THE READY WAY TO true REPENTANCE:  
OR A Godly, and Learned Treatise, of the Repentance of Mary Magdalen: opened in diuers Sermons at the first; begun in little all-hallows vpon the Wall, London, the 21. day of Septemb. 1616. and continued in S. Peters Church in Sandwich; containing Doctrine of FAITH.  
By HARIM WHITE Bachelor of divinity, and Chaplyn to his most Excellent majesty.  
Whereunto also, by request, are added certain other Sermons, preached by the same Author, vpon diuers occasions, in his private Cure.  Ephes. 3. 4. Whereby, when ye red, ye may know mine understanding in the mystery of Christ. CYR Lib. 7. Cap. 1. in johan. Nec Sapientia, nec obseruatio l●gis, nec bona vita quicquam valet, nisi per eum, per quem solum, datur aditus, et accessus in salutem. 
Printed at London by G. E. for T. B. 1618.   

 bookplate of the University of Cambridge   

TO THE RIGHT virtuous, grave, Wise, and Religious Gentlewoman, Mris. Dorothey Dalby, Widow, his dear and natural Mother: HARIM WHITE, her dutiful and onely son, wisheth, in this life prosperity; and in that which is to come, eternal felicity.  
THings deferred, and long in expectation, afford the more ioy in the fruition. You haue( I aclowledge most dear and loving Mother) hitherto reaped nothing at all, for all that you haue so largely and long since sown: but haue with the wise Husbandman, still patiently waited for the fruitful time of harvest.  
Now therefore, in some measure to comfort you,( though at the last) as our saviour willeth his Disciples, so do I you, To lift up your eyes, for now the Regions are already Albae white, even to the harvest. joh. 4. 35. And although they bee not all Siccae, dry, and thoroughly ripe at once▪ yet let our small beginning bee acceptable, and encourage you with hope of the rest in due time. All grains are not ripe together, but every kind hath it own proper, and fit season. here first we begin with Faith, and purpose( God blessing us) to go on with Hope, and end with love, which threefold Cable shall never bee broken. I could find none in right( amongst the many more fit then yourself, to whose care and protection I might commit this shiftlesse and helpless Orphan: it being originally, and properly your own Issue. If therefore you shall bee pleased with these my first fruits, and favourably interpret these my first endeavours: you shall thereby encourage me to tender to your view, works of greater importance hereafter. And in the interim( as duty bindeth me) I will not cease to solicit God by prayer for your continual prosperity; and that when he shall please to take you from this earthly mansion, you may ascend into the everlasting habitation of glory. And thus in all filial obsequy I humbly take my leave this third of Ian. 1617.  
Your ever obedient, loving son. HARIM WHITE.   

To the Religious, and well affencted Reader.  
SEeing the World, at this day, so generally transported, with such dangerous, and strange Doctrines; and that all men( almost) hunting after novelties, do so eagerly desire that which is pestilent and noisome; in the mean while loathing and rejecting, that which is wholesome and good. It therefore beseemeth all men,( that render the glory of God) but specially the Ministers of his word, diligently to show to the people, the true difference between verum, and apparence bonum, that is, between● that which is good indeed, and that which seemeth to be so▪ especially in all great and fundamental points of salvation. To which purpose, I haue divulged this little Treatise, which in it own particular, shall( I doubt not) but perform this Office, to which end it is sent: and be as a defensative in health against the day of sickness, and as a preservative in life, against the day of death. wherein I soare not with the towering Eagle, into the clouds, neither deal I with Questions of difficulty,( which respect the learned and great wits; let such as list climb into the third heaven, and show from thence high mysteries, and unheard of revelations) but casting myself vpon the ground, with all humility, I study to inform the meanest of Gods children( after a plain and easy manner) in those things, which necessary appertain to their eternal happiness. And amongst the many behoveful points of Christian Religion, I find none at this day, more necessary to bee taught and embraced, then this of Faith and true Repentance; seeing that fancy is generally reputed Faith, and conceit Conscience, and that hypocrisy walketh in equal compare with Piety. I had no purpose at the first preaching hereof, to haue committed the same to Print, neither did I ever value it worth the press or public view: only contenting myself with the discharge of my duty, and edification of my private flock. But being overruled herein, by the importunate entreaty of some of my hearers, and loving friends, I could not deny their request, seeing it intended the public good. use it therefore Godly Reader, and meditate therein for thy comfort: If thou reapest any profit thereby, give God the praise, and thou hast sufficiently rewarded my pains. Farewell.  
From my Parsonage house, of S. Peters in Sandwich in Kent, this 3. of Ian. 1617. Thy unfeigned lover in Christ Iesus. HARIM WHITE.   

THE READY WAY to true Repentance. OR A learned, profitable, and comfortable Discourse of the Faith, and Repentance of MARY MAGDALEN, fit for the time, and profitable for all that love the Lord in sincerity.  luke 7. 47. Many sins are forgiven her, for she loved much. 
THis parcel of Scripture, is the conclusion of the notable Story of Mary Magdalen, and her Repentance, with the circumstances, and occurrences thereunto belonging. A Doctrine and practise indeed, of us too much neglected: but as we see here, by the Holy Ghost,& holy Church carefully registered, and by Mary Magdalen to the full performed. The sequel whereof is no less then Remissio peccatorum, the remssion of sins.  

1. By Faith obtained.  
2. By love expressed.   

Many sins are forgiven her, for she loved much.  
THe most memorable and admirable example of true Repentance is now delivered.  

A sinful woman reclaimed.  
A grounded Sinner repentant.   
She was the very filth of sin, Sentina malorum, one that set herself to sale, Prostibulum inter gentes; an insatiable Woman, Qu● prostituit se omnibus, having her Chastity at command for money, the by-word of the people, one pointed at, the very scum and scoff of the world, it should seem a sinne● above measure, and such a one was Mary Magdalen.  

But behold the lost Groat is found,  
The Strayed sheep is sought up,  
The prodigal Child is returned,  
The thief is converted,  
Peter hath bitterly wept,  
And Mary Magdalen hath truly repented.   
The kingdom of heaven it seems now suffers violence. Math. 11. 12. and whores and theeues enter in before you. Mat. 21. 31. Facilius est enim( as one well saith) deploratissimos peccatores, ad meliora revocare, &c. It is an easier thing to bring to Repentance the vildest sinner, then such a one as swelleth in conceit of his own righteousness.  
They that be whole need not the physician, but they that be sick: he came not to call the righteous but sinners to repentance. Luke 5. 32.  
And this conversion of a sinner is indeed a supernatural work.  

Before we enter into the discourse of the definition of Repentance, I think it not amiss to use some description thereof, which for default( as Logicians affirm) may stand in stead of a definition.  

Poenitentia, Repentance to a sinner.  
It is the Monosherosh, or Vnicornes horn, sovereign against poison. It is the true mithridate, good in the mournful time of Pestilence. It is Iacobs Ladder, Scala Coeli, the Ladder of heaven, by which all must needs ascend, that will go thither. It is Regia via, the Kings high way, the onely beaten and trodden path, that leadeth to eternal bliss. It is the translating of Henoch, that is, of sinful man, from natural affections, to spiritual inclinations It is the Chariot of Elias, whereby we are carried directly unto God. It is the read Sea, that drowns Pharaoh and all his host, the spiritual Pharaoh, the divell, sin, Death and Condemnation. It is the Salt the Prophet used, to make sweet the bitter waters of jericho. It is the leaven that doth season, and make savoury the whole lump unto God. It is the womb of the Church, wherein sons and Daughters are begotten to God. It is the birth of Nicodemus, whereby we are truly regenerate. It is the true balsam, the most precious oil that man can use for any wound of the soul. It is the right Apopanax, or Panacea, sovereign for every disease of the So●le, except wilful sin against the Holy Ghost. It is the leaves of the three of life, that serve to hear the people withall Reu. 22.   

Now Poenitere, to Repent, is  

The charge and commandement of God.  
The counsel and exhortation of the 

Patriarkes,  
Prophets, and  
Apostles.    
The practise of the Church in all ages.  
The ioy of heaven, and pain of Hell.   
For God and his Angells rejoice at it, the divell and his instruments do grieve at it.  
I cannot compare Repentance to any thing better then to the Spring.  
Vera poenitentia, vera veris Imago.  
True Repentance bears the true figure of a lively spring: for as the Winter is the benumbing, scorching and killing of herbs, Plants, Trees, fruits, and increase of the earth, and is a likeness of death for the time; so is the Spring a renewing, quickening, and restoring of all things, as before.  
By this simile then we may observe, that as sin by man committed, is a benumbing, wounding and killing of man, and is( as a Winter) death to man: So is Repentance as the Spring renewing, quickening, and raising of that man, a lively image of his resurrection. And the Repentant thus revived, renewed, and raised again, behold his Spring, he putteth forth his blosomes, and bringeth forth fruits, namely works worthy amendment of life.  
The Spring we see gives a state, essence, and being to things: Noua rerum species, noua rerum facies: it reneweth the face of the whole earth▪ and so doth Repentance the whole man.  
The year is divided into four parts, and every quarter is Trimensis, or Trimestris, that is, consisting of three Months: So likewise is the Spring divided into three times or Seasons. viz.  

Nouum. The new Spring.  
Adultum. The growing Spring.  
Praeceps. The fading or falling Spring.   
By the new Spring, we haue a new face vpon the earth, the dead, and dark mantle is taken away, and a lively fresh vail is put on: So is it in the souls▪ Spring of Repentance, there is, Noua forma, Noua creatura, A new Creature, a new man; The ragged cloak of blind Bartimeus is put off, and the rich robe, and wedding garment of righteousness and Holinesse is put on.  
And thus much of the description of Repentance, and now we come to the definition thereof.   

Poenitentia, Repentance is,  
The altering or changing of the former course of life: an inward sorrow and mourning for sin joined with Faith, to obtain remission; and amendment of life bringing forth fruits answerable to Repentance.  
Whereby wee learn that the conversion of a Sinner consisteth of three parts▪ viz.  

1. Of a purpose and resolution in the mind.  
2. Of an inclination& propension in the will.  
3. Of an endeavour and practise in the life, to abandon former sins, and to walk in obedience unto Gods commandements.   
But here it may be questioned, whether Faith be a part of Repentance, or no?  
To which I answer, Repentance is a thing necessary joined to Faith, but faith is no part thereof: for, if Repentance be taken( as here we understand it) for the restoring, returning, and renewing of mans life: then it is clear, that repentance is the fruit of Faith, and Faith, no part of Repentance: example hereof.  
As the body of the sun is one thing, and the light another, distinct the one from the other, and yet the one capable of the other, so is Repentance, and Faith, distinct, and several, one from the other, and yet craving the use, and help one of another.  
Faith is the inchoation( and as it were) the mother of Repentance, and giveth light, to the man that minds to repent: for when the mind of man, begins to embrace the goodness of God, touching remission of sins, by the death of Christ; Then doth immediately follow alteration, and renovation: that is, the casting away of the works of darkness, and the putting on, of the armour of light. So then we conclude, Faith, is the initiation of Repentance; and Repentance, is the consummation of Faith. The essential parts of true Repentance are two, viz. 1. To cease from evil. 2 To endeavour to do good. Psal. 34.  
We must not onely eschew evil, but wee must also do that which is good. The commandement that is there prohibitive, is there preceptive also:& he that doth there enjoin, doth there restrain also: he that negatively forbiddeth what a man shall not do, he affirmatively also commandeth what a man should do. It is not enough for a man to shun evil, but he must also follow that which is good.  
As touching the integrity of a Christian life, it is nothing at all movere, except we do promouere also▪ it is nothing to cast a way the works of darkness, except wee put on the armor of light. Rom. 13. 12. It is nothing to mortify the flesh, except we do quicken the spirit. Gal. 5. 24. 26. It is nothing to renounce Adam, except we embrace Christ. Rom. 12. 2. briefly, it is nothing to forsake ungodliness, and sinful lusts, except we live soberly, righteously, and godly, in this present world. Titus, 2. 12. Qui non proficit, Deficit: Wee must therefore begin well, and end well too; wee must add strength to strength. By this then that hath been spoken, the causes of repentance, are made conspicuous, viz. 1 the formal is our conversion or change: 2 The matter, is the will of man resolving: 3 The object, is our sin, and good life: our sin, for which wee are sorrow: our good life, which wee endeavour seriously to perform. 4 The principal efficient is God, and the adiuuant or instrumental cause is faith, God bestowing Faith, and Faith begetting Repentance. 5. The final, is the honour, and glory of God, and the health& salvation of our souls. And thus much you haue heard of Repentance.  
1. By way of description. 2. By way of definition. 3. By evidence of the true causes thereof.    

Now are we come to certain circumstances, and observances concerning Repentance: of which in order, the circumstances are in number four viz. 1. The time, when to repent. 2. The means and motives, moving to repent. 3. The lets and hindrances, that wee cannot repent. 4. The grief, and sorrow, wee must undergo, if we will truly repent; with other branches as pedisique attendants, and annexed rites and ceremonies, I mean penitenciall ceremonies.  

For the first. Agenda est in tempore Poenitentia.  
Repentance must be done in due, and fit time, all our life, should be the study of repentance, immediately vpon any sin committed, let our repentance be then practised, perscribe not to thyself in presumption, and lingering time of thy conversion. It is the greatest of all follies, to defer repentance, and to delay amendment of our sinful life.  
Qui ●odie non est, oras minus aptus erit.  
If to day be too soon, to morrow will be too late.  Ecclus. 5. 7. Cras, Cras, to morrow, to morrow. 
It is the voice of the Crow, indeed, it is the voice of the devill, it is a deadly voice, sounded forth by our deadly enemy: For repentance admits no delay, do that therefore out of hand, forthwith, even now; every hour of thy life, and at the last hour of thy death.  
In youth begin well, lay a good foundation, hold on in thy middle age, and give not over in thy latter end; for a presumptuous life, will never afford a prosperous death.  
Vix millessimus( saith Salomon) scarce one of a thousand( a woeful and lamentable report) that by Repentance doth study, the amendment of his wicked life.  
I am not ignorant, that Paenitentia, Repentance is Nunquam sera si sit seria, is never too late, if it be sincere; this stands assured by example of the thief. Luke 22. but take thou heed, the like grace may not be given thee, that was given and afforded him.  
There is( saith reverend Saint Austin) this one Example in the Scripture, that wee should not despair, and no more but that one, that we should not presume.  
Remember therefore( all that hear me) remember I say and forget not.  
1. That as the three falleth so it lieth, Remember that. 2. That in Hell there is no redemption, Remember that. 3. That being once gone from hence, we are past recovery, Remember that. 4. That as death doth possess us, so the fearful day will present us, Remember that. 5. That we repent in this life before we die or never, Remember that.  
Example hereof.  
look vpon the richman in Hell, Luke 16.  
There is no deliverance, no coming forth, no hope of a better life, but that kind of fire which is intolerable( as some say) in truth incurable as many shall find.  
Clemens Alexandrinus, makes mention of a conference, betwixt Christ and the devill,( it is extant as he affirmeth in the egyptian library, the most famous in all the world, founded by great ptolemy the learned) The question was, When the kingdom of God should come? The answer was, when the work of the Woman should cease. Of these particularly and briefly.  
And first, of the kingdom of God.  
The kingdom of Christ, and the kingdom of God, do differ non re, said modo rei, not in the thing itself, but in the manner, and means thereof. The kingdom of Christ is said to be the Church, that is, the company of the faithful and elect( whilst they be in this life) who are gathered together and governed by the spirit, the word and Sacraments, in which Christ is effectual to begin a new life in righteousness and holinesse. Now this Church, and kingdom of Christ, shal be the kingdom of God in the world to come, in the life eternal; at which time, the dispensation of the word, and Sacraments shall cease, when God will take away the veil, and open himself unto us, that wee may see him as he is, face to face.  
The Ground, Rule, and maxim from hence to be learned, is this,  
1. Be sure, that thou be a member of the Church Militant; if ever thou wilt be found in the Church Triumphant. 2. Take heed, that being once in, and of the Church, thou never practise seditiously to depart from the Church, or outrageously, Schismatically, or turbulently, to procure the molestation, trouble, unquiet, or overthrow of the same. Cant. 3. 5. And thus of the kingdom of God.  
Secondly, of the work of the woman. The work of the woman is three fold. viz.  

1. Procreation,  
2. sin, and consequent by sin,  
3. Death,   
And when these shall cease, then shall the kingdom of God come. Of which in order. And first, of the first. One cause of the institution of marriage, was for Procreation sake, Crescite, et multiplicamini. Gen. 1. 28.  
But when this kingdom of God, in most perfect beauty shall appear, then shall Procreation cease, then no more use of the Midwise, to help in the needful time of travell: for the womb shalbe closed up.  
This was the determination, of our Sauious to the saducees, that in that kingdom, they neither mary, nor are married, but are as the Angells of God. Mat. 22. 30. And thus of the first.  
Of the second, and third.  
The other work of the Woman is sin; and consequently by sin death. For, first; Of the woman came the beginning of sin, and through her we all die, Ecclus. 25. 26. Secondly, She took the fruit of the three and did eat, and gave to her husband, and he did eat also, Gen. 3. 6. Thirdly, Adam was not deceived, but the woman was deceived, and was in the transgression. 1. Tim. 2. 14. For, as lands do hold in capite, in respect of some special covenant of service: even so doth sin hold in capite of the woman, as she being first deceived, became the devils instrument, to deceive the man. Let therefore all women from hence remember. First, their own weakness. Secondly, the ancient fall they gave to man and his posterity. Thirdly, that she is the former cause of original sin, and of our corrupted and defiled nature. So then the time shall come that generation, and procreation shall cease, one work of the woman: and the time shall come, that sin, and death shall also cease, the proper work of eve, in mankind. For, the elect of God shall sin no more: the Israell of God shall die no more, but shall be translated from death, to live for evermore. Procreation, sin, and death, shall haue an end, and cease. In this world therefore, while we live, let us beleeue, and while we breath let us hope: This is the only place appointed, to lay hold on faith, and to lean on hope: for the time shall come, that faith, and hope also shall haue an end, and cease.  
The difference between 

Faith  
Hope  
Love   is this,  
Thy faith and hope, do end with the term of thy life; but thy love shall never haue an end. We love in this life, and we shall still, and more perfectly love in that life which is to come. Wouldst thou fain see the extent and perpetuity of love? look then into the works of charity.  
If a man haue once fed the hungry, or clothed the naked &c. hath he then done? hath he then his quietus est from God? I tell thee nay. For, in the works of charity, when man thinks he hath made an end, he doth then but begin. the reason is pregnant: for love hath no end, the end of our life, is not the end of our love; the end of our love in this life, is the beginning of a better love in a beter life: but faith and hope do cease when wee die, yet the fruit of faith and hope wee obtain, though we be dead, and they departed.  
Now briefly to recapitulate touching the first circumstance of the time when to repent; namely, in this life, or now, forthwith, without delay.  
This hath also been exemplified and enlarged by the kingdom of Christ& of God, wherein we haue learned. First, that in the one is the dispensation of the word, and administration of the Sacraments, but for a time: for they shall haue their end, and shall cease. Secondly, that the works of the woman, procreation, sin, and death, shal be but for a time, and shall haue an end, and they shall cease. Thirdly, saith, and hope also, for a season shall haue their bounds and limits, which they shal not pass, but haue their time, and shall cease. Fourthly, we thereby learn, that repentance hath also her lists and race, wherein she must run: namely the term of this life, the daies of our Pilgrimage, and then hath her end, and shall cease. In this therefore as the Apostle counseleth, sic currite, vt comprehendatis, 1. Cor. 9.  
And thus, God in mercy we beseech him grant, that wee may so run, that with the wings of faith, we may ascend to the Mount of God, and fly to his heavenly promises: and by the feet of repentance, we may not only go from sin, and uncleanness, but also from punishment, and vengeance, Amen.   

The second Circumstance is,  
Concerning the means, and motives, by which we are drawn to Repentance, which are in number four, viz.  
The first is, Punishment from God, in respect of sin in man. There is malum culpae, and malum poenae, one kind of evil which is sin▪ and another, which is the reward of sin. The Lord is free and far from sin, no author, no fautor, or actor thereof, but a sore reuenge● of sin, and hater of all impiety.  
Now, the sin which we do, is the cause of the punishment we suffer: whether it be private or public, which notwithstanding God graciously useth as means, and motives, to win us to repentance. No man ever was▪ or shall be punished, but in respect of precedent sin: but wheresoever God findeth sin there he punisheth it severely.  
As for example.  
The house of david is summoned to judgement, 2. Sam. 12. And it is( if rightly considered) a looking-glasse to all posterities, to see and behold by, what is, and shall be the reward of sin. david, though otherwise a man after Gods own heart and dearly beloved, yet committing sin with Beersheba. First, the child so conceived death the death, Secondly, his whole postaritie doth smart for it. Thirdly, his children lawfully begotten, some are slain with the sword, some rebel against their Father, some shamefully deflowered, and some of them killed one of another. Fourthly, his wives foully ravished, in the sight of the Sun, and in the face of all Israell. Fiftly, the sword was not to depart from his house for ever. So then we see, there is no misery matchable with that, which God inflicteth vpon man for sin. A grievous thing it is for a man to be punished in his wife which is his side, in his children which are his loins, in his seruants who are his arms, hands, legs, and feet, or in his goods which be as a chain, and ornament about his neck: and yet for sin, a man is smitten in all these; yea, and in himself also most miserable. Yet notwithstanding all this, if he haue grace so to interpret them, they are all sanctified means, and motives to repentance.  
A Question may here be moved, viz.  
Why punishment should be executed, notwithstanding the offence is pardoned: for this indeed was Dauids case, pronounced by Nathan? I answer: These punishments from God, haue a two-fold effect, according to the two-fold different quality, of the godly, and wicked.  viz. 

1. To the godly, they tend to their information, and correction only.  
2. To the wicked, they are severe punishments, tending to their ruin, and destruction only. And to the godly, they serve as thunder-bolts, viz▪   
First, to awake the drowsy sinner. Secondly, that being awake, he might thereby be pricked on, to vnfeyned Repentance.  
And as to the righteous, they are always tokens of mercy; so to the wicked, they are scales of wrath, and judgement: for, to the godly, they are, and serve as: first, exercises of Faith: secondly, trials of Patience: thirdly, proofs of Gods Iustice: fourthly, examples of Instruction, thereby to teach them, to beware for the future, seeing Gods wrath is already kindled. The conclusion then is, that by Repentance, temporal punishments are sometimes deferred, sometime mitigated, sometime removed, and assuredly at all times remitted.  
The second motive is fear, for fear doth keep us in moderation and awe, I mean not the servile, the fear of slaves, but the filial, the fear of sons: not in the respect of the vengeance, the reward of sin, but in respect of the offence, for committing of sin. Whereo● ●ertull▪ sweetly saith, ubi metus uullus ibi emendatio nulla,& ubi emendatio nulla ibi poenitentia vana. Where this filial, reverend, virtuous, and religious fear is not, there can be no hearty, and true amendment, and where this true amendment is not, there( let the outward show be never so great) the Repentance is but hypocritical and vain. And yet both good and bad( as the Poet saith) oderunt, they both fear, yea and peccare, they both scar to sin too; but diversly affencted, the one sort formidine poenae, for fear of severity, the other, virtutis amore, For love of virtue, and this onely restreyneth the godly from sin; namely, not for fear of vengeance, but for love and reverence.  
A third motive to Repentance is, the quick and lively remembrance of sin: for a sinner( as I noted) is a heavy and drowsy sleeper. Example hereof jonas, who was a sleep in the sides of the Ship, while judgement was at hand to cast him over board. david also may instance this point, who slept in his sin the space of a whole year; his conscience never checked him, till judgements were like to choke him.  
A senseless security i 〈…〉 to feel the sting of sin, nor to fear the wrath of Gods displeasure. The remembrance of sin in man, doth cause the forgetfulness of sin in God: so again, the forgetfulness of sin in man, doth cause the remembrance of sin in God.  
Yea, by this remembrance of sin, wee put in practise a sacred prevention of Gods judgements; for when he purposeth to strike a sinner, if he see man by repentance altered, the Lord is changed; he doth v●bend his bow case his arrows, sheathe his sword, and lay aside all his instruments of reuenge, because he is slow to anger, ready to forgive, full of pity and compassion; if thou by repentance be altered, he is changed. And this use of the remembrance of our sins is full of sweet and fruitful consolation.  
For we must deal with our sins, as men deal with their debts,( which for suretyship they haue paid) when they take in their bonds, and evidences and cancel them, they will not therefore burn them, though they be never more liable to be paid; but will file and hang them up in their continual sight, that whensoever they shall be moved to enter into the like debt, and trouble again, they may by the sight thereof be put in mind, into what vexation and danger, they were formerly plunged, that thereby they may shun, and avoid the like, for the time to come, and give non plus, and resistance, to those that tempt and importune them thereunto.  
A fourth motive is, the Preaching of the word. Now, the word is divided, into the Law and gospel. And in this question as touching the most powerful instrument of the holy Ghost, in working repentance: some hold the Law, and some the gospel to be the chief means, instrument, or motive thereunto. For my part, I do suppose them to be both so necessary, as neither of them do good without each other in the work of Repentance. For the Preaching of the Law alone, doth breed desperation: and the Preaching of the gospel alone, may quicken presumption, the two dangerous gulfs, Silla and Charibdis.  
Therefore there is neither of them both, but hath a proper use, in the mystery of Repentance. A resemblance hereof; as, in physic the skilful Artist, intending to purge the gross humors of a corrupted body, doth first use some Electuary or Preparatory Potion, to serve as means to prepare the body, and to make it fit to receive the medicine purgative: So, the terrors, and threatenings of the Law, are answerable, to the Phisitians Preparatory, and doth as it were make ready the way, by opening of the heart, to receive Repentance.  
The end of the law, is to discover sin. Rom. 7. 7. For there is in man before the law, an ignorance, and senselessness of sin, he feels not the poison, that feedeth on his soul to his destruction.  
The law doth Sacrifice a man to God, and makes him poor in Spirit, and humble in himself, to see his corruption and sin. The gospel promiseth to save, but it doth not perform this promise, but to such onely, whom the law hath thus Sacrificed to Christ.  
Christ calleth sinners, but such onely, as are laden with their sins. Mat. 11. 28. he crieth to such as thirst, Come▪ Esay. 40. 1. Reu. 22. 17. But yet to such onely, as thrst, as david did. Psa. 42. 1.& Psal. 63. 2.  
The gospel is not to be Preached to any, before he be Ch●istened by the Law, that is, before the Law hath done her proper work. Let Ministers therfore first school their people by the Law, before they raise them by the gospel.  
It is necessary, the law should go before the gospel. The sons of thunder, before the sons of comfort, that then, when the law hath wounded them, the gospel may cure and heal.  
The Law cannot quiet the conscience of man, it was not ordained to that purpose, it serveth to present to the eye of our soul, our dangerous state, and to smite our conscience with terror, and fear, then cometh the gospel, and falleth to work( when the law hath done this) assuring man, that his salvation consisteth, in Remissione Peccatorum, in the forgiveness of sin by Christ. He that is ignorant of the law, knoweth neither what misery is in himself, nor what mercy is in God. We Preach iudgement, to make men sue for mercy, to make them cry for mercy; for merit they haue none, we Preach death and damnation, to bring sinful souls to salvation. But to Preach mercy, and salvation, before men see their sins, and feel their misery, is to Preach the Gosp●ll in vain, and to no purpose.  
The Law hath her time and place, her time How long, and place where to reign.  
By the reigning of the Law, is meant, the condemnation of the Law: Now this Law ceaseth to reign that is, to condemn, when faith in a true repentant heart, is once begun. For the law hath no place, in the repentant, and amending man. And thus of the second Circumstance.   

The third Circumstance is,  
The lets, and hindrances, whereby wee are withdrawn, from fruitful repentance: For evidence whereof, the raising of the widows son of Naim. Luke 7. 11. If it please you, that I briefly Paraphrase it by an Alegory( as the Fathers haue done) it will afford much light thereunto, as thus:  
1. The mother, doth represent the Church, bewailing the death of her children.  
2. The son, doth lively figure, the estate of sinful souls, who though they seem to live in body, yet are they dead in soul by sin.  
3. The four Beaters are these, viz. first, hope of long life: secondly, long custom in sin: thirdly, contempt of Gods word: fourthly, worldly prosperity: All which being well considered, will prove shrewd lets to repentance. And of them all, I know none, that beareth greater sway then wealth, and worldly prosperity. Of which I will onely insist, in stead of the rest: for oftentimes, it doth bewitch man, as the Cups of Circes, and makes him drunk, in the forgetfulness of God, and amendment of his life.  
One of the Fathers saith, that of prosperity, ariseth all ●xcesse, and superfluity, and that from thence, doth spring all 'vice, and impiety against God.  
Seneca saith, that by too much prosperity, the mind is hardened, and therefore, Saint Paul bids Timothy to charge rich men, not to be high minded. Saint james doth wake their heavy heads, and drowsy hearts, with a doleful elegy: weep, and howl, ye Richmen. james 5. 1. There is a deadly sleep of security, and sleep to death, in flowing prosperity.  
Call to mind the Purpuled Richman, who being dead, was quickly conveyed to hell; a fearful change. Another Richman, in Luke, 12. who, vpon a little extraordinary spring, he was at his wits end, and knew not what to do: for gaping for a plentiful harvest, he would do this, and that, 〈◇〉 you may read, but by death prevented, he was answered,( as all such godless and graceless rich ones shall) Stulte, hac nocte, a sudden and sore change.  
The iudgement of our saviour, as our close shall therefore stand, Mat. 19. 23. That it is hard indeed, for a wicked rich man, to enter into the kingdom of heaven. And thus of the third Circumstance.   

The fourth and last Circumstance is.  
The grief, and sorrow, which we are to undergo, if we will truly repent; together with certain rites, and ceremonies necessary belonging to unfeigned repentance, to which purpose here in this Woman three things are principally markeable, viz.  
First, Her weeping, an evident argument of her fear, and dread of conscience, for her sin.  
Secondly, Her coming to Christ: an assured argument of her faith, and hope, which she had of the remission of her sin.  
Thirdly, Her actions, viz. 1. At the instant, 2. Afterwards: undoubted testimonies of her duty, and love▪ per modum obedientiae, non per modum satisfactionis, in way of obedience, not of sufficiency, or satisfaction, as the Papists say.  
So that he that thinketh seriously and advisedly, of the repentance of Mary Magdalen, may rather weep in remembrance of it, then deliver any discourse of it. What stony heart would not this soften? to see those floods of tears, that sea of sorrow, and to hear those deep sighs, and far fetched groans infallible signs of unfeigned repentance.  
observe I pray you, the Circumstance of time, inter epulas lachrimas, when others were feasting, then was she weeping, so feeding on the bread of tears, and had plenteousness of tears to drink, Psa 80. 5. In this her lamentable Repentance, how great signs shee shows, et fidei, et charitatis, both of faith and love. By which tears of repentance, shee seems to break the very strings of her hart.  
Dolor est comes poenitentiae, et lachrimae sunt testes doloris, saith Saint Austin; tears are witnesses of true sorrow, as grief is the companion of Repentance.  
In Repentance a man must use severity against himself, that being judged of himself, he be not condemned of the Lord, 1. Cor. 11. 31.  
Therefore, as this poor woman here doth, so let us sand our ambassadors to God before us; namely, our tears, sighs, and groans, our threefould Cable, powerful with God: being all outward actions, expressing our inward affections. Wherein, as Saint Bernard saith, in quantum non peperceris tibi, in tantum cred● mihi, Deus tibi parcit, in how little, thou dost spare thyself in thy repentance, beleeue me, by so much the more God will spare thee. For a broken, and contrite heart( full fraught with sorrow,) is a sacrifice to God. Psal. 51. 17.  
Sorrow towards God worketh Repentance to salvation, but sorrow of the world bringeth death. 2. Cor. 7. 10.  
The heaviness of the godly in Repentance doth differ from the sorrow of the wicked, though both are sorrowful.  
1. The Godly, for that by sin they haue offended God.  
2. The wicked, for fear of punishment, not for fear of the offence.  
But herein the unspeakable goodness of Almighty God, doth plentifully appear, in turning the grief and sorrow of the godly, into cheerful▪ and gladsome ioy: according to his own gracious promise. John 16. 22.  
For God indeed doth comfort all true repentant sinners,  
Whether it be the sitting, Sinner. sleeping, flying, returning, or mourning.  
For the sitting sinner, is raised, sleeping awaked, flying stayed, returning received, or mourning comforted  
What unfeigned repentance was there ever without sorrow, weeping, mourning, Sackcloth, and ashes, humbling ourselves before God: For these are proper, and necessary branches thereof, which if they be used in sincerity and simplicity, and not in dissembled, Popish, perfunctory hypocrisy, they ever were, now are, and always will bee, acceptable to God.  
And the godly having thus far entred into Repentance by confession, they continue therein by contrition and shedding of tears, as for example.  
The People of Israell, being sharply rebuked by the angel judge. 2. 4. they cried and wept, and called the name of the place Bochim, a fletu, et gemitu, of sorrow and sighing.  
The mourning of david in his bed,  
The weeping of jonas in the Whales belly,  
The mourning and cry of the ninivites,  
The bitter Repentance of Peter, and  
The salt tears of Mary Magdalen, do clearly express.  
The grief of a true repentant Sinner is compared to the pains and pangs of a woman in travail.  
Inexpressible indeed are the passions of Child-birth, and little ioy is there to the poor patient, till the Child bee born, and then shee rejoiceth to see her own fruit so much dersired, which lay so secretly in the womb, a bed of darkness: even so, the grief of Repentance( which is excessive great) is qualified with the mixture of ioy and comfort, to behold the sweet fruit of his travell, newness of lice.  
This is a mournful elegy, and doleful Song.  
To eat thy bread like Ashes, and mingle thy drink with thy tears. Psal. 102.  
david there seems in respect of the abundant sorrow, required in Repentance, to change even the course of Nature: For Homo is Animal sociabile, created for society: but now by Repentance,( so sore affencted with grief, he shuneth company, he delighteth in no society, but assimulateth himself to a Pelican in the wilderness, an owl in the Desert, and is like a Sparrow, that sitteth alone vpon the house top.  
And thus of the Circumstances.  
Now briefly of the rites, and ceremonies expressing true Repentance, as these that follow, and such like.  
To knock our hard and stony hearts with the Publican. Luke 18.  
To smite thy thigh. jer. 31. 18.  
To tear the hair. 2. Sam. 13.  
Tow wring and smite the hands. Ezech. 21.  
To rent the garments. Esay, 37.  
To frequent solitary places. Esay. 2.  
To lie vpon the ground. Dan. 10.  
To put on Sackcloth. jonah 3.  
To strew Ashes. job. 42.  
To proclaim solemn& public fasts. jo. 2.  
Ie●unare, to fast. jer. 14.  
Vlulare, to howl. jer. 15.  
And thus of the Rites, and Ceremonies.    

Now we come to the observances, and special markable things, in and about Repentance.  

The first observation.  
The last furtherance, and help to Repentance( which we noted) was the Preaching of the word, which is the power of God to salvation. Rom. 1. 16. for, where prophesy faileth, there the people perish. Prou. 19. 18.  
A notable mean indeed, to bring men to Repentance, is the  

Sound of the gospel,  
Arons Bells.  
The Preaching tongue.  
The crowing cock.  
John Baptists cry.  
S. jeroms trump, Surgite.  
King Phillips boy, memento.   
A singular thing it is indeed, to haue worthy men in the Church, able to teach and instruct, to invite and entreat to Repentance.  
Oh, but where is Origen, who was called Magister Ecclesiarum, the great master of the Church? Where is S. basil, that was surnamed, Canon fidei, the rule of Faith?  
Where is Euse●●●s, that was styled Regula Veritatis, the standard of truth?  
And where now is Athanasius, that was termed, Orbis oculus, the eye of the world? Oh, where shall wee find them?  
I do not speak this, as though the Church of God, yea this Church in England( in despite of all malignants, that traduce it) were without such singular instruments; for I do assuredly know, that this Church at this day( God haue the praise) is as well furnished with learned men, as any of the reformed Churches in all the World: as I can also show and prove, by the letters commendatory from beyond the Seas, and by their works dedicated to diuers, of our learned Bishops. Yet with grief I do bewail, to find in many places, the Lords crop to be so superseminated, and over sown with tares, godless, and unprofitable persons.  
Wee haue also swarms of locusts, pharisees, saducees, atheists.  
pharisees, who swell in conceit of their own righteousness, Iustciaries, ambitious hypocrites, who brag of that they haue not, and would seem to bee what indeed they are not.  
saducees, Libertines, and Atheists, wh● deny the resurrection of the dead, with other principles of faith and Religion, yea they cal● into question Gods truth in his word, who beleeue not there is either God, Spirit, angel, or iudgement to come, and therefore they say and do what they list; these make a scoff at Religion, and a very iest of true Repentance.   

The 2. observation is,  
As Faith is supposed to haue wings, and Repentance to haue feet: and as the natural man in committing sin, doth deface the Image of God, and in fear for sin, doth go from God, doth fly from God; So doth he again by Repentance make a stop. It isnot the least property and point in the managing of a horse, to bring him to his stop▪ A Repentant man making his stop, goes no● further, yea he reteynes himself, and goes no● further.  
In this place, Repentance signifies, to turn● again, and so the Repentant now turne● again to God from whom by sin he fled: witness the prodigal son, who after a serious consultation, he grew to a religious resolution, and so to an effectual, and virtuous execution: with 〈◇〉, redibo and so by turning from his course he followed, he came to his father, from whom he fled. Luke 15.  
So by this stop, and turning again, the Repentant avoideth the wrath to come, which none can do, but Alis fidei& pedibus poenitentiae, by the wings of faith, and feet of Repentance onely.   

The 3. observation.  
Is it possible for an old, aged, gray-headed man, drooping, and stooping for age, that he may be said to be but three yeares old when he is three times 30. yeares old? Yet such a one we red of, who so avouched: when question was demanded how this might be? he answered thus: three yeares ago( saith he) I was with Zacheus in the Fig-tree, with matthew at the receipt of custom, with the prodigal son in afar Country, and with Mary Magdalen at the feet of Christ, I was thē( saith he) as vile as vile may be, but by the grace of God, and hearing of his word, by faith and true Repentance I am now another man, tanto mutatus, as far changed as you now see: for Repentance is transformatiue, and doth alter a man: It is( saith he) three yeares since God wrought this miracle in me,( a miracle indeed) and 〈…〉 e I am, and no older, for before I was nothing at all.   

The fourth observation.  
A shane it is for Christians, if the name, and gospel of Christ, be evil spoken of through their irreligious, and dissolute lives, Can Iewes, Turkes, Infidels be persuaded that there is any goodness, in that Religion, the professors whereof are so vile, and profane? and yet we know, that none of us can be ordered otherwise, unless God grace prevent us, his spirit guide us, and true repentance possess us, we are naturally so apt, to all sin, and disobedience.  
Therefore, as our saviour Christ once questioned, concerning the Scribes and pharisees, whereunto he might liken, or compare them, and presently answered himself; so may that answer be fitly said of men now a daies, that they are as stubborn Children in the market place stubborn, and foolish too, luke. 7. 3. who though we pipe, yet they will not dance, though we weep, yet they will not mourn.   

The fift observation.  
This woman was wealthy, and very rich, but very lewd, and dishonest. Nore here, that wealth will haue a vein to show itself; as some in appare●●, some in building, some in feasting, some in oppressing, some in coveting, and some in unclean and filthy lusting, as in this rich woman before her conversion.  
But after her conversion, she had a better vent, a better vein to show her wealth, and that was Ministrare Christo, to minister to Christ, and his necessities.  
Let rich men and women, herein imitate this worthy mary Magdalen, to show their wealth in supplying the wants of Christ his Ministers, and poor members.   

The sixth observation.  
Seneca( as it seem▪) borrowed some light from a Christians practise, in the examination of his life, in the dark, and dead of the night, concerning thoughts, and deeds committed the day before, as david saith Psal. 77. 6. I call to remembrance &c. and so saith Seneca, faciebat hoc Sextius consumante die, cum se ad nocturnam quietem recepisset, he would demand of himself thus, Sextius, what good hast thou done to day? what evil hast thou cured? what sin hast thou resisted? in what art thou altered?  
Oh beloved, what better practise, then this account? what better sleep, then after such examination? When the candle is put out, then call the day that is past to a reckoning: If thou hast done any thing well, give God the praise, for it was his gift: if any thing amiss, then call to God for grace and pardon, but couch not thy head vpon thy pillow to take thy rest, before thou haue thy quietus est from him.   

The seventh observation.  
When Christ came into the World, there were two softs of people, some were blind, and some could see. There were some foolish, and some wise. Christ by his coming did not make them so, but at his coming found them so.  
There was then also, a two-fold wisdom in the World, one which the son of God found here, and another which he brought with him. Consider then, and mark here well I pray you, in this doctrine of Repentance, so often Preached unto you, observe and note, how the gospel findeth you, and how the gospel leaveth you.   

The eight observation.  
There is a proverb among the Latins, that frons homin●m praefert, the fore-head shows, what the man is. Frons( as Marcus Varro saith) cometh a foratu, of boring, because the eye-hoales, are as it were boared throughy the fore-head.  
It seemeth then by this etymology, that the eye sheweth the man. The watery eye indeed, is a great sign of Repentance.  
The eyes be fores and fenestrae animi, the doors and windows of the mind: by which we take view, look, and pry into the mind, heart, and conscience of man: and by which affections are open and made manifest, how in the mind, or inwardly he stands affencted: merry or sorry, angry or pleased, well in his wits or out, foolish or wise, chast or vnchast, drunken or sober, humble or proud, innocent or guilty, repentant or not; the eye will tell it, the eye will bewray it.  
Thus haue we finished, and perfected, according to our wish, and intention our purposed discourse of Repentance.     

Many sins are forgiven her, for she loved much.  
THere is yet somewhat more to be spoken of this Text, for there is something that may be taken amiss in the understanding thereof. The coniunction or word in the greek translated {αβγδ} in the Latin, quia, or quoniam,& in English, because, or for, is in this place Nota illatiua not causalis, it is not a note causal, but a note illatiue, or a note of inference, as a sequel, not as a causal▪ for it is not here, argumentum a causa, but ab effectu: and that no other sense than this can hereof be gathered, the words themselves, do express. For proof whereof, observe how the Parable is propounded, of two debtors, indebred to one creditor; one in one thousand, the other in ten thousand: which neither of them being able to pay, the Creditor forgave them both.  
The Question from this case is, which of these two, will love him most? The answer is, The party to whom he forgave most.  
Then the solution of our saviour could in effect be no otherwise than this: I haue forgiven her much; therefore she loveth me much. So that here we see, that love is the sequel of forgiveness of sins, and forgiveness of sins no consequent of love. For, the forgiveness of her sins went before, and her love followed after. It is impossible, with any thing to please God without Faith, Heb. 11. 6 much less with love without Faith. And yet that which is more, and wonderful too, wee can not please God with Faith, without love, 1. Cor. 13. 2. and yet for all this, love cannot justify vs. The love of God is the efficient cause of righteousness, which by faith only we apprehended.  
So God loved the World( and then it follows) that he which believeth &c. observe here, how the love of God goeth before; the Faith of man giveth attendance, and the love of man cometh after. Our love that pleaseth God, must be the fruit and effect of faith: and this is so acceptable in the persons justified, as that they be of no account without it. Charitas est testimonium iustificantis fidei: love is the true testimony of justifying Faith.  
But here we must speak of love with a distinction: For all love doth not justify, though there be a love that doth justify, whereof we reason thus, God doth justify: But God is love: Ergo, love doth justify, I answer, it is true, if we speak of that love wherewith God doth love us, dilecti in dilecto: but it doth not follow, th●t therefore our love doth justify. he that loues, fulfilleth the Law: but he that fulfils the Law, shall be justified: Ergo, he that loveth shall be justified. I grant it, if wee love in that perfection as to fulfil the Law, wee shall be justified by our love.  
But this was the privilege of Christ only, who loved in that measure of height, and depth of perfection, that he fulfilled the whole Law by a voluntary Sacrifice and free will offering of himself for us: but as for us▪ by reason of inherent sin in us, we cannot so love.  
Now, if h●ere you will ask this question, why God gave man such a Law, as he in no wise can perform, fulfil, and keep; and so seem by consequent to imply, and conclude something thereby. I answer, First, almighty God in giuing man a Law, did respect what man should do, not what he could do. Secondly, that God in giuing such a Law; made it equal to his own righteousness not to mans weakness. Thirdly, that man before his fall, was so created, made and endowed with such integrity, that he could if he would, haue stood, and fulfilled the law; but after sin was once committed, he could not.  
Behold then here, the great mystery of Gods great mercy in the depth of mans great misery. For, he sent his son to take our nature vpon him: who in that nature, hath loved God above all, and his neighbour( man kind) as himself, and so hath made up our breach, and thus we see, that the law is fulfilled in us, though not by vs.  
So then we conclude, that love indeed doth justify us, being passively understood, Intelligendo dilectionem, qua nos, a deo diligimur, meaning, by that love, wherewith God hath loved us: but being actively taken, for that love that is in ourselves, that is so lame, weak, and imperfect, in the discharge of our duty, both to God and our neighbour, that the sentence of the law must needs pass against us, and we stand guilty of eternal death, if the promise of life, and comfort of the gospel did not revive, and relieve us: First by Faith obtained, secondly, by love expressed. For as repentance is two fold, viz. First essential, and secondly declarative, essential wrought by faith: declarative expressed by love.  
So also absolution from sin is two fold. viz. First, effectual obtained by faith: secondly, demonstrative, ●xpressed by the works of love.  
First, the effectual absolution is inward, of the conscience, before God, and this is properly of Faith. And therefore our saviour turns him to the woman, and assureth her of a release, a discharge, a quieta est, saying, stay thyself; thy conscience may be settled, depart in peace, thy faith hath made thee whole.  
Secondly, the demonstrative absolution, and remission from sin is public, and requireth externa testimonia operum, to make manifest this conversion; and therefore our saviour turns him to the pharisee, rehearsing the love and works of Mary, as sequels, and fruits of her faith, namely her washing, anointing, wiping and kissing, &c.  
So also we red of Zacheus: half my goods I give to the poor. again in the Acts of the Apostles, They brought their books of curious Art and burned them.  
And so doth Mary Magdalen here, give testimony of the remission of her sins before God by faith, before the world by love. The remission of sin is such a thing, as without it none can be saved, and once having obtained it, none such can perish.  
There was a Temple in Athens, which was called the Temple of Mercy, but they say, it is now translated to Rome, there onely is the propiciatory or mercy seat, that is now the onely place.  
So that we are here set to school to learn to red, what S. P. Q. R. doth signify: It was wont to be translated, Senatus Populusque Romanus: The Senate and people of Rome.  
But now it meaneth some other thing, and I take it thus, Stultus Populus Quaerit Romam. A foolish people trudge to Rome. And wherefore? For mercy. And wherein? to obtain Remission of sins. Where as, First they themselves know, that none can forgive sins, but God onely.  
Secondly, we ourselves know, that mercy in forgiveness of sins, is not purchased with Indian gold.  
Thirdly, and al lthe world beside doth know, that there is no mercy to be had at Rome, without money, No money, no mercy, no penny, no Pater noster: Si nihil attuleris, If you be empty fisted, farewell and adieu.  
And therefore I still confidently conclude as before, Stultus Populus Quaerit Romam.  
A fit motto for such vain heads. There is the same reason, for remission of sins, as for the forgiving of a debt; who hath I pray you, any title or interest in the debtor, but the creditor, he only is to demand, and to discharge.  
We offend almighty God two ways, viz.  
First immediately by our breach of the commandements of the first table.  
Secondly, mediately by our breach of the commandements of the second table.  
And he takes the transgression of the second table, for Crimen lesae Maiestatis, as an high offence because done against his commandements, and so we stand indebted unto him: and in him, as in the Creditor, it wholly lieth to forgive.  
But here we must know, that power to remit sin is three fold. viz.  
First Authoritatis, absOlutely of God.  
Secondly, Min●sterii, being delegated to the ministers by assignment from God.  
Thirdly, Priuati cuiusque juris, common and belonging to every one that is injured: for they haue a power to forgive, yea they haue a duty to forgive by coommandement from God.  
The first of these is acknowledged, without all contradiction, for wee must haue recourse to God, both for our faults and punishments: for he is the party offended, and he onely hath power to forgive by absolute authority. Psal. 51. Against thee onely haue. &c.  
What angel in heaven, what man on earth or divell in Hell, dares give to any other this part of his right? The reason: for he that must forgive the sins of man, and clear the conscience of the offender, must be such a one as seeth and beholdeth the heart, and secret thoughts: and such a one is God only.  
Of the Second.  
wherein ye must understand, that the priuildge of the Church, wherewith God hath graced, and endowed it, is the forgiveness of sins, the chief treasure thereof: which authority is assigned to the Ministers of the Church, namely to forgive sins, by reason of their Ministry, in preaching and pronouncing of the forgiveness of sins, to them which beleeue, and repent: but indeed to be freed from the guiltiness of sin, is not in their power, but rests in the onely, proper, and absolute power of God.  
The keys of the kingdom of heaven bee a chrage from God to preach forgiuene● of sins, and so to open the gate of eternal life to the people.  
To bind and to loose is the effect of preaching, which to them that beleeue turns to their salvation, a suor of life; but to the vnbeleeuers, to their condemnation, a savour o● death.  
The Apostles were appointed instrument to preach this: Mercy and Iudgement, Mercy to the repentant, Iudgement to the impenitent.  
Where the word is preached, if Repentance follow, then remission of sins must needs follow also.  
In remission of sins Repentance is joined with Faith, not that by the worthiness of Repentance remission is obtained, but by the merit of Christ, which by Faith onely is apprehended.  
The keys notwithstanding did he commend to his Apostles, whereby they either open or shut the kingdom of heaven.  
Which keys or Key rather, is as chrysostom saith Scientia Scripturarum, the right knowledge of the Scripture, as Tertullian saith, Interpretatio legis, the true interpretation of the Law: as Eusebius saith, Verbum Dei, that this Key is no other then the word of God.  
The word of God indeed is the right key, whereby as S. Ambrose saith, Remittuntur peccata, sins indeed are forgiven: Which word of God, according to the diuers properties and effects thereof hath diuers names and titles in the Scripture. viz.  
1. In that it multiplieth and increaseth it is called Seed. Math. 13.  
2. In that it cutteth and divideth the heart and thoughts, it is called a Sword. Heb. 4.  
3. In that it taketh and encloseth us, it is called a Net. Math. 13.  
4. In that it washeth, or cleanseth, it is called Water. Heb. 10. 22.  
5. In that it heateth and inflameth, it is called Fire. Mat. 3. 11.  
6. In that it nourisheth and feedeth, it is called Bread. Math. 15.  
7. In that it openeth or giveth entrance into the house it is called a Key. Mat. 16.  
In which Metaphor of a Key, we are to observe these particulars. viz.  
1. That the house is the kingdom of heaven. joh. 14.  
2. That the door of this house is the Lor● Iesus. joh. 10.  
3. That the Word is the Key that openeth, interpreteth, and expresseth this door Math. 16.  
4. That the interpreter and expounder this word is the Priest. Mal. 2.  
So that Christ gives the use of this Key to the Ministers of the gospel: but the prerogative royal, and the possession thereof he keepeth to himself, and he properly, truly, and onely openeth, and no man shutteth, and shtteth and no man openeth. Apoc. 3. 7▪ And this authority which he giveth to them is to discover sins, and vpon Repentance in his name to forgive sins.  
Take a figure hereof out of the old Law, the Leuiticall Priest did not make a Leper nor being one did cleanse him: he did only declare, and determine, that if the party were infected, he should then be secluded the congregation; and being once cleansed, he should pronounce him fit to bee received in again; the same authority is also all one with vs.  
There is great fault found with our book of Common prayer in this respect.  
It is the object and subject of many idle discourses, amongst many idle and shallow brains, who ignorantly, falsely, and maliciously affirm, that the leper, the sick, the sinner, is assoiled, absolved, and pardonned, by the Priest, the Minister, the Preacher.  
Now what( I pray you consider) is there in this whole action, which is not to be tolerated by equal and reasonable men, if they were not beyond measure given to contention.  
If the Minister be sent for, it is his part to come, look vpon the title De consolandis aegro●antibus) yet for the most part we know that as he is the last sent for, so is he the least welcome.  
Well, we come to the sick mans house, to his chamber, to his bed, to his sick heart, where wee find three ready attending on him: viz.  

1. The devill, for his soul.  
2. The worms for his body.  
3. The Executors for his goods.   
Well let them search his coffers, for wee must sound his Conscience,& see what coin and treasure is there. If we see a trial of his faith, and an assurance of his hope, a taste of his Repentance, and an Argument of his love, oh let us say so much, if we see so much, and out of Gods word to fetch a warrant, and comfort to assure this sick man, of the mercies of God, and remision of his sins by Christ.  
I will make the case, or resemblance hereof.  
A Malefactor that hath transgressed the Law, and is arraigned, condemned, and to be executed, if a pardon bee procured, and brought by some one thereunto assigned: I pray you tel men, who doth forgive this offender, the Prince or the messenger?  
We are but Messengers, we do but bring the pardon from the Prince, The King of Kings, and we haue warrant out of the word for our so doing: yet with this proviso: viz. so that it be done.  

1. In the fear of God.  
2. In his name.  
3. Vpon good grounds.  
4. With assured evidence of the sick mans sincerity.  
5. Without presumption in ourselves.  
6. Or partial respect to the party.   
And this remission of sins, is necessary to bee looked unto of us all, namely, by what means we are saved, and freed from the same. For, this is our case, we are all indicted, and must appear to the action, and that in our own person, not by Attorney.  
We are all summoned; the writ is already come forth, and cannot be returned with non est inventus, we must be at a minutes warning, under the great sub poena, of the forfeiture of body and soul. The action is of high-Treason against the King of heaven, for that most rebelliously, disloyally, and traitorously we haue forsaken him our onely King, to serve a foreign Prince, his enemy; and this case, is not to be heard in Westminster Hall, before the Lord chief Iustice: but it must be heard above, in the high Court of the starchamber, before the assembly of the glorious Angels, before the Lord chief Iustice of the whole earth, and before the Lord high chancellor of the whole world. We must appear to the action, we must stand to the answer, and abide the award. From which there is no appeal.  
Our accuser is the devill, what is the cause? The breach of Gods Law, here is no counterfeit deeds, nor forged evidences, our consciences are the witnesses, therefore we must now look to ourselves, and seek for as good stuff to answer the matter withall for our discharge, as is brought against us for our accusation, or else there is no remedy we perish. The proof is too true, which is brought against us, wee are indebted to almighty God, satisfaction must be made, to the uttermost farthing, or else there is no remedy, we perish. Iustice must proceed, the law will haue hir course; oh poor souls, now let us look what to answer, and that sufficiently, or else, there no remedy, we perish.  
Well dear Christians, comfort your hearts, and with cheerful confidence answer thus.  
Christ and his Church, is as man and his wife all one, he is the husband, and we the wife, he hath taken our nature vpon him, and by it, and with it, he doth communicate his own person to us, he is become flesh of our flesh, and bone of our bones substantially, and wee are become flesh of his flesh and bone of his bones spiritually. So that what we haue appertaineth to him, as our infirmities, and sins, and what he hath doth belong to us, as his righteousness, and glory.  
Now, if the devill should call us to answer for our debts, we may from these premises safely reply, that the wife is no sueable person, so long as her husband liveth; but our husband Iesus Christ is alive, and liveth for evermore, let him therefore sue him if he will, if he dare, and he will answer him to the extent of Law; but as for us, wee are under the couer-barne of his protection.  
Or else, we may answer thus.  
That is wee ourselves, were liable to pay our own debts( as in true construction in ourselves we are) yet, if we in beholding of our own insufficiency,& being thereby enforced to plead for mercy, if herein vpon our piteous& humble moan, some loving friend, taking compassion on us, should undertake the answer, and either compound, or discharge our debt, we then assuredly know, that a debt once discharged, is never more to be demanded, and so we graciously stand freed, in the great and fearful day of account. And such a merciful and loving friend wee haue, even Iesus Christ the righteous, who by joining of two natures in one; God and man: As man, he hath sustained the punishment due for sin; and as God, hath conquered and overcome for us, giuing us discharge and release thereby.  
Oh the depth of Gods wisdom in Mercy and Iudgement, thus joined together.  
Mercy, in forgiving of sin.  
Iudgement, in the punishment of sin.  
Mercy, in pardoning the elect in his son.  
Iudgement, in scourging sin with a curse.  
Mercy, in that punishing our sins, yet he doth it not in ourselves( who were not able to bear it) but in his son, who is both willing and able to sustain it.  
Or to conclude, we may further answer thus: Faith is the hand& instrument whereby we are assured, of the remission of sin and consequently of eternal salvation: and that the Lord will race our sins out of the book of account, so that they shall be forgotten, and forgiven, never more to be remembered, to be imputed, ne nominari quidem, not so much as to be once mentioned, and therefore they are called peccata tecta, sins hidden, sins covered, Psa. 32. 1.  
And this faith assureth us, that he is  
The good samaritan, who hath wine and oil for our deadly wounds.  
The careful shepherd, that diligently seeketh up the lost sheep.  
The pitiful creditor, who forgave us ten thousand talents.  
The loving Father, who at all times is ready to receive the prodigal son.  
The true Serpen●, a present help for all those that look vpon him by faith, being stung to death by sin.  
The lamb of God, that taketh away the sins of the World, joh. 1.  
So that the close of the whole point of remission of sins, is this; We must know, that there is no satisfaction, praeter meritum Christi, and therefore, whatsoever we do, in way to obtain remission of sins; we must do it, as Mary here, and as all the godly else do, per modum obedientiae, non per modum satisfactionis, as we haue said.  
Let me I pray you, add hereunto one extravagant observance more, so I will make an end, viz.  
When the commandement came, sin revived, when the spirit of God once re●ealeth to us the true sense and meaning of the Law; and hath taught us to compare our actions therewith; then sin rouseth itself and reviveth, yea that sin that lay hide before in security, and as it were couched in his furrow, doth now appear. This reviving of sin, vringeth a shane with it, the shane of si● bringeth sorrow for it, and the sorrow for i● doth afford amendment of life with it. An● yet though this practise be never so profitable, be never so comfortable, yet we find i● true by woeful experience, that we can least o● al endure to see our sin, to know it, or to b● reproved for it. To be sorry for our sins, is a● entrance to repentance, to raise up our selue● by faith to remission is the consummation.  
By sorrow to aclowledge thy sin, to accuse thyself, to detest the one, and to condemn the other, is an ingredient: by Faith to aspire, and to attain to grace, is the confection. But when Christ is laid hold on by faith in Repentance, whereby sins are released and the Holy-Ghost given, that is the perfection.  
And in whomsoever the Holyghost doth thus graciously reside, the outward works which flow from such a Repentance( as his lively and gracious effects) do seal it before men, testify it in ourselves, and approve it before God, that we are his Children. For which rich mercy, and unutterable grace, we ascribe as duly doth belong to this eternal, eternal majesty, all honor and glory, now and for evermore.   
FINIS.