his apparent evil, and his imperfect good things. The knowledge of all which are to be had by the law, for 
Rom. 3.20.  by the law cometh the knowledge of sin. The 2. part of this knowledge is the sense of sin, that is, the knowledge of the curse and punishment due unto sin, for that is it which makes sin sensible to a man. Thus God dealt with the wicked when he had laid before them their sins, as it is in the 50. Psalm. vers. 18. 
Psalm. 50.18.  When thou seest a these thou runnest with him, etc. Then he threateneth his judgements against them, vers. 22. 
Verse 22.  I will tear you in pieces, etc. To make them the more sensible. Now these are either spiritual plagues, or ourses upon their bodies, goods, wives, children, friends, or upon their name, memory and posterity. All which may be found in the Word, as Deut. 28. and such like. The 3. part is, the knowledge of a man's own inability, either to free himself from the sin, or the punishment due unto it: that howsoever he may by his natural strength repress the rage of his corruption, prune and lop it, cutting off the superfluous bows and branches of it, yet the root and the whole body will remain still in his heart and soul, and will as occasion is offered break forth into all his members. And this is it which made David to repent and pray so earnestly to the Lord to purge him: 
Psalm. 51.2.7.  Wash me thoroughly from mine iniquities, and purge me from my sin. And again: Purge me with hyssop and I shall be clean. And that he is as little able to avoid the punishment, either by hiding himself, or by any wit or powet, or any means whatsoever: which was in them whom Peter preached to, and made them come with this note to Peter and the other Apostles: 
Act. 2.37.  Men and brethren what shall we do to be saved? The like was in the gaoler, who came trembling to Paul and Silas and said, 
Act. 16.30.  Sirs what may I do to be saved? So that it is manifest that the knowledge and sense of sin and the conscience of a man's own inability to free himself from either, will make a man turn to God and repent.  
Now the reasons of this truth are these. 
Reason 1.  1. Because the ignorance of a man's estate is seldom or never separated from a false opinion of a man's good estate, of his inward holiness and integrity of nature, of the goodness of his actions, having a show and semblance of some good. Now a man in his error will never seek for the change of his estate. As he that thinks himself whole, though he be heartsick, will never seek to a Physician, or use any means to mend and better himself. But when he knows his estate, & seethe how falsely he was conceited of himself, then will he hasten to seek change and amendment. For as a state cannot be continued if it were good, unless it were thoroughly and fully known; so being unknown, can it not be amended, being now amiss.  

Reason 2.  2 Because though the fight of sin would not drive them to this men not disliking sin by nature; yet the sense of punishment would, because every thing naturally feareth the destruction of itself, and would by all means preserve itself; much more man, who discerning in this case, that his escaping must be by turning, will address himself to it, for the safety of himself.  

Reason 3.  3 Because though the punishment would not move him to this duty or remove him from his sin, so long as he felt it not, because he might hope by some means to escape it, as by hiding and covering his sin, or by fleeing I know not whither, or by God's mercy and indulgence for some bounty to religion, or charity to the poor, or such like: yet if he once come to know, that as he can free himself no more from his sins, than a Leopard from his spots, and a black More from his skin: so can he as little free himself from the punishment of sin by any other means whatsoever, it being impossible that God should let him go unpunished, because he cannot be unjust, and so be brought into a straight as Baalam was; then will he endeavour to perform repentance, by which only he may escape and flee the vengeance to come.  
Now the use we have to make of this point is this: 
Use 1.  First, to inform us that the world and the Church hath many thousand impenitent sinners, such as never have repent, neither yet (in the case wherein they are) are they capable of repentance, because they are ignorant of their spiritual estate; and that which is worst, they cannot be persuaded to look into it: though they often cast up their estate to know what it is, I mean their worldly estate, yet they never balance their spiritual estate, being either slothful and negligent, or else being possessed with a false opinion of the unnecessarines of it, or with fear of the desperateness of it; like as bankrupts who are not able to pay a penny in the pound, dare not look into their estate, lest they procure grief and discontentment to themselves. Whatsoever the cause is, the thing is not done, and so they are without the knowledge of it: and whatsoever they think of themselves, if impenitent sinners must perish, they cannot be safe, seeing they cannot repent; which they cannot do, as long as they are ignorant of themselves and of their spiritual estate. If any man think it strange, that man, who knoweth so many things should be ignorant of himself, when this is proper and peculiar to him to know himself; 
1. Cor. 2.11.  For what man knoweth the things of a man, save the spirit of a man which is in him? he considereth not that when the object is nigh to, or laid upon the sense, it nothing so well discerneth it, and the eye of the body, though it behold all other things, yet it cannot see itself, or some parts of the body which are nearest unto it. So the mind of man compassing the whole world, sometimes the heavens and things above it and in it, sometime the earth & the bottom of it, and things under it, yet is it ignorant of it own estate: like many Gentlemen travelers, who know divers strange and foreign countries, and yet are ignorant of their own: every one being better conceited of himself then there is cause, neither finding his defects nor discerning his corruptions; which proceedeth from self-love, which maketh a man too well affected to himself; and so judgement following affection, he never discerneth rightly of his estate, but thinking he hath no need of any change, never goeth about it. But by the particulars this will more appear. For many cannot be persuaded that they are so corrupt dynature, but their nature seems to them to be pure, beautiful, and glorious, thinking it no more corrupt, than it was created by God, and then it was in Adam during the time of his innocency. Hence are those opinions of perfect inherent righteousness, justification by works, and merit of works, of the power of pure naturals, free will and such like, which Papists and other heretics have invented and maintained out of the natural or affected ignorance of man's estate. Again, for outward actions, they think that those works, which have any show of goodness, although they be never so imperfect, corrupt and hypocritical, yet they are good and may be meritorious to deserve earthly and heavenly blessings. Further, for mean and ordinary sins they think them venial and light offences, not to be accounted of, or avoided; they think their good meaning to be as good as perfect holiness; their own righteousness perfect and absolute, so that they say in effect: 
Revel. 3.17.  I am rich, and increased with goods, and have need of nothing. The Church hath many of these, as also as many who are without the sense of sin; ●…o persuade themselves there is no such punishment for sinners, such curses as are spoken of, neither is God so provoked to anger to inflict punishment upon offenders as the ministers tell them he is, which they falsely ground upon the patience of God, which he generally useth towardsall, who although they go on in all manc● of disobedience and wilful breaking of his commandments, adding one heinous sin to another, and showing open: contempt of him; and of his word, yet they estape unpunished, and live as merrily in the world as the holiest man doth, and at death die as peaceably as he that lived best: so the patience of God that should lead them to repentance, they make as a means to keep them back from repentance. But say they have the sight and sense of sin, yet are they persuaded that they can and are able at their own pleasure to purge themselves both from their natural corruption and outward act of sin; and so the sickness, which a man can cure himself of, is nothing so grievous unto him. And for the punishment, they think they are able to escape it, either by their cunning conveying and covering of their sin, or by the great mercy of God who delighteth not in the misery of man, and his confusion, but in their salvation, and so will be eafilie entreated by their pitiful moaning, to pardon their sins; and if not, to bestow on them the crown of glory, yet to remit them the punishment deserved; or at the worst that may fall, they can free themselves by their works of mercy and other satisfactions; and so say there is no fear, but bless themselves in their hearts, saying, 
Deut. 29.19.  We shall have peace, although we walk according to the stubb●en●sse of our own hearts. Many thousands there are who are thus ignorant of their estates, either in some of these or in all, neither are willing to come our of this ignorance, but in time of health and prosperity spurn against the plain ministery of the Word, as ●h● which would give them a view of themselves, crying against the Ministers as the woman against the Prophet, 
1. King. 17.18.  What have I to do with thee? Art thou come unto me to call my sin to remembrance, and to stay way son? So, what have we to do with you, are you come to call our sins to remembrance, and to slay our sou●…? And against the word as a  glass; that as she ●…loohed herself in ●…glasse, and appeared to herself no more deformed their 〈◊〉 was, yet more than she was ●…nceited of herself, broke it and 〈◊〉 under foot: so spurn they against the glass of the word, as if it made them more deformed than they are indeed. All these under 〈◊〉 are in the state of impenitechcie, and so in the state of perishing, because they cannot, or they will not see themselves and know their estate, that they might be brought to repentance.  

Use 2.  2 This may persuade men, who would repent, that they may fly from and escape the vengeance to come, to labour for this knowledge of their estate. The Philosophers knowing that men are all together ignorant of themselves, used to set this precept, K●…s; thyself, in the beginning of their moral ●…utions. They are worth the in●s 〈◊〉 that every Minister should 〈◊〉 and every Christian should learn to know himself, and his estate, in the things before spoken of. And this must he do by looking into the law of God, whereby he may see himself to be a most vile and filthy leper, defiled in nature, in soul and body, in mind, will and affections, in thought, word and all his actions with all manner of sin, so that he may cry out with the leper, I am unclean, I am unclean. But if he will do it as he should, he must not only look to the letter of the law, which expresseth only capital sins, from which he happily will clear himself and wash his hands, but he must seek into the spiritual meaning of it, set down by Christ Mat. 5. and other the Prophets and Apostles, whereby he shall see 〈◊〉 his original sin, and his 〈◊〉 transgressions, his inward corrup●… 〈◊〉 the filthy, unclean, and disley a● motions of his mind, will and affection, and his outward, his vain, foolish, and filthy talk, his lewd behaviour, dishonourable to God and injurious ●… men, his sins of ignorance and wilful rebellions, hi● 〈◊〉 of youth 〈◊〉 riper years, h● 〈◊〉 ●ns, and 〈◊〉 commissions, yea●… best 〈◊〉 culpable either quo●…tem, or 〈◊〉 finem, in respect of the fountain, that they proceeded not from faith, or in respect of the end, that they were done more for his own glory and gain, then for the glory of God, and good of his brother: which when he shall once discern, the same law will show him the black tail of sin, all the curses that are due unto it, and no less make him perceive, that he is not able to free himself from the guilt or the punishment of sin, from the contagion which follows it, or the curse that is due unto it. By which he may be made to come trembling and with fear, and accuse himself before the throne of God, and by a true renouncing of all his sins, and a true turning from all his former wicked cour●… and carriage, truly repent and be g●…usly accepted of God.  
〈◊〉 description of repentance the last thing is, that this turning is ever loined with true humiliation; which not essarily followeth upon the former, for as the error and false opinion of holiness and happiness, doth make a 〈◊〉 proud, pro●…ptuous and confi●… 〈◊〉; so the knowledge of a man's ●…hed and d●…able estate and sin●… condition, will abase him by humbling him. Now of this first in general, then more particularly. Generally,  

Repentance joined with true humiliation.  True repentance is ever joined with true humiliation; none can repent but he is truly humbled by the sight of his own wretched and sinful estate, which is manifest by the exhortations of the Prothets calling to repentance, as in joel: 
joel 2.12.  Therefore also now the Lord saith, turn you unto me with all your heart; and with fasting, and with weeping, and with mourning. And again in Isaiah the Lord complaineth that the people did not repent, 
Isai. 22.12.13.  And in that day when the Lord God of hosts did call unto weeping and mourning, and to baldness, and to girding with sackcloth, beholdioy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, eating and drinking, for to m●… we shall die; showing thereby th●… because they were not humbled, therefore they did not repent.  
Hence is that of Micha: 
Micha 6.8.  He bathe showed thee, O man, what is good and what the Lord requireth of thee; Surely to do justly, and to love mercy, and to Humble thyself to walk with thy G●… Hence is that exhortation of P●… 
1. Pet. 5.6.  Humble yourselves therefore vn●… might is hand of God, that he may 〈◊〉 you in due time. And S. james saith; 
james 4.7.  Submit yourselves to God. This also is proved by as many as repent, either truly or temporarily, either the practice considered, or the parable; now the practice may be feene in David, who being reproved by Nathan for murder and adultery, 
2. Sam. 12.  repent and humbled himself under the hand of God; so Ahab though he had no sound and saving repentance, 
1. King. 21.  yet his humiliation was answerable to his repentance. So did the Ninivites 
jona. 3.  humble themselves by fasting and sackcloth. The like may appear by the parable in the Gospel, 
Luk. 15.18.19.  where Christ sets out repentance under the state of the prodigal son, who coming home to his father, humbleth himself, in saying to his father that he was not worthy to be called his son. So the Publican cometh and humbleth himself and smote himself upon the breast, 
Luk. 18.13.  and would not lift up his eyes to heaven: the 〈◊〉 may he seen in Peter, in Mary and others. By all which examples it is manifest, that wheresoever there is repentance there is humiliation.  
●…nd this stands with reason. 
Reason 1.  1. Be●… true repentance riseth from the sight and knowledge of a man's estate, how wretched and sinful it is, which maketh him hunble; for whereas the 〈◊〉 and false opinion of a man's holiness doth puff him up with pride and maketh him confident and presumptuous; on the contrary, the true knowledge of a man's estate, and of his sins will humble him: therefore this repentance coming from the knowledge of a man's essate, must needs be joined with humiliation, from which knowledge there ariseth a double fruit, which is, repentance, and humiliation.  

Reason. 2.  2. Because he that repenteth, receiveth grace from God and findeth grace and favour with him, which ●…elie the humbled do, and not the proud, as Saint james saith: 
james 4.6.  God resisteth the proud, and giveth grace to the humble.  
The uses of this point follow after 〈◊〉 manner: 
Use 1.  First, we may then pro●…nce of many that they are without repentance, many even without the temporary, and many without the true fauing repentance, because they never came where humiliation gre●…, not the bastard one, and much more, not where the true and natural 〈◊〉 miliation is to beg had, and 〈◊〉 had it: For they never had these sears and those cares, those pal●gs and gripes, which men that ha●e been humbled, have had; they never 〈◊〉 to confess and acknowledge their sins, and condemn themselves, but puffed up, as black●ers with wind, so they with a windy and proud conceit of themselves, and their 〈◊〉 estate, like the Pharisee; and to this they easily come, and so are kept from humiliation, being blinded by 〈◊〉 opinion and conce it of their 〈◊〉 good parts of nature, of their 〈◊〉 an●…gi●… by good leducation dock in●…trat, of their good works they have done to God, and to their ●…ighbour, how many ways, and 〈◊〉 how great charges they have maintained learning, set forward religion, served God and relieved the poor. These conceits so blind their eyes and overshadow all their senses, that they make and pronounce themselves not sinful, but holy, just, and innocent. Another thing also that blindeth them, is a comparing of themselves with those who are more sinful, and in some respect notoriously sinful: and then the opinion of their own holiness which before was any thing doubtful, is now put out of all controversy, and they exempted not only from the rank and rout of wicked men, but canonised Saints in their own conceit. The picture of these is the Pharisie, who stood and prayed thus with himself, 
Luk. 18.11.  O God I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, I give tithe of all that ever I do possess: where both these delusions are found in him; whereby he was without humiliation, and so justification, and consequently repentance. And this is the case of most men which are by these or the like means puffed up with pride; for is not this the speech of many a man; I thank God I am not so wicked as such a man, I am not an Adulterer, a drunkard, or a whoremonger: I thank God I love the Church well, and I desire God to love me as well, as I love the Church? But let these men consider what became of the Pharisie, he went away not justified, because he was just in his own sight; so all these men that with these things are thus lifted up with pride, though they be thus justified in their own sight, yet they stand as condemned persons before God; for he that judgeth not himself, God will judge.  

Use 2.  2. This may further teach us how necessary this humiliation is, seeing there can be no repentance without it, and therefore ought every one to labour against the former delusions, that we be not deceived by them, and so kept in a proud conceit of ourselves and never attain, or enjoy repentance. Now these delusions are overcome and abandoned thus: The first if they consider that all their good works be they never so glorious and many, co●…ing from a corrupt foun●…n●e, of an unrepentant and unbelieving heart are accounted sins before God; for 〈◊〉 saith S. Paul, 
Rom. 14.23.  What soever is not of faith is sin. Whereupon Augustine saith, 
Infideluer misereri, vitium est & peccatum. August. contra julian. Pelag. lib. 4.3.  To ●se compassion without faith is sin. Understand, that the sin riseth not from the act of compassion, but from the privation of faith, and so of other things: Again, they must know, that their consciences will tell them, if they put the question to it, that that they do, is not from any manner of love, either of righteousness, or to God and man, but from self-love, pride, vainglory, etc. by which they must needs be corrupted, and so no reason they should be proud of them: yea, as Gregory saith, 
Rationi consentaneum est, ut metuas bonis operibus, quàm in ijs glorieris. Gregor. moral. lib. 9 11.  There is more reason they should fear for their good works, than glory in them. But the other delusion may thus be avoided: If they would consider that other men's sins will condemn themselves, not justify them. And that in sinfulness they are as far beyond others, yea and happily much further; then they are short of them: therefore if the one give them cause of pride, the other may justly give them cause of humiliation: for as it is in temporal things, a man that is rich cometh into the country, among his poor neighbours, he is there a great man, and all must be at his command; but if he come unto the king's court, he is no body in comparison of those that are there; so in spiritual things, thou being amongst wicked men, and seeing them, thou beginnest to justify thyself and sais●, I am not an ●surer; nor an oppressor, nor a drunkard, & c● but on the contrary, compare thyself with others, as with Peter, with Paul, etc. and thou shall see how fa●re thou comest short of them; and if the one make thee proud; let the other make thee humble; by which means thou mayst come to be humbled before God, and having humiliation thou mayst have true repentance, and so be in the state of salvation, for whilst thou art proud thou art void of repentance or of saving grace, and so out of the state of salvation. Yet let me note condemn every one that hath pride in him, for who can say he is free? but him that doth not condemn pride in himself; for he that condemneth this sin in himself, as he doth other sins, is not guilty of it: but he that will stand to justify his prido, this man is void o● humiliation, and being void of humiliation is void of repentance, and so out of the state of salvation.  
But now particularly to proceed further in this humiliation. It is double, inward and outward. First of the inward and of the soul.  

Humiliation double, inward and outward. 1. Jnward humiliation.  Inward humiliation is in the soul and affections, and is this; when a man is ca●… down and his loftiness abased, in shame, sorrow, and fear, at the sight of his wretched, wicked, and sinful estate. These three then are in true humiliation; the first respects sin only; the second, sin and present punishment; the third; punishment to comes Shame ariseth from the sight and sense of a man's own filthy nakedness, as the Scriptures calls it, that is, of his sin, and the defi●ing, which it pollutes a man withal. Sorrow is grief conceived either of sin or punishment, or both; If for sin only because it is sin, not respecting the punishment, but making a man of this mind that if there were neither hell, nor accuser, nor judge, yet he would be humbled and brought on his knees for his sins, because he hath offence●… soloving and so gracious a father, and patiented God, then is it godly sorrow, but if only for the punishment or ●utses due to them, and now present and upon them, it is but worldly sorrow. If both these concur in a man, it is, the state of a true repentant; for both may be, and are, in respect he consisteth of flesh and spirit, 〈◊〉 old and new man, the one some owing for the sin, the other for the punishment. Fear is a grievous sense and apprehension of some ●…ill to come, for 〈◊〉 is ever joined with the expectation of the thing feared: Now that these three are joined with repentance is manifest thus: As first for shame, Ephraim saith thus of herself: 
jerem. 31.19.  After that I converted I repent, and after that I was instructed I swore upon my thigh: I was ashamed, yea even confounded because I did bear the reproach of my youth: So the Lord by his Prophet calleth the people of the jews to the remembrance of their sins and to be ashamed: 
Isai. 46.8.  Remember this and be ashamed. And the Apossle Paul saith, 
Rom. 6.21.  What fruit had ye then in those things whereof ye are now ashamed? Secondly, for sorrow, and for godly sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul speaketh thus: 
2. Cor. 7.10  Godly sorrow causeth repentance unto salvation not to be repent of: Such as David had, as is manifest by those two Psalms 32. and 51. 
Psalm. 32. & 51.  Such also had Peter, Now worldly sorrow was such as judas and Achab had. Thirdly for 〈◊〉: It was in the jews, who repent at the preaching of Peter and 
Acts 2.37.  were pricked in their hearts and said, Men and brethren, what shall we do to be saved? The like we may see in the jailer, who came trembling to Paul and Silas and fell down before them and said: 
Act. 16.29.  Sirs, what must I do to be saved? Now these several instances I give, not as if one of these only were in them, and that humiliation is in one alone, but because in some, one of these three is more perspicuous, in some, another more manifest.  
Now the reasons proving that the repentant must have those, and hath them, if so be he truly repent, are these:  

Reason 1.  1 Because when he was a carnal man, being in a senseless security, he neither knew nor considered what sin was, neither saw he the deformity of it. That as Adam saw not his nakedness in the state of innocency, so not he in the state of fecuritie: but being entered into the state of repentance, his eyes are opened, and he conceiveth of sin as it is indeed: and then judgeth he himself, in regard of it, the most abject man of all, unworthy of their company or: to come in their sight. He is like to a man, that while he was in the dark, had his face and his ruff, and garments mar●ello uslie bespotted and besmired, of which he was not ashamed: but coming to the light, and seeing them, he blusheth and is ashamed, and accounts himself not fit for men's company: for now his eyes are altogether upon his spots, or the rents of his garments, and such like. So is it with this repentant; for now his eyes are fully bend on his own sins, he hath fresh remembrance of them and of all the circumstances, aggravating the heinousness of them, so that none can be so fevere a judge of him, as himself. And hence it is that many men live a long time; some 20. some 30. some 40. or 50. years, and take themselves to be very honest men; but when once they ●…e out of their security and are made to see their estate, they are ashamed of themselves, and think none more deformed and vile than they: so that thus it appeareth that shame and true repentance go together.  

Reason 2.  2. Because else he will never change and forsake his sin, at least as he ought, that is not ashamed of it, nor sorrowful for it: whereas if he be ashamed and sorrowful, he will put it away with indignation, even as the jews were commanded 
Isai. 30.22.  to cast away the coverings os silver and the rich ornaments of their Images of gold as a menstruous cloth, saying unto it, Get thee hence; and as Ammon did Tamer, 
2. Sam. 13.15.  whose hatred was greater than his love wherewith he had loved her, and said unto her, Get thee hence.  

Reason 3.  3 Because if he have not fear, his change will not be constant, seeing how willing soever the spirit is, yet the flesh is weak, and not so weak as wilful, which being but a servant and like to an unchaste wife, must be subdued by the fear of the rod, and kept from folly for fear of afterclaps.  
We see the doctrine, we must now consider what use we are to make of it. 
Use 1.  1. Then is this a hard saying for many: for it excludeth them out of the number of repentants, when hardly any of these three, is to be found in them, whereas all must be, or else they cannot be truly penitent; For many men may we upbraid, as the Prophet doth the people of God, saying unto them, 
jer. 3.3.  Thou hast a whore's forehead, thou wouldst not be ashamed. Such defending, excusing, and lessening of sin is practised among men. And if they happen to be ashamed of some notorious sins, condemned of all, yet never of ordinary sins, which are customable with themselves, or daily seen amongst men. Or if sometimes before men, because their presence is more sensible, yet not in respect of God and his Angels, who do more abhor sin, and the filthiness of it, than any man can, because they are more holle and pure. Besides, sorrow they have none; if any, it is but as some men laugh from the teeth outward; if it come to any bitterness of the heart, then is it but worldly sorrow, soon cured by worldly means, and never godly sorrow, or sorrow according to God for the sin: which appeareth, because they cannot endure to have that sore rubbed on, or to have that scar showed unto them: And therefore they loathe the pure and plain preaching of the law, as the Elephant doth the clear waters, being privy of his deformities in his face. And as much do they abhor the preaching of judgement, because they would not be wakened and feared. And therefore when the ministers by the preaching of the word come near unto their consciences, and lay open their sins, they then cry out that they drive them to despair, when it is not they, but their own sins; neither cometh it from the word, but from their corruptions. So that these men while they cannot endure the law, by which they may be made fee their sins and sorrow for them, they are men in a miserable case, withunto humiliation, and so impenitent, and consequently in thestate of damnation.  

Use 2.  Moreover, this may teach us what to judge of these men, whom we see smitten with sorrow and fear, humbled under the hand of God, having in them the sting of conscience or the compunction of heart, which they had at the preaching of Peter, 
Acts 2.37.  crying, Men and brethren what shall we do to be sa●ed? that we must not judge them as 〈◊〉 men do, who have no fence of these things, as men subject to foolish and melancholy passions, but rather bothinke them not far from repentance, if they have it not alreache. We cannot happily judge infallibly, because we cannot discern of the it sorrow and fear, the cause being hid, 〈◊〉 so may be deceived when we think it is godly sorrow, and is not. But if we can find no reason to the contrary to judge otherwise, then know that by this means God is beginning to work repentance in them, and to make them new men. And howsoever it may seem strange to those who have had no experience thereof; yet how should it be otherwise but that mortal and weak man, at the sight of his own sins, and the apprehension of the wrath of God due unto them, I say, how should it be, but he must needs be troubled with sorrow and fear? seeing our Saviour Christ who was a man without sin, and standing but in our stead and apprehending and feeling the wrath of God but for our sins, was so troubled and grieved, that he sweat water and blood, and cried out, My God, ●…y God, why hast thou forsaken me? If he, I say, was thus dish essed, then think it not strange that weak mortal man, when he seethe his sine and feel hithe wrath of God due unto them, should be smitten with sorrow and fear. And know it is not any man's part to triumph other them, as commonly men do, and make a mock of them; which is the practice not only of profane men but of those that profess civil honesty, telling us apparently that they never felt any such thing, for if they had they would lay to their helping hand to comfort them.  

Use 3.  Lastly, this may teach every man to labour for this humiliation, even this which is inward: If it be but such sorrow and grief as the wicked may have, and so may be without true repentance, yet it is a means to let in the other: but if it be true sorrow, sorrow according to God, it is as certain a companion of true repentance, as the heat is with the light in the Sun; being as needful to salvation, as it is often needful for the preservation of the bodily life, that the patiented be by detraction of blood brought to a swoon, and even to deaths door; so it is needful, (and much more) that this repentant, for the procuring of this spiritual life of the soul, be by sorrow and fear cast down, even to the gates of hell, as being forlorn and in a most wretched estate. Example hereof we have in Ezra, who was so far humbled for the sins of the people that he said unto God: 
Ezra 9.6.  I am confounded and ashamed to lift up mine eyes unto thee my God, for our iniquities are increased over our heads, and our trespass is grown up unto the heaven: so ought every man when he cometh before God, to labour to be ashamed and confounded in himself for his own sins, and think that it belongeth unto him whatsoever he is, not only to be ashamed when he is in the sight of the world and in the view of men, but when he is in his secret chamber or closet, when none but God can be an eyewitness thereof: thus were Adam and Eve ashamed of themselves when there was not a man nor a woman more in the world to look upon them, yet were they ashamed of their own nakedness when they beheld the same. And to this shame must he join sorrow: sorrow for sin and for the punishment that belongeth unto it. But if he would have that which God requires and will accept, he must labour for that sorrow which the Gospel commendeth, which proceeds from the consideration of the goodness of God, that is, because he hath offended so good and so gracious a God.  
Some may say, what measure of sorrow do you require every man to have?  
Every man's sorrow should be answerable to his sins, all men's sorrows are not alike, neither is it necessary; indeed that every man should have sorrow, that is necessary, but there is a difference to be found among men, arising thus: Sometime from the greatness and smallness of their sins: for as a burden, the heavier it is the more it presseth down; so the sins of men the greater they are the heavier they are, and the more they humble men and press them down with sorrow, so that according to a man's sins so is his sorrow. The difference of the sin makes dissimilitude in sorrow: some men's sins are like botches that are soon cured with the pricking of a needle, others are like wounds or sores that will not be cured without the lancing of a razor; so some men's sins are cured with a little sorrow, others must have more. In all, the rule of Chrysostome is general: 
Secundum peccatorum proportionem sit tibi lachryma. Si magnus est lapsus tuus, maior sit lachrymarum tuarum correns. Hom. 22. ad pop. Antioch.  According to the proportion of thy sins so should thy tears be. If thy sin be great, greater must be the streams of thy tears. Sometimes also there is a difference according to the present afflictions and judgements that are upon men, either when their afflictions are greater and their conscience agreeth with them, as the cause and effect, for then 
Prou. 18.14.  a wounded spirit who can bear? or else they are less, and their conscience not so checking or accusing them, and then the spirit of a man will bear his infirmities, and so is his sorrow the less. Sometime there is a difference, because some men the Lord defers longer before he showeth them grace and favour, oftentimes to prove their patience, or to make them pray more earnestly, which maketh their sorrow the greater; and another man calleth, and God showeth him grace and favour presently, that he is scarce known to go by the way of sorrow to repentance. So we read of Lydia, 
Act. 16.  for we read nothing of her sorrow, but of her conversion. Lastly, there is a difference, because some men have often been in the school of repentance, and have been often humbled, others have never before been humbled. Now as to him that hath been often under the physicians hand, and is daily taking some of his receipts, more gentle medicines are sufficient, when as he that never was, must have sharper potions: so must it be with these. From these or some such like causes there ariseth a difference in men's sorrows: but howsoever, of every man there is required sorrow for his sins, or else no remission of sins: but for the quantity of it (for me) he must be his own Physician, seeing he, and not we know the greatness of his sins. For even in some diseases Physicians who prescribe the medicine, leave the quantity to be taken at the patient's discretion. Then let every man examine himself in this case, and if he have found that he never passed by this gate of sorrow and humiliation, he can never come to the throne of grace. Hath any man lived 20. 30. 40. or 50. years, and yet can never say that he was sorry or ashamed before God for his sins? he is doubtless in the state of impenitency, and hath not received the remission of his sins, but all his sins from his cradle unto this day, are written before God in a pillar of marble, with a pen of iron never to be blotted out, until he have obtained this. Then let him labour to get a heart and eyes to see his sins, and to apply to himself the curse of the law and the wrath of God, to make him seek to God in humility, that he may obtain his mercy; for until he be come to this condition, he deceiveth his own heart, if he think he have obtained mercy; but being thus humbled, and having shame, sorrow, and fear, he is in the state to find mercy, comfort, and glory.  

Outward humiliation is double, verbal, and real.  Having seen the inward humiliation, we must proceed to the outward, which is also double, verbal, and real. That which is in word is called confession. The real belongs to the whole life and all the actions of it. But first I must show that there ought to be an outward humiliation.  

Men ought outwardly to humble themselves.  He that repenteth, must not only have an inward, but an outward humiliation, not in soul, but in body, and other carriage of his life, manifested by that of joel: 
joel 2.12.  Therefore now also saith the Lord, turn you unto me with all your heart, and with fasting, and with weeping, and with mourning. Also by that of Isaiah: 
Isaiah 22.12.  And in that day did the Lord God of hosts call unto weeping, and mourning, and to baldness, and to girding with sackcloth. Examples hereof are many, 
2. Sam. 12. 2. Sam. 24.  David often repenting, humbled himself outwardly: so Ahab that had but a temporary repentance, yet he had an outward humiliation: so the people of Niniveh, what outward humiliation had they? The Apostle Peter and Mary Magdalon; all of them have been humbled, as in soul, so in body, which manifest, that wheresoever there is true repentance, there is also the outward humiliation.  
And this hath reason to confirm it; 
Reason 1.  1. because the Lord will be served, both by the soul and the body, seeing he hath made both, and redeemed both; for, 
1. Cor. 6.20.  Ye are bought for a price, therefore glorify God in your body, and in your spirit, for they are Gods. Now repentance being a part of God's service, and a means to glorify him, must as well be performed in body as soul.  

Reason 2.  2. Because as unity and agreement is pleasant and acceptable unto him betwixt man and man, so much more would it please him, that a man agree with himself. Hence in the law was forbidden, sowing divers seeds in the same field, making garments of half linen and half , mourning in a festival time, as Nehemiah 
Nehem. 8.9.  with the Priests and Levites that instructed the people, said unto them, This day is holy unto the Lord your God, mourn not, neither weep. How undecent and unacceptable then would this disagreement be betwixt the soul and the body, that when the one weary, the other should laugh, when the soul is humbled with sorrow and fear, the body should be puffed up and swell in joy and pleasure?  

Reason 3.  3. Because it will further his repentance, namely, for the mortification of the flesh, and the corrupt lusts of it, and bringing it into obedience to the spirit, for it requires abstinence from pleasure and abundance of diet, whatsoever is above necessity, yea often the abating of that. That as horses, the more plentifully they are fed, the more fierce and untractable they are, when as by withdrawing their provender, they are made subject to their rider; such is the flesh, by abundance made to rebel. And as a servant that hath too much laid upon him more than he can undergo, reproacheth and revileth his master: so the belly too full, corrupts the mind and understanding, as Chrysostome speaketh; 
Hom. 45. in Matth.  but when it is abated of that, it is brought into subjection of the spirit and soul.  

Objection.  Hear may some object, that our Saviour Christ willeth men when they fast, 
Matth. 6.16.  not to look sour as the hypocrites, for they disfigure their faces that they might seem unto men to fast; Also that of the Prophet joel, 
joel 2.13.  Rend your hearts and not your garments, and turn unto the Lord your God. And that of David, 
Psalm. 51.17.  The sacrifices of God are a contrite spirit. By which places it seemeth that the Lord requireth the inward humiliation, and not the outward.  

Answer.  I answer, the inward is the principal which God requireth, but he will also have the other, and in requiring of this more principally, he rejects not that. The inward is more in request with God, as the outward with man, in their services. Yet as man would have both, so God will; though principally he require the inward; and if he seem to reject the outward, the cause is, for that he findeth it severed from the other, and done in hypocrisy, which he abhors as much, as he did a dead carrion or carcase, brought to him for a sacrifice under the law, when he required living sacrifices; such are these when the soul is not humbled with the body. Yet in some cases the outward may be omitted, as when by using it men shall incur the suspicion of hypocrisy, and a desire of vainglory, in which respect Christ our Saviour forbidden it. But rather the reproof is, because private things are done publicly, and such as should be betwixt God and himself, are acted in the view of the world.  
Now for the use of this: 
Use 1.  upon this we may justly fear, that many men are far from humiliation, and so from repentance: from inward, because they so much detest the outward; a thing they neither will nor do practice: for we may well fear that they who do not the less and the easier, will not do the greater, nor practise the harder. Now it is a far less and easier thing to practise humiliation in the body then in the soul, in the members then in the heart, as it is easier to bend a bough, than the body of a tree, specially then the root. And beside, men be naturally hypocrites, and more apt to perform the outward humiliation; which being not found, gives us fuspition that the inward is far from them.  

Use 2.  2 To persuade men to labour for this, that their outward humiliation may be correspondent to the inward, as we find the apparel of men is agreeable to their coditions and course of life. And therefore this inward humble repentant must put on a black mourning weed, that as he is in soul and conscience cast down by the sight of his sin, and sense of the wrath of God; so he may behave himself accordingly, and express his inward humiliation in all his words, deeds, and in the whole course of his life: which he ought to labour for, as for the reasons before, so because it will be very profitable for him in respect of the inward; for the confirming and increasing of it. For as it is in all other parts of holiness, the more they are practised by the body in life and action, the more they are confirmed and increased inwardly in the soul: so the more that a man giveth himself to the use of all outward exercises of humiliation before men, the more doth he humble himself in the sight of God. Therefore labour for this, that thou mayst increase thy true humiliation to thy comfort. All this while I speak of particular and ordinary outward humiliation and repentance, which is not necessarily required that it should be done publicly. It is a thing that hath been observed in many, that they break forth into tears and sigh in the congregation; I simply condemn it not, I would judge charitably of it: but yet if I may advise them, I think it fit they abstain from such outward things in public place, and do it betwixt God and themselves, rather when they are alone, knowing not what construction others may make of it. Sighs may come suddenly upon a man, but to do as some do, to sit in the face of the preacher one whole hour together sighing and sobbing, and their eyes sh●l of tears, will breed some suspicions, as if they did it to be seen of men. Let particular mourning then be in the secret chamber betwixt God and thyself; but when the whole congregation hath cause of mourning, and doth sanctify an assembly for that end, it may well be done, and aught to be performed of particular men in the public place, neither can it be justly censured in an evil sense.  

Verbal humiliation is confession.  Now to the particulars of this humiliation, and first of that which is in word, which is called Confession.  

Confession.  Confession of sins is a part of humiliation, and ever joined with true repentance, they can not be truly humbled and repent, who confess not their sins unto God. And they who repent, must and do confess. Hence is that saying of Solomon: 
Prou. 28.13.  He that hideth his sins shall not prosper: but he that confesseth and forsaketh them, shall have mercy. Thus David confesseth his sins unto God, and saith: Against 
Psalm. 51.4, 5.  thee, against thee only have I sinned and done evil in thy sight: Behold I was borne in sin, and in iniquity hath my mother conceivedme. So the same David, 
2. Sam. 24.10.  after he had sinned by numbering the people, and was touched in heart for it, he confessed unto the Lord that he had sinned exceedingly in that he had done: so Nehemiah bewailing the captivity of jerusalem, said, 
Nehem. 1.7.  We have grievously sinned against thee, and have not kept thy commandments, nor the slatures, nor the judgements which thou comm●odest thy servant Moses. So Danel confessed and said, 
Dan. 9.5.  We have sinned, and have committed iniquity, and have done wickedly, yea we have rebelled and departed from thy precepts, and from thy indecent.  

Reason 1.  Now the reason of this truth is, first, because confession is a part of humiliation, For every man is chary of his own credit and estimation, and cannot endure, from any other to hear any thing that may impair the same: but it is utterly against his own stomach, to utter any thing any way tending to his own disgrace, to cast mire in his own face. Hence he covereth his faults by all means possible; but if he cannot stay that, he will be sure to keep his own counsel. So that whensoever a man is brought willingly and plainly to confess his sins, it is a great argument and proof of his humiliation.  

Reason 2.  2. Because there is no repentance without this, for he will never forsake and turn from his sins, who will not confess then: for as it is with the body, he that will not confess to the Physician the meat where of he surfeited, it is apparent he never meaneth to forsake that meat; so he that will not confess his sins and acknowledge that to be the cause of his hurt, will never come to forsake them.  

Reason 3.  3. Because there will be no pardon else, for God covers, when men vn●…uer and acknowledge, he justifies when men condemn, he pardons when men accuse themselves, And if any man plead non est of act●m, and deny his deed and his debt there is no reason he should have the 〈◊〉 of grace.  
Q. To whom must this confession be made? Ans. To God But is the●… no confession at all to be made 〈◊〉 Yes there is ●…ciuill confession, and an ecclesiastical confession. Civil confession is when a malefactor confesseth to the judge, a servant to his master, or a child to his father. So Achan confessed to josuah, Gehazi confessed to his master. But there is beside another civil confession, when one man confesseth unto another an offence committed against him, which is also lawful, and taught by the Apostle S. james when he saith, 
james 5.16.  Acknowleege your faults one to another: which is not meant of a sacramental confession, as the Papists would have it, witness even their own Cardinal Caietan, who in his Commentary upon that place observeth, that it cannot be understood of the sacrament of Confession, because the Apostle doth not say, acknowledge your faults to the Priest, but one to another: therefore the meaning of the Apostle is, that when a man lieth sick, to the intent that they come to visit him, may the more earnestly pray for him, there should pass a mutual confession of the offences committed one against another.  
The Ecclesiastical confession is, when a man hath committed some public offence, as adultery, or perjury, etc. he is censured by the Church to stand in an appointed place in the public assembly, and in a public manner to make confession of his fault, and to ●estifie his repentance, that the congregation may be satisfied, and he received into their favour and love again.  
Q. But is there none other particular confession? Ans. There is no other of any absolute necessity, but by consequence it may be necessary, that is, when a man is distracted in his mind and is discomforted, and can find no comfort in himself, nor is able to apply unto himself the comforts of God, he is bound to confess his grief to some who is able to apply unto him the promises of the Gospel, for the delaying of his spiritual malady, as much as a man that is bodily sick and cannot cure himself, is bound to send for a Physician, and show him his grief, that he may help to cure him. But so, as he is not bound to any one man, or that he must needs be a Preacher or a Minister, so he make choice of an able man, well experienced, trusty and secret: for often times in the matter of conscience, or distraction of mind, a private man may give more comfort than many a good Preacher. As in the body, in many diseases an experienced man who hath been subject to, and cured of them, can better tell how to help and cure another, than a learned Physician, who is without that homebred experience: so many a private man, by his own experience of the terrors of his conscience, and the gracious comforts he found from God in due time, can better tell how to administer a word of comfort, and shall more fitly do it, than many a learned. Minister, who never had the like terrors, and so not the like experience. As the Apostle speaketh generally: 
1. Cor. 1.4.  God hath comforted us in all our tribulation, that we may be able to comfort them which are in any tribulation, by the comfort wherewith we ourselves are comforted of God. And this confession we speak of is a necessary thing, for all such as be in the condition mentioned, whether they be learned, or ignorant, whether of the Laity, or of the Clergy, even to one as well as to another. For oftentimes it may fall to a Minister to have this trouble of conscience, and distraction of mind, so that he shall not be able to administer comfort to himself. Basil hath such a saying, That a Physician (be he never so skilful or expert) yet being fallen into some disease, may by reason of the passion or extremity of his sickness, which may breed and bring oblivion of his Art, be often not able to help himself, but be forced to seek help of another: so a Minister may be in that condition, that he may be driven to seek help and comfort of another man, and so had need to confess as well as another.  
But some will demand what I think of the confession of Popery, which is pressed upon men to be made of all sins, and that to a Priest upon pain of damnation.  

Answer.  I think of it as an excellent policy, and full of human wisdom, and as the greatest means for the upholding of Popery, that the world affordeth, except the Inquisition: for by this means they know the hearts, affections and dispositions of men, by which they can tell how to provide for themselves, either for the greater increasing of themselves, or for the preventing of a mischief coming upon them: but for the thing itself, there is no tittle in the Scripture to prove it: for that in the Epistle of james 
james 5.16.  they are at a jar among themselves about the meaning of it. It is true that Bellarmine doth press it to this purpose: but the words are so pregnant for a brotherlike and mutual confession of one man to another, for the forgiving of private injuries, that both Cardinal Caietane, and Scotus confessed the same. 
Bellarm. de poenit. lib. 3. cap. 3. Caiestan. in jam. 5.16. Scotus in 4. sentent. dist. 17. quaest. 1.  And for the thing itself; it was a custom in the Church sometimes; but it happened that there was a noble Matron dishonoured by a Deacon in the Church of Constantinople, 
Zozomenus.  which thing highly displeased the people. Whereupon Nectarius Bishop then and there by the consent of the Bishops of that time and the rest, did abolish it out of the Church: and if it were abolished for that one fact, how much more should it be abolished for so many of the like committed in popery, which is the very nursery of all uncleanness? And therefore to conclude, as Augustine said, 
Quid mibi ergo est cum hominibus, ut audiant confessiones meas, quasi ipsi sana● uri sunt omnes languores meos? Curiesum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suam. Confess. lib. 10. cap. 3.  What have I to do with men, that I should make confession to them, as if they could heal all my sores? It is a curious kind of people, to search into other men's lives, but most slothful to reform and correct their own. Can ever any man have prophesied more truly of the Priest of popery? being such a curious kind of people, whose labour is to know other men's states and sins, but are careless to know their own, and most sluggish and negligent to reform their own.  
These things thus explained, we must now come to the use. 
Use 1.  First, it may well be thought that many men are far from repentance, seeing they are far from this duty and part of humiliation, I mean confession. It may be generally, that they are sinners as other men, they will not stand with you to confess, but not in particulars; which cometh partly out of the love of themselves, and partly out of the love of their sins. Therefore job saith, 
job 31.33.  I have not hid my sins as Adam, concealing mine iniquity in my bosom: The latter part Tremelius readeth: 
Abdendo ex dilectione mei iniquitatem meam.  hiding my iniquity out of myself love. As if he should say, self love is the principal thing why men smother their sins, and do not confess them. But in most men there is a more impossibility unto this duty, because they know good and evil, sin and righteousness no further, than they have by that light and knowledge which remaineth in them, since the creation, nay in many of them that is darkened by custom and other corruption: but as for the law of God, where they should indeed see themselves, they are altogether ignorant, and will not look into it, neither of themselves take the pains, so they will not endure the reproofs of their Ministers, nor be showed their sins, but are like many prodigal wasters, who run so far in books, that they cannot abide to have a bill of accounts brought them; and like a timorous and foolish patient, which finding his wound to be very deep, would not endure the Chirurgeon: whereon what ensueth but a festering of the part, and a dangering of the whole body? So to these damnation ensueth, because they cannot repent, seeing they cannot confess. If any think this is hard, and false that a man should be condemned for this, seeing David saith, 
Psalm. 19.12.  Who can understand his faults; I answer, that for him that doth his best ondevour to know his sins, and keeps a day book for his spiritual estate, as for his worldly, if he know not many sins and never confess them, yet hath a particular repentance & confession of his known sins, and would no less repent and confess the other, if he might come to the knowledge of them; from him God will accept a general confession and repentance for such as be not known. As David in the same place: Cleanse me from fecret faults. But for others who are wilfully, and more than negligently ignorant of their estate and sins, they shall not be accepted, by a general repentance, because they never repent truly of known sins, for if they did, then would they repent them of that ignorance, and seek to reform it.  

Use 2.  The second use doth teach men to practise this duty, to go to God and to confess to him, and against themselves their own sins; this is the way to pardon, so that howsoever the proverb is, Confess and be hauged, yet without this there is no repentance; and here it is true, Confess and be saved. Therefore should they not let shame or any thing else keep them from this duty, but shame themselves, seeing they may say of themselves as Augustine of himself: 
August. Conses. lib. 4. cap. 16. Non erubui prositeri hominibus blaspbemias me as, & latrare adversusnte.  I was not ashamed to profess my blasphemies before men, and my barking against thee. And so now they should not be ashamed to shame themselves before God by consossing and accusing themselves. And in this duty this repentant must know, that there is required of him that he be an examiner, an informer, and a judge. First, an examiner, he must examine himself, and search his ways, without which there can be no knowledge of himself and his own wretched estate. Thus they holy Ghost by jeremy saith, 
Lamen. 3.40.  Let us search and try our ways and turn again to the Lord: No returning but after a search, which every one knows that ever did repent. Likewise this is that the Prophet Zephanie hath: 
Zeph. 2.1.  Gather yourselves, even gather you O nation not worthy to be beloved; where a word is used which signifies to search narrowly, as a man would do that searcheth for gold in a mine of earth, where much earth is, and but a very little gold oar: noting that it is not enough to find out gross and palpable sins, but even those which are accounted less, and to espy secret faults and privy corruptions. And in this search he that would do it as he ought, must first find out two things which the world dreams not of. The first, that the guiltiness of Adam's sin is his sin, in eating the forbidden fruit, and that he stands to answer for it before God because he was in his loins: As Saint Paul saith, 
Rom. 5.12.  That as by one man sin entered into the world, and death went over all meant, forasmuch as all men have sinned.  
2 That in every man by nature are the seeds of all sin, even in the best natured man: for what is else original sin, but a want, not of sin, but of all good inclination, and want of all goodness, and a deprivation & proneness not to some but to all evils, and not the proneness, but the seed and spawn of all, even of the sin against the Holy Ghost? And that even the best and most regenerate men will tell us, that they find in their natures, an inclination to the most foulest sins in the world, if shame, fear, or the grace of God did not restrain them; who know well enough what ado they have with their corrupt natures, to keep them within the compass of obedience. That so with Augustine, they account, 
Omnia peccata sic habenda sunt tanquam dimittuntur, à quibus deus custediat, ne committantur. August.  All those sinner, from which Godkept them, that they did not commit, as if he had pardoned them to them. And when they see the foul sins of others, they think that these would have been their sins also if God's grace had not prevented them. And these when a man hath found by search, then must he look to his sins committed indeed and whereinto he is fallen. And in this search it is not enough that he find out works of his hands, and words of his mouth, but the thoughts & imaginations of his heart. Seeing repentance must be, the change of the whole man, of the inward as well as the outward. And if these, than the least of a man's life. And this is not to be found out by consulting with Satan, his own flesh, and the world, who are all deceitful counsellors, and helpers, and will tell a man all is well. But he must behold himself in the law, which is the true glass and flatters none, which is the perfect rule and will show every fault, and all things which are covered. And by that time he hath made this search, he will have provided enough to play the part of an informer by, having matter enough to draw up a bill againft himself, & an indictment: which he must do, accusing himself before God, by making a simple, plain, and full confession, all excuses, pretences, and shifts being laid aside, without either concealing any sin (that he can come to the knowledge of by all his search) though it be never so great and heinous, or omitting the circumstances, whereby the heinousness of it may be aggravated, as time, place, and manner of knowledge, or presumption, or obstinate malice. As David confesseth of himself, 
Psalm. 51.3,4,5  I know mine iniquities and my sin is ever before me. Against thee, against thee only have I sinned and done evil in thy sight, that thou mayst be iust when thou speakest, and pure when thou judgest. Behold I was borne in sin, and in iniquity hath my mother conceived me. The same may we learn by the example of Ezra, who said: 
Ezra 9.6.  O my God I am confounded and ashamed to lift up mine eyes unto thee my God, for our iniquities are increased over our head, and our trespass is grown up unto the heaven. And by this time shall he have just cause to ascend from the bar to the bench, and there play the part of a judge against himself to give sentence of himself, condemning himself, not to imprisonment, or to the galleys or to any such slavery, but to hell, death, and damnation: not as the prodigal son only, who said 
Luk. 15.18,19.  I will rise and go to my father and say unto him, father, I have sinned against heaven and before thee, and am no more worthy to be called thy son, make me as one of thy hired servants; Nor as the Publican: 
Luk. 18.13.  who standing afar off would not so much as lift up his eyes to heaven, but smote his breast saying, O God be merciful to me a sinner: But further with Daniel to say, 
Daniel 9.7.  O Lord, righteousness belongeth unto thee, and to us open shame, as appeareth this day: yea and that to him belongs nothing, but a portion with the damned angels in the burning lake: and by this means he shall have true humiliation, and be partaker of true repentance, and so have pardon, as S. john saith, 
1. joh. 1.9.  If we acknowledge our sins, he is faithful, and just, to forgive us our sins. wouldst thou have pardon for thy sins? come then, and confess them unto God, who is just and will forgive them all. And as the Apostle saith, 
1. Cor. 11.  judge yourselves, and you shall not be judged of the Lord: He that will not judge himself, God will judge. wouldst thou avoid the accusation of Satan, and censure of God, then accuse, and condemn thyself before him, and he will not condemn thee. As many as are careless in this, and remain in the ignorance of their own sins, and will not search them out, nor accuse themselves before God, they may know, that one day they shall be searched, accused, and condemned, because they would not do it themselves. We are (saith Isidore) 
Isidore.  God's bailiffs, and must give an exact account of our bailwicke. Therefore we ought to keep a book of accounts. This book is our conscience. In this must be written all our sins both small and great. This aught every man to know particularly, that being thoroughly informed of his own state he may be able to judge, accuse and condemn himself, and that even now while it is the day of acceptation and salvation; else afterwards, will he, nill he, this book of his conscience shall be laid open, and all his sins made manifest, when there shall be no time for confession, no tine for remission, but only for confusion and condemnation. You oftentimes look upon the books of your worldly accounts, you keep them diligently to know your states, and see your debts, that you may in due time discharge and take order for them, and avoid the danger to come. Do I condemn you in this? nay rather I approve it; but let me say this to you; If you be not careful of your accounts spiritual, and to keep the book of your conscience, to look to your debts here also, & seek the discharge of them, both the danger, you think not of now, shall come upon you, and these books of your earthly accounts, and this care in keeping of them, shall rise up in judgement against you and condemn you. Follie were it for me to persuade men before a temporal judge to confess their offences, Seeing there (as Chrysostome saith) 
Chrysost. hom. 20. in Genes.  if any do confess before he be accused, he pulleth sentence and condemnation upon his own head. But such is the goodness and clemency of our merciful God and Physician of our souls, that if we prevent our adversary, I mean the devil, (who shall in that day stand face to face to accuse us) in this present life before we come to God's judgement seat, confessing our sins, being our own accusers, we shall be numbered among stilust men, much more be delivered from our sins. And as he saith in another place: 
Chrysost. ser. de poenit. confess.  Why should we be ashamed to confess our sins that he may pardon them? doth God therefore command them to be confessed, that after the manner of men he might punish us? he doth it not to punish us, but that he might pardon us. Then here is life and death set before you, salvation and destruction, put forth your hand and take whether you will. But if there be any love to your fowls, if any desire of salvation, on, if any fear of condemnation both of bodies and souls, then lay hold of this first part of humiliation, confess and acknowledge your sins, and judge yourselves, that you be not judged of the Lord. And thus much of outward humiliation, in word, which is confession.  
Now secondly outward humiliation, or real humiliation, consisteth, first, in mourning, & tearea. Secondly, in the abstaining from the use of all outward and earthly pleasures which cherish the body, and transport the mind out of itself, as gay apparel, pleasant company, liberal diet, etc. Thirdly, in giving satisfaction or restitution.  

Real humiliation, in mourning, abstinence, and restitution.  Real humiliation then consisting in tears, abstinence, and restitution, is joined with repentance. They who repent have these, though a man may have them, and not repent: for tears, that of joel; 
joel 2.12.  Turn you unto me, saith the Lord, with fasting, and with weeping, and with mourning. And that of Isaiah; 
Isaiah 22.12.  And in that day did the Lord God of hosts call unto weeping and mourning, and to baldner, and to girding with seek●l●th. Example here of we have in the Israelites, who when they repent are said 
1. Sam. 7.6.  to draw water and ports it out before the Lord, meaning that they wept in abundance, as if a man had drawn water out of a well, and powered it out before the Lord, so they drew rears from their eyes. So Mary M●…dalen washed our Saviour Christ's feet with her tears. So of the Apostle Peter it is said that he wept bitterly. If we admit the conceit of some men, that think they know somewhat in nature, they say they were scalding tears, not as some men shed for joy that go warm down the cheeks, but they were scalding, and sharp tears, such as come from grief and sorrow. For that which standeth in abstinence from the use of outward pleasures, and earthly delights, as gay apparel, pleasant company, liberal diet, and such like, that of joel is fit, 
joel 2.16.  Let the bridogroome go forth of his chamber, and the bride out of her bride chamber. Now there must be a proportion betwixt public, and private repentance. Hence is that of Paul, 
1. Cor. 7.5.  who wilseth the married folks at no time one to de●…d another, unless it be with consent for that time, wherein they are to give themselves to abstinence and 〈◊〉. Hence the Prophets when they ●…d the people to humiliation, called for fasting: And so David did, 
2. Sam. 12.17.  when he was reproved by Nathan, he humbled himself, and refused to eat meat with the Elders of his house. So the people of Niniveh, when jonah threatened destruction, 
jonah 3.  they gave themselves to fasting, put on sackcloth and mean apparel, even from the King that sat on the throne, to the meanest of the people. Lastly, for restitution, which is to be performed in some cases: consider that the Lord after he had taught the people how to repent, telleth them that they had not truly done it, because, 
Micha 6.8.10.  The treasures of wickedness were in the house of the wicked. That is, those riches which they had gotten by sin, by oppression, by deceit or usury, they were still remaining in their houses and not restored. And our Saviour Christ saith: 
Matth. 5.23,24.  If thou comest to offer an offering to the Lord, and then remembers that they brother hath aught against thee, first reconcile thyself to thy brother, and then come and offer thine offering: that is, if thou hast offended him in word, go and confess thy faults unto him; if in deed, restore to him that thou hast wrongfully taken from him. Thersore Zacheus, to testify his true repentance in embracing Christ, standeth forth and saith: 
Luke 19.8.  The half of my goods I give to the poor, and if I have done wrong to any man, I restore him fourfold: which was a true note that Christ and salvation was come unto his house. So then by all these it is manifest that true humiliation, joined with true repentance, hath always these tears, this abstinence, restraint, and restitution.  
Now the reasons which further confirm this truth, are these:  

Reason 1.  1. Because howsoever that is true, that bodily exercises profit little, 
1. Tim. 4.8.  in respect of themselves: yet seeing they help to other good things, as to stir up the affections, or beat down the flesh, and bring it in subjection, to make men's prayers more fervent, or their humiliation more faithful, or confession and repentance more feeling, they are lawful and necessary to be performed.  

Reason 2.  Because Christ sweat water and blood, and shed his precious blood for their sins, it is reason that men should shed tears, and weep for their own offences.  

Reason 3.  Because brave and costly apparel doth lightly puff up the mind with pride, and tickle it with vain and foolish pleasures: whereas mean apparel putteth a man in mind of that mean and woeful estate wherein he standeth; and so humbleth him.  

Reason 4.  Because a dainty and full diet, as at the first entrance by heating the body, it inflameth the soul, stirring within it excessive joy, pleasure, boldness, confidence, and presumption: So after it putteth it into a new temper, lulling it asleep in senseless security, and even drowning it in a drowsy forgetfulness, both of God, and of itself, which Christ well knew, when he gave such a caveat, saying: 
Luke 21.34.  Take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness. As if he should say, Take heed you give not yourselves to a full diet, for that will cause you to forget your end, and so the day come on you unawares: when this then makes a man to forget God, and himself, he must needs be far from that humiliation, that he ought to have. So that in reason he that would be humbled, should have a restraint in diet.  

Reason 5.  5. Because without restitution the sin is not forsaken; left it is but not forsaken and repent of, and so is no repentance, but, as Augustine saith, 
Non agitur poenitentia, sed fingitur. Aug. epist. 54. Macedo.  They dissemble repentance, but do not repent: for if it be a sin to take, then is it a sin to keep. And because this will argue a man to be humbled, when he is content to lay open his shame thus, and to incur ignominy withmen, and thus to abject himself, his credit, and estimation, at their feet, with whom he hath continual emulation for credit. This, I say, will be a probable testimony of his true humiliation.  

Objection.  Some may say then, what reason have Protestant Preachers, to condemn the fasting, and whipping, and humiliation practised in Popery?  

Answer.  Chrysostome saith, 
Chrysost. hom. 3. ad pop. Antioc.  That fasting is a medicine: but though the medicine be a thousand ways profitable, if an unskilful patient useth it, (and as I may add, an unskilful Physician prescribe it) it may turn to a poison, and not a medicine. So some of these things are good, profitable, and necessary to humiliation: but as they are prescribed by their unskilful Priests, and used by unskilful men, they are poisons and not medicines, and make their humiliation unprofitable: because they oftentimes command them things, when they are crossing to God, that at set times they must be done, though God call and give occasion of the contrary. As for example, they must fast, though God give cause of feasting; and mourn, though he give cause of joy and laughter. Is it not then justly reprovable? And beside, they do that which they have neither precept nor practice, or example for in the Scripture, unless it be in Baal's priests, that lanced and cut themselves. And lastly, their end of doing is sacrilegious, which makes it abominable to God and man, that is, to omerit salvation, and satisfy the justice of God. Do we not then justly condenine it as a poison, and not approve it as a medicine?  
Now for the uses of this doctrine. 
Use 1.  If this be so, how can they think then that they have repent, who were never yet thus humbled? when as thus far they may go and not repent, but not repent without it. Unto how many may God say, Where are your tears and mourning? and not, why cover ye my Altar with tears: for though they can mourn and weep in abundance for the loss of earthly friends, and riches, and for the displeasure of men, yet do they never weep for their sins, or for that they have displeased God. They have saved him the labour of putting their tears into his bottle, and wiping their tears from their eyes, but little to their gain; yea many of them have counted them children and fools, who have wept bitterly with Peter, for their sins. Such shall weep, if they do it not here, when the others shall rejoice, and their weeping shall be fruitless and unprofitable to them. Again, the same persons, or the like, though they could often change their attire, and put on mourning weeds for the death of friends, yet could never find any time to put on mourning apparel for their sins, to leave off their gay, garish, wanton and whorish apparel, not the space of one day for their sins; that they might the better be humbled within. If that be true of Cyprian, as I think it most true, their case is heavy: 
Non resipiscunt mulieres, quae Christi indumenta negligunt, & sua ornamenta quaerunt. Cyprian. de lapsis.  Those women never repent who neglect the garments of Christ, and affect only their vain ornaments. Many days can they sequester themselves from the sweet company of their nearest friends, for worldly respects, profit, or pleasure, and such like; yet not one day can they sequester themselves, that they might mourn for their sins; either a family apart, as in Zacharie it was prophesied should come to pass, 
Zach. 12.12.  that the land of jerusalem should bewail every family apart by themselves; or every man alone. Oftentimes, for the health of their bodies, for the removing of diseasoes, or the preventing of some one or other, they could leave their meals; but could find no time to do it for their sins, that they might tame the flesh and subdue it, that it might be pliable to the spirit, that as principal and accessary, they might be both humbled before God. Often they have been content to lose many an ounce of blood for the health of their body, but yet could never be content to part with a pound or a shilling of their coin to make reftitution for the health of their soul, but living, and dying, the treasures of iniquity are found in their houses, as we heard before out of Micha. 
Micha 6.10.  These fear to shame themselves with bringing home, and never remember the shame they must endure, when all secrets shall be laid open, not to a few, but to all the world, when it will be too late to make any restitution. And though they have now courts and pretences for it, as provision for wife and children, or necessity of the Common weal, or colour of this or that law, yet one day it shall appear, that all these are but pretences, when it shall be known, whether our reproofs for sin be just, or your coverings of sins be good, when as one of our souls and bodies shall pay for it in hell: either ours for preaching falsehoods, or yours for not practising restitution here.  

Use 2.  The second use serveth to persuade men to labour for this outward humiliation, as to confess their sins, so to bewail them with tears, not before men, nor in the congregation, which some may do in pride, and hypocrisy of their hearts, who cannot weep betwixt God and themselves. But men should go out as Peter did, and turn themselves to the wall, as Ezckias did: and then if they draw water before God, looking upon him whom they have pierced, there may be comfort in it. As I think there may be tears and no repentance: for some men, as we say of women, have tears at command; so may there be repentance in other some and no tears. But when a man can weep every day, upon any occasion of worldly grief, and cannot upon the consideration of his sin, the great displeasure of God, the unspeakable torments which Christ endured for him, etc. it is some suspicion he is not humbled, and so hath not repent. If he that cannot weep for worldly causes, being so dry brained, have a dispensation not to weep, yet he that can, hath an obligation to do it. Therefore the Prophet when he speaketh of sorrow for sin saith, 
Zach. 12.10.  That a man shall lament for it, as a man mourneth for his only son. By which he showeth, what a great deal of sorrow is required, and deep sorrow will hardly be without tears. If there be a vent at the bung of a tears, or hogshead, it will soon run at the head; but if it be close stopped there it will scarce run at all. So if the heart be pierced, the brain and the eyes will run ever in their time and place; which must be laboured for. As also there must be a restraint and abatement of their gorgeous, and gay apparel; for though I think not that Christians ought to use any strange or unusual attire, as hair, sackcloth (such as was proper for the times when God enjoined them) & so to make themselves the common buy word of the people, and their private repentance public; yet as much as may be, without any public note, they must abstain from brave and costly garments, because (as hath been said) they were but given them, as covers of their shame, and cannot look upon them, (saving that custom hath taken away sense) but they must remember their sin, as the prisoner by his fetters and manacles, is put in mind of his offence. And if that saying be true of a Father, 
Chrysostome.  that common experience tells us is true, that when women become suitors for their husbands, to obtain pardon of their offences, then will they not follow princes courts, decked in all their bravery they can, but in mean, and mourning weeds, with much modesty at least, if not with great baseness; how should they then be arrayed, when they seek pardon at God's hand; both men, and women, and all sorts? And the better to humble themselves, they must seclude themselves from their pleasant, and delightful company, and take less pleasure in their dearest friends, whose friendship as it often lesseneth, and assuageth the pain of the body, so doth it the grief of the mind, and suffers not a man to grieve, or not as he ought; therefore saith jeremy of such a man; 
Lament. 3.28.  He sitteth alone, and keepeth silence because he hath borne the yoke upon him. But in these abstinences, and among them howsoever some of the learned think, that fasting is not necessarily joined to every repentance, but is only for special occasions, and times of misery; yet seeing that a full diet doth most affect the soul, and disturb all the affections, putting them besides all moderation, and due regard of the estate wherein men are, and driving it, as a mighty tempest doth a silly ship, hither and thither, from one extreme to another; it is requisite they be wary how they fill the belly, and pamper the flesh, but that they use all sobriety in their whole lives, which may be a kind of fast; yea often better. As Hierom saith: 
Parcus cibus & venture semper esuriens triduanis ieinnijs praefertur. Hieron. ad Furi. epist. 10. cap. 4.  A spare diet and a belly ever rather hungry then full, is better than a fast of three duys continuance. So may we say it is a great help to humiliation, and so to repentance. As also we may not unfitly apply that of S. Paul, who saith, 
2. Cor. 4.16.  That though the outward man perish, yet the inward man is renewed daily. And so persuade men as Physicians counsel their patients, that they would, (when they intent to take Physic) incoenatos dormire, to go supperless to bed, or with a light supper, that the strength of the medicine, may immediately meet with the hurtful humours: to do the same in this, where these answer one another, 
Vulnus & medicina, peccatum & poenitentia. Chrysost.  The sickness and the remedy, sin and repentance. Now if the sinner have been injurious and offensive, true humiliation requires satisfaction, and restitution, as before. But thou wilt say, how shall I do? I am not able to make restitution. Art thou not able with all that thou hast to make it? Then consider this, that when the like doubt was made in the law concerning a thief that had stolen from another man, 
Exod. 22.3.  either openly or covertly, in buying or selling, or the like; what the Lord commanded, namely, that he must to the uttermost he could make restitution; if he could not, he must himself be sold to be a servant that he might perform it: teaching us, that restitution by some means must be made, if it can any way be; and that a man must leave himself nothing to accomplish this. But thou wilt say I have wife and children to maintain, etc. what shall become of them? their maintenance and restitution cannot both meet together. I fear me thou art far from humiliation, while these doubts prevail with thee: for tell me, hast thou not a soul and a body to save? and dost thou care more for thy wife and thy children, then for them? Who would not, saith Augustine, 
Quis non ut viveret continuo, perdere voluit unde viveret? eligens potius vitam mendicantem quàm celerem mortem. August. epist. 54. ad Macedo.  willingly lose that by which he lives now, that he may line continually? choosing rather a beggarly life then a swift death. Rather then, pull down the peacocks feathers of thy wise and children, that go so gay and so proudly; for all that thou pretendest is nothing else but to maintain them in pride and vanity; I say, rather choose to leave them to the wide world, and make restitution of that thou art able, then to cast away thine own soul: wouldst thou not impoverish them to save this from perishing? specially seeing if for them and by their means thou make no restitution, they are partaker of thy sin. I dare say this boldly, saith Augustine, 
August. ibid.  that he who doth not compel another to restitution, as much as he can, he is partaker of the deceit and the sin. How much more he that hinders him from making of it? Besides, consider and thou shalt see many, who lived before thy time, who in respect of wife and children have made no restitution, that they might leave them rich, and flourishing in the world, and tell me, if they have not come to extreme poverty, at least in the second and third generation: God so cursing evil gotten goods. Then thou wilt think to make thy son happy, according to the proverb, by going to the Devil, and yet shall he be indeed miserable by the curse of God. But what if a man have nothing? This is a dispensation: and as the proverb is, Where there is nothing to be had, the King must lose his right: even so here; and repentance is then sufficient, so that thou have a mind, that as God shall make thee able, thou wilt restore. But it may be that thou hadst gotten thy goods wickedly before thy calling to Christ; now if thou shouldest begin to make restitution, thou wilt say, it would either dishonour thy calling and profession, or give some enemy advantage over thee, for thy hurt. I answer thee, first it is no more shame for thee in the eyes of honest men, than it was for Samuel and Zacheus to proffer and perform it: to whom it was no blot, but an honour. The worldings proverb indeed is; It is a shame to steal, but a greater shame to bring home again. Yet account thou that no shame to thee in some honest manner to bring home again all that which thou hast stolen by deceit or oppression, or howsoever, seeing others are honoured of all ages for it; specially in as much as no restitution is damnation, and restitution is the way to salvation. Again, I do not so urge this, that of necessity a man must-shame himself; for it is lawful for a man to provide for his credit, so he do the thing, and be as wary in the manner as he can. For example, if thou hast deceived thy brother secretly and unknown to him, which was sin in thee; thou mayst make him restitution again unknown to him, and that be a righteous thing in thee. Yet more particularly in one instance for the rest: Thou art a trades man, and the party injured trades with thee still, restore him that thou defraudest him of, either by weight, measure, or price, or howsoever, in the same kind, secretly, as joseph's steward put jacobs' sons money in their bags and sacks; and do this at times by little and little, till thy conscience which checked thee before, tell thee thou hast done him right, and restored him all. But take this caveat with thee; beware thou flatter not thyself and restore not all, because no man knoweth whether thou dost or not: for he that is the searcher of the heart knoweth all. But if thou wantest opportunity to do it secretly, rather than it should not be done, thou must do it publicly, and that upon no less penalty than damnation. For the contrary must needs be to that of Christ to Zacheus, That no restitution excludes salvation out of thy house and heart. For, as Augustine saith, 
Non remittetur peccatum, nisi restituatur ablatum: sed cùm restitui potest. August. ibid.  the sin shall not be remitted, if that which is taken away be not restored, when a man hath ability to restore. For if it deserve damnation to take any thing from a man wrongfully, as doubtless it doth, then is it as dangerous to keep it, being taken. Think it not then, in these cases of injustice, enough, that when thou humblest thyself before God, thou shed tears for them, or fast and perform such things, unless also thou make recompense for the wrong.  

The parts of repentance.  Having spoken of the description of repentance, we must proceed to the parts of it, and as Augustine saith in another thing: 
Aliud est adiutorium, sine quo aliquid non fit, & aliud est adiutorium, quo aliquid fit. Aug. de corrupt. & gratia.  There are some helps without which a thing is not, and some by which it is. So I may say, there are some things which may be called the part of another, without which it cannot be, and others by which it is, and of which it consisteth. Of the former kind are faith, and the knowledge of a man's self, and the inward and outward humiliation spoken of, which may in a general sense, be called parts, because it cannot be without them, though most of them may be without it: of the latter are these two, mortification of the flesh, and vivification of the spirit, called by the Prophets, leaving of evil and doing of good, of which it consisteth, and which wholly make it: of which in their order I will now speak.  

The first part of repentance, mortification.  Mortification is the first part of repentance, whereby the repentant doth not only change, and take away sin from the eyes of men, (which yet he doth) but also purgeth the heart, crucifieth the flesh with the corruptions of it, and taketh away sin from the eyes of God. Hence is that of David, 
Psalm. 34.14.  Eschew evil, that is the first part of repentance, and do good, that is the second part. Solomon also saith: He that 
Prou. 28.13.  hideth his sins shall not prosper: but he that confesseth and forsaketh them shall have mercy. And the Lord saith to the people by his Prophet Esay: 
Esay 1.16.  Wash you, make you clean, put away the evil of your works from before mine eyes, cease to do evil, learn to do well, etc. On which place Chrysostome speaks thus: 
Hom. 5. de poenit.  What need all this copy of words? Had it not been enough to have said, Purge yourselves, or take evil from yourselves? Why then doth he add, Take away the evil from before mine eyes? He answers: That it is because God's eyes look otherwise than man's do, who looks but into the face, but God into the heart. And so denies that to be true repentance which is for ostentation, in the outward man, but would have it to be approved in his sight, which searcheth the heart and rains, and consequently a purging of the inward man. Hence are those exhortations in the new Testament: as first that of S. Paul, who saith, 
Galath. 5.24.  They that are Christ's have crucified the flesh with the affections and lusts thereof. And the same Apostle to the Colossians saith: 
Coloss. 3.5.  Mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolaetrie. Again, he counseleth Timothy 
2. Tim. 2.22.  to flee from the lusts of youth, and to follow after righteousness, faith, love, and peace, with them that call on the Lord with pure heart. Hereupon repentance is called an escaping out of the snares of the devil. 
2. Tim. 2.25.26.  Instruct them that are contrary minded, proving if God at any time will give them repentance, that they may know the truth; and that they may come to amendment out of the snare of the devil, etc. And the author to the the Hebrews calls it, 
Heb. 6.1.  Repentance from dead works: that is to say, from all works which bring death. And so touching the inward corruption, S. Paul willeth the Ephesians, 
Ephes. 4.21.22.  to cast off concerning the conversation in times past, the old man that is corrupt through deceivable lusts. So that the first essential part of repentance is mortification of the flesh, which is further proved by these reasons:  

Reason 1.  1. Because every true repentant is partaker of Christ, and hath embraced him by faith, and by it is engrafted into him: which he cannot be, but he must partake of his death, and the power of it, which will work in him the death of sin, he applying it unto himself by his faith: it will be like the plasters of Surgians, which mortify the members, for the more easy cutting them off.  

Reason 2.  2. Because else he can never be renewed or brought to new, and true obedience to God, seeing the affections and corruptions of the flesh are an enemy against God. As the Apostle Paul saith, 
Rom. 8.7.  The wisdom of the flesh is enmity against God. That is, saith Ambrose, the corrupt lusts of men are at enmity with God: called wisdom, because men that have these corrupt affections think themselves the only wife men of the world: The whole corrupt nature is not an enemy, but enmity itself with God, and against him, for as an enemy it is ever contrary to the will of God, and cannot consent to it. Then the first entrance of obedience must be the taking away of these, and the mortifying of this corruption. But it must be understood that when I say the repentant mortifies sin, I speak of all sins, not whole sin, for every sin must be in part mortified, though no man can wholly mortify his sin; the body of sin may be destroyed, but the stumps of sin will remain in every man to go to the grave with him, as it came out of the womb with him.  

Use 1.  1. The first use of this doctrine is to teach us, that if this be a part of repentance, then is it not so easy a thing, as the world takes it to be to repent, and turn from sin; for if it were only the turning and changing of the outward act of sin, the leaving of all these vain, and idle, lascivious, and wanton speeches, of the act of oppression, usury, adultery, theft, profaning of the Sabbath, swearing and a thousand such like, wherewith the life of a man abounds: yet is it not a thing so easily compassed, as men do dream, because of the profit, pleasure, and delight, which they bring unto them, as experience teacheth every man, both in himself and others. But when that is had it is nothing to the other. If this be so hard, what is it to kill, crucify, and mortify, a man's affections and sins? as dear unto him as his members, and therefore so called, 
Coloss. 3.5.  Mortify your members. If it be a hard thing for a man to endure a little drawing salve, which draws away the corrupt blood and humours which hinder the healing of the wound, what will it be to endure plasters, and corrosives which should eat to the very bone? And if a man cannot endure the mortifying of one member of one joint, how shall he endure the mortifying of all the joints of the hand, or of the body? Such a thing is repentance, and the mortification of all the lusts of man, as near and dear as members to him. Therefore you deceive yourselves, when you think that repentance is so easy a duty, that you can perform it when you are old and sick; seeing now when you are young and strong, and in health, you cannot endure the mortifying of one member, how will you endure then the mortifying of all, or of those sins which are as dear as members?  

Use 2.  2. Again, this serveth to teach us that many men deceive themselves, with an opinion and conceit of repentance, and that they have repent, when they never had the first part of it: many never having any change at all of any act, or way wherein they have walked, and the most never came to killing, and crucifying, nor to any mortifying of any sin, or any affection; which is as if a wounded man, who hath a festered wound, which hath long been so, should think that because a Surgeon hath but once blowed upon him, he is surely made whole, though he never felt either his drawing salves, or his eating corrosives, or his mortyfying plasters; nay when he hath perhaps driven him away by railings speeches, or casting bedstaffs, or such things at him, when he once came near to touch his wound: but howsoever he so think, would not all men judge him to be in a dream and deceived? Then how do these dream, and are deceived that thus persuade themselves of repenting, when they have not the first part of it; nor ever could endure that the sword of the spirit, or the biting or eating salves of the law and judgements of God, should come nigh them, but either endeavour to drive away these spiritual surgeons, or to withdraw themselves from them? Do they not, I say, dream? and that they shall one day know, if ever God open their eyes, as he will either here or in hell.  

Use 3.  The third use teacheth that every one must endeavour for this part of repentance, namely, to mortify their lusts and affections, of covetousness, pride, anger or any other corrupt affection whatsoever it be; for if sin be not killed in you even while ye live, ye are but dead. Therefore if ye would live here and live for ever, mortify these members, crucify this flesh with the lusts thereof, for one of these two must of necessity be, either your sins, lusts and corruptions must die, or your souls must die; if you will save these, they must perish; if you mortify these, they shall live. Therefore if ye have any care for the saving of your souls, then crucify the lusts and affections of the flesh. It is the wisdom of travelers, warrantable by the law of nature and nations, of God and man, when they are set upon by thieves, who will not only take their purses from them, but put them in fear of their lives: it is, I say, their warrantable wisdom to kill, rather than to be killed: So should it be your spiritual wisdom no less warrantable and commendable, when in your travel to heavenward, you are assaulted by your corruptions and lusts which cleave fast unto you, which will spoil you of your saving health and spiritual salvation, and will indeed kill you, unless you crucify them; it should be, I say, your wisdom, to kill before you be killed, and to crucify that, which will else bring condemation unto you, and to your souls. It is then, if I may so speak, in your free choice, whether your sins shall die, or your souls. 
Rom. 8.13.  If you live after the flesh you shall die; but if you mortify the deeds of the body by the spirit, you shall live. Therefore as our Saviour Christ saith, (persuading men to take away their lusts) 
Matth. 5.29.  If thy right eye cause thee to offend pull it out: If thy right hand make thee to offend, cut it off: for better it is for thee that one of thy members perish, then that thy whole body should be cast into hell. Christ apply it to adultery; I may apply it to anger, or any other corruption whatsoever. And may say, whatsoever infirmity cleaveth fastest unto you, though it be as dear unto you as your right eyes or right hands: rather than they should cause you to offend, to endanger your souls, cut them off and cast them from you: yea, put them away though it be with violence and blood, even crucifying and mortifying them, that you may escape that destruction they would else bring upon you. Blessed shall you be if you reward them, as they would have served you, yea happy shall you be, if you take them and dash them while they are young, against the stone, that is, Christ; for wherewith should you better obtain the favour of your Lord and God, then with the heads of these enemies of him and your own souls? 
1. Sam. 29.4.   

The second part of repentance, vivification.  The second part of repentance is vivification of the spirit, or rising again to newness of life, which we call regeneration. When the repentant is renewed, his mind in holiness, and his carriage and life with sincere obedience: or thus; Regeneration is when the repentant is changed in mind, will and heart. The mind and counsel disallowing, and condemning the evil already committed, and approving of the good to be done. The will rejecting, and declining from the evil, allowing the good, and inclining to it. The heart and affections hating and detesting that evil, and affecting and loving the good: after which followeth inherent holiness, and sanctity, wrought in men: called the new man, renewed in Christ; and this breaks forth in outward good works, and the practice of obedience. That this is so the places before named do testify. David saith; 
Psal. 34.14.  Eschew evil, and do good. So the Lord speaketh by Esay: 
Esay 1.16.  Wash you, make you clean, cease to do evil, learn to do well. Hence is that of Ezekiel: 
Ezech. 18.31.  Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: that is, the heart must be renewed. And as Christ saith in the Gospel: A new commandment I give unto you; that is, a renewed commandment; so here the Lord saith, make you a new heart, that is, renew your heart. So the Apostle S. Paul saith to the Ephesians, 
Ephe. 4.23.24.  Be renewed in the spirit of your mind, and put on the new man, which after God is created in true holiness and righteousness. The same Apostle to the Colossians saith: 
Colos. 3.10.  Having put on the new man, which is renewed according to the Image of him that created him. Likewise Christ said to Nicodemus: 
john 3.4.5.  Except a man be borne again, he cannot enter into the kingdom of God. Which was not as Nicodemus conceived, that a man should be borne again of his mother, but he must be borne of water & of the spirit, he must be a new creature. And for the outward man, S. Peter persuades the men of Israel, saying, 
Acts 2.38.  Amend your lives and be baptised. By all which it is manifest, that wheresoever there is true repentance, there is this second part of it, namely regeneration: which I also manifest by reason thus:  

Reason 1.  1 Because the repentant is in Christ, and so one with him, and so must needs be a new creature. 
1. Cor. 5.17.  He is also engrafted into him, and by that partaketh of his spirit, then of his life and holiness; yea being partaker of his death, he cannot but partake of his resurrection. Hence is that of S. Paul: 
Rom. 6.5.  If we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection, and by his spirit be renewed to newness of life. Whereupon it is that Christ is said to be, 
Revel. 3.14.  the beginning of the creatures of God, that is, the beginning of every man that is converted.  

Reason 2.  2 The second reason is, because he that reputes is turned to God: for so saith jeremy, 
jerem. 4.  He that returns to him, hath renewed fellowship and union with him, which he lost by his sin: but this cannot be, if he be not renewed, and walk in the light. As S. john saith, 
1. john 1.6.7.  If we say we have fellowship with him, and walk in darkness, we lie, and do not truly. But if we walk in the light, as he is in the light, we have fellowship one with another. Then it followeth that they, who are turned to God, must needs be renewed. But it must be understood that this regeneration is not perfect, so that man is not perfectly holy by an inherent holiness; but as whole sin is not abolished, so neither is this regeneration perfect, and sanctification wholly obtained. Therefore the Apostle saith: 
Rom. 6.12.  Let not sin reign in your mortal bodies. He doth not say, saith Augustine, Let not sin be in your mortal bodies, for that cannot be obtained, but let it not reign, that is, let it not have dominion and rule over you. And again he saith to the Galathians; 
Gal. 5.17.  The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrary: by flesh understanding norruption, by spirit the regenerate part. Now these two are contrary, and while a man is in this life, he shall never be free from this fight; the experience of all regenerate teacheth the same. Yea even S. Paul himself found this; 
Rom. 7.23.  That the law of his members rebelled against the law of his mind, leading him captive to sin. And he was never perfect, and free from this inward corruption. If you ask then what is taken away by Christ? I answer, we must consider two things in sin: 1. The guilt of sin, which the Schoolmen call the form of sin. The second is the corruption of sin, which they call the matter of sin. We say that in every regenerate man, the guilt is taken away, and the form of sin is wholly gone, but the matter in part remaineth; and when we speak of mortification, we do not say that a man that hath repent, hath all his sins and affections wholly mortified, but so far as the strength and power of them is broken and weakened, but the stumps of them remain still. As the Apostle to the Romans saith; 
Rom. 6.6.  By Christ our old man is crucified, that the body of sin might be destroyed. Not that sin is utterly gone, for that cannot be in this life, but the strength and power of it is destroyed. Now if sin be not wholly mortified, a man cannot be wholly regenerated, therefore they are both mixed together, for the corruption of the one is the generation of the other, and if the whole be not corrupted, than part must needs be regenerate, for all things are but here in part, and must after be perfected. And the Lord hath so dealt, to leave corruption in men, to the end he might humble them in the sight of it, and to sharpen their prayers. This use the Apostle Paul made of it, 
2. Cor. 12.7.  when he had the buffet of Satan, and the prick of the flesh to humble him, and to make him the more fervent to God by prayer, to give him grace to overcome it. So hath God ordained that men should not come to perfection in this life, to humble them in the sight of their sins, and that their prayers might be made unto him with more earnestness and fervency, for strength against their infirmities. And here we may apply that of Augustine, distinguishing men into three sorts: Some (saith he) 
August. count jul. Pelag.  are only spirit, without the sight of the flesh, these are the blessed in heaven: others are only flesh without the fight of the spirit, these are men unregenerated, for their sin rules very peaceably: others are partly flesh, partly spirit, and therefore they find a fight betwixt these and a wrestling in their hearts, these are they who are regenerated and renewed by the spirit of God, consisting of flesh and spirit. Which is the state of the most regenerate in this life, who though they have attained to the greatest measure of holiness, yet neither are they nor can be without their measure of corruption.  
These things then thus explained, let us consider the uses. 
Use 1.  And first, this teacheth; us that if this be the second part of repentance, and that there is none which is true, sound and saving repentance, but it hath necessarily these two parts: as there is no man but be hath, and consisteth of soul and body, and one part maketh not a man: than not only profane and wicked men, are without repentance, but many others also, who have made a good reformation in the outward man, and have a show of this godliness, but not the power of it; doing all this but for some sinister respect, upon some vain glory, pride or conceit of merit, or expectation of reward, or such like. For in their minds they disallow not the evil, that they in former times committed, because it is evil, neither now approve the good, because it is good. Again, in their wills they reject not the evil, and decline from it because it is evil, nor allowing the good, and incline thereto, because it is good. 3. In their hearts they hate not the evil, because it is evil, but as the dog casteth up his vomit, because it is troublesome; nor love and affect the good, because it is good, but for that it brings good to them. And that which is worst, in all these they approve and gratulate themselves; which argueth that they are far from this true regeneration which doth these for God's sake, because they are good, and checks a man when he hath erring or indirect affections to them, and conceits of them; and so shows that they are far from regeneration, and inward holiness, which leaves outward things and appearances, because they are like that which itself is in deed and in truth. And that for all this outward reformation, such men have not artained to true and sound repentance. And though this is not so apparent to men, that are afar off, and converse not with them, yet is it to them that shall be nigh them, and see their conversation, who may easily diseerne it by their speeches, the messenger of the mind, 
Jndex animi.  and by their carriage, when for a greater good, or benefit, they will soon neglect the good, yea commit the evil, which they have seemed to have forsaken, and not be smitten for it in their heart, but even wipe their mouths, as the harlot in the Proverbs, as if they had done no such thing; which befalls not to a regenerate man, who though he may and do sometimes fall into the like sins, yet is free from such deep security, and not without the checks of his conscience; which though he may smother for a time, yet will they have their fruit at length in him as in David.  

Use 2.  The second use is, to persuade every man, to labour to be regenerated and renewed in the whole man, as he hath been corrupted in the whole; and to be resolved, that though he cannot indeed be wholly renewed, yet must he be so in the whole, that is, in some measure in every part. For no man must look to be renewed here in that measure he was corrupted, either in the inward or the outward man, and so to attain to perfection of holiness; but the true repentant beginning by a little and little, both may and aught to increase more and more towards perfection. As it was with Naaman, when he was purged from his leprosy, his flesh came again as the flesh of a young child: so when as man is purged from the leprosy of sin, he beginneth to be renewed as a child groweth, who hath all the parts of a man, but not the perfection of any: so hath this true repentant, all the parts of regeneration, but not any one in perfection: he hath all parts somewhat reform, though not wholly reform; I say, he is both in the will, mind and affections, though not perfectly. For this must every one labour, and though his grace be but small in the beginning, yet must he not be discouraged, for it is the state of all the children of God, that a long time corruption will be greater than grace, a long time there will be more chaff than corn in them. But if he in the mean while dislike his corruptions, and bewail his defects, he may assure himself he hath his measure of regeneration; for no man can do so in truth, but he that is regenerate. Yet let no man think that because he hath somewhat, and is in part regenerate, therefore he hath enough, and so fet down his rest, as if he need go no further; for than shall he deceive himself, seeing the true sanctifying grace is seed that will and doth increase and multiply; not salt, that remaineth and maketh barren. If men then do not increase and grow in their graces, they have good cause to suspect them to be rather counterfeit than currant: If they do increase, they may be assured their graces are of the right stamp indeed.  
But some man will happily demand, how much he is bound to increase, or what measure of increase will prove his graces to be true? I answer him, that according to the means God hath given him, and the time he hath lived under those means, and the opportunity he had to use them, so much ought he to increase. For as in temporal things every man groweth according to the means he hath, and the time for the use of his means: so in spiritual things every man that hath true grace, aught to have it still increasing; and he may be assured that if it be hid in a napkin, and continue without increase, it is not true grace. So that many men who pleased themselves because they have had some beginnings of good motions, now and then, in which yet they have not gone forward, nor increased answerable to their means, have deceived themselves, while they have judged them true and sufficient. As the Lord said to the people by Hosea, when they had good motions in them, which were soon smothered: 
Hosea 6.4.  Oh Ephraim, what shall I do unto thee? Oh juda how shall Lintreate thee? for your goodness is as a morning cloud, and as the morning dew it goeth away. As if he should say, Thou hast many good motions, and good desires, but they are so soon extinct, that I, know not what to do with thee. So may he say to many a man among us, You have many good motions and desires, but they are but desires; many good beginnings, but no proceed; yea all is scattered as the cloud, and vanished as the dew; what shall I say unto you? surely no otherwise then as deceivers and hypocrites, & curse you as the sigtree in the Gospel, that you never prosper more. But lest any such thing befall us, and seeing an increase is required of us, 
Phil. 3.13.  let us forget that which is behind, and eudevour ourselves unto that which is before, 
Hebr. 12.1.  running forward in the race that is set before us, 
Phil. 3.14.  and following hard toward the mark, for the price of the high calling of God in Christ jesus. And thus much may suffice for the parts of repentance: in the next place we must proceed to the causes of it.  
Chrysostome having made three sermons upon this matter of repentance, beginneth the fourth thus: 
Assiduè in ea●…, etc. Chrysost. hom. 4. de poenit.  It is the continual custom of shepheads to turn their sheep into those pastures, where they see the grass is long and plenteous, and thence not to drine them, before they have eaten up all. Whom we will imitate, and this fourth day also feed our sheep in this pusture of repentance, and we will not begin any other matter: for the place affordeth much prosit, very much fruit, and withal great store of joy and comfort. As that Father imitated those shepherds, so will I follow his example, and walk in his steps, continuing in this fruitful, necessary and comfortable matter, till I have communicated the whole unto you. 
The causes of repentance.  I must proceed then, I say, in the next place to the causes of repentance, or of this change and conversion; namely to the efficient cause, and final: for of the matter and form hath been spoken in the description. And first of the efficient, which is either principal, or instrumental. The first is God, the second is either without man, to wit, the word, or within him, his faith, or coming from him, his prayer.  

The efficient and principal cause of repentance is God.  For the first, which is the principal efficient, it is God; he is the author of man's repentance, and his conversion: whatsoever means may be used and applied for that purpose, yet is he the principal worker of it in the heart of man. For prose hereof we know the speech of Ephraim: 
jerem. 31.18.  Convert thou me and I shall be converted. Where she acknowledgeth God to be the author of her conversion. So like wise that honour was given unto Christ, that he should give repentance and remission of sins unto men. For so saith Peter of him: 
Acts 5.31.  That God had lift him up with his right hand, to be a Prince, and a Saviour to give repentance to Israel and forgiveness of sins. Likewise when Peter had showed unto the people the vision that he saw, and the mercy that God showed unto the Gentiles: 
Acts 2.28.  They all glorified God saying: Then hath God also to the Gentiles, granted repentance unto life, Hence is that of Paul to Timothy: Instruct them (saith he) 
2. Tim. 2.25.  with meek●…esse that are contrary minded pr●o●ing of at any time God will give them repentance; etc. So Noah prayed: 
Gen. 9.27.  God persuade japhet to dwell in the 〈◊〉 of Shem. That is, God convert his heart, that he may be of the Church, and not of the wicked. Also it was the 
Acts. 16.14.  Lord that opened the heart of Lydia, that she attended to the things which Paul spoke. Paul spoke for her conversion, and the Lord opened her heart and converted her. And Christ in the Revelation saith: 
Revel. 3.9.  I will make them of the Synagogue of Satan, to come and worship before thee. Meaning that he would make the wicked to be of the number of the Church, and convert them to himself. By all these it is manifest, that the principal worker of repentance in the heart of man is God himself. And it must needs in reason be so.  

Reason 1.  First, because true repentance, hath as a principal part of it, the conversion of the heart and inward man: and to do this requireth as much power as to make it; for there was then no resistance of corruption, but here now are all contrarieties, the whole man being corrupted: when then it was an infinite power that created man, it must needs be an infinite power that also must convert and create him anew.  

Reason 2.  The second reason is: Because man is by nature dead, having neither power, nor will to be converted. And as S. Paul saith to the Ephesians: 
Ephes. 2.1.2.  That even then when we were dead in sins, God hath quickened us together in Christ. Then as no man can raise up a dead man, nor he quicken himself, no more than Lazarus could being in the grave, but it must be the voice of Christ, and his power that must do it; so must it be only God that must convert the heart, and work this repentance in it.  

Question.  Why doth God then in many places command men to repent; and return unto him if they have no power or ability of themselves to do it, but it be his gift only, which they cannot have, unless they receive it from him?  

Answer.  I answer with Augustine: 
O homo in praeceptione intellige quid debeas habere. De corrept. & great. cap. 3. jubet aliquae quae non possumus, ut noverimus quid ab illo petere debemus. De libero arbit. ad Valent. cap. 2  O man understand in these commandments of God, what thou oughrest to have: So what thou oughrest to do. And again he saith: God commandeth some things which we are not able to do, that we might know what we ought to big of him. And therefore when he saith, Return unto me, he would have our hearts sound with an echo again: Lord convert thou us, and we shall be converted, Lord turn thou our hea●●s, and we shall be turned. So that the Lord doth not command because we can do, but because we ought to do, and should seek to him for grace to do it.  

Use 1.  God is then the worker of every man's repentance and conversion: which first serveth to confute a point of Popery, which teacheth that men have a great hand in their own conversion. And that they may take and resist the grace of conversion: which we say is false, because (as I have already proved) God giveth repentance. Therefore these speeches and comparisons of theirs, we reject as false, when some of them make man by nature, like one in fetters, so him in his corruptions, which being strucken off by grace, he can presently go of himself. Some, as the half dead passenger from jerusalem to jericho: others, like a sick man, which hath the power of walking, but being faint he cannot unless he have one to help him, or to lean upon. So man hath power, say they, but it is a little languishing, which if it be helped but a little by grace, he can will, and do of himself that which is good. But all these & such like, if there were a thousand of them, are overthrown with this one point: that it is God and his grace which converteth the hearts of all men. Neither fear we to affirm this notwithstanding that they object, that by this means we make a man as a block and a stone; for so we say he is by nature, in respect of any goodness, and that by the warrant of Ezekiel, who saith in the person of God, 
Ezech. 36.26.  I will take away the stonia heart out of your bedie, and I will give you an heart of flesh. Showing that a man before his conversion, hath a heart of stone, and of himself hath no more power to convert himself, than a stone hath. Yet notwithstanding, he is not in allthings so a stone, but that there is a difference; for a man is a stone in respect of the action, but not in respect of reception; or (as the Schoolmen say, a stone in respect of form, but not in respect of matter. For a stone or a tree is utterly uncapable of this thing, and hath no means to receive it, but a man hath power to receive it, and is capable of it, for he hath a mind, a will, and affection, that is capable of the work of God, which these ereatures have not: But it is God only that works upon these parts and powers of man, and makes them new and good; it is he only that converts him and works repentance in him.  

Use 2.  The second use serveth for comfort to us touching all those who are yet unconverted, notwithstanding their great corruptions and untractablenes, resisting the spirit of God, specially in all outward means, that a man would think it unpossible that they should be converted to God; yet it is God that converteth, who is able to overcome all the corruptions of man, neither shall they hinder where he will convert, but if he call they shall come, if he draw, they shall run after him: for he is infinite in power, and cannot be resisted. Who would have thought that Saul, so great a persecutor of the Church, who drew into prisons all that called on the name of Christ, and went from place to place breathing out threatenings against the Church? yet this great Converter of all men (even God) overcame all this corruption, and broke through all these impediments, and gave him repentance. Good cause then have we to hope of many wicked and desperate sinners, that they may be converted, because God; the changer of all who are changed, is able to overcome all their corruptions. So that the Ministers ought still to hold on to exhort them, and the church to pray for them, notwithstanding all their oppositions, because God, when and where he will call, cannot be resisted. The Church (saith Augustine) 
Non oraret ecclesia, ut daretur infidelibus fides, nisi deum crederet, & anersas & adversas hominum adse convertere voluntates. De bono persever. lib. 2. cap. 23.  would not pray, that faith might be given to Insidels, but that it believeth that God is able to convert both the averse and the poruerse wills of men unto himself. Which must still encourage her to continue to pray for them, and to hope that he will hear her, as well as he hath been entreated by the Church for others, and make them (though they be of the Synagogue of Satan) 
Reu. 3.9.  to come and worship before her feet.  

Use 3.  The third use of this doctrine will be for the comfort of that man which is converted, who knoweth himself indeed to be so: for he cannot be ignorant how perverse and averse from goodness he was, how against the hair he was converted, how all his infidelity and iniquity did not hinder God's purpose. Then may he be assured he cannot fall away, God will never suffer him to perish; though he have corruption enough to effect it, yet let it comfort him that there was more to hinder his calling, all which God overcame and made him willing to be changed, and did convert him: so that this less corruption cannot make this calling of none effect; specially while corruption doth not so choke grace, but that still there is a desire to cleave unto God, and some, though weak, endeavour to be preserved. If God was found of him, when he sought him not, nay if he found him when he fled from him, and called him when he liked his corruptions well enough, and when though he prayed for his conversion, saying, Thy kingdom come, yet it was with him as with Augustine, who thus prayed; 
Da mibi castitatem & contiventiam, sed noli modo: timebam enim ne me citò exaudires, & citò sanares à morbo concupiscentiae, quam malebam expleri quàm extingui. Confess. li. 8. cap. 7.  Lord give me chastity and continency, but I would not have it yet: for I did fear lest thou shouldest speedily hear me, and forthwith our mies wound of concupiscence, which I rather desired might be fulfilled then extinguished: So that he could have desired to have lain still in his corruption, and yet God overcame that, and pulled him out of the fire, and, as Lot out of Sodom, by violence: how much more will he save him now, when he seeketh both him and it, as men do for silver and riches? Did he ever give a man an heart to pray for any thing rightly informed according to his word, and meant not to give him the thing? Doubtless no. And if he intent the gift, who shall hinder him for giving? Augustine saith: 
Horum si quisquam perit, fallitur Deus, sed nemo eorum perit, quia non fallitur Deus: horum si quisquam perit, vitio humano vin citur Deus, sed nemo corum perit, quia nulla re vincitur Deus. August. de corrept. & great. cap. 7.  If any of these perish (speaking of the elect, to whom he hath purposed salvation) God is deceived: but none of these can perish, because God is not deceived. And again, If any of these perish, God is overcome by human frailty and corruption: but none of them perisheth, because God can be overcome by nothing. But beer is comfort, he that was powerful in their conversion, will be powerful also in their preservation, that nothing shall overcome him, nor pull them out of his hands, 
joh. 10.28.29.  for he is greater than all.  

Use 4.  4. The fourth use is to inform us, that if repentance be the only work of God, then is it not in a man's own power to repent when he list; so than what a madness and folly is it for any man to sin wilfully, presuming that he can repent when he pleaseth? If it were in his power to repent when he would, yet to be thereby the more emboldened, and presumptuous in sinning; were it not great folly? Would we not reprove him of folly, that because he hath a pill in his closet, or balm in his power, should therefore surfeit, or else wound himself with a sword, because he hath that which will cure him? But if he had neither of these helps in his own power, but they were in the hand of some Apothecary, or such a Physician, who, for some injury committed against him hateth him; were it not much more madness and folly then to surset and wound himself? So in the matter of repentance, if it were in a man's own power to repent when he would; were it not some folly for a man to sin, because he hath a remedy? But seeing it is not in his own power, but in the hand of God, who must needs hate him for his sin committed against him, with a high hand, and for his hardness of heart, who will not repent, when he calleth him to it, but will go on in his presumptuous sinning against him; what can it be but a double and triple folly? And howsoever he accounteth others fools, who make all their life a continual practice of repentance, yet indeed is there no fool to him, and one day he shall know that he deceived himself with a vain hope, sinning with purpose of repentance hereafter, and not indeed repenting or seeking it then when God called him to it; but delaying still off, thinking that the last day of his life, or the last hour of that day would be time enough for his repentance.  

Object.  Some will here say that the Scripture is plain, that at what time soever a man repenteth, God will accept it.  

Answ.  But know, that a sinner cannot repent when he would. If thou hadst the power of repentance in thine own hand, it were somewhat, but it being not in thy custody, but in Gods to dispose of, and to give when, and to whom it pleaseth him; in this case for thee still to live and dwell in sin, it is but a delusion of Satan, whereby he would bring thee to damnation, so leading thee on in a fools paradise, until he have brought thee to hell. Was it not a folly for the five wise virgins to slumber, having their oil ready at command, knowing not how soon the bridegroom would come? But were not the five foolish virgins thrice fools, that having no oil, fell asleep and neglected it, till the bridegroom came, and then they would have bought, and knew not where to get it? So if a man had the oil of repentance, to forsake sin, and to turn unto God, in his own power, it were somewhat less folly to defer it; but whereas he hath it not, what folly and madness were it for him to defer it, till Christ come, or death come, when he would be glad to buy it with a thousand worlds if he had them? and shall not know where to have it, or how to obtain it.  

Object.  But thou wilt say, God is merciful, and so will give me repentance when I seek for it.  

Answ.  I answer thee with ask thee how thou knowest God is merciful? I know thy answer, the Scripture every where tells us, that God is merciful. And doth it not also tell thee that he is just? Seest thou what makes with thee, and not what is against thee? Is it the mercy of God to give repentance to them that seek it? and is it not the justice of God to deny it them that contemn it? Therefore as thou findest God is merciful, so thou shalt find the same God just, who in his justice will deny thee repentance when thou seekest it, because thou regardest it not when he offered it. Art thou acquainted with those Scriptures which declare the mercies of God by calling thee to repentance? and dost thou not know that place of the justice of God which saith: 
Prou. 2.14.  Because I called & ye refused: I have stretched out my hand, and none would regard; 
26.  I will also laughut your destruction, and mock when your fear cometh. 
28.  Then shall they call upon me, but I will not answer: They shall seek me early, but they shall not find me. Then mayst thou have time and space to repent, yea and tears to shed for it, and yet never obtain it. For although Esau lived many a long day after he had sold his birthright, and sought it again with tears, yet he never obtained it. There is but one acceptable time, which being neglected, is as a bird escaped out of the hand, or a shaft shot out of the bow, not to be recalled again. Do not then neglect it. It may be this, even this is the acceptable time, this is the day of salvation; if thou neglect it, and as it were contemn God, when he calleth thee now in the time of thy health, it shall be just with him to contemue thee when thou art sick, and when thou callest to him in thy necessity to stop his ears against thee. Therefore do not deceive thyself to put off thy repentance, as it is the practice of many thousands to their own destruction. Augustine saith: 
Sperando & desperando pereunt homines: sperando malè in vita, desperando peiùs in morte. August. hom. 2. inter. 50.  By hoping and despairing many men perish: by hoping ill in their lives, and despairing worse in their deaths: promising to themselves health that all shall be well with them, and that there is no fear nor need as yet to repent, or to seek for it, and so they are led on till they come to die, when they find nothing but despair. Or if they die quietly in their beds, and as it were, go singing to hell, what then have they gained by it? To conclude and shut up this point as I began it, the only worker of this grace in our hearts is the God of grace, and not we ourselves: 
Cor curare solus potest qui finxit sigillatim corda nostra. Chrysost. hom. 4. the Penitent.  He only can cure our hearts, which did frame and fashion them one by one. Therefore to him must we look and suffer him to work upon our hearts; yea we must pray instantly unto him, that as he hath given usspace to repent, and calleth us continually to it, he would work it in our hearts, and make us able to do that which he requireth, that so we may escape that he threateneth, and enjoy the good he hath promised.  

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

The word is the instrumental cause.  So then the doctrine is, that God worketh repentance and conversion in the hearts of men, by the preaching of the word ordinarily. 
The preaching of the word the outward instrumental cause of repentance.  I say ordinarily, for he sometimes when it pleaseth him, worketh it by some other means, or without any means at all. That this is the ordinary means, is proved by Paul's words unto Timothy, 
2. Tim. 2.25.  who exhorteth him to Instruct them with meekness that were contrary minded, proving if at any time God would give them repentance. Noting that the author and giver of it is God, but the means, by which he doth work it, is the ministry of the word. After this manner, 
Acts 16.14.  The Lord opened the heart of Lydia at the preaching of Paul, that she attended unto the things which Paul spoke, and so she was converted by Paul's preaching. So the Apostle Peter saith: 
1. Pet. 1.23.  Being borneanew not of mortal seed, but of immortal, by the word of God: etc. Like wise Saint james saith, 
james 1.18.  Of his own will begat be us, with the word of truth. And S. Paul saith to the Corinthians, 
1. Cor. 4.15.  That in Christ jesus he begot them through the Gospel. And the Lord saith by his prophet jeremy, 
jerem. 23.29.  That his word was like a fire, and like a hammer that breaketh the stone. All which places do prove that the word is the ordinary instrumental eause of a man's repentance, and conversion; as also these reasons consirme it.  

Reason 1.  First because it is so powerful, and piercing, as the author to the Hebrues saith, 
Heb. 4.12.  That it is lively & mighty in operation, sharper than any two edged sword, etc. Which power it hath not from any inherent quality in itself, or from man that preacheth it, but because of the supernatural power of God, who, as the Apostle saith to the Galathians, 
Galath. 2.8.  was mighty by Peter in the Apostleship over the Circumcision, and was mighty by him also toward the Gentiles. Noting that when men are converted by the preaching of the word, and it is powerful to that purpose, it hath it not of itself, but from God: but howsoever, it is indeed powerful, 
Psalm. 19.7.  and doth convert the soul.  

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

Reason 3.  The third reason is: Because the conversion of men is the seal and only miracle that the Gospel now hath. And it is usual with the Lord in working miracles to shadow them by outward means that he might conceal his own work, specially from unbelievers. As Solomon saith, 
Prou. 25.1.  The glory of God is to conceal a thing secret. Then it is his glory to cover this miracle by this outward means, 
1. Cor. 1.21.  and by so foolish and base a thing as preaching is in the eyes of the world, to work this great wonder, and to save men, designed by Satan to destruction.  
And when I say the word is the instrumental cause of repentance, I exclude not the law, as that which helpeth to this, though properly it work it not: for by bringing men to the sight and knowledge of their sins, and miseries, it prepareth them for the receiving of that grace, and mercy, which is propounded in the Gospel, as an eating corrosive which maketh way for a healing medicine. But the Gospel is the message of glad tidings, and mairing the promises of pardon ●…dre●…sission of fumes, is that which especially worketh it, or that which doth thoroughly work it in men.  

Use 1.  Now for to make use of this truth unto ourselves. First, This may teach us, that their case is fearful, that are without the preaching of the word, because they are without the ordinary means, and so without hope to come to repentance; as jews, Turks and Infidels, that are deprived of the word, and they that live in corners where the sound of it is not heard. It was a fearful curse when Christ said unto his Apostles, 
Matth. 10.5.  Go not into the way of the Gentiles, and into the cities of the Samaritans enter ye not. And now that some have found mercy which sought it not and others are still left in their darkness and horrible blindness: it is no less fearful when God denieth still the ministery of the word unto them, and saith as it were unto his ministers preach not there, for it is as if he had said, I will not have these converted, as Augustine saith: 
Quoniam ut crederent non erat ijs datum, etiam unde crederent est negatum. Aug. de bono perseverantiae.  God hath denied unto men the means whereby they should believe, because he hath no purpose that they should believe. And so God hath denied to men that, by which they should be converted, because he hath not purposed their conversion. Then wheresoever men want it, either by the judgement of God denying it to them, or by their own peevishness, withdrawing themselves from hearing the word, or else not hearkening to it, having ears not bored, but given to drowsiness and sleepiness and so they want it, though they live in the midst of it, such an estate is a fearful sign as if God had no purpose they should he converted.  

Use 2.  2. Secondly, this teacheth us to acknowledge the happy condition of that people, or that nation or place, wheresoever God hath vouchsafed the preaching of the word, to wit, that it is a mavifest proof he hath a people there that he would convert, and hath a desire to save them. As he said to Paul in the Acts, when he was at Corinth: 
Acts 18.18.  Fear not, but speak, for I have much people in this place; Arguing that he had a people there whom he meant to save, and therefore he sent his word to them. So wheresoever God sendeth his word, and giveth, his ministers gifts, and conscience to preach the word unto any nation or people, it is a sign he favoureth them, and that he would have them converted and be saved; though not every one that heareth it (for many have this but to make them more inexcusable and to increase their judgement) but only those to whom he giveth hearts and ears open unto it; which if it be so great a favour from God, then are we to acknowledge the mercy of God, that hath sent his Gospel amongst us, and given gifts unto men to preach the same unto us. For wherefore hath God given his Minister's knowledge to preach the word? is it only for themselves? No verily, for as they are men they could be saved with as little knowledge as others. But God hath given them gifts for the gathering together of his Church, and for the conversion of others. And here we are to be stirred up to walk worthy of this benefit, lest it be removed, & taken from us, and given to a nation that will bring forth better fruit. For though we may be already converted by the benefit of the ministry hitherto enjoyed, yet what shall become of our posterity, even of so many thousand infants or sucklings, if they may not have the means by which they may be converted? If then we have any love unto them, that as they are our children by nature, so they may be the children of God by grace, let us labour to walk worthy of this mercy, that we may leave it to our posterity, as our sathers left it to us (which doubtless will be the best patrimony) that as we begat them to the world, so the word may beget them to God, and we may with them be glorified together.  

Use 3.  3. Thirdly, seeing that God begetteth us unto him by the word, then ought every one, who hath any care to attain to this, to take out, and learn that good sentence of S. james: 
james 1.19.  My dear brethren (saith he) let every man be swift to hear, slow to speak, and slow to wrath. Consisting of three special, and spiritual aphorisms: 1. Be swift to hear, that is to say, Take all occasions, and opportunities that may be to embrace the truth. 2. Be slow to speak, take heed of a spirit of contradiction and reasoning against the truth delivered. 3. And slow to wrath: be not apt to be offended, when thy sins are reproved. For the first, every man ought to learn it. The wise man in his book of Eccles. saith: 
Eccles. 11.6.  In the morning sow thy seed, and in the evening let not thine hand rest: for thou knowest not whether shall prosper, this or that, etc. So ought a man to take all occasions to hear the word, for he knoweth not at what time God will bestow this mercy and grace of repentance upon him. It may be, even then when he sought worldly blessings, and followed after profits and pleasures, if he had been as careful and eager to hear, he might have obtained this, and God would have wrought it in his heart. Happily his thoughts are, if he take not that opportunity for worldly things, he may not a long time have the like again; and never thinks that it may be his case in this thing. But let him remember that jacob had the blessing when Esau was a hunting: and so that many attend to this and obtain salvation by it, when he is a hunting after pleasures, and profits and such like. I know God is able indeed to touch him and call him wheresoever he strayeth, and without these means; and I know that that is the thought of many men's hearts, which maketh them so to neglect the means as they do, and all because some were so called. But these men must know, that as God ceased to feed Israel from heaven extraordinarily, when he had set them in the land of Canaan, and gave them means to live ordinarily; which if they neglected they could have looked for nothing else but to famish and perish: So hath he in this; neither may any man look for such extraordinary things, who neglecteth the ordinary. For such wicked tempting of God, will provoke him rather to leave him to himself, to be hardened and made more obstinate, than to work extraordinarily for him. Therefore must he be swift to hear, that so using the means (specially with conscience, and diligence) he may obtain the blessing. Yet must he not be so swift in this, as slow to speak; I mean not, slow to speak of the word in conference with others, but not to speak against it, nor to quarrel with it, questioning and reasoning against it: as it is the manner of some, who will be swift to hear; I say they will hear much and often, but withal they will reject every thing that is not directly to their minds (as if a minister must be a tailor, to shape every garment after their crooked loins, and lives) or else they will question with this man and that concerning such a point, but never will once question with their Minister, or him of whom they heard that, which argueth they have only a spirit of contradiction, and no desire to be instructed, seeking to entrap, or disgrace the Minister, and not to be caught and turned themselves; whereas if they were slow to speak, better fruit, and more benefit might they reap. But specially if they be slow to wrath, and be not offended when they have their sins touched. Not as some who are like Stephen's hearers, who heariug some thing that pleased them not, 
Acts 7.54.  Their hearts braced for anger, and they gnashed at him with their teeth. For touching such men, experience teacheth us that which james affirmeth: 
james 1.20.  That the wrath of man doth not accomplish the righteousness of God. For few or never any of these, while they are themselves, and come not to deny themselves, come to any degree of repentance, and so not to regeneration. That which Chrysostome then hath of the reprover, will have the same use in the hearer: 
Quisquis alios vult reprehendere, animam suam ab omni temeritate & arrogantia, quam maxime liberam faciat. Nam ut medici ossa putrida & accensa secturi, non ira se replent, quando curatum eunt, sed tunc maxime tranquillitatem animae servare student, ne fortè obsit arti turbatio. Chrysost. adversus Gentes.  He that will take upon him to reprove others, must have special care to free his mind from hastiness and arrogancy. For as Surgeons when they are about to lay open, or cut off rotten and inflamed bones, do not fill themselves with anger, when they go about the cure, but then speciallis endeavour to have their minds quieted, lest happily the disquietness hinder their art. So he would have reproovers free from wrath and anger, lest it shoved hinder them from doing that good they might else do. And so, say I, for hearers and the reproved, when they come to hear the word, they should put on the spirit of meekness, and hearken diligently to the word of God, 
james 1.21.  and not be offended at the Minister, or at the word, when it speaketh not as they would have it: but mark this exhortation of the Apostle; and remember, that to the end they may receive the word to be converted by it; They must be swift where, slow to speak, and slow to wrath.  

The inward instrumental cause of repentance is faith.  The second instrumental cause of repentance is faith, within us, wchich is, as one saith, the mother of repentance, which brings it forth, as the word is the begetter, and so may have the name of father. But of that hath been spoken in the description of repentance.  

The instrumental cause from within is prayer.  The third instrumental cause or special means by which repentance is obtained or renewed, is prayer; faith within us, this from within us, is the means of it: I say, by faithful prayer, and earnest invocation of the name of God, men obtain this gift of God, to repent. Hence it is that David when he had fallen into sin, knowing that he had not repentance in his own power, prayeth so earnestly to God and saith: 
Psalm. 51.10.  Create in me a clean heart, O God, and renew a right spirit within me. And Ephruim useth the same means for his conversion, touching whom the Prohpet jeremy bringeth in the Lord thus saying: 
jerem. 31.18.  I have heard Ephraim lamenting thus; Thou hast corrected me, and I was chastised as an untamed calf: convert thou me, and I shall be converted, etc. And jeremy prayeth in his Lamentation for himself and his people thus: 
Lament. 5.21.  Turn thou us unto thee O Lord, and we shall be turned, renew our days as of old. By all which places it is apparent that prayer is a means, by which repentance is obtained from God, and that men of old have sought it from him; And reason they had to do so.  

Reason 1.  First, because it is God's gift: now his gifts he giveth to men who desire them, and so seek for them by fervent prayer; for desire will make them ask, and that with earnestness. For most commonly where the heart affecteth, there (as one saith) the hand toucheth, and the tongue talketh, yea and that with earnestness and intention. Seeing then God gives repentance, but not undesired, desire and prayer must needs be a special means to come by it.  

Reason 2.  Secondly, because God works this in men by his spirit, it affecting, moving, and changing men's hearts, and therefore it is called the spirit of regeneration, and sanctification, by S. Paul to Titus,: 
Titus 3.5.  He saved us by the washing of the new birth, and the renewing of the holy Ghost. Now this is to be obtained by prayer, as our Saviour Christ in the Gospel of S. Luke saith: 
Luke 11.13.  If ye that are evil, can give good gifts unto your ohildrens, how much more shall your heaveuly father give the holy Ghost to them that desire him? Hence is that prayer of David: 
Psalm. 51.12.  Restore to me the joy of thy salvation, and 'stablish me with thy free spirit. The spirit than is God's finger to work repentance, the means to obtain the spirit is prayer: therefore is invocation of God a special means to obtain repentance.  

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

Answ.  I answer, that an impenitent man is either such as never repent, or such as having repent, is relapsed, and fallen into some sin. This latter, though he have diminished his graces, hath not utterly lost them by his fall, and so having them (though in smaller measure) he may pray for the renewing thereof. The other sort of impenitents is double, either the Heathen and Infidels, who indeed cannot pray in faith, knowing not the Gospel, of whom is that spoken by S. Paul to the Romans: 
Rom. 10.14.  How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard, etc. Or they are young, and new borne Christrans, who may be endued with some knowledge, and may pray, though not as they ought, nor as the faithful of better understanding do: I say they may have some general faith, though not a special, express & distinct faith, by which they may be able to pray, as Carnelius did, who prayed and so had faith, as Augustine saith: 
Cuius acceptae sunt eleemosynae & exanditae orationes antequam credidisset in Christum: nec tamen sine aliqua side donabat & orabat. Nam quomodo invocabat, in quem non crediderat? August. de praedest Sanct. lib. 1. cap. 7.  His alms were received, and his prayers heard, before he believed in Christ: yet did he not give and pray without some faith. For (saith he) else how did be call upon him, on whom he had not believed? Meaning that he had a faith, though not a distinct faith, as afterward he had by the preaching of Peter. Now prayer from these or the first kind of men, who need repentance, may obtain and prevail with God for this gift. And now I pass to the uses of this point.  

Use 1.  The first whereof is: That if prayer be a means to beget repentance; then may we see hereby whence it is in part that many men never repent, nor turn to God, but go on still in their wicked and wandering courses; namely, because they never once pray for it. As therefore S. james saith, 
james 4.2.  Ye get nothing, because ye ask not; foe may be said of these men, they obtain not, because they ask not, nor seek it. Many other things they may be heard ask of God, and sometimes a little coldly the remission of their sins, and more earnestly the removing of a punishment, or judgement; but they never desire, or pray heartily for repentance. Which ariseth either from the blindness of their minds, or the corruption of their affections, sometime from the one, and sometime from the other. Some men happily think so well of themselves, that they need it not, and where there is no need, or no need felt and discerned, there will be no seeking not desiring. No man desireth that, which he already enjoyeth. Now to have, and not to want, 
Nemo appetit quod habet.  differ not much; and what is prayer, but a desire and seeking to have that we want? which want they not discerning they pray not, and praying not it proves they discern not their need. Whosoever, saith Bernard, 
Quisquis non ardenter desideret poenitentiam, videtur operibus dicere, non indigere se poenitentia. Bernard. in Vigil. natiu. Dom. serm. 2.  doth not earnestly desire repentance, he seemeth to say by his practice, that he hath no need of it. Some again though they discern they need it, yet they think they can repent when they list, and that it is a thing in their own power. Now he that hath need of any thing, and can supply his own want, or is so persuaded he can do it, when it shall be fitting for him, he will never ask it, or seek it elsewhere. And this is that conceit which possesseth most men, and so maketh them never seek, nor pray for repentance. Some again are so corrupted in their affections, and in such love with their sin, that they ask not this, because they are loath to part with that; or if they pray, it is coldly, and carelessly, to teach God to deny. As a little before we heard Augustine confess of himself, that whilst he was in his sins, being loath to part with them, he prayed God to give him chastity, but desired it not in his heart, but was afraid lest God would hear him too soon, because he would live in sin still, to fulfil the lusts of his flesh. So these men have many sins of pleasure, profit or delight, and they pray to God to give them repentance, but they desire it not in their hearts, because they are loath to part with their sins. Or admit they go about to make a change, yet as Augustine saith of himself; 
Non placet ire per istas angustias. August. Confess. lib. 8. cap. 1.  They are loath to go such a straight, narrow, and painful way, by crucifying the flesh and mortifying the members. And so they pray not, or they get not, because they ask not, or ask amiss.  

Object.  But some man may object here, what need men ask, and pray for repentance, seeing God giveth it to many not ask, as he gave it to Paul and others?  

Answ.  I answer, that this is no dispensation to free any man from this duty. It being a sin for a man, not to pray for the things which he is bound to have: though God then do give him them undesired, yet is he to be humbled in soul, when he hath them, for not praying for them: And so no doubt they were that truly repent. Besides, God's extraordinary dealing is no rule for ordinary things, nor any warrant for a man to neglect ordinary means. As it is no warrant for a man to neglect provision for his life, because the Lord extraordinarily fed the Prophet by ravens. Yea rather men should thus infer, that if to them he gave it, not seeking it, and if he was found of them that sought him not, how much more will he be found of those, who seek him, and give to those who ask it of him?  

Use 2.  The second use is, to persuade men, to use this means by which they may thus obtain repentance, or renew it; not only to frequent the hearing of the word, which is one means, by which this may be wrought in them, but fervently also to call upon God, who is powerful by his word, that it may be effectual hereto, and that he would turn their hearts, and do that which is his proper & glorious work, namely, to drop into them his grace, which may mollify their stony hearts, and to quicken their souls being clean dead in sin. And this ought they to do not seldom, or coldly, or negligently, but often with vehemency of affection, and with all importunity, giving no rest, night nor day to themselves, or to God, till they have obtained their desire. For this importunity how it will prevail, Christ showeth in Saint Luke's Gospel by the parable of the unrighteous judge, 
Luke 18.5.  which though he feared not God nor reverenced man, yet because the widow troubled him, by her importunity, he would dee her right. And to whet them on, they ought to labour to see their want of it by reason of their own sinful and wretched estate, together with their inability to perform it of themselves, who cannot make one hair white, or black, nor remove any wrinkle from their faces, much less change their souls. They may be able to pray to God as Augustine did: 
August. Confess. lib. 1. cap. 5. Augusta est domus animae meae, que venias ad eam, dilatetur abs te: ruinesa est, refice came, etc.  The house of my soul is very little, how canst thou come unto her? do thou therefore enlarge it: It is very ruinous, do thou repair it: It hath many things which may offend thy holy eyes: I confess and know it: but who shall elense it? or to whom rather should I pray then unto thee? Specially seeing the holy man job saith, 
job 14.4.  Who can make it clean, that cometh of an unclean thing? As if he said, no man. And yet David saith to God, 
Psalm. 51.27.  Wash me thoroughly from mine iniquity, and cleanse me from my sin. And again: Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. And he that shall thus pray shall obtain, he that shall thus wrestle with God, shall undoubtedly overcome. For if men who are silly worms, stand so much upon their honour, that they think it a disgrace, that any man should say, that he had in vain asked help at their hands: as we read of the Senators of Rome in old time: Shall not God, who is as able as the richest, and as willing to give as the frankest, yea, and hath as great care of his glory, as any man hath of his worldly worship and renown, think it a disgrace that any man should go from him, with this discomfort, & say, I have in vain afflicted my soul, humbled myself at his footstool, repaired to the place of his presence, and called upon him faithfully, & can get nothing? And the rather should we thus frequently pray, because God hath so often granted grace to men, even whilst they asked it; and doth touch their hearts and souls by his spirit, in the very instant, while they are thus exercised in earnest prayer. For as the Smith striketh the iron while it is hot, or fit to receive any form or impression: so God, although he could imprint his grace in the coldest and hardest heart, or most flinty disposition, yet he rather doth it when the affections are stirred up by hearing of the word, public prayer, or by some private Christian exercise of reading, singing, praying and such like: and then chief sendeth he his spirit and worketh, and thereby convaieth grace unto men. Therefore there should be more care had in coming to the public assemblies of the Church, and prayers thereof, and in stirring up our affections to pray unto God, seeing at that time especially he giveth grace unto men, and if we be not wanting to ourselves, he will not be wanting unto us. He then that rejecteth these, & goeth on carelessly and negligently, if God do not give him repentance, but leave him in the blindness and hardness of his own heart, he hath none to accuse but himself. And thus much for the efficient causes of repentance, whether principal or instrumental, without us or within us, or from us.  

The final cause of repentance God's glory and a man's own good.  Now we must proceed to the final cause, and end of repentance, which is principally the glory of God, and then the good of the repentant, either temporal, or spiritual; either present or to come, as the removal, and preventing of punishment, or procuring of some good, as earthly blessings, and eternal happiness. I say, all men ought to confess their sins, and humble themselves, condemneth all their ways in the sight of God, and study and labour for the mortification of the flesh, and true regeneration, that they may glorify God, by that change and new life, and procure good to themselves spiritual and corporal, temporal & eternal. Which is manifest by that in the book of joshua: 
joshua 7.19.  when as Achan had sinned, joshua biddeth him give glory to God, & confess his sin. And the Apostle Paul saith in the Epistle to the Romans: 
Rom. 3.23.  They have all sinned, and are deprived of the glory of God: as if he had said, they are deprived of that, by which God is glorified. And if we consider of repentance as it is beneficial unto man, S. john saith, 
Matth. 2.7.  that repentance avoideth judgements to come. So they that heard Peter preach, were such as by repentance did avoid the judgement to come. And our Saviour Christ saith, 
Luke 13.3.5.  Except ye repent ye shall all likewise perish: where he noteth, that where no repentance is, there is no escaping of judgement. And the Prophet Ezekiel saith: 
Ezech. 18.13.  Make you a new heart. Why will ye die, O ye house of Israel? which is not meant of the temporal death, but of death eternal. So then by all these places it is manifest that the end of repentance, is the glory of God, and the good of men. And not without good reason.  

Reason 1.  First, because the glory of God ought to be the end of all men's actions: as it is to himself, the end of all his works, and he made them for his glory; so it should be to men, the end of their works. And therefore S. Paul to the Corinthians willeth them saying: 
1. Cor. 10.31.  Whether ye eat or drink or whatsoever ye do, do all to the glory of God. Now this being so principal an action of man, ought also to have this end.  

Reason 2.  2. Secondly, because by repentance sin is removed, which procureth evil to men, and hindereth good from them: and such men are in the state of sanctification and holiness, which hath the promises both of this life and that that is to come, and which is the way to the kingdom of of glory, and so to salvation, though not the cause; and so man's good is procured by it.  

Use 1.  The uses which we may have from this end of repentance are these: First, this may teach us to see that many men's repentance is faulty, not in other things only, but in this also: who when they either have it indeed in some measure, or else but a show or semblance of true repentance, yet they never think once of this end; the glory of God is the furthest thing in their thought. Hence is it, that in a judgement from God, when they are feared, or afflicted, they grieve not that they have dishonoured him, but only that they have dipleased him, and procured such hard things to themselves, and so repent only to avoid or remove them, and never to bring any glory to him. Which maketh many men who hope of repentance, to take liberty to sin, when once they are freed. As Ahab did, who when he was punished, thought he had displeased God, and so sought to please him again by his outward humiliation, that he might escape the punishment, but never thought of the dishonour he had done to God, but returned to his old sins again. Men commonly do but humble themselves as mariners do, who in a storm and in the danger of shipwreck make long prayers and large promises unto God; but if they have once escaped to the land, and recovered their spirits, they return to their old distempers and disorders again: so many men who are crept out of a judgement, return again to their old dishonouring of God; which proveth plainly that in their repentance they only respected themselves, and not the glory of God at all, or at least not principally, as they should.  

Use 2.  2. Secondly, this doth admonish every one, not only to repent, but to do it with that affection he ought; and to propound the just end of it to himself: to wit, principally the glory of God; that as at first he dishonoured God by his sinning, & opened the mouths of men to blaspheme the name of God, as David made the Heathen to blaspheme by his adultery: and as the Lord to deliver his name from reproach slew David's child, and smit it with death; so should he aim at the glorifying of God, and freeing him from any imputation, by crucifying his sins, and mortifying his corruptions, and with David offer unto God a contrite and a broken heart, as a sacrifice acceptable, and labour to show forth his works of renovation, that men may see them and glorify God. And then in the second place, to aim at his own good, specially spiritual and eternal salvation, and then temporal preservation. Neither of which can he do in truth, if either as some, so he return again to his corruptions, and think, because of repentance, he hath liberty to sin, 
Cùm poenitentia reinedium peccati sit, non peccandi incentiwm. Vulneri enim medicamentum necessarium est, non vulnus medicamento; quia propter vulnus medicamentum quaeritur, non propter medicamentum vulnus desideratur. Ambros. de Poenit. lib. 2. cap. 9  when as repentance is a remedy for sin, and not a provocation to sin. For the medicine is necessary for the wound, and not the wound for the medicine; because men seek the medicine for the wound, and not the wound for the medicine. Wherefore he that shall wound himself with sin, because he hath a remedy, tempteth God, and doth rightly aim, neither at the glory of God, nor the good of himself. But he that indeed hath these ends before his eyes and in his heart, will leave his old sins and corruptions, and deny them all, and strlue to his power never to fall into them again. Ambrose tells us a fable, and gives us the moral with it. 
Ambros. de Poe nit. lib. 2. c. 10.  There goes a tale, saith he, of a young man who had been entangled with the love of an harlot; at length wearied with her society, he departed from her, and went into a strange country. Then his love being worn out, he returned, and eftsoons he met with his old friend, but did not salute her: she wondering at it, supposed he knew her not. The next time therefore she met him, she said to him: I am she I was. To whom he answered: But I am not be I was. 
Egesum. Sed ego non sum ego.  The moral is this, that the Lord said well (saith the Father) 
Matth. 16.24.  that if any will be my disciple, let him deny himself, and take up his cross and follow me. Therefore if we will be the disciples of Christ, we must deny all our old companions, our old sins and corruptions, forsaking them all, and walk with Christ: so shall we not only propound to ourselves these ends, but also in some measure procure them, causing other men by our true conversion and holy conersation to glorify God; and also preparing, and obtaining in the end by the mercy and promise of God, good things both spiritual and temporal for ourselves.  
Having thus spoken of the description, parts, and causes of repentance, and seeing much more may be added, as Ambrose saith, 
Ne velut semesas verborum nostrorum epulas reliquisse videamur. Ambros. de Poenit. lib. 2. cap. 1.  lest we should leave as it were the dishes of our words and discourse but half eaten; 
The persons to whom repentance belongeth.  I must yet prosecute it further, and in the next place speak of the parties in whom this true repentance is wrought. For as the Apostle saith, that all have not faith, so repentance is not common to all, that is to say, true, sincere, and saving repentance; for there is a repentance of Ethnics and Infidels, who for fear of punishment, and sometime for love of virtue, may leave their sins. And there is a serious repentance of the wicked, but it is but temporary, as that of Ahab, which is but worldly sorrow that brings forth death. And there is a repentance of hypocrites, which is feigned and Pharisaical, only in the outward act. But of none of these do I speak, but of true repentance, such as is described before; touching which this is the point to be observed:  

Only the elect can truly repent.  That true, sincere, and saving repentance is only of the elect; and that none can repent, and truly turn to God from their sin but they who are elected of him. And this is a book case, proved thus. First in Isaiah, 
Isa. 59.20.  where the Lord promiseth the Redeemer unto them that turn from iniquity in jacob: So that only they for whom Christ died, can repent. So the Apostle Peter saith: 
Acts 5.31.  God hath made him a Prince and a Saviour to give repentance to Israel. That is, to the true people of God. Hence it is that the Apostle Paul to the Romans 
Rom. 2.5.  speaketh of some that cannot repent through the hardness of their hearts. Likewise the Author to the Hebrews excludeth many from repentance, and saith, 
Heb. 6.4.  That it is not possible that they should be renewed by repentance. This further hath a probatum est, as we say, for it is never found in the Scriptures, that any truly repent, but such as were Gods by election and grace, and such were David, Peter, Manasses, Mary and such like, who truly repent because they were his, whereas others never could, because they were not elected of him. Therefore this is a thing only proper to the children and elect of God: which truth standeth with reasons also out of the word of truth.  

Reason 1.  The first is, because repentance and remission of sins go together, and to whom one belongeth, to them both appertain: therefore are they joined together by the Apostle Peter: 
Acts 5.31.  He shall give repentance to Israel, and remission of sins. But remission of sins is proper to the elect of God, and is only a benefit bestowed upon his own: As in the Apostles creed we believe it to be a priulledge only belonging to the Church and her members: Therefore repentance is likewise only theirs.  

Reason 2.  The second is, because true repentance, the spirit of regeneration, and true faith ever go together, and are inseparable; for from these it ariseth, and cometh, as hath been showed: now only the elect can have these, and those who are Gods. As saith the Apostle to the Romans: 
Rom. 8.9.  They that have the spirit of Christ they are his. And none can have faith but those that have God's spirit. And S. john saith, 
john 1.12.  To as many as receined him, and believed in his name, he gave power to be the sons of God. Then if faith and the spirit of sanctification, be proper only to the elect, none but they are likewise capable of this benefit of repentance.  

Reason 3.  The third is, because repentance in this life, and salvation in that which is to come, are necessary consequents one of another: whosoever repenteth, shall be saved: and whosoever is saved did repent: but salvation is only of the elect, therefore repentance is proper to them also.  

Question.  Why then is repentance preached to all?  

Answ.  Because the Lord only knoweth who are his, and who belongeth to his election, and not man; and therefore though there be many wolves within the Church, as sheep without; yet must (as Augustine saith) the Minister preach to all, because often wolves are made sheep, and for aught that he knoweth one may be called as well as another. For as Augustine speaketh of faith, so may I of repentance: 
Posse habere fidem, sicut posse habere charitatem naturae est hominum: habere autem fidem, ut habere charitatem gratiae est fidelium. August. de praedest. Sanct. lib. 1. cap. 5.  The nature of man may have and is capable of faith, as it is of charity: (I add, of repentance) but it is a proper grace of the faithful to have faith & charity. (I add here also, repentance.) And sometime men most unlikely are wont to have faith and brought to repent; and others whom men would think God had chosen, are rejected. As David in the eyes of Samuel was farthest off from the kingdom of all the sons of Ishai, yet he only was anointed: so oftentimes he that is most likely in the eyes of man, by reason of a civil course of life, is farthest from repentance. Who would have thought that Saul a persecuting Pharisie should have been converted, and many other civil and sly pharisees and Scribes been left in their sins? yet so it was. By which it appeareth, that many more unlikely are called and converted, when others more likely are left in their corruption. And thus the question being resolved, I come to the uses of this point.  

Use 1.  And first this is but cold news for many men living in the Church, and lying in their sins, in their hardness of heart and impenitency; yea when they are such, as by the means, which draw others to a consideration and search of their ways, and to a reformation of their lives, they are more hardened, and further from returning: as namely by the judgements of God, and the preaching of the word. This may be cold at their hearts, they can have no assurance that they are Gods: I do not say, that they are not his at all, for not simple impenitency, but final obstinacy, is a proof of that; but they can have no assurance that they are his, while they are in that condition: yea rather they have just cause to suspect they are not his. Such men especially, as when they are persuaded to this duty, answer, some in words and some by their carriage, what needs this? or to what end is it? our sins are now past, neither can we effect, that we should not have fallen; that that is done, cannot be undone; why then should we mourn or afflict ourselves? These persons consider not, that though the action be ceased, yet the guilt remaineth, which is an obligation binding them to eternal destruction, and leaving in them the corruption and deformity of the soul and all the faculties of it. But if they would reason rightly, they should conclude the contrary to that they imagine. One comforting a certain Philosopher, mourning for the death of his son, used this argument to persuade him; that by all his lamentation he could not remedy that which was done, and revive his son: to whom he answered, Yea this especially I grieve for, that it cannot be otherwise. So should they mourn that they have offended, and that it cannot be otherwise compassed, but that they have offended and transgressed the law of God. Others there are who seeing their sin prosper with them, and God using it well, and accomplishing by it, what he would have come to pass, ask why they should vex and trouble themselves. As those men did, of whom S. Paul to the Romans speaketh, who said: 
Rom. 3.7.  If the verity of God hath more abounded through my lie unto his glory, why am I yet condemned as a sinner? Which also was the voice of Lea, who said: 
Gen. 30.18.  God hath given me my reward, because I gave my maid to my husband. See, because God did not curse her, she blessed herself in her sin. Many men when they see sin prosper, bless themselves in it, and never bethink themselves of sorrowing or repenting. As if men might abide in sin because grace doth abound, or good may come of it; but whosoever conclude so, the Apostles sentence is, 
Rom. 3.8.  their damnation is just.  

Use 2.  The second use serveth for matter of comfort to as many as are partakers of this grace and gift of true repentance, because by it they may be assured they are of the elect of God, and of the number of his. A thing that many men would know, and for that purpose fall to search into God's secrets, and so often to lose themselves (as the proud Eagles lose their eyes, looking upon the body of the Sun, not content with the beams of it:) whereas with more safety and less labour they may find it nearer hand. What folly is it for a Merchant to traffic far for a commodity, & with danger of obtaining it, when he hath done all; when he may have it at home? Even so is it great folly for a man to climb up into heaven, and to search curiously into the counsel of God, for his election, when as he may have the proof of it within himself: namely, if he have a new heart and a new life, if he have truly repent, and be renewed. This is the brand and mark of all God's sheep, he that hath it may be assured he is his. As the Apostle to Timothy saith: 
2. Tim. 2.19.  The foundation of God standeth sure, and hath this seal, the Lord knoweth who are his, & let every one that calleth on the name of Christ, depart from iniquity. That is to say, if a man do repent, and forsake sin, he shall know in himself whether he be the child of God or no. Again to the Colossians he saith: 
Colos. 5.24.  They that are Christ's have crucified the flesh, with the lusts thereof: whence also this will follow, they that have not crucified the flesh, with the lusts thereof, they are none of Christ's. wouldst thou know now whether thou art Christ's or not? then examine thyself, whether thy lusts and affections are crucified or not. If they be not, but sin have as much sway and force in thee as ever it had, and is not subdued, nor the body of sin destroyed in thee, thou art none of Christ's. But if the flesh and corruptions thereof be subdued, mortified and crucified, than art thou Christ's. And, as the standers by said of Peter, 
Matth. 26.73.  Thou art one of his, for even thy speech bewrayeth thee: so may all beholders say of thee, Thou art one of his: yea thou mayst unfallablie say to thine own heart; I am his, for my repentance, my mortification and sanctification doth seal up the same unto me.  
We have seen thus in general the parties to whom repentance is appropriated, that is, the elect: now more specially we must consider them. The elect are of two sorts, either such as are uncalled, and as yet natural men: or else such as are called and regenerate; both these have need of repentance and must repent. And in the first place we must speak of the first.  

The natural man must repent.  The natural man and he that is yet not called must repent, and repentance is very needful for him; which we prove thus: They were natural men to whom john preached: 
Matth. 3.2.  Repent, for the kingdom of God is at hand. So were those unto whom Peter preached, 
Acts 2.38.  saying; Amend your lives, etc. Likewise those to whom Christ preached, 
Luke 13.3.5.  saying, Except ye amend your lives, ye shall all likewise perish. Of whom also Saint Paul speaketh, 
2. Tim. 2.25.  willing Timothy to instruct them that are contrary minded, proving if at any time God will give them repentance. Natural men then who never repent, and yet do belong to the election of God, aught to repent. And for good reasons.  

Reason 1.  The first is, because all the elect shall enter heaven, and shall possess the joys th●…, which cannot be, unless they be regenerate, and renewed by repentance. As our Saviour Christ said to Nicodemus: 
john 3.5.  Except a man be borne again, he cannot enter into the kingdom of heaven. What must he enter into the womb again? No: But except a man be borne of water, and of the spirit. Then he must be a regenerate man, and therefore a repentant man, that he may enter into heaven.  

Reason 2.  The second is: Because every natural man, as he is such an one is but the old man, hath the image of Satan, and is as like him, as an egg is to an egg. But he must be a new creature in Christ, and have the image of God, which is not to be had, but by repentance. For to put off the old man and put on the new, he must pass by these straits of mortifying and crucifying, as, saith Augustine, 
August de Doctrine. Christ. lib. 2. cap. 16.  the serpent is said to put off her old skin, and receive new strength, being strained or pressed by the straightness of a hole, by which she passeth.  

Object.  But some may object the saying of our Saviour: 
Luke 15.7.  That there shall be more joy in heaven for one sinner that converteth, than ninety and nine just persons, that need no amendment of life. Then it seemeth all must not repent, nor have need of it.  

Answ.  I answer, that there are none so just, that need not to repent. For if we respect men before their calling; then S. Paul saith, 
Rom. 3.10.23.  All have sinned, and there is none righteous, no not one But if we respect men called, it is not against this point: and if we should understand the place of them, the resolution is easy, that it is spoken comparatively, in respect of sinners that never repent: That they need not so much repentance as the other. As a house once repaired well, will not need so much repairing, as that which never was repaired. But if the place be understood of Angels, as Ambrose doth interpret it, it is nothing to men. If it be understood of the pharisees and hypocrites, which thought that they had no need of repentance, and by that had the more need, as Augustine doth expound it; 
Aug. in quaest. evang. lib. 2. cap. 23.  it maketh nothing against this, but that all natural men have need of repentance. Which may for use of it teach this thing further:  

Use.  That they are in error; who think of themselves, or speak of some other, that they have no need of repentance, they live so civilly, uprightly, and so unblameablelie, and deal so truly. But these must know, that all this civil carriage, without faith and repentance, is nothing else before God than a beautiful abomination: 
Matth. 7.18.  For a corrupt tree cannot bring forth good fruit: and if ever God open their eyes, and give them new hearts to see and discern better, (as men come out of a dungeon) they will wonder and marvel at their palpable and gross darkness they were in before. In the mean time, that which Christ saith in Matthew, may be spoken to them: 
Matth. 5.20.  Except your righteousness do exceed the righteousness of the Scribes and pharisees, ye shall not enter into the kingdom of heaven: and yet were these pharisees as civil as they can be for their lives. Two things deceived the pharisees, and so do deceive them, that they think they have no need of repentance: First, because they have some good motions and dispositions, many good things that they have gotten by custom, and do many good works, and are at much cost for the worship of God, the help of the poor, and the furtherance of religion and learning: which doth so overshadow and cover their corruptions, wherein they are, that they think they cannot be mended. Secondly, they compare themselves with some notorious sinners, and finding themselves in a better condition, they are as canonised Saints in their own opinion, who doubtless need no reformation. That this is the mind of our mere civil honest men, shall appear if we set them by the Pharisie in the Gospel, who had this speech; 
Luke 1●. 2.  I am not as other men are, extortioners, unjust, adulterers, or as this Publican. Is not this the voice of many a man? I thank God I am not like such a man (comparing himself with some notorious sinner) but I love the Church, hear sermons, receive the Sacraments, pay the Minister his due, and give alms to the poor, deal uprightly, oppress and defraud no man, etc. which formal Christianity and civil honesty doth so blind them and overshadow their sins, that they think themselves not to stand in need of repentance, and so they lie still in their corruptions and sins. But every one must labour against these corruptions, and know that this repentance is absolutely necessary for them, and that meat and drink is not more necessary to keep their bodies from famishing, than this to preserve their souls from perishing.  
We have seen hitherto that the natural man hath need of repentance: now must we see what is to be judged of the regenerate, concerning whom this I affirm and deliver:  

The regenerate man must repent.  The regenerate man must repent, as well as the natural, he also hath need of it, as well, though not as much. Repentance is required in him. This is manifest by that in the Revelation. The Church of Ephesus had many good things in her, 
Revel. 2.5.  yet she decayed in graces, God exhorts her therefore, 
verse 13.  to remember from whence she was fallen, and repent. Even so in the same chapter was it with the Church of Pergamus, 
verse 14.15.  and yet because she had those among her that maintained the doctrine of Balaam, as also of the Nicolaitans, therefore she must repent. The like also was commanded to the Church of Sardi. He saith, 
Chap. 3.2.  Be awake and strengthen the things that remain that are ready to die; for I have not found thy works perfect before me: remember therefore and repent. So likewise Ephraim the people of God, 
jerem. 31.18.  having fallen from God, and being become as an untamed heifer, she cometh and prayeth, 
Luke 15.  Lord convert thou me, and I shall be converted. And our Saviour Christ by the two parables, one of the lost sheep, that was brought home upon the shoulder, the other of the prodigal son, manifesteth that there is place of repentance for men falling into sin after regeneration. Examples we have many: David a man after Gods own heart was again renewed by repentance, when he had fallen by sin. So Peter that was even the chiefest among the Apostles, in respect of gifts and graces, falling into sin, was renewed by repentance. Then it is manifest that repentance is necessary for those that are called and regenerate. And for this we have good reason.  

Reason 1.  The first is, because the most regenerate man that is sinneth. S. james saith, 
james 3.2.  that in many things we sin all. And Solomon saith, 
Eccles. 7.22.  that no man in the earth is so just, that sinneth not. And our Saviour Christ teacheth every man, even the most perfect, to pray for forgiveness of his sins, and that every day, as the conjunction of the third and fourth petitions shows. 
Matth. 6.2.12.  Therefore must there be a renewing of repentance, and a new application of the salve to the sore.  

Reason 2.  The second is, because no man is so regenerate, but he hath many corruptions still continuing in him. Therefore S. john saith, 
1. john 1.8.  If we say we have no sin, we deceive ourselves, and truth is not in us. And many such like places there are, proving that then only when a man goeth out of his body, at his last day and death, is he freed from the body of this death, or the stumps of that body. For though corruption came in a moment, by one sin, yet is it not cast out in a moment at one time. The image of God was lost in a minute, yet is it not repaired again in a man's whole life time perfectly, but as houses are long in building again, which are overturned in an instant. Now then for the mortifying of those corruptions, and the renewing of the other graces, the regenerate man must still exercise repentance.  

Use 1.  The first use of this doctrine, may serve to confute their error, who deny repentance to men, which once professing, or being regenerate, after through infirmity fall away & seem to deny Christ, in time of persecution or trouble, and conclude that such men cannot be renewed again by repentance, who for their ground use the words of our Saviour Christ: 
Matth. 10.33.  He that denieth me be foremen, I will deny him before my father which is in heaven. Therefore, say they, he that denieth Christ, there is no place for him to repent. The answer is, that Christ speaketh there of a final denial, and of one that doth persist to deny him to the end. But otherwise, for a man to deny Christ in some extremity of persecution, is not the thing there meant; but, as Isaiah saith, 
Isai. 29.13.  They draw near to me with their lips, but their hearts are far from me: So these on the contrary may come near to God with their hearts, though their lips be far from him: for such may be drawn to deny him in word, but believe on him in their hearts; of whom we may say, that 
Vicit eos poena, non avertit perfidia: negarunt semel, sed quotidie confitentur: negarunt sermone, sed confitentur gemitibus; eiulatibus, fletibus, liberis, non coactis vocibus. Ambros. de Poenit. cap. 1.4.  the punishment overcame them, it was not treachery that turned them aside: they denied him once, but they confessed him daily: they denied him in word, but they confessed him by their sighs, groans and tears, yea they confessed him freely, and not by compulsion, as they denied him. Then no reason they should be rejected, and not received. 
Nun ita istud est, ac si quis captiwm victa urbis populum abducat? Captiws abducitur, sed invitus: qui in alienas terras necessitate contendat, intimo tamen non migret affectu: patriam secum animo vebat, quaerat copiam quemadmodum revertatur, etc. Ambros. ibid.  For is not this as when an enemy taketh a city, and leadeth the people captive? They are led captive, but against their wills; by force they go towards another land, but 〈◊〉 affection they never remove from their own: they carry their country in their hearts, and they seek opportunity how they may return. What then? when such shall return, is there any who will not persuade to entertain them, though with less honour, yet with more propension and alacrity, lest the enemy should have wherein to insult and triumph? If thou pardon an armed man, who could not resist, wouldst thou not pardon him, in whom only faith doth fight?  

Use 2.  The second use which is more proper to the doctrine, may serve for a matter of comfort to those who make conscience of sin, who yet after they have repent, fall into divers sinews, and sometime into the same again, and again: and then are in doubt with themselves whether they may be renewed again by repentance: for them, and for their instruction and consolation are these things written; That repentance is for the regenerate, who both aught, and may repent, which thing presupposeth a fall. And therefore hath God set down the fall and rising of many that others may gain by them, saith Chrysostome, namely, 
Chrysost. hom. 4. de Poenit.  that looking upon their falls, who were more excellent, they themselves may be made more wary, and look better to their standing, and by view of their falls, and rising again, they may gather comfort, that they also may be restored to their former estate. For though sometimes in the bodily diseases, a man beholding the sick, may participate in their infirmity, will he, nill he: as by looking upon those who have sore eyes: yet not so in the soul, especially when a man is troubled and distracted for his own wants and infirmities, but he is rather cured by this sight of others men's falls. Thesemust know then, that though they havefallen, after their repentance and regeneration, yet they may rise again by the same means. Therefore let them look to Abraham often falling into a lie, and yet rising again. Let them consider David a man after Gods own heart, who having abundance of his spirit yet fell, and that grossly, from one sin to another, from a second to a third, and so from one sin to another, until he had eleven sins joined together. I accuse not the just, but I glorify God, saith Basil. 
Non accuso justos, sed Deum glorifico, Basil. mug serm. de Poenit.  I add to him, I would comfort the weak. And out of him I say further: Let them ask Christ wherefore he came unto us, and he will tell us, he came not to call the righteous, but sinners to repentance: make them sinners, and he came for them. Now none hath benefit of Christ, but by repentance. Again, Ask him what he carrieth upon his shoulders, he will tell thee, the lost sheep. Ask him for whose sake they rejoice in heaven, and he will tell thee, at the conversion of a sinner. The Angels will rejoice, and God will embrace them with joy; why then should any forbid them to seek unto Christ by repentance, or they discourage themselves? But more pregnant is the parable of the prodigal son, urged also by Basil: A man had two sons, they were two and both sons. Were they sons? then thou canst not say, it was the returning of a man that was never called. The younger of them having his portion, spent it in riotousness amongst harlots, yet he returned again to his father, and was received to favour. See there, a son falling, yet see a son rising again: and his father embracing him before ever he could speak a word. So that if thou dost but consider of these, thou wiltnever cast off hope of thy renewing again by repentance, or of being received again. Thus every man should labour to comfort himself, and to make this benefit, by the infirmities of others.  
But now these men that are in this doubt, have these following objections against this truth and themselves. The author to the Hebrews saith: 
Heb. 6.4.5.6.  For it is impossible that they who were once lightened, etc. if they fall away should be renewed again by repentance: And again; 
Heb. 10.26.  If we sin willingly after we have received the knowledge of the truth, there remaineth no more sacrifice for sin. Hereupon they infer, that a man falling after he is called, is not to be renewed again.  

Answ.  To this I answer, that it is true which the Apostle saith, that a man that hath been enlightened, and hath tasted of the good word of God, if he fall away, it is not possible he should be renewed again by repentance. But the meaning of the words is that, which must stay and comfort a man. Ambrose would thus interpret them; 
Ambros. de Poenit.  That it is not possible, (that is to say) with men, but with God it is. But the words will not carry that meaning. The Rhemists, they interpret it and say, the Apostle doth not speak of a thing that cannot be, but to terrify, and affect men withal, and to make them take heed of falling, he telleth them, it is not so easy a thing to be renewed, but they must endure a while the penance of the Church. A ridiculous thing it is that they should invent such things to establish their own fancies, as if the spirit of God did want words to express himself. But these words are understood of the sin against the holy Ghost, & not of a man falling only willingly, or presumptuously, but of a man falling utterly away, and that obstinately & contemptuously against Christ and against the truth. For if we look diligently into the place we shall see it so; 
Verse 6.  If they fall away, they shall not be renewed, seeing they crucify to themselves again the Son of God, and make a mock of him. Now he that so sinneth, and hath such a downfall, as that he maketh a mock of the sufferings of Christ, the only salve of his sore, it is not possible he should be renewed again. And as for that which the Apostle saith: If a man sin willingly, after he hath received knowledge of the truth, there remaineth no more sacrifice for sin: I answer, that the place is not simply understood of those who sin willingly and fall into sin: but of those who fall from the truth, and cast from them willingly that one sacrifice, which is the only sacrifice, namely Christ; to them verily there is no other sacrifice left for their sin, whereas there is no other sacrifice fit or able to take away any sin, but Christ being once offered. Therefore he saith not, there is no remission, but, no sacrifice: showing this to be the meaning, of sinning willingly, that is, willingly rejecting the true sacrifice for sin, which is Christ and the Gospel, which doth offer this sacrifice to all: for such a sin than is no sacrifice, and so it cannot be pardoned, being the sin against the holy Ghost. Finally, I say with Ambrose, in answering the former place, conferring S. Paul's practice in the Epistle to the Corinthians, with this preaching of his: 
Nunquid Paulus adversus factum suum praedicare potuit? Donavit Corinthio peccatum per poenitentiam: quomodo hîc potuit sententiam suam reprehendere? Ergo quia non potuit, quod aedificaverit, dedestrucre, non contrarium dixisse cum, sed diversum advertimus. Quod enim contrarium est, seipsum impugnat; quod diversum est, distinctam solet habere rationem. Ambr. de Poenir. lib. 2. cap. 2.  Shall we think that Paul could preach against his own act? he forgave the Corinthian his sin upon repentance; how could be then here reprove his own judgement? Therefore because he could not destroy that he had built, we must conceive that he spoke not things contrary, but different, which may well stand together, not which overthrow one another. Otherwise it is manifest, that the Saints of God who have sinned voluntarily and against their conscience, upon their repentance have obtained remission. Now that which hath been may be, as well as nothing is new, which hath not been.  

Object.  But secondly these object against this truth and themselves, that they cannot read in the word of God of any one who hath fallen into one and the same sin divers times, and was again recovered and renewed by repentance. But, saving their judgement, I think I can show them some precedents of such as have been called, and yet have fallen twice into one sin, and been after renewed. Let them remember with me the father of the faithful, 
Gen. 12.  Abraham denying Sara to be his wife, and yet rising again. 
Gen. 20.  And after in the twentieth chapter he falleth into the same sin, and yet riseth: here is a faithful man falling twice into one sin, and yet rising again. So the holy man job confesseth that he had twice fallen into one sin: Once (saith he) 
job 39.38.  I have spoken, but I will answer no more: yea twice, but I will proceed no further: yet was he again renewed. Therefore let no man despair in himself though he have fallen, and that often, but that yet he may be renewed again by repentance, for the covenant of God is general and perpetual: general, without exception of sins, and perpetual, without limitation of time; for great sins as well as for small, and for all sins as well as any, and for all times as well as once. To what end else was that repeated of God? 
Exod. 34.6.7.  The Lord, the Lord, strong, merciful and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression and sins: Wherefore doth the spirit of God thus repeat iniquity, transgression, and sin, if it were so, that a man falling after his calling, were not to be renewed by repentance? and where were the gracious goodness of God? But admit the ground of this temptation were true; yet is it as certain a truth, that a man falling into several sins after his repentance, may rise again and be pardoned; and though one sin again willingly, yet also be pardoned: why not then falling into one and the same? Nay if Peter fell three times together into one sin for the kind of it, but every time differing in the quantity of it, yea and the last the greatest, and after all this yet found mercy: why may not a man, though he fall again into the same sin yet find mercy again, and the third time? It may be which Princes a bar, in their proceed; if they have pardoned a man for a great offence, why they should not grant him a pardon for the same, nay not for a less. But with God it will be no bar at all: for he being infinitely more merciful than men, and yet requiring this of men: 
Luke 17.4.  Though thy brother sin against thee seven times in a day, and seven times in a day turn again to thee, saying, It repenteth me, thou shalt forgive him: what needeth any to doubt, but he shall find mercy and forgiveness with him, if he can and do repent and return? By all this I give not liberty to sin, nor encourage any man to transgress; I only comfort them who have sinned. That seeing repentance is appointed for the regenerate, as well as for the unregenerate, to renew those that are fallen, as well as to renew those who were never yet called; they should not doubt but to find mercy whensoever they sought the Lord, if so be they sought him in truth.  

Use 3.  The third use of this doctrine is to teach us, that if there be repentance to all, and they have need of it who have been regenerate and renewed, then is there a necessary use of the preaching of the word, as well to men that are called, as to them that are not. This must be unto them instead of Christ's look upon Peter, 
Luke 22.60.61.62.  and the crowing of the cock, which may make them remember themselves and go out and weep bitterly for their sins. The end of preaching was not only to beget men, but to uphold men also and renew them after their slips and falls. For he that is in the best estate in this life is but as a ship, which if it be neglected it will rot in the haven, and if it be kept never so carefully, it will still need some repairing. So every man in this condition, if he be negligent, he will soon be corrupted; and be he as careful as he can, he shall need some repairing: for living in a corrupt age, and in the company of wicked men, he cannot choose but gather corruption: how then shall he be renewed? must it not be by repentance? But how shall he repent, and be stirred up to this duty, though he were as perfect as Peter, if he have not the look of Christ and the crow of the cock? I speak this in respect of those who account the preaching of the word after the Church is gathered, not so necessary, supposing it a needless thing that the people should have so much knowledge. But I must tell them that knowledge is not so much gotten by preaching, as by reading; and that the special end of preaching, is not so much for knowledge, as for grace and sanctification; and that a man may have knowledge, and want sanctification, yea he may in part be sanctified and yet be far short of that he ought to haues which doubtless is to be increased by the same means it is begotten, which is preaching. There is then perpetual necessity of it: which made God say of his church: I will water it every moment: 
Esay 27.3.  that is, make it bring forth fruit and increase: yea, and the rather, seeing a man is subject to a continual decrease in his soul, as he is in his body, and to lose of the degrees of grace and sanctification which have been begotten in him by the preaching of the word. Where upon Chrysostome saith: 
Non sicut reliquae arts, ita est docendi vis. Argentarius enim qualecunque vas excuderit & reposuerit, tale postridie reversus iterum inveniet: & aerarius & marmorarius, & artificum quisque quale proprium opus dimiserit, tale rursus recipiet. Non tales vos inveniamus quales relinquimus, sed postquam susceptos labore multo reformaverimus, & correxerimus, & effecerimus feruentiores, egressos negotiorum circumstantia vos undique circumcurrens rursus pervertit & maior em nobis praebet difficultatem. Chrysost. hom. 13. ad pop. Antioch.  The Art of teaching and hearing is not like other arts. For the goldsmith what work soever he frameth and casteth in a mould, and layeth a side; the next day when he returneth to his work, he findeth it as he left it: and, so the Black smith and the Mason, and every artificer; look in what condition they leave their work, in the same they find it. But we do not find you, as we lief you, but after that with much labour we have reform you, and corrected you, and made you more zealous, you are no sooner departed but the multitude of businesses doth beset you on all sides, and corrupt you, and maketh our work more diffioult then before. Reason then and good cause is there, that as men eat again and often, for the repairing of the decay of the body, so they should hear often, for the renewing and repairing of the breaths and decay, which Satan and the world have made in their souls. But how should they: hear without a preacher, and preaching? men even after their rene wing and repentance are still subject to sin and shall, and as subject to lie long in it, even many a week, and many a month, and years, if there be not means affolded to waken them, though they be very grievous and fearful falls and sins where with they are overtaken: as it was with holy David, who for the space of 40. weeks, or there about, lay in his sins, that he had committed, both adultery, and murder. And howsoever he was a Prophet of God, and enlightened by the spirit of God, yet lay he all that time in security, never sound repentiug nor renewing himself till by the voice of Nathan he was awaked and recovered. And if he, so rare and excellent a man, how much more may others lie in their sins without ever returning or renewing themselves, if they have not some Nathan, some Seer, some Preacher or other to awaken them out of their sleep and security? As necessary then as their repentance is, and the perpetual use and exercise of it, so necessary is the preaching of the word, especially seeing men may not stand at a stay, but, (as hath been showed) they ought daily to increase more and more, till they come to that age and perfection, whereunto God hath appointed.  
Hitherto you have heard of the nature, parts and causes of repentance, and lastly of the parties to whom it belongeth, and who have need of it. 
Seven signs or effects of repentance.  We must now proceed in the next place to speak of seven things inseparable from repentance: which the Apostle Paul hath in his epistle to the Corinthians. His words are these: 
2. Cor. 7.11.  For behold (saith he) this thing that ye have been godly sorry, what great care it hath wrought in you; yea what clearing of yourselves: yea what indignation: yea what fear: yea hoy great desire: yea what a zeal: yea what punishmet. Whether we shall call them effects, or fruits, qualities or properties, affections or consequences of repentance, the learned differ, the name is not greatly material, when it is manifest they are things inse parably joined with repentance, so that there is no repentance, where they are not in some measure; and where they are, there is certainly repentance: of them then will I speak in order. If I may acquaint you sinst with the, conceit of some, who think that the first of these seven respecteth both good and evil, which is cara. The three next evil onlys the first, which is cleared of yourselves, respecteth evil pastethe second, which is indignation, evil present, the third, which is fear, evil to come: The three last they will have to respect good only; which are, desire 〈◊〉, punishment; But I mean not to tie myself to their sense, neither would I bind others. And I will speak of them as the Apostle hath laid them down. The first the Apostle called care, or some interpret it, study. It is thought to be that which is opposite to sloth and security. So that where as a man that is without true faith, repentance, and sense of sin, is marvelous secure and careless, either to avoid evil and sin, or to do the good that he ought: he that hath this, is on the contrary full of care, and full of thoughts, how to avoid evil, and sin, and keep himself from being corrupted and defiled, and to do the contrary good: whence we may gather this.  

The first sign or effect of repentance is care or study.  That every one, that hath a godly sorrow, and true repentance, is not slothful, but diligent; nor careless, but careful, to avoid all sin; especially such as he hath humbled himself for, and hath repent of, so that he doth not only leave them, but he is also studious & careful to avoid them, which is manifest by this place of S. Paul to the Corinthians: What care it hath wrought in you: which place Ambrose interpreteth thus: 
Qui poenitet solicitus est, ne denuo peccet.  He that repenteth is careful he sin not again. As also he is most careful to do that which is good, and not only doth, but is careful to do. This our Saviour Christ persuadeth the Church of Ephesus unto: 
Revel. 2.5.  That repenting she should remember from whence sne was fallen, and repent and do her first works. Not only works, but first works, alluding unto men that first enter friendship, they are then most careful to do duties one to an other. To this purpose I take it, that may be applied which was spoken to the Minister of the Church of Sardi, 
Revel. 3.2.3.  using two words, Be awake and watch: where he calleth them to repentance, and to show it he would have them awnke, and watch, which noteth the carefulness herequireth. And these commandments are not clouds without water, words without grace, for by them, to all his he giveth that he calleth for, and they requesting have it, which is manifest in them who have truly repent. As in David his carefulness, and watchfulness appeareth, by his manifold prayers, and the earnestness of them, to be kept from evil, and for grace to do the good; such a smoke argueth fire within. The like may we see in Peter, in Manasses, and Marie, and in all those that have repent. And to this purpose I may apply the saying of the Apostle Paul writing to the Ephesians: Persuading him that had been a thief, 
Ephes. 4.28.  and had stolen, to steal no more, but rather labour with his bands: because idleness caused him to steal, therefore he requireth this diligence, and care to avoid the sin, and for to do the good. And reason also teacheth us, that it will be so in all who truly repent.  

Reason 1.  1. Because he that hath truly repent, hath a true hatred of the evil and of sin, and a sincere love of the good and of righteousness. Now as well the one affection as the other, breedeth care and diligence. As we may see in those which be enemies: where and whom they hate, how careful and diligent are they to do them a displeasure? so on the other side in friends; where a man loveth, he is as careful and diligent to do him good in matters to his power. The like may I say of Metchants for their gain, and of mothers for their infants: they are most careful to avoid their loss, and defend them from evil, and to do them the best good they can, and all this out of love. So trne repentants having the hatred of evil and the love of good in them, will with all diligence and care avoid the evil, and do the good.  

Reason 2.  2. Because the true repentant findeth that much is forgiven him, and hereupon loveth much. According to that saying of Christ, touching Marie, noting a reason from the effect to the cause. It is a proof, 
Luke 7.47.  Much was forgiven her, because she loved much: and therefore she loved much, because many sins were forgiven her, as the second part of the verse showeth: Then the repentant having much forgiven him, loveth much the forgiver: which will make him careful and diligent even to avoid all things that may displease; and to do that which may be pleasing and acceptable: which may further instruct us thus:  

Use 1.  1. That if this be a sign, an effect and fruit of repentance, insepar able from it, as the light is from the sun, it will argue and convince many men, who boast of repentance, to be without it indeed, and never to have had it, seeing they live in the carelessness of the flesh, and sleep in security all the days of their life, spending nights and days, weeks, months and years, in vanities, idleness, fond delights, pleasures and voluptuousness, in negligence of all duties, forgetfulness of God, and contempt of all good things. Is not the boast of such men a vain brag, when they say they have repentance? do they not give the Apostle the lie, when he saith, that he that repenteth hath carefulness, to avoid sin, and to do the thing that is pleasing to God, and they are every where secure and careless? If they believe it not now, they shall one day know, and believe it to their no small cost. Others there are who boast of it, and live not as these, for their lives are full of all carefulness, watchings, labours, and endeavours, but all is but for the world, and the flesh, being careful for it to fulfil the lusts of it, to satisfy their lusting, coveting, vainglorious, ambitious humours: But careless to know good or evil, and more careless to avoid the one or do the other, showing no hatred nor love therein, arguing no persuasion of forgiveness, because there is no care of performing any duty. Many can be content for vain glory or other respects, to invite Christ in his Ministers and members to eat with them, as Simon did in the Gospel of S. Luke, 
Luke 7.36.  who notwithstanding loved him nothing so dearly as Mary, for he had not, and they have not, so much forgiven them: nay indeed they have nothing pardoned unto them, because they never repent.  

Use 2.  2. This is to teach men by this first sign and fruit to try their repentance, and to seal it up to them, by their care they have to avoid sin, and to do that which is acceptable to God I do not say by avoiding all; or doing all good, which is not possible; but by their care of both, and in both, which care is in all that have repentance, and is fruitless in none, but compasseth much, though it effect not all. Many here indeed will brag they have this, yea all who challenge repentance to themselves, will also lay claim to this: But whether their title be good or no, they shall know it by these notes: First, if they be studious and careful to know what is sin and righteousness, pleasing or distasteful to God; for how can they do, or pretend care of doing, who have not care of knowing? For, as Augustine saith: 
Jntellectui fides aditum aperit, infidelitas claudit. August. epist. 3.  Faith makes way for understanding and knowledge, but unbelief keepeth a man from it. So to obeying and doing, knowledge maketh way, but ignorance shutteth it up, and excludes men from it. And if men be not studious of knowledge, they speak absurdly if they boast of practice, for none can do his master's will that knoweth it not. 2. If this care be in them, they will watch to avoid all the means and occasious by which they may be overtaken with sin, especially such as they have found themselves overtaken withal before, and in former time; as pleasure, delights, company and such like. For as he that would not fall into the water, will not walk too nigh the brim of it; and as men avoid the air where the Cockatrice layeth her eggs, because she poisons the same: So will will these men do in these things; and not answer as some did Basil: 
Bona lex, sed dulcius peccatum, etc.  The law is good, but sin is sweeter. To whom he replied: Pleasure is the devils hook, drawing men to perdition, the mother of sin, and sin the sting of death. And especially the former, for which they have smarted already, for if a fish be once taken with a hook, it will be afraid to bite again: how much more should man have this fear, and indeed the more his care after repentance is, the more he will avoid these. 3. If this care be in them, they have their whole conversation generally good and upright; though they have their slips, and infirmities, yet they are but strangers unto them, as it is in the parable of Nathan: 
2. Sam. 12.  who said unto David that he had many sheep, and his neighbour but one, and there coming a stranger unto him, he spared his own sheep, and took that one of his neighbours for the entertainment of that stranger. Of which place Basil hath this interpretation: 
Recte peregrinus dicitur hic hospes, non enim talibus assuer at David. Basil. lib. de Poenit.  This guest was well called a stranger, for David was not accustomed to such sins: So is it with them, their sins are but strangers unto them, they accustom themselves only to that which is good, and so do and may approve their care, and their repentance, by their conversation. But he that dwelleth in sin, and maketh it an ordinary custom to sin, good things coming but as strangers to him, he can never seal up his repentance to himself. But if he have this study and care of knowledge, together with this wariness of all the occasions, by which he hath been overtaken in the bypassed times, and this consiant conversing in the ways of God, than he certainly hath this study or care which the Apostle maketh an unseparable companion of repentance, and so may be certain he hath repent; otherwise as Christ saith, 
Luke 13.  Except you repent you shall perish: So unless he have this care, he shall certainly perish.  

The second sign or effect of repentance, cleared of ourselves.  The second sign or effect thereof, is in our translation called, clearing of ourselves: 
2. Cor. 7.2.  yea what clearing of yourselves. Ambrose readeth it, as if it were, confession, whereas some read it, excusing; for repentance hath no excusing but confession, saith one. The word is Apology or defence. The meaning is not, that a penitent man, for the avoiding of God judgements, should either deny the offence, or lessen his fault, which cannot stand with true repentance. But the defence here spoken of, is a defence against sin and Satan accusing him; when as one by a deprecation, and desire of the pardon of his sin, (accusing himself to God, and so desiring pardon) hath obtained it, by which he may be able to make his defence against sin and Satan; and this I take to be the meaning of the word: whereupon I ground this:  

cleared of ourselves, or defence, the second sign or effect of repentance.  That sorrow according to God, and true repentance, bringeth forth in the repentant a clearing of himself, and a defence by deprecation. That is to say, when a man hath the feeling of sin, and findeth it, and Satan accusing of him, he cannot abide and bear that accusation, but is disquieted until he have gotten the pardon of his sin, therefore he flieth to God, and prayeth to him for the forgiveness of his sin, with as much fervency and earnestness, as for the weightiest thing in the world, confessing the action, and indictment, but desiring the pardon of it, by which he may be able to answer his accusers. So saith the Apostle there, the defence which he speaketh of being against these, and that which defendeth him, being to be had from God. Thus Hosea taught the people, by deprecation and prayer to get that where with they might answer their enemy, when he bade them pray the Lord to take away all iniquity: 
Hosea 14.2.  that being pardoned they might defend themselves against the accusation of sin and Satan. This was also the practice of Daniel, first to confess his sins and accuse himself to God, and then he said, 
Dan. 9.18.19.  O Lord hear, O Lord forgive, etc. Likewise David cometh and entreateth God for pardon of his sins, as a fruit after repentance. For when the Prophet Nathan had been with him, 
Psalm. 51.1.  and told him his sin was forgiven him, yet it seemeth he had not that assurance, by which he might boldly answer his enemies and defend himself, and for that it is he there prayeth so earnestly. So the prodigal son, being long in a vain course, when his conscience began to accuse him, and his sins were brought to mind by his sorrows, and penury he suffered; he came to his father in close words, desiring the pardon of his fact, by way of accusing of himself, saying, 
Luke 15.18.19.  Father, I have sinned against heaven, and against thee, and am not worthy to be called thy son, make me one of thy hired servants: That by this means being received to favour, and having obtained mercy, he might defend himself against all accusers. These with the like testimonies and examples prove this defence or cleared of a man's self, to go necessarily with repentance. And reason it is it should do so.  

Reason 1.  1. Because the repentant is still subject to sin, though not so much as before, and more subject to the accusation of his conscience, being now awaked, which before was asleep, and to the pursuit of Satan, he being now out of his hands: for as Pharaoh more hatefully pursued the Israelites when they were gone out of his kingdom, than before; so doth he them, and so finding that he hath no friend but God, no marvel if he seek to him for the more favour and assurance of his love, that he may be able to defend himself. Even as prisoners and felons, the more inditements are put into the court against them, and the more the evidences do press the same against them; the more earnestly they sue for pardon, that they may clear themselves of all those accusations, and defend themselves against their pursuers.  

Reason 2.  2. The secodd reason is, because he more and more seethe his state and corruption better than before when first he repent, by overviewing again his life: as by the reading over again that which a man hath written he better spieth the faults in it: And so his sins appearing by his second thoughts of them, that may be able to defend himself against all accusations whatsoever.  
Now upon this second sign or effect we infer these two uses: 
Use 1.  1. It manifesteth that many a man never had this godly sorrow, who never sought thus to clear or to defend themselves; but contrarily have gone about to defend their sins, either by denying it, or putting God to his proofs, as they did deal with him in Malachi: 
Malac. 1.6.7.  Wherein have we despised thy name? wherein have we polluted thee? Or by defence, as jonah did, who when God asked him if he did well to be angry, answered, 
jonah 4.  that he did well to be angry even to the death. Or by a cautelous answer, as Cain did, who when God asked him where his brother was, he answered: 
Genes. 6.9.  Am I my brother's keeper? Or by a good purpose, like unto Abimeleck, who when he took the wife of Abraham, said, 
Genes. 20.8.  he did it with an upright heart. Or else by putting it upon others, as Saul, who when he was commanded of God to slay Amaleck, and destroy all his cattle, being reproved of Samuel for not doing it, laid the fault on the people, 
2. Sam. 15.  that they had spared the best things, etc. Or if none of these will serve, then is that of the Elephant well moralised in them, and as it were verified: for he being guilty of his deformity, cannot abide to look his own face in the clear water, but flies it, and seeks the muddy and troubled channels: so they know their souls are so filthy, that they dare not so much as to come where they shall be made to see themselves, but desire that which will daub them up. But if all will not serve, but that they are again and again made to see their sins, and their conscience is awakened to accuse them, either by the word or by some affliction vexing them as the evil spirit did Saul; then they seek to dispatch away such thoughts, by music, and mirth, pastime, and dalliance, as Saul did the evil spirit by David's playing upon a harp; and so increase them more and more, and cause them to rankle inwardly. These are like debtors, who being clean out at heels: as we say, seek shifts to put off the clamour of their creditors for a day or a week, and seek no protection for themselves, no way to clear themselves: but when they know their creditors have entered actions against them, and feed Sergeants to arrest them; yea when they are arrested, they only seek to corrupt the Sergeants, or get them into a Tavern and make them drunk, and so get from them, and then they think all is well: So these being far in debt, and arrested by an accusing conscience, all their care is how to be eased of it, how to corrupt it, or to make it drunk with pleasures and delights; and then they think all will be well. But in the mean time all is worse than nought with them, for they are without true repentance, which hath not a defence of sin, but an accusation of sin, and takes a course to clear the person, and to get a defence and protection against all accusations and accusers.  

Use 2.  2. By this may a man try his repentance whether it be good, or no, and whether it be true or false, if it have this fruit in him, that having sinned since his former repentance, as he cannot but sin; if then (I say) he shall seek to clear himself with God, and get a defence for himself; not if he clear his sin and defend it: but if after his fall and committing of sin, he find sin to him as the Prophet Zacharie speaketh, 
Zach. 5.7.  as heavy as a talon of lead, and that he find no quiet within himself, but accusing and burning, till he hath gotten into some place, where he may lament and mourn for his sin, and so accuse and condemn it, and entreat the Lord for pardon; as the guilty and condemned person at the bar cries for life, when his accusers call upon the judge for sentence against him: yea if he be like an unjust, but a wise Merchant, who having run himself so deep in debt, by taking up of every man, while he could have credit, to maintain his pomp and state, that he is able to pay little or nothing of it, and seethe that his creditors come upon him, will yield his person to none of them, nor divide his state among them, but lays out a great part of it to get a protection from the Prince, that he may not be touched of any, and till he have it will never lie from the Court gate, or the Presence Chamber door: So if he never lie from God, be never out of his court, or from the presence chamber, but still solicit him with prayer, till he have a protection and a defence against Satan, and all who would or can lay any thing against him. Whosoever hath this sign, hath questionless the thing; and in whomsoever this effect is, the cause is sure in him also, and he hath undoubtedly repent.  

The third sign of repentance, Indignation.  The third sign or fruit of repentance is indignation. This is numbered among the other, as S. Paul hath set them down: 
2. Cor. 7.11.  which some men restrain and refer to the Corinthians, understanding it of that indignation or anger, where with the Corinthians were angry, and very hot against the sin of the incestuous person, which before they favoured, or winked at. Whereunto though I cannot simply subscribe, seeing I know no reason why this should be restrained, more than the other, and not be general to them and to all true repentants: yet thence we may see what is the meaning of this word, namely, to be angry with, and very much offended, yea to be out of quiet with ones self that he committed such a thing, so that though before he liked it well enough, and approved himself in the sins he committed, yet now he hates every sin he falls into, both loathing it & abhorring himself for committing of it. The point then to be observed is this:  

Indignation the third sign and effect of repentance.  That true repentance, begets, and brings forth indignation, making men angry and hot against those sins, which before they liked and favoured, and to hate those they loved before, and to be displeased with those which were pleasing to them, yea to be angry and out of patience with themselves, that they were such wretches and so careless to be overtaken with them, and to take on, as it were, with themselves that they have slipped into such sins. Which as the Apostle affirmeth in this place, that their godly sorrow had brought forth indignation: so is it to be seen in other examples. David repenting for his two capital sins, what indignation had he? 
Psalm. 51.  The 51. Psal. for the first can show, being the monument of his bitter mourning and lamentation for it to God, and his grieving at himself. Likewise when he saw the wrath of God come upon the people for his sin, what indignation he had with himself for the sin, his words will express: Behold Lord (saith he) 
2. Sam. 29.17.  I have sinned, yea I have done wickedly, but these sheep what have they done? let thine hand I pray thee be against me, and my father's house: So we may see job crying out: 
job 39.37.38.  I am vile: I have spoken once, yea twice, but I will do so no more: And again he said: 
job 42.6.  Therefore I abhor myself and repent in dust and ashes. So likewise in Esay, the Lord speaking of his peole that should repent; he maketh this an argument that they had repent, when they should pollute the coverings of the images of silver, 
Isai. 30.22.  and the rich ornament of their images of gold, and cast them away as a menstruous cloth, and say unto it, Get thee hence. Yea even those images, 
Isai. 31.7.  which their own hands have made: showing the indignation that they should have with themselves for their sins. So when Ephraim repent, this was the effect of her repentance: 
jerem. 31.19.  When I 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. Likewise the bitter weeping of Peter, and the carriage of Mary Magdalene manifest the truth of this doctrine. Lastly, this is that which the Lord noteth should be in his people when they had repent: 
Ezek. 16.63.  Thou shalt remember and be ashamed, and never open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou hast done. Then this indignation goeth ever with true repentance, and is inseparable from it, which these testimonies prove; and the reasons also ensuing will confirm.  

Reason 1.  1. Because he that hath truly repent, is reconciled to God, and is become his spouse, his friend and his child. Then can it not be, but he will dislike that which hath displeased him, and be offended with himself for that, which may make any breach betwixt God and himself. For so we see in any of these, that when they have done but the least thing that may offend, they take on greatly with themselves, and the more, where more love is.  

Reason 2.  2. Because now he knoweth how sin maketh a separation betwixt him and his God, abandoning God from him, and withdrawing his heart from God, and therefore is displeased with it, and angry with himself for it. As a chaste spouse and modest Matron is offended with herself, when she hath looked, or spoken, or done any thing amiss, which maketh her husband to withdraw himself from her, or steals her own heart from him.  

Reason 3.  3. Because he that hath repent is regenerate, and so made holy, therefore he hateth and abhorreth sin, for it is natural to holiness to abhor and loath sin. Hence is that of Lactantius: 
Naturale bono est, ad alterius peccatum moveri & incitari: sicut naturale malo, lapsu alieno gaudere. Lactan. de ira Dei, c. 17.  It is natural to good to be moved and affected with the sin of another; as it is natural to evil to rejoice in the fall of another, Then much more to be affected with, and grieved with his own evil & sins, yea with himself for them. This indignation them in all proof and reason being an effect of repentance, may, as the former, instruct us thus:  

Use 1.  1. That many men persuade themselves, and are deceived by their own hearts, thinking that they have truly repent, when the time is yet to come that ever they were angry and offended with themselves, for the sin they had committed; or disliked and hated their sin. Nay many, & most live still in their sins, and love them, because they bring them in, pleasure, honour, gain, etc. As some Courts have liked of, and hountenanced Informers, because they bring sacks to the mill; and as the Pope doth the stews, because of the revenue he receives thereby; so they like of their sins, because of that good which cometh of them, as they account good, and therefore they will not leave them, neither can they dislike or hate them. Yea oftentimes when they are gauled or grieved for them by some reproof of conscience, or by the word, by some affliction, or judgement, as beggars ever & anon are by their sores: yet as they will not have those sores cured, because they are a cover for ease and idleness, and now and then bring them in a penny; and therefore cannot endure the Surgeons but if they be forced to receive some plaster, they will pull it off specdilie again, when his back is once turned: so is it with these men in their sins, they dislike them not, they would not be cured of them, nay they dislike them, who would help to pull them out of them. And therefore as Demetrius cried out against Paul, 
Acts. 19.25.  amongst his crafts-mates, because he would overthrow their craft, by which they got their goods; so do these men against all them, which would overthrow their trade and custom of sinning. And if this be a sign of true repentance, and an unseparable fruit, such men deceive themselves if they think they have repent. Moreover, some men there be that can leave their sins, who yet never did, nor do loath them, or were angry with themselves for them; but therefore only left them, either because they found loss and damage by them; as the young man his joy and prodigality, when he groweth in years or because strength of body and ability faileth them, as the adulterer his folly; or because they have felt the smart of them, as when the hand of God, or the sword of the Magistrate hath met with them. But that these never disliked their sins is manifest, for they have but changed prodigality for covetousness, which argueth no true dislike of sin, or indignation: for that is as well against love, as another, and if against any, thou against all: whereupon these men when they have strength, return to the stews again, and when the hand of God is once removed from them, to their former sins. They were offended with this, not with their sins, and therefore never truly repent. To these we may add also all such, as talk of the sins and infirmities of their youth with joy, or without indignation, so showing directly that they have left them, but not repent of them.  

Use 2.  2. This may comfort as many as find this indignation, and anger in them against themselves & their sine; who though they be over come sometimes, by their passions, and their pleasures of sin, and by other means drawn into it; yet when they have done, they are offended, and in a fume with themselves, and angry, and dislike it, and can say in truth that which S. Paul did, 
Rom. 7.15.  I allow not that which I do: for what I would, that do I not: but what I hate, that do I. Even as Ammon after he had abused his Sister Tamen, 
2. Sam. 13.15.  he put her away with indignation and hatred: yea with more hatred, than ever he had love to her before: So if they put away their sins with more battered, then ever they loved them and affected them before: which if it be indeed for sin, because it is sin, and because they have offended God, as a father, not only as a judge, it is true indignation. For this hatred and indignation, must be like his sorrow, which if it be true, is such as grieves for sin principally, because it is sin, and maketh one then to grieve, when there is no conscience to accuse, no devil to terrify, no judge to arraign and condemn, nor hell to torment, yet then is he cast down, because he hath offended, a loving, merciful and long suffering God. And again, when the anger and indignation of a man is as well for secret sins, as open; for small, as great; for such as are condemned by the law of God only, as for those which are punishable by the law of man: this affection if a man can find to be within him, he may assure himself that he hath true repentance.  

Use 3.  3. This may encourage men to labour for, and nourish this indignation in themselves, this wrath and hatred against and of their sins. They may hate no person, but they must hate their sins, or them for it. If a restraint be touching the hatred of their person, there is liberty for the hatred of the sin, and especially for a man's own sins; for if he have not the hatred and indignation for his own, the other for other men's is but hypocrisy, if he be not more angry with a less sin in himself, than a greater in another. We are forbidden to let the Sun set upon our wrath in respect of men that offend us, 
Ephes. 4.26.  but not of sins where by we offend God. In our hatred of them, the Sun must both set and rise, and it must upon them still remain, for he shall ever have more peace with God and more assurance of his love, that is most out of peace and most angry with himself, and hath the greatest indignation in himself for his sins. As Phineas was then most acceptable to God, when he had showed it against the sin of Zimbrie & Cosbie: So shall he be that showeth it most against his own sin, by which he hath dishemouted and provoked God.  

The fourth effect or sign of repentance is fear.  The fourth effect, and suit of this repentance, is fear, for so saith Paul: 
2. Cor. 7.2.  yea what fears: that is to say, a certain awe of God, when a man is afraid to displease him.  
There is a double fear, one filial, and an other fertile, differing thus; 1. In respect of the object, which is sin: Filial fear feareth sin as sin, and because it is sin: servile fear feareth punishment rather than sin, and sin in respect of punishment. 2. In respect of their grounds, for filial fear feareth God, because he is gracious and merciful: servile fear feareth God because he is lust, and powerful, and able to putrish for sin. 3. They differ in regard of their attendance, for filial fear is joined with love, such as good subjects bear to good Princes, and ordinarily children bear to their parents: but servile fear is ioyved with hatred, such, as servants bear to their cruol inasters: this maketh a man flee from God and get as far as he can out of his sight: the other maketh a man draw nearer and nearer to God, and press upon him as far as he can with reverence. Now here I understand the Apostle speaketh of filial fere, because he speaks of men in the state of grace, and of an effect of the grace of repentance and regeneration. So that then in the fourth place I observe this: that  

Fear the fourth effect or sign of repentance.  True repentance bringeth forth in men fear, that is, an affection fearing sin, because it is sin fearing to offend God, because of his mercy and goodness, and benefits received; not flying or departing from God, but drawing nearer unto him, when they have offended him. So saith the Apostle here. The same also is manifest in David who being a thirst, desired the water of Bethlehem to drink, whereupon three of his worthies, broke through the host of their enemies, and brought him some of (the water: but David would not drink of it, 
1. Chron. 11.18.19.  but poured it out, for an oblation to the Lord; and said, Let not my God suffer me to do this: should I drink the blood of these-mens' lives? for they have brought it with the jeopardy of their lives. This showeth that it was the sin he feared, and not the punishment. So likewise the Prophet Hosea saith: 
Hosea 3.5.  Aftorward shall the children of Israel convert, and seek the Lord their God, & shall fear the Lord and his goodness, in the latter days. So saith the Prophet David: 
Psalm. 130.4.  There is mercy with thee O Lord, that thou mayest be feared: Likewise the prodigal son, 
Luke 15.  when he repent, his fear made him come to his father to confess his sin. And Marie sought Christ for his goodness, 
Luke 7.  though she had lead her life in wickednesses, and was smitten for them, yea and foucken with fear, yet her fear made her press upon Christ. These all teach us that repentance is accompanied with a filial fear; which thing these reasons also confirm.  

Reason 1.  1. Because every true repentant, is a true child of God Now at is the nature of a child, as to obey of love, so to fear to disobey of love. For all fear (saith Bernard) 
Seruilis est timor Auamdiu ab amore non mane. Bernar. Cant. serm. 83.  is servile, if it flow not from love. And again: 
Qui de amore non venit honour, non honour sed adulatio. Ibid.  The honour and reverence which cometh not from love, is no honour but a formal fanning.  

Reason 2.  2. Because in the 〈◊〉 repentant, Gods love beareth sway, as self-love did before therefore as that made him sometimes restrain his corruptions, for hope of good, or fear of punishment: so this now maketh him fly, and fear sin, because God is good. There is one man (saith Bernard) that 
Est qui confitetur Deo, quia potens est: est, quoniam sibi bonus est: est, quia simpliciter bonus est. 1. servus est & timet. 2. Mercenarius est, & cupit sibi. 3. Filius est, & desert patri. Bern de diligendo Deo.  confesseth to God and reverenceth him, because he is potent and mighty: another, because be is good to him: a third because he is simply and absolutely good. As it is in the Psalms: Psal 118.1. Praise ye the Lord, because he is good. The first of these is a servant, and feareth: the second is an hireling, and desireth for himself: the third is a son, and giveth honour to his father. And indeed as he that loveth another, is afraid out of his love to offend him, even so is it with such a man towards God.  

Reason 3.  3. Because the repentant hath a persuasion of the love of God to him; which he knoweth from his own love to God, which he findeth in himself (this rising as it were from the reflex of that heat) and therefore he will fly to GOD, and not from him, even when he hath offended him.  
Now upon this thus taught and proved, I ground these uses, crossing some, and comforting others.  
1. This is a hard saying for many, in whom there is no fear, or at least but a slavish and servile fear, which is manifest thus, because they hate sin only for the punishment; that is, they like and love their sin indeed, but sometime restrain the committing of it, in regard of the danger that may ensue of it: as he that hath a mind to eat some kind of meat, that the Physician hath forbidden him, and is hurtful, abstaineth only, because he dareth not touch it for fear of further inconveniences. Or then only they abstain from it when they feel his hand, or fear an imminent judgement, or have the fresh remembrance of some one which is newly removed. Or only for fear of the evil, or hope of good. The whip, scourge, and rod causeth the hypocrite as an ass, a fool, and a slave, to forbear, and leave sin. And the wages only makes the hireling to do so. Again, because their fear is joined with hatred, such as servants have to their bad and cruel masters, and therefore they would get themselves from God, as fugitive servants. Like unto Hagar, 
Gen. 16.  that was enforced to fly from her cruel mistress. Therefore saith one, the wicked are troubled after sin, that they cannot get themselves far enough from God; as the godly are on the contrary distracted after their offences, that they cannot come near enough to God; those being afraid to be found of God, as these to lose God. Augustine compareth the wicked to an unchaste and an adulterous woman, who feareth her husband, but it is because she loveth her naughtiness, therefore his company is not delightful but burdensome, and living ill, she is afraid of his coming, lest he find her, and find out her naughtiness, and lightness. Lastly, because their fear is joined with hatred of God, and so, as, 
Quem metuunt oderunt, & quem oderunt perijsse cupiunt.  whom me fear they hate, and whom they hate they desire might perish: So they fear and hate God, and could desire he were not. And such a man is not only an homicide, but a deicide, wishing there were never a God to punish him; or at least, 
Deum sua peccata vindicare, aut non posse, aut nolle, aut ea nescire: & sic vult Deum non esse Deum, qui vult Deum aut iniustum, aut impotentem, aut insipientem esse. Bern.  that God either could not punish his sins or would not, or did not know them. And so he could wish God were no God, who would have him either to be unjust or unable, or ignorant. And thus hating God, he is at the most, only possessed with a servile fear. And so cannot otherwise, without lying to his own soul, persuade himself, but that he wanteth true repentance, whose fruit is a filial fear.  
2. This is for comfort, where this filial fear is, and to them who have it, for they by it may be assured they have the true godly sorrow. Now this is to be discerned by the contraries of servile fear; because they who have this filial fear do hate sin because it is sin, and would not commit it though it might be done without danger, as a man that loatheth any meat, will not eat it, though the Physicians assure him he may do it without surfeit, because he hath a loathing and dislike of it. Again, they dislike not the outward act, and external work only, but also the desires, motions, and affections tending thereto: they hate them though they cannot avoid them. It grieveth them to offend, yea to be provoked to offend, so good and gracious, so merciful and loving a father, who hath ever been so good and gracious unto them. Their fear is ever joined with love, such as good subjects bear to good princes and children to their fathers, and therefore they seek to press as near to God as they can, & dare with reverence of his majesty, (like the prodigal son, who came to his father, and willingly yielded himself into his hands) being troubled that by reason of their sin they cannot come near enough to God, fearing to lose God. Wherefore Augustine compareth these to a chaste woman, who loveth and feareth her husband, and liveth with him in good sort, and would never have him out of her sight, yea she so loveth him, that she feareth to offend him because he is her husband, she feareth to give him any occasion to grieve, or to make him departed from her: So where there is this true filial fear of the children of God, there is all careful avoiding of offence, there is all watchfulness used, that no cause be given of grieving him, or to make him departed; there is all desire to enjoy his presence continually. Which things whosoever truly findeth in himself, he may know himself to have this fourth effect of true repentance, yea to have repentance itself, and so to be in the state of salvation.  

The fift effect and fruit of repentance, is desire.  The fifth effect and fruit of this repentance is desire; yea what desire; which is a fervent affection to God, and his word, 
2. Cor. 7.2.  and to spiritual and heavenly things. That this should be understood of a care to reform himself, as Ambrose would have it, I see no reason, seeing it were then but the same with the first. Or that it should be a desire to show their love to Paul, in desiring to do what he desireth, and commandeth, I see as little reason for it; nay there is good reason against it, seeing this desire is not particular to the Corinthians, but general to all repentants, as the other effects were. I then take it for a fervent affection to God, and his word, and to spiritual things. From whence this will arise; that,  

Desire the fifth sign or fruit of repentance.  True repentance bringeth forth a desire, and fervent affection, to God, and his word, and all holy and spiritual things. This is manifest by the example of the jailer, 
Acts 16.  who after he was smitten with sorrow and true repentance came with this note to Paul, saying, 
Acts 2.36.37.  What shall I do to be saved? being full of desire and this affection. The like desire was in those to whom Peter preached, and it brought forth the like words; Men and brethren what shall we do to be saved? This also was in David, who professed of himself thus: 
Psalm. 42.1.2.  As the heart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? Thereby showing the earnestness of his desire after God. So our Saviour Christ noteth this affection to have been in those who were converted and repent at the preaching of john, saying: 
Matth. 11.12.  From the days of john Baptist hitherto, the kingdom of heaven suffereth violence, and the violent take it by force. The Apostle Peter also calleth upon new repentants and new borne Christians, that they, 
Peter 1.2.2.  As new borne babes, would desire the sincere milk of the word: as if he said: Are ye indeed new borne by repentance, and regenerated, then desire the milk of the word, as the child desireth the breast. This also is manifest in the Canticles, where is expressed what a desire the spouse of Christ had unto her husband. Draw me (saith she) 
Cantic. 1.3.  and we will run after thee: the king hath brought me into his chambers: we will rejoice and be glad in thee, we will remember thee more than wine, etc. And David saith; 
Psalm. 19.97.  O how love I thy law! it is my meditation continually. See in all these and by all this, how this desire and repentance have and must go hand in hand; yea and that also with good reason:  

Reason 1.  1. Because the repentant hath tasted of God, and his word, his goodness, and the sweetness of it, wherein he can find no satiety at all, he can never have enough, he is never satisfied, but the more he hath, the more he may, and the more he desireth still. As Augustine confessed, after his calling when he had repent, and begun once to taste how good the Lord was, that he tasted too late of him: 
Serò te amavi pulchritudo tam antiqua & tam nova, serô te amavi. August. Confess. lib. 10. cap. 27.  I have loved thee too late; O thou beauty most ancient, yet ever new and fresh, I have loved thee too late. So questionless he thought he had tasted too little; and so shall all think who have once truly begun to taste of God, for there is no satiety, and a man cannot have his full apprehension of God and his word, till he come to enjoy him face to face, and till he come where he shall hunger no more. If any one object that of our Saviour Christ which he spoke: 
john 4.14.  Whosoever shall drink of the water that I shall give him, shall never be more athirst: Therefore there is satiety of these spiritual things. I answer, he meaneth not that a man should have such satiety in them, as that he should desire them no more, but that while he tasteth of them, he should thirst after no other. As a man whose palate tasteth of that meat or liquor which delights it, desireth no other, but yet thirsteth and hungereth after that still: so he that drinks of Christ's water, shall find that contentment in it that he doth not desire any other, though he thirsteth still for this.  

Reason 2.  2. Because the true repentant is enlightened with some knowledge more than he had, of God and his word. Now as a man increaseth in knowledge, so he doth in love: for by his knowledge he apprehends more causes of love in the thing loved. Then as men are hardly drawn to love without cause, so where they see cause they love; and where there are more causes, they love more. And hence it is that the repentant hath more love to God and his word, because he seethe now more causes why he should desire and love them, than he did before when he lived in ignorance. Now from this point we may learn these things:  

Use 1.  1. That it is no wonder that there is so little love and desire, to be found in our age, toward God and his word, and of spiritual things, seeing the doctrine and practice of repentance is so little known and used: yea and that it is so, this will prove it; 1. Because all the desire of most men is set upon the world. Now you know in a Conduit, the more water goeth by one pipe, the less must needs go by another: yea & as Christ saith, that a man cannot love both God and Mammon: so not the word and the world. Again, they mightily and miserably complain of too much preaching and teaching, thinking the labourers too many, which Christ thought too few, or else that they are too diligent: murmuring as it were against God, that he hath in some sort and some places fulfilled his word that he spoke by Isaiah: 
Esay 11.9.  The earth shall be full of the knowledge of the Lord, as the waters that cover the sea: meaning the means of knowledge. Which must needs argue that these complainers are no lovers of God and his word, but have souls loathing this light food Manna: and so though it grieve me to speak it, more than I know it will them to hear it; yet I must tell them, that this little love to the word, nay this loathing of it, doth manifestly convince them to be without true repentance, and so to be in the state of damnation, and in the snare of the Devil, which hath taken them at his will.  

Use 2.  2. This will lead us to a fit mark and note, whereby every man may know whether he hath true repentance. Thou knowest thine own heart, so do not I, but God knoweth it, and judgeth. Then canst thou not deceive him. Therefore examine thine own heart whether thou hast this desire in thee, or not: whether as a new borne babe thou desirest the sincere milk of the word, and hunger after spiritual things, as after spiritual treasure and riches. Dost thou in some measure follow David, whose love to the word of God was not only a wonder to others, but to himself, saying, 
Psalm. 1 19  Lord how love I thy law! Or if thou canst not find this desire in thee, than dost thou dislike thyself and bewail thy dull affections after spiritual things? Be thou then comforted in it, that it is some token that thou art partaker of repentance.  
But thou wilt demand, how thou shalt know whether thou hast this desire or no; seeing every man is apt to challenge this unto himself, who hath nothing less.  

Answ.  I answer thee, that thou shalt know it by this, if thou findest no satiety in heavenly things, but the more thou tastest of them, the more thou desirest; for as the truth and the word of God is not unfitly compared to the waters of the sea, which the deeper thou drawest from the bottom, the sweeter thou shalt find them; so the more knowledge a man hath in spiritual things, the more delightful will they be to him, though in the beginning to the taste of a natural man they are bitter and unpleasant, till he be changed. So again may they be compared to the same waters of the sea, which the more a man drinks of them, the more he desires still: So the more a man truly tasteth of the word of God, the more he shall desire it still, he will never be satisfied, and he thinks he can never have enough. He then that findeth this in himself, may be assured that he hath repent: for this desire being present, godly sorrow cannot be absent and wanting. But alas many men are like the woman of Samaria, who when Christ had said, 
john. 4.15.  Whosoever drinketh of the water that I shall give him, shall never thirst more, presently prayed him, saying, Master give me of that water that I may thirst no more, nor come hither to draw: understanding and dreaming of material water, such as she daily needed for the body: So do many men; now for when we talk of the desire of spiritual riches, they will talk of earthly; and whereas they should desire those things, that concern the spirit, all their desire is for the world: how should there be true grace in these men? how should they have any assurance that they have repent? when they are like unto those in the Gospel that were invited unto the king's feast, who had their several excuses, that they might absent themselves. 
Luke 14.  One said that he had taken a farm, and he must go and see it; another had bought a yoke of oxen, and he must go and prove them: and another had married a wife, and he could not come. So many a man saith, my profits let me that I cannot come to hear the word of God, and my pleasures carry me another way. Some other again will say, when I have done seeking the world, when I have overcome such a business, another time, or another year will I come to hear the word. O miserable estate! where is that love and desire, and that longing after the word which is required in all repentants? Ambrose saith: If I should offer thee gold, thou wilt not say, I will come to morrow, but this day thou wilt take it: no man will defer, no man will excuse. 
Redemptio anima promittitur, nemo festinas. Ambrose.  But the redemption of the soul is proffered and promised, and no man hasteneth. How truly may that speech of the Father be spoken of our times? for earthly things no man will take time till to morrow, but greedily they will seek for them, and not stay till they be offered them. But for spiritual things most men's states are weak, and like men ready to break, they are taking order for two, three, four, and six months, and then are they as far from any good sufficiency, or further than they were before. But to conclude, if true repentance bring forth desire of these spiritual and heavenly things, as their condition is fearful who have it not, so is theirs happy and comfortable, who unfeignedly find it in their hearts: for it doth certainly seal up unto them their true conversion and new birth, by which they are living creatures in Christ here through his grace, and shall live with him in glory, through his merits in the life to come.  

The sixth sign and fruit of repentance is zeal.  The sixth fruit and effect of repentance is zeal; yea what zeal. This zeal is opposite to lukewarmness, contrary to cold, it is heat. He is cold which is profane, an enemy to piety, and the works of holiness. He is lukewarm, that hath some fancy, or love to good things, some righteousness in the outward act, or some common, or cursory inclination, therewith contenting himself, as judging his case to be as good as the best, and can endure to go no further: He is hot or zealous, who is fervent for the glory & worship of God, and the works of piety, & is sorrowful when he seethe the defect of them, in himself or others. Our point then to be noted is this:  

Zeal is the sixth sign and fruit of true repentance.  True repentance bringeth forth zeal, that is, maketh men zealous for God, and his worship, zealous of piety, and good works, not to do them carelessly, and negligently, but it maketh them do, (though with great labour and cost, yea danger and hazard) those things which they see, they ought to do. This is manifest in this place, as also in many other. As in the Revelation Christ saith to the Church of Laodicea; 
Revel. 3.19.  Be zealous therefore, and amend: noting that where zeal is, there will also be repentance, and amendment of life. Did not David's repentance bring forth this zeal, 
2. Sam. 24.24.  when he would be at cost with God to procure his worship, and would not offer a  offering unto the Lord that should cost him nothing? for whereas if he would, he might have offered a free offering unto him, yet he would not receive it for nothing, but would give the price thereof. 
Acts 19.18.19.  So may we see this zeal in those men that were converted by the preaching of the Gospel at Ephesus, they were enforced to take their books, which were of a great price, and to burn them, that thereby they might glorify God by spoiling of those things which were before the cause of his dishonour. The like may be said of Paul and Peter, Marie, and other repentants, who have had this zeal, as is at large recorded in the Scripture: and how in reason should it be otherwise?  

Reason 1.  1. Because the true repentant is Gods, and chosen to life, honour, and happiness, which this thing, namely, that he is repentant, doth manifest unto him. Then may we allude to that which David saith, in defence of his dancing before the Ark, in his zeal, when he was derided by Michol, giving the reason why he did it, because, saith he, 
2. Sam. 6.21.  The Lord hath chosen me, rather than thy father and all his house. So in this case, if he for an earthly kingdom was so zealous for God, how much more ought those so to be, that are chosen to a heavenly kingdom?  

Reason 2.  2. Because he is regenerate, & made again, and if the first creation required as much, as David saith: 
Psal. 100.2.3.  Serve the Lord with gladness: and he addeth the reason, Because he hath made us & not we ourselves; much more doth this second. The more excellent the one is than the other, the more zeal is required for the one, than for the other. Bernard compareth them thus: 
Qui primò secie, secundò refecit; in primo dedit me mihi; in secundo dedit & se mihi: cui debeo me propter me, debeo plusquam me propter se. Bernard. de diligendo Deo.  He that made me first did secondly remake me; in the first, he gave me myself; in the second he gave me himself: to whom I own myself for myself, I own more than myself, for that he gave me himself. He that is first set up by a man, aught to be marvelous careful, & as it were zealous for him; how much more he that being a bankrupt, and many pounds worse than nothing, is discharged of all, and set up again? So is it in this, for men by sin are worse than nothing, and being (as it were) set up by God again, what zeal for the Lord ought they to have? etc.  

Reason 3.  3. Because he being redeemed, knoweth the price of his redemption, how dear it cost God, and Christ, and why they paid so dear for him. Namely, as Paul to Titus saith, 
Titus 2.14.  That the redeemed might be a peculiar people to God, zealous of good works. That is the end why God gave so great a price, as the blood of his own son, that we might be a peculiar people, zealous unto him. Then they that know this, in lieu of that mercy, will grow zealous, and think that they cannot be too zealous for him, that hath paid so great a price for them.  

Use 1.  Now by this truth, for the use of it, we may first condemn our age, as that which promiseth, or performeth little repentance, because there is so little zeal amongst us: for seeing repentance bringeth forth zeal, where there is little zeal, there is little repentance, and where no zeal, there no repentance. And that I may justly challenge our age of want of this zeal, appeareth thus, because it is grown to that in our times, that nothing is so much condemned, as the zeal here spoken of: Zeal for any thing and any person, save for God and his truth is reputed commendable, and in any course save in the way of piety. They are commended, who are zealous so their prince and his crown, and accounted good subjects; so they who are zealous for their captain and his honour, and esteemed good soldiers; so they who are zealous for their father and master, and his credit, and are reckoned good sons or servants; but if they be zealous for God and his glory or service, they shall be reviled and derided: yea Papists if they be devout and zealous in their superstitious vanities are commended of many; and yet Protestants if they be zealous and forward in the way of truth and godliness, they are scorned and mocked, as Isaac was of Ishmael, even of those who live in the same kingdom, city, Church, and house. The people condemn their Minister, as too zealous, and on the contrary, the Minister the people, as too forward; so the master, the father, the husband condemn the servant, the child and the wife, and these again the other. How may we think then that they are zealous themselves? verily if they were they would not condemn zeal in others, nay they could not. For though a man in his hypocrisy may condemn that evil in another which he allows in himself, yet can he not condemn the good he is endued withal, for good cannot but reloyce and delight in her like. Therefore to prove these void of zeal, we need no further proof or evidence, than their condemning of zeal, in others. When then we have so many condemners of zeal, we must needs have many void of zeal. Few we have who can say as jehu, when he met with jehonadab, saying unto him when he took him up into his chariot: 
2. King. 10.15.16.  Is thy heart upright, as mine is towards thine? then give me thy hand, and come and see the zeal that I have for the Lord of hosts. Few, I say, that can take others into their houses, chambers and company, and show them how zealous they are for God and his glory, in reading and conferring of the scripture, in prayer and other practice of piety: nay, they can rather show them how zealous and fervent they are for their pleasure and profit, for themselves and their own states. But the zeal for the Lord of hosts they condemn in others, and therefore cannot have it in themselves, and so cannot have true repentance.  

Use 2.  2. By this may every one try, whether they have repentance or not, even whether they have fire or no, by this heat. If they be not cold, nor lukewarm, but strive to be hot, and zealous in God's service, and in the way of piety, respecting rather what God calleth for, then fearing what men condemn. 
Object.  But there may well be zeal without repentance, neither is all zeal good, for there is a bad, as well as a good zeal: how will zeal prove it then? 
Answ.  I answer, it is true, that as the sea water and the rain water agree in the matter, yet they differ by divers qualities and properties, as sweet and salt, thick and thin, light and heavy: So a good zeal and bad are both affections; but they differ in many several things. And first, as the Moralist speaketh, of other affections, that they are so far good, as they are guided by wisdom, and kept within the bounds limited by it: and on the contrary, they are evil, when they pass those bounds: So in this zeal, it is so far good as it is governed by true knowledge and faith; and so far bad, as it is deprived of this. As the Apostle Paul saith of the jews: 
Rom. 10.2.  I bear them witness that they have the zeal of God, but not according to knowledge: that is, their zeal was not ruled by reason, nor grounded upon the word of God, but according to their own fancy: teaching us thereby what is good, and what is bad zeal. Zeal is then evil and bad when it will not be, nor is ruled by true knowledge (that is, not subject to the word) but by custom, tradition, our own affections and wills; and of this may be said, as before, 
Rom. 10.2.  that such have zeal, but not according to knowledge: and they may be prayed for, as Christ prayed for the jews: 
Luke 23.34.  Father forgive them, for they know not what they do. And this zeal argueth no repentance: but that which is according to knowledge, submitted to the word of God, is good, and will prove a man to have repentance. Again, zeal consisteth of two affections, love and sorrow; love for the glory of God and his service; sorrow when it is not performed. May we compare spiritual things with earthly things? wheresoever there is this love it is speedy for the compassing of that it desireth. Therefore we read when Shechim loved Dinah, jacobs' daughter, 
Genes. 34.19.  he was speedy in compassing that, by which he might obtain her, though the thing was very sore and grievous which he was to do: so where there is this affection in the heart of man, it maketh a man forward, and speedy to procure the glory of God, and to accomplish his service. Secondly, love hath another property; wheresoever it is, notwithstanding all difficulties, discouragements, or dangers, yet will that man go forward for the procuring of that he loveth, and dreadeth not for any fear or discouragement, so he may obtain the thing he affecteth. So it is said of jacob, he served seven years for Rachel, and being deceived by her father, in giving unto him Leah in stead of Rachel, he was content to serve seven years more, 
Gen. 29 20.  and yet those years seemed unto him but a few days, having borne the cold of the winter, the heat of the summer, the chilling of the Moon, and the burning of the Sun, the dangers both by night and day; and all this was because he loved her. So if there be this love of God in men, it will never shrink for all difficulties that may be; he that hath it, will not faint, nor be hindered with all lets and impediments which may fall out, as the reproaches and indignities which men, Satan's complices, will be ready to cast upon him; neither will he think the time long, nor the labour too much for it, but go thorough, and thorough travel and pain, that he may procure the glory of God, and advance his worship and service. Therefore whereas men pretend zeal, let them examine themselves according to this affection, and try whether there be this love in the heart or not. Thirdly, he that hath true zeal, he hath this affection of sorrow, mourning when he cannot obtain, or procure the glory of God as he would. We have begun to compare heavenly things with earthly, and spiritual with carnal, may we once more proceed? It is written of Ammon that when he could not enjoy Tamar, whom he loved, 
2. Sam. 13.2.4.  he was sore vexed and fell sick, and grew lean day by day, because he could not enjoy her; these effects had his love in him. So when there is true love to God and his glory, there if men cannot further it, as much as they would, if they cannot enjoy his word, if they see him dishonoured, and false worship established, they will pine and grieve and fall away. As it is said, 
Psalm. 69.9.  The zeal of thy house hath eaten me. And as Elias said, 
1. King. 19.10.  I have been very zealous for the Lord of hosts. He was so stricken with sorrow, that he was ready to die, because he saw not the glory of God go forward: so that where there is true zeal, there is also this affection of sorrow and mourning. Then let every man examine himself, by these three rules, whether he have this affection within him or no, and so whether he have repent: if he have not this affection, at the best he is but lukewarm, and even such an one whom God will spew out of his mouth, and cast out of his house: but having it truly in himself, he may be assured he hath truly repent, and so is regenerate and holy, and shall both abide in the house of God all his life, and be afterwards received into his everlasting tabernacles.  

The seventh sign or fruit of repentance is punishment.  The seventh sign, or fruit of repentance is, revenge or punishment; yea what punishment: which some restrain particularly to the Corinthians, 
2. Cor. 7.11.  as they did the former effect, indignation: understanding it of that punishment, which they inflicted upon the incestuous person; that whereas as before they spared him, now admonished, they executed the censure of the Church against him, and excommunicated him. Which admit it be true, that it may be so understood, yet it carrieth with it another general sense, seeing all sin is to be punished, wheresoever it is found, and specially should men begin with themselves. This being then a sign, or fruit of repentance, it must begin, and be in a man's self. It differs from indignation, because that is in the affection, this is in the action: that is a just conceived anger towards himself for his sin, and hatred of the sin; this the punishment of himself for those sins, and a taking as it were, a iustrevenge of himself for them. Which is when men have offended in yielding too much to their own desires, pleasures, delights, and profits, then for the freeing of themselves from the evil of sin, they deny some things to themselves, which otherwise they might lawfully use for their comfort: which if they do not, they shall, in the punishment which God shall bring upon them, taste the bitterness of that, that seemed sweet unto them. The point than is this:  

Punishment is the seventh sign of repentance.  True repentance bringeth forth punishment or revenge. That is, he that is truly penitent doth holily and justly punish himself, and is revenged of himself for his sins. Which as it is manifest in this place, so also in divers other places: as first, some do not unfitly apply to this purpose that place of S. Paul to the Corinthians, 
1. Cor. 11.31.  If we would judge ourselves, we should not be judged: Which though in the general it be spoken of the whole conversion, and of the whole act of repentance, with all the appurtenances, yet the whole will carry this particular. Thus David repenting, 
2. Sam. 12.16.17.  punished himself in his humiliation for his child, and his sin, who besought the Lord, and fasted, and lay a whole night upon the earth, and would not for that time receive any meat for his refreshing. Likewise another example in the same man may be seen, when in giving way unto his lust, 
1. Chron. 11.18.19.  he had desired the waters of Bethlehem, and after did see it was brought with the lives of his three Worthies: to take a holy revenge of himself, he would not drink of it, but powered it upon the ground, for a sacrifice to the Lord. Likewise, we have the example of the woman, 
Luke 7.38.  that showed the fruit of her repentance, having before abused her eyes to uncleanness, and her hair to vanity, by laying it out to the enticing of youth to folly, when she had repent she took a holy revenge of herself, and used her eyes as a spring to yield water to wash Christ's feet, and her hair to be as a towel to wipe them. So likewise those cunning men that were Necromancers, 
Acts 19.19.  being converted by the preaching of the word to repentance, would burn those books that were before dear unto them, for a revenge upon themselves for their sin, showing both an indignation in the affection, and a just revenge in the action. Thus then and in these and such like hath repentance brought forth this revenge or punishment; and reason it should:  

Reason 1.  1. Because the repentant now discerneth two things which he saw not before: 1. God's love to him. 2. His dislike and hatred of his sin. Now then for his love, he taketh punishment, and an holy revenge of himself. It is necessary (saith Ambrose) 
Necesse est ut quis vindicet eum, cuius erga se sentit assectum. Am bros. in hunc locum.  that every one should take revenge and punishment for him, whose love and affection he perceiveth to be towards him. For so shall he show love again.  

Reason 2.  2. Because by this he may prevent God's punishment of it. For the Apostle Paul saith: 
1. Cor. 11.37.  judge yourselves, and ye shall not be judged. As if he should say, judge not yourselves, and ye shall be judged of God: but take this revenge on yourselves, and judge yourselves, and God shall not judge you. He doth not speak this as if it were any redemption or satisfaction for the punishment, but because it was God's counsel and purpose, by chastening and correcting of them, to shake them from their security, that being put in mind of his anger, they might be more wary afterward. Which man doing by this voluntary revenge, prevents God, that there is no need of any such admonition from him: for as diseases are cured by contraries, so are these evils.  

Object.  Why then (may some object) are not the penances, pilgrimages and other sort of punishments lawful in popery, or why should they be condemned as they are?  

Answ.  I answer briefly (for it hath been answered at large in the point of humiliation) that we condemn them, because in some of them we may say, that they are spoiled in dressing, and use the proverb much more truly here, than men do in their choler, when their meats distaste their palates; God sendeth meat, but the devil sendeth Cooks. God hath ordained some of these, but the devil hath stirred up men, to corrupt them severally, to make them distaste God. Namely, that whereas God commandeth, or alloweth them to be done, and that men shall do them; to the end they may dislike God, and be made unprofitable to the actor, the devil hath taught them to make that public, which should be private, and so by ostentation, or hypocrisy to mar the act; yea to use them at such times, as the Lord calleth to the contrary; yea to think by them to merit remission of sin, at least of the temporal punishment: which as it is ignorantly taught by their priests, (seeing remission of sin goeth before this, a man having no sooner believed, and repent, but both the guilt and punishment are remitted, even before he can perform any such act as this) so is it sacrilegious to Christ, who hath freed us from both, whereas this makes his sufferings and merits imperfect, and for one of them only. And this is like that Coloquintida, 
2. King. 4.38.  which spoilt the whole pot of pottage, which was made for the children of the Prophets. These are like good medicines, which being not taken in their time, season, and quantity, are poisons rather than medicines. But others of them are will-worship, things without warrant, precept or practice, and so good reason there is, why we should condemn the things and reprove their authors. And now I come to the uses of this seventh and last sign.  

Use 1.  1. If this be so, how can many men persuade themselves that they have repent, when there is in their affection, no indignation against themselves and their sins, and in the action no revenge nor punishment? they have done no execution upon themselves or their sins, they never yet restrained or bridled their lusts, for all their offending by them in whoredoms, uncleanness, and wantonness. They never yet abated the vanity, and excess of their apparel, which made them offend against that sobriety, which becometh women, 
1. Tim. 2.10.  that profess the fear of God. They never yet fasted a meal or two, a day or two, because they offended in gluttony, drunkenness, & excess. But rather like those whom the Prophet Esay speaketh of, who said, 
Esay 56.12.  Come I will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. Or else like unto him that Solomon speaketh of: 
Prou. 23.35.  They have stricken me, but I was not sick: they have beaten me, but I knew not when I awoke: therefore will I seek it yet still. These and such like cannot persuade themselves they have true repentance; or if they do, it is a deceitful persuasion. If the Corinthians had been still indulgent to the incestuous person, and not have punished him, and excommunicated him, would ever the Apostle have acknowledged them to have truly repent? surely no: and when as they never took any revenge of themselves for any sin they have committed, shall God acknowledge them for true repentants? questionless no: and that shall they one day know when God will judge them, because they have not judged themselves.  

Use 2.  2. This may teach men (to the end they may be persuaded their repentance is true, & to seal it up to themselves) both to search their hearts for this, and to labour still it may be ●ound in them, even this punishment, and revenge. If they have been, or they be judges to themselves, and excutioners for the Lord against those things wherein they have offended him, and have been revenged of themselves, and their sins for the Lords sake. As having offended in gluttovie, they revenge themselves by fasting meals, and days. If by whoredom and uncleanness, they be revenged of their lusts, and flesh, by reforming, and bridling of them, by some lawful severity afterward. If in covetous catching, and polling of other men's goods, they will be revenged of themselves, by restitution, and diminishing their store. If in using excessive pride of apparel, by withdrawing from themselves such costly attire, as might happily otherwise be worn, both for their calling and ability. And so in all things taking a godly revenge of themselves, and of the flesh for withdrawing their souls from God, and making them to do that which is contrary unto him, dealing in this case, as a chaste woman would do, who being married to a certain noble man, absent, and unseen, should be persuaded of some bawd, or pander, that another is her husband, and so being credulous, should take him, dwell with him, and use him as her husband. But after, understanding better, and that she was abused by this lewd woman, how would she handle such a deceiver? with what indignation would she look upon her? how full of wrath would her heart, and countenance be? how would she be revenged of her? she would think it too little to drink her blood, and tear her flesh, but by all means would torture her, who had so deceived her, and brought her into that pollution. So the soul, whose eyes God hath opened, and enlightened, by which she seethe her lawful and true husband, for whom she was created, and seethe also, how by the deceit of the flesh she was drawn, to affect and embrace, to love and live with that which is contrary to God, and give that unto it which is Gods: how can she abstain from this holy revenge? how can she choose but afflict the flesh, that she may revenge this injury to God and herself? By which this will be manifest, that such a soul hath repent, and returned. Provided that all this be done of men without any conceit of merit, or satisfaction to God for the sin, or punishment, but only as an effect of repentance, to seal the same up to themselves, and by this to prevent sin to come, that they may prevent the judgements of God: that finding out the depth of the wound that sin hath made, they may thus remove the causes, and extinguish the remnants of it, taking away the occasions, and preventing the reentring of it again, and so prevent God's hand, which would otherwise smite them; not to be satisfied in the course of his justice, (which was effected by Christ; neither would he touch us for any thing past, if by perfect forsaking of sin, we were fully joined unto him) but to drive us by bitter sorrow, to purge out that sinfulness and those remainders which our precedent sins left behind them, in respect whereof we are not yet fully joined to Christ. And so having this sign as the others, may be assured they have truly repent, are regenerated, and have Christ in their hearts, as the shepherds were sure, when they found all the signs the Angel gave them, that that was he they found in the cratch: and so may they be assured that when death shall come, they shall (as Simeon prayed when he had Christ in his arms) 
Luke 2.16.  depart in peace, and enter into glory.  

The time of repentance.  Now from these signs and fruits of repentance, we must proceed in the next place to the time of repentance, when men ought to perform this duty. And first of the general time of repentance.  

This life is the only time of repentance.  In this life and upon the earth there is only place for repentance, men only can here repent and turn to God. So much that place of Timothy proveth, 
2. Tim. 2.25.  Instructing them with meekness, that are contrary minded, proving if God at any time will give the repentance, etc. Whereby it appeareth that this repentance must be in this life, because the ministry of the word is only of use in this life. Again, in the Revelation Christ speaking of jezabel, saith, 
Revel. 2.21.  he gave her time & space to repent. Meaning, he had let her live to repent; if he had cut her off before, he had taken from her the time of repentance. This is insinuated in the parable of the figtree in the Gos-Gospel, 
Luke 13.5.6.  where our Saviour Christ saith, Except you repent you shall all perish: whereupon he doth infer the parable, that 〈…〉 and bestowed all the cost that might be, and yet it brought forth no fruit; the Master of the Vineyard commanded it then to be cut down. Insinuating, that if they did not bring forth the fruit of repentance before they were cut down and died, they should never do it. Also the preaching of john Baptist witnesseth the same, who saith: 
Math. 3.10.  Now is the axe put to the root of the tree: therefore every tree that bringeth not forth good fruit is hewn down and cast into the fire. Also the Lord speaketh by the Prophet Ezechiel: 
Ezech. 33.11.  As I live, saith the Lord God, I delight not in the death of a sinner, but that he turn and live. Turn you, turn you from your evil ways, for why will ye die, O ye house of Israel? Cyprian thinketh that this place doth prove, 
Cyprian. lib. 3. Testimo. adversus judaeos ad Quirinum.  that repentance is only to be performed in this life, because God saith, that he will not the death of a sinner, but rather that he return: noting that if he do die, than the time ●s p●st, therefore he desireth his turning ●efore he dieth. S. Paul saith, 
1. Cor. 5.10.  We must ●ll appear before the judgement seat of Christ, that every man may receive the ●hings that are done in his body, according to that he hath done, whether it be ●…d or evil. Whence I gather, that every one at the general judgement day must give an account of the things done in his body in this life, but nothing of things done after this life. Which place with the other prove that repentance is an act to be performed in this life only: and reason it should be so:  

Reason 1.  1. Because repentance is a fruit of faith, and is performed of none but they who have faith; it neither goeth before faith, neither can come afterward, when faith is ceased and is no longer; but in this life only faith hath a being, and not in that life  is to come for both faith and hope cease to be after this life. For S. Paul saith, 
1. Cor. 13.13.  Now abideth faith, hope and love, even these three: but the chiefest of these is love. The reason is, because faith and hope end in this life, when a man hath obtained that he believed and hoped for; but love is everlasting: faith then ceasing in this life, which is the tree that bringeth forth repentance, repentance being the fruit must needs cease.  

Reason 2.  2. Because the essential parts of repentance cannot be performed but in this life; which are mortification, and regeneration; there being afterwards no corruption, and sin to be mortified, namely in those who have right to repentance and are the subjects of it.  

Use 1.  The first use of this doctrine is this, to reach us, that if there be no use of repentance after this life: then is there no use of Purgatory, such as the Papists speak of: for men die either repentant, and so not capable of that place; or unrepentant, and so deserving a worse. For afterward is no place for repentance, and then for no redemption and deliverance; for their satisfaction being a part of their repentance, and no repentance but in this life, therefore after this life can be no satisfaction. For, for them by commutation of penance, to free men from the pains of Purgatory, is absurd, for that commutation cannot be without repentance. This error ●…me●h to rise from the practice of the Church, who in the more purer times of it, when they had excommunicated any for a public offence, and ha●… for him a long time of his repentance, that is, to manifest it unto the Church, if before that was accomplished, they saw surficient signs of his repentance, they sometime remitted, 〈◊〉 esse of it. And upon this and 〈◊〉 this grew these satisfactions and commutations. But that was only a mitigation of the punishment, which the Church had designed, and yet not without repentance; but never of that which God had appointed, did they remit or think upon to change; which these malapertly do, at least according to their own doctrine; and that without repentance, there being no repentance after this life nor place for that. But as justin Martyr saith; 
Post animae è corpore egressum, statim fit bonorum & malorum distinctio: ducuntur enim animae, ad loca quae eis digna sunt ab angelis: bonorum quidem in paradisum, impiorum vero ad inferiora loca, ubi custodiuntur usque ad resurrection 'em. just. Mart. quaest. 75.  After the soul is departed out of the bod●e, eftsoons is there made a distinction of good and evil: For the souls are carried by the Angels to those places which are worthy of them and are fitted for them: the souls of the good are carried into paradise, but the souls of the wicked are carried to hell, where they shall be kept till the resurrection.  

Use 2.  2. This will afford comfort unto as many, as have cruelly repent; which comfort standeth in this, that though their lives be short, and not so short, as uncertain, being not certain of one day or hour, being tenants at will; yet let death come when it will, they are provided for it, and may give it entertainem●t with cheerful countenances. And as Danid said of Ahimaaz, 
2. Sam. 18.27.  he is a good man, and cometh with good tidings: so may they say, that have repent, of death, let it come, it bringeth good tidings unto them, because they are at peace with God, and in favour with him; for they know that every thing shall turn for their advantage, death itself shall be an advantage to them. This made the Apostle Paul desire to die, 
Phil. 1.23.  because he might be with Christ; when he was once assured that he was reconciled to God. A malefactor, who hath offended the law, and for the same is taken and committed and in danger of death; yet if he can a week before the Assizes get his pardon from the prince, then though, all the other prisoners be full of terror and grief, yet he wisheth every day, for the day of assizes, because he is then sure to be acquitted. So a man that hath repent, by which he hath assurance of pardon and reconciliation with God, needs not fear this day of assise or judgement, howsoever others may fear and quake when death cometh, because they must not only departed from men, but in stead of their society, shall have the devil to terrify them, and hell to forment them, and the whole wr●… 〈◊〉 God laid upon them for their impenitence; where as he, I say, that hath repent shall not need to fear, neither van evil death, nor a sudden death: 〈◊〉 a sudden death, because if he have repent, no death can come suddenly to him; nor yet an evil death, for what evil death can come to a man that hath lived well, and hath truly repent? That is not, saith Chrysostome, 
Non heaest male mori, violenta morte finiri, sed in peccatis mori. Chrysost. hom. 5. ad pop. Antioch.  to have an evil death, to end his days by a violent death, but to die in his si●…es, which no repentant doth Like to that which Hierom reporteth of Hikarion, comforting himself against the fear of death, when he said to his soul: 
Hilarion animam agens eidem dicebat: egredere anima mea, quid times? septuaginta prope annis seruivisti Christo, & mortem times? Hieroni.  O my soul go out of thy house of they, why are thou afraid? these seventy years almost hast thou served Christ, and dost thou yet fear to die? The like, I say, may a repentant man shy to his soul: Go out my soul, 〈◊〉 shouldest thou be afraid to go to him, with whom thou are reconciled, and from whom thou hast a 〈◊〉 barge of all thy sins? It is for them to fear to die, who have never repent, who never served Christ, but have been the slaves of their flesh and Satan; seeing whose they were 〈◊〉, his shall they be dying: It is 〈◊〉 for him to be unwilling and fearful to go ●ce Christ, who believes that he shall begin to reign with Christ, because he hath here suffered and crucified his flesh and his lusts for Christ, and his love.  
3. This may teach us that if there be no time for repentance after this life, then is it a fearful condition, wherein many men are who contemn repentance when they are called to it. And no marvel if death be so fearful to them. For thence is the fear of death (saith Chrysostome) 
Jude timor mortis, quia non vivimus in asperitate Christianis congrua, sed so lutam & mollem am amus vitam. Chrysost. hom. 6. ad pop. Antioch.  because we live 〈◊〉 in ●…steritie fitting Christians, but lead a delicate and voluptuous life: Even such a life as all they who put far from them repentance, have made choice of to themselves, and so cannot but be pressed with the guiltiness of their consciences, seeing they never took the way to have any discharge: but are like to a malefactor that hath neglected the time, and hath not gotten his pardon, till the day of Assifes come, when it is too late to seek for it; must he not needs be in great fear and horrible distractions? much more fearful must it needs be to these, who have neglected the time of repentance, & so of obtaining their pardon even till the very day of their judgement; To these, as Bernard saith, 
Si illis dicitur, cras & egrediemini, comminatio non consolatio erit ista. Bern. in vigil. natal. Do. serm. 2  if it should be said to morrow you shall got out, it should be a commination and no comfort: yea and to conclude, as the 〈◊〉 father speaketh; 
Si tales moriendo non tam egressi dicendi sunt, quam ingressi: qui non in lucem, non in libertatem va dunt, sed in carcerem, sed in renebras, sed in infernum. Ibid.  These dying in this condition, are not so much to be said to go out, at to go in: who go not into the light and into liber the, but into prison, into darkness, into hell.  

The particular time of repentance.  Now we will proceed to the particular time of repentance, which is double; first, present, it must be done instantly without delay: 2. Continual; it must be done constantly and every day. And first for the present and the speed of it.  

Repentance must be present and speedy.  Repentance must be done speedily without delay, or deferring from time to time, or from one day to another. Which is manifest by the Scripture. David saith: 
Psal. 95.7.8.  To day if ye will heard his voice harden not your heart: As if he said, if you will repent, you must not defer it till to morrow, but it must be done while it is called to day. And S. john saith: 
Matth. 3.2.  Repent, for the kingdom of God is at hand: And our Saviour Christ saith; 
Matth. 6.33.  Seek ye first the kingdom of God, and the righteousness thereof. The Author also to the Hebrews saith: 
Hebr. 3.13.  Exhort ye one another while it is called to day, etc. This counsel the Prophet Esay giveth us: 
Esay 55.6.  Seek the Lord (saith he) while he may be found, call upon him while he is near. All which and many of the like kind prove that repentance ought to be without any delaying or putting off, and not without cause:  

Reason 1.  1. Because the deferring of repentance; if ever it be performed, breedeth more matter of hearty, and bitter sorrow for sin, so that the present delight will never answer, nor countervail the future pain and grief; or if it never be performed, then do men but fill up the vials of God's wrath, and heap up judgement to themselves, as S. Paul saith in his Epistle to the Romans; 
Rom. 2.5.6.  But thou after thine hardness, and bear't that cannot repent, heapest up unto thyself wrath against the day of wrath.  

Reason 2.  2. Because by deferring, a man may be deprived of the meants, by which God usually worketh this repentance, and regeneration, which is the word; for they see it is translated from place to place, from one parish to another; from one land to another, and this is that whereby God usually worketh it: which if it be taken from them, how can it be expected they should come to repentance? or who shall work it in them? for if they neglect the means, it is presumption to hope God will work it without the means.  

Reason 3.  3. Because the longer he deferreth it, the harder will it be for him to repent, partly because he groweth more in sin: for it is not to be denied, but that men generally, and naturally, as they grow in strength, wit and worldly wisdom, so they grow in sinfulness, hardness of heart, and other infidelity. As the drunkard doth not quench his thirst, nor satisfy his appetite, but increase the burning thirst of his body, and insatiable temperance of his mind: 〈◊〉 sinful and worldly pleasures, the longer they are enjoyed the more greedily they are desired, and more obstinately preferred before God, and spiritual graces. And partly because sin will take the deeper root, and the longer the tree groweth the hardlier it is removed, for the root is the deeper, because custom will add to nature, and so will prove unresistible, and almost not to be reform. Of a perverse will (saith Augustine) 
Voluntate perversa facta est libido, & dum seruitur libidini, facta est consuetudo, & dum consuetudini non resistitur, facta est necessitas. August. Confess. lib. 8. cap. 5.  riseth lust, and lust being obeyed, groweth to a custom, and while custom is not resisted, it groweth to a necessity. And so by this delaying of repentance, it is made almost impossible, at least marvelous difficult and hard.  

Reason 4.  4. Because late repentance is not so acceptable, partly because it is seldom true repentance: and partly, as Basil saith, 
Si aetate prohibitus a peccato disistis, debhlitati gratias agendum. Basil. exhort. ad Baptis.  If a man leave sin when age and weakness hinder him for following of it, we must thank his weakness, and not him. What thank is it to renounce the world, when he is leaving of it? to mortify his members, when they are mortified by sickness? when it is like, sin rather leaveth him then he leaves sin?  

Reason 5.  5. Because by repentance a man is regenerate, made a new man, and as it were reneweth his youth. 
Basil. exhort. ad Baptis.  Now if a Physician should promise to make an old man a young man, what speed would he make to take his diet? So ought men in this case to make speed to return unto God, when repentance hath that effect that of old men, it maketh them young and new men. If men will run to a Physician that can but cure the body, how much more ought they to make speed to God by repentance, when they shall by this means be made new creatures in Christ jesus? And thus much for the doctrine and the confirmation of it both by the word and by reason. Now follow the uses.  

Use 1.  1. This reproveth the corruptions of men, who living in the sound of the Word, and being made to perceive and discern the necessity of this duty of repentance, yet still defer and prolong it, being not so wise in their generation as the children of the world are in theirs, who take the time and opportunity. The Merchant buyeth while the Mart lasteth, the soldier fighteth while the battle endureth, the husbandman soweth while it is winter, reapeth when it is harvest, maketh hay when the Sun-shineth, the smith striketh while the iron is hot yea 
jerem. 8.7.  & the Stork, & the Turtle & the Crane know their appointed time: but men know not their time of returning unto God, or they do neglect it, though they be continually called upon, and hear the voice of God; 
Ephes. 5.14.  Awake thou that sleepest, stand up from the dead, and Christ shall give thee light. Yet they like drowsy men sleep still in sin, and answer nothing else but 
Nisi tantum verba lenta & somnolenta, Modom, ecce modo, sine paululum: sed modo & modo non habebat modum, & sine paululum, in longum ibat. August. Confef. lib. 8. cap. 5.  those remiss and drowsy words; Anon, behold anon we come, let us alone a little: but this anon and anon hath no neasure with it, and this suffer me a little is drawn out to the length; till Satan's general practice prevail against them, which is to deceive careless sinners, by promising them time enough: as raking usurers are wont to give day to young heirs, from time to time, till at last they wind their inheritance from them. These never think that impenitency is a sin, and a sin against the Gospel, greater than that is against the Law, making all their sins more sinful: as the Author to the Heb. affirmeth of it, 
Heb. 2.2.3.  these remember not how hard sin will be removed, when custom is added to nature, as a twofold cord to bind sin unto them. And as Zophar said to job of a wicked man, 
job 20.2.  that his bones are full of the sins of his youth, and it shall lie down with him in the dust: as diseases after they are entered into the marrow and bones are incurable, insomuch as they go with men to the grave: so doth sin with the unrepentant unto his death. These remember not how hardly Satan can be cast out, when he hath kept a long time possession, nay how unwilling they will grow by this continuance, to go out of his bondage. As a captive who hath been laid long in prison, hath both less means, and less desire of liberty: for his captivity by long continuance is made more familiar. These forget that sin, and the strength of it is increased, partly because it maketh grace weaker, as a disease doth nature, and partly because it bringeth in more, as one sin brings in a second, and that a third, and so it is hard contending against two or twenty. These remember not how old age and sickness will be most unfit for this, because it is indeed hard and difficult, and a heavy burden, and a hard duty, when as age and sickness are a burden, not to be borne of themselves, yea when the grasshopper will be a burden; 
Eccles. 12.5.  and when they are not able to put off or put on their apparel, how shall they put off sin, and put on righteousness? Yea if they would then go about it, and were able to do some thing against their corruption, yet Satan joining himself in more malicious diligence to keep them from it, than before, when as he seethe the time draweth near, wherein he must attain his purpose, or else for ever fail of his desire, how little in such weakness shall they prevail against him? These remember not that they may be deprived of the means, whereby this is to be wrought in them, God taking it from them, or keeping them from it. And if it was not effectual to convert them when they often had it, what hope can they have to be turned without this? Oh, but some will say; sicknesses may work it, for it putteth us in mind of our end, and it openeth the ear, that before was shut. But medicines are for the diseases they are ordained, and if the medicine cure not the eyes, which is ordained for it, and hath a virtue to cure it, what shall that do, which hath no such power? Admit it putteth men in mind of their end, and so that they were certainly assured to die to morrow, yet S. Paul in his epistle to the Corinthians speaketh of some, who thought of dying to morrow, and yet no such thing was wrought in them; for they said, 
Cor. 15.32.  Let us eat, and drink, for to morrow we shall die: Which showeth that men are never a whit the nearer by that assurance of death, to their conversion, which is only wrought by God, not by the means of sickness, or fear of death, but by the preaching of the Word, which is God's ordinance. But admit they have the word, and the Minister coming to them: know they not that many sicknesses, shutteth the care, as well as others open it? And may it not be just, that they which had a deaf ear to God in their health, should be made deaf by him in their sickness? or that he should lay upon them a kind of lethargy, and drowsy sickness, so that they cannot be awaked to hear two sentences together? or give them a crazy and diseased brain, that they shall be able to conceive nothing, or remember nothing? Finally, these remember not that they may have such hardness of heart, that they cannot find repentance, though they seek it with tears, as Esau did. Lastly, they remember not, that if they could do it, yet how ungrateful, and unacceptable it should be to God, that when they can no longer serve sin, and Satan, they should offer themselves to God, when they were weak and blind, and lame, and sick; 
Mal. 1.4.  Cursed is he that hath a male, and sacrificeth to the Lord a corrupt thing. As if he should say, Cursed is he that hath strength of years, action of body, and affection of soul, and spendeth it in the service of the flesh and Satan, and offers to God his old age, his weak and feeble body and soul; and it is like to be the more unacceptable, because it is rather for fear of punishment, and hope of reward, than for any love they bear to God. To conclude, Basil urging this point, saith, 
Sic & Cain sacrificia offerre solebat: primùm quidem pro propria voluntate, etc.  Thus Cain offered up sacrifices to God, first he served himself, and then brought to God: but God rejected both him and his sacrifice. So let him, that shall thus serve God, and thus sacrifice to God himself, when he hath first served the flesh, the world and Satan, with all the strength and livelihood of his body and mind, and bring his weakest and worse parts to God, look to be rejected of God.  

Use 2.  2. This may persuade us to labour for speedy repentance, to follow the counsel which the Angel gave to Lot going out of Sodom, saying, 
Gen. 19.17.  Escape for thy life: so flee for thy life, thou that art a Christian. And the better to stir thee up to this, consider these two things: the folly, and the difficulty of procrastinating repentance, and turning to God. The folly appeareth, first, because prescription and custom often prevaileth against all law. For when a man hath enjoyed and possessed a thing long, he hath eleven points of law, and will by occasion of long possession keep it: so will sin and Satan do with thee. Follie then it is, not to make speed to take forth an Ejection firmae against them. Secondly, what madness is it for a man that is fallen into some pit, or filthy puddle, to lie still and not to hasten out? Sin is as filthy as any puddle: madness than it is and folly to defer the coming out of it. If sin (saith Basil) 
Si res honesta est peccatum, hoc usque ad extremum custodi: si patranti turpis ac nocens, quid in eo perseveras, quod perniciosum est? nullus enim bilem evomere quaerens, maiorem eam ex mala intemper antic diaeta reddere cogitabit. Basil. exhort. ad Baptis.  be an honest thing, then keep it to the end: but if it be a filthy and hurtful thing to him that committeth it, why dost thou continue in that which is hurtful? for no man that desireth to ease his stomach of choler, will endeavour to increase it by a bad and intemperate diet. It is a marvelous madness, that an Ass should fall into a pit, and his master will instantly lift him out, and yet when he that is a Christian is fallen into this pit of filthiness, he careth not to come out. 2. It is a folly to use procrastination in those things whose times and opportunity pass, as in transplanting of plants, in grafting of fiences, in taming of beasts, in instruction of youth; for the time past will hardly be recovered: so is it in this, there being but one appointed time for it. Take heed (saith) Basil) 
Vide ne te tuorum consiliorum pigeat, cum te sera nihil profutura poenitentia ceperit. Disce prudentiam exemplo virginum, etc. Idem ibid.  lest thou be ashamed of thy own purposes, when thou shalt find that late repentance will profit thee nothing. Learn wisdom from the virgins, who are therefore accounted foolish for that they neglected the time, when they might have had oil, and spent it in riot and sleeping, and were after shut out and excluded from the presence of the bridegroom.  
Now the difficulty appeareth: 1. Because custom is another nature, and as hard it is for a man to change, that he is accustomed to, as to alter nature's course. Hence is that of jeremy: 
jerem. 13.23.  Can the black more change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Hence also is that of Basil: As a man cannot unlearn his mother's tongue, so can he hardly leave the custom of sin. 2. Because natural faculties will be spent in a man by which God ordinarily worketh: much harder is it for a man to grow rich, when he hath spent his father's patrimony, then when he hath those foundations and helps. 3. Continuance in sin addeth to the weight of sin, as a burden is increased by adding to it. If then it be difficult in youth to leave it, much more in age. 4. Because at the death of a man he hath many impediments, as the infirmity pressing of him, the care of disposing his earthly things possessing of him, his wife at one ear, his children at another, all which hinder him that he cannot so freely think of his soul, and sin: yea and perhaps, few or none will be found, when he is careless himself, to call upon him, and put him in mind of his wants. Who shall, saith Basil, 
Basil. ibid.  admonish him, (that is possessed and oppressed with a mortal disease,) of things necessary then to be remembered? Shall his nigh kindred? but these cannot for grief. Shall strangers? but these will contemn him. Shall friends? but these will be fearful to trouble him, by putting him in mind of any such things. And so having many impediments, and few or no furtherances, how difficult will the duty then be unto him? 5. It is just with God to contemn that man dying, that contemned him living. And Chrysostome saith, 
 moriens obliviscatur sui, qui dum viveret oblitus est Dei. Chrysost.  Let this affect a sinner, That he who while he lived, was forgetful of God, when he is a dying shall be forgetful of himself. Make speed then, and repent betime, which is the best way to overcome sin and Satan. The best way to kill an earth lie serpent is to bruise his head, not his tail; & the best way to overcome Satan, will be in the beginning, in life, not in death. Let us then not put it off from day to day, and from one time to another. For it is not to morrow that God requireth, but to day: for he saith, 
Heb. 3.15.  To day if ye will hear my voice harden not your hearts. Put it not off till you have disposed of your goods and worldly affairs; for ought not thy soul to be more dear to thee then all things in the world? then take time while thou hast it, lest thou repent with tears too late, and so have no benefit by it. Remember there will be a time when there will be a judgement without mercy, when if thou neglect this day of salvation and acceptable season, thou shalt be cast to hell, and there shalt lie in misery, howling and crying out, Oh miserable wretch; what did I mean that I did not confess my sins, repent and turn to God, when I was on earth? now I see others partakers of the heavenly joys, and I thrust out and cast into these miserable torments: when thou shalt be enforced to say: Oh how iustare Gods judgements? I was spoken unto, but I would not hear: I was instructed, and entreated by the Ministers of Christ to repent, but I stopped mine ears against their admonitions. How do I now justly feel that, which nothing could make me to fear? But to end this point, I suppose I have not spent my breath in vain, but that there are many here, upon whom these things have wrought, and in whom they have begotten good purposes of repenting and forsaking their sins; now I beseech you by the mercies of God and the merits of Christ, and I charge you by the love you own to yourselves and your souls, that you smother not these motions, but make much of them, and quench not the spirit, withstand not this call and exhortation of God. Let it be enough, that he hath stood thus long knocking at the doors of your heart, and hath not been let in. It is more than time, you give over to abuse his patience and long suffering; and to day, while it is called, to day, hearken unto his voice, lest you afterwards be hardened through the deceitfulness of sin, when you shall not be able to repent, though there may seem to be some desire in you; and when he will not be entreated, because you came not when he called you: nor will open unto you, because you were not ready at his coming.  
The second particular time of repentance is, that it be done constantly, and every day. And so the thing is this:  

Repentance must be the daily and continual practice of a Christian.  Repentance is not once or twice to be performed, it is not the exercise of a Christian for once or twice, a day or two, but it must be the continual exercise of him. The Author to the Hebrews saith, 
Heb. 3.7.13.  To day if ye will bear his voice. And again, Exhort one another daily while it is called to day. As to day admits no delay, so it admits no interruption, but this speaketh to every man, as yesterday, so to day, and so to morrow, so long as there is to day. And S. Paul saith, 
2. Cor. 4.16.  That though our outward man perish, yet the inward man is renewed daily: what is this renewing, but regeneration? which is a part of repentance, and being to be done daily, therefore there must be a daily repentance. Again, S. Paul saith: 
2. Cor. 9.18.  We all behold as in a mirror, the glory of God with open face, and are changed into the same image from glory to glory: noting that when we are changed, it is not done in a moment, but from glory to glory, that is, from one degree to another. And David saith, 
Psal. 119.176.  I have gone astray like a lost sheep: seek thy servant, for I do not forget thy commandments. And as one saith, What is the whole life, or what are the whole actions of the godly, but repentance? for they are departings from evil, and certain renovations or new obedience to God, or at least ought to be. And Christ hath taught us daily to say, 
Matth. 6.12.  Forgive us our trespasses, arguing that there must be a continual repentance, in that this prayer is to be said every day, having reference to the petition going before, that as we must ask every day for our daily bread we eat, so must we daily ask for the forgiveness of our sins. Now there can be no remission of sins, where repentance is not. Then must it be continually practised, and that for good reason:  

Reason 1.  1. Because all men, even the best, are still subject to fall, and to be corrupted, therefore they must still rise, and be purged: for living in an infected air, they cannot but draw corruption, though they are never so wary of themselves. Yea, seeing (as Chrysostome saith) 
Ecclesia est Paradisus, ibi est serpens in sidians, Eva seducens, & Adam seductus. Chrysost.  the Church is as Paradise, where there is the Serpent besetting, Eve seducing, and Adam seduced: So here is the devil inducing, and the flesh seducing; the soul than must needs transgress.  

Reason 2.  2. Because a Christian man's life is, 
Via, semita, cursus, ubi eundum, non standum, & qui non progreditur in via domini & now proficit, is deficit.  a way, a path, and a walk, therefore in this way a man must not stand, but go, he may not sit down but go on, and grow to perfection, and he that doth not increase, doth decrease, for there is no standing at a stay. Now this increase is wrought by repentance and renovation. Therefore he must needs exercise regeneration, and repentance, and that not for a day but his whole life.  

Object.  Repentance is never separated from godly sorrow, but mourn we cannot always, seeing the Apostle willeth us, 
Rom. 12.15.  to rejoice with them that rejoice.  

Answ.  I answer, that these two may well stand together, because they are exercised about divers objects. A man may well rejoice in God, and mourn in himself; he may well rejoice for another man's good, yet mourn for his own sin, or evil; he may have sorrow mixed with joy. As a man when he hath escaped shipwreck and is got to the shore rejoiceth in his own safety, but seeing his friend suffer shipwreck and cast away, he cannot but mourn, and instantly be thus diversly affected: so that both these may well stand together.  

Object.  But sometime we must sleep, and then we cannot repent, for then all actions, and senses cease.  

Answ.  I answer as Paul did some men for indifferent things: 
Rom. 14.6.8.  He that observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the Lord: He that eateth, eateth to the Lord, and giveth God thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks. So may I say, he that sleepeth, sleepeth to the Lord, and giveth God thanks. For even by our sleep we obey God, who hath so made our natures; and if we receive it as we ought to do, we do then perform an action, whereby we do glotifie God, for thereby were are made fit, and able to perform service unto him, and so we not only sin not, but do good then.  

Object.  Some again may object, and say, that repentance is physic, and that is not to be taken every day, for if it be it will do more hurt then good.  

Answ.  I answer, it is true, it is compared to physic, but similitudes do not hold in every thing, they run not upon all four: therefore though it be like physic in some things, yet in other things it differeth. Men take physic but seldom, because their bodies are not always distempered: but for the sickness of the soul it is contrary, for that sickness seizeth upon a man continually, therefore he must use repentance always. Besides, physic for the body is not used daily, because no man can take physic so warily, but oftentimes it will take away good humours, as well as bad; but it is contrary in repentance, for it taketh away all bad humours of the soul, and leaveth the good behind. Therefore there ought to be a continual use of it, and that to good use and purpose. But now I come to the uses.  

Use 1.  1. This serveth to reprove all such as repent, or practise this duty of repentance, only by fits with intermission, only taking it up as a tertian or quartan ague, every other day, who divide their time betwixt God and the world, begin in the spirit, but end in the flesh, who being gone out of the Sodom of sin, do not go forward in their journey, and practise of this, but with Lot's wise look back, with a desire to enjoy the pleasures thereof; which proveth directly, that their repentance was never good, not because they fall, which is incident to all, but because they still practise not this duty of repentance, to rise again. And hence it cometh that these men prove far worse, than they who never made any such show of repentance, and much more secure. For as it is with a salve applied to a wound, which wanteth a virtue to heal, the sore and venom of the disease, overcoming the virtue of it, the wound doth more fester, and rankle inward: so this spiritual salve applied to souls wounded with sins, not curing them, they wax worse and worse: or when a salve is not continued, but the wound is suffered to take cold, and to rankle inward; so it is with them that are not cured by this spiritual salve, they grow worse and worse. As men roused out of sleep, with some stirring noise or unusual sound they presently start up and are amazed; but after they have been sometime acquainted with the noise, they can sleep secure lie and not be much disquieted: so awaked out of their carnal security by the threatenings of the law, as it were by canon shot, thundered in their ears, at the first they begin a little to be affected, but after falling asleep again in their sins, these fearful sounds nothing disquiet them, but they are much more secure.  

Use 2.  2. This may persuade us as to begin with the first, so to hold on with the last, to be both speedy and constant, in the practice of this duty of repentance, by which we may assure ourselves, the rather that it is true, when it is constant, and not variable, and by fits. If we find it oftentimes difficult, and that when we have overcome one, straightway there riseth up another; nay if like the monster Hydra, when one head is cut off, many others arise, at least appear; yet must we continue. For men that desire health, do not give over their physic, if they see their disease grow, but the greater it is the more they seek after the means, and do more frequently use them. And if not with one endeavour, thou canst overcome sin and corruption, thou mayst with the 2.3.5.10. as Chrysostome speaketh 
Chrysost. hom. 3. Poenitent.  of the cutting down of an oak by many strokes which cannot be by one. If they be hardly overcome with all thou canst do, think they will overcome thee, if thou neglect them. Therefore this repentance must be continual for mortification; so must it be also for regeneration: men must labour, and not think they be holy enough; for as Bernard saith, 
Desinit esse honus, qui desinit velle sieri melior. Bern. Perfectum esse nolle, delinquere est. Hieron.  That man ceaseth to be good, that doth not endeavour to grow better. Yea as Hierome saith: Not to strive to be holy is to be corrupt; not to continue in that endeavour. For going against the wind and tide in this, if there be not a continual rowing, if any remission of the hands, or any time sitting still, they must needs decay, and fall back. Besides, if that were not, yet here is it much more true, then in the body; a little thing, as a surfeit, and such like, decayeth the health, and strength of it in a moment or minute, or very short time, more than many means, and long time, will recover the perfect health again. But the soul that was corrupted in a moment almost, is not recoverable in so short a time, as the other is; therefore there must be a constant care to practise this, by which it may be recovered, and repaired, and so fit to receive the Lord, whether coming in grace, or in glory. For who, about to entertain a king, doth not prepare, and adorn his house, that it may be fit to receive him, and fit for his abiding? dare any man in a beastly and beggarly house offer to receive a king? And know, as Chrysostome saith, 
Nec sane sub una die adornetur domus Christo, sed per totam vitae nostrae aetatem; aeterno principi in referenda humani peccaetoris aula componatur. etc. Chrysost. hom. de militia Christ.  That one day is not enough to repair or adorn a house for Christ, but a man had need to spend his whole life in repairing the hall of his heart for the eternal king. But thou hast sinned, let it repent thee: for repentance doth purge a sinner and repaireth holiness in him.  

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

Ignorance the first impediment of repentance.  Ignorance of the nature, substance, and parts of repentance is a great impediment to keep men from repentance, and from the speedy, and continual practice of it: which is manifest by that of Nicodemus, who was amazed at this doctrine of repentance, and regeneration, as never having heard of any such thing before: for when Christ said unto him; Except a man be borne again, he cannot see the kingdom of God; Nicodemus thought that Christ had spoken of a natural birth, and said, 
3. john 3.4.  How can a man be borne which is old? can he enter into his mother's womb again and be borne? He could not be ignorant that such a thing was to be performed, as being a great Rabbi in Israel, and therefore knew the exhortations of the Prophets, Eschew evil and do good. But yet the nature, and as it were the marrow and pith of this he knew not, and so could not make speed to perform it. So was it with Peter's hearers; for when they were pricked and touched in their hearts by the preaching of Peter, 
Acts 2.37.38.  They said, men and brethren what shall we do? Peter then calleth them to repentance, and said, Amend your lives, and be baptized, etc. So that we may see by these men, what was the impediment, why they had not hitherto performed it; neither could perform it now, that they saw their sin and their misery ●…n by reason of their ignorance of it. So was it with the jailer, 
Acts 16.30.  who being astonished at the miraculous opening of the prison door, came trembling, and fell down at Paul's feet, and said, what shall I do to be saved? where we see that he was ignorant of this doctrine of repentance, and therefore could not repent: So is it with all others; ignorance is that which hath and will keep them from repentance, and reason there is for it:  

Reason 1.  1. Because men will never desire that they know not, and less endeavour and labour for it, which usually followeth their desire. Even as a Hawk that seeketh not after the prey while she is hooded, though otherwise, she have a great desire unto it. No marvel then, that these men while they are ignorant labour not for it, nor desire it.  

Reason 2.  2. Because if they could desire, yet they could not perform: for many may have a general blind devotion to a thing which they are not able for their ignorance to do. As many men seeing the cunning works of some artificers, may have a desire to do the like, but are not able to perform any one of them, seeing they are ignorant of the art: no marvel then, if all the while men are ignorant of repentance, they perform it not. And hence may we learn:  

Use 1.  1. Whence it is that in our times, as in all times, this duty is so little practised: it is manifest to be the ignorance of it; for to say nothing of the common belief and confession of men, who when they talk of salvation, they say they hope to be saved by their good meaning, and good works, and never think or speak of any such matter as repentance, and regeneration, at least as the Scripture speaketh of it; yea to let pass those errors, which possess many of the learned, and take up their thoughts, as well as the ignorant, as justification by works, inherent holiness, & man's own righteousness; which argue plain ignorance of this doctrine of repentance, and regeneration: I say, to let pass these, what an infinite number of men live in the Church, whose ears hear often of this from the mouths of their Ministers, that they must repent, and so they know the name of it; but understand nothing of the nature of it, none of the doctrine? but they think, and are so deluded by Satan, and their own self-love, and natural reason, that having once the sight of their sins, and their consciences convinced out of God's word; if they do but in some general terms confess, that they are all sinners, and desire God after a formal manner to have mercy upon them; if they can sometime strain from them a broken sigh, and be content to leave some of their less pleasing sins, though they never knew what the turning of the whole man meant, what it is to mortify one member, or to be renewed in any part, inward or outward, neither had experience of any such things in themselves, as are the fruits of true repentance: I say, if upon these sleight and small performances they should not be accepted of God, and man, as good repentants, they will quarrel, as those hypocrites of whom the Prophet Esay speaketh, 
Esay 58.3.  who say, Wherefore have we fasted, and thou seest it not? we have punished ourselves, and thou regardest it not, etc. But he will answer them, that he cannot away with their sick, and blind, and lame sacrifices, 
Malac. 1.6.7.8.  though they say they are not evil, yet he accounteth them but the pollution and despising of his name.  

Use 2.  2. If knowledge of repentance be so necessary unto repentance, as without which a man cannot repent: then if there be any desire of this duty in any man, he must endeavour to remove this first let and impediment: for this being in him, will not only hinder him from the speedy doing of it, as fetters may hinder the speed of the swift, but make him he shall never be able to do it. As no man can exercise any Art, that understands not the principles & nature of it. Though some think a man may understand the nature of an Art, and teach it others, yet never be able to practise it himself; as they say a man may know Music, and be able to teach others, and yet be never able to play himself: yet sure it is, he that doth not know this, cannot act it. Which urgeth as the necessity of the teaching of this point, so of the learning of it, that men should by all means possible, and with all the care and endeavour they can, labour for this knowledge, as they do for earthly things; specially seeing the necessity is such, as there is no salvation without it, neither can a man look for any salvation by any other means. Now then, as in the things of this life, if there were no trade or way for a man to live by, and to keep soul and body together, to get maintenance for it, but only by one, would not every man labour for the knowledge, and endeavour to understand that mystery? Nay now that there are many, yea almost infinite, yet see how they labour for knowledge of one, to be able to maintain a poor miserable condition upon the earth; how should they then much more labour for this, when it is the only thing whereby they must either take their way towards heaven, or never come there? Who, being in a strange country, ignorant of his way to his native soil, where he should inherit great things, if he were once come thither, would not be willing to learn, and diligent to know the means and the way? Doubtless none, but he that hath no desire at all neither to his country, nor his inheritance. And so may we well judge of as many as content themselves, and sit down in the ignorance of this doctrine, the King's high way to the Court of Heaven, and the country of happiness.  
The second impediment is despair; 
Despair of a man's own strength and ability, is the second impediment to repentance.  that is, when men are diffident, or despairing in themselves, by reason of their own corruption, and the greatness of the thing, that they shall never attain to it, which maketh them often to defer, and to delay the time before they will set about it, and oftentimes never to endeavour for it. And this seemeth to be proved by the saying of our Saviour Christ in the Gospel of S. john: 
john 6.65.66.  No man can come unto me, except it be given unto him of my father. Whereupon many of his disciples went back, and walked no more with him. Also by that place of Matthew, where Christ speaketh: 
Matth. 19.23.24.25.  Verily I say unto you, that a rich man shall hardly enter into the kingdom of God. And again, I say unto you, it is easier for a camel to go thorough the eye of an needle, then for a rich man to enter into the kingdom of God. whereupon his disciples were in a maze, and said, Who can then be saved? Noting as it were an impossibility that any should be saved, being so hard a thing to be effected; and so by one particular understanding all sorts of men, and by their answer, showing, as it were, the despairing of other men, in themselves. And may not that in the Acts prove this, where the people being pricked in their hearts, at the preaching of Peter, said, 
Acts 2.38.  Men and brethren what shall we do? who, despairing in themselves, if God had not showed them more mercy, would never have gone about this thing. These and many such like, will easily prove this to be an impediment; and for further proof I add these reasons:  

Reason 1.  1. Because when they are any ways awakened, and come to the sight of themselves, and their sins, they are like the servant of Elisha, who cast his eyes only upon his enemies, 
2. King. 6.  the huge army of the Assyrians ready to assault him, and so thought himself lost, and impossible to stand in their sight. So these men beholding their infirmities of nature, together with all their sins of custom; of ignorance, of knowledge, of weakness and wilfulness, and such like, do account this not only painful to strive against them but almost impossible to overcome them, and forsake them: and so sit down before they begin.  

Reason 2.  2. Because in that condition they are not so sharp sighted to discern what is against them, as they are blind, like the forenamed servant, who saw not the angels that stood there priest ready to sight for him, and on his side; so do not they see, how nigh God is unto them with his graces, and what helps and spiritual succours he is ready to send unto them, who do go about this work, and do truly, and constantly seek it at his hands. That he doth not only look on, judge and reward, as the judges did in the games of Olympia, 
Chrysost.  but also putteth to his helping hand, sustaining their infirmities, and enabling them to do that which he requires, and to overcome all that oppose against them. But see what we may learn from this.  

Use 1.  1. This teacheth us, that it is no marvel though many be still found impenitent, seeing they are possessed with this despair and diffidence, and the tongue tells us, it is rooted in the heart. For persuade them to this duty, they seem willing, but they say they cannot tell which way to turn themselves, nay they desist to begin, because they despair ever to attain unto it: for they tell us how marvelous hard and difficult a thing it is, how painful and laborious, that they despair ever to go thorough with it, if they should begin: and so in the cowardliness and slothfulness of their own heart, go never about it: when as notwithstanding, that is true in them which Chrysostome saith; 
Cogitemus quae diabolus imperarit, quàm laboriosa, quam gravia; nec difficultas fuit eius mandatis impedimentum. Chrysost. hom. 19 ad pop. Antioch.  Let us think what things the devil hath commanded them, how laborious and grievous they be; yet they make not difficulty any let why they should not obey his commandments: but in these things they tell us of the difficulty, and so by despair remain impenitent. We see how apt and laborious men are in following their pleasures (saith the Father) which is the service of the devil, yea with what danger they will do it: as Tumblers to go along upon a cord, whose safety consisteth in an exact even carriage of the body, the least swaying to either side is no little hazard of their lives; others carrying a beam upright upon their foreheads, or swords and such like; whom if thou persuade to this duty or any part of God's service, they cry out of the difficulty of it. Persuade an adulterer to leave his adultery, and to mortify that member, he pretends the difficulty of it; yet observe him and thou shalt see him take greater pains, for the satisfying of his lust and desire, then in reason he need to do in mortifying of them, having the assistance of God's spirit; for he wasteth his body, he consumeth his goods, he exposeth himself to the rereproch of the world, to the law of the Magistrate, to the curse of God, both for body and soul; and yet he fears difficulty to mortify this. So the aspiring mind who persuades himself that it is a thing impossible to overcome his ambition, and so never goes about it, will on hands and knees, on foot and horse back, toil like a horse, following of Prince's courts, for one step of honour more than he hath. So if thou call upon a covetous man to subdue his covetousness, and labour to be crucified to the world, he holds out difficulties, and saith it is a labour not to be endured: and yet takes he much more pains, rising early and going to bed late, & eating the bread of care and sorrow, to scrape that together, which had, will no more satisfy him, than waters of the sea will quench his thirst. No marvel then if many men remain still impenitent and lie in their sins.  

Use 2.  2. This may instruct him that would repent, to labour to remove this, and to step over or break thorough this hedge, which is made against him, and to gather his spirits unto him, and take courage to go about it, for the difficulty of this lieth more in his faintness and sloth, then in the thing. As Chrysostome spoke of a commandment of the Law; 
Difficile mandatum non suapte natura, sed audientium desidia: mel natura dulcedinem habet. etc. Chrysost. hom. 8. the Penitent.  The commandment is hard, not in it own nature, but by the sloth of the hearer. Honey by nature is sweet, yea most luscious; but to those who are sick it is bitter, and not to be tasted; which is not from the nature of it, but from their infirmity. So the law is not burdensome by nature, but by our sloth and negligence: which will be much more true of this, being a precept of the Gospel; which is much more assisted by the spirit, and more giving grace then the other. Besides, if it be now difficult and hard, and he unable for it, can he think to make himself more able by despairing, or delaying in his diffidence, when as sin will grow the stronger, and himself the weaker? 
Tam bona quam mala cum fuerint plurimùm immorata, potentiora sunt, etc. Chrysost. hom. 80. ad popul. Antioch.  As well good things as evil if they long continue, grow stronger: as a tree in the ground, the longer, the more unremooveable; as an ague, the more fits, the more incurable; and a beast the elder, the more untameable. And if the multitude do now discourage him, what will they do when they are grown to be more? And if his youth be not able to overcome them, but he falleth before them, how shall he stand when he is old? But that which must best encourage him is, that which Christ spoke to take this diffidence from his Disciples. In the Gospel of S. Matthew, 
Matth. 19.26.  With man this is unpossible, but with God all things are possible. Which is as much as if he had told them, that though it were impossible for any man to repent and turn, yet with God it is not only possible, but also easy. And therefore they ought not to be discouraged from seeking, nor despair of attaining it, but account it an easy thing, and though this hedge were a stone wall, yet by the help of God he may leap over it, or break thorough it. And the rather should a man labour against this difficulty and discouragement, because if he do not kill and crucify them, they will certainly kill him; and is it not better to kill then be killed? If a Physician should tell his patient that he must change his diet, and take physic and purge away his corrupt humours of choler or melancholy, or he must die for it, though it were very unpleasant, yea very difficult and hard, yet would he not stick to do it: how much more ought men to do this for the soul? A certain Philosopher when he found his goods and riches to hinder him, he could not go the way of virtue, as he desired, threw them into the sea, with this farewell: I had rather drown you, than you should drown me: How much more ought a Christian to part with his sins, and give them such a farewell, though it be somewhat more difficult? And to conclude, as Hierom counseled Heliododorus to go on in the course of piety and following after Christ: 
Licèt paruulus ex collo pendeat nepos: licèt sparso crine, scissis vestibùs, ubera, quibus te nutriebat, matter ostendat: licèt in limine pater iaceat: perculcatum perge patrem, siceis oculis ad vexillum crucis evola. Solum pietatis genus est, in hac re esse crudelem. Hieron. ad Heliodorun epist. 1.  Though his little nephew should hang about his neck: though his mother should, with her hair about her head, and her garments rend, show him the teats which gave him suck: though his father should lie upon the threshold to stop up his passage: yet he would have him trample upon his father, and with dry eyes follow after Christ. For this is a special kind of piety, to be cruel in this thing. So would I counsel every one, though his sins were as dear as his father and mother and dearest friends, though it be never so difficult to part with them, yet that he should cast them away, and trample upon them to follow after Christ, and perform true obedience to him, for this is a special kind of piety, to be cruel in this execution.  

Presumption is the third impediment to repentance.  The third impediment is presumption of God's mercy, whereby they are persuaded he will accept them, whensoever they come and return. And that this is such a let, needeth no further proof then of sinners themselves, who often allege for themselves (why they should not sear to defer their repentance, and still to follow their pleasures) the sweet promises of God's mercy at all times, as these: First the Lord speaketh by his Prophet Ezechiel, 
Ezech. 18.32.  That he desireth not the death of a sinner. And again, by the same Prophet: 
Ezech. 33.11.  As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way and live. And Christ saith in the Gospel of S. Matthew: 
Matth. 9.13.  I will have mercy, and not sacrifice. And again in the same Evangelist our saviour speaketh: Come unto me all ye that are weary and heavy laden, and I will ease you. And S. Paul to Timothy hath these words: 
1. Tim. 2.4.  Who will that all men should be saved, and come to the knowledge of the truth. Then what needs such haste to repentance? what needs all this care and speed? they shall be received at all times: and by the abuse of these, they abuse God and themselves, and still are kept from returning, and that by these means also:  

Reason 1.  1. Because they so remember, and their minds so run on his mercy, that he is merciful, that they utterly forget his justice, and that he is just. They think so much of the promises of the Gospel, that they forget the curses of the Law, and gather poison out of the swee●e flowers of God's promises: which makes them never fear any danger, though they remain still without returning, and so they add drunkenness to thirst.  

Reason 2.  2, Because they loving their sins, for the pleasure, profit, or preferment, or such things as they bring in, do willingly lay hold of any thing that may hearten them still in them, and will not see that which should draw them from them.  

Reason 3.  3. Because repentance is so hard a thing and unpleasant, and therefore men can be willing to avoid the labour and pains of it, so long as they have any hope to avoid the danger of their sins, and have any hope of enjoying life and space to return and repent. Now for the uses of this point they are these:  

Use 1.  1. This teacheth that this age is full of impenitency, their words and works declare it manifestly; and how should it be otherwise? for if they had no other let, yet this, that they are full of presumption of the mercy and goodness of God, is impedimentenough. They have not any true faith in the promises and mercies of God: for if they had, they would not so abuse them, but would rather return to him, and seek the pardon of that is past, and to please him in future time. But only they have a mere presumption of it, which appeareth as by their speeches, as afore, so by alleging other examples of it, & telling us Gods mercy is above all his works: which things are set down in the Scripture for the comfort of the weak, and not to encourage the wicked; written for the penitent, and not for the obstinate. Therefore for them to take hold of them is presumption, when they were never intended to them; being children's bread, and not for dogs to devour. But another thing manifesting their presumption, is their impatience under the rod of the Law, and the reproofs of the Word, arguing they are like those, whose palates are used to sweet meats so long, that they can endure nothing that is sharp: like those who (as Augustine saith) 
August. in Psalm. 48.  having eaten sour grapes, have their teeth set on edge, that they cannot eat, or delight in bread: so they being given to sin, cannot endure the word, specially as it is thus against them; of whom there is a great deal less hope, than of any other that is raging in despair.  

Use 2.  2. This may admonish all men to take notice, that this is a main let and hindrance from this duty, and then to labour to overcome it; which one shall best do if he will conceive of God aright, namely, that he is as just as merciful; and that if the gracious promises show the one, than the severe and grievous threatening; of the Law manifest the other. And why should not one eye be upon this, as well as another upon that? they should consider that place of Nahum, 
Nahum. 1.3.  That the Lord is slow to anger, but he is great in power, and will not surely clear the wicked. Bernard saith, 
Deus duos pedes habet, misericordiam & justitiam, neutrum solum apprehendere debemus. Bern. serm. 56. inter paruos.  God hath two feet, mercy and justice, we must not take hold of either of them alone: for justice without mercy will not make men so fear, as mercy without justice doth make men continue and persevere in a corrupt life. Therefore, he that would be saved, and truly repent, he must kiss both these feet, the one will make him come with boldness, the other will make him hasten with fear, and keep him from presuming. Others speak of God as having two arms, mercy and justice, one as long as the other, unless we make him a monster, and unperfect. And if he thus conceive of God aright, he may preserve himself from this. Again, it is good for him to consider those promises he avows, whether he hath any part in them or no: and let him know, that while he remaineth impenitent, he hath no part in them at all, and so preys upon another man's right. For those were made to the repentant, and not to the impenitent, as the places do expound themselves, as it is in that of Ezechiel, thus set down: 
Ezek. 33.11.  As I line, faith the Lord, I desire not the death of the wicked, but that the wicked turn from his ways, and line: turn you, turn you from your evillwaies, for why will ye die o ye house of Israel? The latter part showeth, he speaketh not of all sinners, but of those who turn unto him, from their wicked ways. Also that of Matthew, where Christ saith, 
Matth. 9.13.  I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. He showeth that whosoever are called to him, that in him they may have salvation, are called also to repentance. And again, our Saviour Christ faith in the same Evangelist: 
Matth. 11.28.  Come unto me all ye that are weary, and laden, and I will ease you. He meaneth not all without exception, but who find their sin irksome and grievous unto them, and desire nothing more than to be freed from that intolerable burden. So S. Paul to Timothy saith: 
1. Tim. 2.4.  That God would have none to be saved, but such as come to the knowledge of the truth: such as believe the word, and have redemption by Christ, and so turn to God. Likewise David in the 73. Psalm. beginneth the Psalm with the admiration of God's goodness to the godly, where he saith: 
Psalm. 73.27.  That God is good to Israel, even to the pure in heart. And yet in the whole Psalm following, he showeth nothing but the heavy justice of GOD to the wicked, even when he giveth them most prosperity, and wealth, concluding so of them in the 27. verse of the same Psal. For lo (saith he) they that withdraw themselves from thee shall perish: thou destroyest all them that go a whoring from thee. Therefore to the ignorant, obstinate, impenitent, and secure sinners these belong not at all. Again, admit it be as they say, that God will be so merciful to them, and is so gracious; how ungrateful, and wicked a consequence is this, to reason from his love to rebellion, that therefore men may be graceless towards him, because he is so gracious to them? they never learn this in the school of the Scripture, but the contrary. As in that of Paul to the Romans; 
Rom. 2.4.  Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God, leadeth thee to repentance? Teaching men to look for more justice, and not the continuance of mercy. Nay, nature itself if it have any spark of the image of God remaining, teacheth otherwise. If a man have a father, or but a friend, that by reason of the love he beareth him, would hardly be displeased, or moved to anger against him, would he make this use of his love, and patience, still to provoke him with new iniutles? Nay it would move him to love him, and love would make him loath to displease him, and fearful to offend him. Which being so, than these men are monsters in nature, and reason, that because God will be merciful, therefore they will sin, and displease him. But to restrain us from this presumption, we must remember what is proved before, that God is just, as well as merciful, and that the promises of God belong to the repentant, and not to the obstinate; and though God be good to his, yet that he will destroy the wicked: and let us not answer God with these unkindnesses, because he is merciful, therefore we will sin against him; but rather because he is gracious, let us turn unto him, and we shall find pardon.  

Despair of God's mercy is the fourth impediment to repentance.  The fourth impediment to repentance is despairing of the goodness and mercy of God, a thing contrary to the former. There be two things, saith Augustine, 
August. tract. 35. in joan.  whereby sinners are in great danger, the one in hoping too much, the other in hoping too little, the one presumption, the other desperation, this is contrary to that. By this was Cain damned, despairing of God's mercies, as if they were less than his sin. By this judas perished, who seeing his sin, could not lay hold of God's mercy, but as without hope hanged himself, and braced asunder with despair. The like may I say of Simon Magus, who began as it were to live in a day, and died in the same, and of divers others, who by this despair, like the swine in the Gospel by the devil, have been carried headlong into the sea of destruction and perdition, and were never able to come out again, by returning and repenting.  

Reason 1.  1. Because Satan, who made men in former times to look upon their sins with a young sight, and so they seemed small, makes them now behold them with an old spectacle, which makes every thing seem great, and so they are overtaken with a fearful sight, and apprehension of them; during which time Satan resteth not to suggest that God indeed is merciful, but he will never extend his mercy toward such heinous offenders, whose sins are in number, numberless, in quality, and nature most grievous, and outrageous. And so putting them out of hope of mercy they cannot during that time repent and return.  

Reason 2.  2. Because others seeing their sins so grievous, and thinking them not possible to be pardoned, say within themselves; Well, we are damned already: why do we not then whatsoever pleaseth us best in this life? These men are murdered by despair: As Augustine speaketh. Or rather murder themselves by not repenting. Now for the use it is thus much.  

Use.  This impediment is rarer than the former, few there are whom Satan assays with it, because it is too fearful even to others, and would disadvantage him more, than he can gain by it, though he use it in some, where he seethe it may advantage him, and sometime when he feareth to be cast out. Yet as fewer die of the sword, then of surfeiting by a plenty, and full diet: So fewer perish by this, then by the other. Yet for the taking away of this snare, and the removing of this impediment; every one that is troubled with it must understand, that though their sins were never so great, and heinous, yet this should not keep them from turning to God by unfeigned repentance, which they may be assured shall be accepted, for these reasons, and grounds. First, from the name of God, and his royal title, as it is expressed by God himself in the book of Exodus: 
Exod. 34.6.7.  The Lord, the Lord strong, merciful and gracious, slow to anger, and abundant in mercy, and truth, reserving mercy for thousands, forgiving iniquity, and transgression and sin. Where the greatest part of it, is mercy, goodness, long suffering, and readiness to forgive. And why is all this? but for the comfort of such as have need of mercy, and not only to encourage them to come, but to make them afraid, by such fears as these to be kept from him, which they cannot do, without denying this unto them, and so bring much dishonour and disgrace unto him, and sin to themselves. For as men much dishonour great princes, in doubting of, and calling in question their title, and regal styles, and make themselves capable of treason, so is it in this. 2. They must think, his name is not a bare title, as some princes have, without any part of the thing; but as his name, so is his nature, as the Prophet Micha manifesteth: 
Micha 7.18.  Who is a God like unto thee, that taketh away iniquity and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for ever, for mercy pleaseth him. And why is this, but because, as the servants of Benhadad persuaded him to let them put on sackcloth about their loins, 
1. King. 20.31.  and ropes about their heads, and to let them go to the King of Israel, and so humble, and submit themselves unto him, because the Kings of Israel were reported to be merciful Kings, and therefore said they, It may be Ahab will save thy life: So should others encourage themselves in respect of God, and not only because it is his nature, but because he is said to take pleasure in it, that he is marvelous glad to have the occasion, to show his mercy; not that he is simply glad of sin, and the misery of man, the object of his mercy; but glad that sinners will come to him that he may manifest his mercy, and the greater the sinner is, the more gladder of him, for it more magnifieth his mercy. 3. To overcome this let unto repentance, they should think of the promises of God, who is true, and cannot lie: As these and such like: First, that of Esay; 
Isal. 55.7.  Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him: and to our God, for he is very ready to forgive. Also that of Ezekiel; 
Ezech. 18.21.22.23.  But if the wicked will return from all his sins, that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and not die. All his transgressions that he hath committed, they shall not be mentioned unto him, but in his righteousness that he hath done he shall live. Have I any desire that the wicked should die, saith the Lord God? or shall he not live, if he turn from his ways? And again by the same Prophet he speaketh; 
Ezech. 33.11.  As I live, saith the Lord God, I desire not the death of the wicked, but that the wicked turn from his way, and live, etc. And lest these should be thought to appertain only to those, who have committed few and small sins, let them consider that place of Esay, and see what manner of men the Lord promiseth forgiveness unto, upon their true repentance, whose words are: 
Esay 1.18.  Come now, and let us reason together, saith the Lord: though your sins were as crimson, they shall be made white as snow, though they were as red like scarlet, they shall be as wool. And S. john saith: 
1. john 1.1.9.  If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of jesus Christ his son cleanseth us from all sin. And again: If we acknowledge our sins, he is faithful, and just to forgive us our sins, and to cleanse us from all unrighteousness. Here is no restraint of number or grievousness. And if they yet stagger, let them take his oath which he hath made to put them out of all doubt of his abundant love unto them; as it is manifest in the Epistle to the Heb. 
Heb. 6.17.18.  So God willing more abundant lie to show unto the heirs of promise the stableness of of his counsel, bound himself by an oath; That by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have the refuge to hold fast the hope, that is set before us. And so unless God be untrue, and more; as a perjured person, which is blasphemy to think, this let need be no impediment. But if it yet have any more lively force in them to hinder them, let them consider what sinners he hath received: As Rahab the harlot, of which Chrysostom hath this saying: 
Chrysost. hom. 5. the Penitent. Reported by the jew to live 40. years in uncleanness.  That jesus who said, Rahab the harlot shall live, was the image of the Lord jesus, saying, the harlots and publicans shall go●… before you into the kingdom of God, Also Manasses and Mary, 
Luke 7.41.25.  whose sins were like the debt of him that ought five hundred pence, and of Peter, and Paul, with infinite others. Consider further if God be good, peccantibus, to those that sin, as they have experience, by his patience, and many otherwise what will he be poenitentibus (that is) to those that repent? yea as saith Chrysostome, 
Ambrose.  If men be good to servants when they have offended, and do receive them into favour again, if they humble themselves, and not only have them in the same account, but also give them more liberty; how will God be gracious and good to his? If our Saviour Christ do thus teach men to use a motive to God to forgive them their sins; 
Luke 11. ●.  For even we forgive every man: how much more may it be a ground to them to hope for his mercy, when they see how merciful men are, who have but a dram of mercy, in comparison of that infinite mercy which is in him? Now if a man lay together and compound as it were all these simples, he may make thereof an excellent confection, to keep him from this evil of despairing of the mercy of God, and make him the more able and willing to return unto God & repent.  

Object.  But some will say, you say well Sir, God is merciful, but I am so unworthy of myself, and I find so many infirmities in me, that I am not worthy of the mercy of God, and therefore I cannot expect it.  

Answ.  I answer, that this is a common objection, which riseth not from humility, but from the pride of thy heart, which maketh thee to say thus, because thou wouldst not be beholding to God for his mercy, but wouldst have God be beholding to thee for thy worthiness. But if thou wouldst have God to have the glory, stand not upon thy infirmities: for the more unworthy thou art in thine own sight, the more worthy thou art in the sight of God, and the more acceptable, because God's glory is then most magnified. As our Saviour Christ's power was magnified, not in curing one that was a few days sick, but in curing of him that was 38. years diseased: 
john 5.  so the mercy of God is not magnified so much in curing of a small sinner, or a few sins, but in curing of great sinners, doth his goodness most show itself. Dost thou think that God is like some Physicians that will do nothing without a fee? so he will do no more for thee then thou art worthy of: nay, it is far contrary with God, for he never cured any, who was not brought both to see and know and acknowledge his own spiritual poverty and unworthiness, and to think himself less than the least of God's mercies. When thou art so humbled, that with the Centurion thou canst send thy friends, 
Luke 7.6.7.  thy prayers, to Christ with this message, Lord I am not worthy thou shouldest enter under my roof; and with Peter, Lord depart from me a sinful man; thou shalt find thy soul cured, thy sins pardoned, and Christ will come to thee in mercy.  

Care and pleasures of the world, the fifth impediment to repentance.  And now I come to the fifth impediment, which is the cares, and pleasures of this present life, of the love of the world and the things of it, which is either in seeking for them, or in using of them. This impediment is double, those who have not attained them; but are in want, or necessity, think they may lawfully provide for the body, before the soul, and defer the care of this, till that be sufficiently provided for. Those who have them do more enlarge their appetite and desire of them, inventing new & fresh pleasures daily, by which they are kept from this. Now that these things are a let, if the common experience of every man do not sufficiently prove it, then may the testimonies of these places of Scripture confirm it: As first that place of S. Luke, 
Luke 14.17.  where many being invited to a wedding, all of them made delays and excuses, either profit, or pleasure, cares, or delight hindering them; and therefore one pretended, that he had bought a farm, and he must go and see it: and another, that he had bought a yoke of oxen, and he must go and prove them: and another said, that he had married a wife, and he could not come. So that one thing or other hindereth them from hearkening to the voice of God. So we read of certain who heard the Word, but were not brought by it to repentance. The reason was, 
Matth 13.21.  because the cares of the world grew up. as thorns with the seed, and the deceitfulness of riches choked the word, and it was made unfruitful. So the rich man in the Gospel (so called because riches was his master) even settled himself upon his lees, and his hope upon his wealth, and debarred himself from this duty of repentance; 
Luke 12.19.  And said unto his soul, thou hast enough laid up for many years, live at ease, eat, drink, and take thy pleasure. To this may be added the example of the Rulers, who are said 
john 12.43.  to believe in Christ, yet they did not confess him, lest they should be cast out of the Synagogue. And the reason of this was, because they loved the praise of men, more than the praise of God. And though in the former verse they pretended fear to be the cause, yet it is told us here, that care & love of the world was the cause. This was also the reason why Demas had forsaken Paul, 
2. Tim. 4.10.  namely, because he had embraced this present world. And finally that parable of our Sa●iuio● Christ of the prodigal son doth illustrate and make manifest this point unto us. For all the while that his portion lasted, that he had enough to spend upon his pleasure and delight, he fled from his father, and could never bethink himself to turn unto him: but when his patrimony was spent, and that he was bitten with penury and want; then he could lay down with himself all meane●, ●o● he might with greatest humility come against to his father, and fell down before him, and acknowledged his ●…ult. It is manifest then that these are main impediments, and in reason they cannot be otherwise.  

Reason 1.  1. Because repentance requireth all a man's care and diligence, the attention of the whole heart, it is not a little that can work it out. But where the care and pleasures of the world is, there the heart is stolen away, 
Mark 4.19.  and the affections divided, not to divers but contrary things; and so as the senses; which have many objects, can hardly attend any one seriously and as they should, to perceive them well; no more can the affections affect truly and effect thoroughly two things of such contrary natures.  

Reason 2.  The second reason is, because the cares of the world choke the word; if they hinder not a man from receiving it, as full hands are able to receive nothing, no not gold, when they are full, of clay before; now affections are like hands, saith Augustine, which when they are full of the world how shall they receive the word? or if they receive it a little, they will soon choke it. Then when the word is God's instrument to bring men to repentance, when either it is not received or choked, what shall beget this in them? how must not cares needs keep them from repentance?  

Reason 3.  3. Because by these, men are made licentious, and voluptuous; and so can never profit by the word, (no more than seed sown in the mire can grow) nor exercise mortification. Their minds being transported that they cannot remember themselves, nor God, nor the last day. Therefore our Saviour Christ exhorteth us, 
Luke 21.14.  that we should take heed of surfeiting, and drunkenness, the cares of this life, lest that day come on us unwares, and take us without repentance, and our oil in our lamps, which these things must needs effect. But let us make some use of this.  

Use.  This aught to incite us to labour to remove this impediment, and strive the more against it, because it is one of the most dangerous ones, and that which carrieth men away with the stream, some not blushing to pretend this as a let, and to profess it; others though they cou●… it, yet if then pulse be fel●, it leaneth this way altogether. It is one of the greatest, most general, and dangerous impediments. To remove it then, first, from those who have not riches, and such a state as they could desire, they ought to remember that saying of Christ, who adviseth every man: 
Matth. 6.33.  First seek the Kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you. Which rule if they observe, the things which they desire shall be gotten with great facility and abundance; of which, as the promise of God may persuade a man, in that he hath given godliness so large a charter; namely, 
1. Tim. 4.8.  that it hath the promise both of this life, and that which is to come: so may his performance thereof, because he hath thus blessed others even in these things; as for example, Solomon: 
1. King. 3.12.13.  for when God gave him his choice to ask what he would, because he asked neither long life, nor riches, nor the life of his enemies, but wisdom and understanding to hear judgement, therefore the Lord answered him according to his desire, and said, I have given thee a wise and understanding heart, so that there hath been none like thee, before thee, neithr after thee shall arise the like unto thee. Moreover, I have given thee that which thou hast not asked, both riches and honour, so that among the Kings, there shall be none like unto ●hee all thy days. Here we may see earthly things given unto Solomon for a reward, because he had in his choice, preferred wisdom before wealth and all other earthly blessings. They should remember also the uncertainty of them: And therefore S. Paul willeth Timothy, 
1. Tim. 6.17.  to charge them that are rich in this world, that they trust not in uncertain riches. And this is in holding of them, if they have got them. And Solomon saith, 
Prou. 23.5.  Wilt thou cast thine eyes upon that which is nothing? For riches taketh her to her wings, as an Eagle, and flieth into the heavens. And a man should here also consider, that when he hath most need of them they shall least help him; neither can do him any good, and therefore Solomon saith again, 
Prou. 11.4.  That riches avail not in the day of wrath: And job, though sometime rich, yet he said thus of himself: Naked came I out of my mother's womb, and naked shall I return thither; the Lord hath given, and the Lord hath taken, etc. And that howsoever riches cannot help him in the time of his adversity; yet if he labour for repentance, that will abide with him, that being true that righteousness (as Solomon saith) 
Prou. 11.4.  delivereth from death. Then, as the same wise man speaketh, 
Prou. 23.4.5.  Travel not 〈…〉 to be rich, but cease from thy wisdom, and labour for that which will remain with thee. If any shall pretend unto me the maintenance of his life, and body, in health, and competency, and provision for his wife, and children: I deny not, but that men may lawfully, yea must of necessity have care of their temporal estate, yea so much the greater as it is worse, and more unsettled: For if the body perish for want of things needful, how should the foul be endued with the life of righteousness and holiness? But this is that I persuade that men should nor do, as commonly men do, that suffer themselves to be possessed with the cares of this world, that is, not so hotly to pursue them, that they forget to seek for this, but that in all wants, miseries, and troubles, their chief care, study, desire, and endeavour, be set upon this, and they chief labour for it. For being in distress they have more need to seek God, and to exercise this. And better were it to suffer their bodies to pine for want of food, than their souls to continue in the state of sinfulness, and death. For as our Saviour Christ saith, What will it profit a man if he win the whole world, and lose his own soul? So in the case of wife and children: let men think it is a fearful condition, that the proverb, (though it be profane) should be fulfilled in them: Happy is the son whose father goeth to the devil: So happy wife, and happy body, whose soul goeth to the devil. And as for these who have these outward things already, 
Luke 10.41.  they may more freely seek the spiritual, and are bound more strongly so to do, and they should know more is required of them. They may learn by experience, that which reason could not teach them before, that is, the vanity, uncertainty, and loathsomeness of them. For as one saith, Earthly things are like to certain herbs, which grow in the fields, which a far off seem very beautiful; but when a man is come nigh, and hath gathered the leaves, they smell rankly, which a man will speedily cast away, correcting the error of his eyes, by the touch of his hand. So should they do with these, and labour to have the seeing of that, which is in truth: That they are by the word not unfitly compared to thorns, saith Chrysostome; as thorns howsoever they are taken hold of, they prick, so earthly things are eftsoons through our corruption causes of destruction, and of sorrow, (though not of the true sorrow) when as spiritual things are as precious stones, as in other respects, so in this, that as they delight wheresoever they are beholden; so these are ever pleasant and continual comforts. 
Chrysost. hom. 32. ad popul. Antioch.  They therefore should learn, to use the world, as though they used it not, to touch it as honey, but not tumble in it. Remember if they enter too far into it, the jailer is covetousness, as saith Chrysostome; I would add voluptuousness and the like, if they be thoroughly in, the more they assay to go out, the more fetters they will put upon them. And so both by seeking of them, and by enjoying of them, shall they be still kept from this duty of repentance, and so out of the state of salvation.  

Offence a sixth impediment to repentance.  The sixth impediment is offence, that is, either such as they fear from wicked men, their companions before in their sin, that is, their hatreds, injuries, and reproaches, or such as they take from those who profess they have attained this work of regeneration and repentance. Of the first sort we have a proof in Nicodemus, 
john 3.1.  whose repentance was deferred for fear of men; which appeareth by his coming to Christ by night. Also by the example of the Rulers, of whom 
john 12.42.43.  many believed in Christ, but because of the Ph●risies they did not confess him, test they should be cast out of the Synagogue: Because they loved the praise of men, more than the praise of God. Like unto Zedekia, who refused to go forth unto the King of Babel's Princes, because, as himself confessed, 
jerem. 38.19.  he was careful of the ●ewes that were f●ed unto the Chaldeans, lest they should deliver him into their hands, and they mock him. The second kind of offence appeareth by these exhortations: As of Paul unto the Colossians, 
Coloss. 4.5.  Walk wisely toward them that are without, and redeem the time. As if he should say, Give them no offence, as a means to keep them out still. Again by the same Apostle unto the Thessalonians, 
1. Thes. 4.12.  who exhorteth them to behave themselves honestly towards them that are without; and that nothing be lacking unto them. And unto the Corinthians: 
1. Cor. 10.32.  Give none offence, neither to the Jews, nor to the Grecians, nor to the Church of God. For if offences from these, and corruptions in carriage, did not hinder them, why should the Apostle thus exhort them to beware of such carriage, lest they should lay a stumbling block before them? Yea and reason tells us these must needs hinder men.  

Reason 1.  1. Because men are a great deal more sensible of the injuries, and indignities which men can do them, than they are of the judgements that God can bring upon them, remaining in that course, wherein they then walk; and natural men especially live rather by sense then by faith.  

Reason 2.  2. Because if they see the wants and infirmities, yea sometimes the vices and sinces that are found in them who have received grace and repentance, being but personal, they impute them to the profession, and not able to distinguish betwixt the person and the profession, they are made out of love with the profession, for the personal faults, and so never endeavour for it, but are discouraged from it.  

Use.  To remove these ●…drances, men ought first to labour for spiritual courage, and to contemn all those injuries and reproaches that sinners will cast upon them, such as they are ready to forsake, and come to God. For those reproaches cannot hurt them, unless they be fainthearted within. As I may say of pleasure, saith, Chysost. 
Homil. 2. add popul. Antioch.  that it consisteth not in the dressing of the meat, but in the affection of the eater: So say I of reproaches, that they are somewhat or nothing; not from his opinion that reproacheth, but from his affection that suffereth, and is reproached. For example, let a man cast upon thee very strange and unheard of infamies and reproaches: if thou deride them, if thou set light by his words, thou hast suffered no reproach. For as if thou hadst a body of Adamant, or iron; if thou were smitten with innumerable darts on all sides, yet thou hadst, received never a wound: for wounds come not from the hands of him that cast those darts, but from the body of him that suffereth: So here injuries and reproaches have not their being from the madness of him that reproacheth, but from the meekness of him that suffereth. Doth any man injury thee? thou feelest not, thou grievest not, thou hast suffered no injury, thou hast rather smitten him, than he thee. For he that reproacheth, if he see his wound and stroke go not to the heart of him that suffereth, he is much more vexed then before, and a man meekly suffering his reproaches, the stroke of those reproaches do return upon him that sent them out, of their own accord. Again, he shall find that God will take notice of all these, as he said he did of the reproaches which fell upon the Church of the Smyrnians: 
Revel. 2.9.  I know the blasphemies of them, etc. to do to his as David promised himself from the Lord, that he would 
2. Sam. 16.12.  look upon his affliction, and to do him good for their cursing: & amongst other things happily this good which David speaketh of, that the Lord would make him of the very sum servants, which Michol told him had despised him, 
2. Sam. 6.22.  to be had in honour. So that God will make those who now reproach and dospise him, afterwards to honour him, yea and to glorify God for them, 
1. Pet. 4.2.12.  in the day of their visitation, when God shall call them. And as for scandals, which arise from professors, he must learn to put a difference betwixt the person and the profession, and not for the faults of him to condemn this. I have heard it often observed, that in many handy crafts, the more skilful the trades man is, the more vicious he proves in his carriage, as in drunkenness and such like: yet no man condemns his Art for all that; and why then should men condemn this art of piety, for the impieties of the professors of it? Alas how many should have stumbled at piety when David fell into his unclean and bloody sin? how many at Christianity, when judas an Apostle of Christ hanged himself, being before filthy and covetous? how many at Peter's denial and forswearing his Master? Nay take heed whosoever thou art, and know that these scandals may be laid before thee in God's justice that thou mightest stumble at to thy destruction; but labour to make good out of their evils, and let them move thee to strive and pray for more grace, that thou mayst be able to stand, though they fall. And think, that if a wo● belong to them who give the scandal, (which yet by their repentance they may avoid) it cannot be well with thee, which takest the scandal, and art by it kept from repentance.  

The peaceable ends of sinners is the seventh impediment to repentance.  Now we must proceed to the seventh let and impediment, which is the ends of other men, who having lived very wickedly, and ungraciously, yet have died very peaceably, and either in truth or show, very happily; whereupon they gather that they also may make the like end, though they live impiously, and impenitently, all the days of their lives: hence it is that nothing is so common in their mouths, as the good thief saved at the last hour, who at the last hour passed from the state of a wicked man, to the condition of a godly man, and out of the place of dead bodies, into the place of living souls; yea, and they will long talk of the end of a wicked man, or men, which they have seen or heard to have been quiet and peaceable, to animate themselves, to go on still in their sins, and keep them from repentance. Yea they will not pass over the unquiet ends and deaths of many, who have repent, and their uncomfortableness at their death, who exercised this duty much in their life time, and so are kept from this repentance, yea, and they have reason why they should not make such haste to this.  

Reason 1.  1. Because they think of themselves that they have lived, and do still live a far more orderly and civil life than they have done, though not so holily as some others. And so doubt not to make as good, or rather a better end, than the best of them.  

Reason 2.  2. Because in the hypocrisy of their hearts, they persuade themselves that they are the children of God, and more dear unto him than those, whose ends they remember: and therefore make no doubt to find as much favour, as they suppose, they have done already.  

Reason 3.  Thirdly, because by the uncomfortable ends of such as have repent, Satan worketh upon their corruption, and persuades them that it is abootelesse and unprofitable thing for them to vex and disquiet themselves in crucifying their corruptions, seeing they see but little fruit of it in the end. But let us make some use of these men's folly.  

Use.  Every man ought to strive against this, if they desire at all to be saved, which must be by repentance; they ought to labour to remooveit: which that they may do the more easily, they should first remember, and consider it well, that the quiet ends of most wicked men (though not of all) cometh partly by the justice of God, and partly by the subtlety of S●…n, and their own corruption, so to blind them, that they may have, and do still imagine, that they are as dear to God as any of his, and as sure of heaven, and everlasting happiness, and life, though they never repent in truth, neither knew he what it meant. And to change Augustine's words a little: 
Sperando & desperando pereunt homines etc.  By hoping and despair, many men perish: I say, By hoping and presuming many perish, hoping evil in their lives, but presuming worse in their deaths. And this God doth, either lest they should be converted and be saved, as the Lord commandeth in Esay: 
Esay 6.10.  to make the heart of this people fat, make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them: Or that their companions, who have contemned God, and his laws with them, might be hardened in their course, he having a purpose to destroy both the one, and the other. If it proceed from Satan's craft and subtlety, that men be thus held in impenitency, then is it after this manner, he being sure of them, and by the former delusion having held them, seeing what is for his purpose, will not trouble them, but feed them on still with a vain hope of salvation, by which not only they dying, are as the devil said to Saul, 
1. Sam. 28.19.  To morrow thou and thy; sons shall be with me: so they and their souls with him: but he also holdeth many in his power still, who outlive them, which would be made to bethink themselves, if they should see their companions for their former courses to be at their deaths, full of doubts and perplexities. Again, this should be thought on, when the repentant dieth not so comfortable; that it argueth not, he never had it, because now he hath not the ceiling of it, no more than a man's feeling of nothing but aches, and pains, will prove that he was never healthful; or that it is not now, because it appeareth not; for so should all trees in the winter, be accounted dead, because their life appeareth not; for as this cometh from extremity of cold, so that may come from extremity of heat, by a burtting ague, which may so distemper the brain, that he may be like Peter in the mount, speak he know not what. The judgement of a man then, is to be fetched from his life in former time, for as he lived and believed, so shall he end in truth, whatsoever he do in show; for the outward death, he may die like a wicked man, for these things fall out alike to all, as the wise man saith in his book Ecclesiastes; 
Eccles. 9.2.  All things come alike to all, and the same condition is to the just, and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an oath. And these men's ends if they would consider them well, should make them rather hasten, then defer repentance, do it when they have the use of their understanding, memory, and other parts fit for such a holy business; lest deferring it, such a distraction may befall them at their ends, specially seeing they see it hath happened to such as are his. But they take with the left hand, that God offereth with the right hand, & so turn it to their hurt. Thirdly, for the example of the thief, it is but one, and why should men presume of it, when they have instances of many thousands dying as senselessly, as they lived wickedly? Would not that malefactor be condemned, who had means, opportunity, and time enough, to get his pardon, if he should defer upon hope, that when he was going to the gallows he might then have his pardon, only upon this ground, because there is a precedent of one, that the King did so save, and yet but one precedent of all the records of the land? So in this: were he not a desperate fellow, that would undertake to make an ass to speak, and that upon the hazard of his life, if he did it not, and presuming to do it, because he readeth of one Ass, Baalams' Ass, which did speak? 
August.  So here, there is one, that no man finding true faith, and repentance should despair; and but one, that none might presume. Furthermore the act was a very extraordinary thing, done at an extraordinary time, at the last hour upon the cross, when Christ was entering his glory. And as Princes, at the time of their coronation, pardon such notorious offenders, and offences, the like whereof they will very hardly ever remit afterwards: So our Saviour putting off his abasement, and humiliation, and ready to enter his glory, and kingdom, did this to magnify his mercy, virtue, and excellency of his merit, which he then performed upon the cross. The occasion extraordinary; the action not like to be ordinary. Now what folly were it, for a man to commit such a grievous offence, upon hope before the day of Assizes, the coronation of a Prince may come? and more folly and madness is there in this. Finally, for this Augustine maketh certain notes, 
August. ser. 120. de tempor.  which will put a difference of these men from the thief. As first, he did not wittingly, but ignorantly defer his repentance, having not had the doctrine of the Gospel, by which he might be brought to come to Christ, and repent: but they have lived a long time within the sound of it, and have neglected, and contemned it. The second difference which Augustine putteth between these impenitents, and the thief, is, that he did not desperately reserve the hope of his redemption to the last hour; but these most ungratefully resolve so to do, and therefore deserve rejection. 3. He had no knowledge, either of religion, or of Christ before this time, for if he had had, it may be he would not have ●in the last among the Apostles in ●umber, which was made the former ●n the kingdom: whereas they cannot be ignorant of these, unless their ignorance be affected, and by negligence brought upon themselves. 4. His belief and confession was short, but it was most unfeigned and devout; the occasion showeth it, because it was then, when the perfection of the just did stagger, saith Augustine, his Disciples for fear forsook him, and his Apostles doubted of him; yea we may add, that though the people railed on him, yet he prayed to him, and when his fellow thief reviled him, he justified him, confessed his own sins, and lovingly admonished his fellow, desiring as they had been brethren in iniquity, they might be partners in the pardon of it, and in the work of redemption. But theirs most commonly is not for love of God, but fear of hell, not for hatred of sin, but the punishment, and commonly dissembled, and hypocritical. Seeing how usually then they thus differ from the thief, why do they hope of his end? Show me that faith of the thief in thyself, (saith Augustine) and then promise to thyself the like felicity. But when as faith, and repentance, is the free gift of God, which he seldom bestoweth on those, who have contemned them in their lives, not to one of ten thousand, why should any suffer himself by this impediment to be kept any longer from this duty? nay by all of these, or by any other: for better were it for a man that he never had been borne, than not to be borne again; better to have been any thing then a man, if he be not a renewed man. Doubtless (saith Bernard) 
Expedit profecto nobis, magis omnino non fuisse, quam nostros permanere. Nam qui volu●runt sui esse, utique sicut dij, scientes bonum & malum, facti sunt non tantum iam sui, sed & diaboli. Bern. degrat. & lib. arbitr.  it were more profit to us, not to have been, then to remain our own still. For they who would be their own, that they might be as Gods, knowing good and evil (that is, our first parents) were made not so much now their own, as the devils. Now our own are we, or the devils, or both our own and the devils, and not Gods, unless we be renewed by repentance; how then ought we violently to break thorough all these lets, and with spiritual fortitude, like Samson, 
judg. 16.  to carry these gates upon our shoulders, for they are the gates of hell? lest if we be shut within them, the Philistims, and fiends of hell being upon us, we shall be a pray unto them. 
1. Sam. 4.9.  Let us then be strong and play the men, that we be not servants to this enemy for ever. The way to free ourselves is now by time to shake off his yoke, and to deny ourselves, and take up Christ's yoke, 
Matth. 11.29.  so shall we find rest to our souls. And though we have often begun this, and after have been cast back and relapsed, yet let us not despair: 
Athleta namque saepe lapsus, postea victor effectus est: & miles vulner atus, & curatus, circa finem ●on vulneratis probatior apparet. Mercatores multi ad inopiam redacti, rursum effecti sunt divites: & na ●fragium passi, rursum post naufragium negotia●i re vixerunt Chrysost. hom. 22. ad pop. Antioch.  For often a Master wrestler taketh a fall, and after is made a conqueror: and a soldier is wounded, and being cured, in the end is more honoured, than they who never were wounded. Many Merchants even brought to beggars bush, again grow rich; and having suffered shipwreck, after that traffic again, and attain their old estate: Even so may i● be with us. And let no man faint in that thought, which the Father found in some in his days; 
Perfectam non possum agere poenit entiam. Chrysost. ibid.  I can not perform perfect repentance: For as no man shall be accepted for his perfect repentance, which none can have; so shall he not be rejected for his imperfect, so it be sincere and upright. 
Si non potes sol sieri, fias vel s●ella duntax●t. Jdem ibid.  Therefore if thou canst not be the sun, at least be a star. If thou canst not come to the perfection of others, labour to be partner of this grace; and he that under the Law, would accept a pair of Turtle doves and two young pigeons, and in the Gospel, so accounted of the widows mite, and a cup of cold water, and recompensed their work with the penny, who had laboured but one hour; will accept thy small labours in piety, and not suffer them to be in vain, but will plenteously reward them for his own mercy, and through the merits of jesus Christ.  
FINIS.   

A TABLE CONTAIning the principal things handled in this Book.  

ABstinence requisite in the Penitent. Page 64. 90  
Ahabs' repentance faulty. Page 163  
Agreement with a man's self is very pleasing. Page 63  
Ambrose and Augustine's exposition of Luk. 15. chap. 7. verse. Page 178  
Angels carry the souls of the godly into Paradise. Page 266  
An art may be good, though the Artisan be wicked. Page 338  
Attrition. Page 22   

B  
THe Body must do service unto God. Page 63   

C  
CAre to shun sin discerneable three ways. Page 204. 205. 206  
For Christ all things are to be left. Page 308  
The Church is full of impenitent persons. Page 33  
Civil carriage without faith a sin. Page 179  
Confession of sin is joined with repentance. Page 68 70  
Confession is a part of humiliation. Page 69  
No Confession, no pardon. Page 70  
Confession to be made to God. Page 70  
Confession also is either Civil, or Ecclesiastical; and of both them. Page 70. 71  
Confession in the case of a perplexed conscience may be made even to a Lay-man. Page 72  
Popish auricular Confession taxed. Page 74. 75  
A general Confession unto God may in ease be used. Page 77  
Confession must be plain and free. Page 81. 82. 83  
The benefit of such Confession. Page 85  
Contrition cannot merit. Page 22. 23  
Conversion of a sinner the only mira●…cle of the Gospel now. Page 142  
The Covenant of grace is general and perpetual. Page 191. 192   

D  
DEath comes well to the penitent. Page 268  
Death is good, if life was good. Page 343 344  
Defending of ourselves, the second ● sign of repentance. Page 207  
Two reasons hereof. Page 209. 210  
Desire, the fifth sign or effect of repentance. Page 231  
How this Desire may be discerned. Page 237  
Comfort against Desperation. Page 191 192. 193  
Despair of a man's own self a let to repentance. Page 300  
Two reasons proving it. Page 301  
Desperation of God's mercy an impediment of repentance. 315. Proved by two reasons. Page 316. 317  
Remedies or preservatives against Desperation. Page 317. 318. 319  
Who is Christ's Disciple. Page 166   

E  
ELect men only do truly repent. 167. 168. Three reasons proving it. Page 169. 170  
Election how discerned in a man. Page 17●  
Elect men are of two sorts. Page 175  
The Elect being uncalled must for two causes repent. Page 176. 177  
All the Elect shall be saved. Page 176  
Epicures repent not truly. Page 258   

F  
FAith is the ground of repentance: four reasons hereof. Page 15. 16  
Faith is either saving or temporary. Page 17  
Faith in nature before repentance, in time together. Page 18. 19  
Faith is no part of repentance. Page 21  
Faith ought to be got, and kept. Page 26. 27  
Without Faith to use mercy is sin. Page 47  
Faith is the inward instrumental cause of repentance. Page 150  
Fear before faith is servile. Page 20  
Fear is a companion of repentance, what it is. Page 50  
Fear is the fourth fruit of repentance. Page 224  
Fear filial and servile differ in three respects. Page 224  
The Fear of many is slavish. Page 227. 228. 229  
How Filial fear may be discerned. Page 230  
Popish Fasting reproved. Page 91. 92  
Fasting commended. Page 9●   

G  
GOd alone can reform the heart. Page 139  
God is not like some Physicians, that will do nothing without a see. Page 323  
Why God commands things, that man cannot do. Page ●29  
God's glory and Man's good, the final ●…e of repentance. 161. Two reasons proving it. Page 16●  
God's glory is to be aimed at in our repenting. 164. And a man's own good in the second place. Page 165  
What growth will prove a man's graces to be true. Page 123  
The Gospel works repentance. Page 142  
The Gild of sin is taken away in the regenerate. Page 117  
The Gild of sin remains after the action. Page 172   

H  
HOw hearers of God's word should be qualified. Page 148. 149. 150  
Humiliation is joined with repentance. 41. Two reasons proving it. Page 43.  
Humiliation hindered by certain fond conceits. 44. 45. the way to subdue them is set down. Page 46. 47  
Humiliation is twofold. Page 48  
Inward Humiliation is described. Page 49  
In inward Humiliation is shame, sorrow, fear. Page 49. 50  
Outward Humiliation is either verbal, or real, Page 62.  
Outward Humiliation requisite for three reasons. Page 63. 64. 67  
Inward Humiliation is the principal. Page 65  
Outward Humiliation may be omitted in some cases. Page 65  
Real Humiliation consists in mourning, abstinence & restitution. Page 86. 87  
Five reasons rendered thereof. Page 89. 90   

I  
Ignorance an impediment of repentance. Page 33. 293  
Two reasoes proving this to be so. Page 295  
Why men are so ignorant of themselves. Page 34  
Ignorance affected a common sin. Page 38  
The Image of God is not perfected at once. Page 183  
Impenitency a common disease of this age. Page 310  
Sundry sorts of Impenitent persons. Page 153  
Indignation the third sign of repentance. Page 214   

K  
KNowledge is the Ruler of true zeal. Page 247. 248  
Knowledge of a man's self is by the Law. Page 39  
To the Knowledge of a man's self three things are requisite. Page 29  
Knowledge must be laboured for. Page 298   

L  
THe Law is a Christians looking glass. Page 39 40  
The spiritual sense of the Law must be regarded. Page 39  
Why some loath the pure preaching of the Law. Page 54  
The Law is a preparative to repentance. Page 142  
Love hath two notable properties. Page 248. 249   

M  
Means of repentance are to be used, though God sometimes give it without means. Page 156 157  
Means wherefore of God used. Page 160  
Ministers ought to exhort and pray for the impenitent, why so. Page 131  
Mortification described. Page 104  
Mortification is an essential part of repentance. Page 106  
No Mortification, no repentance. Page 107  
Motives to Mortification. Page 111. 112   

P  
PArts (as also Helps) are of two sorts. Page 103. 104  
A true Penitent is careful to avoid all sin. 199. Two reasons proving it. Page 201  
Why one Penitent person was received at the last hour. Page 344  
The Penitent is persuaded of God's love to him. Page 227  
The Penitent discerns two things, which he saw not before. Page 254  
The Penitent will take an holy revenge of himself. Page 260  
The Penitent is fit for death. Page 266  
The Penitent need not dread the day of doom. Page 267  
Popish Penances disallowed. Page 255  
Person, and profession of a man must be distiguished. Page ●3●  
The Physic of the Soul continual. Page 289  
Preaching where wanting, their case is fearful. Page 143  
Preaching is a great blessing. Page 144  
Preaching  much to be respected. Page 146  
Preaching serves both to beget, and to preserve. Page 194  
Preaching is not like other arts. Page 195  
Prayer is the instrumental cause of repentance from within. Page 150  
Two reasons proving Prayer so to be. Page 151. 152  
Presumption of God's mercy an impediment of repentance. Page 308  
Three reasons proving it. Page 309  
Helps against Presumption. Page 312. 314  
Presumption the cause of perdition. Page 341  
Popish Purgatory of no use. Page 265   

R  
REpentance described. Page 1  
Repentance is a turning. Page 1. 2  
Repentance is a turning of the whole man from all sin. 3. and so proved by Scripture. 4. And by two reasons. Page 5. 8  
Five sorts of men mistaken about Repentance. Page 6. 7  
The best way to begin Repentance, is to deal with the heart first. 9 But the more easy course is to begin with the life. Page 9 10  
Repenting must be daily. Page 12  
Repentance is from a justifying faith. Page 13  
Abab. Repentance was from a temporary faith. Page 17  
Repentance (as faith) is double. Page 18  
Repentance how it is before faith. 18 How after. Page 21  
Repentance is not in the ignorant and unbelievers. Page 24  
Repentance arisoth from the knowledge of a man's spiritual estate. 27 Three reasons hereof. Page 31. 32  
Repentants must have shame, fear, and sorrow. 51. Three reasons thereof. Page 51. 52. 53  
The Repentant must be an Examiner, an Informer, and a judge. Page 78  
Repentance may be without tears. Page 95  
Repentance hath two parts. Page 104  
Repentance is not so easily made, as is imagined. Page 108  
Regeneration described. Page 113  
Where repentance is, there is regeneration: proved by two reasons. Page 115  
Repentants are not perfect. Page 121  
The principal efficient of Repentance is God. 125 Proved by two reasons. Page 127  
The Regenerate shall not fall away. Page 132. 133. 134  
A man cannot repent when he list. Page 134. 137  
The outward instrumental cause of Repentance is the word. 139. 140 Three reasons proving it. Page 141  
Why many do not repent. Page 154  
The end of Repentance. Page 161  
divers kinds of Repenters. Page 167  
Remission of sins and Repentance go together. Page 169  
Why Repentance is preached to the Page 17●  
Repentance absolutely necessanie to salvation. Page 180  
The Regenerate must repent. 181 Two reasons hereof. Page 182  
Seven signs or effects of Repentance. Page 197. 198  
How Repentance may be knowno to be true. Page 213  
Three reasons showing that Repentance produceth anger at sin. Page 218  
Three reasons proving that Repentance makes a man afraid to sin. Page 22●  
Repentance works a servant affect on to God and his word. 233. Two reasons proving this. Page 233. 235  
Reasons proving that Repentance produceth zeal. Page 242. 243. 244  
Repentance must be with speed, not posted off. 136. 270. Five Reasons proving it. Page 271. 272. 273  
The Proroguers of Repentance taxed. Page 274  
The danger of delaying repentance set forth in five particulars. Page 281. 282  
Repentance must be constant. Page 285. 291 292 Two reasons showing it. Page 286 287  
The cares and pleasures of the world a let of Repentance. Page 324  
Three Reasons hereof. Page 327. 328  
Repentance hindered by scandals. 333 Two reasons hereof. Page 335  
The peaceable ends of sinners a let to Repentance, as also the unquiet deaths of some Repentant Professors. 338. 339. Three reasons of it. Page 339. 340  
divers differences betwixt the repentant thief, and our Adiourners of Repentance. Page 345  
No man is respected for his perfect repentance, nor rejected for the imperfection of it. Page 348  
No restitution, no Repentance. Page 90  
Shifts against Restitution removed. Page 99 100 101  
Restitution how to be made without crazing credit. Page 102  
Non-Restitution excludes salvation. Page 103  
Revenge the seventh sign or fruit of Repentance. Page 251. 253  
How this Revenge differs from indignation. Page 252  
Reasons proving repentance to bring forth this revenge. Page 253. 255  
Revenge how it may be taken. Page 259  
This life is the only time of Repentance. Page 262  
Two Reasons proving it. Page 264  
The delaying of Repentance fearful. Page 269   

S  
SCandals and their remedies. Page 333 335. 337  
Scandals may by God be set before a man, and why. Page 338  
Searching of a man's self necessary. Page 79  
Search out two things. Page 79. 80  
Sin separated man from God. Page 5  
Shame whence it ariseth. Page 49  
No Shame before repentance. Page 51. 52  
Sin why of some liked. Page 219  
Sinners must not be hated, except for sin. Page 213  
Original sin described. Page 80  
The seeds of all sins are in every man. Page 80  
Stump of sin stick in the regenerate. Page 107  
Sin why not wholly slain in this life. Page 117  
Sin willingly committed may be pardoned. Page 190  
Sins iterated have been forgiven. Page 191  
Of Sighs and sobbing. Page 68  
Sorrow for sin makes a man defend himself against sin and Satan. Page 207  
Sorrow and joy, how they will stand together. Page 287  
Sorrow is joined with repentance. Page 50. 51. 57  
Sorrow for sin must not be deemed a melancholic passion. Page 55  
Sorrow should be suitable to a man's sins. Page 58. 59  
Whence difference of Sorrow ariseth. Page 59 60  
Soule-sicknes is continual. Page 289   

T  
TVrning is of four kinds. Page 3  
Turning from one sin is made by some unto another. Page 8  
Turning merely outward may have a benefit. Page 11  
Turning is not constant without fear. Page 53   

V  
Vivification described. Page 113  
Unworthy man must not despair for his unworthiness. Page 323   

W  
GOds Word should be heard often. Page 196  
Why men love the word no better. Page 235  
Why some cannot abide the word. Page 311  
Good works from a corrupt fountain are sins. Page 46  
Whipping used of Papists taxed. Page 92. 93  
Of Weeping for sin. Page 95. 96  
The World is an enemy to repentance. Page 325  
Helps against worldly cares. Page 329. 332   

Z  
Zeal a fruit of repentance. Page 247  
Zeal little in the world. Page 244 246  
Zealous Protestants scorned. Page 245  
The difference of good & bad Zeal. Page 247  
Zeal consists of Love and Sorrow. Page 248  
Zeal, that is true, how discerned. Page 251   
FINIS.