First , what Repentance is .

THere is no Doctrine in the Church of God more necessary than the doctrine of Repentance and amendment of life ; neither doth the holy Ghost so much labour in all the Scripture , as hee doth to beat repentance into mens heads .

It was not only the only Sermon which S. Iohn Baptist preached , to prepare the way for Christ , but also it was the first that euer was made , it was preached by God himselfe , to our first parents in Paradise ; & euer since both the Prophets , Apostles , and many of Gods faithful Ministers haue preached Repentance vnto the people .

Yet notwithstanding many are so wedded vnto sinne , and they are become so godlesse , so gracelesse , so rooted and fully resolued to liue therein , that the most part little vnderstand the Doctrine of Repentance , and lesse practise the duty . Many presume to describe it , though few know it : many can talke of it , but few walke in it ; many speake of it , but few feele it ; and many thinke they haue caught it , when they haue but the shaddow of it ; because it is so slippery that few can hold it , and so secret that many cannot find it : it is hid from the world , and reuealed vnto none but to the elect Children of God .

It is a worke that no men with their sine heads and deepe deuices can comprehend , for the conuersion of a sinner is supernatural . And whosoeuer doth or hath not felt in himselfe what repentance is , shal bee dammed ; therefore hee that hath eares to heare , let him heare , and he that hath eyes to see , let him see what Repentance is , and withall bring this precept of the Philosophers with him , Nosce teipsum , Know thy selfe ; it is the first thing to be done in repentance , and the beginning of all grace .

Repentance is a worke of grace ▪ arising of a godly sorrow , from a true faith , and knowledge of a mans own spirituall estate . It is a constant turning of man in his whole life from all his sinnes , vnto God ; it is an harty sorrow for sinne with amendment of life , hauing a godly Resolution to sinne no more .

It is a most necessary thing for mankind ; it is the very supersedeas and discharge of sinne , and the cause of vnity betweene God and man . There is no other means to make peace betweene Christ and vs , but Repentance : No other to discharge sin , nor course to auoyde hell , but Repentance ; neither any way to winne heauen , but Repentance : and therefore Repentance is most necessary .

What wounded body would not seeke a salue ? much more what wounded soule , slain with sin , would not seeke Repentance , seeing it is the onely salue to cure the soule ?

It is an Ephod of purity ; and a defiled man may not weare it . The dignity of it is great , & honorable ; and the Lord will not bestow it vpon an vnworthy person . It is a magnificent guest , and wil not come into a polluted Tabernacle . It is an holy Sainct , and will not dwell in the Synagogue of Sathan .

It is not to bee bought with siluer or gold , nor to bée had from the gifts of Kings , Popes , or Potentates : it is a thing of inestimable value , it sheweth the attonement betweene the Sauiour and the Sinner ; and beeing gotten by Faith , Prayer , and hearing the Word of God , it brings thee vnto Christ . It is libera Donatio , a gift absolute , without consideration , which God euer bestoweth vpon his friends , vppon those that loue him . It is called the Spirit of Burning ; therefore with spéede repent , that repentance may burne thy sinnes , lest the fire of hell burne thy soule . Esay 4. 4.

The true Essence or nature of thy Repentance , onely consisteth in turning from all thy sinnes vnto God : and therefore it is not altogether deriued of the word Poenitentia , because the Diuines say , it doth not comprehend Totum Terminum a quo et ad quem , from what , and to whom thou must returne .

But this is the true Repentance , which the Latins interpret by this word Resipiscentia , or Conuersio ; with is not onely the changing of the minde , but it is Recessus a malo , a forsaking of euill , Accessus ad bonum , & returne vnto that which is good : Reuertimini vsque ad me , returne as farre as vnto me . Thou must not with Agrippa come with almost , for God delights not in those which will but almost repent : but if thou wilt repent truely , thou must carefully giue vnto God three things , viz. Primam Lunam , Rotam Solis , Canis iram :

The first quarter of the moon , COR The circle of the Sun , And the rage of a dog .

And withall haue both a purpose in minde , and an inclination in will , and endeauour in life , wholly to forsake all thy sins for euer , and turne vnto God .

For better proofe that true Repentance is a turning vnto God , thou maist finde examples in the holy Scriptures plentiously .

O ye children of Israel ( saith Esay ) turne againe from al your infidelity , wherein you haue drowned your selues .

Turne you , turn you from all your euill wayes , for why will ye dye O ye house of Israel ?

Repentance may be called a worke of Grace ; yea , a supernaturall Grace of a sanctified spirit , arising of a godly sorrow , from a true faith , and knowledge of a mans owne spirituall estate .

I may call Repentance a worke , because it seemes not to bee a quality or habite , but an action of a Repentant sinner , striuing to returne from all his sinnes , to come vnto God : and it cannot be practised by any , but such as are in the state of Grace .

Thou must leaue all sin , and turne wholly to God : therefore to be contrite , and not to conuert ; to conuert , and not to reforme ; to forsake sinne past , and not to amend ; to eschew ▪ euill , and not to doe good ; and to acknowledge Gods mercy , & not to giue thanks : is indéed , not to repent truly .

To doe one thing , and to leaue all the rest vndone ; or to doe all but one , and to leaue that vndone , is to do nothing at all : but to leaue all vndone , is to put the Diuell out of one corner of thy heart into another .

For bee thou well assured , that thy soule is a reall thing , and cannot passe but by liuery ; therefore if thou wilt deliuer the whole possesson of thy soule vnto God by Repentance vnfeignedly , thou must needes driue the Diuell out of all the corners of thy heart by amendment of thy life wholly .

Thou must resolue to leaue sinne fully and absolutely . If thou begin to repent , and goe not forward from Grace to Grace , thy Repentance is of no value : Non progredi est regredi , Not to goe forward ( in thy Repentance ) is to go backward , without thy amendment : for there is no standing still ( in the state of sin ) if thou mind to repent . Qui cessat esse melior , cessat esse bonus : He that ceasseth to bée better , ceasseth to bée good ; but he that doth begin & goe on to the end , receiues his reward , and this can neuer be obtained , except thou repent truly .

To Repent , consisteth but of two syllables ; yet vnto the wicked it is so hard to be learned , and so vnapt to be practised , that like as the Camelion can change himselfe into all colours sauing white , so wold they change themselues from all goodnesse to follow euil , rather then to returne vnto the Lord by Repentance .

To conclude this point , thou shalt no sooner repent , but heauen shall bee confirmed vnto thee , habendum et tenendum , for euer and euer .

Secondly , God is the Author of Repentance .

REpentance is libera donatio , a gift absolute , without consideration ; and it comes fréely from God , who is the very efficient Ier. 31. 18. Lam. 5. 21. Ier. 31. 18. Ier. 31. 18. 2. Tim. 25. 26. and principall Author or Donor thereof . It is therfore to be held the more precious , and to bee desired with the more hope ; yea , to be thy Summum Bonum , for it obtaineth Saluation vnto all those which truely repent and turne vnto God . And hee that turneth vnto God by Repentance , must first of all bee turned by God : and so saith Ieremiah , Ierem. 31. 19. Surely after I Ier. 31. 19. was conuerted I repented , and after I was instructed , I smote vpon my thigh ; I was ashamed , yea euen confounded , because I did beare the reproch of my youth . And Ioh. 6. .44 . our Sauiour Christ saith , No man can come vnto me except my Father draw 2 Tim. 2. 25 Ps. 118. 29. Ier. 33. 11. Mat. 19. 16 Psal. 105. Psal. 103. 8. him . Therefore saith S. Paule , Instruct them with meekenesse , prouing if God will at any time giue them Repentance , that they may be saued .

For God is good and Ezech. 18. Rom. 10. 1● . Psal. 50. 15 Psal. 91. 15 Psal. 145. 18. mercifull vnto all those that turne vnto him by Repentance ; he is full of pitty , and hath no pleasure at all that the wicked should die : but is rich vnto all that call vppon him for mercy ; and hath promised to heare thy petitions if thou truely repent .

Furthermore , if thou hadst repentance in thine owne power , and mightest repent when thou wouldest ; yet it were but a folly ; yea , it were a méere madnesse to presume in sinne because thou hast a remedy . But now séeing thy repentance is in the hand of God , and that none can repent without his especiall Grace , it were a double and a treble folly to delay thy Repentance from day to day , or to seeke it from any other but from God .

Thirdly , of Contrition .

COntrition is a feare and inward sorrow of conscience , perceiuing that God is angry with sin , & is sorry that it hath sinned . And to speake more largely of it , thou maist know this ; y ● Contrition also comprehendeth first the knowledge of God , requiring Obedience , and discommending Disobedience ; and not to remit Sin without full and perfect satisfaction , either in respect of obedience it selfe , or else in respect of punishment .

Secondly , the discussing and examining of thy Nature , thy thoughts , will , affections , and all thy actions and déedes , according to the square and rule of Gods Lawes in euery point : for as saith S. Augustine , Peccatum puniendum est aut a te , aut a Deo : si punitur a te , tunc punitur sine te : si vero a te non punitur , tecum punietur . Sin must néedes bée punished , either of God , or of thy selfe ; if by thy selfe , then sin is punished without thée ; if of God , then thou and thy sin must bée punished together . Therefore if thou wouldst repent with a true contrition , that thereby thou maist reape a most plentiful haruest , thou must sowe in Gods field the séedes of Repentance , and oftentimes water them with the teares of thy humble Contrition : so shalt thou gather the true fruits of euerlasting ioy and felicity . For as the déeper the wound , the more diligent the cure : so let thy repentance bring forth as much sorrow , as sin gaue thee delight .

And as S. Ambrose saith , Expectat lachrimas nostras Deus , vt profundat Pietatem suam : God looketh for thy teares in thy Contrition , that hée may powre downe his grace vpon thy amendment . Lauandum est cor Poenitentiae lachrimis . Thou must wash thy heart in the troubled Poole of Bethesda , in the true tears of Repentance , hauing an inward sorrow wrought by the holy Ghost , for thy sinnes before committed , against so good and gracious a God ; ioyned both with a perfect faith to bee forgiuen for Christ his sake , and also from henceforth , with a ful and determinate purpose to amend and leade a new life .

Fourthly , of Examination .

BEfore thou confesse thy sinnes vnto God , thou must take heede to examine thy selfe , that thereby thou maist know them both in greatnesse and danger : for vntill thou know thy sins , that thy conscience may be conuicted by them , thou canst neuer humbly & hartily confesse them .

For , let any repentant sinner aske his conscience , what was the first cause of his conuersion , and surely he will say , That when hee began to repent , he did first search himselfe ; and finding his wayes dangerous , and his cause feareful , did therevpon resolue to take a new course . It is the beginning of all grace , to search , trie , and examine thy selfe . It is also a meanes to preuent Gods iudgement : for if thou doest not search thy selfe , then God will search thee with his fiery crosses and terror of his punishments .

But if thou truely examine thy selfe , first to bee guilty of Adams sin .

Secondly , prone by Nature to all euill .

Thirdly , subiect to the curse of Gods wrath .

Thus in the guiltinesse of Adams sin , sin hath his beginning ; in the originall , his continuance ; and in actuall , his full perfection .

So , answerable thereunto is the wrath of God ; it beginneth by leauing thée by nature vnto the slauery of Sathan ; it is continued by death , and accomplished by damnation .

Now these three rules I leaue to thy carefull consideration , assuring thée from God , thou canst neuer bee saued , vnlesse thou repent ; nor neuer repent , except thou doest search , trie , and examine thy selfe .

Thus , if thou wilt repent truly , thou must search and looke into thy selfe , to see in what a miserable case thou art ; as I haue said before : and thou shalt find , that by nature thou art the child of wrath , out of the fauour of God , not onely wretched and accursed by the Law , a bond-slaue vnto Sathan , but finally subiect to death , hell , and damnation .

Thus if thou wouldst know , if thou art in the right way of repentance , or no , thou shalt finde , if thou consider in thy selfe , whether thou hadst euer any neede of Gods pardon for thy sinne , or of Christ his blood , to salue and cure thy soule : Or was thy heart euer wounded or grieued for thy sin , so that thy soule were euen sicke with the stinke thereof ?

Or didst thou euer hunger and thirst after God in Christ ? and with sighes , groanes and teares , beg for his mercy vpon thy knees ( as for life and death : ) If thou hast not felt , nor done these things in some measure , surely thy case is very fearefull and dangerous ; thou art not yet in the way of Repentance : therefore as yet the mercies of God belong not vnto thee .

Fifthly , of Confession .

SAint Chrysostome saith , that nothing pleaseth God more then Confession , if it be ioyned with true contrition ; and that it is a part of Humiliation , euer ioyned with true Repentance , because they cannot bee truly humble & repent , who confesse not their sins vnto God : neither will he giue them pardon ; for God couers when men vncouer and acknowledge ; he iustifieth when men condemne themselues , and flye vnto him for mercy . If any plead vnto God , Non est factum , and deny his deedes , and debts of sinne ; there is no reason why he should haue the Acquittance of Grace . Therefore , saith Salomon , Prou. 28. He that hideth his sins shal not prosper , but hee that confesseth them and forsaketh them , shall haue mercy .

If thou confesse them effectually , it wil cause thee to weepe like Mary Magdalen ; wrastle with God like Iacob ; and poure forth flouds of teares , like Ezechia . Thou must confesse them in this or such like manner . First , you must put vp an inditement against thy selfe , and accuse thée before God ; wherin thou must acknowledge both thy particular & vnknowne sins , generally without any excuse , extenuation or defence , in hiding the least of them . An example thou maist finde in Dauid : I know my iniquity is euer before me .

Secondly , you must with griefe of heart ( as a Judge vpon the Bench ) giue sentence against thy self , acknowledging thy vnworthinesse , by reason of thy sinne , to haue deserued euerlasting damnation ; as the Prodigall child did , who said , Father I haue sinned against heauen and before thee : Or the Publican , who standing a far off , would not so much as cast vp his eyes vnto heauen , but smot his breast , crying : Lord bee mercifull vnto me a sinner .

Thou must also accuse thy sins , thy very conscience must witnesse against them , and thy heart conuince them ; thou must accuse them , first , as strangers deiected ; secondly , as aduersaries conuicted ; and thirdly , as enemies professed .

In so doing , saith Augustine , when thou accusest thy selfe by confessing thy sins vnto God , thou preuentest thereby the Diuell of his purpose , so that hee cannot accuse thee at the day of Judgement . For , saith hee , thou blottest out all thy sinnes by Repentance .

Where there is no accuser , there is no crime produced for the Judge to condemne : For Eius quod non est , non est poena : peccatum remissum , non est ; ergo peccati remissi non est poena . That which is not , hath no punishment ; forgiuen sins are not ; ergo forgiuen sins haue no punishment . And so saith the Author to the Hebrewes , 10. 18. Leo saith , that those sins shall neuer bee condemned which are purged before with confession and Repentance Neither is Jesus Christ any longer thy Judge to condemne thee , but thy Aduocate to plead for thee , if thou accuse thy selfe by confession .

Therefore confesse thy sins vnto God without any excuse or delay . For it is another manner of thing to repent then many take it for ; It is not euery sob or sigh , that brings Repentance ; God is mercifull , &c. And thus lightly dawbe them ouer , as though Gods mercy were to be gained in a moment . Let no man deceiue himselfe ; it will cost thée many a praier , and many a teare in thy confession , before thou canst haue pardon for thy sins .

If thou diddest feele the smart of sin but pricke in thy wounded conscience , thou wouldst neuer giue God any rest ; but like Dauid , crye vnto God againe , & againe , vntill thou hast found some comfortable perswasion of Gods mercy in Christ , for the forgiuenesse of thy sins .

Untill thou doe thus , thou shalt neuer finde any quietnesse in thy conscience , nor any sound comfort of Gods Spirit in thee .

Dauid could neuer repent vntill God sent Nathan vnto him ; to reprooue him for his sin : but so soone as hee saw his sin , and that it was not onely committed against Vriah , but also against God it presently so woundes his conscience , killed his poore heart , and so grieued his soule , that hée cryed out in his conscience ; Against thee O Lord , against thee haue I sinned , &c.

As if he would haue said , Oh my God , it grieues me exceedingly , and wounds my very soule , that euer I was so vile a sinner as to sinne against thee , O my most gracious and merciful God .

Therefore the only way to repent , is , from the bottome of thy heart , in thy conscience to grieue for thy sin ; especially for that it is against God , and causeth thee to breake his Lawes ; for if thou couldst bee sorry for thy sin , because it is against God , more then for fear of punishment it were a good signe that thou wert in the ready way of Repentance .

Wherefore if there were no shame nor punishment , no Hell nor damnation , yet thou oughtest to repent , because thou hast sinned against so good and gracious a God , who hath created and redeemed thee .

Sixthly , Faith is the ground or roote of Repentance .

FAith may be added vnto Repentance , not as a part , but as the ground or roote thereof ; for it cannot bée , that the roote and the fruit should bée both one thing : and without Faith there can neuer be any true Repentance , therefore they are still ioyned together .

To cleare this doubt , thou must consider three things : First , the order of Nature ; secondly , the time ; thirdly , the manifestation of them both .

In order of nature , faith goeth before Repentance : in manifestation of them , repentance is first ; in time , they are both ioyned together .

By order of nature , first a mans conscience must in some sort bée setled , touching his reconciliation with God in Christ , before he can truely repent .

As S. Ambrose saith , No man can rightly repent , vnlesse he hope for pardon . So that remission of sins is beleeued , then vpon that comes Repentance .

By manifestation Repentance goeth before faith , for it is sooner descried then faith .

Regeneration is like the sap of a trée , hid within the barke , when as Repentance is like the bud , that spéedily sheweth it selfe .

If wee respect the time , neither of them are one before the other , but are begotten both in an instant . So soone as there is fire , so soone it is hot : and so soone as a man is regenerate , so soone hee repents : for he that beleeues , instantly repents . Therefore none can truly repent , except hee beleeues that he is Gods . And none can haue beleefe , but hee that hath his grace , and faith in him .

Furthermore , none can repent vnlesse they hate sin ; and faith causeth a man to hate sin : now none can hate sin , except he be sanctified ; and none can be sanctified , without hee be iustified ; and this cannot be without faith ; for faith comprehendeth iustification .

Againe , the inward or instrumentall cause of Repentance , is faith , which may be called the mother of repentance , because it brings it forth , as the Word is the begetter ; and so may haue the name of a Father : for he that is without faith is dead . No life without faith ; no repentance without life : & therfore neither the Pharisies Prayer , the Harlots vow , the Traitors kisse , the Sacrifice of Caine , the Fast of Iezabell , the Oblation of Ananias , nor the Teares of Esau , could bee accepted of God , because they were not truly deuoted from a liuely faith .

Lastly , the efficient or principall working cause of faith in thy repentance , is God , wherby , by faith euery true beleeuer receiueth Christ for himselfe , as giuen for him , borne for him , dying for him , and rose againe for him : for hee dyed for his sins , and rose againe for his iustification .

And to conclude , repentance separated from faith in Christ , is no true Repentance .

And thus much concerning Faith .

Lastly , the time when to repent .

MAN hath no time of repentance certaine , no tearme of yeares but tearme of life , and that is most vncertaine .

Though God called Saul twice , Samuel thrice , his Spouse foure times , the Nineuites forty dayes , and the Iewes forty yeares ; yet hee giues vs no time to repent , but to repent now .

The time of repentance is the time present without delay , as the holy Ghost teacheth : This day if you will heare his voice , harden not your hearts : for there is but one acceptable time , with being neglected , is as a Bird escaped out of the hand , or a shaft shot out of a bow , not to be recalled . At what time ( saith the Lord . ) The Lord limits no time , if a man repent truly . The time of repentance is double ; First it must be done presently , without delay : Secondly , continually , euery day . It must bee done spéedily without delay : for who knows whether this bee the acceptable time , which if thou neglect when God calls thée in thy youth , or in thy health , it may be he will not call thee hereafter in thy age or sicknesse ; and the longer thou doest defer thy repentance , the harder it will be for thée to repent . Therefore if thou hast suffered the bud of thy youth to be blasted , thy flower to fade , thy leaues to dry vp , and thy boughes to wither , yet kéepe life in the roote , lest the whole become fuell for hell fire .

Be not like those with begin not to liue vntil they be ready to dy , & then after a foes desert , com to craue of God afrends enternainmēt . Nor thinke to snatch vp heauen in a moment , which the best can scarce attaine vnto in many yeares : or iumpe from Diues diet to Lazarus Crowne ; that is , from the seruice os Sathan , to the solace of Saints . O Beloued , Heauen is not to bée gained so easily .

The theefe indéede may be saued on the Crosse , and mercy found at the last ; but late repentance is seldome or neuer true repentance . For if a man repent when he can sin no more , then hée leaues not sinne , but sinne leaues him .

Looke in the whole book of God , there is but onely one , and that was that good thiefe , that truely repented at the houre of his death : and who knoweth whether hee had repented before or no , we reade nothing to the contrary ( yet howsoeuer ) Ille vt nullus desperet , solus vt nullus praesuma● , He is left vnto vs for an example that no man shold despaire , he only that no man should presume .

Oh therefore if thou wouldest bee free from this doubt , auoyd the vncertainty , repent whilst thou art in good health , take time whilst it is offered thee , for time and tyde stayeth for no man . Common experience teacheth vs , that tempus est pretiosum , breue , et irreuocabile , time is precious , short , and irreuocable , which can neuer bee redeemed : and withall consider , Qui non est hodie , cras minus aptus erit , hee that is not ready to repent to day , will be lesse ready to morrow : it may be God hath appointed this day to be the end of thy life . Oh therefore alwayes so liue , that thou bee euer prepared to dye : remember the saying of Chrysostom , The wicked ( saith he ) haue this punishment , in dying they forget themselues , because in their life time they forgate God .

And on thy death-bed ( if thou shouldest deferre thy repentance vntill then ) it may be thou wilt be wearied with dolour and paine , thy thoughts may bee amazed , and thy memory decayed .

But thy guiltie conscience burthened with sinne , that would continually accuse thee , and the Deuill with all his cursed caitiues , will bee there in a readinesse to perswade thee to despaire , with their vasa furoris , their vessels of fury , to attend & require their hire for their seruice , presenting before thine eyes all those sinnes that they haue tempted thée to doe , alleadging that thus and thus they haue done for thee .

O what then wilt thou doe ? What answer canst thou make ? Doest thou think that God whom thou neuer regardedst to serue , will then send his Angels to deliuer thée out of his clawes ? No , no. It is iust and right , that thou beeing dead shouldst neuer want torment , that whilst thou liuedst wouldest neuer want sinne .

According vnto Christs owne saying , Quantum in Reu. 18. 7. delitiis fuit , tantum dato illi tormentum : Looke how much they haue delighted in sin , so much torment shal be laid vpon them .

If all this will not moue thée to turne vnto God by repentance ; what wil moue thee then ? Wouldest thou deferre thy repentance vntill thy last day ? Oh! who knoweth whether the Lord will giue thee grace and space to repent then or no ? If he would , it were an vncertaine point , to hazard so great a Jewell as the saluation of thy soule vpon .

Or wouldest thou continue in thy sinnes , and neuer repent , and yet thinke to haue eternall life ? It is impossible . As soone thou maist driue God out of heauen : for Christ himselfe saith ; I tell you nay ; Except ye repent , yee shall all likewise perish . Or wouldest thou forgoe heauen , and escape hell too ? It is as much impossible .

Wherefore to conclude , I beseech thée gentle Reader , in the Name of Jesus , and for Christ his sake , to beware that thou deferre not thy repetance , lest thou finde thy heart deepely wounded , when thou shalt finde many sinnes committed and not repented , and many of thy promises made to God , but in little or no measure performed .

Therefore I besaech thée , shake off thy sinnes , banish them , send thy darlings packing , and neuer more pitty them ; for they séeke thy very soules destruction . If thou doest deferre thy Repentance vntil it be too late ; Oh! then thou wouldest giue a thousand worlds for one dayes repentance , or an houres contrition . Record therefore a decrée in thy heart , to kéepe all thy sins in perpetuall exile , and neuer admit them againe in thy coasts . Now followeth an excellent marke to know the childe of God which hath truly repented .

Hée that hath earnestly repented , and is truly conuerted from his sinnes , hath this speciall marke in him ; he is none of those fruitles hearers , barren beléeuers , vnregenerate knowers , or verball Professors : but hée is the faithfull doer of the will and Word of God .

( a a 1 Ioh. 2. 5 ) Whosoeuer keepeth Gods word , in him verily is the loue of God perfected : Hereby know wee that wee are in him : he that abideth in God , ought also to walke euen as he hath walked , that is , as S. Iohn sheweth vs , ( b b 1 Ioh. 3. 3. ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure .

For the regenerate man desireth nothing so much , as hée desireth God ; therefore hée maketh himselfe fit for him : ( c c Rom. 4 , 7 8. ) Blessed , ( d d Esay 41. 8. Wisedom . 7. 27. Ioh. 15. 14. 15. ) the friend of God , ( e e Phil. 3. 8 ) and doe count all things but dung , that hee may winne Christ . Wherefore he doth ( f f Cor. 11. 1 ) imitate the godly , ( g g Pro. 4. 14 ) shun the wicked ( h h Mat. 5. 6 ) embrace vertue , ( i i 1. Pet. 3. 9 ) and flye sinne .

For the Spirit of God assures no man pardon of his sins , but such as be humbled for them , repent of them , confesse them to God , leaue and forsake them , & withall become a new creature , and walke in newnesse of life .

Those which walke in newnesse of life , are these which Christ calleth ( k k Mark . 3. 35. ) his Mother , Sister and Brother , ( l l Rom. 6. 18. ) his Seruants , ( m m Ioh. 15. 14. 15. ) his Friends , ( n n Cant. 5 , 1. ) his Sons , ( o ) and his Spouse . To conclude , those be tearmes of loue , and that from Christ himselfe , to requite the regenerate man that returns vnto him by vnfeigned repentance .

Non tam audire , quàm obedire , requir it Deus.

God regardeth more a faithfull heart , than an attentiue eare .

Now I haue shewed thée what Repentance is ; how necessary it is ; what benefits it brings ; and whose gift it is ; and also how it is attained ; and now lastly the time when it is to be taken in hand .

Oh repent , repent therfore , that thou and I , and al the Elect children of God may haue all our sins freely forgiuen vs , and bee with Christ Jesus our Sauiour , who hath so deerely bought vs : to whom with the Father and the holy Ghost , be all Honor , Power , Glory , and Dominion , both now and euer more . Amen .