A SERMON OF THE NATURE AND END OF Repentance: Shadowed in the ministery of John the Baptist.  
Preached the Sunday afore Lent. 1613.  JOHN 3.3. 
Verily, verily, I say unto thee, except that a man be borne of water and the Spirit, he cannot enter into the kingdom of God.  
LONDON: Printed by T. S. for Edmund Weaver, and are to sold at the great South-door of Paul's. 1616.   

TO THE RIGHT REVEREND FATHER in God THOMAS Lord Bishop Elect of CHESTER, my very good LORD.  
My Reverend Lord:  
BEing heretofore moved for some considerations to publish this Sermon: I remained somewhat doubtful in the Dedication thereof, until the news of your Lordship's advancement quickly settled my resolution. For where better could I have implored Patronage, then where both eminent authority of Place, as also your Lordship's particular favour towards me, seemed no less enforcedly to invite by love, then compel by duty? For which respect I have now presumed upon your Lordship's acceptance, trusting the rather to obtain pardon for this my bold intrusion, and also indulgent censure of these my unworthy labours, presented to your learned view as challenging the goodness of your Lordship's disposition, and freely offered courtesy, guilty of this my attempt, and a chief cause hereof.  
The Lord God guide and assist your Lordship with the blessed directions of his most holy spirit, in the discharge of your high calling in this life, and in the life to come give you the reward of immortality and everlasting glory.  
Your Lordships in all duty to be commanded WILLIAM CASE.   

OF THE NATURE AND END OF REpentance: shadowed in the ministery of JOHN the BAPTIST.  JOHN 1. Ver. 31. 
Therefore am I come, Baptizing with Water.  
THe life of a Christian in this world is a medley, consisting of much variety, a continual intercourse of changeable succession. 
Eccles. 3.2. etc.  For there is a time to be borne (saith Solomon) and a time to die; a time to plant, and a time to pluck up; a time to kill, and a time to heal; a time to break down, and a time to build up. A time to weep, and a time to laugh; a time to dance, and a time to mourn. Sic tristia secundis secunda tristibus vicissitudo acerba sortis temperate. So wise is the ever admirable Creator in all his works (saith one) as to temper the actions of the life of man with such proportion and counterpoise, that no prosperity shall be without his succeeding inconvenience, no adversity without his comfort; to chase out of man's mind security and despair, the only enemies of all wise and virtuous courses. That time (beloved) is but a small whiles past, when there was nothing heard in your gates but the voice of joy and gladness, of mirth and solace; and that, upon so good a cause, as a better the world was never made partaker of, the memory of the blessed Incarnation of the world's Redeemer. But now lest the proud heart of man should be exalted above measure, and puffed up through abundance of consolations: Behold, there is a contrary occasion, of a contrary affection, the sin of man to countervail the grace of God; that as afore we have had cause of rejoicing and feasting; so now the time approacheth and is at hand, wherein we have invitation to lamenting and fasting. So that having already celebrated with mirth and great joy the memory of Christ's coming into the world; it remains in the next place that now by sorrow and repentance we prepare for his coming unto us. For it is the same path which our Evangelist hath trodden out unto us in this Chapter. Wherein after he had in the beginning thereof Divinely proposed the coming of that light into the world, which the world being shut up in blindness was not able to comprehend: in the next place, immediately he proceedeth unto the ministery of john Baptist, the ministery of humiliation and repentance, the better to prepare the souls of men to entertain that heavenly guest, for which in that estate they naturally were in, they were most unfit. For indeed it was the mere scope of john's ministery to prepare those by repentance, which by the ministery of Christ were afterwards to be sanctified by faith and other graces of the spirit: Which thing as the Baptist upon occasion divers times in sundry passages of this Chapter specifieth and witnesseth of himself; so specially in this place, upon the sight of jesus coming towards him, as you may see in the coherence: he inferreth this same testimony of his own ministery, in the words which I have now read unto you, [Therefore am I come, Baptizing with water,] intimating unto his Disciples two things, which are now also of us to be considered. His Office; and the end of his office: His Office and ministery in these words, [I am come, Baptizing with water,] and the end of his Office implied and included in the illative particle [therefore,] that is to say [that Christ might be made manifest unto Israel, therefore am I come, Baptizing with water.] So that in these words now read unto you, I have occasion given to speak of the Office of john Baptist in a twofold respect. First, of the positive & absolute nature of it, what it is, and the parts thereof: And secondly, of the relative nature of it, how of itself it is but a rudiment, and a preparative to a further degree of perfection; and yet notwithstanding so necessary, that the other without it is likewise imperfect, The absolute nature of his office and ministery, is here noted out unto us to be the [Baptism of water;] which as it is many times taken figuratively in the Scriptures in divers significations, so especially in this place by a synechadoche. it is taken for the whole course of john's calling and ministery. Whereof thereare two parts: The substance of it, which was the doctrine of repentance for the remission of sins: And secondly, the ceremony of it, or the seal of that doctrine, the outward administration of the Sacrament of Baptism.  
To speak therefore properly of the substance of john's Baptism, is to speak of Repentance, which he Preached only in the whole course of his ministery. Now what repentance is, where should we better learn then of him, who was the Preacher of Repentance? of the Baptist himself, the precursor of the world's Saviour, who teacheth it first by Precept; secondly, by the parts of it; and thirdly by Pattern in his own example. By Precept showing that it must be: by parts of it, showing what it must be, and by pattern showing how it must be practised of all that hope to reap benefit by the incarnation of Christ jesus.  
And first he taught it by precept in the third of Matthew, ver. 3. When he saith, Repent, for the Kingdom of God is at hand. Which sentence seemeth not so much a precept imposing by commandment a duty necessarily to be performed, as a counsel, because a reason is annexed: for than he might have said, Repent, and no more: Neither doth it only seem to be a counsel, but rather a loving persuasion, because the reason is so amiable and lovely, for it might have been otherwise proposed as it was in another place by our Saviour, Repent lest ye perish: But here it is, Repent, for the kingdom of God is at hand: as if he should have said, The time was when as the hardness of men's hearts had locked up and fast barred the doors of grace, so that then there was neither hope of expecting, nor means of obtaining mercy or favour at the hands of God. But behold! now (such is the goodness of God) the time approacheth and is nigh at hand, when as the gates of the kingdom of heaven shall be set wide open; and therefore now; if ever, is the acceptable time; now is the day of Salvation: to day if ye will hear his voice harden not your hearts, &. A most forcible persuasion and sweet allurement, agreeable to the glad tidings of the Gospel: yea, even to the beginning of the Gospel (as Saint Mark calls it) the Doctrine of Repentance: which albeit for the most part it be a doctrine of sharp rebukes and severe discipline, yet is it mixed with such gracious motives, and incitations of encouragement to the undertaking of it, as drives away all thoughts and doubts of danger or despair, howsoever it be branded by profane Libertines with an imputation of cruelty, working desperate horror and distraction in the soul and consciences of man. For although the duty of repentance imposed, be very troublesome & harsh unto flesh and blood, yet is the end of our repentance so full of comfortable success as doth alleviate all furrows and make the yoke easy and the burden light. And therefore if Christ do call us, though it be with Peter to walk upon the Sea, yet let us go unto him; and though mighty winds, whether outward crosses of the world, or inward terrors of conscience, through our infirmity & infidelity may affright & well-nigh overwhelm us; yet if, when we begin to sink, we can but say with Peter, Master save us, 
Math. 14.29.  our Lord jesus will stretch forth his hand and catch us, But if neither commandments can force us, nor reasons persuade us, nor loving allurements draw us to the undertaking of this happy (though heavy) course of Repentance: it shall not be our pleading that Abraham is our Father, that shall help us; 
Math. 3.9.10.  for God is able even of these stonges to raise up children unto Abraham. Now also is the axe laid unto the root of the tree, and therefore every tree that bringoth not forth good fruit, shall be hewn down and cast into the fire. Implying this much, that they who will not kiss the Son, as friendly subiecta, and be ruled by his Sceptre now in his kingdom; shall hereafter be subdued by the Son, as his enemies, and bruised in pieces with his iron rod in the day of his wrathful indignation.  
Now because the reward is so great, which is proposed to repentance, even the kingdom of heaven; and on the other side the punishment so great if we do not repent as thereby to incur the danger of everlasting fire: it will haply so fall out, that as Herod heard john gladly until he was rebuked for his incestuous marriage; so many it may be will willingly entertain with reverence the doctrine of john, until their dearest sins be reproved; and then, rather than they will be divorced from that adulterous brood, which with so great liking and delight they nourish, as chaste spouses, in their bosoms; rather (I say) than they will suffer rebuke for them, or be drawn to forsake them, they will not only seek to contemn the calling and disgrace the persons, but even if they could also take the heads of those Ministers that shall so boldly censure and show themselves unto themselves. And therefore we cannot well tell what we shall be, until we know what repentance is in the parts of it.  
And that the Baptist teacheth in the third of Luke's Gospel, and the fifth verse, distinguishing the same into four several special parts; comprising therein all particular branches that respectively may be referred thereunto. When he saith, Every valley shall be filled and every mountain and hill shall be brought low, 
Luk. 3.5.  and the crooked things shall be made strait, and the rough ways shall be made smooth, and so all flesh shall see the salvation of God: Wherein he doth not only intimate and infer the end and fruit of Repentance in general, that it is a property thereof to pull those scales of ignorance and sensuality from off the eyes of our understanding, without which we could not otherwise apprehend and see the salvation by Christ offered unto us: but also by an allegory doth manifestly declare wherein true repentance doth consist, and doth likewise particular the parts thereof. For whereas the nature of repentance is nothing else but a mortification of all sin, and a general amendment of life: there is no irregularity whatsoever whereby the soul of man is diverted from the righteous rule of God's law, but the reformation thereof may be reduced unto one of these four heads: either in filling the valleys, or in leveling the mountains; in making strait the crooked, or the rough in being made smooth: for the valleys are filled, when as our affections are raised from the things on the earth, and are set on those things that are above. Col. 3.2. The mountains are brought low, when the proud thoughts of man are captivated to the obedience of Christ. 2 Cor. 10.5. The crooked things are made strait when the unrighteousness of our actions are brought within such compass as that we do not otherwise unto others than we would have others to do unto us, Mat. 7.12. And lastly, the rough things become smooth when as we willingly take the yoke of Christ upon us. and learn of him to be lowly and meek. Math. 11.29. For by Valleys, Mountains and crooked ways and rough, (as far as I can conceive there of) can be understood nothing better than the base earthliness of our affections, the swelling pride of our hearts, the unjust iniquity of our actions, and the perverse frowardness of our wills. These four containing within them the whole disorder of the frame of man's nature. For inasmuch as the directing spirit of grace hath forsaken us, because first we had forsaken him: there is now no better desires in the heart of man; but first an eager pursuit and delight which he hath only in the things of this world. Secondly, a vainglorious pride and boasting which he taketh in them hen he hath them. Thirdly, the means whereby he doth attain unto them are indirect and injurious: And lastly, if he fade or be crossed in the prosecution of them, his passions are troublesome and boisterous. Under which sour vices, all other are comprehended; as all graces are under these four, that are directly opposite unto them, for indeed they are ex diametro, directly opposed unto those four general divine graces, from whence all other do spring. Faith, Obedience, Love and Patience. Our earthly and base affections being so fastened unto the pleasures and delights of this world, that our faith cannot be steadfast concerning the pleasures of a better world; and so we sin against our Lord and Saviour. Secondly, our pride and high conceit of ourselves is repugnant unto that obedience which we own unto God's Law, and so we offend our Lord and Creator. Thirdly, by the unrighteousness of our actions we are defective in our Charity, and thereby we offer wrong unto our Brethren. And last of all, the perverseness and frowardness of our wills doth trouble our hope and patience, and so we disquiet ourselves and the peace of our own consciences. Briefly, we are hence to learn, 
Math. 3.3.  that the Preaching of john (who came to prepare the ways of the Lord, and to make his paths strait) doth in that place intimate thus much unto us, that all these foureirregularities, are to be rectified if we hope to have the spirit of Christ to inhabit and possess us. And therefore these our affections must be waned from the things of this world, for we cannot serve two Masters (saith our blessed Saviour;) 
Luk. 16.13.  We cannot serve God and Mammon. Secondly, 
jam. 4.6.  the pride of our hearts is to be abased; for God resisteth the proud, and giveth grace unto the humble. Thirdly, the unrlghteousnesse of our actions is to be rectified; 
Mark. 4.24.  for With what measure we meite unto others, the same will God meite unto us. And lastly, the perverseness of our wills is to be moderated; 
james 1.20.  for the wrath of man cannot accomplish the will of God, but a meek and a quiet spirit is a thing before God much set by. 
1. Pet. 3.4.  In fine, this is the sum of all, that in as much as while we are in the flesh; that is, afore we are renewed by Repentance, the motions of sin, which are by the Law, do prevail in our members to bring forth fruit unto death: so now when as grace doth appear, and that the kingdom of God is at hand; all impediments are to be removed, which might hinder the work of the spirit of grace within us: so that we may he every way fitted; that we may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; that we may be filled withal fullness of God, as the Apostle speaketh Ephes. 3, 18.  
And the Baptist, doth not only teach wherein Repentance doth consist, and what it must be; but he also confirms his Doctrine by his own example, showing how it must be practised of all true penitentiaries; and that especially in their particulars. The place where he lived and Preached, and that was in the wilderness. The meat whichhe eaten, and that was locusts and wild honey. And lastly, the garments which he wore, and that was a rough raiment of Camel's hair, girt about his loins with a leathern girdle. In all which he signified unto all men what he was, and what all true Repentants should be; even every way mortified unto this world; for All that is in this world (saith Saint john) is the lust of the flesh, the just of the eyes, or the pride of life. 
1 joh. 2.16.  The lust of the flesh he subdued, for he pampered not his body with variety of delicacies, neither troubled he his thoughts with providing the dainties of these times, but contented himself with such mean refreshment as would only but sustain nature, such as that wild desert would afford, nothing but locusts and wild honey. The lust of the eyes he prevented, for he dclighted not in the garish shows and vain spectacles of this world, neither desired he the society of good-companions and merry consorts, but sequestered himself into the wild wilderness, a desert place, from all occasions of sin, avoiding all allurements that might withdraw him, and all oppositions that might provoke him to froget the duty of his vocation. And lastly, the pride of this life he mortified; for those soft and costly raiments whereby the pride of man's heart is advanced and openly manifested unto the world, did he contemn, and appareled himself in such a garment as befitted one whose profession did acknowledge himself unworthy of any, and therefore contented himself in humility with the meanest, even a rough coat of camels hair girt about his loins with a leathern belt.  
His practice is an example unto us; and that so plain, that there are few (I am persuaded) but do understand it, and can easily make application thereof unto themselves: and therefore (the time calling me on) I will not further exemplify things so manifest and ordinary, as the necessity and duties of Repentance, which though practised sincerely of few, yet the doctrine thereof is a highway so much beaten and so plain, that a further guide were needless. Only afore I proceed; of the ceremonial part of john's Doctrine, 
Hook Eccl. pol. lib. 5.  the outward administration of the Sacrament of Baptism, thus much: That the administration of the outward signs is occasioned by the weakness of our faith and understanding, which as they do much depend upon sense, so must they have some kind of sensible object to convey unto the understanding what is to be believed. And therefore sith God in himself is invisible, and cannot by us be discerned working, therefore (I say) when it seemeth good in the eyes of his heavenly wisdom that men for some special intents and purposes should take notice of his glorious presence: he gives unto us some plain and sensible tokens, whereby to know what we cannot see. So communicating by sensible means, those blessings, that are incomprehensible; assuring us thereby in this particular, that as water doth wash away the filth of the flesh; so doth the blood of Christ cleanse our souls from all pollution of sin, by repentance and faith in his name.  
Now these things being considered, what should I hence infer, but even take up the complaint of the Prophet Esay in the first verse of his 53. 
Esay 53.1.  Chapter. Who will believe our report? when as there are so many professors and so few practisers of true and unfeigned Repentance: Every man almost (as Herod) harbouring in his breast some minion sin or other, from whence he will not be divorced; when as the valleys of some are not raised, but that their affections do yet lie groveling upon the earth, raking and rooting in the mire of this world, and latogether neglecting the golden treasures of heaven: The swesling pride of others being such, that they can think worthily of none but themselves: The iniquity of others likewise, banishing all truth and honesty from their dealings: and lastly, the boisterous and outrageous passions of some giving assured testimony, that as yet their roughness hath not been made smooth by the power of Repentance. Neither doth the outward face of men's carriage and deportment give other witness, but that many think the example of St john doth nothing coeern them. For though there ought (I confess) to be an orderly distinction of degrees by outward habits and other the needful concernements of this life: Yet in these times it seems men's minds are uncapable of moderation, when as in every succession every one for the most part desireth to exceed him that went before him, both in diet, apparel, and other compliments of Nature; As if there were no profit unto a man (as the wise man speaks) but that he eat, and drink, 
Eccles. 2.24.  and delight his soul in the variety of this world's vanity. And that which is worst of all, the unteachablenesse of many, gives strong suspicion that their estate is well-nigh desperate, when as by the differences wherewith the Church our Mother now travaileth, (which should humble us) do they take advantage to harden their hearts the more For the one side (say they) are too licentious, the other too curious, and in the mean time they will bereformed by neither: much like those wicked Pharisees of whom our Saviour speaks in the eleventh of Matthew; 
Math. 11.18.19  for john came neither eating nor drinking, and yet they said he had a Devil. The Son of man came eating and drinking, and they said behold a glutton, a drinker of wine, and a friend unto Publicans and sinners. So that the truth is, that when men's minds are so settled upon the things of this world, that neither the threatenings of the law, nor the promises of the Gospel, neither the restraints of the one, nor the liberties of the other, can prevail to make men forsake their sins, there is great presumption that their God is their belly, when as their unbridled appetite is their sole religion. The exclamations, the invectives, the exhortations of the messengers of God, from and against these courses, are every where so frequent, that its hopeless, and therefore needless for me to multiply the same Only thus much to conclude this point. Let us all remember (beloved) what great account we have to pass at that last Audite, when our chief favourites, the fancie-feeding and flattering pleasures of this world shall all shrink from us, and nothing but our own deeds and deserts shall accompany us before the judgement seat of God.  
And so I pass briefly from the positive Doctrine of john, the nature of Repentance; to the other part thereof, its relative nature, the end of it, why it was, that is to say, That Christ might be made manifest unto Israel.  
And surely it was the chiefest intendment of the Baptist in this place, not to show what, but wherefore his ministery served. For indeed of itself it was almost as nothing; it was but a bare beginning of that which was to be made perfect by another ministery. For although at that time Christ was come into the world, 
john 1.10 ●1  yet the world knew him not; yet though he came unto his own, yet his own received him not: because the light shined in fuch darkness as was not able to comprehend it So that of necessity it was requisite that there should proceeds another ministery whereby to clecre that glolmie darkness that overshadowed men's minds from apprehending the light.  
Our inserence therefore from this place shall be that Christ could not be manifested unto Isracl, neither is it possible that we should ever come to the true knowledge of Christ without the ministery of john Baptist, the preaching and practice of (at least one degree of) Repentance going before, For the same reason which was affirmatiuly given of the abrogation of the old Sacrament which did prefigure this, that if ye be circumcised, Christ shall prosit you nothing, 
Gal. 5.2.  doth on the negative follow the institution of this; namely, that if we be not baptized, assuredly Christ shall prosit us nothing. And in saying so, I say no more than our blessed Saviour himself said unto that great Doctor of Israel in the third of S. john's Gospel; Verily, verily, 
john 3.3.  I say unto thee, except that a man be brone of water and of the Spirit, be cannot enter into the kingdom of God. For, there is a twofold Baptism: the one, by the Ancients called Baptismus flaminis, the Baptism of water: the other, Baptismus flaminis, the Baptism of the Spirit and fire. The first is a preparation to the second. And therefore saith the Baptist; I indeed baptise you with water to repentance, 
Mat. 3.10.  but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear: he will baptise you with the holy Ghost and with fire.  
And that we may further prove it necessary to the manifestation of Christ, the very Inscription of john's ministery makes it evident, 
Mat. 3.3.  The voice of a Crier in the Wilderness, prepare the way of the Lord, make his paths strait. That as we know it is an usual thing for Princes and great men, afore they come to any place, to have their Harbingers to go before them, to make even their way, and to prepare a fit place to entertain them against they come: So the Lord having ordained the sold of man to be his Temple, will first have it swept and cleansed by somewhat of repentance, from the filth and pollution of sin, afore he will make it his dwelling place. And it is very consonant unto reason: For seeing upon the coming of Christ we are to make a new Covenant with God, it is very unfit it should be done without some kind of preparation. For, look but into the time of the giving of the Law, and ye shall see how the people were to be prepared afore they were to come before the Lord to make a Covenant with him at the mountain of Sinai, 
Exod. 20.10.11  how they were to be sanctified and washed two days, and the third day to come before him. Now that was the Covenant of works, and it was given by the mediation of a servant, Moses: but this is the Covenant of Grace, a better Covenant, & given by the mediation of him that is son and heir of all; and therefore if preparation were needful in the former, much more in this. Again, the Baptist was not a Minister of the new Testament, 
Mat. 11.9.  nor a Prophet of the old; Fuit tamen plusquam Propheta, be was more than a Prophet, and yet not so much as a Minister of the Gospel: the least in the Kingdom of heaven (saith our blessed Saviour) is greater than be, as concerning the subject of his ministery: Furit autem terminus Legis, & initium evangelii, He was the ending of the Law, 
Mark 1.1.  and beginning of the Gospel: and therefore Repentance (the chief substance of his ministery) was to be preached between the Law and the Gospel, inasmuch as it hath reference unto both. Thirdly, afore that time that Christ jesus by the glad tidings of the Gospel, was made manifest unto the world; and now also afore Christ be manifested unto us, both they then were, and we now are subject unto the Law, and bound under a curse to fulfil the same. But now forasmuch as it was impossible unto the Law, 
Rom. 8.3.  being of no strength because of the flesh, 
james 4.5.  the spirit also that dwelleth in us lusting after envy (as S. james speaks) God sending his own Son to redeem us that were under the Law, 
Gal. 4.4.5.  can it stand with the justice of God, so to dishonour his Law, as to receive us to mercy whiles we still be contemners of it? No assuredly. But such only doth the Lord accept in Christ, as feeling themselves unable to fulfil the Law, do for that cause submit and prostrate themselves at the feet of God's justice, with acknowledgement of their desert, and with penitent and sorrowful hearts ask pardon for their sins. Not that the Lord requireth or accepteth repentance as meritorious, or in that kind any way necessary, for his mercy is only sufficient, but that a rebel cannot be received without submission. For the subject of the Gospel of Christ is a promulgation or a proclamation of pardon unto all such as indeed are rebels against God, but yet not if they continue so; but only unto such rebels as come in and submit themselves. It is clear therefore and evident that the paths of Repentance lead and conduct us unto the Kingdom of Grace. 
Mat. 11.28.  For Come unto me (saith our Lord jesus) all ye that are weary and heavy laden, and I will ease you. Now, can the Lord ease us of sin, when we are already at so much ease that we feel not our sins; they trouble us not? No, for the scope (I say) of Christian doctrine is the comfort of them whose hearts are overcharged with the burden of sin.  
Furthermore, if this will not suffice, let us take recourse unto the Ceremonial Law, which was but a shadow: for shadows sometimes may be better discerned then the substance itself, if the sight be weak. As (for example) we better discern the form of the Sun by its shadow in the water, then in looking upon its own body, because our sight is weak. 
Numb. 21.  So look upon the brazen Serpent, a figure and shadow of Christ, which had power given it to heal those that felt themselves bitten by the fiery Serpents, if they looked up unto the same: noting thereby thus much, that when the terrors of God's judgements for our sins are so heavy upon our souls, that they press us unto the very death; if then by a lively faith we can but look up unto Christ, we shall be healed, our sins shall be remitted: yet with this Proviso, this is always to be presupposed, that we can never look up to be healed, unless first we feel ourselves wounded. And if we want instances, take the Parable of the Servant that fell down at his Master's feet, 
Mat. 18.26.  desiring patience and forbearance: and the Parable also of the Prodigal Son, 
Luke 15.20.  who having dissolutely wasted all his portion, returned home in great sorrow and anguish of heart; and so thereby obtained grace and favour again. I will not stand any longer in amplifying and enlarging the proof hereof, it being a thing that the tenor of Scripture doth always import, and the practice of the Saints doth every where confirm, that Christ cannot be truly manifested unto us, that is, his merits and mercy can never either be effectual unto us, or rightly apprehended by us, unless we be baptized with john's Baptism; and washed with the water of Repentance.  
This therefore being so, if we do but reflect our thoughts from what we should be, unto what we are, and every one examine his own heart, what his estate is, and how many are there, that either will be assured, or shall greatly doubt that they have as yet no claim, no interest nor benefit at all by the merits of Christ's death, because they feel no alteration in themselves from what they have been at the first, they have never submitted themselves to the ministery of john Baptist; they have never truly and thoroughly repent them of their sins; and therefore as yet Christ is not made manifest unto them, howsoever they have deluded themselves.  
But yet here is not all: 
Reu. 2.24.  for there are profunda Satanae, whereof S. john speaks in the second of the Revelation, that same deepness of Satan which every man cannot discover in himself. For it were well, if being in a damnable estate, men might feel and know they were what they are; for then there might be better hope of amendment, and possibility of reconciliation with God. But it is not so: for there are delusions, mysteries, mists of iniquity, whereby a man shall be so deceived (if he look not very carefully and warily unto himself) in judging of his spiritual estate: that many men questionless, and that to with a good opinion of themselves slip suddenly away, and descend unto the deep at unawares. It is not then from our purpose somewhat to unmask the vizard of hypocrisy, and to discover the subtle illusions of Satan; that seeing the deceit and danger, we may the better avoid the same.  
The first illusion therefore whereby Hypocrites are deceived, is too much relying and trusting in the outward forms of God's service. For it is true, that they acknowledge the doctrine and Baptism of john to be necessary. Yet what then? have they not sufficiently submitted themselves unto it, when they have been baptized? what need they then (think they) to make any further scruple of being in the favour of God? Is not the sacrament of Baptism that same Lavacrum Regenerationis, 
1 Tit. 3.5.  that bath of Regeneration (as the Apostle calls it) whereby they are made members of the Church of God, sealed for the Children of God; and so assared of the remission of their sins?  
To which I answer, that it is a remarkable sign and token of a man whose heart is not sincere, to glory and please himself in the outward performance of religsous Ceremonies, neglecting in the mean time the true subslance of Grace, and the fear of God. An example whereof we have in the Jews, who chiefly insulted in the Customs and Rites of the Law, crying, 
jer. 7.4.5.  The Temple of the Lord, the Temple of the Lord, when as the Lord witnesseth, that he had nothing to do with their new Moons, and their Sacrifices, their hearts being so obdurate, and their lives so profane as they were: for that that he especial required of them, was to amend their ways and their works. So it is in like manner in this particular of Baptism, wherein we are never to think it sefe to presume of God's grace by bare conjectural hopes, in elevating the outward means of life, the means failing that should come between. For though the Sacraments and their manner of administration be Gods own ordinances, yet notwithstanding do they include a subordination of means, without which we cannot actually be brought to enjoy what God doth secretly intend. So that to build only upon notional conceits, and outward formalities of God's service, as though they were of themselves either acceptable to God, or any whit behoveful to our good, unless we keep ourselves in the ways wherein he hath appointed us to walk, is but a selfe-deceiving vanity. And therefore the outward form and administration of this Sacrament of Baptism is ineffectual and unavaileable without repentance true and serious. For the bare form of Baptism in itself is but a mere Ceremony, and though after a sort necessary, yet not absolutely necessary to man's salvation, although the graces represented by it be indispensible. For we may be saved without Baptismal water, but not without Baptismal Grace: neither doth every one receive the grace of God, that receives the Sacrament of his grace. For howsoever God use the Sacrament as an instrument to give and assure us of these graces, so that none do ordinarily partake of the grace of remission of sins, without the Sacrament of Baptism duly administered: yet is not remission of sins so tied unto it, that whosoever hath the one, is necessarily made partaker of the other, but that thousands receive the outward sign, which never shall taste of the favour of God.  
Furthermore, that we may better conceive the error of these men, and may more perfectly apprehend the truth of this point, we are to know that there is a visible Church, that is, a community of men separated from others, and sanctified through the profession of that truth which God hath taught the world by his Son. And there is an invisible Church, that body mystical whereof Christ is only the head, that building undiscernible by mortal eyes, wherein CHRIST is the chief Cornerstone. In the visible Church there are outward means, in the invisible Church there are inward graces required as means to assure us of the favour of God.  
Now though he can never be a member of the invisible Church, which is not first a member of the visible, yet every one that is a member of the visible, is not a member of the invisible; for, 
Rom. 9.6.  all are not Israel that are of Israel. That which makes us members of the visible Church are the outward visible means of grace, and our submission thereunto, the preaching of the Word, the receiving of the Sacraments, and the like. That which makes us members of the invisible Church are the inward graces of the Spirit, Repentance, Faith. Hope and love. Professing the truth in the one. in the other obeying the truth is of necessity required. Now according unto these, our judgement of ourselves and others ought to be after a different manner: of others, Charity must direct us: of ourselves, Faith must assure us. If we see others submit themselves to the outward ordinary means of life, the rule of Charity that hopeth all things, is that we hope well of all men; and therefore that those that we see are outwardly baptized, we judge as inwardly regenerated, because our judgement of others can extend no further than the outward appearance: But if we have no other assurance of our own safety but by outward means, our hopes are but uncertain. For, that which we hope of others, we must feel in ourselves; we must feel that inward grace within us, which makes the outward means effectual unto us: and therefore if we feel not Repentance in ourselves, our Baptism is ineffectual and unavaileable.  
Again in the second place, although men of dissolute and scandalous carriage, may by enidence of reason be brought to confess, that their outward Bpatisme is unavaileable without inward and true Repentance: yet doth the Devil, through their own corruption, so far prevail with them, as to persuade them, and make them think that they repent, when as indeed they do nothing less. For whereas Repentance doth especially consist in a dying to sin: 
Rom. 6.2.  how shall they that are dead to sin (saith the Apostle) yet live therein? If therefore we say that (by dying to sin) we have fellowship with Christ, 
1 joh. 1.6.  and yet walk in darkness, we lie and do not truly, saith Saint john: And yet for all this, such is the mystery of iniquity that by the subtlety of Satan and the falseness of men's own hearts, they still think they do repent, when indeed they repent not. For there may be some general dispositions unto Repentance even in Hypocrites; as a willing submission unto the outward means of life, a desire of Salvation, a kind of hate, of grief, and sorrow for some sins, some kind of obedience also unto many of God's commandments, which may give them some cause to think that the spirit of God works in them the grace of repentance; when as in truth it is nothing so, because there is eversome great defect therein which makes it imporfect, and so unacceptable, either it is not sincere, or not entire, or built upon some indirect and obliqne respect or other. As first for example in the Pharisees that came to john's Baptism, there was questionless some doubt made them in some sort think well of themselves, but yet it was not sincere, 
Math. 3.7.  as it appears by john's reproof. So also it is said of Horod, that he heard john gladly, which quieted his conscience in some degree, yet it was but for a time; it continued not. Again, in Balaaem, there was both a fear of evil. and a desire of good, he was very loath, unwilling and fearful to curse the children of Israel, and he also desired from his heart he might die as the righteous: but yet these affections in him were not true, they proceeded from a servile, base, dejected mind, only formidene poenae, for fear of the danger he should incur if he did otherwise. So likewise in Saul there was some kind of obedience to God's commandments; yet was not his obedience entire; for being commanded to destroy all and spare nothing of Amelecke, which for the most part he did; yet he reserved Agag and some few of the best things, pretending to offer them in sacrifice unto the Lord at his return, contrary to his commission: so that though a wicked impenitent man may obey God in much, ye there is always something he loves better than God's Commandment, and that also must be cloaked over with religions pretence. And lastly, Ananias and Saphira, upon whose affections the doctrine of Repentance took such impression that it made them sell their possessions and all they had, & lay down the price at the Apostles feet, only they kept back some small part thereof to help them if occasion should serve, which one would have thought would not have been censured with such a heavy judgement as it was: for it's ever the property of an Hypocrite to guy some, but not all, when as God requires all, or none at all. Now such is the course of many in these times, when as happily the Preaching of the word of God hath so stung them, that they must needs submit and yield: they have forsaken much of their former vanities and sinful practices; yet their dearest beloved, their darling Sin they reserve, that must needs be dispensed withal: either covetousness, or pride, revenge, or some such other, and that to masked over with some plausible pretence or other, as frugality, handsomeness, justice, and the like; so wily are men in this age to beguile themselves.  
But than it may be demanded that if these motions towards Repentance (though but in part) be of God, then are they good: if they be not of God, from whence do they proceed? For answer whereunto we must consider, that there are three principal active faculties in the soul of man, the understanding, the will, and the conscience; the understanding to direct, the will to obey; and the conscience a faithful and indifferent arbitrator between God and man, conerning both. Now the understanding being enlightened, partly by the grounds of nature, partly by the word of God, of duties to be done, of evils to be avoided; if the will do obey, the conscience doth continually cheer and comfort us in what estate or misery soever we are: But if the will be perverse and will not submit and obey; then is the conscience as a continual torment ever accusing and condemning us of high treason against God, and therefore when as our will is not nor cannot be brought unto a true reformation, we are of necessity forced to counterfeit and delude the conscience with some kind of degrees of devotion and outward services, even to still those cries which if they were not stayed, were little better than a very entrance into hell. So that for the most part those same usual and common sighs and feigned groans which many men would feign make themselves believe are signs and tokens of Repentance, are but the upbraid and exprobrations of conscience which do then accuse them, and those same flashes of light and hope which from the same they conceive unto themselves of the love and favour of God, 
1 King. 22.  are but the suggestions of that false spirit which was in the mouth of Ahabs' Prophets, that by their lying and false encouragement they may be hardened in their sins, that so their fall might be the greater.  
A third deceit whereby men flatter themselves, is a conceit, or rather a misconceit of their faith, attributing so much unto it, that they think there is scarce any thing else absolutely and necessarily required of them; and that because by it alone they are joined to Christ, nothing can disjoin them; and therefore that the strict exaction of so severe a course of repentance is needless. Wherein they discover their vain ignorance that though they think they see, yet are they still groping in the dark, and are going they know not well which way. For without Repentance their faith is false and vain. For we must know that there are three several acts or degrees required to the perfection of faith, according to which it is distinguished to be threefold: either fides apprehensionis, or fides approbationis, or fides applicationis, the one being the act of the understanding, the other of the will, and the last of the conscience. The first apprehends the promises of God as true, the second approves them as good, and the third applies them unto ourselves in particular, assuring us they do belong unto us. All these several duties and degrees are required unto the complete essence of faith. And as the last cannot be where the two former first are notso the two first without it are fruitless and imperfect. Now the two first degrees of faith, namely, to apprehend the promises of God to be true, and approve them as good, may be in a man without repentance: But neither of these are that true saving evangelical faith, which can assure us that the benefits of Christ's merits do belong unto us in particular. These are only general motives unto all kind of good actions; these are that general belief which is required by the Law of nature of every man, as well heathen as Christian, for the preservation of a good conscience in all actions whatsoever, as well legal as evangelical. To illustrate this by an example. Suppose this to be the proposition. He that confesseth his sins, and forsaketh them, shall find mercy. Pro. 28.13. Where the promise of mercy is made unto repentant sinners: Now the first act of faith in reference thereunto, is by the understanding to apprehend it as true; 
james 2.20.  but this faith is not perfect nor saving, for the devils have it; the devils believe and tremble (saith Saint james.) The second degree of faith is by the will to approve and like it as good; and yet is this neither that true saving faith, for it was in Balaam, Herod, Agrippa, and it is in every carnal professor, none excepted. 
Rom. 10.15.  Neither of these therefore, nor both of these are of any force or validity to confirm the promise of mercy unto our ownesoules in particular; which is the chiefest property of faith. And yet those are all that faith which is in any Christian man afore repentance, and the chief motive by which the spirit of God doth stir up the heart of man unto repentance. Now after repentance, at least the beginning thereof, follows the third act of faith by the conscience, that applies the promise unto ourselves, and so our faith is made perfect, as Saint lame; speaketh. He that repenteth of his sins, (saith the holy Ghost) shall find mercy, that's the Thesis: Now after repentance the conscience makes the assumption, but I have repent of my sins; and then the conclusion directly followeth, that therefore the promise of mercy belongs unto me. This then is that true, lively, and saving faith that assures us of the grace of God; this is that faith whereby the spirit bears witness with our spirits that we are the adoped sons of God. Yet would I not be thought to infer hereby that there are in a Christian three kinds, but only three degrees of faith. For although that both the apprehending, and approving faith, as they are in devils and wicked men are things different from a true saving faith: yet in a regenerate man they are not distinct faiths, they do not differrespecie, they are not of different kines; but only in reference unto a true and perfect faith are as disposuiones in ordine ad habitum, as dispositions towards a habit; or as media tendentiaad finem, as means tending unto the end of their perfection. Differing from the saving faith no otherwise then the power of vegetation and sense, being distinct essences in other creatures, do from the reasonable soul, unto which they only are as subordinate faculties in man. There grows many difficulties, and much confusion in the understanding of the sacred mysteries of our salvation, for want both of observation of the order of the working of grace within us, and also of distinct explication what kind or degree of grace the several merits of Christ do procure us. To conclude this point therefore, as the children of nature walk in darkness and confusion: so the children of grace should walk in light and distinction; and not only talk wildly and confusedly of their faith in Christ, of their hope, and other their great virtues, but also be able to discern of the manner and order of the working of God's spirit within them, and distinguish of the several change of their affections, and not that only, but also feel the power thereof in their own souls; and then shall they know whether they can certainly believe that their sins are forgiven afore they be repent of.  
Fourthly (for the hypocritical heart of man hath many windings) it may be conceited (as it is by some) that they have already repent, that time is already past. For there are some anabaptistical and fanaticke spirits, that have limited a certain time for sorrow and repentance, that imagine and affirm that men are to continue and lie under the terrors of conscience even until they be ready to undertake some desperate attempt, and then after they have once escaped that danger, they think they are safe; they are so thoroughly seasoned that ever after they remain secure, all their dross is purged out; going on continually afterwards in a course of observing and censuring other men's imperfections, and in the mean time neglect themselves altogether. Whereas certain it is that so long as we live in this world, we shall show ourselves, every one of us to be but men full of frailty and instability, and therefore that our repentance is daily to be renewed. For as the natural life of man doth consist upon that which is called by the physicians humour radicalis, and calor naturalis, natural heat and radical moisture (for indeed all life is sustained by motion, and motion is between contrarieties:) so in our spiritual life, there must of necessity be two contrary qualities, repentance continually to put off our own unrighteousness, and faith to put on Christ's righteousness, the one to work upon the other, so to preserve life by mofect of good within us, must repentance and faith be increased, which must be unto the end of our lives, for death only is the end and complement of our repentance and mortification; even as our resurrection shall be the end and complement of our faith and vivification.  
Now the last shift (worth the speaking of) which men frame unto themselves, thereby to slip the bridle of mortification, is one unworthy any man that is even but of mean capacity in understanding the sacred mysteries of his salvation, and unworthy also either the answering, or so much as mentioning were it not so common as it is, indeed being fitter to scare crows then Chrislians. And it is this, that in as much as repentance is so harsh unto flesh and blood, and practised of so few, and that the averse nature of man can hardly be drawn to undergo the same, that therefore the indispensible & necessary exaction thereof is a doctrine which might bring men to despair, and so exceeding dangerous to be urged; wherein it is strange to see that men should be so strongly devoted to their own destruction that they should not acknowledge the means of their restitution: but the prophesy of the Apostle is fulfilled herein, where he foreshoweth that the time should come when men would not suffer wholesome doctrine, 
2 Tim. 4.3.  but having ears itching shall get themselves teachers after their own lusts. But to return and satisfy this great doubt. What needs any man to fear despair? 
2 Tim. 2.19.  The foundation of God remaineth sure (saith the Apostle) and hath this seal, The Lord knoweth who are his: 
Luke 21.18.  and there shall not one hair of their heads perish. How then? shall the ordinance of God disannul and overthrow the purpose of God? Indeed if any man should go about to deceive and overcharge simple souls by a denial or extenuation of God's mercy. insinuating that it were either hopeless or a hazard to trust unto the same: it were dangerous and like enough to swallow them up with distraction or despair; but so long as Repentance is but taught truly for the remission of sins, and that remission of sins is not obtained without it: Let Paul plant, and Apollo's water, let every man do his duty and perform his charge, and refer the event and success to him that is able to dispose of all things to his own glory, 
Fphes. 1.11.  and worketh all things after the counsel of his own will: And then let what will fall out, it is our part to give praise unto God thereby; knowing this, 
2 Cor. 2.15.16.  that the Gospel as it is ordained the savour of life unto life unto such as shall be saved, even so by Gods own purpose is it the savour of death unto death unto those that shall be damned.  
And therefore this scruple is but a crack that doth more fear then hurt, discovering both folly in the heads and profaneness in the hearts of those that object the same. For it is certain, that when men's affections are so strongly set upon vanity, that by no means they will be drawn from the same: they invent and imagine continually how to oppose, and disable the force of that which they think doth any way check or restrain their unbridled lusts: and so especially aim to disprove and gainsay the necessity of repentance and mortification, by such frivolous and ridiculous arguments as these: and yet as they think wisely to. For of this sort some there are that are in their own conceits, of so refined and sublimated temper, that they think they are too wise, and account it as a disparagement for their high spirits, to submit themselves to the foolishness of God (for, the preaching of the Cross of Christ is to them that perish foolishness, 
1 Cor. 1.18.  saith the Apostle) and therefore do they always (as much as in them lies) discountenance and dishearten any that are of stricter and more conscionable carriage than themselves. Others of them there are also so far from embracing repentance, that they oppose by all means against it, and like iearing Ismaels' set themselves to scorn and diride the same; so that whosoever undertaketh that holy course, exposeth himself to all the censure and obloquy that such wicked and profane hearts can invent. Yea, to so strange a height of Atheism are men grown in these times, that ordinarily they deem and term others curious and precise, not because they are busy Polypragmons, having an Oar in every man's Boat, and judging of every man's conscience; neither for their affected singularity and nice curiosity; nor for that bold and blind zeal of Vzza, in meddling with that which belongs only unto the Priest's office; nor yet for their rebellious contempt of the Church-government and Governors; all which might give just occasion to suspect hypocrisy in any one: but only for this cause, because they were not either so monstrous blasphemers, or so great carousers, at leastwise so careless and dissolute livers as themselves. But leaving such monsters of Nature to the mercy of him who is only able to transform and amend them, let it never be heard amongst us (beloved) that any truly virtuous and Christianly disposed mind should ever so much as once open his mouth to gainsay that which Christ hath spoken, 
Luke 13.3.5.  that if we repent not, we shall all surely perish. The least sin, either in thought, word or deed, is death without repentance. Let not therefore the falseness of our own hearts delude us, nor the fear of despair discourage us, nor the imputation of mopish Melancholy, which the world casts upon Repentance, withhold us from undertaking the same: for it is the Harbinger of the King of Heaven: it is the beginning of the Gospel of Christ: it is an entrance into those heavenly & spiritual joys, wherewith the Saints upon the earth are endued, being such as the world can neither give unto us, nor take away from us. For there is never any heart more filled with the joys of the Spirit, than that heart that hath taken the greatest sorrow for his sins. Neither is the portion of Grace given unto any by a greater measure than unto him in whom there is the greatest measure of repentance.  
And though the natural man (that perceives not the things of God) thinks it a Paradox that a Christian should rejoice in mourning: yet the Holy Ghost hath recorded it by S. Peter, as a consolation for the Saints of God unto the end of the world, 
1 Pet. 1.6.8.  that though for a season they be in heaviness (if need require) through manifold temptations, yet do these believe and rejoice with joys unfpeakable and glorious. 
1 Pet. 5.6.  Humble yourselves therefore (saith S. Peter) under the mighty hand of God, that he may exalt you in due time. 
james 4.9.10.  Sorrow ye and weep (saith S. james) let your laughter be turned into mourning; and your joy into heaviness. Cast down yourselves before the Lord, and he will lift you up. Else will he (saith job,) 
job 40.5.  who sitteth in the heavens decked with majesty and excellency, and arrayed with beauty and glory, cast abroad the indignation of his wrath, and behold every one that is proud, and abase him, and look on every one that is arrogant, and bring him low. And for conclusion of all, let every man living, yea, even the greatest despiser, remember, that it is an everlasting truth registered in the sacred Book of God, Whereof, 
Luke 16.17.  the heavens and earth shall pass afore one jot or tittle shall fall away, That, 
Amos 6.1.  woe is unto them that are at ease in Zion: and, 
Luke 6.25.  woe unto them that now laugh, for they shall weep: And on the contrary, They that sow in tears shall reap in joy: 
Psal. 116.5. Mat. 5.4.  and blessed are they that mourn, for they shall be comforted. Now the Lord for his infinite mercy sake, so prevail in us and overrule us by the power of his holy Spirit, that in the due and serious consideration of our own misery by sin, we may so partake with him in his sorrows and sufferings in this life, that we may hereafter be made partakers with him of those unspeakable and everlasting joys in the life to come, which he reserveth in the Kingdom of heaven, for all those only, that long and wait for his apearing. Which the Lord grant unto us for christ his sake: unto whom with the Father, and his most blessed Spirit, be all glory and majesty, all praise and thanksgiving, both now and for ever.  
FJNJS.