THE PRACTICE OF REPENTANCE, Laid down in sundry directions, together with the Helps, Le's, Signs and Motives. In an easy Method, according to the Table prefixed.  
As it was preached in Aldermanburic by THOMAS TAYLOR.  
LONDON, Printed for I. Bartlet at the gilt Cup in Cheapside, 1628.   


A Table of the chief things contained in the several Chapters of the TREATISE.  
Cap. 1. 

THe ground and occasion of the Treatise. p. 1  
The occasion and meaning of the words. p. 5  
We may not judge of men's persons by their outward condition. p. 9  
In all our conferences, we must take occasion to edify one another. p. 13  
Every man must make use to himself of God's judgements on others. p. 14  
The only way to prevent perdition, is Repentance. p. 15    
Cap. 2. 

What Repentance is. p. 17  
The only efficient cause of it is the Spirit of God, it is beyond the power of nature. p. 18  
Why we have commands from God to repent, though it ●ee not i● our power. p. 21  
How the Spirit works repentance. p. 22    
Cap. 3. 

The subject of Repentance is the believer. p. 25  
Faith goeth before Repentance, not Repentance before faith. p. 26  
C●●tio●s to be taken with this truth. p. 30  
Th●se places answered where Repentance is set before faith in Scripture. p. 31  
What the act or form● of Repentance is. p. 32    
Cap. 4. 

The terms from whence, and whither a man must turn: first, from all sin: secondly, to God, with forcible reasons of both. p. 34  
It is not enough to cease to do evil, unless we learn to do well. p. 38  
True Repentance hath God still in its eye. p. 39    
Cap. 5. 

What Repentance is not. p. 41  
It is not Civility, which a great part of the world mistakes for it. p. 41  
It is not every sorrow for sin, though deep. p. 42  
Signs of that sorrow, that is a part of true Repentance.  
It is not every leaving of sin, that is Repentance, unless there be a change and reformation. p. 45  
Outward abstinence from sin, no reformation. p. 46  
Cutting off of some sins, without a rooting of them up, is no Repentance. p. 47  
Conquering of sin, not always reformation. p. 48  
Every reformation is not Repentance, unless the whole man be changed. p. 48  
Every change of the whole man is not Repentance, unless it be from all sin. p. 50  
Turning from all sin is not Repentance, unless there be a turning to God. p. 51.    
Cap. 6. 

Rules concerning the persons that must Repent. p. 52  
Every man must repent for sundry reasons. p. 53  
Natural and unregenerate men though never so civil. p. 56  
Godly and regenerate men, even the best. p. 59  
Young men, for sundry reasons. p. 61  
Old men, for diverse reasons. p. 63  
Women must repent as well as men. p. 64    
Cap. 7. 

Rules concerning sins to be repent of. p. 66.  
All sins must be repent of. p. 67  
Sins both known and unknown p. 69  
How unknown sins may be repent of. p. 69  
The smallest sins must be repent of for sundry reasons. p. 71  
Sins of knowledge and presumption, must be repent of▪ p. 73  
Sins also of aggravating and scandalous circumstance, as p. 75  
Customable sins. p. 75  
Sweet and pleasing sins. p. 76  
Sins after conversion, especially. p. 77  
Sins against means. p. 78  
Sins of open profaneness against holy times, places, exercises, persons. p. 79    
Cap. 8. 

Rules concerning the manner of entrance into the duty of repentance. p. 81  
It must be entered upon with preparation. ibid.  
Means to help forward the preparation, required, viz. p. 82. etc.  
1 A serious consideration of the blissful estate lost by sin. p. 82  
2 Of the miserable estate we are now in, and shall continue in, till we repent. p. 83. etc.  
3 Serious thoughts of the God with whom we have to deal in this business, chiefly of his Majesty, justice, anger at sin, and of his rich mercy in Christ. p. 25.86.  
3 A consideration of the necessity and benefit of Repentance. p. 87    
Cap. 9 

Rules concerning the wise proceeding in the duty of Repentance. p. 88  
1 The work of Repentance must be begun within, with the cleansing of the heart. p. 89  
2 Outwardly, begin with some master sin, to root out that. p. 90  
3 Cease not till it be quite rooted up, and cast out. p. 93  
4 Rest not in the rooting out of sin, till there is rooting and growth in the contrary grace. p. 95  
Trust not Repentance as sound, till then. p. 97    
Cap. 10. 

Rules concerning the time of Repentance. p. 99  
The time wherein alone it is possible a man can repent, is the whole time of his life, and only that time. p. 99 etc.  
The time of necessity, wherein men ought to Repent, is all the time of their life. p. 102  
1 A Christians life should be begun with repentance, for sundry weighty reasons. p. 102  
2 Continued in the exercise of repentance. p. 109  
3 Ended with repentance. p. 111    
Cap. 12. 

Of the Lets of repentance from the world. p. 130  
1 Fear of contempt, and reproach from the world. p 133  
A preservative against it. p. 135  
2 Fear of the loss of friends, if we repent. p 141  
This rub removed. p. 142    
Cap. 13. 

3 Of another Let from the world, viz. the paucity & small number of Penitents in the world. p. 146  
The antidote against it. p. 147    
Cap. 15. 

Of the Lets of repentance from Satan. p. 166  
1 He labours to persuade us of the goodness of our present natural estate by sundry arguments. p. 167. etc.  
Answers to such Arguments. p. 168. etc.    
Cap. 16. 

2 Of a second rub, Satan casts in our way to hinder repentance, viz. If he cannot bring men to please themselves with their natural estates, he labours to work men to so great a dislike of their conditions, as to drown them in the gul●e of despair. p. 176  
1 Satan labours to work men to a despair of God's mercy, by diverse arguments. p. 177.  
Helps against them. p. 177. etc.    
Cap. 17. 

2 Satan labours to hinder repentance by bringing men to a despair of themselves, and their own conditions by diverse reasons. p. 185  
Answers to such temptations▪ p. 186. etc.    
Cap. 18. 

3 Satan labours to bring men to despair of their repentance.  
1 He would persuade men it is impossible, by diverse arguments. p. 195  
His arguments answered. p. 196. etc.    
Cap. 19 

2. The Devil labours·to keep men off from repentance by persuading them, 'tis unprofitable p. 207  
Such temptations answered ibid.    
Cap. 20. 

3. The Devil labours to hinder men's repentance by objecting their relapses and fall after repentance. p. 211  
Comfortable answers to such temptations ibid.    
Cap 21. 

3. Of the third rub the Devil lays in men's way to hinder their repentance, viz. Presumption. When he cannot drive them to despair, neither of God's mercy, nor their own estate, nor their repentance, he assays to make them presume of mercy without Repentance, p. 215  
1. He persuades a sinner his sins are not great p. 216  
Answer to this Temptation ibid. etc.    
Cap. 22. 

2. The Devil labours to persuade men Christ died for all p. 220  
That objection answered ibid. etc.    
Cap. 23. 

3. The Devil persuades men that God is merciful, and therefore they need not so trouble themselves with repentance p. 230  
Answer to this temptation p. 231, etc.    
Cap. 24. 

Of the lets of Repentance from ourselves, which we cast in our own way p. 239  
1. A conceit we have, that repentance is harsh and unpleasing to nature ibid.  
Helps against this let 240    
Cap. 25 

2. Of the second let, we hinder our repentance withal, viz. the certainty of God's decree of election and reprobation p. 243.244  
If we are elected, say men, we shall be saved without this repentance, if reprobated, all our repentance will not save us.  
This dangerous subtlety met withal p. 245. etc.    
Cap. 26. 

3. Of the third rub men c●st in th●ir own way to h●ld themselves from Repentance, viz. the comfortable lives and deaths of many impenitents, and the uncomfortable lives and ends of godly persons, and such as have been most penitent p. 252  
Answer t● this objection p. 253    
Cap. 27. 

4. Of the fourth let to repentance from ourselves. Men conceive Repentance very easy. p 258  
This conceit met withal. ibid. etc.    
Cap. 28. 

5. Of the last l●t we hinder our repentance withal  
Men object the unseasonableness of Repentance p. 263  
Some think it too soon to repent ibid.  
These have their answer. ibid. etc.  
Some think it too late to repent p. 269  
These comforted and encouraged p. 270.    
Cap. 29. 

Of the means of Repentance in respect of sin  
Serious humiliation necessary to Repentance, proud persons uncapable of it p. 273  
Means to attain Repentance  
1. To get a clear sight of sin, and our misery by it p. 274  
2. True sorrow for it p. 275  
3. A holy despair in ourselves of deliverance by any means of our own p. 276  
A direction to get acquaintance with the moral Law, very useful to work our hearts to a sight of sin, etc. 277. etc.    
Cap. 30. 

Of the means of Repentance in respect of God  
1. His word a notable means to work Repentance p. 281  
The Law: see how p. 283  
The Gospel: see how ibid. etc.  
What men must do, that the Word may further their repentance p. 284.  
2. Thoughts of God's eye always upon us, in all our ways p. 285  
3. A consideration of God's hand both of mercy and justice, a forcible means to work repentance  
Of mercy p. 286  
Of justice, both on ourselves, and others p. 288. etc.  
4. A serious consideration of our relation to God, a means to work Repentance p. 291    
Cap. 31. 

Of the means of Repentance in respect of Christ, viz.  
1. Serious thoughts of the greatness of his person, and nearness to his Father p. 295  
2. Of the heavy things he suffered for sin p. 296  
3. Of the baseness of the persons for whom he suffered such things ibid. etc.    
Cap. 32. 

Of the means of repentance in regard of ourselves▪  
1, 'tis a profitable means to further our repentance, to consider our desires and affections, both what they are, and what they ought to be p. 300  
2. To recount our lives and actions what they are, and aught to be p. 301  
3. To consider seriously the checks of our consciences. p. 302  
4. To remember our latter end p. 304    
Cap. 33. 

Of the means of repentance, in respect of others.  
How we may further our repentance by good men. p. 305  
How repentance may be furthered by bad men, and enemies to grace. p. 306    
Cap. 34. 

Of the marks of repentance in respect of sin.  
1 A true penitent remembers his sin, though remitted, with shame and sorrow. p. 309  
2 He will aggravate his sin when he beholds it. p. 311  
3 He hates all sin every where. p. 314  
4 He resists and holds fight against all sin. 316  
5 He relinquisheth his sin in true endeavours, and never turneth to it any more. 318  
6 In his strife and resistance of sin, he differenceth himself from the hypocrites, in that he sets himself against sin universally and sincerely. p. 320. etc.    
Cap. 35. 

Of the marks of repentance in respect of God.  
1 True repentance shows itself by a sincere love of God. p. 327  
2. By a childish fear & awe of God p. 331.  
3. By strong cries for grace against corruption p. 332    
Cap. 36. 

Of marks of repentance in respect of others.  
1▪ A man truly humbled by repentance, will esteem of others better than himself p. 335  
How a man ought to esteem another better than himself, though he see in him gross faults p. 337. etc.  
2. He is soft and gentle unto others p. 339  
3. The faults he espieth in others he will condemn in himself, if not in the act and habit, yet in the seed and inclination. p. 340.  
4. He will do his best to draw others out of sin p. 341    
Cap. 37. 

Of the signs of Repentance in respect of ones self  
1. A true penitent judgeth himself, proceeds against himself judicially and impartially. p 344  
The fruit and use of judging. p. 345  
The manner of a penitents judging and proceeding against himself. p. 345. etc.  
2 He reneweth himself daily. p. 350  
Wherein a true penitent reneweth and changeth himself. p. 350. etc.  
3 He strengthens himself against lusts and the assaults of sin for time to come. p. 354  
How he arms himself, see. ibid. etc.  
4 He prepareth himself by daily exercise of repentance, for Christ's appearing. p. 357. etc.    
Cap. 38. 

Of the motives to repentance from the necessity of it.  
It is most necessary a man should repent. p. 360  
1 If we look at the nature of sin. ibid. etc.  
2 At the inseparable companions and effects of it. p. 362. etc.    
Cap. 39 

Of motives to repentance in regard of God.  
1 Our own unfitness to have any fellowship with God, without repentance. p. 365  
2 That strict justice that is in God. p. 366  
3 His rich mercy. p. 367  
4 The unprofitableness of all God's ordinances without repentance. p. 371  
5 An impossibility of enjoying God in glory without it. p. 373    
Cap. 40. 

Of motives to repentance in respect of Christ.  
1 His surpassing love. p. 375  
2 His bitter passion, with the end of it. ibid. etc.  
3 Consider our relation to him. p. 378    
Cap. 41. 

Of motives to repentance from ones self.  
1 Both the whole, and parts of man, call for repentance. p. 379  
2 His sins show 'tis high time to practise repentance. p. 380     
FINIS.   
A TREATISE, Wherein is handled the PRACTICE of REPENTANCE.  LUK. 13.3. 
Except ye Repent, etc.  

CAP. 1. The ground of the Treatise.  
FIrst, the occasion of choosing this Text and argument.  
Upon occasion of Peter's repentance, which I have opened unto you, I entered into a more serious consideration of the duty, and conceived,  
1 That Precepts and Examples must go together, & therefore I would give directions, as well as incitations, how to imitate so worthy a pattern.  
2 As at all times, so at this time especially, the urging of the doctrine of repentance, is not only not unseasonable, but very necessary: For,  
1 A great judgement, never to be forgotten, was lately upon us; we then promised, and vowed repentance and amendment, if God would be pleased to remember his own name of Grace and Mercy, and our prayers. But we have forgotten all, and dealt▪ unfaithfully with the Lord: for where is the reformation of any one thing in public or private; in Court or City; in Churches, in Houses, in persons or behaviours? Are not former sins as rife, as unrepented, vnreformed, as ever before? pride, profaneness, drunkenness, swearing, riot, excess, unmercifulness, while your bills bring you in some starved in your streets? Nay, are not things grown far worse than before, since we dissembled with our tongues? Had it not been a lesser plague for numbers to have been buried of the Plague, than to survive, to heap up so many sins against God, against their own vows, and promises?  
2 As it is a fearful present judgement to forget that judgement so lately passed; so, many are the signs, as the just causes are many of judgements to come, which lie in ambush against us, and not far remote from us. We had need generally to be called to repent, if we will not all perish: As Pharaohs counsellors, so may we say; What, wilt thou see all Egypt destroyed, before thou obey God's commandment in letting them go? shall we still stand it out, till inevitable destruction overtake us?  
3 The true desire of every godly Minister, and man of God, must be to prevent judgements from a people: for which purpose we must lead them in the exercise of Repentance, which our Text will teach us to be the only means to avoid perdition. And we want not examples of the best evangelical Preachers that ever were, to press hard this point; especially in a secure age, as ours is. john Baptist here began, Mark. 6.12. Repent, for the Kingdom of God is at hand. Peter to them that were pricked in their hearts, here began, Acts 2. Be Baptised & repent▪ Nay, Christ himself did it, Repent, for the kingdom of God, etc. Many condemn pressing of Repentance, as too Legal, who seem ignorant, that the Law knoweth no repentance.  
Now the occasion of the words, and scope of our Saviour in them: Some come unto Christ, and tell him of heavy news, that Herod had taken the Galileans▪ and slain them, mingling their blood with their sacrifices. Like enough they came to entangle him; for if Christ shall patronage the persons, they have an accusation, that he were a friend of Rebels and seditious persons: If he shall speak against pilate's cruelty, they will accuse him to Pilate as an enemy of authority: If he shall approve of Pilat's fact, and tyranny, then will they accuse him to the people as one that abetteth the cruelty of the Roman Precedent, against the liberty of the jews. Thus can wicked men, and do, lay snares and trains every where against the members of Christ; even from God's judgements, whereof they should make better use, they can feed and excite their own malice against the Saints: As the Heathens against Christians, as the causes of all plagues, famine, drought, etc.  
But our Lord, being the wisdom of his father, bewrayeth,  
1 his divine wisdom, who seeing that he cannot answer without danger, either to the persons or the fact, either to approve, or reprove it; he passeth that, & bringeth them to a judgement at home in jerusalem, by the fall of the Tower of Siloam; yea, and leadeth them into themselves, to consider not so much what sinners others be, as themselves, who if they repent not, shall perish as other sinners do.  
2 His love, and desire to do them good, who intent evil against him. For, perceiving they make a wrong use of this judgement, supposing, and concluding the Galilaeans were greater sinners than others or ourselves: he laboureth to reform the judgement, & earnestly inviteth them to repent, repeating the same words, both in the third and fifth verses. Thus must his ministers and servants do, meekly instruct the contrary minded, urging, and waiting when God will give Repentance.  
In the words are three parts.  

1 An implication of his Authority: I tell you.  
2 A correction of their wrong censure, Nay.  
3 A direction to prevent judgements from themselves, Unless ye Repent.   
1 Gods own Authority: I tell you.  
ay, who am truth itself, and cannot mislead you.  
ay, who am the doctor of the Church, and speak by my own Authority, as never did Prophet, Apostle, nor any Angel of heaven.  
ay, who being true God, & omniscient, know and search all hearts, and see and discern all sins, never so secret, in all the degrees and circumstances of them.  
ay, who am the judge of the world, and cannot pass a wrong sentence, I tell you: Vae qui non audit.  
All this must quicken our attention, and settle our faith in the truth of things here uttered, and to be opened in this Text. If the greatness of the person move, here is the mighty God speaketh: If the wisdom of the speaker, a greater than Solomon is here: If an Angel from heaven spoke, we would believe; but here is the Lord of the holy Angels: Will we hear and believe a servant, and not the master, not the Lord himself? But saith Dives in hell, If one were sent from the dead, they would believe: here is one sent from the dead, raised by his own power.  
2 The correction of their wrong censure upon this judgement of others, Nay: You ask if they were greater sinners, because of the judgement which befell them, I tell you nay; as if he had said: I say not that they were not sinners, nor not great sinners, nor do I deny but they might be greatest sinners, but not therefore greater sinners, because they were thus smitten by Pilate.  
Where our Saviour teacheth us:  
1 Not to judge of men's persons by their outward condition; for, first, all things fall alike unto all of outward things: as the one dyeth, so dyeth the other, in outward appearance, by sword, plague, casualty: and no man knoweth love or hatred, by any thing that is afore him, Eccles. 9.1. and 1. Pet. 4.17. judgement must begin at God's house.  
2 This is an uncertain rule to judge by; Moses and Aaron, both were shut out of Canaan, as well as the searchers: Ahab destroyeth religion, josiah restoreth it, both shot with an arrow: Zedekiah a wicked man, had his eyes put out, so had Samson the valiant judge of Israel, a type of Christ; If we should judge of their persons by their condition, we must needs err.  
3 We must frame our judgements of men's persons, as God doth, who judgeth not of men by any outward & perishing thing, but by lasting & spiritual things: he looketh not on Dives as rich, nor on Lazarus as poor, but according to the presence, or absence of grace and spiritual riches: He judgeth not by accidents, but substances.  
Use. Misjudge not thyself or others, as loved of GOD, because rich, and outwardly prosperous: commonly the lighter scale is higher; and a rich man, if wicked, an enemy to goodness, aught to have no more favour and respect among men, than he hath with GOD, and that is little enough: though as high as Nero, Pharaoh, always holding offices of relation in divine and civil societies: but else greatness, severed from goodness, is in great detestation with God, as his sin is greater.  
2 Nor judge thyself hated, for poverty, sickness, temptations: GOD neither chooseth nor refuseth for this.  
3 Nor have the faith of God in respect of persons, to embrace rich Professors, and despise the poor; God doth not so: Grace in the poorest man is as acceptable to him, as in the richest.  
3 The direction to prevent judgement from themselves: Except ye repent, ye shall likewise perish: that is, as miserably and cruelly. The word [Perhaps] pointeth not out the same kind of death, but a destruction not less severe, and a perdition as miserable of body and soul. And some there be who conceit the very manner of perdition to be not much unlike, and that the Lord had respect unto the general perdition of the jews, by the Romans, forty years after. For as Pilate mingled the blood of the Galilaeans with their sacrifices, so did the Romans mingle the blood of the jews with their sacrifices, at the feast of the Passeover; for than they destroyed them: & as the eighteen men were slain with the fall of the tower of Siloah, when they were building it, as was likely; so the jews, if they repented not, were to be oppressed, and suddenly slain in the ruins of the City and Temple, as after it came to pass.  
Note 1. 
Note 1.  In all our conferences, and telling news and relations one to another, let us learn to take occasion to edify one another, and excite to faith and repentance, after the example of Christ, who on this occasion exhorteth them to repent. So the Apostle would have all our speech savoury, and tend to edification: especially, seeing the judgements of God breaking out in the Church, and in the World, let us not speak of them as News, to fill up discourse, but to help forward our Repentance and Amendment.  
Note 2. 
Note 2.  Every man must make use to himself of God's judgements on others. These men began to condemn them on whom the judgement fell: and our Lord leadeth them home, to judge, and condemn themselves.  

Reason.  1. God's end of his judgement on others, is not their condemnation by us, but our emendation by them.  
2. Why else doth the Lord strike others, and spare us, but that we might be wiser by other men's harmest? hat whilst he expecteth our amendment, his bountifulness and patience should lead us to repentance.  
3. It is just with God, that those that will not take example, should make examples: that if they will not be bettered by other men's harms, others may be bettered by theirs.  

Use. 1.  Use. In all spectacles of God's justice, every man enter into himself, and search his own heart, and he shall find that evil of sin, which might justly bring that, or a greater evil of punishment upon himself, as our Saviour here implieth. Thus for a man to begin with his own sins, and lay them in the right scale, will keep him from insulting over them, who have perished, and cause him to deject himself in true repentance, lest he likewise perish. We can see the original of affliction in others, and exaggerate the sin, but in our own we do not.  
Note 3. 
Note 3.  The only way to prevent deserved perdition, is Repentance; sin bringeth judgement, and only Repentance preventeth it. jer. 3.12. Return O thou disobedient Israel, and I will not let my wrath fall, for I am merciful. Nineveh was threatened, the time of destruction set, yet Repentance prevented it.  

Use.  Use. To provoke us to repent, that we may partake of the riches of God's mercy in the Gospel, to quit us from the condemnation of the Law. Hear the sweet voice, and warning of the Lord to his people: Turn ye, turn ye, Oh why will you dye? Except ye turn, ye must dye.  
2. Persuade thy heart of the necessity of repentance; thy sin hath kindled the fire of God's wrath: he must be just, and only repentance is as water to quench this fire.  
3. Take timely pity on thyself: why wilt thou treasure wrath still? Rom. 2. If thou carest little for thyself, pity the Church and Kingdom, Reuel. 2. the Church is threatened, Repent, or I will come against thee. Beware it be never said of thee as of Thiatyra; I gave her space to repent, and she repented not: lest it follow, And I cast her into a bed of sorrow.   

CAP. 2. What Repentance is.  
IN Repentance consider, 

1. The Treatise and doctrine.  
2. The Practice and application.    
The treatise being set down to our hand by sundry worthy Writers of our own Age and Country, I will not further prosecute it, than by delivering and opening a short description of Repentance, that we may know what we are exhorted and incited unto.  
Repentance is a grace of God, wheroby a Believer turneth from all sin, unto God. Where is  
1. The efficient: 2. the subject: 3. the act or form of it: 4. the terms whence and whither it turneth from all sin to God.  
1. The efficient: A grace of God; both for beginning, progress, and consummation: for  
1. It is not in nature neither entire; for Adam in innocence knew it not: beside, the voice of the Gospel (the m●ans of Repentance) was not known to man in entire nature; but the first motion of it is supernatural.  
And much less is it in corrupt nature, without the revelation of grace: for  
1. Neither have we it in ourselves, being dead in sins, and sold under sin; as naturally drinking in sin, as the fish doth water.  
2. Neither can get it by any labour or industry of our own, who cannot so much as think one good thought, 2. Cor. 5. much less reach so high a work as Repentance. How can earth reach heaven? How can a man melt a stone or Adamant, such as his heart is? How can he change a flint into flesh? How can a wand'ring sheep return back to the fold of itself; such as we are? Psal. 119.10.  
But it is a grace of the Spirit of God; not a legal grace: for the Law knoweth neither repentance for sin, nor remission of sin. But an evangelical grace, wrought not by the Law, but by the Gospel.  
That it is a supernatural grace of the Spirit, is proved Zach. 12.10. it is a pouring out of the spirit of grace and supplication; Acts 11.28. then hath God given the Gentiles repentance unto life; 2. Tim. 2.25. waiting if at any time God will give repentance.  
2. The Church goeth to God for it. jerem. 31.18. Convert thou me, O Lord, and I shall be converted. Lament. 5.21. Turn us, O Lord, unto thee, and we shall be turned.  
3. Such are the strong resistances and enemies of grace within us, and without us, that it must be only the Spirit of power and fortitude that must conquer them. The strong man hath taken the hold: the devil worketh effectually in blinding the eyes, and taking captive the wills of wicked men, to rule them at his pleasure, 2. Tim. 2.26. and only a stronger man can cast him out.  
Such is the strength of lusts, and the numberless excuses of sin and sinners, as only the Spirit can convince of sin. Such is the frowardness and perverseness of spirit in evil men, yea the deadness and senselessness of heart, obfirmed by wicked habits, and customs of himself, and the world without, that all the power of the means shall be frustrate, and be ineffectual to turn the sinner, if the Spirit of God quicken them not with life, and power to this purpose.  
Whence it will follow,  
1. That we cannot repent when we will, as the Atheist thinketh: Repentance is no flower that groweth in our own garden. If the Lord by his Spirit draw us not, we never run after him.  
Object. But why have we so many commandments to repent, if it be not in our power? they seem to be very idle.  
Answ. 1. Deus jubet quae non possumus, ut noverimus quid ab eo petere debeamus, saith Augustine.  
2. Exhortations are instruments, in which the Spirit putteth forth his power, and cometh into our hearts.  
2. We must beware of resisting the Spirit in this work, or in the means whereby he worketh repentance in us.  
Quest. Tell us how the Spirit bringeth us to Repentance.  
Answ. 1. Docendo: He must teach outwardly. The teaching of the Spirit is necessary to lead us into the knowledge of ourselves, and of God. The former he doth by the Law, letting us see our misery: 1. by sin, 2. the punishment of sin. The latter, by the Gospel; showing us what God is in his Son, and unto us, ready to receive us to grace and mercy.  
Every one must therefore hear the voice of the Spirit in the Ministry, seeing the Spirit, not without the Word, but by the Word, as an ordinary instrument, worketh Repentance.  
Hear the Word 

Persuading and inviting to Repentance,  
Promising grace and mercy to the penitent,  
Threatening the impenitent.   Isay 55.7.  
By this means the jews were pricked and converted, Acts 2.37. By the Lydia's heart was opened, Acts 16. and such as refuse and resist the Word, are never drawn to Repentance. Pro. 1. Because ye would not hear my voice, I will not hear you.  
2. Ducendo: by inward moving and persuading. The Spirit must be Doctor, and Ducton. This inward motion is,  
1. In changing the mind, to see both sin, and the reward of sin; what and how great both of them are.  
2. In framing the will, and making it of evil good; and bowing it from itself, to the willing of grace.  
3. In kindling the affections with a desire of good, and hatred of evil.  
Now therefore if thou wouldst truly repent, thou must also give thyself to be led by the Spirit; cherish his motions, affect his graces: for he must not only show us repentance, but lead us into it.  
3. If the Spirit be the efficient, and author of repentance, than never despair of great sinners: He can presently make of Saul a persecutor, Paul a Preacher: he can easily raise a dead man from the grave of sin, let him be never so rotten. Here is a work of power, and a powerful worker.  
Neither be out of heart in the sense of strongest corruption, and resistance against grace. When thou seest armies of lusts rise up in thee, and whole hosts of rebels up in arms against the work of grace; hold on the combat, and this Spirit of power shall chase them before thee: Go forth in his strength, and fear not assured victory; greater is the spirit in thee, than in the world.   

CAP. 3. Of the subject of Repentance.  
2. THe subject of Repentance is the believer; the general subject of Repentance is a sinner for Christ came to call sinners. But because every sinner repenteth not; I say only the believer turneth.  
Where I plainly conclude that question, wherein is more scruple, than stayed wisdom; That Faith goeth before Repentance, & not Repentance before Faith.  
Here are 

1. Reasons,  
2. Cautions.    

Reason.  1. The fountain must be before the stream, the root before the fruit, the cause before the effect: but Faith, leaning upon God's mercy, manifested in the promise, is the instrumental cause of Repentance. Host 6.1. Come, let us turn unto the Lord: for he hath smitten, and he will heal. The hope of Gods healing, that is, of forgiveness of sins, is the ground of Repentance. Psal. 130.4. Mercy is with thee, that thou mayst be feared. Which showeth, that no man can lay hold upon God, to fear, and reverence him, but he that is persuaded of his favour.  
Two cannot walk together unless they be friends, and man never meeteth God in Repentance, while he conceiveth God an enemy; but runneth away from him, as a strict judge. Slavish fear bringeth not a man to God; but love, which is a fruit of Faith, for Faith worketh by love: therefore Faith is before Repentance.  
2. True Repentance is a saving grace, and every saving grace is from Christ. john 15.4. No branch can bear fruit of itself, unless it abide in the Vine: Every penitent must therefore receive Christ, before the gift of Repentance; and no receiving of Christ, but by the hand of Faith, john 11.12. therefore Faith must necessarily go before Repentance.  
3. Repentance worketh directly upon the heart, to soften it, to cleanse and purify it. Now in Repentance, it is only the blood of Christ, that can soften the hard heart, as only Goat's blood softeneth the hard Adamant: It is only the blood of Christ that can purge the heart and conscience from defilements, Heb. 9 14. Now would I know how we can have his blood, before, himself; or himself, before Faith. Nay, therefore the Scripture applieth the work of purging the heart to Faith, Acts 15.9. because it is the instrument to lay hold on the blood of Christ for our purging; therefore Faith must be before Repentance.  
4. Repentance is the most acceptable of all good works. A contrite heart is above all Sacrifices; therefore Faith must be before it: for  
1. Whatsoever is before Faith, is the issue only of corrupt nature, and corrupt conscience, and cannot please God.  
2. Without Faith it is impossible to please God, Heb 11.6. for nothing is acceptable, but in and for Christ; and nothing in and for Christ, but by Faith in Christ, apprehending him.  
Object. This showeth, that Faith must go with Repentance, but not that Repentance is therefore before it.  
Answ. The Apostle expresseth the same thing in another phrase, which putteth Faith before it. Rom. 14.10. Whatsoever is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex fide, is sin: If it flow not from Faith, as the stream from the fountain, which in order of nature must be before.  
5. Before any thing can please God in a man, the man himself, the person must please him first. Gen. 4. God accepted Abel and his sacrifice. The new motion pleaseth God, because it is from a new creature; but first the person must be in Christ, and then a new creature, 2. Cor. 5.17. And first he must be a believer, before he be in Christ: God respecteth not opus externum, but spiritum internum; He looketh on no work further than it is the work of his spirit: but the spirit is no where, but in the sons of God, Gal. 4.6. and no sons but by Faith in Christ, Gal. 3.26. If therefore Repentance must be a work and fruit of the spirit of God, and that spirit be in none but sons, and none of them sons but by Faith in Christ; therefore must Faith go before Repentance, yea before the Sonship itself.  
1. Both of them are wrought at one moment of time; 
Secondly the Cautions.  and in time are neither first nor last: but in order of nature, Faith, as the cause, is first, and then Repentance.  
2. Faith is before complete Repentance; for some beginnings or preparations to Repentance, go in time before Faith: namely, legal fit●, and terrors of heart for sin; and these are sometimes called by the name of Repentance, as a part by the name of the whole. Math. 21.32. Ye were not moved with Repentance, that ye might believe. The ignorance of the meaning of the word Repentance in this place, hath occasioned this idle scruple: But the distinction of Legal and evangelical Repentance will fully satisfy it: Legal, which is a sorrow and terror excited by the law, and only initial, and preparatory, is before faith: But evangelical, which is saving and complete, must have faith before it, for the former reasons.  
Object. But that which most troubleth, is the setting of Repentance before faith, as Mark. 1.15. Repent & believe the Gospel. Act. 20.21. Testifying to jews and greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Answ. But they forget that the cause is set sometimes after the effect, as 1. Tim. 1.5. Faith is set after a pure heart, and yet it is Faith that purifieth the heart: But it is as if he should have said, If you would get a pure heart, get Faith; so in these places: Repent, and that ye may do so, ye must first believe; and so this transposition plainly overthroweth the conceit they build upon it.  
3 The form of Repentance is in turning, or returning: for by the sin of our nature, and practise, we have turned ourselves away from God, & cannot see his face, and favour towards us. Now Repentance turneth us back again the way that we are gone from him. And in this return  
1 The whole man must turn: for the whole man is turned away, and naturally and wholly evil. Gen. 6. The imaginations of his heart are evil continually: yea whole evil is in every man: even the whole root of sin, and further than the restraint of special or common grace, would produce all bitter and poisonful fruits.  
2 He still turneth: Repentance is a continued act of turning; a Repentance never to be repent of, a turning never to turn again to folly: For,  
1 He hath ever something with him to turn from: a flesh still resisting the spirit, many temptations of Satan, many wicked fashions of the world.  
2 He can never get near enough to God in this life, nor ever turn so near him, as once he was, and therefore he must proceed on till he do attain.   

Cap. 4. The terms of Repentance: 

1 Whence,  
2 Whither.    
4 THE terms from whence, and whither a man must turn, are, first, from all sin: secondly, unto God.  
1 The Scripture noteth Repentance to be a turning from wickedness. Act. 8.22. Repent if so be the wickedness of thy heart may be forgiven; and from dead works, Heb. 6.2. It is called a ceasing to do evil, Isa. 1.  
The object of Repentance, is all sin; not one, or many, but all sins. The reasons are these:  
1 God calleth for repentance of all sins. Colos. 3.8. Put away all these things.  
2 He hath showed his readiness to forgive all sins, except that against the holy Ghost, but upon this condition.  
3 We desire God to forgive all iniquity, and not leave one vnforgiuen, and therefore we must leave none unforsaken.  
4 One sin separateth from God, as well as many; one poison killeth as well as many; one hole sinketh the ship.  
5 Christ suffered for all sins, as well as one; he is the lamb of God that taketh away all the sins of the world: if he pay not the uttermost farthing, we never get out of prison.  
6 Mortification killeth all sin, and the virtue of Christ's death in us, setteth us against all sin, as well as any sin: and sanctification reduceth every faculty to the first image, one as well as another; in which the whole man must be blameless, for whatsoever is old must be renewed.  
7 A day cometh when every sin shall be set in the open light, & if any one be unrepented of, that shall be found with us, and laid upon us eternally.  
Whence it must follow that every true penitent,  
1 Setteth himself against great sins, sins as red as scarlet, of a deep dye, which every one thinketh to repent of.  
2 Small sins, defects, and omissions, common frailties, secret evils: David's cutting Saul's garment; john Hus his playing at Chess for loss of his time, and provocation unto anger.  
3 Sweet and friendly sins. This stream of repentance is as the flood that drowned Noah's near friends and servants; so it drowneth our nearest and most friendly sins.  
And hereby thou hast a good note of sincerity, Psal. 119.3. the upright in the way do no iniquity; sincerity hateth all ways of falsehood: An hypocrite will strain at coming into the common hall upon the Preparation day, but not at shedding the blood of Christ.  
2 Ever true Repentance carrieth a tender conscience, which is as a tender eye, that will water, and find the trouble of the least moat; as a straight shoe cannot endure the least stone within it, but will make him shrink.  
The second term, [to God:] for this we have sundry  
1 Commandments. joel 2.12. Turn to the Lord, jer. 3.12. turn to me, O disobedient Children, jer. 4.1. if thou return, then return to me, saith the Lord.  
2 Examples, David; Against thee, against thee, etc. Ps. 51. The Prodigal will return to his Father.  
3 Reasons, first, because we have sinned against him, and turned not only from him, but against him, Host 6.1. Sin is a turning away from the chief good; Repentance is a returning to the chief good.  
2 He will only pardon sin on this condition: sin is a running from God, and into the hatred of God, only Repentance is a returning into favour, and friendship with him.  
3 He is our first husband, therefore let us return unto him our first husband; for at that time it was better than now, Host 2.7. It is the advancement of our estate, and a returning to our first innocency.  
From hence it followeth,  
1 That it is not enough to cease to do evil, unless we learn to do well. Esa. the first. It is not enough to put off the old man, unless we put on the new man, Ephes. 4.22.  
Not only we must turn from the power of Satan, but to God, not only return from our wand'ring, but to the Shepherd of our souls, 1. Pet. 2.10. True Repentance is not only a ceasing from unrighteousness, but an exercise of righteousness. He that doth righteousness, is righteous: both are required fugere prohibita, & praecepta face●e.  
2 That true repentance carrieth God all along in his eye; and it is the consecrating of a man's self wholly to God: so the Apostle describeth it, 1. Thes. 19 A turning from Idols, to serve the living God.  
1 The scope and aim of it is not the saving of himself, but the service of God; it bringeth not only from the ignorance of God, but to the knowledge of God; not only from the hatred of God, but to the love of God; not only from contempt of God, but to the fear of God: not only from love of sin, but to hatred of sin; not only from practice of sin, but to the practice of piety: And there is no man but may try his estate by this mark.  
2 He will still conceive that he hath always to deal with God. If he sin, he will seek chiefly to clear himself to God: He will accuse himself to God, he will not lie from God, till he have made up his peace, and gotten a discharge.  
3 His affections will be after GOD; his soul panteth after God: his soul thirsteth for God, even the loving God, Psal. 42.1 2. because he hath tasted of God.  
4 His dependence is upon God for counsel and direction: he will know, and inquire of God's word, and servants, what to do to be saved, Acts 2. and Acts 16.   

CAP. 5. What Repentance is not.  
A Right rule is the measure of itself, and a crooked: and this description showeth as well, what Repentance is not, as what it is▪ Many things are like Repentance, but are not it; and this definition will find out much counterfeit Repentance, which goeth commonly for currant; and seldom is the deceit found, till it be too late.  
1 Many mistake Civility, for Repentance sufficient, but it is not; for first, It is not saving grace of the spirit, but common.  
2 No proper fruit of the gospel, but groweth amongst heathens.  
3 A man may have it without Christ, without Faith; yea, have it, and go to hell. Except your righteousness exceed the righteousness of the Scribes & Pharisees, ye shall not enter, etc.  
4 Civility is no change, nor turning; it may cover sin, it cannot cure it: it wrappeth a clout on the wound, but layeth no plaster: it may lop some branches of sin, but it striketh not the root: it layeth a false finger on some sin or other.  
5 It looketh all at men, men's laws, men's approbation, men's pleasing, more than God: and desireth rather to seem good, than be good; in all which it falleth short of Repentance. A Christian must have that in his Repentance, which no hypocrite hath.  
2 Every sorrow for sin is not Repentance, no, nor every deep sorrow for sin. Cain had deep sorrow in respect of punishment: Pharaoh howled, but it was for the thunders & hail, when it was over, so was his Repentance: Esau wept for the loss of the blessing, seeing some inconvenience to himself, more than the sin against God. Saul deeply sorrowed, but it was because he had heard the Lord say, he had cast him off from being King, 1. Sam. 15.24. Ahab was much humbled, but it was after he had heard evil denounced (against him) to cut off his posterity: All this is no Repentance.  
Quest. How may I know my sorrow to be a part of true Repentance?  
Answ. 1. When it is godly sorrow, or repentance toward God, Acts 20.21. or sorrow according to God; when the sorrow is more for the offence of God, than any shame, punishment, fear, or hell itself: for it looketh more on the offence of the great majesty of God offended, than upon the desert of his offences.  

Reason.  For true sorrow is from love of God, and the love of God must be more than of myself, or my own salvation. Here is the just cause of grief that Christ is wounded. Zach. 12.10. They shall look on him whom they have pierced. The waters of Repentance issue, when the rock of the heart is smitten, not with the rod of the Law, but the staff of the Gospel. Acts 2. When they heard this, they were pricked.  
2. When it driveth unto God. Ier 4.1. If thou wilt return, return unto me. If thy sorrow for sin driveth thee from God, it is not godly sorrow; as if it hinder Faith, Hearing, Reading, Prayer. The Prodigals sorrow driveth him to his Father. True Repentance is not the having of a wound, but the obtaining of a cure. There is not only the feeling of a burden, but the getting it off the back, which is by obeying the call of Christ, Come unto me, etc.  
3. When it is continual, and constant: as good never washed with these waters, as become filthy after washing. The sorrow of Repentance is not a fit, or qualm of sickness, but a sound cure: whereas the hypocrite forgeth that he was purged.  
Try now thy sorrow, whether thou hast taken a Purge, or a Preparative. What ease hast thou after thy pain? Whether thou sufferest the smarting plaster to lie on to the full cure, or like a froward patient, hast plucked it off, when it was but new laid.  
3. Every leaving of sin is not Repentance, unless there be a turning, a change, and reformation. For Repentance is such a turning and change, as maketh a man clean contrary unto himself. Whence it follows, That  
1. Abstinence from sins outwardly, is not reformation; for a man sometimes abstaineth from sin, because he cannot commit it: and now his sin turneth from him, not he from it. Sometimes fear, or shame, or other sinister respects, may cause a man to forbear, and yet not be contrary to himself: his heart and mind may be as foul and filthy as before. A pilferer in the Cage cannot steal, because he is restrained; but he hath his pilfering mind still: Here is a change in the condition, but Repentance is a change of the person. judas, no question, thus far left his sin; He was sorry, he would do so no more, and perhaps, would fain have undone that which he had done against Christ.  
Now wherein art thou beyond him? not a whit if thou retainest thy disposition to sin, thy affection, and love to evil. If thou couldst do it safely from man's eye, and securely without the hazarding of thyself on the wrath of God, wouldst thou do it again? All is deceit and the spirit of bondage, and worldly sorrow, a repentance to be repent of. But if thou hatest sin, because God hateth it, and resolvest not to do it, for his sake, as joseph, all is well.  
2. It will follow, that the lopping and cutting off of some sins, is not Repentance, unless the roots be stocked and grubbed up; for this is not a change, but a restraining of washboughs, that will come again.  
Thou abstainest from swearing, but dost thou fear an oath? Thou actest not sin, but dost thou hate it, and put it away?  
3. That conquering of sin is not always reformation, & turning from sin: for one sin may conquer another; Satan may be cast out by Beelzebub. Ambition may conquer covetousness, hypocrisy may overmaster many sins, but this is far from Repentance: For by the fear of the Lord a good man departeth from evil. I set the Lord ever in my sight, that I should not sin against him. When grace and Gods fear thus conquereth sin, it is a good sign.  
4. Every change and reformation is not Repentance, unless the whole man be changed. The whole man must turn, both inward and outward, in both, all faculties and parts: But with this caution, that this change in every part, is but in part, and imperfect, as the Air in the dawning, is light in every part, but in part; and as lukewarm water, heat is in every part, with cold.  
Reason 1. The Scripture calleth for a through change and sanctification in the soul, body, and spirit, 1. Thes. 5.25. The whole man must turn from the power of Satan unto God. The whole man must be made of an old, a new man, Ephes. 4.23.  
2. Else the remedy will be short of the disease; for the whole man is turned from God by sin, and Repentance must turn back the whole man.  
Deceive not yourselves in this great and weighty point; some find a change in their mind, and have some illumination, and rest in that as Repentance. But however it is true, that the first thing in Repentance, is the change of the mind from darkness to light, yet Repentance is not the turning of the understanding unto truth, unless the will also be turned to God.  
It is no repentance for a Papist to be never so devout, humble, charitable, penitent, if he turn not his mind to the truth.  
It is no repentance in a Protestant to embrace the truth in judgement, and profession, and live unreformed, and unanswerable unto it; for his will must be changed, as well as his mind.  
5. Every change of the whole man is not Repentance, unless it be from whole sin; for Repentance turneth from all sin, and continueth not any.  
Object. No Repentance can get away all sin in this life.  
Answ. Not that it be not, but that it rage's not. The jebusite will dwell within our borders, but see he be subdued and commanded.  
1. That Repentance is not true, which is not general.  
2. To look back upon any sin, is to turn the back upon God; and to turn from one sin to another, is not Repentance. Herod's reformation was far from Repentance; for howsoever he did many things, he would not part with his Herodias. Keep no bosom sin.  
6. Turning from all sin is not Repentance, unless thou turnest to God. 
Deut. 5  Ceasing from evil is not Repentance, unless thou learn to do good; nor casting off the old man, unless thou put on the new.  
Now to turn to God, is to get a sincere purpose, desire, and endeavour to walk according to all God's commandments.  
Try thy Repentance: Hath thy sorrow been deep and godly? Hast thou got beyond civility? Embracest thou the grace thou didst trample before, as a Swine, under feet? Hast thou changed thy soul, thy whole man, from whole sin to God?   

CAP. 6. Rules concerning persons that must repent.  
NOw in prosecuting the practice of Repentance, I will confine myself within these bounds.  
1. Propound the rules and directions to guide us in the duty.  
2. The lots or chief impediments which hinder Repentance.  
3. The means and helps for the happy performance of it.  
4. The signs and marks of a man truly repenting.  
5. The motives or inducements to provoke us to Repentance.  
1. The rules or directions to guide us in this duty, concern  
1. The persons that must repent; 2. the sins to be repent of; 3. the manner; 4. the time.  
The general rule concerning the persons, is, That all, and every man must repent. The word in the Text is indefinite. Except ye repent; that is, all of you. Acts 17 30. But now admonisheth every man, every where to repent. The doctrine of Repentance is preached to all.  
1. All have sinned, and turned away from God; 
Reas. 1.  all are deprived of the glory of God: there is none that doth good, no not one. 1. joh. 1.8. If any man say he hath not sin, he deceiveth himself, and the truth is not in him. jam. 3.2 In many things we sin all: therefore all have need to repent.  
All men are under sin, Rom. 3.9. that is, all men in respect of natural corruption, and actual pollution, are equally under the guilt and punishment of sin, the sentence of the Law, the curse of God. A matter of such danger, as a man had better be under the weight of all the mountains in the world, than under the weight of sin upon his soul: therefore every man must repent.  
2. Every man will say, he would have his sins remitted; therefore every man must repent: for Repentance and Remission of sins go hand in hand. Mark 1.9. john preached the baptism of Repentance for Remission of sins; and the state of impenitency, is a state of perdition: Except ye repent, ye shall perish, for you are yet in your sins.  
3. Every one will say, he would be saved, and come to heaven at last, but without Repentance, can be no salvation; neither is there place in heaven, for an impenitent person; flesh and blood shall not inherit the Kingdom of God: Without shall be dogs, and swine not washed from their filthiness.  
Consider the commandment. jer. 4.14. Wash thy heart from filthiness, that thou mayest be saved.  
2. The threatening; If Christ wash thee not, than thou hast no part in him.  
3 The appropriated only to those that have part in the first resurrection, the second death shall have no power over them.  
4 The folly of a man that aimeth at a high & excellent end, and never thinketh of the way and means to attain that end: so it is to think of heaven, and not of Repentance, the way and means to it. Hence will follow,  
1 If all men, then natural and unregenerate men, be they never so civil, must hasten their Repentance. For,  
1 They are as clouds without water, trees dead, without fruit, condemned persons without a pardon; the law hath read an after sentence of death upon them: And a madness were it for a Felon to look to be quit by that law that condemneth him▪ that stare is nothing but death▪ only Faith and Repentance of the Gospel, maketh thee capable of mercy and pardon.  
2 Why is Repentance Preached to natural men, but that of old men, they should be come new? of Wolves, they should become Sheep of Christ's fold? of Ethiopians and strangers, they should become of the household and family of God? Such were they to whom Peter Preached, Act. 2. when so many thousands were converted: and in all ages we have commission to instruct the contrary minded with meekness, waiting when God will give them Repentance, 2. Tim. 2.15.  
3 Civil men have most need be called to Repentance, because they think of all other, they lest need repentance, and seem to themselves not to be so far from the Kingdom of God, as indeed they be: For having no sense of their misery, they rest in pure naturals, civil honesty, external virtues, as in a good estate. And indeed, this conceit of their goodness, leaveth them in a damnable condition; that what our Lord saith of a rich man. I may say of a civil man; it is hard for him to come to heaven, and often extreme flagitious sinners are sooner converted. Publicans and Harlots that cannot have that conceit of themselves, go often into heaven before them.  
Let all such well consider, what is all civil, upright honest carriage before God, without Faith and Repentance.  
Surely nothing but a shining sin, and beautiful abomination: And therefore the Apostle Paul, though before his conuer●sion he was beyond all civil men in respect of gifts, virtues, and righteousness of the Law, yet he must undo all this, and cast out all as dung in comparison of grace, and begin all again.  
What better was the Pharisee for thanking God he was not as other; unjust, extortioner, nor as the despised Publican, when he could not thank God, that he was a Penitent, or believer? What better art thou to say, I thank God I come to Church, hear the Word, receive the Sacraments, pay men their due, give alms to the poor? when with a form of Civility or Religion, thou only coverest thy corruption from thine own eyes, as a man in the dark; but art an enemy to the power of godliness, to the powerful Preaching of the Word, to godly Preachers; a resister of Faith, Repentance, Mortification, and holiness in thyself, and others, without which thou shalt never see God: Thank God as much as thou wilt, thou shalt never get thank from God for all this.  
2 If all men, then godly and regenerate men, who have already repent, they must hold on their repentance: For,  
1 Even the best men after grace received, have sin dwelling in them. Rom. 7.14. The law is spiritual, but I am carnal, sold under sin. Paul was then long converted, & even then did that he hated, and hated what he did, verse 15. And no man in earth so just that sinneth not, Eccl. 7.22. witness Noah, Lot, Abraham, David, Pet●r, the Virgin Mary 〈…〉 they are, outstraying, Psal. 119.10.  
2 God will have the best men trained in Repentance by the daily sight of their sins, in many burdens, temptations, corruptions, sicknesses, casualties, and death itself: for even they by many afflictions, must enter into heaven: All fruits of sin, must be goads to Repentance.  
3 The best must daily repent, because even the best duties performed by the strength of grace, are in themselves sinful and defective: the righteousness of the Christian is as a filthy clout. How much cause have they daily to bewail their sins, that must repent for their best duties?  
4 Our Lord hath taught his Disciples, and the most regenerate, to pray daily for forgiveness of sin, which is an act of Repentance. Never can a man be free from Repentance, till he be free from sin; whic● 〈◊〉 use the best can never 〈…〉, he must never lay 〈…〉 Repentance. When thou hast attained a perfect image of God, then farewell Repentance; but that image which was lost in a moment, cannot be repaired throughout the whole life, for the repairing of which, they must still retain and renew Repentance.  
3 If all men, then young men must repent. Eccles. 12.1. Remember thy Creator in the days of thy youth: For,  
1 How is it for us to take the corruption of nature in hand betimes? for sin fasteneth by continuance; a sore the longer uncured, the more incurable it is; so in this corruption which is morbus naturae, and habits grow into another nature, which will not be repelled easily.  
2 The Grace of Repentance, is a gift of God, not in our own power, and must be taken while it is offered; If God offer it now to thee a young man, or maid, refuse not this gracious offer, but even this day hear his voice; and as young Samuel, say, Speak Lord, thy servant heareth.  
3 What a commendation and advantage is it for youth to be early graced, and truly converted, even in the morning of their life? Many sins are prevented in such a one, whereby also much sorrow and accusation is cut off, which doth often perplex good men: as David prayeth often against the sins of his youth. Besides, such a one hath many opportunities of well doing, and aboundeth in good duties, to their abundant comfort, both here, and in their reckoning.  
4 Young persons may dye, they have no lease of their lives; youth is as fickle as age, time and tide stayeth not: perhaps the Gospel will not stay with thee, perhaps thou art not to stay in the world: Know thy day, and time of visitation.  
4 If all men, then old men must hasten their Repentance, while yet their glass runneth.  
1 If young men must not defer their Repentance, because they may dye; old men must much more, because they must dye.  
2 Thou art an old man, whose time in the likely course of nature, cannot be long; hast thou deferred thy repentance till the 11. or 12. hour, and yet is it too soon to repent? Was not jesabel in state fearful enough before God by her fornication and filthiness, but that God gave her space to repent, and the repented not? This is the very height of sin, and heapeth up a terrible damnation. Is it not damnation enough to be a sinner before God, but an old sinner, an old drunkard, swearer, fornicator, liar, cozener, an old fox, and an old barking dog against all goodness?  
3 Consider how the lees and dregs of profaneness be most sour and stinking in old men: what a filthy scent leaveth an old sinner, when he is gone? he was an old graceless man, enemy of God to death; only his sin was strong, and youthful in him to the last.  
5 If all, than women must repent too, if they will not perish.  
1 God's School is as well open for women, as for men; and the Scriptures and the Ministry belong as well to women as to men, and these are commanded to learn the doctrine of Faith and Repentance, as men, and to profess the fear of God, 1 Tim. 2.15.  
2 Women were made to the image of GOD as well as men. Gen. 1.27 and were first in transgression, and need Repentance as well as men.  
3 Women are heirs of the same grace of life, and promises, and are to be saved by the same way and means as men. They shall be saved if they continue in Faith, Love, Holiness, and Modesty. 1. Tim. 1.10. In Christ, neither male nor female, etc.  
4 The examples of many gracious women are propounded in Scripture, for imitation of all women: The virtuous woman hath the law of grace set in her lips. Many godly women followed Christ to hear his Sermons; The poor woman that washed Christ his feet with tears, and wiped them with her hairs: a notable eye-mark to all women of Repentance. Marry was commended by Christ, for choosing the better party; and the blessed Virgin Mary, for laying the word in her heart.  
5 The Lord loveth Godliness, Religion, Repentance, being his own grace, as well in women, as in men; and the times of sickness and death come on women as on men, and then nothing but true grace can bestead them.   

CAP. 7. Rules concerning sins to be repent of.  
2 THe second rule for directing our Repentance, concerneth sins to be repent of.  
The general rule is unquestionable, That all sins must be repent of: because  
1. Because the Law of God condemneth all sins, and the Gospel pardoneth all, and Faith and Repentance only obtain that pardon. We have not learned, that any sin is venial in itself; but none not venial by Repentance.  
2. One sin unrepented of, condemneth the sinner as certainly as a thousand; as one stab at the heart killeth him as dead as a thousand.  
3. Although the least sin committed be damnable, that is, deserveth damnation; yet not the commission of the greatest sins bringeth damnation, but the continuance in them. The only damning sin is Impenitency, in respect of the act, though not in respect of the desert.  
4. The Scripture, Eccles. 11.9. would have us know this, That God will bring every thing into judgement, and, Chapt. 12. Vers. 14. God will bring every work unto judgement, with every secret thing done in the flesh, whether it be good or evil: therefore every sin must be repent of. For look what sin thou judgest not in thyself, thou leavest to God to judge. If any sin lie shut up in the book of thy conscience, unblotted by Repentance, the day cometh, in which that book shall be opened, and it shall be found. Hence the Apostle, Acts 17.31. inciteth the Athenians to repent, because God had appointed a day to judge the world.  
From this general, followeth these conclusions.  
1. We must then repent of sins both known and unknown. For known sins every one will assent; if they be private, they must be privately repent of, if open, they call for declaration of Repentance openly. Known sins are not pardoned, but upon special Repentance.  
But besides these, are a number of secret, unknown, and hidden sins, even in the regenerate themselves. Psa. 19 For who knoweth how oft he offendeth? Let the best search his heart with lights, and do it most diligently, and unpartially, yet it is ungageable. He can never get to the bottom to find out all his sins: Numbers are committed, which he knoweth not to be sins. Numbers are committed, which in process of time are forgotten: A number of sins lie close to our best duties, and we discern them not. Now if they be sins, they must be repent of.  
Quest. How can unknown sins be repent of?  
Answ. As known sins must be repent with particular Repentance, so unknown by a general Repentance, which God in mercy accepteth for these, or else no flesh could be saved.  
The Patriarches most of them lived in polygamy, which was ever a sin: nor could they be saved, without repentance of this sin; and yet we read not that any of them specially repented of it, because of the corruption of the times, they knew it not to be sin, only God in mercy accepted a general Repentance for the same. Yet they repented specially of known sins; as David of his murder and adultery: yet we read not that he specially repent of this.  
By this we see, that had we not known sins, we have an infinite number of unknown evils, whereof we stand guilty, and whereof we must repent daily, and pray with David, Lord, forgive give me my secret and unknown sins.  
If all sins, 
Conclus.  than we must repent not only of great, but the smallest sins: for  
1. No sin is so little as not to need repentance; for the least sin is an infinite offence against an infinite God, an infinite Law, meriting an infinite damnation.  
2. The smallest of sins, negligences, omissions, oversights, hastiness of speech, passion, must be repent of, and resisted, else they grow more common, and more strong, or at least, as little thieves, they open the doors and windows to greater, and stronger: He can never overcome the greater, that doth not smaller.  
3. Here is more assurance and trial of sound grace, than in that repentance of great sins: for  
1. True grace lesseneth no sin, but aggravateth it.  
2. General, common, and restraining grace, may shun and grieve for great and open sins; as the Heathens themselves. But it must be sound grace that groweth to the hatred of smallest, and most secret evils.  
3. Sound grace desires to clear the book of God, and wipe out the score, as well pence and farthings, as pounds and talents.  
4. The nature of sin standeth not in the material part, which often is in a little thing; but in the form or anomy, which is the transgression of the Law: and this may be in an apple, as well as a talon of gold. Yea the most poisonful sin of all was in an apple; a small thing, to show the sin in smallest things not to be small.  
If all sins must be repent of, 
Conclus. 3  than sins of knowledge and presumption: which are of two sorts.  
1. When we attempt any thing above our own strength, not sensible of our own weakness; which is, for the most part, punished with fearful falls, as Peter. Never any Disciple fell so dangerously as he: for never any of them was so presumptuous as he.  
2. When we dare attempt a●ie thing against the truth and justice of God; knowing his will, but run against it. Sometimes  
1. Dreaming that God is made all of mercy; not so just as the Law saith.  
2. Because he holdeth his peace, we think him like ourselves, and conceive he will never punish.  
3. Sometimes supposing we can repent when we will.  
4. That however he deal with others, yet he will not grow into such displeasure with us: Hence we grow secure in sin.  
These sins must be repent of, because they mightily prevail, Psal. 1 9  
1. Sins against conscience waste the conscience, make great gashes, destroy graces, grieve the spirit, setteth a man's own best friend against him, that is, his own conscience, which becometh a servant, a judge, a witness, & executioner.  
2. A mark of a wicked man, is to make league with hell, and death, and go on in sin; and though the sword pass through the land, to cry Peace, Peace.  
3. Great is the difference between the sins of godly and wicked: One sinneth of weakness, the other of wickedness; one is drawn to sin violently, the other runneth willingly: the one sinneth against his purpose, the other purposeth sin; the one slippeth into sin, the other lieth down, and walloweth in it: the one slumbers, the other is in a dead sleep.  
4. We must hasten out of presumptuous sins, because the sin against the holy Ghost is of this kind of sins; though not every sin of presumption, and against knowledge, and conscience, but such a presumption as renounceth the whole Gospel, and that of set purpose and malice against the majesty of God, and of Christ, Heb. 10.29.  
If all sins, than sins of aggravating, 
Conclus. 4  or scandalous circumstances: as  
1. Old and customable sins, which are grown strong and habitual, and need a long and earnest Repentance to cut and break them off; and here especially our oldest and strongest sin of all, the mother and nurse of all the rest, our original corruption, had need be bewailed, being as a great wheel in a clock, that setteth all wheels a moving, while it seemeth to move slowest.  
Yet not one of a hundreth taketh this of all other in hand, as not seeing the danger of it. But never did any truly repent, that begun not here, and first conquered this master▪ esteeming it the most foul●, and hateful of all, as David, Psal 51. and Paul cryeth out of it, as most secret, deceitful, powerful evil, Rom. 7.  
2. Sweet, pleasing, and profitable sins▪ the more pleasure thou hast taken in sin, the more shall thy sorrow be sooner or later, and shalt know one day (but the sooner, the better) that thy sweetest sin is a poison, or ratsbane, sweet in going down: but forget the danger, and please thy palate a while, it shall work in thy bowels, and bring death sure enough. If sin be not as a dagger at the heart before, it shall after the commission. The profit of sin, is like achan's wedge, it cost his life. Unhappy is that profit of the world, gotten by the loss of the soul.  
3. Sins of the godly after conversion, are greater than common men's.  
1. They are committed against more grace, more means, more knowledge.  
2. It is more noted, being in a greater light. David caused the enemies to blaspheme, and the godly be ashamed because of sin.  
3. There is great profession of love to God▪ and this cannot but work great sorrow for offending him. Luke 7. The woman that had much forgiven her, loved much; and so in Peter, he sorrowed bitterly, as his love was great.  
4. The Lord taketh sin more heinously at their hands, than any others; as a father, abuse and dishonour from his son. Christ complaineth it was thou my friend and familiar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. Sins against mean●, against warning, admonition, vows, promises, correction, much provoke the Lord to wrath. So Christ aggravateth judas his sin, he hath the greater sin. john 19 he not only knew my doctrine, saw my miracles, but was warned. Peter after warning on Christ's part, and protestations on his own, so foully denying: Oh how the sin pricketh him, and giveth him no rest till he had met the Lord by Repentance!  
Most sins of men in these days of light, are not for want of knowledge, but against knowledge, admonition, and conscience; the sins of men are taught, among whom the Gospel is still preached, and men follow with daily instructions. All of them are against the vow and promise of Baptism, many of them against special motions of spirit, against special promises, and vows to God, either in time of affliction, or terror of conscience, or bodily sickness, or coming to salvation, when men have resolved and promised a change of life: All these are fearful sins, and have a loud voice, to call either thee to repent, or God to revenge.  
5 Sinnes of open profaneness. As,  
1 Against holy times; swearing, whoring, drinking, gaming on the Sabbaoth day: a time holy, wherein ordinary lawful actions are prohibited; as journeys, Markets, buying, selling, and every piece of ordinary calling.  
2 Against holy places; profane thought●, speeches, actions in the Church and house of God. The holier the place, the fouler the sin.  
3 Against holy exercises, disgracing, reproaching, & scorning the exercises of Religion, Preaching, Hearing, Prayer, Singing in the family, and other godly duties.  
4 Against godly persons, and such as excel in virtue; reviling godly men under titles of Puritans, Hypocrites, factious, and troublers of the state. Little know men the height of profaneness they are grown to in these sins, nor what, nor whom they blaspheme, nor what a fierce plague of GOD hangeth over them, which nothing but timely Repentance can turn away. Let such therefore try their Repentance, if the wickedness and profaneness of their hearts may be forgiven them.   

CAP. 8. Concerning the manner of entrance into Repentance.  
THe third rule for the direction of our Repentance, concerneth the manner of it, and this both of 

1 Entrance,  
2 Proceeding.    
1. For the right entrance into this duty, we must know that there can be no true Repentance, without due preparation. Amos 4.12. Prepare to meet thy God, O Israel. And in all divine duties, the rule is, Eccles. 5●6. Be not hasty with thy feet, nor rash in thy mouth, but consider how thou must do a good thing well.  
In this preparation, remember,  
1 Thyself, and thy own estate: For a man must return into himself, before he can return to God. The prodigal Son, as he departed from his father, so he departed from himself; and therefore before he returned to his Father, he is said to be in se reversus, he returned into himself. Esa. 46.8. Return into your minds, O transgressors: implying, that sinners are as mad men, out of their right minds, & must come into themselves again, before they be well.  
Now, in considering thyself, first, remember from what an happy estate thou art fallen. Reuel. 2.5. Remember whence thou art fallen, and repent: So the Prodigal remembered from what an happy condition in his father's house, he was fallen.  
2 Remember thy ways, and works see, and say how foolishly thou hast done: so David, I considered my ways, and turned my feet, Psal. 119.59. proclaim thine own folly, as David, I have done very foolishly: Ex lege agnitio paccati, weigh thy sins in the Balance, not of crooked judgement, reason, or affections, but of the law of GOD, which maketh them exceed all the mountains of the world in weight; for now must they needs press thee down to hell, pouring on thy head all the curses written in that Book.  
See them in the glass of the Gospel, committed against the blood of the covenant, thou having done what thou canst to make that of none effect. See in them thy vile and abject condition, that durst commit such sins against God, to abhor thyself with job in dust and ashes.  
3 Consider thy forlorn and cursed condition, till thou dost repent: thou art without GOD; he that sinneth, hath neither seen God, nor knoweth him, john. 3.6.  
Thou liest in a state wherein thou art not capable of God's mercy, for God will not be mencifull to that man, Deut. 29.120. Nay, he cannot, unless he can be unjust in bestowing grace upon the contemners of grace. Say not God is merciful▪ for his bounty would lead thee to Repentance; but the heart that cannot repent, treasureth up wrath against the day, Rom. 2. Yea, thou liest in a state in which the Angel of the Lords wrath is ready to meet thee, as Balaam, with death at every corner. Reuel. 16.2. The Angel that poured out the Viols of God's wrath on the earth: the reason is given, because they repented not of their works: and except ye repent, ye must perish everlastingly.  
2 In this Preparation, remember with whom thou hast to deal: Repentance is a drawing near unto God, jam. 4. Men draw near unto GOD many ways; by outward profession, by inward faith & apprehension, by prayer and invocation, but especially by Repentance and Conversion: therefore saith james, Draw near to God, cleanse your hands, ye sinners, and wash your hearts ye wavering minded: for sin estrangeth, separateth, withdraweth from God; but Repentance is a returning to him, and striking a new league.  
In this approach to God, it will notably set forward Repentance. If  
1 Thou set him before thee, a God clothed with Majesty and honour: with justice, and wrath against sin: this striketh the soul with an awful fear, and dread of God, to make it stoop before him.  
See we how the idolatrous person will cast himself on his face before his idol: he will go barefoot, creep along as a worm from one end of the Church to another, to get a kiss of it: and shall we approach the true God with so little reverence, when they show so much to Idols? It is the fear of God that diminisheth the power of sin.  
2 If thou set him before thee in the riches of his mercy, in providing so excellent a remedy against sin, as is the precious blood of his dear Son, when nothing in the world else would serve, 1. Pet. 1.10.  
3 And now to set thy face towards God, as Daniel did, Dan. 9.2.  
1 Implying a drawing of the mind from all other distractions & occasions, as now having only to do with God, who in this duty requireth the whole heart, and the pouring out of the soul before him.  
2 To testify that we are turned quite out of ourselves, in whom is no help, and depend only upon him for all supplies and mercy.  
3 In this preparation, consider the necessity, benefit, and use of Repentance.  
1 That nothing else can free us from the snare of the death in which we are captives, 2. Tim. 2.9  
2 Nothing else reconcileth us unto God, and restoreth us to his favour.  
3 Nothing else correcteth the corruption of nature, and returneth into innocency.  
4 Nothing else reneweth our life and course, and maketh us capable of holiness, or happiness.  
All this preparation is requisite; not only because of God's command, but rash and temerarious undertaking of religious duties, is a taking of God's name in vain, and fruitless.  
2 If Daniel be not fit till he be prepared, much less we who have so many distractions, so much earth, so dull spirits.  
3 There is no comfort in doing the duty, but in the well and acceptable doing of it: and never is it well performed, but when we are well prepared.   

CAP. 9 Concerning the wise proceeding in Repentance.  
2 THe wise proceeding in Repentance, standeth in these things.  
1 To begin the work within, with cleansing the heart. Ezek. 18.31. Cast away your transgressions, and make you a new heart, & a new spirit. For,  
1 The heart is the fountain of actions; as that is, so are they: Out of the abundance of the heart, the mouth speaketh, the hand acteth: If the heart be a fusty vessel, the Lord will pour none of his gracious liquor into it: As that is, so is the whole man; If the root be naught, so are the branches, so are the fruits.  
2 This is the most compendious way: Wash the inside first, saith Christ, & all shall be clean. A vain and lost labour it is to offer to stop the current of a stream, if you go not to the fountain: a vain thing in a Gardener to cut off the tops of weeds, and leave the root, which fasteneth itself so much the deeper: And therefore the Prophet David praying for the grace of Repentance, Psal. 51. Wash me, purge me; he telleth the Lord where he would have him begin, Create in me a new heart, and renew a right spirit.  
2 Coming outwardly, begin with those master sins that are most rooted, and have most foiled us: for as in an army, if the Generals and Captains be cut off, the common soldiers are easily routed: so if our chiefest sins, which have been Commanders, and borne most sway and rule in us, be mortified and killed, the lesser sins will be more easily subdued and chased▪ 1. Sam. 17.51. When the Philistim● saw their Champion Goliath was dead, they fled. Blast and pluck up the root, the branches and succours withers of themselves: Cut off the right hand, right eye. Herod had been in a fair way of Repentance, if he could have begun with Herodias.  
2. It is observable in the Scripture of most true penitents, that they begun with the strongest sins. David beginneth with his Bathsabeh, and testifieth a notable Repentance, Psal. 51. Saul once mastering his fury and rage in persecuting, he shall quickly become a zealous Preacher. If we could see some men lay aside their malice and hatred of good men (which is a strong snare of the devil) we would hope to see them forward and loving, and join themselves with such as walk in the ways of God.  
Zacheus once mastering his pilling, and polling, and covetous catching after the world, becometh a notable example of a true penitent. So could we see a worldling, an usurer, an oppressor, once give up his covetousness, we should expect any good thing from them. We should hope to see them diligent in God's house, which now, in the week day, they think a loss of time. We should see them restoring as fast as they fetched in; we should see them as liberal to God's worship, and good uses, as they have been basely griple. We should see them as merciful, and charitable, as they have been cruel, and unmerciful. We should see with Covetousness, the root of all evil, all the boughs and branches fall.  
Till this be done, never say thou hast repent of any sin: for he never repented of any sin, whose master-sin is alone, is spared, and unrepented.  
3. In wise proceeding, when thou hast begun with any sin, go through stitch with it; not only to the shaking of the root, but to the unrooting, and casting it out of the ground: for  
1. In all true Repentance, there is a clearing of one's self, 1. Cor. 7.11. in our rotten frame and building, it will not leave a stone upon a stone.  
2. To find mercy there must be confessing and forsaking, Pro 28.  
3. The profession of every true penitent must be that of Paul, I was a blasphemer, I was an oppressor, but now God hath showed mercy. I am no such man now.  
Now all this will not be done, but by earnest endeavour: slighting and slubbring of this business, leaveth men in the suddes they were in before: as  
Some dally with their sins, and semble a repentance as men that join, do a fight. Perhaps they will this time of year come to confession, and seem very penitent; and having confessed, think themselves eased: but it is as a drunkard, by vomiting, that he may drink more: so these to go fresh to drink in sin again.  
Some will swear and curse, and say, God forgive me, you make me swear; and swear as fast by and by again. But these roots of sin remain.  
Some pressed by God's hand, force a Repentance, and make many confessions and promises; but after return, are as fresh to sin, as a dog to vomit, or the horse to the smell of his dung. Here is no parting with sin: Well may he say, I was a swearer, drunkard, a tippler, an hater of God, and so am I still for all my dissembling Repentance. I was never other, nor like to be.  
4. In this wise proceeding, rest not in the rooting out of sin, till thou seest the rooting, and growth of the contrary grace: for in all true Repentance, is a change in the judgement from error to truth, in the will from evil to good, in the whole man from darkness to light. Thou canst show no Repentance, if thou canst not show this change.  
True Repentance maketh a man clean contrary unto himself, and changeth him into a clean other man. His whole nature is changed from a corrupt and carnal, into a spiritual nature. In nature an Aethiopian cannot change his colour, but grace changeth nature: of a bramble, he becometh a vine, of a thorn, a fig tree, of a wild, a natural olive, of a lion, a lamb, of a dog under board, a son sitting at table, of a Saul, a Paul. He is changed in all his parts and members; they were, as swords and spears, weapons of unrighteousness and fierceness against God, and good men, now are turned into scythes and mattocks, weapons of grace, and instruments of common good in time of peace.  
His whole course is changed; of a lover of sin, he is be come a loather of sin, and lover of grace: of a receiver and deceiver, it maketh Zacheus a restorer, and charitable destributer. Of one thirsting after the blood of Saints, it maketh Saul thirst now after their salvation. Of a waster of the Lords talon, it maketh him increase it.  
Let not thy soul deceive thee in thy Repentance, except it have brought thee thus far to express the contrary grace. Solomon could not satisfy himself with his Repentance of those fowl sins of lust, till he had written his book of Repentance: nor Augustine, till he had written his book of Retractations: nor Cranmer, till he had burned his unworthy right hand.  
Trust not thy Repentance for wantonness and uncleanness, unless as the woman, Luke 7. who had abused her eyes, her hair and lips to folly, she gave her lips to kiss his feet, her eyes to wash them, and her hair to dry them. Thou must express Humility, Modesty, and Repentance, in members most abused. David polluting his bed, washeth it with tears.  
Trust not thy Repentance for covetousness, usury, bribery, without restitution, as Zacheus, without expression of charity, mercifulness to the poor, and without free, and liberal dispensing to pious and godly uses.  
Hath thine house been a profane house, a gaming house, an house of swearing, riot, and disorder? thou hast not repent, though these things be left, if thou hast not reform it unto a house of prayer. Hast thou been an enemy, or no friend to God's servants, and service? thou hast not repent in putting off thy malice, unless thou hast put on loving affections, and expressest love above the former hatred.  
Hast thou sinned in disgracing and reviling the servants of God, and professors of the Gospel, casting on them the com●mon terms of hypocrites, puritans? thou hast never repent, if thou dost not justify, and defend them, and right them in their names, and godly practices: and so in all others sins. True Repentance will not only undo what is ill done, but will set up with both hands what it hath plucked down; it will now see God have his glory, and men their right. I conclude with 1. john 3.7. Let none deceive you, let none deceive himself, he that doth righteousness, is righteous, as he is righteous.   

CAP. 10. Concerning the time of Repentance, both of 1. Possibility, 2. Necessity.  
THe fourth rule of direction concerning the time of repentance, for the time, is either of 

1. Possibility,  
2. Necessity.    
The time of Possibility is, the whole time of this life, and only the time of this life. Except ye repent, while ye live here, ye shall perish eternally.  
God giveth every man a space 
Reas. ●.  to repent in, as ●●zabel, Reu. 2.21. that is, the space of this life; and any time of this life the Lord may give repentance. 2. Tim. 2.25. waiting at any time. Mat. 5.25. Agree in the way.  
2. After this life can be no Repentance, for these reasons.  
1. Because there is no faith that ceaseth. The tree cut down, no fruit can grow any more: Repentance is a fruit of Faith.  
2 Because the acts & parts of repentance are only for this life. These are: 1. Mortification, godly sorrow, Christian combats. 2. Renovation, growth in grace, strife to perfection.  
All these are by death abolished: no more tears, fight, no more imperfection, no more molestation of sin; but victory and perfection attained.  
3. After death is nothing but judgement. Heb, 9.27. there is a resting from labour of repentance, no more working, no more washing, no Purgatory, no more oil may be gotten after the door is shut, no more place for Repentance is to be found being at the ways end; Repentance is the way of life.  
This consideration calleth us to the speedy undertaking of Repentance, even while this frail and uncertain life lasteth; for who hath a lease of his life, but for so few years as Hezekiah? Thou mayest dream of many years, as the glutton did, when that night his soul was taken, and he called a fool, and so proved.  
Nature teacheth to take the time allotted for all other things; the husbandman to sow while seedtime lasteth, to make Hay while the sun shineth; the Merchant to buy and trade, while the Fair lasteth; the Sea man to take time and wind, which stayeth for no man: the Smith to strike while the iron is hot; the Soldier to fight while the battle continueth: yea, the very Stork, and Crane, and Swallow, to know their appointed time, jerem. 8.7. and should not grace teach men to repent while they live?  
Object. Yes, God forbid but we should; but when dying day cometh, etc.  
Answ. Wouldst thou repent on thy dying day? why then not every day of thy life, seeing every day may be thy dying day? and why doth thy folly not esteem it so? 1. Pet. 1.17.  
2 The time of necessity is the whole time of our life; the whole life being but one day of Repentance, and aught to be begun, continued, and concluded with Repentance. This General we will take asunder into these propositions.  
1 The first thing a Christian must do, is to Repent.  
1 Look at God; his commandment, is, First seek the Kingdom of God; To day, hear his voice, Psal. 95.7. Exhort one another while it is called to day, Heb. 3.13. Eccles. 12.1.  
2 His spirit will be more grieved to morrow, and stand further from our help and comfort, and the more he is grieved, the hardlier will he be entreated.  
3 His patience is more abused by refusing the means of our Repentance this day: by slighting his voice, calling us, his stretching out his hand this day offering grace, and by not listening to the knocks and raps at the door of our hearts.  
4 His wrath will be more increased by the increase of our sin this day before to morrow; and being provoked, may justly give up the sinner to a heart that cannot repent. Were it not just, that seeing he calleth, and they will not hear, that either he should be dumb, and never call hereafter, or God deaf, never to hear thee call? If thou that wilt not repent at Gods call and command, should not find Repentance to be at thy call and command; live forgetful of God, and dye forgetful of thyself.  
2 Look at ourselves, and see if Repentance had not need be thy first task. For,  
1 Before Repentance, a man is an evil tree, and an evil tree can bring no good fruit; thou canst not pray, nor be heard in prayer; thou canst not hear, nor receive Sacraments, but to damnation, nor perform any duty of piety or charity acceptably, till thou hast repent: If thou hast any thing to do with God, or any expectation from him, thou must first wash and cleanse thyself, and then come and reason with him, Isa. 1.  
2 If thou be'st not apt, or willing to repent to day, thou wilt be less apt to morrow: for the heart will be more hardened, the conscience more seared, the will more crooked, the conversion more difficult, corruption more rooted by continuance, the nail ha●der driven in, the soul more deadly stung, thyself fur weaker, to get out of silme, in all which regards, thou canst not undertake Repentance too soon.  
3 Look upon sin, and whether we had not need deal with it at first: for sin is like fire set into our house to burn us up; who but a mad man would not bestir himself with all speed to quench it in the first spark, or breaking out, before it be increased to a great flame? should we not be as careful for our souls as for out houses?  
It is morbus natura, we are wise to take our bodily diseases in hand betime, because the medicine is prepared too late, when the disease hath prevailed by continuance. It is the plague of the soul, for which the Physicians prescribe.  
2 Sin by continuance groweth more in number, and more in strength; it is still engendering, and groweth more fruitful: one sin is a link to another, drawing that, and one sin must maintain another. Ahab must maintain his covetousness by murder, Gehesi● one by another; David his adultery by murder: Solomon from carnal whoredom, to spiritual: Herod maintaining incest, must cut off john's head: Sin groweth stronger after the birth, and as a plant of the devils planting. Take it when it is new set, it may be plucked up easily, but let it grow to a tree, no struggling can pluck it up, nor many blows strike it down.  
Sin is strong in the cogitation, stronger in affection, most in action and heart.  
4 Look upon Repentance, and there is a twofold Repentance, that is seldom true.  
1 Late Repentance: for then commonly sin leaveth us, not we sin; and when Repentance liveth not with us, commonly it dyeth with us: and what thank is it to leave the world, when the world leaveth him, and casteth him off? When weakness hindereth him to sin, we must thank his weakness, not him, saith Basil.  
2 Forced Repentance, when men in distress of body, or mind, or fear of death, pretend a Repentance; will promise, pray, vow, or do any thing: but the fear is scarce over, but so is their Repentance▪ then returneth the unclean spirits with seven worse than himself; and now running from God, God is gone further off, than before; and a thousand to one never returneth again.  
O therefore is the delay so dangerous? is neither the day of thy life, nor the day of grace certain? is the present day late enough? may the next day be too late? how darest thou cast thy Repentance into thy last accounts, which ought to be the first work of every Christian? how darest thou defer it beyond this day, and hazard to lose that in one moment, which can never be hoped or gained afterward?  
Let every eye behold Christ mourning over him, as over jerusalem: Oh that thou hadst in this day known the things of thy peace! but these things are hid from thine eyes: A wise man may slip, or fall into a pit, but he is a mad man that will not rise out again.  
2 As Repentance must be the first, so it must be the constant and daily exercise of every Christian, who must esteem his whole life, a continual Repentance.  
We sweep our houses every day, 
Reason 1  but the houses of our hearts have more need, because of the soil and dust of our daily infirmities: Our hands have daily need of washing, our hearts much more.  
2 As the blood runneth through all the veins, and is necessary to carry life and spirit through all the parts: so Repentance must run through all the occasions of the day: all which call us to repent. For  
1 We are bound to the daily sacrifice and service of God; which cannot be performed without Repentance. Come before God without Repentance, all is one as if thou cut off a dog's head, or offer swine's flesh.  
2 Our daily failing calls us to daily repentance; we go over daily frailties, many yielding to temptations, many roving thoughts, idle speeches, many sinful actions of bad and scandalous examples, many secret sins not easily found out, many sinful defects cleaving to our best duties; every one of these call us to a constant practice of Repentance in examination, confession, watchfulness, mortification, etc.  
3 Many are the daily troubles of our callings, many afflictions meet us; many crosses befall us in our family, in our estate, in our friends; many afflictions upon the Church and land we hear of: every of these have a loud voice to summon us to daily Repentance: for man suffereth for his sin; and remove the cause, the effect will cease.  
4 We stand in need of daily blessings and new favours, and these call on us to renew our Repentance daily, for else our sins will hinder good things from us: either we must remove them, or they will remove God's mercies from us; and instead of blessings, cast us into perils and dangers every moment.  
For time, Repentance is also the last duty of a Christian which he must principally intend. 
Rule 3.  For.  
1 All natural motion is swifter to the Centre, and so supernatural: every sound grace is most stirring at last, and this especially, because Satan is most stirring in temptation, and so in his last act is most troublesome; and therefore Repentance must be most busy in thrusting down the last powers raised against it.  
2 In sickness, sorrow, and approach of death, is great cause of sight, sense, and godly sorrow for sin, the mother of them. Now is a time of humiliation, mortification, so that now the worst can dissemble a Repentance, and therefore now true Repentance cannot but above all times show itself.  
3 The less time that grace seeth it hath to work in, the more stirring and working it will be; only grieved that it hath not more, and cannot more glorify God: and as friends parting▪ when they take their last farewell, they desire to take their fill one of another; so the Saint● being to bid farewell to godly sorrow, are willing to take their fill of it.  
4 What is it else thou wouldst have thy Master find thee doing at his coming, but so doing? and what else hath the promise of blessedness? & what servant else, but he whom the Master findeth so doing?  
Now the way to do it well at last, is to exercise it well before hand, else it will hardly and bunglingly come off: but what a man doth customably, and habitually, is done easily, cunningly, and comfortably. Nothing but the dispatch of this business maketh life sweet and desirable. Nothing else affordeth peace with God, part in Christ, quietness of conscience; but the comfort of sound Repentance, without any of which, life is no better than death.  
Nothing but this can allay the fears and bitterness of death: How can the evil servant but fear to be called to accounts, that hath never made them ready? How can the condemned Pellon but fear the assizes, who never looked after pardon?  
But why should the soul fear to go forth to God, when it knoweth it is reconciled to him? what need he fear sudden death, who is ever prepared? When a malefactor hath sued out his pardon, let the assizes come when they will, the sooner the better: Never will that soul fear to go to Christ, that is in Christ; nay, it will desire it, because it is best of all.   

CAP. 11. Let●s of Repentance in respect of sin.  
THe second thing propounded to further the practice of Repentance, is to remove the lets and impediments which hinder men from the practice of it. For,  
The more excellent any duty or grace is, the more difficulty there is in attaining it; and Repentance being of all graces the first and leader, we must not think it easy to come by. God seeing it in our nature, lightly to set by things we easily come by, hath set a price upon his best blessings, that we might prise them: and is not so prodigal of them, as to cast them upon sleepers, and slothful persons, that think them worth no pains nor labour.  
And Satan hangeth such weight on our corruption, and by his policy and power, so cloggeth and blocketh up the way to this grace, as very few are able and willing to encounter with so many Glants, and Hydra's, & to undertake so many Herculean labours and difficulties, as he must go through, that meaneth to go through stitch with sound Repentance.  
Though therefore men unacquainted with repentance, think it the easiest thing in the world; an hour's work, or dispatched with three words, Lord have mercy: yet never any true Penitent found it so easy, but the hardest task in all the world: and he that cometh in earnest to it, must cast his costs, and consider whether he be able to drink of this cup, or no.  
We shall find it no small labour to reckon, & discover these hindrances; and much less is he to find it so, that is to grapple with them, & conquer them.  
These lets being so many, may be prosecuted under four heads, being cast in our ways, either by sin, or the world, or satan, or ourselves.  
1 In respect of sin we have sundry lets, 

1. love of sin,  
2. seeming profit,  
3. appearance of pleasure,  
4. a kind of credit in sin.    
1. The love of sin riseth from the nearness, long acquaintance, and familiarity with us, it being bred and born with us, at board and bed with us, as near and dear as our eyes and hands unto us. And this disordered love of sin, maketh us hate and loathe all means, which might work us to dislike and forsake it. So our Saviour telleth us, john 3.19. Men love darkness because their deeds are evil. This love of darkness, of sin, maketh men loath the grace of Repentance.  
Now to remove this let, consider:  
1. To love sin is to hate the Lord. Psal. 97.10. All ye that love the Lord hate all that is evil: therefore love of evil will not stand with love of God. Every grace is active against the contrary.  
2 To love sin is to love death. Gen. 2.17. In the day thou sinnest thou shalt dye: And to hate his own soul. Pro. 8.35. He that sinneth against me, hateth his own soul: And all that hate me love death, Pro. 11.19.  
3 A child of God cannot but hate his own sin; he hateth the evil he doth, and is far from allowing himself in it, Rom. 7.  
Yea, abhorreth himself in dust and ashes for his sin, job. 42.6.  
4 Yea, we shall find all the affections of the godly set against sin.  
1 His sorrow is chiefly for his sin. We read not that Peter ever wept so bitterly for any suffering, as he did for his sin: nothing is so contrary to godly sorrow, as sinful joy.  
2 His fear watcheth against sin, and flieth sin as a serpent, yea 

the occasion  
and appearance   of it.  
3 His shame is most for his sin. The Publican is ashamed to look towards heaven; and the Prodigal ashamed to look to his father's house.  
5. Grace wheresoever it is, resolveth against all sin, voweth against all; he will work no iniquity, Psal. 119.2. he will with full purpose of heart cleave unto the Lord; he reneweth a daily purpose of not sinning, of banishing sin, and conquering it.  
2 In sin is a seeming profit, which the sinner is loath to let go.  
The Usurer will not part from his gainful and unlawful trade: the Buyer and Seller will not lay aside their oaths and lies, their sleights and deceits, by false wares, weights, lights, and an hundred devices to deceive.  
The Nonresident will not part with his gainful sin, though it be the price of a thousand of souls.  
The Lawyer, the concealing and hiding of truth, which he ought to open. They cannot live if they should.  
To conquer this Let, consider,  
1 That no man can establish himself by iniquity, Pro. 12.3. What stability is in that house, which is founded in water, and underpropped with kindled firebrands? Could Saul establish his house, by founding it in disobedience, and underpropping it with persecuting David? No, it falleth on his own head, and crusheth and hideth all his posterity in the ruins of it.  
Could jeroboam establish his house, or confirm the kingdom to it, by devising the trick of the two Calves at Dan & Bethel?  
Can a sick man gain his health by drinking a strong poison? Such is the gain of him, that will assure his state by sin.  
2 All is not gain that is gotten by sin; no man can reckon it for clear gain: for there is no gain, but the loss is far greater: for  
1 In sinful gain is a loss of grace; faith and dependence upon God is gone. Thou leanest on a reed, makest a wedge of gold thy hope. Better had it been to have begged thy bread, than lost thy faith.  
There is a loss of good conscience: And better had it been to have cast overboard all that ill-gotten goods, than made shipwreck of a good conscience. And what comfort to have thy house full of goods, when thy conscience telleth thee, they have a bad master?  
2 What gained Balaam, judas, Ananias and Saphira, when by seeking unlawful gain, by cursing, betraying, lying, they lost their lives for their labours?  
3 What gain, or profit is it for a man, to win the whole world, and lose his own soul? Or what recompense shall he give? Here is not only a certain, but an irrecoverable loss.  
4 What gain, or profit shall he find, when the curse of God bloweth upon the state so ill gotten? which maketh it as a fire to consume the rest, if any be better gotten than other. As Ahab when for Naboths' Vineyard he lost his whole kingdom: or sometimes the curse of God raiseth an unthrifty heir, who shall lavish it, and as wickedly waste it, as ever it was wickedly gotten.  
And how can it be, but the curse must accompany that wealth, for which men fall down to the Devil and worship him, on which condition only he enricheth them?  
3 The only true gain is to gain Christ, in comparison of whom all things are dross and dung, Phil. 3. the gain of godliness, 1. Tim. 6. The gain of true wisdom is better than that of gold, prov. 3.13. a better & more enduring substance, Heb. 10.34. A treasure in heaven worth selling all, as Christ to the young man: An undeceiveable wealth, not consumed with use, but increased; not left on earth, but carried to heaven: a wealth for which the Saints willingly endured the spoiling of their goods, because they knew they had a better substance.  
3 In sin is an appearance of pleasure, and every sinner is loath to change the sweetness of sin, with the sour & tart seed of Repentance and mortification; loath is the sinner to let the sweet morsel go from under his tongue, job 23.12. whence it is that we see so few drunkards, fornicators, worldlings, wantoness, gamesters, playhaunters are so seldom reclaimed, and won to Repentance.  
To remove this let, consider  
1 That sin the more delightful, the more dangerous it is; as Sampson in Dalilahs' lap, the more pleasing the more pernicious: for as the eves they set upon men, & rob, and wound their souls; and usually ease slayeth the sinner, as in the Proverbs. Which was the Apostles argument, 1. Pet. 2.11. Abstain from fleshly lusts, for they fight against the soul, though they seem never so familiar & friendly. First, they chase away fear of evil to come. Amos 6.1. They that are at ease in Zion, put far off the evil day. Matth. 14.39. The old world, set upon pleasure, knew nothing till the flood came.  
Secondly, they thrust out pleasures of the world to come; they make a man delight more in the Devil's books, Cards and Dice, than in Gods; in gathering money than in gathering grace, make their Hawks and Dogs more chargeable than God's poor members.  
Thirdly, they bind a man a willing slave, and like the harlot, their hands are as bands to hold them fast in the snare; as Herod can make shift against many sins, but his Herodias.  
2 The sweetness of sin is as the sweetness of poison, only sweet in the mouth, poison in the belly. Prov▪ 5.4. Stolen bread is sweet, but the dead are there; sweet only in committing, bitter in the account and reckoning: and this last dish will spoil the feast. Let wisdom set thine eye upon the future misery, which is as the sour sauce to the sweetness; and were the sweetness of sin a true pleasure, what folly were it to buy a broken and momentany pleasure, with endless pain; to prefer an empty joy above fullness of joy; the pleasures of Gods left hand, above the pleasures of his right hand; a drop of pleasure, above a river of mercy and glory?  
3 Nothing can be more contrary to the state of Grace, than a life led in pleasures: The Widow living in pleasure, is dead while she liveth: noted for a course of the ungenerate, Tit. 3.3. serving diverse lusts & pleasures, & it is a brand of a foolish course. Eccles. 7.6. The heart of the fool is in the house of mirth.  
Let us account it therefore an high wisdom: first,  
To discover other matters of pleasures, such as are the soul's delight. The way of wisdom is the way of pleasure, Prou. 17. Oh that we knew what pleasures are in peace of conscience, joy of holy Ghost, what a solace it is to be a son of God, an inhabitant of heaven, to live by faith!  
2 To exchange these broken, worm-eaten, and poisonful pleasures of sin for a season, with the pleasures of God's house, of God's spirit, and of God's right hand for evermore.  
In sin is a kind of credit and glory which the sinner is loath to let go: 
The fourth Let.  as the Gallant● and Great ones that must not put off any of their proud fashions or tires; nor must not be behind any of their fantastical disguises of the times. And our Roisters, Swearers, Swashbucklers, cannot be thought men of great spirit or place, if they should not despise the baseness, and pusillanimity of Repentance, and humble carriage of Christianity.  
Against this Let, consider:  
1 To glory in sin, is to glory in a man's own shame; as if a man should glory to wallow as a swine in his own dung, or as if a thief should pride himself in his fetters which hold him fast to his execution. Phil. 3.19. The Apostle spoke of such as gloried in their shame; that is, whereof they might, and aught to have been ashamed, and whereof they should be afterward ashamed▪ What will be the end of that glory, that fighteth against the glory of God? 2. Sam. 2.30.  
2 Sin unrepented of, maketh a man the basest slave and drudge of all men; it maketh him a slave to the devil, a drudge in the basest services of flesh and lusts: with more reason might the basest slave in the Turkish Galleys, glory of his freedom, and honour: Wilt thou be great in sin? thou shalt be great in plagues, great in sorrow, in torment.  
3 Sin can draw no credit but from persons of no worth or reckoning. What credit for a Rebel or Traitor to get applause among his complices, and be well thought of among such condemned Rebels as himself, while they are all going to an infamous and cruel death, hated of the King, and despised of all good subjects, and the whole state in which they lived?  
4 As godliness is the truest gain, so it is the truest greatness and honour: for is it not the truest greatness, to be great in God's favour and love?  
To be godly, is to be great, great in the Court of heaven, great in blood and alliance, 〈◊〉 in present estate, greater in ex●spectation, great in place and privileges▪ If therefore thou seekest great things for thyself, seek grace, seek precious faith, holiness, hope; especially, seek true humility: for he that will be greatest, must be least, least in himself; and he that is so, will be least in sin: And suppose piety and grace carry reproach and contempt in the world: yet faith seeth it recompensed with everlasting honour and glory in the life to come.   

CAP. 12. Le's of Repentance from the world.  
THe second sort of Lets of Repentance, are from the world, which is a perilous sea, wherein some Christians escape drowning, but none danger; some escape shipwreck, but none hazard. And the greater and more dangerous is this enemy, because, she betrayeth us as judas with a kiss; not coming in hostile manner, being always an enemy, but sometimes as a friend: sometimes hiring us to sin with great wages, as Balaam was carried with wages of unrighteousness, to curse the people of God: sometimes enticeth us to sin, holding before our eye, an apple fair to the eye, as Eve: or a wedge of gold, as Achan.  
2 Ourselves without great watch, yea with it, are easily carried away, because of the league that is between the world, and our corrupt nature; all our affections and thoughts, & courses, naturally tending world-ward: further than they are weighed up with much strength of grace.  
3 Yea, we see men of much grace cast back by the world, and the very Disciples themselves shall stand sometimes striving for superiority, and to be somewhat in the world, when they should have minded other business: And why doth the world cast such a number of lets to hinder Repentance, and reach at those that are at the side of Christ, but because in every one that repenteth, she loseth a limb or member?  
Now the Lord seeing our danger by this masked enemy, hath charged us, that whatsoever love the world maketh to us, we must not bestow our love upon it: for then the love of the Father cannot be in us, 1. joh. 2.11. but arm ourselves against it, as an arch-enemy to us in the way of grace, and stand out against it unto victory, and that in the strength of our head, who hath bidden us be of good comfort, because he hath overcome the world, both for himself, and all us his members.  
There be four great impediments cast in our way by the world to hinder Repentance, and the exercise of godliness.  
First, fear of contempt and reproach from the world: secondly, a forsaking of friends; thirdly, fewness of sound godly men; fourthly, multitude of contrary examples.  
1 The great rub of all from the world, is that general contempt poured upon Professors and practices of piety, which is a general Let: insomuch as our Saviour pronounced that man blessed, that is not offended in him; and once asked his Disciples, if they would also go away with others.  
2 This was a strong Let and stumbling block; which laid in the way, hindered many Rulers from following Christ, and from professing that, whereof their conscience was convinced, joh. 12.43. Because they feared contempt from their consorts, and loved the praise of men, more than the praise of GOD. What else hindered and deferred the Repentance of Nichodemus, and cast his coming to Christ into the night?  
3 It striketh at that which nature is very tender over: for who would willingly cast himself into so contemptible a condition, as that of men forward in Religion? who would be pointed at for singularity? who would not shun the nicknames cast upon godliness? or who but would be loath to be thought of the Preciser sort? who would be at such a pass, to have his Religion judged hypocrisy; his christian prudence, censured as crafty policy; his godly simplicity, esteemed silliness & folly: his zeal, madness; his frugality, covetousness; his bounty, wastfulnesse; his resolute obedience to God's law, no better than rebellion to the Princes; his contempt of the world▪ a silly carelessness; his godly sorrow, melancholy? how hard is it to be so misconstrued in every thing?  
Now for removing of this Let,  
1 Look to Christ, and thou shalt find Christ and his Cross inseparable.  
2 It were strange if the world that hateth Christ himself, should not hate his Disciples. joh. 15.18. If the world hated you, it hated me before you.  
3 Cannot the wisdom, innocence, & holiness of Christ, fence him from the scorns and mocks of the world, and can thine fence thee▪ Did they deal thus with the green tree, and will they not with the dry? Durst they call the master Be●lzebub, and will the servant look to be better than his master?  
4 How base and vile was he content to be for thee?  
2 Look to the world, and consider that it were strange if the world should not hate those that are called out of the world: Is it a strange thing that they speak evil of them, that will not into the same excess of riot with them?  
3 Look at thyself, and consider  
Whether if thy person and ways please God, the world will not be displeased with both.  
2▪ What fence hast thou above other of the Lords holy ones? were not the Prophet's reputed Rebels, to States and Princes? was not the happy tidings of salvation in the Apostles mouths▪ counted seditious doctrine and novelties? was not john Baptists abstinence and sober manner of living, esteemed melancholic; yea, devilish austerity? was not Mary's love and bounty to Christ, counted wastfulnesse? nay, our Lord's gentleness and meekness with sinners, was it not called boon companionship, and himself for it a glutton, a companion of sinners?  
3 Look at thine own secret worth, that art an humble Christian, and comfort thyself in it for the time. A Prince in a strange Country unknown, is content with homely usage: for he knoweth his own worth, so do not they: And a secret rich man is well pleased with his wealth, and willingly concealeth it from others: So the godly and humble soul may be well contented, that he is rich in God, and rich in Grace, and in an honourable and happy estate, though all men take no notice of it.  
Though the world judge according to the outward appearance, because it knoweth not the Father, nor yet the love of God: Neither is this the time when they must appear what they are: yet misjudge not thine own happiness for the present, though it appear not; for did the honour of the Saints appear, all the sheaves would bow to theirs; and all the Nobility, and glory of the earth, were but vanishing shadows, and as jonas his withering Gourd before them: Yea, I suppose, the glory of the least Believer, when it shall appear, shall darken the glory of the Sun.  
4 What an happy service is it if thy dishonour can bring any honour to God and his truth. As Luther of Moses body, so I say of thy name, Let it dye and be buried, stink, and rot, and let no man know where it lieth, so as the name of Christ may be magnified by thy life or death.  
Be content then if the sons of men turn thy glory into shame: if it be vile to be humble before and for the Lord, be yet more vile.  
5 Consider whether the work of grace get strength in thee, whereby thou art crucified to the world & the world to thee. whether canst thou contemn the contempt of the world, & despise the glory of it, esteeming it in comparison of Christ dung and dross? A man that is dead, or crucified, is in such an estate as he careth not for all the pomp and glory of the world, neither doth he fear that the world can judge him lower than he is: so a man crucified with Christ is dead to the world, & the world cannot cast him lower than he hath cast himself.  
4 Consider that the scorn and reproach for Christ, which is causeless, is indeed the present crown of glory, set upon the head of a Christian. And though the world knoweth not Christ if he come not with a crown of gold, yet faith spieth more honour in the crown of thorns, both on his own, and on the heads of his members; and rejoiceth more in the cross of Christ, than in all the world beside. Christ crucified is a Christians only glory, Gal. 6.19.  
5 Seeing there is no man but must be contemned, let us choose rather the contempt for well-doing, than the contempt for sin. A man must either be contemned here of the world, or hereafter of God. Now whether is more eligible, to be rejected of evil men, or of the Son of God? Surely nothing can cast such dung in the face of a man as his sin unrepented, unpardoned. This maketh him contemptible to God, to good Angels, good men even here; and there abideth an eternal contempt for sin and sinners hereafter, as it is Dan. 12.  
Whereas if godliness draw on the hatred of wicked men, this is abundantly recompensed with the love of God and of the Saints; which is not temporary, as is their hatred, but everlasting and endless. And what need a wise man to care for the hatred of abject scullions, & base galleyslaves, if he can retain the favour of the Prince, the Nobles and best men in the land?  
A second great let of Repentance from the world, is that of him Luke 9.61. who would fain follow Christ, but he must first bid them farewell that are at his house; and this is so long a doing, that we hear no more of him: So every natural man hath many friends in the world, many well-willers, and sundry to whom he is engaged and much beholding, and he is loath to part companies, and bid them farewell. Now if he begin to repent, he must bid a number of these friends adieu, & farewell much of that which formerly he called good fellowship and merry company▪ these will not go in his way, and he must not go in theirs.  
Ans. To this let, first, If the business of Repentance break off that fellowship, which wicked men make works of darkness, and pleasures of sin, such as is drunkenness, swearing, revelling, stageplayss, masking, may-games, carding, dicing, frothy or foul communication and the like; what can be a higher praise of godliness, than to cut off such ungodly fellowship, of which sin is the only knot and band?  
But as for Christian fellowship in lawful and joyful meetings in the fear of God; as the ancient Christians believed, conversed, eat, and drank, and rejoiced together, Acts 2. Godliness and piety establisheth such, so it rectifieth and sweeteneth society, and maketh it truly fruitful and profitable. It only forbiddeth that merriment which is not in the Lord, & the mirth which Solomon calleth madness, when men are never so merry as when God is farthest off, as mad men sing when their bands increase.  
2 To walk in the way of repentance, is not to lose friends; for let a man's ways please the Lord, he maketh his very enemies become his friends, Pro. 16.7. This is the way to get and keep sound friends, and friendship: It is he alone that can contemper iron and clay to a mixture; he can make the wolf and the lamb, the Bear & the Calf, the Lion and the Ox feed peaceably together; Esa 11. For as he that is confederate with a King, is at peace with all his subjects, so he that confederateth and entereth league with God, shall so far forth find men friendly as may stand 1. with God's wisdom, 2. with exception of the cross, 3. with promotion of his own salvation.  
And what wise man would choose to live out of God's favour for man's, yea for wicked men's? As Elkanah said to Hannah, Am I not better than ten sons? so may the Lord, Am not I better than ten thousand friends?  
3 To walk humbly before God, is not to lose friends, but to exchange those that are covert enemies under the habit of friends, for true friends indeed: and to break from such friends is to get God thy friend and father, Christ thy friend and brother, the Angels thy friends and guardians, the godly thy friends and fellow members, thine own conscience thy friend, yea as a thousand friends and witnesses for thee: And these are friends worth having. As for other friends, who draw thee aside from obedience to God, say to them as Christ to Peter, dissuading him from suffering, Get thee behind me Satan: and as David, Away ye wicked, for I will keep the commandments of my God, Psal. 119.115.  
4 Grace teacheth a godly man to have the same friends and enemies that God hath, because of the covenant and league now stricken between them. Psal. 139.31. But  
1 See the hatred be carried against vices not persons, lest we sin against the precept of loving our neighbour.  
2 See to the purity of our affections, that they be not private, but set upon God's glory; nor as they be our enemies, but Gods.  
3 Let no relation between any man and us, neither in high nor low place, cause us to betray God's cause and truth; but let it be dearer to us than our own peace, profit, yea our lives themselves.   

CAP. 13. Le's of Repentance from the paucity of true penitents in the world.  
THe third let of Repentance cast in our way by the world is the fewness and paucity of sound godly men. In the world we see Repentance and sound godliness practised but by a few, and every unregenerate man hath an unwillingness to row against the stream of time, the age and customs of men; so that most will do as the most do, that the fewest may scorn them; and the most common reproach cast upon Religion, is, They be but a few sorry fellows that profess it.  
Ans. To remove this let,  
1 We must know that the number of faithful Christians, that stick close unto Christ, are but a small number, and as small in worldly reputation, for four reasons:  
1 The true Church of God is a little park or pickle of God, empaled from the rest of the world; a garden enclosed, Cant. 4.12. a paradise of God, not the waste of the world; a fold, not a field: It is the floor of Christ, in which are a little wheat in an huge heap of chaff, a little gold in a whole mountain of clay or dross, a gleaning after a harvest, a few berries after the vintage: so the members of the Church are but few, compared with the heap of wicked men. God's company was always a little flock, Luke 12.32. The number of God's company are said to be one of a City, and two of a Tribe, jer. 3.14. As if in a great inundation of water, which carrieth away whole towns or countries, some one or two houses or persons should scape: or as if in a raging and universal fire devouring a whole City, one or two houses should be left standing.  
2 Consider how few are chosen. Matth. 20.17. few are to be saved: If Israel were as the sand of the sea, yet a remnant only should be saved, Rom. 9 ●9. As a Tradesman having cut off the whole piece of cloth, a small remnant is remaining: so the true professors of Christ are a very small remnant of the whole piece and people of the world. Reuel. 12.10. It is called the remnant of the woman's seed; that is, as a little seed corn is reserved out of a great heap for store, which is nothing to the whole crop; so is the small number of true believers reserved by grace to the whole field, and crop of the world: In the Ark a few, even eight persons were saved, 1. Pet. 3.  
3 Consider the truth of that of our Saviour, Math 7.14. straight is the gate, and narrow the way, that leadeth to life, and few find it. Which must not be understood simply in themselves, for many shall come from East and West, and sit down with Abraham, and Isaac, and jacob Math. 8.11. And john saw a multitude, which none could number, of all Nations, Kindred's, and Tribes, and Tongues, standing before the Lamb, in white robes, Reuel. 7.9. But comparatively, in respect of Vnbeleevers, Infidels, Hypocrites, and Reprobates; they be an handful, to an house full; a spark to a flame; a drop to a stream. And the reason is twofold,  
1 The worth of grace and salvation, and excellency of eternal life, alloweth it not to be common, but is a precious commodity in the hands of a few; as Pearls and jewels are so much more advanced in price, as they be harder to come by.  
2 Because there be so few that will endure the persecution, sharpness, the self denial, the mortification, the many losses and crosses which the strait way is strewed with; every man naturally desiring to walk in the easy and broad way, where is elbowroom, profit, pleasures, applause of others, and pleasing a man's self.  
2 This should be so far from offending any, as that every one should strive to be of the little flock, and remnant, and walk in the way of good men; and though thy company be small, it shall be good: Nay, thou must praise God that ever he vouchsafed thee mercy to join thee to this small number of them that fear the Lord; Considering  
1 That the world yieldeth his harvest to the God of this world, and the earth affordeth much clay for Pots, but little oar for gold: pebbles are many, pearls but a few.  
2 Yea, in the particular Churches, there are but a few names that defile not their garments, Reuel. 3.4. All are not Israel, that go for Israel; neither all that go for Virgins, are admitted into the Bridegroom's Chamber.  
3 Consider the day coming, wherein thou that shunnest this small number, shalt wish thyself of it, and shalt be most unhappy in the fellowship which thou hast chosen, when all the dross & chaff shall be swept together, and cast into the fire.  
And on the contrary, thou that hast sorted thyself with these few, shalt praise God for a far higher mercy to thee, than it was in the great deluge, to save one Noah; and in the dreadful burning of Sodom, to save one Lot.   

CAP. 14. Le's of Repentance from multitude of contrary examples in the world.  
THe fourth Let from the world, 
Let 4.  is the multitude of contrary examples. The world hath a great many crooked patterns, many persuaders, and pulbackes, as backe-byasses to Repentance & godly life: whole bands of bad company, and wicked society, which are strong impediments; and so much the more dangerous, As,  
1 Our nature is social, as well as the bruits: we readily thrust into company, as naturally enemies to solitariness: we easily follow one that offereth to lead us; but if many, or multitudes, or great ones go before us, than we can run as sheep, and for haste never stay to reason the case, neither in what way we are, nor upon what errand.  
2 Our nature is corrupt, and attractive of evil: as the Adamant will draw iron to it. We are suddenly corrupted by, first, filthy communication, and evil words which corrupt good manners: secondly, by counsels and persuasions to evil, by which they are justly carried that will not be guided by the voice of wisdom. Thirdly, by the wicked example, especially of great, or wise, or learned men, who thrive well enough, and are lifted up in the world without all this niceness, and ado.  
3 Add hereunto that evil is diffusive of itself, and such acquaintance is between it and us, as the plague cannot so easily and soon infect our bodies, as sin doth poison, and suddenly infect our souls.  
Now against this Let, consider, (to break through this Let;)  
1 The strait injunctions and charges of Scripture. Exod. 23.2. Thou shalt not follow a multitude to do evil: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well mighty, and potent men, as many, or multitudes; so as we must not follow others to evil, be they never so many, never so mighty, by doing that we either know to be evil, or know not to be good. Pro. 4.14. Enter not the way of wicked men, 〈◊〉 them▪ partake not with them: have no fellowship with unfruitful works. Ephes. 5.7. Numb. 16.26. Separate from them▪ come out from among them. Pro. 9.6. Forsake the foolish and live.  
When we speak thus from God, as Lot to his cousins; Hast you, get you out, stay not in Sodom; think not as they did, that we speak in jest, lest ye feel the fire of God in earnest.  
2 Oppose to this Let, the danger of following multitudes, and corrupt examples. For,  
1 Multitudes can make nothing good that is evil, but must needs make that which is evil worse and more heinous: If all the earth be corrupted, the cry is great; many hands rid much work, many sinners fill the measure full.  
2 Multitudes cannot keep off the revenge of evil; they may help thee into sin, but cannot help thee out of punishment: thou canst not partake in their sins, and not in their punishment. Reu. 18.9. Pro. 13.20. Companions of fools must be destroyed, and therefore let hand join in hand, they shall not escape unpunished. A world of sinners in earth, a million of Angels in heaven, cannot shift off revenge, if they sin together against God.  
3 It is almost impossible for a good man to retain his goodness among evil men; it is a rare example to be a Lot in Sodom: See David in the Court of Achish, once basely counterfeiting madness, another time dissembling himself a friend of Philistims, and an enemy of God's people: and Peter in the company of deniers, and enemies, denying, and forswearing his master: And hereof are two reasons,  
1 The disposition of wicked men, like men sick of the plague, care not how much they can infect, that so the fewer may shun them.  
2 Our own disposition, and aptness to receive infection from them, as sound sheep, sound Apples are easily infected with the rotten: whereas therefore some pretend to run with wicked men to win them, they delude themselves; for as there is no great hope to do them good, so there is certain peril of thine own hurt. A man that runneth down a hill, if he hath hold on him that is going up, shall easily pull him back with him, because the descent is easier: And dead carcases tied to living bodies, are not revived, but by miracle; but the living bodies, tied to them, are poisoned and putrified by them. Is there so little hope of doing them good, so great peril of thine own bane and poison? get out from among them. Pro. 22.14. ●e with whom the Lord is angry, shall fall by them.  
3 Fence thyself against the objections that might carry thee away.  
Object. The most do so, most are in the fashion, most swear, game.  
Answ. Walk with the most, and perish with most: do as most, suffer with the most, live as most, die with most: Argumentum pessimum turba est, saith Seneca. No excuse to say, thus do my neighbours. Commit a felony, and say others did so.  
Object. My forefathers did thus, and believed thus, and they were wise.  
Answ. A part of our Redemption, is to be delivered from vain conversation, received by tradition of our fathers, 1. Pet. 1.2 The Spouse of Christ must forget her father's house and kindred, Psal. 45.  
Object. But some Ministers, good Scholars, great Preachers, play, and swear, and drink, and swagger, may we not follow our guides?  
Answ. 1 It is a fearful thing for Aaron to lead Israel to dance about the calf.  
2 The Scribes and Pharisees were great Scholars, but they said, and did not; they must not be followed further than they sit in Moses chair. judas went far beyond all Preachers in gifts, yet he led a band to apprehend Christ. And many such there be, of whom Christ saith, He that breaketh the least commandment, and teacheth men so, by word or example, shall be least in the kingdom of heaven: Christ speaketh of blind guides: no wise man must shut his own eyes to follow them, le●t blind lead blind, and both fall into hell ditch.  
Object. But I know good men do thus and thus, may not I follow them?  
Ans. 1. The fairest earth hath his Moles, the best men faults, and falls, and must not be followed in all things, as in Noah, Lot, David, Peter. But if we will follow example,  
1 Follow the best, not the most, walk in the way of good men. 3. joh. 11. Follow not that which is evil, but that which is good.  
2 Follow the light side of the cloud, not the dark side, as Praraoh.  
3 Follow one man that hath his sight and light to guide him, rather than ten thousand blind men that walk in the dark.  
4 Christ is the only unerring pattern, follow him as the wise man by his star, and follow all other as far as they follow him, be they even Apostles themselves, 1. Cor. 11.1.  
Object. But the Church is a multitude of Believers, and a Catholic company to which we must join ourselves: here is a multitude▪ which we must follow.  
Answ. No, I must not follow a Church because it is a multitude, for that simply maketh not a Church; for then a legion of Turks or Devils were a Church, but the Church is multitudo orthodoxa, a multitude teaching, and embracing the truth of Christ: I must live, and walk by my own faith, as I see with no man's eyes but my own.  
Object. But I shall be counted singular, and more eyes see better than one.  
Answ. It is better to walk the right way alone, than to wander with company; It is better to go to heaven alone, or with a few, than with multitudes to hell.  
2 It was Lot's happiness that he was singular in Sodom, and that he went alone; & for Noah, that he alone, and his family, entered into the Ark; and happy is he that is alone, if only sanctity be counted singularity.  
3 One eye having sight is better than a thousand blind eyes: one poor crucified thief had a clearer eye, than all the jews rulers and people, that condemned and crucified jesus Christ.  
4 Resolve upon the rules of wisdom to fence thee from this sin.  
1 Choose thy way, not because it is broad, but because it is strait; and suspect that way wherein thou seest multitudes, multitude being a stream we must row hard against. Most scorn the word, hate the fear of God, live after the fashions of the world: shun this broad way.  
2 Regard not what is done, but what ought to be done; for that only will stand in the account.  
3 In all matter of practice, walk by rule, not by example; look at truth, not at numbers. We have a surer word of Prophets and Apostles, a sure foundation, 1. Cor. 3.11. And as many as walk according to this rule, peace shall be upon them, Gal. 6. Christ said he was truth, not custom: and let customs be never so old if not enlightened with truth, they are the worse for their age.  
4 The wisdom of the wise, is to choose and direct his way, Pro. 14.8. He taketh it not on men's words, or walketh on adventures: wisdom will to heaven alone, if it cannot get company.  
The wisdom of the wise will look better to the soul, than to dam it for company: No man but loveth his body better, but if he see never so many leap into the sea, or cast themselves into the fire, or off a rock, he will be loath to kill himself for company: and wilt thou, foolish man, break the neck of thy soul for company?  
5 Thou must hinder and stop the sins of the multitude, rather than imitate them. So Let persuaded the multitude of Sodomites; strive, resisting sin even unto blood; keep the praise of grace even in oppositions. Tully commended one for being continent in Asia: So hold on the light in the midst of a froward generation.  
And what thou canst not hinder, thou must mourn for the sins of the multitude, as Lot, whose righteous soul was grieved daily to see and hear the unchaste conversation of Sodomites: And jeremy said, My soul shall weep for you in secret: And David, I saw the Transgressors and was sore grieved, and mine eyes gushed with rivers of tears. This is true zeal against a man's own sins, which kindleth a fire against other men's sins, and the more universal they be, the more will zeal be kindled.   

CAP. 15. Le's from Satan lulling us in security.  
3. FRom the World we come to the encumbrances and rubs cast in the way of our repentance, by Satan the god of this world.  
And he hath reason to bestir himself, especially against our repentance, because he knoweth that only this grace fetcheth us out of his power, 2. Tim. 2.25.  
To this purpose he suggesteth three ●orts of Temptations,  
1 To lull us asleep in the security of our present natural estate.  
2 If our natural estate content us not, he urgeth to despair.  
3 If he cannot do that, he will enforce the other extreme of presumption of God's mercy, though we slack or slip our repentance.  
1 To hold us in our present security, he will persuade us of the love of God towards us in our estate of nature. For, hath he not made us men, not beasts, or serpents? hath he not preserved us, and prospered us in our estate, and lifted us up in earthly mercies? yea, are we not members of the Church, enjoy the Word and Sacraments? and seeing God hath been so free in his love and care, what need we trouble ourselves with such penslue preciseness, and spend our time in fears and cares, which requireth rather comfort and cheerfulness in our condition?  
Against this Temptation, consider▪  
1 How dangerous, and deceivable a thing it is, for a man to bless himself in cursed estate. As the wicked man, who covenanteth with death, and maketh an agreement with hell; whose wilful ignorance hideth all the danger near him; who, as the silly Bird, feedeth securely on the bait, while it is within the compass of the net. Oh what a delusion is it for a natural man to assure himself of God's love? Can justice love wickedness? Can the Lord do any other than hate a rebel against him? Is a child of wrath the object of our father's love? Can a vessel of wrath look to be filled with any thing but wrath?  
2 Look what deceit and fallacy lieth in all his arguments of love:  
1 God created him a man, not a beast: Why, did not GOD create the Angels that sinned too? and yet are not they shut up in chains of black darkness for ever? Little comfort that God loveth thee as a creature, unless as a Father in jesus Christ: better it were, thou hadst been a beast.  
2 God hath outwardly blessed and prospered him in the world, and therefore loveth him.  
Answ. No man knoweth love or hatred by any thing afore him, Eccles● 9.1. Temporal blessings are common to good and bad, and the worst men enjoy common mercies, more than other, job 21.13. He speaketh of wicked men flourishing in all wealth and prosperity: who say to the Almighty, Depart from us; who is the almighty? And it is said of Antiochus Epiphanes, that mad and furious horn against the Church, who cast down some of the host of heaven, and the stars, and extolled himself against the Prince of the host, and took away the daily sacrifice, and cast down the place of the Sanctuary; the text adds, Thus he shall do and prosper, Dan. 8.13. Who was more outwardly prosperous, Cain or Abel; Esau or jacob, who durst not look his Lord Esau in the face, nor come near him till he had bowed seven times?  
3 They are seized with a kind of spiritual prosperity: they live in the bosom of the Church, and enjoy Word and Sacraments, therefore are loved of God.  
Answ. But many are in the Church, that are not of the Church; yea, the wickedest of men, enjoy the outward ordinances of Word and Sacraments, as well as other; as Esau, Saul, judas, Simon Magus, and are so much the mote hated, as their sin was against the glorious means: what love can a malefactor gather, when the sentence of death is read against him, as in the Word?  
What love when the Lords Table is made snares to him; and his sin casteth poison into the Lord's cup? When his Baptism is but a broken vow, and all his profession a vizard of hypocrisy?  
4 Wouldst thou find true evidences of God's love, which come from God, not as God, but as from a father bestowed on sons, but not on bond children? find it in other gifts.  
1 Hath he given thee Christ▪ God so loved the world, joh. 3.16. hath he given thee a sonship? joh. 1.3. & 1. Behold what great love the Father hath given us, to be called the Sons of God: Hath he given thee faith? oh there is a precious gift of love: hast thou love? God loveth not thee, unless thou love him: what obedience hast thou? Keeping his commandments, is a sign of his love, joh. 14.23.24.  
The Scripture which knoweth the best assurances of God's love, pulleth our eyes from gazing on earthly dignities & prerogatives, which we are ever poring upon, as with Hawks eyes, and would have us behold God's love in other things, than these, namely, in the inward notes and marks of God's children. See thou what faith, what hope, what repentance, what holiness, what fruits of faith and holiness thou hast attained: this argueth our justification, and so assureth us of our election; and consequently, of his eternal and unchangeable love: this is the inheritance which is given to sons of promise, while the bond children are sent away with movables.  
2 To hold us in the security of our natural estate, he persuadeth us we cannot be Saints here, and why should we not do as others, rather than tire ourselves in vain by pursuing impossibilities?  
To answer this temptation, consider; none are Saints in heaven; but saints in earth.  
1 True it is in their sense, none can be saints here, that is, absolutely perfect; but must we be therefore wholly flesh, because we cannot be wholly spirit? Because we cannot get quite out of the law of flesh, must we not serve the law of God in our spirits? Because we cannot do all the good we would, must not we do all the good we can? Because we cannot attain the harvest of holiness, must we not have the first fruits?  
2 Sense of imperfection hath sundry other more fruitful uses, than to settle us in our security. For,  
1 It ought to humble us, and drive us to Repentance, and not pull us from it.  
2 To strive against imperfection, and not to rest contented in it.  
3 To awaken us, and drive us out of ourselves to get perfection in jesus Christ: for our sense of weakness in ourselves, must force us to get our strength in him.  
3 We are not now under the law, which requireth perfect and personal righteousness and holiness, yet we are under the Gospel, which requireth evangelical perfection, which standeth in true and sincere endeavours, in mortification and spiritual combat, and bindeth us to the daily subduing of that, which we cannot at once vanquish; and though we cannot but sin daily, yet we must not please ourselves in our sins, but daily bewail them, as our Saviour taught us to pray for daily forgiveness of sins.  
4 Thou canst not expect to attain any thing of thyself but expect strength from Christ: Thou hast, or mayest have a good helper: I can do all things by Christ, strengthening me; his grace shall be sufficient.  
2 If thou feelest never so small a measure, if true, the Lord cherisheth that least degree of goodness.  
3 No Saint, not Paul himself can do as he would, nor can conquer all corruptions: but yet, first, is not carried away to gross sin, though not so pure as an Angel: secondly, he giveth not up all, but striveth hard to the mark and high prize.  
3 Is not contented with, but complaining and combating with it, he gets ground.   

CAP. 16. Le's of Satan by temptations to despair of God's mercy.  
2 IF our natural estate content us not, Satan windeth about to bring us to such a degree of discontent, as to drown us utterly in the gulf of despair. And this looketh three ways;  
1 If we look to God, he would have us despair of his mercy.  
2 If to ourselves, to despair of our own estates.  
3 If to Repentance, to despair of that as utterly 

Impossible,  
Unprofitable.    
1 To bring us to despair of mercy, he will set before the sinner, the greatness, foulness, and heinousness of his sins, which as before they were done, he made seem as a mote, now he maketh them swell to the magnitude of a mountain.  
Seest thou not how numberless thy sins are, and of deep dye? hath not God given thee over so long, to commit such outrageous sinne●, so scandalous against such means, often against thy knowledge, and since thou supposedst thyself called? and is it not now in vain to repent of them? Seek Repentance and Grace with tears, as Esau, thou shalt not find it, God being justice itself.  
To help ourselves against this great injury, thus frame our answer:  
1 If I look all on God's justice, or my own injustice, I were indeed altogether hopeless; or if I look only on the law of God, the rule of all justice, that knoweth no mercy, no Repentance: But God in great mercy hath set a mean between his justice and my injustice, and that is the Gospel of his Son, which Preacheth Repentance, and proclaimeth a pardon; so as now if the law cast and condemn me by my own demerits, the Gospel offereth me free salvation by the all-sufficient merit of Christ: and now as I behold the curse of the law, due to my sins to humble me; so also I lay hold upon Christ, on whom that curse was laid, to justify me: For he was made a curse, not for himself, but for us, that the blessing of Abraham might come upon us.  
2 I grant all thy premises: My sins are as great, as heinous, as numberless, as thou speakest, and against great means; but shall I conclude with thee, that either I must not turn to God, or that God will not return to me? God forbid: Nay, first, the greater my sins are, the more need have I to repent; the more deadly my disease is, the more need have I of the Physician: the more my sins be in number, I have more need to lessen them by Repentance, rather than by impenitency to make them both greater and heavier: the longer I have continued in them, the more need have I to hasten out of them.  
The more dangerous and festered my wound is, the more hast I must make to the Surgeon. If a bone were broken in my body, I would not believe him that should tell me it were too late to get it set again.  
The greatness of my sin therefore shall never hinder, but further my Repentance: and were I not so great a sinner, I should not see so much need of God's mercy, or Christ's merits; but now being so heavy laden, I have more need to come to Christ to be eased. He came to call sinners to Repentance: and this Physician is not so weak or unskilful, but he can cure deadly diseases, as well as infirmities: he cured him that was 38 years diseased, Io●. 8.2. Or shall think▪ the Lord hath forgotten to be merciful, and will not return, as thou suggestest? For,  
1 Can he forget his nature and cease to be God, merciful, gracious, abundant in mercy and truth, reserving mercy for thousands, forgiving iniquity, transgression and sin, Exod. 34.6.7. Who is a God like unto him, passing by the transgression of his people, and not retaining wrath for ever? for mercy pleadeth him. Micah 7.18. Or can he forget his promise, and deny himself? Isa. 55.7. Let the wicked forsake his way, and return, and he will have mercy, for he is ready to forgive; and Math. 18.21. hath he commanded us to forgive our brethren offending seventy seven times, and will not he forgive us our offences? the scope of that parable. Is not he rich in mercy to forgive ten thousand talents, yea the uttermost farthing?  
I will therefore, hearing that the King of Israel is a merciful King, submit myself as B●nhadad, 1, King. 20. It may be Ahab will spare thy life; assuredly the God of Israel will spare thy humbled soul, who cannot forget his own glory, whose mercy and grace is more magnified, as the sinner is greater that layeth hold upon it. I will resolve as Hester▪ to go in to the King▪ If I perish, I perish. My sins are so great, I dare not add a greater of despair; Plus pe●cauit Iudas desperando, quam prodendo Christum.  
3 I never read that the greatest sins could make true Repentance vain: I find sins red as scarlet and crimson, made white as snow, Isay. 1.18. I see Harlots, Idolaters, Persecutors, Witches, thieves, by Repentance, acquitted and accepted to highest grace. I see murderers of the Son of God, who shed his blood, drink his blood by faith; and upon their Faith and Repentance were converted and saved, Acts 2.  
Can there be greater sin than to blaspheme and persecute the Church of God? yet Paul obtained mercy for this, that he might be an example to others to come, that should believe unto everlasting life, 1. Tim. 1.16. Could there be a greater sin than Peter, after so many warnings and vows, to deny and forswear his Master, and curse himself; and this again and again? and yet our Lord mercifully looked back upon him, and gave him both Repentance and mercy.  
4 I have learned not to cast both mine eyes upon my sin, but reserve one to behold the remedy.  
Do I see, (as David, Psal. 51.) a multitude of sins, yet with the other, I behold a multude of mercies; I see sin abounding in me, but grace abounding more. I see a sea of rebellions ready to drown me, but withal, a bottomless sea of compassions to drown all them, Micah 7.19. I behold, mourning, a number of wounds and soars on my soul; but withal, a balm to cure all my wounds. I have a million of debts, and not a farthing to pay: but I have a good surbey, a good Samaritan undertaking to pay all; a merciful Creditor saying to me, Have not forgiven thee all? I have deserved a million of deaths by my bloody sins, but I see an infinite virtue and merit in the blood of Christ, that cleanseth all sins; this was shed not only for small sins, and is never dry. I hear many menaces, and threats for many sins, but I read of as many promises of mercy, and all they indefinite, excluding none, whose impenitency and infidelity excludeth not themselves. I see the nature and measure of my sins utterly separating me from God: but I see that the Lord measureth not the sins of his according to their nature and measure, but according to the affection of the sinner; and therefore the foulest sins, being heartily bewailed, carefully resisted, by godly sorrow cast out, that sinner shall get his suit of pardon, at the throne of grace. I see every sin deserving damnation; but I see also that no sin shall condemn, but the lying and continuing in it: and therefore I must repent. I see the misery and loathsomeness of my disease; but because I see the Physician is not so much offended with the loathsomeness of the disease, as the contempt of his physic in the Patient, I will not reject the physic, because I expect cure.   

CAP. 17. Le's from Satan by temptations to despair of ourselves, and of our own estate.  
2. IF Satan cannot prevail to make us despair in regard of God's mercy, he will assay to bring us to despair of ourselves, and our own estates: that although the Lord have mercy in the full sea and ocean of it, yet thou art unworthy of the least drop of it. Mercy is for vessels of mercy; but thou art a vessel of wrath, a grievous sinner, and every day addeth to thy sin; and God's justice treasureth wrath as fast against the soul. It is in vain for thee to repent: God will be found of his own children, not of such as thou art.  
Ans. He that would deceive, will hide himself in generals: So Satan here layeth load upon the fearful soul, to hold it from Repentance. But resolve this Temptation into the particular branches, and see the strength and consequence of it.  
Here are wrapped up four several reasons to drive the sinner from repentance: 1. because he is unworthy of mercy: 2. because he hath incurred the justice of God: 3. he is a grievous sinner, and is no child of God: 4. he daily addeth to his sin and provocation; which Gods child doth not.  
1. I am unworthy of mercy or love; and therefore must not seek it.  
Ans. 1. God never loved any man for his own worthiness, or any thing in any man causing his love: and all the worthiness in the most, and best worthy, is but an effect of God's love, but no cause at all. For, what worthiness was in us before we were, that moved him to elect us to salvation? what worthiness in us being yet sinners and enemies, that he should with so dear a price redeem us? nay, Rom. 5.8. herein God set out his love, in that, while we were enemies, he reconciled us by the death of his Son. Say as the Centurion, Luke 7.6.  
2 The best and dearest unto God, durst never appear in their own worthiness. Paul, himself, regenerate, would not be found having his own righteousness, but that which was by faith in Christ, Phil. 3. jacob must come to his father for a blessing, in the garment of his elder brother: We must cast off our own rags, before we can put on the wedding garment.  
Never any of the Saints were capable of mercy, but by an holy despair of themselves and of their own worthiness: and therefore did seek, and find a worthiness elsewhere; because they could find none in themselves. Let whosoever will, with Papists ascribe any thing to their own merits; they detract so much from Christ, and his free grace; they cast themselves off from Christ, and are fallen from grace.  
3 The tenure of our salvation, is not by a Covenant of Works, but by a Covenant of Grace, which is a most full, a most free, and every way grace, founded not in our worthiness, but in the grace and good pleasure of God. And this is suitable to God, whose honour is to be first in goodness: He loved us first, 1 john 4.19.  
4 By this reason, no flesh should be saved, all being alike dead in sin; not sick only: all the children of wrath by nature, and I am as worthy as any child of wrath can be: and if any as unworthy as myself come to salvation, why not I by the same way of repenting, and bewailing my own unworthiness, and flying out of myself to Christ, who alone is worthy?  
5 Why should I despair now, seeing God hath made me worthy in Christ, and hath loved me while I was an enemy, and hath out of his love called me, in some measure purged me from corruption, and not only quickened me with his spirit, but endued me with some measure of grace; but that he will continue his love, and work in me to the end? john 13.1.  
2 Because God is a just and a severe revenger of sin: therefore I must not repent and seek mercy.  
Ans. But the conclusion and argument of Scripture is clean contrary. Is God just, and a righteous judge? we must therefore judge ourselves, if we would not be judged of the Lord, 1. Cor. 11. Hath he appointed a day to judge the world by the man Christ? therefore let all men be admonished every where to repent, Acts 17.31. Will God bring every secret into judgement? therefore let us fear God and keep his commandments. There is no straighter tye to Repentance, and Obedience, than consideration of God's justice.  
2 God is just: and therefore when he hath made me of unjust just, and righteous in Christ, he will for ever repute me so. Nay even his justice cannot but bestow mercy and grace on me a believer, because in Christ I have fully satisfied his justice, and in Christ deserved his love.  
3 God is just; and this is a strong motive to repent, and believe in Christ, for his justice will not suffer him to punish one sin twice; nor to demand a debt once paid, the second time. Nay, his justice assureth me of mercy. 1. john, 1.9. If we acknowledge our sins, he is faithful and just to forgive our sins: his justice assureth repentance of mercy.  
3 Because I am a grievous sinner, I am no child of God; and so all my Repentance is in vain.  
Ans. 1. Why, are not all grievous sinners before they repent? what was Adam, David, Peter, Paul? or what be grievous sins, if polygamy, adultery, murder, lying, denying and forswearing Christ, blasphemy, persecution, breathing slaughter, and threatening against the Church, be not?  
Do not all, even the regenerate, pray daily, Forgive us our trespasses?  
2 Am I a grievous sinner? I must therefore so much more carefully and earnestly repent. I want not encouragement, I see that woman who was called a great sinner, a notorious adultress, Luke 7. & 37. seeeking mercy from Christ, receive that comfortable answer, Thy sins are forgiven thee. 48. Thy faith hath saved thee, Go in peace. 50. I see that poor Canaanite whom Christ calleth a dog, yet earnestly seeking mercy; gathered some crumbs that fell from the Table. God's mercy shall be more manifested in restoring great sinners: his power more magnified in raising dead and rotten sinners: my love more footed; as that woman▪ Luke 7.47. Many sins were forgiven her, for she loved much.  
4 Because I sin daily against God, I am none of his, & in vain seek for favour.  
Ans. 1. Our Saviour teacheth us to say, Our father, and yet to pray daily, Forgive us our trespasses: Therefore he that sins daily, may call God father.  
2 Paul was a child of God, being regenerate; yet had a body of death, and a law of sin about him daily, Rom. 7.24.  
3 I sin daily, but I repent daily. The wicked rejoice in it. I sin, and yet resist sin, and strive against it daily: I do hateful things, but I hate that I do: I break the law, but yet I love the law as holy, just, good: flesh is in me, but I am not in the flesh.  
Now tell me Satan, canst thou gather such sigs of thistles, or grapes of thorns? who ever heard a child of hell repent?  
Ob. No? did not Esau, judas?  
Ans. To repent, is not only to know and confess what is bad and naught, as they, and as the Gentiles, Rom. 2.19. but a change of the heart, seen in an earnest affection and strife to loathe the bad, and embrace the good. And this had not, did not they.  
Howsoever therefore I confess my natural disease discovereth itself in daily issues and symptoms: yet this sickness is not unto death, but that God may be glorified in raising me up by his mighty power. I am not 〈◊〉 so low, not so long in the grave of sin, but his mighty word can, and will call me forth to life.   

CAP. 18. Le's from Satan by Temptations to despair of our Repentance from 

Impossibility,  
Difficulty.    
3. IF Satan cannot prevail to make us despair, neither of God's mercy, nor our own estates, than he assayeth to bring us to despair of our repentance.  
And this in three respects, 

1. of impossibility,  
2. unprofitableness,  
3. of relapses, or relinquishing Repentance.    
1. What an impossible thing dost thou attempt? dost thou ever think to master thy sins, which are so inbred, so near, so necessary, so profitable as eyes, hands, yea, as air, fire, or water? wilt thou strive against the stream, where it is so impossible to overcome, and forsake them?  
How often hast thou purposed, promised, vowed, and resolved to enter the way of Repentance, but couldst never attain to go through against any one sin?  
2. Thou shalt find another manner of task in Repentance, than thou dreamest off: it calleth for more pains, sorrow, mortification, difficulty, prickings of heart, than ever thou lookest for, or art able to endure: and therefore never go about it, unless thou hadst more hope to attain it.  
Answ. Thus the devil, like churlish Laban, never persecuted jacob so much, as when he was departing from him: and our own slothful corruption saith, A Lion is in the way, Prou. 20. and the sluggard saith, It is too cold, he dareth not go forth to plow, Pro. 29.  
But to the first, concerning the multitude, masterfulnesse, and necessariness of thy sins, answer thus:  
1 I discern indeed an huge army of sins, and sweet lusts to encounter: and these sons of Zeruiah are too strong for me, and it is impossible for me to overcome them, if I look at myself or my own strength; but as David against Goliath; I come against these Giants, in the name and strength of the Lord, by whom I shall behead them: It is he that teacheth my hands to war, and my fingers to fight: It is his battle, and he will give the victory, and close my enemies in my hand.  
2 I discern many enemies against me, & I cannot stand before them, but the Lord hath opened mine eyes with Elish●'s servant, 2. King. 6. that I see more now with me, ready to fight on my side, than they that are against me thou wouldst deceive me, in carrying both mine eyes in things against me, but I behold the Lord near me with grace sufficient. I see what spiritual help and succour he is ready to supply me with, while I constantly cleave to his help.  
3 Though I be to deal with many and mighty sins, yet they are already conquered enemies; spoilt of their power by the victory of jesus Christ my Lord; so as I have nothing to do, but follow the chase and spoil of vanquished forces.  
4 Though they were never so dear, and beloved sins, yet must I hear the voice of God, saying as to Abraham; Take thy son Isaac, whom thou lovest, and offer to me in sacrifice: though indeed what ever they pretend, such is their love, as if I kill not them, they will kill me; and therefore though I have sometimes vowed, resolved, and purposed Repentance in vain; now by the grace of God I will make a new onset to better purpose.  
A Soldier though he have once turned his back, will fight again, and wounded the second time, will seek cure again.  
A Merchant brought behind hand, will trade again more cautelously: a Mariner that hath suffered shipwreck, will to sea again, and traffic again: and I will never be such a slave, as though I be prevented again and again, yet I will seek my liberty still.  
2 But whereas thou objectest the difficulty, sorrow, pain, and unconquerable labour of Repentance: I answer,  
1 Were the work of Repentance so painful as thou sayest, first, what pain would a man sustain to avoid sickness of body, loss of goods, poverty, shame? and shall not I be at pains to avoid eternal shame, loss of soul, and salvation?  
2 What infinite pains and sorrows endured Christ for my salvation? and what was his aim in all that, but to make rough ways smooth? Esa. 42. and shall not I be at some pains for myself? and what pains have the Saints been at in taking of the Kingdom by violence, and apprehending life eternal through fire and water, and infinite deaths and torments? Is it not worth so much to me, as them?  
3 Is there no pains in going to hell, in the devil's commandments, in the service of sin? is there not more pains in committing, than forsaking any sin? See it in one sin of uncleanness, is there not more pains in contriving his sin, wasting his body, consuming his goods, exposing himself to the shame of men, to the punishment of the Magistrate, to the justice & curse of God in body and soul, than in forsaking his sin? and so in the rest.  
4 Is there no sorrow, nor burden in the consequents of sin? is it no pains to have a selfe-secret accusation, a biting conscience, a gnawing and undying worm, a sound of terror ever in the ears, fear and flight when none pursue? is there no baseness in sin to be a servant, and slave ●o ●usts? & is there any slave to the sinner, that is ruled and hurried by the will of the devil? No Galley slave but would break from his chains▪ vijs & modis.  
5 Were the pains of Repentance so difficult as thou sayest, and intolerable, yet the privileges and recompenses of that pain, are as great: what sick man would not displease his taste with a bitter potion, to recover health, and retain his life? the sufferings of this present life are not worthy the glory that shall be revealed; the moment any afflictions of this life, cause a weight of eternal glory.  
Resolve therefore of this pains, and do it betimes: for if it be hard and difficult now, will it be easier by delaying, by despairing, when thy sin is stronger, and thyself weaker? An ague, the more fits, the more incurable; a Beast, the elder, the more untameable▪ and sin is a leaven, the elder, the sow●er and stronger. Make not thyself more labour by sufferance of sin: make an onset with courage, as the hearty, spies, Caleb▪ Numb. 13.31. and Ioshu●, Numb. 14.19. they are but bred for us.  
2 But indeed the work of Repentance is not so painful and sorrowful as thou pretendest; for, is it not Christ's yoke? and is not Christ's yoke easy and sweet? and there be other things that make it sweet and easy, being an evangelical commandment.  
1 The presence of grace, which conquereth difficulties▪ foileth temptations, 1. joh. 5. He that is borne of God, overcometh the world, for he hath a grace sufficient for him. I must not fix mine eyes only upon mine own resistance, but on God's assistance, by whom I shall be able to leap over all walls, and impediments. Psal. 119. I will run the way of thy commandments when thou hast enlarged my heart.  
2 The promise and donation of the spirit, that we may walk in the way of God's Commandments. Ezek. 11.19▪ 20. And I will put a new spirit in their bowels, and take the stony heart away, and give them an heart of flesh, that they may walk in my statutes, and keep my judgements, etc. 1. Cor. 3. Where the spirit of GOD is, there is liberty.  
3 Love of grace, and love of God maketh every thing sweet. 1. joh. 5▪ and 8. This is the love of God, that we keep his commandments, & his commandments are not grievous: Da amantem & sentit quid dico. Aug. Love of gain maketh the Merchant refuse no adventures of sea.  
Love of God makes Abraham offer his only Isaac; a difficult commandment: jacob loved Rachel, and the seven hard years of labour, seemed to him a few daye●. The mother loveth the child, and swalloweth all pains, watchings, and difficulties, unweariably.  
God's love for us, made him undertake many worse torments, and sorrows; love of Christ made the Martyrs pass fire and flames, and most exquisite torments▪ with sweetness and pleasure, as if they had been in beds of roses: Love of God is unconquerable, much water cannot drown it.  
Now is Satan fully answered; get God's grace near thee, the presence of the spirit, and love of grace, and down shall all the bars and impediments; & the most difficult commandments shall be made easy.   

CAP. 19 Le's from Satan's temptations from the unprofitableness of our Repentance.  
2 TO bring us to despair of our Repentance, to the impossibility or difficulty, he will urge the unprofitableness of it: What can thy Repentance do, being so slight, so sinful, so unworthy? thou canst not look to be perfect, and how can God accept that which is so unworthy and imperfect? Besides, dost not thou see many wicked men, as Saul, Esau, judas, gone far beyond thee in bitter sorrow, and shed far more signs of Repentance, than thou, and yet all in vain, for they were rejected and damned?  
Answ. This is a dangorous dart, and must be wisely repelled.  
1 I grant my Repentance to be weak and unworthy, but I am taught in God's Book  
1 That it is neither my Repentance, nor worthiness of itself, that washeth away my sin, or can satisfy God's justice; for than it were indeed as thou sayest: but it is the blood of jesus Christ that washeth away all sin, 1. joh. 1.7▪ and that reconciliation with God, dependeth not upon the quantity or merit of my Repentance, but upon the merit and virtue of jesus Christ, whom I, a repentant sinner, lay hold on for salvation. My Repentance, were it never so perfect, can neither satisfy God, nor justify me before God, but only testify that I am a believer prepared to receive Christ, and thankfully to accept him with his merits, by ceasing to sin against him.  
2 I find in the Scripture, that as no man is accepted for his perfect Repentance, so none is rejected for the imperfection of his Repentance, if it be sound and unfeigned: for than it is a certain fruit of a lively faith, and so of the presence of Christ, and of the life of God; even as the least bud or blossom appearing, is a certain demonstration of life in the root. God careth not how great, but how true and sound our Repentance is; not how much, but how good; he accepteth not for quantity, but for quality: yet where grace is found, and right in quality, it will ever strive to increase, and abound still.  
3 Notwithstanding my Repentance be weak, yet being an evangelical grace, a mite is accepted: a grain hath his due weight: a desire to repent; a will for the deed; a ready mind for performance; a sorrow because I cannot sorrow: these go for godly sorrow, and my faith getteth Christ to supply the rest. Thus the Christian is to be fortified against the weakness of his Repentance.  
2 Thou sayest, many wicked men have gone far in desperate sorrows. I care not how far they go beyond me therein: but that is far from godly sorrow, both in the nature of it, and in the acceptance of it. My sorrow is for God offended, for God loved for himself; my sorrow is from God, and goeth to God again: theirs was not a seeking of God, but of themselves: my tears of sorrow, have a washing and cleansing virtue, so not theirs: my sorrow is as a soaking rain, which hath wet the very roots of my heart, so not theirs. And for acceptance, they have no promise to be accepted in their desperate sorrow: but I have a promise, that my humiliation, joined with faith and reformation, shall be accepted in Christ, in whom my person is accepted.   

CAP. 20. Le's from Satan's temptation from our relapses.  
3 But seest thou not that for all thy Repentance, thou fallest again into the same sins, which hadst thou truly repent▪ thou shouldest never have done? what good doth thy washing, who forgettest that thou wast washed? True repentance is a Repentance never to be repent of; as thine is.  
Ans. To turn to sin as a dog to the vomit, and as a swine to the wallowing after washing, is a dangerous case, but not hopeless and desperate.  
And howsoever it is not ordinary for the child of God to fall diverse times into the same grievous sins; yet notwithstanding, some comfort here belongs to troubled consciences: But let no presumptuous sinners meddle with it.  
1. Godly men are the same men after sin and repentance, that they were before; beset with the same infirmities, and no more privileged from error than before.  
2. Experience showeth, not only subject to the same infirmities daily; but often taken in the same snares: as, wand'ring thoughts, idle speeches, distractions in prayer, negligence, and too much unprofitableness in hearing, rash anger, with many daily omissions; whereof, who can clear himself, so long as he carrieth the causes of daily failing about him? as  
1. Ignorance. Many know not many sins to be sins: as the patriarchs knew not Polygamy to be sin.  
2. Weakness of grace. A child of God for weakness may get many falls to day, and rise again, and as many to morrow, and rise again: yea, and if he hurt himself, and cannot rise himself, his father will help him up.  
3. Inconsiderateness, and not attending his way & watch. A man in haste may take diverse falls, and many slips; so as if often falling into the same sin did exclude from Grace, or barred us of pardon, we were all hopeless.  
3. Relapse doth not always argue former Repentance to be unsound: because 1. Repentance is an effectual instrument to seal up forgiveness of former transgressions; but not a fence from all force of sin for time to come: 2. soundest Repentance of all doth not wholly abolish and take away sin; but abateth, weakeneth, and lesseneth it.  
4. The article of remission of sins excepteth not relapses, because the promise of remission doth not except them; neither is the virtue of Christ's merit to be restrained to sins once committed, but to all sins truly repent.  
5. Many examples of Saints in Scripture raised from relapses, give comfort in this Temptation. Lot was twice overcome with wine: Marry the Virgin twice checked of Christ for curiosity: john twice worshipped the Angel.  
6. True it is, that relapse into a disease is more dangerous than the first assault; yet proper physic seasonably applied may cure the relapse as well as the first disease.  
Repentance is Christ's Physic, and so sovereign, as cannot be foiled by relapses into the same disease. Whence we are commanded to renew our Repentance daily, as we renew our sins: and the Physician is as able to cure the same disease as he was before. And yet we hold the rule of Isidore, Non poenitens est, qui adhuc agit, quod poenitet; id est, if he do it both actu and proposito: but if he sincerely purpose against all sin, and keep alive his zeal & hatred against that he doth, this preiudiceth not his former Repentance. But as he did truly run that now sitteth down; so did he truly repent that sinneth again against his purpose, and sincere intention of his heart.   

CAP. 21. From Satan's Temptation to presumption that our sins are not many nor great.  
3. IF Satan cannot drive men off Repentance by engines of despair, he assayeth if he can make them presumptuous of mercy, without serious Repentance. He knoweth the truth of that of Augustine, Tam sperando, quam desperando, pereunt homines: and that despair hath slain his thousands, but presumption his ten thousands. And every deceitful heart, is like a deceiving Prophet, that cryeth Peace, peace, when sword and danger is the nearest.  
For this purpose he useth three main arguments:  
1. Persuadeth the sinner his sins are not many, nor great.  
2. But if they be, Christ hath died for the sins of the world.  
3. God is so merciful as he will not condemn them for them.  
1. It is a wonder, that a man looking upon his sins should presume; but that such must be given up to strong delusions, to believe lies, that will not receive the truth in the love of it; and lie under that heavy stroke of God's justice, to be given up to the ways of his own heart; which is, to wander in the paths of death.  
But against this Temptation, know, that there is not a more certain property of a wicked man, to know himself by, than by allowing himself in the lessening and mincing of his sin: for it is an issue of the love of sin, that will not be warned of the deceitfulness; neither of sin nor of his own heart.  
1. Here is a man woefully deluded by the Devil, who hath turned the wrong end of the prospective to his eye: wherein things as huge as mountains & castles, seem as small as molehills. And is it not just, seeing he will not believe God who telleth him that the least sin separateth, and is a partition wall between God and him? maketh him the child of wrath, shutteth heaven, openeth hell, killeth soul and body? What persuasion could make this man believe that a stab at heart would not kill him? because a small prick.  
2 A man is befooled by himself, who neither knoweth God's ways, nor desireth to know them; but entertaineth wilful objections against the means of knowledge, and covereth himself with questions, whether his sins be sins. You have not yet proved (saith he) my usury to be sin, nor fashions of apparel to be sin, nor drinking healths to excess and inflammation to be sin, nor to do this and that on the Sabbath in civility to be sin: all this while the sin is kept close and warm, and is none of the greatest, because they are not resolved. But are not these of the number of those, of whom Peter speaketh, they are willingly ignorant, yea wilfully ignorant? as those that will not be ruled and guided by their teachers, afraid to be resolved. As the beggars that will not have their sores cured, because they are a cover for their ease and idleness, and now and then get many a penny by them; and are afraid of none so much as the Surgeon. Thus he sends among Salomon's simples, that are friends of sin, but enemies to their own souls.  
3. Here is a man branded with an high wickedness by the spirit of God. Psal. 36.1. & 2. Wickedness saith to the wicked man, there is no fear of God before his eyes, for he blesseth and flattereth himself in his sin, even while his own heart findeth his wickedness. There is no grace.  
Love would not displease a friend in the least discourtesy: So the love of God. A chaste wife will rule herself, not to show the least look, or behaviour to offend her husband. Holiness would abhor all sin; repentance would fear all, even the least.   

CAP. 22. Le's of presumption in that Christ died for all men.  
THe second Objection to bring men to presumption urged by Satan, is this: But Christ died for all men: and if thy sins be forgiven in him, what needeth all this ado? as if thou wouldst satisfy again for that which Christ hath once satisfied. If Christ have redeemed all, than thou art safe: if he have redeemed but some, be as careful as thou canst, thou canst never be assured that thou art of that number; and therefore howsoever, thou mayest enjoy thy sin.  
Ans Christ's precious blood, the price of redemption, was for the virtue and value of it, for the sins of the whole world and every person: but neither in the purpose of God, nor in the will and intention of our blessed Saviour, nor in the spiritual application of it by lively faith, is it effectual to all and every one, neither are all universally redeemed by it.  
1. The Scripture meaneth by all, not every particular, but many. Matth. 26. This is the blood shed for many for remission of sins. Matth. 20 28. The son of man came to give his life a ransom for many. Isay 52.11. My righteous servant shall justify many. Luke 2.34. He is for the rising and fall of many in Israel.  
2. All, is taken for all kinds, not persons. And this ground answereth a number of places alleged to the contrary. Titus 2.11. The grace of God appeared, bringing salvation to all men; that is, all kinds, ranks, and conditions of men; even servants as well as masters, unto whom, and for whose comfort he directed his spirit.  
Heb. 2.9. Christ tasted death for all men▪ that is, for all kinds of men, not all particulars. Rom. 11.32. that he might have mercy on all, that is, as God shut up all under unbelief, aswel jews as Gentiles; so he will have mercy on all, aswell jews as Gentiles, that neither jew nor Gentile should be saved but by mercy. The word all cannot be taken collective, but distributive, Vt quosdam ax illis omnibus saluaret. Dionysius Carthus. So 1. Tim. 2.6.  
2. There is an all, or universality of the elect. Esay 53.6. The Lord hath laid on him the iniquity of us all, that is, believers in the Mesiah the Prophet, including himself in their number. And as there is a world of reprobates for whom Christ prayeth not, john 17.9. so there is Mundu● è mundo electus, saith Augustine, for whom Christ is the propitiation. 1 john 2.2. He is the propitiation for our sins.  
Ob. Yea, and of the whole word?  
Ans. 1. Of the whole world of believers: 2. of the whole world in general in respect of sufficiency, price, and virtue of his death; but not in respect of efficacy, which is hindered by the infidelity of the wicked. Thus the universal particle includeth not unbelievers, impenitent, contemners, and enemies of Christ. For howsoever 1. Christ died for all in respect of the sufficiency of the price, the virtue of his death being infinite in himself, and sufficient for all that by faith can apprehend it; and the preaching and publishing of it appertaineth to all: yet in respect of the fruit, and application, it belongeth only to the faithful; because this remedy is propounded unto all upon condition of faith, which condition only the believer performs. joh. 3.16. God so loved the world, that whoseuer believeth in him, etc. Whosoever fail: in this condition, never taste any benefit by the death of Christ: and what were I better▪ if I had a plaster never so sufficient for my wound▪ if I apply it not to the ●ure? as no unbeliever doth.  
2 The Scripture speaketh of some, whom Christ never knew, Math. 7. therefore there are some whom he died not for; for he will know them, whom he will dye for: there are some whom he will not pray for, will he dye for those whom he will not pray for?  
3 The Scripture plainly distinguisheth the persons: for whom Christ died, from such as never shall have benefit by his death.  
1 He gave his life for the Church, Ephes. 5.25. that is, that part of the world that is washed and sanctified through the word: he died for those that part from their sins, not those that will hold on a course in them: he died for his people: his name is JESUS; for he shall save his people from their sins: implying, there is a people that are not his, for whom he dyeth not; a people that are strangers and aliens from the Commonwealth of Israel, I must therefore be one of those. I must dwell in Zion, the true Church: of those that dwell there, is said, their sins shall be forgiven.  
2 He died only for his sheep, joh. 10.15. not for the goats: who be they? those that hear his vo●ce, that follow him in obedience, that hear not the voice of a stranger, nor the voice of the tempting seducer, to draw him aside from following the true shepherd.  
3 He died only for his friends, joh. 15.13. not for the wicked, for enemies, that say we will not have this man to reign over us.  
Object. He died also for his enemies, Rom. 5.10.  
Answ. Those for whom Christ died, were enemies in their nature & corrupt constitution, but now are friends by 

grace,  
reconciliation    
Object. But Christ died for Reprobates, for they were sanctified by the blood of Christ, Heb. 10.29.  
Answ. Sanctification by the blood of Christ, is either external, or internal: the former is only in outward profession of Faith and participation of Word and Sacraments; and so these Apostates were sanctified; ●d est, severed from the jews and Pagans in profession. But they were never inwardly sanctified, nor the blood of Christ never purified their hearts.  
2 The Apostle speaketh of these Apostates, as they were in the judgement of charity, reputed of men, who holdeth all them sanctified, that consent to the doctrine of faith▪ but not that they were so in the judgement of certainty before God: for they were never of the Church, while they were in it. 1. joh 2.19. They went out from us, because they were not of us.  
Am I then a friend of Christ, that I may be sure Christ died for me?  
1 If I be a friend, I am a believer. Abraham believed God, and was called the friend of God. james 2.23. He died for no unbeliever. I must be a believer, or he died not for me. Rom. 3.25. God set forth his Son to be a reconciliation through faith in his blood.  
2 Am I a friend's 〈◊〉 must do whatsoever Christ commandeth me. joh. ●1. 14. Ye are my friends, if ye do whatsoever I command you: A seeming friend, as Herod, may do many things; but a sound friend will do all things, even difficult and costly commandments. If he bid me repent and return, I must obey.  
3 A friend must be glad of an● opportunity 〈◊〉 show his friendship and love▪ so must I. Prou. 3.28. Say not to thy friend, I will answer thee to morrow, if now it be in thy power. If Christ thy friend, call thee to Repentance this day, defer him not till to morrow; for than it may be out of thy power to show thy friendship▪  
4 He died only for those that manifest the fruit of his death, 1. in the daily conquest and abolition of sin: he died for my sin▪ that 〈◊〉 might dye unto sin, and sin dye in me. Rom. 6.2. How can they that are dead to sin, yet live in it? If sin never dye in thee, Christ never died for thee: thou art still under the curse of sin, that art under the power of it: if thou be'st not redeemed from vain conversation, thou art not from condemnation of sin.  
2 I must daily find the work of Satan destroyed in me, for by death he destroyed him that had the power of death, which is the devil, Heb. ●. 14. If Satan rule thee still at his will, and hold thee under the dominion of sin, thou hast no benefit by Christ's deaths.  
3 If Christ be dead for me. I must manifest the obedience of faith, another fruit of his death. Heb. 5.9. He is the Author of salvation to all that obey him, not to any that continue in sin.  
4 I must henceforth live to him, that died for me, 2. Cor. 5.15. and he died for those, who whether they sleep or wake, live or dye, live in him, and for him, 1. Thes 5.10. that is, are partakers of his life, and live to his glory.   

CAP. 23. Presumption of God's mercy hindering Repentance.  
Obiect. 3 But is not God merciful, who will not the death of a sinner? and therefore what needest thou so continually afflict and macerate thyself by Repentance?  
Answ. Yes, God's mercy is a boundless Ocean, which can never be drawn dry, and he is merciful to all, even the worst, and vessels of wrath.  
But first, distinguish of God's mercy; it is either general, whereby he saveth man and beast, and maintaineth the creature in a temporal being: thus he feedeth the Sparrows, and clotheth the Lilies: thus he is the Saviour of all men, especially of them which believe, 1. Tim 4.10. For that place is meant of his general providence: Or, secondly, there is a special saving mercy, which tendeth to eternal life, whereby he tendereth men as a father. Now herein he is merciful to the worst in offering this mercy by Christ, and proclaiming it in the Preaching of the Gospel. But they are content with the other without this. This special mercy is not cast as a musse unto all.  
2 Let not Satan delude thee by offering an unlimited mercy where God hath bounded it. For that mercy which in God knoweth no bounds, in respect of persons, is bounded and limited according to the covenant of grace, and mercy, as appeareth in two conclusions.  

Conclus. 1.  1 There be sundry sorts of impenitent sinners to whom the Lord covenanteth no mercy, but wrath. As,  
1 Ignorant persons, who care not for the knowledge of God, Isa 27.11. This people hath no understanding, and therefore he that made them, will not be merciful unto them▪ and 2. Thes. 1 8. Rendering vengeance in flaming fire to all that know not God.  
2 Hard hearted persons, that will not repent. Rom. 9.18. He will have mercy on whom he will, and whom he will, he hardeneth; implying, that hardened persons are shut from mercy. Rom. 2. Thou that by the hardness of thy heart, treasurest wrath.  
3 Wilful and stubborn persons against the Ministry, and counsels of the word. jer. 16.5. Mourn not for this people, for I have taken my peace from it, even my mercy and my compassion: why? verse 1●. For every one walketh in the stubbornness of his heart, and will not hear me: and therefore I will show you no grave.  
4 Presumptuous sinners, who say I shall have peace, though I walk on in sin. God will not be merciful to that man, Deut. 29.30. but the wrath of the Lord, and his jealousy shall smoke against that man, and all the curses in the book of God shall overtake him.  
Only vessels of mercy are 
Conclus. 2.  filled with mercy; for salvation or saving mercy is not so prodigally bestowed, being children's bread, but on such a● are qualified and pointed out in the Scripture by sundry marks.  
1 All that must share in this mercy, must be true members of the Church. Isay. 63.7. I will remember the great mercies of the Lord, and goodness towards the house of Israel, which he hath given them of his tender love. Am I a true Israelite, a son of Abraham, according to the faith? Do I lay about me for the blessing, as Israel did? Do I wrestle it out with God by prayer, and do I prevail for mercy and grace? Am I circumcised in the heart, and daily part from sins and lusts?  
2 All that must share in mercy, must be repentant sinners: God would have all saved, but so as they must first come to the knowledge of the truth, 1. Tim. 2.4. But this they cannot do without Repentance. 2. Tim. 2.25. If at any time God will give Repentance, that they may come to acknowledgement of the truth. Ezek. 33.11. God will not the death of a sinner, but rather that he repent and live.  
3 Mercy is entailed only to such as love God, and keep his commandments: second Command. Exod. 20.6. He showeth mercy to thousands of them that love him and keep his Commandments: for God is in covenant with no other, and vessels of wrath cannot look to be filled with mercy: yet this showeth not the cause of God's mercy, for there is none in us, and it is a free grace; but only showeth the persons that may claim it. Do I love God? All external obedience without inward love, is hypocrisy: Love is the fountain of obedience. And do I keep the Commandments? I cannot fulfil them: but do I keep them in my understanding, meditation, affection, in true purpose and endeavour in my whole conversation? then mercy is mine.  
4 Mercy belongeth to such only as fear to offend God, and live in any sin. Psal. 130 Mercy is with thee that thou mayest be feared. Psal. 1.03. As a father pitieth his son, so the Lord him that fears him. He that apprehendeth mercy, will not bolster himself in sin, nor lay presumptuous sins upon God's back, but the sense of God's mercy will lead him to Repentance. Rom. 2. He knoweth that though mercy rejoiceth against justice, yet it destroyeth not God's justice: All the ways of God are mercy & truth: these are the two feet of God, by which he walketh in all his ways: Let us humbly fall down, and kiss both these his feet. Bernard.  
5 Mercy belongeth to the merciful, to those that are charitable & kind to their brethren. Math 5. Blessed are the merciful, for they shall find mercy; but judgement merciless shall be to them that show no mercy. Can we expect and receive a full stream, and not let fall a drop of mercy upon others? Hath the Ma●●er for iven thee 10000 talents, and wilt not thou forgive pence and farthings? Math 18.27. In spiritual things, will not we bear with the infirmities of the weak? are not we subject to the same infirmities? do not we consider ourselves? Gal 6.1. Did not Christ become in all things like to us, to be a merciful high Priest? Have we never had any sores, which we would have had others handle gently? Do old men forget they were children? what lusts of youth and temptations they have passed? In temporal things, we call for mercy on this, and that occasion, general and special: God in his members call for mercy: Some men pass by as the Priest and Levite, without all bowels, dry as flint, without hearts, hands, bowels; no charity, no humanity: first, look they for no more? secondly, may it be their case? thirdly, is it not a great misery on themselves, on their ill-gotten wealth, on their injustice to God his Ministers and others?   

CAP. 29. Le's of Repentance from ourselves, as first, that it is unpleasing to nature.  
3 NOw we come to the lets and hindrances of Repentance, cast in our way by ourselves: for nothing can be a greater, or stronger Let to Repentance, than the natural and idle ungrounded conceits of the unregenerate heart, which hath devised many wanderings & turnings to shift off the business of Repentance.  
1 A conceit, that it is unpleasing to nature: and indeed slothful nature cannot endure the hardness of Repentance: and no marvel that case slayeth the fool, when it woundeth even the godly themselves. Cant. 5.3. The Church will not foul her dainty feet, nor get off her bed to let in Christ, after many knooks and persuasions.  
Ans. But what a distemper is in that judgement, and how crazy is that understanding of a sick man, that feareth ●he remedy more than the disease? yet so foolish are we in our own wisdom, as to fear the remedy of repentance more than the sin to be repent. We hold that extremity of way wardness▪ and near to frenzy, when a patient will rather choose to dye of his disease, than to endure the taste of physic, because it is bitter and unpleasant▪ Even so although godly sorrow be bitter and unpleasant to corrupt nature; yet wisdom will conclude many things to be wholesome, which are not so toothsome.  
2. Compare and weigh in an even balance, whether the pains of welldoing be matchable with the pains of sin; whether the momentany pains of Repentance here, be comparable to the eternal pains of impenitency hereafter: consider whether the crop of sin, or harvest of repentance be better. The wages of sin is death: and is not death painful? but the harvest of repentance is eternal life. 2. Cor. 7.10. Godly sorrow bringeth Repentance to salvation. Say now whether is easier, to sow in tears, and reap in joy; or to sow in carnal jollity, and reap in eternal sorrow: whether is easier, to sow to the flesh, and reap corruption; or to sow to the spirit, and reap eternal salvation.  
3. Be it that Repentance be unpleasing to nature: yet a Christian hath more than nature; he hath a spirit of grace changing nature, and making the Commandment easy. Whence it is, that those that have entered this way, and by the spirit have mastered the flesh in part, find nothing more sweet, than the tartest sorrow of sound Repentance: and this Repentance they never repent of.  
Be it as Basil. Laboriosa virtutis via; yet render thyself as captive to the commandment. Be at some pains in subduing thy heart: thou shalt no sooner begin, but ●ase and joy will come, which shall abundantly recompense all former grief and labour.  
Object. Alas, than I never repented: for I feel no inward power or motion, whence I can draw comfort from my repentance▪ 〈…〉.  
Ans. It may be so: for perhaps▪ 1. thou hast performed that duty in a cold▪ and formal manner: or 2. for sinister ends, not for conscience: and 3. by fits and starts unconstantly. And how can a man that goeth backward and forward, make riddance of his way?  
But go about it heartily, join the inward service of the heart in seeking God, with the outward, tie thyself to a settled course in performance, favour not the fleshy, nor care to fulfil it in the lusts of it; and be assured to find more joy and sweet inward motion, at least, much less pain in the exercise of repentance, than in the exercise of sin.   

CAP. 25. Objections against repentance from a man's election.  
2. But why should I thus abridge myself with needless sorrow, and to very little purpose? For, if I look to God, I am either elected or not: If I be, I shall be saved without all this ado: If I be not, all the Repentance in the world will not avail.  
Again, look to men: they be either such as repent not, but enjoy the world, and their pleasures, and their sins too; and yet these live and dye honestly and peaceably, and as well as any other.  
Or they be such as do repent, and betake themselves to this strict course: and these many of them in their lives are as deceitful, unjust, covetous, proud, hypocritical, as any men in the world: and many of them in their death as unquiet, uncomfortable, & unhappy, as those that never undertook such business.  
Ans. To meet this dangerous subtlety. 1. To those that conceive Repentance a vain thing, because of the certainty of God's decree concerning their salvation or damnation.  
1. The wise God in all his decrees, to his main ends, hath also decreed the means, serving and leading to those ends.  
The ends of his election are either next, which is the glorification of the elect, or the remote and highest, his own glory in the Saints.  
The means decreed to these ends, are Christ; Regeneration by the spirit, required in all that must be saved, even the smallest infant; and in men of years, Knowledge of the Word, Faith, Repentance, Obedience. And as those ends are steadfastly and unchangeably; so are the means as certainly decreed as those ends. And unto these the elect are as certainly predestinated, as to the ends themselves. Ephes. 1 4 He hath chosen us in him, that we should be holy, and without blame before him in love.  
2. God's wisdom teacheth every Christian to imitate God, in tying his means and ends together: because as they cannot attain those ends without the means; so they cannot digress from the means, but miss of their ends. God's decree stablisheth the means, not remove them. God had given Paul the life of all in the ship, Acts 27.31 but when the shipmen would have forsaken the ship, Paul saith, Except these men abide in the ship, ye cannot be saved: because God will save them by means.  
3. See the fallacy of this general delusion, à bene coniunctis, ad male divisa. And indeed Satan woefully overreacheth us, who in outward things would have men wholly to distrust God, and rely wholly on the means: but in these spiritual things maketh us lay all on God's purpose and decree, and utterly despise the means. What a false conclusion is it, If I be elected, do what I will, I shall be saved? For, as it is impossible that the elect should not be saved; so impossible is it, he should do what he list; and as impossible to be saved without Repentance.  
And though it be true, that Election and Salvation be coupled together inseparably: yet the means run between them; and God's order as stable as his decree. So as he that is chosen to salvation, is chosen to faith, holiness, love, perseverance, that by these steps he may walk in the way of salvation. Quae Deus coniunxit, nemo separet.  
4. Observe the absurdity of this allegation against Repentance; and in all temporal things we can scorn the conclusion. If God have appointed thee to salvation, why comest thou to Church? what needest thou hear? what need of the Sacraments? why prayest thou? all this cannot alter his decree; why turnest not thou then Atheist? See here the battery of all godliness, piety, and all worship. So in temporal things, why dost thou not refuse meat in thy health, and medicine in thy sickness? and say, If GOD have decreed my life, I shall live, and never eat nor use means.  
So, cast off thy calling and trade, and say, If God have appointed me to be rich I shall be rich though I do nothing: and if not, all my trading will not avail me.  
5. Another delusion hideth itself in this allegation, whereby the deceitful heart would lay the cause of his impenitency upon God's decree, whereas thy impenitency is not an effect of God's decree, but a consequent. The cause being in thyself, a darkness and wilful blindness in thy mind, an obstinate contumacy of thine own will, resisting grace offered; yea, a depraved delight and desire in thy affection, who willingly deliverest thyself to be bound in the chains of unrighteousness: So as thy destruction is of thyself; and no sinner is condemned, till himself have worthily deserved it.  
6. The guileful heart willingly deceiveth itself with Ifs, and Ands; If I be elected, and if I be rejected: & that in things secret which belong to God, letting pass things that are revealed: where as every Christian ought to know himself elected, and to believe it God's order revealed to bring us to glory.  
Christ would have us rejoice that our names are written in the Book of life. And this is not by any extraordinary ladder to climb to heaven, but by an ordinary way here in earth. For if we can find sound faith or holiness in ourselves or others, we may conclude certainly, our own or others election.  
How did the Apostle know, and pronounce the Thessalonians to be the elect of God, 1. Thes. 1.4. but by their holiness, faith, love, and patient hope? verse. 3. whence he concludeth their election. So may we know ourselves, and aught to know ourselves elected, by being called out of the world. If my father have given me an estate, and assurance in Land or Goods, now I know it was his purpose within himself before to give it me. If I see a manchild borne, I now know that a manchild was conceived in the womb the number of months before. If by faith and holiness I can discern myself or others, born into the Church of God, I am now as sure that this party was before all worlds conceived in the womb of GOD'S eternal election. So as, clean contrary to this objection, nothing can more urge, and fasten the practice of Repentance on the soul, than the consideration of the decree of God's election. Thus I have insisted longer on this Objection▪ because of the generality of it, and the subtlety couched in it: and I find it no where so throughly sifted.   

CAP. 26. Objections against Repentance of some that seem not to repent, yet live and dye honestly; and others that do dye as fearfully.  
2. NOw to the instances of men. 1. Some repent not, and yet live and die, honestly and peaceably.  
Ans. 1. All things fall alike to all for outward thing, Eccles. 9.2. As is the good, so is the sinner in death. And the judgement of a man is not to be fetched from his outward death: but from his life, and faith, and fruits.  
2. A wicked man may be quiet and peaceable in death, because,  
1. Their blind presumption of a good estate in death, as in their life, assuring themselves of heaven & 〈…〉 though they never 〈…〉  
2 Satan's 〈…〉 knowing then to be his 〈…〉 not only to hold 〈◊〉 in th● snare, but their companion that outlive them: left they see●●g the terror and perplexities of their death, should be moved to change their lives.  
3 God's justice on them, who leaveth them to dye, as they lived; not allotting them understanding, sense, memory to remember themselves, who have all their lives forgotten sin. But this justice of God on them, should make us rather hasten our Repentance betimes, while our season lasteth, and our understanding, health, and senses, than longer to defer it.  
1 Others made show of Repentance, and strict walking, but very unjust, deceitful; in a word, the worst of men in their dealing.  
Answ. This is for the most part an ungrounded clamour against holiness, and is a parcel of that poisoned 'slud cast out of the Dragon, Reu. 12.  
2 But sometimes hath grounds in the neglected lives of Professors. Oh remember the woe pronounced on them by whom offences come: Why takest thou the Law into thy mouth, and hatest to be reform? how darest thou call on the name of the Lord, and not depart from iniquity?  
3 But how unhappy art thou that stumblest on this rock, to cast thyself headlong from thine own salvation? thou shouldest bring thyself to the Rule, and see thy work be strait, and not scandalise thyself by cro●ked and faulty examples.  
4 In temporal things, thou wouldst not wrong thyself on these silly grounds. Who ever refused to go in a right way, because some in that way have fallen and miscarried? But the right way to heaven is Repentance.  
Would a man refuse wholesome physic because some dye that take physic? The proper physic of a diseased soul is Repentance. Would we think that man in his wits that would disclaim and wilfully refuse good and wholesome meat, because some surfeit and cast up all again? Where shall we find a Trader, or dealer in the world, that will refuse to meddle with all money and gold, because there is some clipped and counterfeit? or will therefore cast off all trading, because some of the same trade break and deceive? and much less the most gainful trade of godliness.  
3 Some others that have very busily followed the work of Repentance, have found as little peace and comfort in their death as any. Some of them have died despairing, some blaspheming; perhaps some on their own hand.  
Answ. The way of dying well, is the way of Repentance, and in this way, none can dye ill: But precious in the eyes of the Lord is the death of all such, whatsoever it seem, Psal. 116.  
2 Gods children may want sense of comfort, but this argueth not, but he might have formerly the presence of sound comfort, and the true ground of it present still. A tree in winter liveth, but seemeth dead: present pain and sickness of body, argue not it had never health.  
3 God's child may want sense of faith, and in death seem to be in the gulf of despair, and yet pass to heaven by the gates of hell, as Christ did.  
4 Gods child may have rave, blasphemies, fierce actions against themselves and others, which are the effects of diseases; melancholy, frenzy, burning agues, pestilence; from which they are not freed; but howsoever diseases may deprive the child of GOD of health, sense, comfort, and life itself, it cannot deprive him of salvation. Rom. 8. I am persuaded that neither life nor death, etc.  
5 Christian wisdom judgeth not of a man by the strangeness of his death, but by the goodness of his life; and no kind of death is evil to him, that is in Christ, for he is freed from the curse of the law.   

CAP. 27. Objections from the conceit of the easiness of Repentance.  
Object. OThers conceive Repentance so easy a thing, and soon done, as needeth no such care or time. A Lord have mercy at death: and what need a man martyr himself all his life?  
Answ. 1. These men that so slight the remedy, never saw the danger of the disease. Is the disease but a little languishing of nature, as the Papists would make us believe? or rising out of a few sleight venial sins, cured by a a Creed, or Aue, or a knock on the breast? They deal with their Proselytes, as the mother with an infant; if it hurt the finger, the mother bloweth it; and these babies believe presently, the blowing hath sound healed it.  
But he that measureth either the disease by the remedy, or the remedy by the disease, shall find it mortal enough, being the foulest and most contagious and incurable disease that appertaineth to man, compared in the law to the leprosy, which was not cured so easily, but required an infinite toil to go through the cure according to the law, & often proved invincible and incurable. Naaman cured by miracle, must yet wash seven times, to know the difficulty of the cure.  
2 The whole power of nature cannot do it, and yet a natural man thinketh it easy: Is it easy for an Ethiopian to be washed white, or a Leopard to part with his spots? So easy is it for him to do good, that is accustomed to evil, jer. 13.23. Is it easy for an old man to become young again? and so easy is it in nature for an old sinner to be renewed by Repentance.  
Is it easy for a dead man to be raised to life? it cost Christ himself tears and groans to raise Lazarus, not because it was hard to him, but to show the impossibility in Lazarus: and is it easy for a dead man to raise himself? and so easy is it for a man dead in sins & trespasses, to raise himself to Repentance, Ephes. 2.1.  
3 Is it so easy, which the whole power of grace cannot conquer, while we are here below? All the grace in the world cannot clean fetch out the soil of sin while we are here. Is it easy to wash out a scarlet or crimson, to become white, which was died both in wool and cloth? nay, the cloth will be torn to pieces first: and so easy is it even to get out by Repentance, the deep dye of our scarlet sins of our nature and practice.  
4 Didst thou ever try how easy it was to turn away from some outward act of sin, to which thou wast addicted? and yet a hypocrite by some restraining grace can do it; he can for some reasons forbear some acts of adultery, swearing. But this is another thing, it is the kill and mortifying of inward affections & lusts, as dear as members. Col. 3.5. Mortify your earthly members: this is not the cutting off a washbow of sin, but the stocking up the roots, which is another manner of task. A natural man would offer any thing to God, but his beloved sin: he would rather come before the Lord with rivers of oil, and offer the fruits of his body, than any one lust: and therefore it is not so easy, as many conceit.  
5 Is it so easy? what maketh wicked men take on so at godly Preachers when they call them to Repentance; dealing with them as some distempered patient, who feeling the smart of a drawing plaster, and corasive, driveth away the Surgeon with railing speeches, and casting bedstaffs at him when he cometh to touch, and to cure his wound. Canst thou not abide a drawing plaster to drive away corrupt blood and humours? much less wilt thou find ease in cutting off joints and members, and putting out eyes, which Repentance must do. Think on these things, and then tell me what an easy thing Repentance is.   

CAP. 28. Objections from the unseasonableness of Repentance, that it is yet too soon, or else it is now too late.  
4 OThers object against themselves the unseasonableness of their Repentance. And this hath two branches: some conceive it is yet too soon, others that it is too late.  
1 It is yet too soon, I may enjoy my sweet sin a while; for sin is like his father, is loath to be tormented before his time.  
Answ. 1. No man will reason so senselessly for his body. I have a wound or gash, but it is not yet time to look to it; I will let it rot, and gangrene, and then I will look to it; but than it is too late and incurable. Or I have a thorn in my foot, it is not yet time to pull it out. We know all delays in bodily diseases dangerous, much more in the soul: neither will a man be so void of common reason for his goods. My house is on fire, but it is not yet time to quench it; why should this be admitted for a good reason, where the loss is incomparable?  
2 If this day be so soon, to morrow may be too late; the Commandment is to seek the Lord while he may be found: implying, that he who may be found to day, will not perhaps to morrow: Fear therefore the just revenge of GOD, who if thou deny him to day, may justly deny thee to morrow. See we not many that would not Repent young, that cannot repent old? God's justice being now deaf at those, who were deaf at his mercy: he knocked, and they would not hear, and they shall cry and knock, and he will not hear, Prou. 1. Esau rejecteth the blessing while he may have it, and after would have it, and cannot get it, though he howl after it.  
Object. But did not the penitent thief repent at last, and why not I?  
Answ. 1. Thou bringest an example without a promise of God; bring me a promise that thou shalt repent at last, or thou promisest thyself that which God promiseth not. If he promise mercy, if thou repent at last, he promiseth not the mercy to repent at last.  
2 Thou bringest an instance which was a work of wonder, and every way extraordinary and miraculous, wherein Christ pleased to honour the ignominy of the Cross, and to manifest his glory, and power in his lowest abasement; and therefore is set among those wonderful works of God; raising the dead, earthquake, darkening of the Sun, etc. And therefore thou mayest as well expect a second crucifying of Christ, and the darkening of the Sun, and raising of dead bodies out of their graves, as such a conversion.  
3 Thou bringest but one instance without a second; and of one particular, wouldst make a general; and from an extraordinary, draw an ordinary direction: whereas thou hast infinite millions of instances, that have died as wickedly as they lived. Sometimes a Prince pardoneth a malefactor on the Gallows; but shall every malefactor trust to that? Our Lord jesus now entering into his Kingdom, pardoneth a great offender, as Princes in their coronation: should any therefore embolden himself to the like offence? as if any should go and commit a robbery, in hope there may be a Coronation between the fact and his execution.  
4 Thou bringest an instance which will not hold in thy case.  
1 The thief he did not desperately and wittingly defer his Repentance; nor thrust off the remedy till the last moment; for then in likelihood it had never been offered; but thou dost.  
2 He was saved without all means; he had never heard of Christ nor Religion before; and therefore did not refuse them: for if he had, saith Augustine, it is like he had not been last among the Apostles in number, who was before them all in the Kingdom. But thou rejecteth the means, despisest the voice, and wilt not come in to Christ: his conversion was upon the first opportunity, and canst thou wrest it to slip all opportunities?  
3 He was not saved at the instant, without expression of saving faith, sound love of God, of men; care of his own soul, confession of his sins, and a rare confession of Christ in that instant, when all the world forsook him; yea, even all the Disciples fled from him. But thou lookest at the end, over-leaping all the means; and thou not for the love of God, but fear of hell; nor for hatred of sin, but avoiding punishment; meanest at last to dissemble a Repentance. Was this the case of the happy thief?  
Object. ●ut was not he that was hired at the eleventh hour, as well allowed, and rewarded with the same penny, as he that came into the work at the third?  
Ans. 1. Thou that meanest to repent at the eleventh hour; how knowest thou, thou shalt come to the eleventh hour? what if thou be'st cut off at the fourth, sixth, or eighth?  
2. The Scope of the Parable only teacheth, that men that are later called, and have the means later than others, may be saved as well as others; and is not to be stretched beyond: So as an old man that hath long wanted the means, may now in the means comfortably lay hold of salvation.  
3. Yet the Parable fully answereth the Objection, seeing those that were hired at the eleventh hour came in so soon as any came to hire them: and will not justify their presumption, that being called in the third hour, will not come in till the eleventh.  
Others think it too late to repent. I have lost my time and tide, and have put off my Repentance so long, that my sins are risen to an infinite multitude, and an unconquerable strength, I may now strive and never the nearer.  
Ans. 1. To stay long maketh Repentance more difficult; but not desperate. As to go far out of a man's way, maketh him more labour in returning; but proveth it not impossible.  
2. The time of Repentance for hope and possibility, is the whole time of thy life, that is the day wherein thou must work, john 9 As Mannah for possibility was to be gathered any of the six days, that was a type of Christ; and they found it, that went out to seek it in the sixth day as in the first.  
3. The more time thou hast lost, the more hast thou need to bestir thee in redeeming the residue, and in sparing at the bottom. And the stronger thy sin is grown by continuance, the more hast thou need to take it in hand to weaken it; unless thou thinkest it will weaken with age, and grow feeble of itself. But the body of sin, is unlike the body of the sinner; this groweth old and weak with age, but that by age groweth stronger: as leaven, the older, the stronger and sourer.  
4. If thou comest against the huge army of thy sins in thine own strength▪ thou art too weak for the least: but come in the strength of God. He can easily make an Aethiopian white, and him that is accustomed to evil: he can soften the hardest hearts, and shake the rocks: he can add strength to the feeble, and make thee daily so much the stronger, as thou findest the washing & weakening of thy sin.   

CAP. 29. Of the means of Repentance: and first in respect of sin.  
Having spent much time and labour in setting down  
1. The rules to direct us in the practice of Repentance; and  
2. The lets and hindrances of it, which we have removed: now  
3. We are to proceed in the third General propounded, namely, To point out the principal means which every one must carefully make use of, who mean to go through the comfortable dispatch of this so weighty and urgent a duty.  
The chief means may be ranked under five heads.  
1. In respect of sin, 2. of God, 3. of Christ, 4. of ourselves, 5. of others. Wisdom to all great ends adviseth of means.  
1. In respect of sin there must be a serious humiliation, which the Apostle calleth godly sorrow, which bringeth Repentance never to be repent of: For  
1. A proud person puffed up as a bladder with self conceit, or windy presumption, is not capable of Repentance, till he be pricked with the sharp needle of the Law, pricking his heart: Never till then did the Converts say, Men and brethrens, what shall we do? Acts 2.37.  
2. God giveth no grace but to the humble, jam. 4.6. but especially the grace of faith (without which is no true Repentance:) excludes all boasting in ourselves, that we may be all we are in Christ, in whom we believe for righteousness and reconciliation.  
3. Christ, and his saving Grace is received into the heart, as seed is into the ground, Luke 8.12. And therefore the heart being like stony and fallow ground, must first be broken up, and made full of furrows by the help of legal humiliation, jer. 4.5.  
4. Repentance is a walking with God, as being made friends. Now no proud man can walk with God: for he dwelleth only with an humble and contrite spirit, Isay 57.15▪ and Micah 6.8. He hath showed thee, O man, what is good, to do justly, to love mercy, to humble thyself, and walk with thy God.  
The means therefore to attain true Repentaince, is,  
1. To get a clear sight of our sins, and misery by them, and by the curse due to them temporal and eternal: for how can a man be humbled for those sins or judgements, which he never saw, nor knew off? Hence are we called to a through search and trial of our ways, to find out distinctly in what particulars we have gone astray, Lam. 3.40. and then turn to the Lord. And jer. 31.19. the Church saith, After I was converted, I repented. But to show that conversion nor repentance, is or can be before this search; he addeth, After I was instructed, or as the Hebrew word signifieth, After I was made known to myself, that is, After in the glass of the Law I discerned mine own sinful and woeful estate, than I repented: for who can otherwise see his need of mercy, but in the sense of his misery? Tremelius. Post quam ostensum fuerit mihi.  
2. True sense and sorrow for sin: as pangs and throws before the birth, with shame of face, grief of heart, and horror of soul in the apprehension of our guiltiness by sin, the curse of the law, and Gods infinite anger; & all this represented in the law, in a most terrible manner. As holy Paul by the dart of the Law professed himself killed, and slain, and made so wretched in the sense of his own guiltiness and uncleanness, that he desired to be dissolved, to be rid of it.  
This is the true touch of sin wrought by the spirit, when we most grieve & afflict our hearts with that which hurteth us most.  
It is not loss of money, goods, estate, liberty, or life itself, that hurteth us so much as the loss of Christ, of grace, of salvation.  
3. To get to an holy despair in ourselves, as being out of all hope of deliverance, by any power, policy, or goodness of our own, or of any creature: that the case be with us as with Paul and his fellows, distressed on the sea, who are said to be past all hope of being saved from drowning, Acts 27▪ 20. And as the woman with the bloody issue, having spent all her strength and means in physic without cure, was out of hope to be recovered by any secundary means, Mark 5.26.  
All this maketh us to seek for a remedy; and feeling the need, and extreme want of whatsoever the Gospel offereth, yea, and pinched with hunger, thirst, poverty and beggary, do long after, seek, and beg earnestly for help and pardon.  
Let this admonish every man that would proceed in Repentance, which is a continued act, to be conversant still in the Law of God, and especially to be well acquainted with the Moral Law, by which, is the knowledge of sin, Rom. 7.7. that thereby seeing their own sins daily and the misery due to them, they may be kept humble, and low in their own eyes. What mean men to cast off the whole use of the Law under the Gospel, and they must hear of nothing but Gospel?  
For 1. Is not the Convert liable to sin? and how can he know what is sin, or what is not sin, but by the Law? how can he discern the nature of sin, to be an irrectitude and crookedness, but by the straightness of the Law? how can he discover the danger of his sin, to awaken him out of it, but by the Law? The office of which is as of Paul's kinsman, to detect the treason of the jews: and Paul's danger, that he might avoid it, Acts 23.16.  
3 Though the regenerate man be free from the reigning act and power of sin, yet he is not from the root of evil; which every one can find fruitful, and ever shuting as in a perpetual May: How necessary is it then, always to have by us, this sharp axe of the law which striketh at the root of sin? which else would grow 〈◊〉 and insolent; that as a servant, it may be kept under, with blows and fear: wherein the spirit worketh, it being his office as well still to convict, as to convert, joh. 16.8.  
3 Though the main armies of sin be defeated in the godly, and those masterfull commanders be suppressed, and subdued by grace, yet there be straggling troops of smaller evils and infirmities, which daily assail, and should war against the law of the mind: now by what other glass shall a man see these spots in his face, than by the law? for as we see the little motes discovered by the light of the Sun, so it is the light of God's law that detecteth the smallest evils against God or men: without which, we should never come to a distinct notice or Repentance of them; and so consequently, could never prise the grace or offers of the Gospel. That we may magnify the Gospel, let us prise the law as a perpetual scourge to drive us out of ourselves to jesus Christ.  
So long as we have any thing found with us, which must be either forgiven by mercy, or repent, or reform by grace; let us faithfully hear, and read the law to this purpose: That we may daily conquer the pride of our hearts, and walk humbly before God, let us take with us the use of the law.  
I cannot marvel at the intolerable pride of these Antinomists, and Perfectists, because they never came to see their sins aright; and this they do not, because they reject the law, the proper glass of sins discovery.   

CAP. 30. Means of Repentance in respect of God.  
2 IN regard of God, we may many ways help forward our Repentance, if we consider, first, his word; secondly, his eye; thirdly, his hand; fourthly, his relation unto us.  
1 God's word in the reverend use, is a notable means of Repentance: for, first, the very knowledge of the word is a means in which GOD giveth Repentance. 2. Tim. 2.25. Instructing them, and waiting if God will give Repentance: and ignorance of the Scripture is made by Christ, a chief cause of error, both in opinion and life, Math. 22▪ 29. We must therefore labour by diligent hearing, and reading of the Scripture, to come to know the Word. The Word revealeth Gods will concerning our Repentance; who now admonisheth every one to come to Repentance, Acts 17. It showeth Repentance to be above our own power, and reach; and it is God that must give Repentance. It directeth us to the means to attain this gift, namely, prayer: we must go to God to heal our nature, to change our disposition, to perfect his own work. jer. 31.18. Convert me, O Lord, and I shall be converted.  
2 The several parts of the Word in their several offices, excellently conduce to this work: first, the law is an hammer to beat an hard heart to pieces: the very reading of it privately, made Iosiah's heart to melt, 2. King. 22.10. and much more when it is publicly preached and applied by God's Ministers. This was the Ministry that pricked their hearts to conversion, Acts 2. this is that whereby the heart is awakened, as Peter was by the Cock crowing. The reading of the law, and threats of it, wrought a general reformation and separation of Israel, from all that were mixed among them, Neh. 13.5.  
2 The Gospel propoundeth Christ a good shepherd, laying down his life for his sheep: & intreateth the sinner in the name of jesus Christ, to return, and repent, and live; with many promises of mercy and grace upon their return: that if any cords of love can draw us, we want them not.  
To the furtherance of our Repentance therefore, we must do two things concerning the Word:  
1 Mingle the whole Word with faith, else it will be unprofitable; believe it, credit it, without cavils, or questions to avoid it; subscribe to the holiness and goodness of it, as a good heart doth, though it speak unpleasing things to it. Ah●b will now say the word of God is not good: Michaiah never prophesieth good. But Hezekiah will say the word of God is good, in the most sharp threatenings of it: as a good natured child will bow at an angry word of his father.  
2 Keep the Word fast to us, that it may keep us. David hid the Word in his heart, that he might not sin. This is the sword of the spirit, of daily use in this warfare against sin; and we must buckle it unto us.  
2 Consider God's eye is ever upon thee, and all things are naked unto him, with whom we deal, Heb. 4.13. Would a felon cut a purse, if he thought the judge saw him? Moses knowing that an Egyptian saw him slay an Egyptian, feared, and fled, Exod. 2.14. Should not we fear, and flee those sins, which we know God knoweth, and hath to lay to our charge? A thief never so stout, if taken in the manner, will run away afraid: But we are bold offenders, who though we cannot sin, but be taken in the manner, yet will stand it out. What a folly is it not to shame at our sins, which Gods eye is upon; while we should shame to commit them if a child of five years old stood by? Were not that an ungracious child, that durst commit folly, and fornication, not only in her father's house, but before his face: so is our sin  
3 Consider God's hand; first, of mercy; secondly, of justice, and both are powerful means to lead into Repentance.  
1 Observe his hand of mercy, 

1 In spiritual motions,  
2 In temporal excitements.    
1 When the Spirit rappeth by any of his motions, open unto him: Quench not this Spirit, grieve him not, send him not away in displeasure. Now is an heavenly help offered of thy good, work now with GOD; cherish any good motion, let not the world, or corruption, or delay, dead it; but thankfully apprehend the opportunity: if that be slipped, thou art not sure of another.  
2 For temporal excitements, look upon, first, God's patience, how long he hath suffered thee, giving thee space of Repentance, waiting for thy return: this should hasten Repentance, Rom. 2.5.  
Set God before thee as a loving father dealing with an ungracious child, often admonishing, sometimes correcting, often conniving, never dealing extremely, loath to lose him, and cast him off.  
2 Consider God's bountifulness unto thee: he never ceaseth to supply thy wants, but hath bountifully provided, and heaped up fatherly kindness on thy head, and all to draw thee, were it possible. The Apostle joineth both these motives together, Rom. 2.5. Despisest thou the bountifulness of God, his patience and long suffering, not knowing that they should lead thee to Repentance?  
The bounty of Joseph's Master, kept joseph from sinning against him; and the Prodigal returning, mourned that he had run from a kind father. Is there not mercy with the Lord, that he may be feared?  
Object. God forbeareth me, saith the sinner, and therefore I may, and will sin.  
Answ. God's forbearance, argueth his goodness, not man's innocency: it is the exercise of his mercy, not the abolishing of his justice: and it is made the note of a wicked man, Not to Repent, when mercy is showed to him, Isay. 26.  
2 Consider his hand of justice; mark and lay up the strokes of God's hand, sensible and insensible, in soul & body, on thyself and on others: Amend by them, and fear him the more.  
1 Make use of corrections on thyself: hear the rod. The not regarding of warnings, causeth God to give over such a party, as the Physician doth a desperate Patient. Isay. 1.5. Why should I smite you any more, seeing ye fall back more and more?  
2 Slight not the corrections inflicted on others, whether nearer or more remote. When God cometh near thee in thy friend, family, say God warneth thee to Repent: the sin of Belshazer, Dan. 5.22. was when he knew all those things, that came on his father Nabuchadnezar, yet he humbled not his heart. A fearful thing it is, not to profit by example. He that will not take example, shall make an example.  
3 Consider the judgements recorded in Scripture, past, present, and to come.  
1 Those that are passed in former ages; the Angels that sinned, the old world, these on whom the Tower of Siloam fell; and all the Writs of execution recorded in the Scripture; and say of them, as 1. Cor. 10.11. All these are examples to us, all our Monitors, all of them so many Summoners, so many Sermons to persuade us to Repentance.  
2 Consider the examples of God's justice in our own age; so many, and remarkable, as never more; upon Blasphemers, Drunkards, Adulterers, and enemies of grace. A man might make as large a volume, as that in the fifth of Zachary, written within and without, with examples of such, as into whose houses and hearts the curse is come. Let the fight of the Angel with a drawn sword, (which made Balaams' Ass to fear) make us fear and tremble.  
3 Consider the dreadful judgement to come, the day of which shall be as an Oven, and all impenitent persons as stubble before this terrible burning. Acts 17.30. He admonisheth all men to Repent, because he hath appointed a day wherein to judge the world. When heathenish Felix heard of the judgement to come, he trembled: happy were it for Christians, who repeat it as an Article of faith, that they did so. We will end this point with that exhortation, 2. Pet. 3.14. Considering these terrors of the Lord, what manner of men ought we to be? etc.  
4 Consider in God our relation, which will be a means to further our Repentance.  
1 Look upon him, as our Lord, and ourselves as servants: as a Lord he hath hired us into his service, and hath freed us from the service of all other creatures, that we should only serve himself: But alas, who can serve him according to his holiness and greatness? and when we have done all that we can, how unprofitable servants are we? We have wasted our Master's goods, and cannot show our talents again: and therefore we have need to humble ourselves in Repentance, and pray with David, Psal. 119.124. Deal with thy servant according to thy mercy, and enter not into judgement with thy servants, O Lord. A sorry servant is he that can neither do what is agreeable to his Master's will, nor yet be grieved for failing in the evil he doth, or leaving undone the good he should do.  
2 Look upon him as our shepherd, & ourselves as sheep, but wandered from the fold. Oh the misery of a lost sheep! It is without the flock, and fold, without a certain pasture, and food, without a keeper, or shepherd, without God and Christ, without protection and safety, subject to all annoyances, and becometh a prey to all ravening beasts, never able of itself to return. And this is the state of every man, and no man can reckon up the errors and wanderings of his life. All this should help us to return to the shepherd of our souls, 1. Pet. 2.10. to seek to him betimes, and pray him to seek us, as David Psal. 119.10.  
3 Look upon him as our father, and ourselves as his sons and children. A Father that hath given his dear Son to death for us; the dearest thing and price, that was in heaven or earth. A Father that hath reserved for us an inheritance immortal and undefiled among the Saints in light.  
Is not this a strong inducement to loath and leave sin? will not the love of a father, make thee hate sin the more? can any stripes work so powerfully upon an ingenuous nature, as to see his loving father offended? A poor man's son, who cannot be much hurt, or helped by his father, will be grieved that he hath justly offended his father▪ Awaken thyself to Repentance, and say to thy soul, as Moses to Israel, Deut. 32.2. Do you so reward the Lord, O foolish people? Is not he thy father that bought thee, that made thee, and proportioned thee? What else gave hope to the Prodigal to return, but the sight of love lurking in his father? and therefore resolved, I will return to my father.   

CAP. 31. Means of Repentance, in respect of jesus Christ.  
3 A Third sort of means to help forward our Repentance, is to look upon jesus Christ. Zach. 12.10. They shall look on him whom they have pierced, and mourn. The effect of beholding Christ, whom by their sins they have crucified, is great sorrow for sin: and indeed among them all, there is no means so available to the working of the heart, to due and deep sorrow for sin, as the serious consideration of Christ's death and passion. If we consider the person who suffered; the eternal Son of God; the beloved Son in the bosom of the Father; the most innocent lamb of God.  
The things he suffered: that this person was so abased, and plagued, with the curse of the Law, the wrath of his father, shame, sorrows, of first and second death; such hard and heavy things as would have crushed all men and angels.  
And for whom he suffered all this, even for our sins in special, while we were yet ungodly, sinners, enemies, the just suffered for the unjust: he was cursed, that we might be blessed, wounded, that we might be healed, he endured torments of hell, that we might partake of heavenly joys. Oh then, shall this chief of ten thousand, the worthiest of men and Angels, be murdered, not by the treachery of others, but by thy hands, thy sins, for which else thou hadst been everlastingly damned? and doth not this wound thy heart? shall the earth tremble at this; and shall not our heart's fear? shall the Sun be darkened, and the Heavens covered with mourning; and shall not we mourn, and be ashamed to show our heads? shall the stones rend asunder, & earth tremble, and all senseless creatures suffer at the suffering of the Lord of glory, at the death of the Lord of life; and shall not our stony hearts be rend with sorrow, who were the occasion of so execrable a passion, to so honourable a person?  
Surely, if there be a drop of spiritual life & grace in us, we must needs loathe those sins of ours, that brought such woeful misery on the Son of God: And it will make our hearts bleed, as a man would do at the sight of a knife or instrument, whereby (unawares) he had slain his child, wife, or dearest friend in the world.  
Thus the Gospel showeth the heinousness of sin above all the curses of the Law. Wouldst thou see the execration of sin? see it not in the dreadful curse of the Law, but in the blood of the Gospel.  
The most ugly visage of sin, is not in the death of the world of sinners: but in the death of the Son of God, no sinner. the most dreadful spectacle of God's wrath that ever was.  
And although the menaces of the Law prepare the sinner to Repentance, yet it is the sight of sin in the Gospel, both in the transcendence of the remedy, and infiniteness of Christ's sufferings, that showeth the true face of sin, and indeed worketh Repentance. The Faith of the Gospel, is that internal means that turneth a man round about, and causeth him to s●t his face upon God, and jesus Christ, and leave his sins, Acts 15.9. This putteth a difference between us and others, who are yet in their sins.   

CAP. 32. Means of Repentance in regard of ones self.  
3. IN thyself, for the helping forward of Repentance, keep a continual audit, and take account of thyself and estate. A special way and means to bring the Prodigal back to Repentance, was, that he returned and came into himself: And David, Psal. 119.59. I considered my ways, and turned my feet.  
To which purpose for further direction, consider in thyself four things:  
1. Take notice of thy heart, and disposition of it, in the desires and affections of it; both in what they have been, and what they ought to be.  
1. Consider how thou hast loved thy sins, what a deal of poison, and hatred thou hast had of grace; how thou hast been wedded to the lusts of the flesh, how hand-fasted to the world, how earnest thou hast been in prosecuting the profits of this life, with utter neglect of better things; and then how necessary it is to clear out this self love, and love of sin, to make room for better.  
2. Consider which will be the principal desire of a repentant heart: as namely,  
1. To be rid of sin. Rom. 7. O miserable man, etc. never was a prisoner so weary of his bolts, nor a sickman of his pain, as the penitent of his sin.  
2. To please God in all the ways of his Commandments. Psal. 119.5. Oh that my ways were directed, etc.  
3. To be in nearest fellowship with God in Christ. Cant. 1.3. Draw me, and we will run. Oh when shall I come into thy sight?  
And these desires will be insatiable, till the soul get a presence, sight, and comfortable hold of God: for never can a good heart be delighted but in seeking most excellent things, with most excellent affections.  
2. To further thy Repentance, recount thy life, actions, and course, what it is, what it ought to be. Never man considered his ways aright; but found something to be redressed. As  
1. If he behold the infinite evils of his whole life committed against God, and his Law, & light of his grace.  
2. The innumerable good duties omitted, for which he hath had calling and opportunity.  
3. The good thing done, but failed in all, both in the 

Manner,  
End.    
Oh what a measure of sorrow, will this set to a careful heart, to see itself so far from answering his horrible sins, that he cannot answer one of a thousand of his best actions through his life. All this showeth the need of mercy answerable to so woeful misery.  
3. Consider seriously the checks of thy own conscience. Thou mayst contemn the checks of men: but never reject the checks of thy conscience. For conscience keepeth Court in the soul at all times, there is a continual Term: it hath a power to examine, witness, and sentence at any time. And this sentence admitteth no delay, no delusion, no appeal. If thou feelest the privy nips of conscience, listen to so near and wholesome a rebuker, lest it grow to a seared conscience, and God in justice discharge it of the office it holdeth in the soul under him, when he seeth it unregarded.  
But do thus: 1. when thy conscience checketh thee, bless God for a waking conscience: which will only check great ones, whom none else may; and for things which none else can.  
2. When conscience accuseth thee, and, as the Clerk of the Lords Crown office, readeth a bill of indictment against thee, take his office on thyself, plead guilty, accuse thyself too. The way not to be judged of the Lord, is to judge ourselves before the Lord.  
3. If conscience go on to prick thy heart, and fetch blood of thy soul, now feel the smart, apply the blood of Christ to stay the smart, and bleeding of it. This is the chief labour of Repentance.  
4. To further thy Repentance, remember thy latter end, the shortness of thy life, the approach of thy death, and the terror of the day of judgement. This numbering of our days is a means to apply our hearts to wisdom, Psal. 90 12. But therefore is men's iniquity in their skirts, because they remember not their latter end, Lam. 1.9.   

CAP. 33. Means of Repentance concerning others.  
4. Means of Repentance in respect of others.  
1. If a good man be cast amongst good men, he will quicken himself to repentance and reformation.  
1. By humble submission of mind he yieldeth to all godly admonitions, of good men; and blesseth God with David for their rebukes.  
An impenitent person beareth such affection to his sins, that he disaffecteth him that reproveth him: But this man, contrary, is a stone in the Lord's Temple, and is willing to be hewed and polished; and, as a man knowing himself out of the way, is willing to be set in again by any, even the meanest that knoweth it better than he.  
2. By imitating their godly example, which is a great incitation to goodness. Whence Christians are called lights, shining in the darkness of the world, holding forth the word of life; whose light must shine, that others seeing it may glorify God.  
And God putteth good examples to good use in the world, not only to convince the adversary, but sometimes to win the disobedient, and to gain a testimony in their consciences to the truth; yea, & to provoke others to an holy emulation, to get share in the same grace.  
2 If good men be cast among enemies of God, and grace, yet they will be furthering themselves, in their way of Repentance: they will take knowledge of the reproaches of their enemies, by whom they may hear their sin sooner, and plainer told them, than by friends; although neither in a good manner, nor to a good end.  
1 But this will help to humble a good man: Let Shemei alone (saith David) I have deserved it, 2. Sam. 16.  
And no sooner shall a wicked man accuse a Saint, but he with an heavy heart will accuse himself before the Lord. Nothing is more ordinary, than for wicked men to scandalise godly ones: They are hypocrites, proud, covetous, and what not? and when they hear this, they can go to the Lord, and complain of themselves, that they are so indeed, and can rifle themselves, and be more vile in themselves, than the others terms can make them.  
They can enrol themselves, as Paul, before the Lord, the chief of all sinners. But all this while when they intent to wound them, they help to heal their wound, and make them humbly seek to the Physician.  
Augustine hearing the Donatists reviling him for the former wickedness of his youth, made this answer: The more you blame my disease, I will so much the more admire my Physician. And Beza to one objecting against him the wantonness of his youth, and wit in his Poems: answered, Iste homo invidet mihi gratiam Christi.   

CAP. 34. Marks and signs of Repentance, and first in respect of sin to be repent.  
4▪ NOw followeth the fourth general, concerning the signs & marks of a man truly penitent: for this grace will show itself, what way soever a man turn himself; whether he look upon, first, his sin repent: or, secondly, God offended: or, thirdly, himself: or, fourthly, upon others: it will be working every way.  
1 In respect of sin, a man truly penitent, will discover himself by those properties and practices.  
1 He remembreth his sins, though they be remitted, and that with shame and sorrow. Ezek 16.60. I will establish my covenant with thee: then shalt thou remember thy sins, and be ashamed of thy ways; nor never open thy mouth any more, namely, in justification of thyself, when I am pacified towards thee for all thou hast done; vers. 62.63. So as when God is pacified, yet the humble heart is ashamed.  
This is one clause of the new covenant. Ezek. 36.26. 
Reason.  A new heart will I give you, and a new spirit I will put into you. vers. 31. Then shall you remember your own wickedness, and your deeds, which were not good, and judge yourselves worthy to be destroyed for your sins: therefore shall the house of Israel be ashamed and confounded for your own ways, vers. 31.  
2 This remembrance of former sins, though pardoned, preserveth and bloweth up the embers, and keepeth alive godly sorrow in the soul. Zach. 12.10. The looking on him whom we have pierced, exciteth all that have received the spirit of grace and compassion, to mourn for him, as their first borne. Peter remembering what himself had done, and his master had said, went out, and wept bitterly. Hereby our Repentance is renewed daily, and the wound made bleed afresh.  
3 As it is our happiness that God once pardoning our sins, forgetteth them, and never remembreth them more: so it is a sign, and way of our happiness, that ourselves forget them not, but hold them before the eye of our minds, to contain us in constant humiliation for them.  
2 He will aggravate his sin, when he beholdeth it: he will excuse none, extenuate none; he will not mince, nor hide any, as Adam: nor cast it off himself upon others shoulders, as Saul▪ The people did it: But he weigheth his sins in a true balance, which hath showed none of them to be light: he will put in so many weights, as to bring him to a just humiliation. If his sins be of a bloody dye, his heart shall bleed with godly sorrow. If they have been sins of knowledge, and after illumination, or after admonition, or with vehemence, or repetition, or in hateful manner, with cursing and swearing, as Peter was: Oh this will bring back bitter sorrow, brinish tears; here is cause to weep bitterly. If his sins have been old sins, as old sores, and festers, long continued in, and lived in till the eleventh or twelfth hour; the longer and more painful will be the cure: the more willing will he be to open them, and content to have them handled. If they have been committed in foul circumstances; as to have been drunk, or disordered on the Sabbaoth day: to be rude, or irreligiously disposed in the Church, under the eye of God: to run riot against good counsel, against the directions of the Word, and motions of the spirit: the fouler the sin, the deeper will be the sorrow. But if they have been after Repentance, vows, promises, after fasting, prayer, now the weight increaseth marvelously upon the soul. A good heart will hardly think any Repentance enough for such sin.  
far from true Repentance, is that false heart that is more ashamed to confess sin, than to commit it: and in confession, doth it in the gross and lump, with excuses and extenuations; and in making show of sorrow, is as a cloud without rain, soon blown over: he hath never a tear of godly sorrow for foulest sins, or if any, too soon dried away.  
He that can plead for his sin, and defend bad actions, with fair pretences, as Saul saveth the fat against the commandment, for sacrifice: that can rob God and his Ministers of their right, pretending a reach of wisdom, or public care beyond all others: that can plead for their usury, a practice of charity; as doing as they would be done to: their injustice and false arts in trading, because they do as others do, and else they cannot live: or their nonresidency, because of their charge, or a way to preferment: all these, and all others that hold up bucklers for their sins, never yet knew what Repentance meant. In a word, he that can please himself in the remembrance of his sin, that can glory how he hath overreached his brother, which is ordinary in trading: that can rejoice in the pleasure or profit gotten by sin, is far from Repentance. A good heart, the more pleasing or profitable any sin hath been, will lament so much the more.  
3 He hateth and shuneth all sin every where. This indignation and bitter hatred against sin, is made a fruit and note of true repentance, 2. Cor. 7.11. Can. 5.4. See how the Church rated herself for her folly, and unkindness against Christ: and no marvel. For,  
1 If we look at God, he hateth all sin with a deadly hatred; and all that love the Lord, must hate all that is evil: And the more a man conceiveth God his friend, the less friendly can he be to his sin: and the more favour a man expecteth from God, the less can he favour any sin.  
2. If he look at his sin, he seeth it a serpent, and hateth it, though the sting be gone, by a spiritual and gracious Antipathy. And now the league being broken, he will never be friends any more with it: but in anger, as Ephraim to his Idols, say, Get thee hence, what haue I more to do with you?  
3. If he look on sin in the evils it hath formerly wrapped him in, he cannot but shun, fear, and fly it. A burnt child dreadeth the fire. A man once stung with an Adder, will fly from all Serpents: A man that hath felt the pains of broken bones by his falls, will fear to fall, and look better to his feet.  
An impenitent person may forbear to swear: but a true convert feareth an oath, Eccles. 9 So he feareth to break the Sabbath, is afraid of covetousness, worldliness, drunkenness, profaneness, and other sins: and this not in respect of his own skin only; but in respect of God, now reconciled unto him. Even as a dear Wife feareth to offend her loving Husband, to whom she was lately married.  
4. He resisteth and holdeth fight against all sin; even those that he cannot conquer, he combateth against. As jacob said of the people of the ●and after the slaughter of the Sich●mites, Now will they hate us, and therefore will raise their powers against us to destroy us: even so a godly heart hating sin, will raise all his power against it, to destroy the whole body of sin, & will revenge upon it as his capital enemy.  
A Subject that hath taken up arms against his Prince and Country, and gone out in rebellion with rebels and traitors, if once he come to see his offence on the one side, and the Prince's clemency on the other, pardoning his offence, and saving his life, cannot choose but hold himself extraordinarily bound to resist all such rebels, even while he liveth. This is the case of every Christian, who having run with his rebellious lusts, fight against the crown and dignity of jesus Christ; but now graciously pardoned, cannot but stand stoutly against them.  
And this cannot be other; but where flesh is, and spirit, the spirit will be lusting against the flesh. Wheresoever these twins are conceived, this jacob and Esau will struggle in the womb, and Rebecca shall feel the striving within her: whereas the barren and fruitless womb, which never received the seed of God, feeleth no such struggling.  
5. He relinquisheth his sin in true endeavour, and never returneth to it any more: for true Repentance is never repent of. When Christ commanded the Devil out of the man, he said, Come out, and go into him no more: And the same power he putteth forth in commanding out these Legions of lusts and devils, lurking in our thickets; once cast out, they come in no more to rule and reign, the same word casteth and keepeth them out.  
2. In every true Repentance is a clearing one's self, 2. Cor. 7. And with all true humiliation goeth reformation: for repentance is not a vow, and purpose for hereafter only; but a present act and endeavour.  
3. In every one that must find mercy, there must go with confession forsaking of sin. Neither can a penitent man say, I was a liar, swearer, drunkard, and so am still: for though sin be still in him, he is not in sin: and though flesh be in him, he is not in the flesh. So as howsoever he that hath confessed his sin once, and again, but continueth in it, may think himself well eased; yet is it no otherwise than when a drunkard hath eased himself by casting, that he may drink more. You shall hear a swearer take himself in his sin, and say, God forgive me, now I swear: and yet swear as fast still as his tongue can turn out oaths. Others forced to a kind of Repentance, pass many promises, and vows, and confessions are made: but after return as a swine to the wallowing, and an horse to the smell of his dung. Here was no Repentance, but a forced hypocrisy.  
6. In all this work of Repentance he differenceth himself from the hypocrite in his strife and resistance of sin.  
1. In that he setteth himself against sin universally: 2. sincerely.  
1. He is set by grace against all sin, because all is contrary to grace, as 1. his own sins. As Paul, Rom. 7. I hate that which I do: as a man feareth and slieth most the danger that is nearest him.  
And of these, 1. his smallest sins. David the cutting off Saul's lap: he thinketh none of them gnats, or mites, which GOD'S Law taketh order against; for which either Christ must dye or himself eternally.  
The wicked man can startle at great and outrageous evils, murder, adultery, drunkenness: but the godly repent of those which the world count no sins, as, unprofitableness under the ministry of the Word, profanation of the Sabbath, petty oaths, rash anger. And whereas the wicked man thinketh is thoughts free: the weakest Christian repenting, repeateth the wanderings, and disorder of his very thoughts.  
2. His own most secret sins: knowing that none are secret in respect of God, with whom he hath to deal; and that the more familiar any sin is, it is so much the more dangerous.  
3. His fat, profitable, delightful, and most necessary sins: he spareth no Agag, no f●tlings, 〈◊〉 cutteth off hands, plucketh 〈◊〉 eyes, that is, lusts, which 〈◊〉 as near and necessary. Zacheus casteth away his most gainful sins presently.  
2. Because true hatred is of kinds, and true zeal is as fire which will fasten on any fuel that cometh in the way of it: therefore a true penitent hateth and resisteth other men's sins. If he can he will hinder them, if he cannot do that, he can and will grieve and mourn for them. So David's eyes gushed out with rivers of tears, because men kept not the Word. jeremy wished his head a fountain of tears: And Lots righteous soul was vexed, to hear and see the unclean conversation of the Sodomites. But wicked men are so far from repenting for other men's sins, that they cannot repent their own.  
2. He dealeth against all sin sincerely; as Hypocrites cannot: which appeareth thus.  
1. A godly man reneweth his Repentance often. But when, daily? In the time of his peace, when all things go well with with him, when the world laugheth on him, and at him for it. The Hypocrite never or seldom thinketh on Repentance, but when God's hand is upon him: when he is bound on his bed, and can intend no other business, then call for the Minister, whom in all his health and life he wronged and scorned. Thus the Hypocrites howl on their beds (saith Hosea) but were his grace true, he would have done it in prosperity.  
2. Godly men going seriously about the work, repent of particular sins. David cryeth out of blood: Peter of his denial: Paul saith, I was, etc. But Hypocrites repent in the gross and lump, and would fain deceive GOD and themselves, by hiding themselves in generals: God be merciful unto us, we are all sinners, and cannot be saints. I have been deceived as others have been: yet I am not the greatest sinner. And thus slubbereth over the business.  
3. True Repentance will easily pass by an offence against himself: but not easily pass over a sin against God. Moses in his own cause the meekest of men, in God's cause the most fiery and zealous.  
But an Hypocrite can earnestly hate, and revenge an injury to him: but, in injury and wrong to God, can be calm enough: because God's name & glory is nothing so dear to him as his own.  
4. The sincerity of godly Repentance will ever appear in the healing of that error, Dan 4.24. and undoing what is ill done. It will never be without restitution of that which is wickedly gotten, or wrongfully held from the right owner. Sound Repentance will go through stitch with restitution. Hast thou gotten so many hundreths by swearing, lying, breaking the Sabbaoth? hast thou gotten so many thousands by cruelty, and usury? hast thou gotten so many pounds by robbing God and his Minister, by unjust and malicious detaining God's part? wilt thou, or darest thou go on, and not think of Repentance? or dost thou think of Repentance, and not of Restitution? Here is no healing of the error; the wound in thy soul bleedeth fresh, and, without timely Repentance, will do so unto death.  
5 The sincerity of true Repentance appeareth in the godly, in the speedy and seasonable apprehension of the offers of grace in the means. Psal. 119. I made hast and delayed not. Worldly men are for fastening on the world: there are their affections, desires, endeavours: the world hath engrossed their thoughts, time; and the more water goeth through one pipe, the less goeth into another: but, as ready to break, they deal in heavenly things; put off, and are taking order for three, or six months, and then prove as insufficient and insoluent as before. Ambrose saith, If I would offer thee gold to day, thou wouldst not say, I will come to morrow: but God offereth grace; thou canst find no time to take it.   

CAP. 35. Marks of Repentance, in respect God.  
2 THe soul truly penitent, looking towards God, will bewray itself in the constant expression of three most gracious affections, mixed & wreathed together: all which wait inseparably on sound Repentance, as light and heat on fire; both which necessarily argue the presence of fire.  
The first is love of God; the second, fear of God; the third, desire or prayer.  
The first is a vehement and fervent love of God, unto which he findeth himself bound in many strong obligations: as, when he considereth how many sins are forgiven him, he cannot choose but love much: and that his reconciliation is made by the death of jesus Christ, the Son of God's love; through whom, as a Conduit pipe, all grace floweth into him: here is the strongest attractive, and loadstone of love, that ever was. If great benefits and gifts, be great binder's, what is the greatest gift of all, the giving of his Son to be a surety, and satisfaction for sin?  
2 When he considereth that the Lord should choose him, so vile a creature, to such grace of life, not only removing infinite evils, but in conferring so many mercies, as are beyond all his thoughts: not only redeeming him by his Son, but governing him by his spirit, teaching him by his word, and lading him with blessings daily: and this he should do to him, passing by so many millions of men yet in their sins, every one as good in their nature as he: That he should make his habitation in Goshen light, when all Egypt sitteth in darkness: That his fleece alone, as gideon's, should be watered with the dew of blessing, and so many earthly men round about him dry and destitute of grace; Oh what a vehement love will all this raise in the heart of a converted man?  
3 When he considereth how the Lord hath heard his prayer in his tribulation, and answered him both in giving, and forgiving, and turned his sorrowful seed time, into a full harvest of joy: delivered his eyes from tears, his soul from death, his feet from falling; filled his soul with consolations of God, peace of heart, and joy of the holy Ghost, unspeakable and glorious: oh how will this, as bellowes, blow up a bright flame of holy and fervent love unto God for his goodness? Psal. 116.1. This heart will not suffer such blessings to rain as upon the sands which are unfruitful, but will be devising how to return love for love: and in this return, nothing shall be thought too good for God. As he hath received God's best blessings, so he will return of the best: as he hath received liberally from God, he will return liberally unto God, 2. Sam. 24. David will not offer to the Lord, of that which cost him nothing. Israel delivered from sea, will offer their ear rings & jewels to the Tabernacle, Exod 30.  
The worldling, as a beast, drinketh of the brook, thinketh not of the spring; but the convert, drinking of these sweet waters of consolations, riseth up to the wellspring and head of them with love, and praises.  
The second holy affection toward God, is a childlike fear and awe of God. I say childlike, because it is twisted with love, and issueth from it. He seeth,  
1 How contrary he hath been to the pure and holy nature of God: how contrary to his image and grace: how contrary in his will to the righteous will and pleasure of God. Fire and water, light and darkness, were not more contrary: nay, he findeth still a restance in himself, a rebellion, a law of members relucting against the law of his mind, and hath great reason to fear his own impotency, and inclination to be led aside by the slyenesse and deceitfulness of sin.  
2 He seeth more need of God's favour, than life itself; and how hardly, but happily, he hath attained it: and now no marvel if his chief care be to retain it. He feareth now to forfeit or cloud the beams of this happy sun. Psal. 89. He resolveth against whatsoever may offend God, might he gain a world by it. joseph might have gained favour, pleasure, wealth, by yielding to his Mistress; But can I, saith he, do this and sin against God?  
The third affection towards God, is desire, and breathing out continual and strong cries for grace against corruption; for the Lord giveth not only grace asked, but grace to ask. A man truly converted, retaineth still godly sorrow, and continual prickings of heart; as holy Paul was ever complaining of himself after his calling, for former sins, and present corruptions; and hereby discerneth that the greatest happiness, standeth in pardon of sin; and that in this world it can never get far enough into this happiness; it can never get sense and assurance enough of the pardon of sin, and therefore cryeth importunately after the sense of the joy of his salvation, Psal. 51.  
2 He seeth the deep dye of his sins, and how hardly he parteth with his spots, and so groweth instant, almost endless, in his petitions and repetitions, that God would still wash him, cleanse him, purge him with Isope, and make him whiter than snow: he knoweth none in heaven or earth, is able to purge him, but God alone. This fountain is neither Arbanah, nor Pharphar, rivers of Damascus, nor jordan, nor out of any other Cistern, than the fountain of living water: for as Creation belongeth only to God, so doth redemption, justification, and remission of sins, and sanctification by the blood of Christ, and spirit of God.  
3 He seeth the strong sinews of sin yet in himself, & what an heart of Oak it hath within him: how little he profiteth by his stri●e against it: how sin repented, returneth, and recoileth upon him, as the unclean spirit cast out, returneth again. And hence is he earnest in daily prayer, for daily strength, for that spirit of grace, and strength to take his part, that he may find the power of sin shaken and weakened in him, and he carry victory against them: thus in sense of smart, stains, strength of sin, never did a starved beggar more importunately desire relief, nor a condemned man, a pardon, than he doth further sense of mercy, grace, & strength, and is restless till he have gotten them in good measure.   

CAP. 36. Signs of Repentance, in respect of others.  
3 THe signs of true Repentance in respect of others.  
1 A man truly humbled will esteem of others, better than of himself, Phil. 2.3. For, 1. his mind is cleared to see his own evils greater than all men's else: so Paul esteemeth himself the chief of all sinners.  
2 His heart is smitten and humbled, and so dejected in himself, as that he thinketh himself too mean for any rank, or place with GOD, or good men. The returned Prodigal coming to himself, confessed he is not worthy to be set amongst the meanest servants in his father's house: whereas a proud man, that never saw himself, is so far from casting down himself, that he thinketh every place too mean for him; that every man's sheaf must bow to his: he thanketh God, as the Pharisee, he is not as others, nor so bad as the Publican.  
Object. But sound grace is not blind; it is able to spy a difference between himself, and a graceless man. It knoweth that a small measure of grace is of much worth before GOD: whereas a graceless man is little worth.  
Answ. As by light we see light; so by grace, the light of grace; which showeth us, that grace is not given us, to lift up ourselves above others, but to humble us in the sense of our imperfections, in the sight of our own grace. True grace causeth us to glorify God by them, and for them, but by no means to glory in them.  
Object. But I know many great evils in others, which I praise God, I find not in myself: I know others far inferior in knowledge, wisdom, watchfulness unto myself: may I for humility, prejudice the truth? may I give false testimony, or judge unrighteously to prefer a wicked person before myself?  
Answ. 1. Charity rejoiceth in the truth: therefore the Apostle commanding to judge better of every man than ourselves, must be understood with limitation: first, he writeth of men converted, called before, Saints and Brethren. A man called, may with praise to God judge his own estate better before God, than him that he knoweth is not yet called: but of Brethren and Converts, thou mayst not prefer thy state before GOD, above any of them.  
Object. But I see many evils, and faults in him.  
Answ. 1. Seest thou none in thyself?  
2 Thou seest his outside, not what he is within towards God: but thou seest thine own inside, and that none called, can be worse or so bad as thyself, if all were known.  
3 Grace will teach thee to see evils in thy brother, to cover them, to cure them if thou canst, and humble thyself for them.  
2 The Apostle speaketh not of gifts, or qualities bestowed on men, but of men's persons; not before men, but before God. A man may in true judgement esteem his own gifts, being so, better than an others. The Apostle said not, ●et every man esteem another's gifts better, but another man's person. And a man may esteem his person, better than another man's place among men, but not before God. he may esteem his own person better.  
3 A man may in some particular action, hold himself more just, and innocent than another, before God and man, as David was more innocent than Saul in that particular: but if David had esteemed Saul a better man before God, than himself, I suppose he had not sinned, but walked according to charity, which hopeth all, and construeth all the best.  
Object. He had been deceived.  
Answ. Falli quidem posse, peccari non posse; He doth what he is commanded, and sinneth not, where he goeth not against certain kinds.  
2 He is soft and gentle unto others: this grace putteth off fierceness and fury, maketh the Lion and Lamb dwell together, Isay. 11.6. He seeketh to restore him that is fallen, by the spirit of meekness, considering himself, Gal. 6.  
He considereth, first, how himself was once carnal, and sold under sin: secondly, how long it was, and with what ado he was drawn out of sin: thirdly, what a while he was a babe in Christ, weak, foolish, childish: fourthly, how often he hath fallen since in temptation: fifthly, how subject he is to fall, how hardly he standeth, what weakness still breaketh out; this maketh him meek, and soft to other weaklings and offenders. Thus the grace of Christ affecteth the Christian, as Christ himself, who had experience of temptation, to have a fellow-feeling of infirmity, in such as are tempted.  
3 The faults he espieth in others, he will condemn in himself; if not in the act and habit, which grace preserveth him from, yet in the seeds and inclination: or he will fall upon some worse thing in himself, which in his own sense shall cast him far below them. Master Bradford seldom saw any man fall into sin, or misery, but used to say, Lord be merciful. A good heart hath so much to do at home, as it is not at leisure, or list so much to judge, or condemn others, as himself.  
4 He will do his best to draw others out of sin. Host 6.1. Come, let us return unto the Lord. Acts 26.29. Would God not thou only, but all that hear me this day, were altogether as I am, excepting my bands. The thief on the Cross in that strait time, bewrayed the soundness of Repentance, by admonishing his fellow, railing on Christ, to win him, Fearest not thou, etc.  
1 The Commandment is 
Reason.  general. Ezek. 18.4. Return, and cause others to return.  
2 Grace is as fire, spreading and catching. Mal. 3.16. Then spoke every one that feared God to his neighbour, by 

admonition  
counsel.    
3 The spirit of grace, and compassion will pull men out of the fire, jude 22. and draw them out of the danger.  
4 Well he knoweth how by his sins, and bad example, he hath drawn others from God: and now will manifest Repentance, by drawing others with himself unto God.  

Use.  Dost thou seek by exhortation, advice, admonition, persuasion, by the spirit of meekness to turn them right that are gone astray? Here is an argument, thou hast been humbled for thy own sin, and misery: thou declarest thy Repentance by thy care of other men's souls. But a careless disposition towards others; thou troublest not thyself with sins of others, as not concerning thee, argueth a careless disposition within thyself. Especially  
1. The Magistrate must reclaim or restrain evil doers; prevent and hinder the sins of others, else lie under the guilt of others sins.  
2. The Minister must set himself to win souls, to save others with himself. Peter converted, must strengthen the Brethren. The Servant must resemble Christ, who not only mourned over jerusalem, but warned jerusalem that their habitation should be desolate.  
3. The Master of a family must have care to bring all the family to the knowledge of God, to reform his house. job 12.23. He that putteth sin away in himself, putteth iniquity from his Tabernacle; and will not abide to dwell, where sin dwelleth unreformed.   

CAP. 37. Signs of Repentance in respect of ones self.  
4. THe converted person will discover the truth of his Repentance in sundry practices concerning himself.  
1. He judgeth himself, and will set up a throne of judgement in his soul, and proceed judicially and unpartially against himself, as in ordinary form of trial of Malefactors.  
1. The practice we have in the Church, Ezek. 36.31. when the Lord hath renewed his covenant with his people, and bestowed new hearts upon them, and put his spirit within them, and delivered them from their filthiness; then shall they remember their wicked ways, & judge themselves worthy to be destroyed for their iniquities.  
2. The fruit and use of this self judging, is, 1. To avoid the Lords judging of us. 1. Cor. 11.31. If we would judge ourselves, etc. 2. To clear the Lord in judging us, whatsoever he bring upon us for our sins. Psal. 51.4. That thou mayst be clear when thou judgest. And we conclude with the poor Thief, We are righteously here.  
3. The manner of process in judging himself, is in these things:  
1. He will, as a judge, arraign himself before God's judgement seat, and summon himself before the great judge, and, with Noah, is struck with a reverend fear and trembling in sense of the judgement, and yet this is by Faith.  
2. He will indite and accuse himself, he will cast the first stone at himself, he will, as a judge on the bench, sift out and narrowly examine his sins in the most odious circumstances of them. This is the searching and fanning of ourselves, and finding out what we have done. Zeph. 2.1. Search yourselves: Search, oh Nation not worthy to be beloved. But who must do it? Verse 3. Seek the Lord in this manner all the meek of the earth, which have wrought his judgement.  
Even such as have repent must thus search and fan themselves. & the Church, Lam. 3.40. Let us try our ways, that is, lay our lives to GOD'S law, sift the secret corners of our hearts; as the Mariners in the tempest would find out by lot, for whose sake the storm was. The Church converted hath not done with the Law: but maketh use of it for further conviction and humiliation.  
Now where is the man that doth thus narrowly and unpartially sift himself, as the King's Attorney sifteth out and aggravateth every circumstance of the crime, and fact of the Traitor at the Bar, to make it as odious and hateful as may be? We may complain as jeremy, No man smiteth upon his thigh, no man saith, What have I done? Many a man, like a desperate Bankrupt, is afraid to look on his reckonings, and goeth on till he be clapped up in prison.  
3. He will confess against himself, and plead guilty. This is the Covenant, He that confesseth and forsaketh his sin, shall find mercy, Pro. 28.13. The hardened heart, jer. 2.35. saith, Because I am guiltless, surely his wrath shall turn from me: but the answer is, Behold, I will enter into judgement with thee, because thou sayest, I have not sinned.  
This is a special end why God maketh his own sick in smiting them, yea, maketh their flesh to fail, and their bones to clatter in the skin, and draw them near to the grave, and their life to the Buryers, and then looketh on a man, and if he say, I have sinned, and perverted right, and it did not profit me; then will he deliver his soul from the pit, and his life shall see the light, job 32.27.  
Nay, not only a Rebel yet unconuerted, shallbe brought to this: but David himself, by his broken bones, and drying up his moisture, shall roar all day long under the heavy hand of God, so long as he will keep close his sin. He must resolve ●o confess, and the Lord will remit the iniquity of his sin. 2. Sam. 12.13.  
Now this confession is of special sins: it summeth not up all in a word, nor is in the mouth only, but in the heart; nor without faith apprehending mercy, nor without affection, but proceedeth out of hatred of sin, not without purpose of change and reformation.  
4. He will read the sentence of death and condemnation against himself, and abhor himself in dust and ashes, as job 42. He is now a dead man in Law, condemned by the sentence of the Law; as a dead man the world hath cast him off, he is no longer of the world.  
5. He pleadeth now for pardon, and seeketh for mercy, as a condemned person would sue for life: even as Benhadads' servants came with ropes about their necks, and most submissively sued for their lives.  
2. He reneweth himself daily, and is changed into another man.  
1. His person is changed: of a child of hell and darkness, he is become a son of God, a son of the light; of a sty and habitation of foul lusts and spirits, he is become the habitation of the living God, 2. Cor. 6.16.  
2. His powers and parts are changed. For,  
1. He is renewed in the spirit of his mind, that now in the inner man he serveth the Law of God, & holdeth strife against the Law of the members.  
Time was when he regarded wickedness in his heart, his will was set upon evil works: but now he knoweth, if he should do so, God would not hear him, Psal. 66.18. In all the faculties of his soul there is an embracing of righteousness.  
2. His outward members are now weapons of righteousness, ready servants for grace. As his heart and will are bended towards God: so his tongue and hand are quick instruments to express the grace that is within.  
3. His motions and actions are happily changed: He reverseth all that hitherto he hath done: he condemneth for nought all that is done before grace: he pulleth down all old ruins, and setteth up a new frame upon a new foundation, and leaveth not a stone upon a stone that was before. And indeed there can be no less in true Repentance, than a departure from evil, and an access unto good. Saul converted, will build up as fast as ever he plucked down; and preach as zealously as ever he persecuted.  
4. A great and remarkable change is in his whole estate and condition. The change of all other in nature most sensible, is, the change from life to death: the same is here from the life of sin, to the death of sin. And is not this sensible?  
2. What an happy and miraculous change is that, from death to life? as in the raising of Lazarus; and of our bodies at the last.  
Such is this happy change of the first Resurrection. My son was dead, saith the Father of the Prodigal, but is alive. Ephes. 2. Ye that were dead in sins hath he quickened. Blessed and happy are they that have part in the first Resurrection, Reuel. 20.5. that is, of souls, not of bodies, unto grace, not unto glory.  
3. What a remarkable and blessed change is that after the resurrection, to ascend into heaven, and fit with jesus Christ? But such a change is here: for the Believer is not only risen with Christ, but ascended already, and sitteth now in heavenly places with him. We go up now after the Lord in cogitation, and conversation; and by faith and hope, actually sit in our head in heavenly places: for look what is the happy state of the head, is also the condition of the members; and faith maketh things absent, to be present.  
Oh then, never be at rest till thou findest this happy change in thee; which is as evident as the shine of the sun, to all eyes being awakened, so full of miracles, making the blind to see, the dumb to speak, the deaf to hear, yea the dead to rise, to ascend and sit with Christ.  
3 He strengtheneth himself against the assaults of sins, and lusts for time to come. 1. joh. 5.18. He that is born of God, keepeth himself. 1. joh. 3.3. He that hath this hope, etc.  
1 With watchfulness against sin; and here, first, he casteth a most vigilant eye upon those sins to which he hath been most inclinable, and which have bred him most smart. And  
2 Knowing that nemo diu tutus periculo proximus, he watcheth against occasions, means, and first motions to sin, to avoid them: Sure he is that an assaulted City cannot long hold out, but by most careful custody of their Watch: and therefore though sometimes he may nod, & sleep, yet his heart waketh, Cant. 5.3.  
2 He strengtheneth himself with a diligent care to prosper in grace, and grow daily to perfection. Phil. 3.12. He hath not yet attained, but striveth. To which end,  
1 He listeneth heedfully to the silent and secret motions of the spirit, to cherish and foster them.  
2 He waiteth upon the means and ministry, as Mary sitteth down at the feet of Christ, with humility and constancy, as that gesture implieth, and seeketh and apprehendeth all occasions of good.  
3 He observeth, and carefully undertaketh good duties, to which he is directed, and indeauoureth to perform them in an holy manner, with cheerfulness and wisdom, and to a good end, sincerely aiming at God's glory, and the salvation of himself and others. And as he must needs thrive, who in a gainful trade is diligent to apprehend all good opportunities: so in this gainful trade of godliness, it is the diligent hand that maketh rich, and in every labour is abundance: whereas the idle person, quickly wasteth his stock, and cometh to nothing.  
3 He strengtheneth himself with spiritual armour, and weapons of Gods making against temptations, assaults, persecutions, storms, and all kind of resistances: he knoweth the enemies are many, their malice restless, and inappeasable; and therefore he hath need to stand as the jews in building the wall of jerusalem, with the trowel in the one hand, and the sword of the spirit in the other. And  
2 Having had experience of the safety and strength in this armour of proof, he is careful to put it on, and keep it on, being well assured that he cannot be hurt but only in the want or careless use of it.  
4 He prepareth himself by daily exercise of Repentance, for Christ's appearing. Acts 17.31. God admonisheth every man to repent, because he hath appointed a day. And this exercise is in these things.  
1 He looketh for his head, and in the mean time comforteth himself as a member, which must be of the same nature and qualities: if the head be a living, spiritual, holy, gracious head, so must the member. Our head admitteth no rotten gangrenous, and incurable member.  
2 He feareth God, because of the great day of his wrath, which cometh, Reuel. 14.7. Being stricken with a reverend fear, he shuneth every sin, yea, every idle word whereof he must give account.  
3 He cleareth himself from sin daily; because as the day of death leaveth him, so that day of judgement findeth him: he prepareth himself, by doing that daily, which he would be found doing on his dying day: his care is not only to be found blameless, but welldoing. Blessed is that servant whom his Master ●indeth so doing.  
4 He getteth and keepeth a good conscience before God, and all men: thus he prepareth an Ark for himself to sit safe in. Well he knoweth that the sentence of the great judge at that day, shall concur with the sentence of this little inward judge.  
5 Because the sentence of that day shall be passed according to the soundness of faith, and fruits, his daily care is to get oil into his lamp, and light of shining and saving graces, and holy duties, which only admit him into the Bridegroom chamber. Thus he prepareth his reckoning daily, and fitteth his account, that he may give it up with joy.  
6 He longeth, and sigheth, and waiteth to put off all corruption of sin and misery, and put on fullness of grace, joy, and glory, Rom. 8.23. we sigh in ourselves, 2. Cor 5.4. We sigh and are burdened to be clothed upon: and love to remove out of the body, and to dwell with the Lord, chap. 8.2. The Spirit saith come, and the Bride saith come, Reuel. 22.17. These are the true characters of sound Repentance, which every Believer shall find in himself in some comfortable measure.   

CAP. 38. Motives to Repentance, first, from the necessity of it.  
THe fifth and last general is, the motives to excite us to this so necessary a duty of Repentance.  
The first of these motives shall be out of the Text, which enforceth the necessity of Repentance: Except ye Repent, ye shall perish.  
This will appear, if we look on sin unrepented.  
1 In the nature of every one, being, first, a work of the flesh, which to do is to dye: The wages of sin is death, Rom. 6.23. If ye live after the flesh, ye shall dye, Rom. 8.13. And the end of these things is death, Rom. 6.21. And when we were in the flesh, the motions of sin, which were by the law, had force in our members to bring forth fruit unto death, Rom. 7.5.  
2 Every sin separateth from God, the fountain of life, and so slayeth us, & holdeth all good things from us, Isay. 59.2.  
3 Every sin unrepented, fighteth against the soul. 1. Pet. 2.11. Lust's war against the soul, and wound it with many deadly gashes. Paul telleth Timothy, that they drown the soul in perdition▪ 1. Tim. 6.9.  
4 Every sin putteth us under the power of the devil, and so in state of perdition. 1. joh. 3.8. He that committeth sin is of the devil, and maketh us resemble the devil: and the impenitent person is said to be in the snare of the devil, taken at his will, 2. Tim. 2.10.  
5 Every sin unrepented, shutteth heaven. Gal. 3. ●2. They that do shoh things, shall not inherit the kingdom of heaven, and God hath sworn, that never an impenitent sinner shall enter into his rest.  
2 Look on sin in the inseparable companions and effects of it.  
1 The wrath of God as a fire kindled, burning to the bottom of hell: Psal. 7.12. God is angry with the wicked every day, and raineth down on the head of the sinner, storms and hail, and shooteth all the arrows of revenge out of his quiver. How did he lay about him, and cast out his curses as thick as ha●le upon the first sin committed, against the serpent, the woman, the man, the earth, and all about him?  
2 This wrath hath linked, as with an iron chain, sin and punishment together, which go inseparably, as the cause and the effect, as the body and the shadow; as the work and the wages, as the parent and the child one begetting another: heavy and smart is the rod that is prepared for the fools back: and thou canst not go on in sin, but unto punishment.  
3d. Effect: God's justice requireth, that as a man soweth, so he must reap. Gal. 6.7. Sin is the seed of wrath, and the harvest of the sinner is proportioned to his seed time. job 4.8. I have seen that they that plough iniquity, & sow wickedness reap the same. If thou sowest iniquity, thou must reap affliction. Pro. 22.8. He that soweth to the flesh, must reap corruption. Look not to reap wheat, if thou sowest tares: every seed bringeth up his own kind; sow the wind, and reap the whirlwind, Host 8.7.  
4 There is no way in the world to avoid this wrath and justice, but Repentance: for, first, to remove the cross, we must remove sin; remove the cause, the effect will cease: a folly it is to think that fire will dye of itself, while it lurketh in matter combustible; no more can the fire of God's wrath kindled in such severity: secondly, no Repentance, no remission; no forsaking of sin, no forgiveness of sin. God can pour none of his mercy into thee, till thou by conversion become a vessel of mercy: and therefore let me persuade, ●s Ezek. 18.30. Return, and cause others to return from all iniquities, if you would not have iniquity to be your destruction. No waters but of Repentance can quench the fire of wrath kindled; no other fountain is opened to jerusalem for sin, Zach. 12.1.   

CAP. 39 Motives to Repentance in regard of God.  
THe second Motive: If we look towards GOD, we want no incitements to Repentance: as,  
1 Without Repentance, we have nothing to do with God: no fellowship, no society: two cannot walk together, unless they be friends: without Repentance, we are without God, as rebels, gone out in rebellion against their Prince and country. 1. joh. 3.6. Whosoever sinneth, hath not seen God, nor knoweth him, Ephes. 2.12. Of all natural men it is said, that they are aliens and strangers, without Christ, without hope, without God in the world. Only by Repentance we are gathered into God again. An impenitent person is in no other request with GOD, than an Heathen or Atheist.  
2 In God we may behold a strict justice, and unavoidable. Let a world of sinners combine against God, it shall be washed away with waters of wrath, that would not wash themselves in the tears and waters of Repentance: Let a world of Angel's sin against God, those mighty and glorious creatures cannot make their party good against this justice, but shall be cast into perpetual chains of black darkness. Let jonah, a godly man, sin against God, and run another way, neither shall the ship, nor the Mariner's skill, nor toil, save him from the tempest.  
Oh then shall I go on in sin, to dare this justice? shall I by an heart hardened, not knowing Repentance, heap up wrath against the day of wrath? Did not I observe the Angel pouring out vials of wrath on them that repented not of their works? Reuel. 16.11. Hath not this justice appointed a day wherein he will judge the world by jesus Christ? and should not this admonish me to hasten my Repentance? Acts 17.30.  
3 In God we behold an ocean of mercies, which mercies of God should lead us to Repentance, Rom. 2, 4. and shall we let them lie by us as things we make no use of? whereas every mercy should be a Sermon of Repentance. But let us see how this mercy inviteth us.  
1 He hath proclaimed himself merciful, gracious, one that repenteth him of our evil, that we should repent of our own; ready to forgive, nay, coming out to meet us upon our return, as the Father of the Prodigal: one that wooeth, and seeketh, and calleth us, Turn ye, turn ye, why will ye dye?  
2. His mercy hath made many merciful promises: but only to the repenting sinner are they made, and made good. And indeed God neither can nor will be merciful to any, but penitent sinners. While thy rebellion's increase, how can I be merciful unto thee? how can I spare thee for these things? jer. 5.7. And for his will, Deut. 29.20. God will not be merciful to such a man. Wouldst thou feed savourly upon the promises of this life or a better? thou must season them all with the sharp sauce of Repentance and godly sorrow, to which they are all inteyled.  
Only on condition thou turn to the Almighty, thou shalt be built up, and lay up gold as dust, job 22.23. If thou cease to do evil and learn to do well, thou shalt have thy sins washed, and eat the good things of the land, Esay 1.  
3. This mercy repelleth no penitent sinner: but receiveth the greatest sinners upon return. Esay. 1.18. Wash you, cleanse you: then if your sins were red as scarlet, they shall be white as snow. No sins can foil this mercy.  
The poor penitent Thief was not despised: nor the poor Woman called a great sinner, when she poured tears upon Christ: he condemned not the poor Woman deprehended in the act of adultery, standing penitently before him: nor rejected the Disciple that denied and rejected him: nor the Persecutor of the Disciples, the Oppressor of the Church; but receiu●d him to mercy, 1. Tim. 1.13. 〈◊〉 will he shut the door to thee repenting, that opened it to these?  
4. Sins against mercy, cast the sinner into severity of justice: sins against the remedy bring miseries remediless. Oh that we were wise, to say, Shall I sin against such mercy? hath the Lord done me all this good in my soul, body, in myself and mine, in outward mercies and inward, for this life and a better, that I should repay him evil for good, load him with daily sins, for lading me with blessings daily?  
Why have not we the understanding of men in us, to conceive that our mercy to our sins, preventeth God's mercy to our souls? shall a servant the kinder the Master is, be so much the more careless to provoke him? Did joseph reason so? Would we brook it at our servant's hand? Will God at ours?  
A gracious heart will conclude, as Psal. 130.4. Mercy is with thee that thou mayest be feared. Let me by these mercies of God beseech you to give up yourselves unto him.  
4. Look upon God in all his ordinances, wherein are offers of greatest mercy, and sanctified, as blessed means of attaining the whole grace revealed by the Gospel; without Repentance they are not only unprofitable, but most hurtful, yea, and damnable. The Word which I speak, saith Christ, shall judge you at the last day, speaking to the impenitent jews. The sweet tidings of the Gospel are a savour of death to this man: The word will take hold on the impenitent person one time or other, Zach. 1.4.  
The Sacraments do him no good, but mischief, that by impenitency casteth poison into the Lords cup. 1. Cor. 11.26. He eateth and drinketh his own damnation: even the Lords table is a snare to a wicked man. The guest that came into the Supper without the wedding garment, heard the doleful sentence, Take him, bind him hand and foot, etc.  
His prayers are abominable so long as he turneth his ear from hearing the Law, Prov. 18. Psal 66. If I regard wickedness in my heart, God will not hear my prayer. Isay 1.15. When you stretch your hands I will hide mine eyes from you, and though you make many prayers I will not hear, for your hands are full of blood: Never say Lord, Lord, if thou do not his Commandment.  
His whole profession is hateful. Psal. 50. What hast thou to do to take my word in thy mouth, & hatest to be reform?  
5. Look upon God in the throne of his glory: who would not enjoy the glory of God in heaven? who professeth not that he will to heaven with the foremost? but no repentance, no heaven: no other gate of heaven, nor passage, but by Repentance. Men are well pleased so long as we speak of heaven, happiness, salvation, eternal life: but when we speak of repentance, it is an hard saying, an unpleasing doctrine, a duty which will not down. If they could get to heaven by any thing else than by leaving their sins, were it thousands of Rams, or ten thousand Rivers of oil: if by giving their first borne, or fruits of body for the sin of their souls, these they would exchange; but to mortify lusts, that the hypocrite cannot yield. But  
1. Thou must come to heaven by no means, but GOD'S own.  
2. There is but one way, and that a narrow and strait way of Repentance: and to dream of heaven without Repentance, is to dream to pass over a deep and broad River without bridge or barge. Thou mayst post and wander up and down, and tire thyself in coasting every way to avoid the stoniness, roughness and straightness of the way: but if thou meanest to come to thy journey's end, thou must pass this narrow lane, and there is no way in the world to shift it.   

CAP. 40. Motives to Repentance in respect of Christ.  
THe third Motive: in respect of Christ; in whom we see  
1. Surpassing love above the love of women: he loved us better than himself, than his life, when we were no better than rebels and enemies. Shall I love my sin better than him, who loved my soul better than his own life? Oh let this cord of love draw us to Repentance; He came to call sinners to Repentance.  
2. Look upon his bitter passion, and therein see the merit and desert of the least sin: for which God must shed his blood, and pay the greatest price that heaven or earth contained.  
Consider the end of his suffering. He died that sin might dye in me: and shall I put life in it again, and frustrate the death of Christ? The fountain was opened in his side, and streams of blood issued out, that my soul should be cleansed from the filthiness of sin: and shall I wallow in the puddle still?  
Consider that Christ was crucified for none in whom sin is not crucified: None have part in his death, but such as are dead to sin: none have the benefit of his death, but such as feel the virtue of it in themselves. Isay 59.20. He is a Redeemer of none, but such as turn from transgression in jacob.  
Consider in whomsoever there is sound application of Christ's death, there is a similitude of his death. As he died for sin, so here is a dying unto sin. Rom. 6.5. We are grafted with him to the similitude of his death. As Christ's body was nailed to the Cross: so must we nail our sins to his Crosse.  
As his body and strength was enfeebled and weakened upon the Cross, till he died: so must our body of sin be daily weakened and subdued, till it be wholly dead in us.  
As Christ spared no part of himself, but gave himself wholly in all parts and members to death for us: so must we not spare any sin or lust, but put them all to pain, mortifying one as well as another.  
And as Christ after death was raised to life, and died no more: so we, having died to sin by mortification, must rise again by daily renewing our Repentance, never to return under the power of sin and death any more. This is the similitude of CHRIST'S death.  
3. Look upon Christ as our head, and there is no member of that head, but the true penitent: he admits no rotten or stinking member. 2. Cor. 5.17. If any man be in Christ, he is a new creature. Truth of Christianity is discerned by truth of Repentance. Without faith unfeigned is no union with Christ: and all that faith is feigned and false, which worketh not in Repentance. This grace discerneth us from hypocrites and wicked men.   

CAP. 41. Motives to Repentance from ones self.  
THe fourth Motive to Repentance may be drawn from thyself. And here look on thy person, and thyself; both whole, and parts, will call on thyself to hasten thy Repentance.  
1. Thy soul: Was it redeemed with gold, silver, or any corruptible thing? or rather, with the precious blood of jesus Christ? and wilt thou basely sell it again for gold, or silver, or corruptible things, or any sinful pleasure? will the winning of the whole world recompense the loss of thy soul?  
2. Thy body is, or should be a Temple of the holy Ghost, else art thou none of Christ's: and wilt thou profane thy body with filthy sins and lusts, to vex the spirit, and make him weary of his lodging? Is it nothing to profane a Temple? to turn it into a Taphouse by drunkenness, into a stews by uncleanness? Is it nothing to make thy father's house a den of thieves, by unjustice & falsehood?  
3 Thyself was a slave and vassal of Satan and sin, and set free by jesus Christ: wilt thou run into bondage again? Art thou now a Christian? then thou art in union with Christ, the Spouse of Christ; and wilt thou behave thyself as a strumpet, and be led away with every alluring harlot, to the dishonour and high displeasure of so loving a husband?  
2 Cast thine eyes upon thy sins, and see it high time by Repentance to renounce them. As,  
1 How hateful every sin is to God, as for which he abhorreth his most excellent creatures, Angels and men: nay, so perfectly hated by God, as he could not choose but punish it in his dear Son, while he sustained our persons, and bore our sins.  
2 What an extreme folly sin is! who but a fool, having light, sight, and reason, would walk upon rocks and quicksands, and bolt on into pits and ponds, being warned of the danger? for all these cannot threaten such danger to the body, as sin doth to the soul.  
Who but a fool being warned that thieves and murderers lie in such a way, and such and such they have robbed & slain, and that they lie in wait for himself, and if he go on, he cannot avoid present death, yet will be bold and foolhardy to go on after such warning? But thy sins are so many thieves and robbers that lie in wait to destroy thee, and if thou goest on in that way, thou canst not avoid everlasting perdition.  
Who but a mad man would stir up the wrath of the King against him, and run daily into the lurch of the Law? as the sinner doth, who maketh God his enemy, stirreth up a Lion against himself, maketh the Law of God but a cobweb, as if no execution waited the transgressor.  
What a folly is it to offend, and not seek to satisfy? nay, a frenzy far beyond that, for a traitor going to execution, and having a pardon brought him for accepting, scorneth the pardon, breaketh the seals, tramples the writing, reviles the Prince, the messenger, and justifieth his treasonable practices still. The sinner committeth high treason against the crown and dignity of the God of heaven, and is daily drawing nearer his execution; a pardon is offered freely in the Gospel, grace and mercy are offered; but he by impenitency, thrusteth away the word of life, scorneth the messengers, justifieth and defendeth his sin: here is a spiritual madness and frenzy.  
What a folly is it, whereas a man will do nothing to make his finger ache, he would not be hired to hold his finger in the flame of a candle a moment, for any money or gold: he will scarce taste a bitter potion for recovery of health? yet this man maketh no bones of that which will bring endless torment in hell fire: he sticketh not to drink up a cup of poison, the nature of which is, the further it goeth, the more incurable it is▪ he nourisheth a serpent in his bosom, which hath teeth and sting, and poison enough: he carrieth every day a faggot to burn himself. Oh now will not all this bring the sinner back with David to say, Oh I have done very foolishly? The stung Israelites looked to the brazen serpent, and lived; they needed not be bidden: but we have need to be urged to lo●ke upon Christ lifted up upon the pole of the Cross, and yet will not do so little for ourselves and cure. What a folly is it for a man to fall and not offer to rise? no man in his sense would lie still. Oh then remember whence thou art fallen, and do thy first works, and repent.  
3 All sin remaineth in full power, and condemning force upon the soul without Repentance, joh. 9.41. Now you say you see, your sin remaineth, in the guilt, in the stain, in the domination and reign, in the damnation of it. Thou wast a swearer, an adulterer, a hater of God, and an enemy to grace, a persecutor of Christ; and thou art so still if thou hast not repent. Sin hangeth like a burr on the impenitent person, it parteth not in life, nor in death, but lieth down in the dust with him, and riseth with him; it goeth to judgement with him, and is sent to hell with him; the wrath of God abideth on him, because his sin abideth with him.  
4 Of all sins, impenitency is the greatest and nearest to judgement. Reuel. 2.20. jezabel had time to repent given her, but repented not, and therefore was cast into a bed of sorrow. This was noted in Saul, 1. Chron. 10 13. Saul died for his transgression, but what was his transgression? First, he disobeyed the commandment: secondly, he sought to a Witch: thirdly, he sought not to the Lord, and therefore the Lord slew him. True it is that every sin is damnable, but no sin actually condemneth, but impenitency, and therefore the greatest of sins, is not to repent of sin. Let it not be said of thee, as of Herod; yet he added this above all, that thou being so great a sinner, hast not yet repent.  
3 Look upon thyself in respect of thy good duties.  
1 None can be good in thee, till thou hast repent; first, the tree must be good, and then the fruit: first, Abel's person was accepted, and then his sacrifice; but to Cain, and his sacrifice, he had no respect.  
2 Nay, in the best, even the best duties must be begun and finished with Repentance, without which the best service is unprofitable, and sinfully defective. Nehemiah in building up the wall, in commanding the Sabbath to be kept, desireth to be remembered in goodness, and pardoned. Neh. 13.12. Repent and pray; repent and be baptised; repent and receive the Sacraments, else sin will hinder.  
4 Look on thyself in thy estate and condition, both in respect of sin, and of change, and Repentance.  
1 Look upon thy estate of corruption for time 

Past,  
Present,  
To come.    
1 What hath thy whole life past, been before grace? Col 1.21. Paul wisheth them to consider, that in times past they were strangers and enemies, having their minds set on evil works; and 1. Pet. 4.3. It is sufficient that we have spent our time passed in the lusts of the Gentiles, in wantonness, lusts, gluttony, drunkenness. So dost thou see thy sins for number, and weight as the sands already: and for the manner of committing them against such light and means, so out of measure sinful; and dost thou not say, It is sufficient?  
2 What, is thy whole present course without grace?  
1 To go on in sin, is wilfully to perish and murder our own souls: the case being worse with us, than that man's that fell among thieves; we lie not half, but wholly dead. God sendeth his Son the good Samaritan, to bind up our wounds, to temper a remedy of his own heart blood, when no herb or simple was left in heaven or earth for our cure: Now we in stead of thankful acceptance, and application of this remedy by going on in sin, we tread under foot this precious blood: nay, we make our wounds larger and bigger every day than other.  
2 Every man is every day nearer his end, his death and judgement: we are going before God's tribunal, and to the bar of his judgement: and shall we be so mad, as even in the way, to multiply our misdemeanours? A malefactor going to the bar, or to execution, if he should cut a purse by the way, would not every one think hanging too good for him? This is the case of every impenitent person living in the practice of sin, even in the way to his execution.  
3 What will be thy case in time to come, going on in sin?  
1 In the approach of death, Satan will assail with all his strength, that in the last combat, he may break the neck of thy soul: and he having the strength of a man's own sins unsubdued and unmastered, he easily attaineth his purpose: then setteth he every small sin before the eye, in the magnitude of a huge mountain, and the curse due unto it, to the breaking of the heart of a sinner. Now is the guilty conscience in a woeful case, stricken through with terror and torment. Now he seeth that whereas he thought to have got out of sin at the furthest at his death, how weak and sick his Repentance is; how strong, unconquerable, and giantlike his sin is, and all concludeth with sathan against him: he seeth where the strong man hath long dwelled, he is not easily cast out, but as he hath lived, so he is likely to dye; for as the tree leaneth, so commonly it falleth; and as it falleth, so it lieth.  
2 If all this will not move thee, consider what followeth after death: the time hasteneth wherein thou shalt be naked before the Lord, the judge of all, in the sight of 

Angels,  
Men, and  
Devils.    
Before thee a terrible judge to condemn thee, and with him, the Saints shall judge the world, and give witness against thy sin. On the one hand, Satan who tempteth thee, shall now accuse thee: On the other, the Angels, ministering spirits, shall be ready, as a faggot to bind thee, and cast thee into hell: within thee, an accusing conscience, as a thousand witnesses against thee, shall bring to mind all sins, and circumstances long since forgotten: Beneath thee, hell ready to devour thee: none shall be admitted to speak for thee, and thyself shalt be speechless, and canst not speak for thyself, so as sentence must needs pass against thee, and thou delivered to the Devil, whose will thou didst diligently execute here, that he may now have his will and delight in thy endless torment. Oh therefore use means to prevent this rueful condition: come out of thy sin betime; hie thee apace out of Sodom; lay aside thine own folly; now take God's warning; hear the raps of Christ now knocking at the door of thy heart, by the hammer of his Word, Spirit, Mercies, judgements. Now follow the Motion: let not Satan or sin beguile thee any longer, to hold thee off from Repentance.  
2. See thy happy change and blessed estate, by this grace of Repentance.  
1. Of all gifts a broken heart is the rarest and happiest: the humble heart in stead of lodging foul sins and lusts, becometh a lodge for the highest God, who pleaseth to dwell with a broken and contrite heart. What an happy change of a stony heart into flesh!  
2. The very first act of Repentance bringeth pardon of sin. Psal. 32. I said I will confess, & thou forgivest. 2. Sam. 12.13. David no sooner said, I have sinned, but Nathan said, The Lord hath put away thy sin: And the continuance of it, bringeth and continueth a sweet sense and assurance of remission in the heart. It is not with God, as in men's Courts, Confess, and judgement runneth against; but in Gods, Confess, and the Law is satisfied. In men's Courts, Confession and Condemnation go together; in Gods, Confession and justification. judge thyself, and prevent the judgement of God.  
3. What an happy and welcome change were it of age into youth? Nature cannot work it, grace can: The old man is put off, the new man put on: Of old men we become young, and smug again, renewing our strength as the Eagle, Psal. 103.  
And this change by grace forerunneth that great change by glory, and is the beginning of it: When these base earthly bodies shall become spiritual bodies; and this very piece of clay shall shine as the Sun: when corruption shall put on incorruption; and these ignorant sinful souls shall put on a perfect image of God●; and the whole man become like the Angels themselves. Whom these considerations cannot move, I suppose nothing can.  
Thus I have somewhat largely entreated out of this Text, of the Practice of Repentance, in the Rules, Le's, Helps, Marks and Motives; I will conclude the Treatise with that of our Saviour, If ye hear these things, blessed are ye if ye do them; and end as I began with the words of the Text, If ye repent not, ye shall all perish. There is no greater misery, than to be without misery, no greater sorrow, than to be without the sorrow of sound Repentance.   
FINIS.