The Nature and Practice of Repentance

CAP. I. WHAT REPENtance is.

R Epentance is a work of grace arising of a godly sorrow: whereby a man turns frō all his sins unto God, and brings forth fruits worthy amendment of life.

I call repentance a work: because it seems not to be a quality, or virtue, or habit: but an action of a repentant sinner. which appears by the ser mons of the Prophets and Apostles, which run in this tenor, Repent, turn to God, amend your lives, &c. Whereby they intimate, that repentance is a work to be done.

Again, Repentance is not every kind of work, but a work of grace. because it cannot be practiced of any, but of such as be in the estate of grace. Reasons are these. I. No man can repent, unless he first hate sin, and love righteousness; and none can hate sin, unless he be sanctified; and he that is sanctified is justified: and he that is justified must needs have that faith which unites him to Christ, and makes him bone of his bone, and flesh of his flesh. Wherefore he that repentes is justified and sanctified, and made a member of Christ by faith. II. He that turns to God must first of all be turned of God: and after that we are turned, then we repent. Surely after I was converted I repented: and after that I was instructed I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.

Some may object, that repentance goes before all grace, because it is first preached. The first sermon that ever was made was of repentance preached by God himself in paradise to our first parents. And ever since the sermons of all the prophets and Apostles and of all faithful ministers have had repentance for their beginning and scope. The answer hereto may be this. If we respect the order of nature, there be other graces of God which go before repentance▪ because a man's conscience must in some part be settled touching his reconciliatiō with God jn Christ, before he can begin to repent. wherefor iustificatiō & sanctification in order of nature go before repentance. But if we respect time, grace & repentance are both togi there. So soon as there is fire so soon it is hot: & so soon as a man is regenerate, so soon he repents. If we respect the outward manifestation of these twain, repentance goes before all other graces: because it first of all appears outwardly. Regeneration is like the sap of the tree that lies hid within the bark: repentance is like the bud that speedily shows itself, before either blossom, leaf, or fruit appear: yea, all other graces of the heart which are needful to salvation, are made manifest by repentance. And for this cause Repentance (as I take it) is first preached.

I add further, that repentance riseth of a godly sorrow in the heart, as Paul teacheth. Godly sorrow causeth repentance unto salvation never to be repented of. It is called a godly sorrow, or a sorrow according to God, that it may be distinguished from worldly sorrow: which is a grief arising of the apprehension of the wrath of God and other miseries; as fear of men, loss of good name, calamities in goods and other things, which in this life follow as punishments of sin: whereas the godly sorrow causeth grief for sin, because it is sin. And it makes any man, in whom it is, to be of this disposition and mind, that if there were no conscience to accuse, no devil to terrify, no judge to arraign and condemn, no hell to torment, yet he would be humbled & brought on his knees for his sins, because he hath offended a loving, merciful, and long suffering God.

Further I say, that repentance stands in turning again to God. Man at the first was made a goodly creature in the image of God having fellowship with him, whereby he dwelt in God and God in him. By sin there is a partition made between God and man: who is alienated and estranged from God, and is become the child of wrath, a firebrand of hell, the prodigal child going from his father into a far country, the straying nay the lost sheep. Now when men have grace to repent, then they begin to renew this fellowship, and turn again to God. And the very essence or nature of repentance consists in this turning. Which Paul doth seem to intimate, when he saith, That he shown both to Jew and Gentile, that they should repent and turn to God, and do works worthy amendment of life. In which words he sets down unto us a full description of repentance.

Again I say, that repentance is a turning from sin, because it doeth not abolish or change the substance of body or soul, or any of the faculties thereof either in whole or parte: but only rectify and amend them by removing the corruption. It turns the sadness of melancholy to godly sorrow, choller to good zeal, softness of nature to meekness of spirit, madness and lightness to Christian mirth: it reforms every man according to his natural constitution, not abolishing it but redressing the faults of it.

Further I put down, that repentance is a turning from all sin to God, that I may exclude many false turnings. The first, when a man turns from God to sin▪ as when one of a protestant becomes a papist, an Arian, a Familist. The second, when a man turns from one sin to another. As when the riotous person leaves his prodigality, and gives himself to the practice of covetousness: this can be no repentance: because it is a going from one extreme to another, whereas repentance is to leave the extremes and keep the mean. The third is, not when a man turns from sin, but sin turns from him and leaves him. As when the drunkard leaves drunkenness because his stomach is decayed: the fornicator his uncleanness, because the strength of nature fails him: the quareller his fighting, because he is maimed on leg or arm. The last is, when men turn from many sins, but will not turn from all. As Herod did many things at the advertisement of John baptist, but could not be brought to leave incest, in having his brother Philip's wife. This repentance is nothing. For as he which is truly regenerate, is wholly in body, soul, & spirit regenerate: so he which truly repents, turns from all sin, and turns wholly to God.

Neither is this to trouble any, that they cannot know all their sins: for sound repentance for one special sin brings with it repentance of all sin. And as God requires particular repentance for known sins, so he accepts a general repentance for such as be unknown.

To proceed further, the conversion of a sinner in repentance, hath three partes. The first, a purpose and resolution in the mind: the second, an inclination in the will and affections: the third, an endeavor in life and conversation, to abandon and leave all his former sins, and to employ himself in obedience to God's commandments.

Lastly, this repentance must bring forth fruits worthy amendment of life: because it cannot be known to be sincere, unless it bring forth fruit. Repentant sinners are trees of righteousness of God's own planting: and they grow by the waters that flow out of the sanctuary, and therefore they must bear fruit that may serve for meat, and leaf for medicine: otherwise the axe of God's judgment is laid to there roots to stock them up.

CAP. II. Of the causes of Repentance.

T He principal cause of Repentance is the Spirit of God, as Paul saith, Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance. And Jeremiah, Convert thou me, and I shall be converted.

The instrument of the holy ghost in working repentance, is the ministry of the Gospel only, and not the Law. Reasons hereof are these. I. Faith is engendered by the preaching not of the Law, but of the Gospel, as Paul saith, The gospel is the power of God to salvation to all that believe from faith to faith: therefore repentance which follows faith as a fruit thereof, must needs come by the preaching of the gospel only. II. The Law is the ministry of death and damnation: because it shows a man his wretched estate; but shows him no remedy: therefore it cannot be an instrumental cause of that repentance which is effectual to salvation. III. The doctrine of repentance is a part of the gospel: which appears in this, that the preaching of repentance, and the preaching of the gospel are put one for another. And our Savior Christ divides the gospel into two partes: the preaching of repentance, and remission of sins in his name. IIII. That part of the word which works repentance, must reveal the nature of it, and set out the promise of life which belongs unto it. But the law neither reveals faith nor repentance: this is a proper work of the gospel. If it be said, that the law is a schoolmaster to bring us to Christ, the answer is, it brings men to Christ ^a not by teaching the way, or by alluring them: but by forcing and urging them.

Neither do we abolish the law, in ascribing the work of repentance to the gospel only: for though it be no cause, yet is it an occasion of true repentance. Because it represents unto the eye of the soul our damnable estate, and smites the conscience with doleful terrors and fears, which though they be no tokens of grace (for they are in their own nature the very gates and the down-fall to the pit of hell) yet they are certain occasions of receiving grace. The Physician is otherwhiles constrained to recover the health of his patient by casting him into some fits of an ague. So man, because he is deadly sick of the disease of sin, he must be cast into some fits of Legal terrors by the ministry of the law, that he may recover his former estate, and come to life everlasting.

Repentance also is furthered by calamities. Joseph's brethren, when they were in distress in Egypt said one to another, We have verily sinned against our brother in that we saw the anguish of his soul when he be sought us and we would not hear him, therefore is this trouble come upon us. And the Lord saith in Oseah, I will go and return to my place till they acknowledge their fault & seek me; in their affliction will they seek me diligently. And, The Israelites say, my soul had them (namely afflictions) in remembrance, & is humbled in me. Example of Manasseh. And when he was in tribulation he prayed to the Lord his God, and humbled himself greatly. And David saith, It is good for me that I have ben afflicted, that I might learn thy statutes.

CAP. III. Of the partes of Repentance.

R Epentance hath two parts: Mortification, and Rising to newness of life.

Mortification is the first part of repentance which concerns turning from sin.

Men turn from sin, when they do not only abstain frō actual sin, but also use all means whereby they may both weaken & suppress the corruption of nature. Surgeons, whē they must cut of any part of the body, use to lay plai sters to it, to mortify it, that being without sense and feeling, it may be cut off with less pain. In the same manner, we are to use all helps & remedies prescribed in the word, which serve to weaken or kill sin, that in death it may be abolished.

And it must not seem strange that I say we must use means to mortify our own sins. For, howsoever by nature we cannot do ane thing acceptable to God, yet' being quickened and moved by the holy ghost, we stir and move ourselves to do that which is truly good. And therefore repentant sinners have grace in them, whereby they mortify their own sins. Paul saith, I be at down my body and bring it in subjection. And, They which are Christ's have crucified the flesh with the affections and the lusts thereof. And, Mortify therefore your earthly members, fornication, uncleanness, the inordinate affection, evil concupiscence and covetousness. And, If any man purge himself from these, he shall be a vessel unto honor. And S. John saith, Everyone which hath this hope in him, purgeth him-self, even as he is pure. And, He which is begotten of God preserveth himself, and the wicked one toucheth him not.

Mortification hath three partes. A purpose in mind, an inclination in will, and an endeavor in life and conversation to leave all sin.

Rising to newness of life, is the second part of repentance concerning sincere obedience to God.

And it hath also three partes. The two first are a resolution in the mind, and an inclination or lust in the will to obey God in all things. Barnabas exhorts them of Antiochia, That with purpose of heart they would cleave unto the Lord. Examples of both these are many in scriptures. Of Joshua. If it seem evil unto you to serve the Lord, choose you this day whom ye will serve, whether the gods which your fathers served, or the gods of the Amorites, &c. but I and my household will serve the Lord. Of David, O Lord thou art my portion, I have determined to keep thy commandments. And, I have sworn, and will perform it, that I will keep thy righteous judgments. And, When thou saidst, Seek ye my face, mine heart answered unto thee, O Lord I will seek thy face. And, I have applyedmine heart to fulfill thy statutes always even to the end.

The third parte, is an endeavor in life and conversation to obey God. Example of Paul.

And herein I take pains to have always a clear conscience towards God & towards men. Of David, I have respect unto all thy commandments. And, I have chosen the way of truth, & thy judgments have I laid before me. And, I have cleaved to thy testimonies. And, Direct me in the path of thy commandments: for therein is my delight.

No man must here think, that a repentant sinner fulfilles the law in his obedience: for their best works are faulty before God. And whereas the faithful in scriptures are said to be perfect: we must know that there be two degrees of perfection: perfection in substance, and perfection in the highest degree. Perfection in substance is, when a man doth sincerely endeavor to perform perfect obedience to God not in some but in all his commandments. And this is the only perfection that any man can have in this life. A Christian man's perfection is to bewail his imperfection: his obediencee more consists in the goodwill then in the work, and is more to be measured by the affection, then by the effect.

CAP. IIII. Of the degrees of repentance.

R Epentance hath two degrees. It is either ordinary or extraordinary.

Ordinary repentance is that which every Christian is to per form every day: for as men fall daily either more or less: so the graces of God are proportionally weakened day by day. wherefore the continual reparation thereof must be made by a daily renewing of repentance. A Christian man is the temple & house of God's spirit: he must therefore once a day sweep it, that it may be sit to entertain so worthy a ghost.

Extraordinary repentance is the same in nature with the former: it differs only from it in degree and measure of grace.

And this is to be put in practice, when men fall into any enormous, capital, or grievous offenses, whereby they do very grievously wound thir own consciences, & give great offense to the Church. Of this sort was the repentance of Peter when he went forth & wept bitterly: & David's repentance, after that he had committed adultery & murdered Uriah.

CAP. V. Of the persons which must repent.

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

CAP. VI. Of the practice of Repentance

I N the practice of Repentance four special duties are required. The first is a diligent and serious examination of the conscience by the Laws & commandments of God, for all manner of sins both original and actual. Example of the children of Israel. Wherefore is the living man sorrowful? man suffereth for his sin: let us search & try our ways, & turn again to the Lord. Of David. I considered my ways, & turned my feet to thy testimonies.

Touching Original sin, this must be well remembered, that one man hath not one part only of original sin, and another man another: one man this corruption, another that: but every man as he received from Adam the whole nature of man: so also he received original sin wholly. And therefore every man, (not one excepted, saving Christ who was extraordinarily sanctified by the holy ghost in the womb of the virgin) hath in him from his parents the corruption and seed of all sin, which is a natural disposition & proneness to commit any sin whatsoever. Take a view and consider all the horrible sins that be practiced in any part of the world, either against the first or second table: whatsoever they are, the spawn and seed of them all is even in that man that is thought to be best disposed by nature. Some may say, that experience shows the contrary; because among men that want all manner of religion some are more civil & orderly: some again more lewdly disposed. I answer, that this comes to pass, not because some men are by nature less wicked then others: but because God, by his providence doth limit and restrain men's corruption more or less, which he doth for the good of mankind. For if men might be wholly left to themselves, corruption would so exceedingly break out into all manner of sins, that there should be no living in the world.

Touching actual sins, they shall be found by examinatiō to be innumerable as the hairs of a man's head, & as the sands by the sea shore: if any will but search themselves a little by the ten commandments of the Decalogue, for all their sinful thoughts, words, and deeds against God and man.

A DIRECTION FOR EXAmination of the conscience.

Thus much of examination: now follows the second duty, which is confession of sin unto God, which is very necessary. For the right way to have our sins covered before God is, to uncover and acknowledge them unto him. For he will justify us if we condemn our selves, he will pardon us, if we, as being our own enemies, accuse our selves: he forgets our sins if we remember them: when we are vile in our own eyes, we are precious in his: and when we are lost to our selves, we are found of him.

That confession may be rightly performed, a notable duty is to be put in practice in it: namely, the arraignment of a repentant sinner, whereby he judges himself that he may not be judged of the Lord.

This arraignment hath three special pointes in it. For first of all, he must bring himself forth to the bar of God's judgment. which thing he doeth when he sets himself in the presence of God, as though even now the day of judgment were. As Saint Jerome did, who always thought with himself that he heard this voice sounding in his ears, Rise ye dead and come to judgment.

Secondly, he must put up an inditement against himself: by accusing him-self before God, by acknowledging his known sins particularly and his unknowen generally, without any excuse, or extenuatiō, or defense, or hiding of the least of them. Example of David. I know mine iniquity and my sin is ever before me: against thee, against thee only have I sinned, and done this evil in thy sight, &c. behold, I was borne in iniquity, and in sin hath my mother conceived me. And, I have sinned greatly, because I have done this thing: but now, I beseech thee, remove the iniquity of thy servant: for I have done very foolishly. Of Ezra, O my God, I am ashamed & confounded to lift up mine eyes unto thee, my God: for our iniquities are increased over our heads, & our trespass is grown up unto heaven.

Thirdly, he must with heaviness of heart give sentence against himself, acknowledging that he is worthy of everlasting hell, death, and damnation. As the prodigal child, Father, I have sinned against heaven, & against thee, & am not worthy to be called thy child, And Daniel, We have sinned and committed iniquity, & have done wickedly: yea, we have rebelled & have departed from thy precepts, & from thy judgments, &c. O Lord, righteousness belongeth unto thee, & unto us open shame. Of Job, Behold, I am vile, what shall I answer thee. I will lay my hand upon my mouth. And, I abhor myself, & I repent in dust & ashes. Of the Publican, Who standing a far off, would not lift up so much as his eyes to heaven, but smote his breast saying, Lord be merciful to me a sinner.

As for confession of sin to men, it is not to be used but in two cases. First, when some offense is done to our neighbor: secondly, when ease and comfort is sought for, in trouble of conscience.

The third duty in the practice of repentance is Deprecation, whereby we pray to God for the pardon of the sins which have been confessed with contrition of heart, with earnestness and constancy, as for the weightiest matter in the world. And here we must remember to behave our selves to God as the poor prisoner doth at the bar, who when the judge is about to give sentence, cries unto him for favor as for life and death. And we must do as the cripple or lazar man in the way: sit down, vnlappe our legs and arms and show the sores of our sins; crying to God continually as they do, (Look with your eye, and pity with your heart:) that we may find mercy at God's hands, as they get alms at the hands of passengers. Thus Oseah instructeth the people, O Israel, return unto the Lord thy God: for thou hast fallen by thine iniquity: take unto you words, and turn unto the Lord, and say unto him, Take away all iniquity and receive us graciously: so we will render thee the calves of our lips. Of Daniel, We do not present our supplications before thee for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive, O Lord consider and do it: defer not for thine own names sake, O my God. Of David, Have mercy upon me, O God, according to thy loving kindness: according to the multitude of thy compassions put away mine iniquities.

The last duty is to pray to God for grace & strength, whereby we may be enabled to walk in newness of life. Of David, Behold, I desire thy commandments, quicken me in thy righteousness. And, Teach me to do thy will, for thou art my God: let thy good spirit lead me into the land of righteousness.

CAP. VII. Of legal motives to repentance.

MOtives to repentance are either Legal or Evangelical. Legal are such as are borrowed from the law: & they are 3. especially.

The first is, the misery and cursed estate of every impenitent sinner in this life by reason of his sins.

His misery (that I may express it to the conceit of the simplest) is seven-fold.

• 1. within him.
• 2. before him.
• 3. behind him.
• 4. on his right hand.
• 5. on his left hand.
• 6. over his head.
• 7. under his feet.

His misery within him is twofold. The first is a guilty conscience: which is a very hell unto the ungodly man. For he is like a silly prisoner, and the conscience like a Jailor which follows him at the heels, and dogs him whither soever he goes, to the end he may see and observe all his sayings and doings. It is like a register, that sits always with the pen in his hand, to record and inrole all his wickedness for everlasting memory. It is a little judge, that sits in the middle of a man even in his very heart, to arraign him in this life for his sins as he shall be arraigned at the last judgment. Therefore the pangs, terrors, and fears of all impenitent persons, are as it were, certain flashings of the flames of hell fire. The guilty conscience makes a man like him, which lies on a bed that is too strait and the covering too short: who would with all his heart sleep, but cannot. Belshazzar when he was in the midst of his mirth, seeing the hand-writing on the wall, was smitten with great fear, so as his countenance changed, & his knees smote together.

The second evil within man, is, the fearful slavery and bondage under the power of Satan the Prince of darkness: in that his mind, will, and affections are so knit and glued to the will of the devil, that he can do nothing but obey him, & rebel against God. And hence Satan is called the prince of this world: which keeps the hold of the heart as an armed Captain keeps a sconse or a castle with watch and ward.

The misery before man, is a dangerous snare which the devil lays for the destruction of the soul. I say it is dangerous: because he is in setting of it twenty or forty years, before he strikes; when as (God knows) men do little think of it. It is made of three cords: with the first, he brings men into his snare: and that he doeth by covering the misery and the poison of sin; and by painting out to the eye of the mind, the deceitful profits & pleasures thereof. With the second, he hopples and insnares them: for after that a man is drawn into this or that sin, the devil hath so sugered it over with fine delights, that he cannot but needs must live and lie in it. By the third, he draws the snare and endeavors with all his might to break the neck of the soul. For when he seeth a fit opportunity, especially in grievous calamities; and in the hour of death, he takes away the visor of sin, and she weth the face of it in the true form, as ouglie as him self: then withal he beginneth (as we say) to show his horns: then he rageth in terrifying & accusing, that the soul of man may be swallowed up of the gulf of final despair.

The misery behind him, is the sins past. The Lord saith to Cain, If thou doest not well, sin lieth at the door. Where sin is compared to a wild beast, which follows a man whither soever he goeth, and lieth lurking at his heels. And though for a time it may seem to be hurtlesse, because it lieth asleep: yet at length, unless men repent, it will rise up, cease on them, and rent out the very throats of their souls. Job in his afffliction saith, Thou writest bitter things against me, and makest me possess the sins of my youth. And David prayeth, Forgive me the sins of my youth. If the memory of sins past be a trouble to the godly man, oh what a rack? what a gibbet will it be to the heart of him that wants grace?

The misery on the right hand is prosperity and ease: which by reason of man's sin is an occasion of many judgments. In it men practiced the horrible sins of Sodom: it puffs up the heart with devilish pride, so as men shall think themselves to be as God him self, as Sennacherib, Nebuchad-nezzar, Antiochus, Alexander, Herod, Domitian did. It steals away man's heart frō God, & quenches the sparks of grace. As the Lord complaineth of the Israelites. I spake unto thee when thou wast in prosperity: but thou saidest, I will not hear: this hath been thy manner from thy youth. It is like the Ivy that embraces the tree and winds round about it, but yet draws out the juice and life of it. Hence is it that many turn it to an occasion of their destruction. Solomon saith, Prosperity of fools destroyeth them. When the milt swelles, the rest of the body pines away: and when the heart is puffed with pride, the whole man is in danger of destruction. The sheep that goes in the best pasture, soonest comes to the slaughter-house; and the ungodly man fattes himself with continual prosperity, that he may the sooner come to his own damnation.

The misery on the left hand is Adversitie, which stands in all manner of losses and calamities, in goods, friends, good name, and such like. Of this read at large. Deut. 28.

The misery over his head is, the wrath of God, which he testifies in all manner of judgments from heaven, in danger of which every impenitent sinner is every hour. And the danger is very great. The scripture saith. It is a fearful thing to fall into the hands of the living God. He hath store-houses full of all manner of judgments: and they watch for secure sinners that they cannot scape. God's wrath is • s a fire making havoc and bringing to naught whatsoever it lights on: yea, because he is slow to anger, therefore more terrible: as a man therefore stays his hand for a time, that he may lift it higher and fetch a deeper blow. When the dumb creatures melt as wax and vanish away at his presence, when he is angry, as the huge mountains and rocks do, frail man must never look to stand. If the roaring of a lyon make men afraid, and the voice of thunder be terrible: oh, how exceedingly should all be astonished at the threatenings of God.

The misery under his feet is, Hell fire: for every man till he repent, is in as great danger of damnation as the traitor apprehended, of hanging, drawing, and quartering. A man walking in his way falls into a deep dungeon that is full of vggely serpents and noisome beasts: in his fall he catches hold of a twig of a tree that grows at the mouth of the dungeon, and hangs by it: afterward there comes a beast both lean and hungerbitten, which having cropped the whole tree, is ever and anon knapping at the twig on which he hanges. Now, what is the danger of this man? surely he is like to fall into the pit, over which he hangeth. well, this man is every impenitent sinner: the pit is hell, prepared for the devil and his angels: the twig is the brickle and frail life of man: the hungerbitten beast is death, that is ready every hour to knap our life asunder: the danger is fearful: for mā hanging as it were over the mouth of hell, whē life is ended, unless he use good means before he die, he then falleth to the very bottom of it.

If this be the misery wherewith the careless man is sieged & compassed about every way, & that for his sins, why do men lie in the dead sleep of security? ô! it stands them in hand to take up the voice of bitter lamentation, & for their offenses to howl after the manner of dragons. If men could weep nothing but tears of blood for their sins, if they could die a 1000 times in one day for very grief, they could never be grieved enough for their sins.

The second motive to draw men to repentance, is the consideration of the wretched estate of an impenitent sinner in his death, which is nothing but the wages & allowance that he receives for his sin: and it is the very suburbs, or rather the gates of hell. S. Paul compares death to a scorpion, who carrieth a sting in his tail, which is sin. Now then whē impenitent & profane persons die, then comes this scorpion & gripes them with her legs, & stabs them at the heart with her sting. Wherefore the best thing is before death come, to use means to pull out the sting of death. And nothing will do it, but the blood of Christ: let mē therefore break off their sins by reap̄tāce: let thē come to the throne of grace, & cry: yea let them fil heaven & earth with cries for mercy. oh! pray, pray, pray for the pardō of thy sins. If thou obtain but one drop of God's special mercy in Christ, all danger is past. For death hath lost his sting: and then a man without danger may put an ugly serpent in his bosom.

The third motive, is the consideration of his estate after death. When the day of the last judgment shall be, he must be brought and set before the tribunal seat of christ: he shall not be able to escape or hide himself: then the books shall be brought out, & all his sins shall be discovered before God's saints & angels: the devil & his own conscience shall accuse him: none shall be advocate to plead his cause: he himself shall be speechless; he shall at length hear the dreadful sentence of damnation, Go ye cursed into hell prepared for the devil & his augels. This thing might move the vilest Atheist in the world to leave his wicked ways and come to amendment of life. We see the strongest thief that is, when he is led in the way from the prison to the bar, leaves his theeving and behaues himself orderly. And indeed if he would then cut a purse, it were high time that he were hanged. All men by nature are traitors and malefactors against God: whiles we live in this world, we are in the way going to the bar of God's judgment. The wheel of the heavens turns one bout every day, and winds up somewhat of the thread of our life: whether we sleep or wake we are always coming nearer our end: wherefor let all men daily humble themselves for their sins, and pray unto God that he would be reconciled unto them in Christ: and let them endeavor themselves in obedience to all God's commandments, both in their lives and callings.

Again, after the last judgment there remains death eternal appointed for him: which stands in these three things. I. A separation from all joy and comfort of the presence of God. II. Eternal fellowship with the devil and all his angels. III. The feeling of the horrible wrath of God, which shall seize upon body, soul, and conscience, & shall feed on them as fire doth on pitch and brimstone: and torment them as a worm crawling in the body and gnawing on the heart: they shall always be dying, and never dead: always in woe, and never in ease. And this death is the more grievous, because it is everlasting. Suppose the whole world to be a mountain of sand, and that a birde must carry from it a mouthfull of sand every thousand years: many innumerable thousands of years will be expired before she will have carried away the whole mountain: well, if a man should stay • n torment so long and then have an ende of his woe, it were some comfort: but when the bird shall have carried away the mountain a thousand times: alas, alas, a man shall be as far from the ende of his anguish and torment as ever he was. This consideration may serve as an iron scourge to drive men from their wicked lives. Chrysostom would have men in their meetings in tavernes and feasts, to talk of hell, that by often thinking on it, they might avoid it. A grave and chaste matron, being moved to commit folly with a lewd ruffian; after long discourse, she called for a panne of burning coals, requesting him for her sake to hold his finger in them but one hour; he answered, that it was an unkind request: to whom she replied, that seeing he would not hold so much as one finger in a few coals for one small hour, she could not yield to do the thing, for which she should be tormented body & soul in hell fire forever. And so should all men reason against themselves. None will be brought to do a thing, that may make so much as their finger or tooth to ache: therefore we ought to have great care to leave our sins, whereby we bring endless torment to body and soul in hell.

CAP. VIII. Of motives Evangelical.

E Vangelicall Motives are two especially. The first is taken from the consideration of man's redemption. He that redeemed mankind is God him self. As Paul saith, that God was in Christ, reconciling the world to him self. Mans sin is so vile and heinous in the eyes of God, that no Angel nor creature was able to appease the wrath of God for the least offense. But the Son of God himself must come down from heaven, and take man's nature on him: and not only that, but he must also suffer the most accursed death of the cross, and shed his most precious heart blood to satisfy the justice of his Father in our behalf. If a Father should be sick of such a disease, that nothing would heal but the heart blood of his own child, he would presently judge his own case to be dangerous; and would also vow if ever he recovered, to use all means whereby he might avoid that disease. So likewise, seeing nothing could cure the deadly wound of our sin but a plaster made of the heart blood of Christ: it must make us acknowledge our pitiful case, and the heinousness of the least of our sins, and stir us up to newness of life.

Again, considering the end of the redemption wrought by Christ, was to deliver us from our evil conversation in sin and unrighteousness, we are not to continue and as it were lie bathing our selves in sin; for that were, as if a prisoner, after that he had been ransomed and had his boltes taken of, and were put out of the prison to go whither he would, should return again, and desire to lie in the dungeon still.

The second motive is, that God hath made a promise to such as truly repent. I. Of remission of sins. Wash you, make you clean, take away the evil of your works from before mine eyes: cease to do evil, &c. though your sins were as crimson, they shall be made a • white as snow: though they were red like scarlet, they shall be as wool. And, Seek the Lord while he may be found, call upon him while he is near. Let the wicked for sake his ways, & the unrighteous his own imaginations, & return unto the Lord, and he will have mercy on him, for he is very plentiful in forgiving. II. Of life everlasting. I will not the death of a sinner, but rather that he repent and live. And, Thus saith the Lord unto the house of Israel, Seek ye me, & ye shall live. III. Of mitigating or removing temporal calamities. Stand in the court of the Lord's house & speak unto all the cities of Judah, &c. If so be they will hearken and turn every man from his evil way, that▪ I may repent me of the plague which I have determined to bring upon them, because of the wickedness of their works.

As God hath made these merciful promises to penitent sinners, so he hath faithfully performed them, so soon as they have but begun to repent. Exāple of David, Then David said to Nathan, I have sinned against the Lord. And Nathan said to David, thy sin is forgiven thee. Of Manasseh. When he was in tribulation he prayed unto the Lord his God, & humbled him self greatly before the Lord God of his fathers, and prayed unto him: an • God was entreated of him, & heard his prayer Of the Publican. The Publican &c. smote • his breast, saying, O God be merciful to me sinner: I tell you, this man departed justified t • his house, rather then the other. Of the thief▪ He said unto Jesus, Lord, remember me, when thou comest to thy kingdom. Then Jesus sai • unto him, verily I say unto thee, today shall thou be with me in paradise.

Having such notable promises made to Repentance, no man is to draw back from the practice of it, because of the multitude o • his sins: but rather to do it. The Pharisee • said to Christ's disciples, why eats your master with Publican's and sinners. When Jesus • heard it, he said unto them, the whole need no • the Physician, but they that are sick. And I am come not to call the righteous, but sinners to repentance. And Verily I say unto you, that Publican's and harlots shall go before you into the kingdom of God.

CAP. IX. Of the time of Repentance.

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

CAP. X. OF CERTAINE CASES in Repentance.

CAP. XI. Of the contraries to Repentance.

COntrarie to Repentance is Impenitency: whereby men continue in one estate, neither sorowing for sin, nor turning from it.

It is one of the most grievous judgments that is if it be final. For as a sick man, then is most sick, when he feels the lest sickness, & saith he is well: so miserable man is in most misery when he feels no misery, and thinks himself in good estate.

This sin befalls them that judge themselves righteous, needing no repentance. As the Pharisees in the days of Christ, the Catharists in the Primative Church, & the Anabaptists in our age. Add unto these, such as have hardened their hearts: so as they cannot discern between good and evil; nor tremble at God's judgments, but rather fret and rage against them: till God in his wrath either destroy them or cast them to final despair. As it befell Julian the Apostate, who died blaspheming, and casting his own blood into the air.

Between the two extremes Repentance & Impenitency, is placed counterfeit repentance. For the wicked nature of man can dissemble & counterfeit God's grace. As the Lord complains of the Jews. Her rebellious sister Judah, hath not returned unto me with her whole heart, but feinedly saith the Lord. Ierem. 3. 10.

Counterfeit repentance is either Ceremonial or Desperate.

Ceremonial, when men repent in outward show, but not in the truth of heart. As Saul. Then said Saul to Samuel, I have sinned: for I have transgressed the commandments of the Lord, & thy words: because I feared the people & obeyed their voice. Now therefore I pray thee take away my sin, & turn again with me, that I may worship the Lord &c. Again, I have sinned, but honor me I pray thee before the el • ers of my people. Of Ahab. When Ahab heard these words • e rent his clothes and put on sackcloth, & fasted, & went softly. And the word of the Lord came to Elijah saying, seest thou how Ahab is humbled before me.

Dissembled repentance may be discerned because men after a time return to their old bias again. Pharaoh king of Egypt said unto Moses & Aaron, Pray unto the Lord that he may take away the frogs from me & from my people. And, when Egypt was smittē with hail he said: I have now sinned: and the Lord is righteous: but I and my people are wicked: pray ye unto the Lord, that there be no more mighty thunders and baile. Again, troubled with grasshoppers, he said, I have sinned against the Lord your God, and against you, and now forgive me my sin only this once, &c. Now mark the issue of all: when Pharaoh saw that he had rest given him, he hardened his heart. and harkened not unto them, as the Lord had said. This is the ordinary & common repentance that most men practice in the world.

Desperate repentance is, when a man having only gods judgments before his eyes, is smitten with horror of conscience: & wanting assurance of God's mercy despairs finally. This was Judas Repentance, who when he had brought again the 30. pieces of silver confessed his fault, & went and hanged himself.

CAP. XII. Of corruptions in the doctrine of Repentance.

THe Church of Rome at this day hath corrupted the ancient doctrine of repentance being one of the special points of religion. The corruptions are specially six.

The first, that they make repentance or penance to be a sacrament, which cannot be: because it wants an outward sign. And though some say, that the words, which the priest rehearseth in absolution, are the sign: yet that cannot be: because the sign must be not only audible, but also visible.

The second, that a sinner hath in him a natural disposition, which being stirred-up by God's preventing grace, he may and can work together with God's spirit in his own repentance. But indeed all our repentance is to be ascribed to God's grace wholly. The soul of man is not weak but stark dead in sin: & therefore it can no more prepare it self to repentance, then the body being dead in the grave can dispose itself to the last resurrectiō.

The third corruption, that contrition in repentance must be sufficient. A thing impossible. For sin doth so greatly offend God's majesty, that no man can ever mourn enough for it.

The fourth, that contrition doth merit remission of sin. An opinion that doth derogate much from the all-sufficient merits of Christ.

The fifth that he that repents must confess all the sins, that he can remember with all their circumstances to his own priest, or one in his stead, if he will receive pardon. This kind of confession is a mere forgery of man's brain. I. There is neither precept nor example of it in the Scriptures. II. David and others have repented and have received remission of their sins without confessing of their sins in particular to any man.

The last, that the sinner by his works and sufferings must make satisfaction to God for the temporal punishment of his sins. A flat blasphemy. The scriptures mention no other satisfaction but Christ's; and if his be sufficient, ours is needless: if ours needful, his imperfect. Papists write that both may stand together. Christ's satisfaction (they say) is as a plaster in a box unapplyed: man's satisfaction as a means to apply it: because it prepares us to receive it. Ah, good divinity: for even in common sense the satisfaction of Christ must first be applied to the person of man that it may please God: before the works (which they term satisfactions) can any way be acceptable to God.

To conclude, the Romish doctrine of repentance, is the right way to hell. For when a sinner shall be taught that he must have sufficient sorrow for his sin: and withal that he must not believe the remission of his own sins particularly: when sorrow comes upon him and he wants sound comfort in God's mercy, he must needs fall into desperation without recovery. Therefore the papists in the hour of death, (as we have experience) are glad to leave the trumpery of human satisfactions, and to rest only, for their justification, on the obedience of Christ.