The ready vvay to trve repentance: or, A Godly, and learned treatise, of the repentance of Mary Magdalen: opened in diuers sermons at the first; begun in little Alhallowes vpon the Wall, London, the 21. day of Septemb. 1616. and continued in S. Peters Church in Sandwich; contayning doctrine of faith. / By Harim White ... ; Whereunto also, by request, are added certaine other sermons, preached by the same author, vpon diuers occasions, in his priuate cure.

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 loue the Lord in sincerity . LVKE 7. 47. Many Sinnes are forgiuen her , for she loued much .

THis Parcell of Scripture , is the conclusion of the notable Story of Mary Magdalen , and her Repentance , with the circumstances , and occurrences thervnto belonging . A Doctrine and practise indeed , of vs too much neglected : but as we see heere , by the Holy Ghost , & holy Church carefully registred , and by Mary Magdalen to the full performed . The sequell whereof is no lesse then Remissio peccatorum , the remssion of Sinnes .

1. By Faith obtained . 2. By loue expressed .

Many sinnes are forgiuen her , for she loued much .

THe most memorable and admirable example of true Repentance is now deliuered .

A sinfull woman reclaimed . A grounded Sinner repentant .

She was the very filth of sinne , Sentina malorum , one that set her selfe to sale , Prostibulum inter gentes ; an insatiable Woman , Qu● prostituit se omnibus , hauing her Chastity at command for money , the by-word of the people , one pointed at , the very scumme and scoffe of the world , it should seeme a sinne● aboue measure , and such a one was Mary Magdalen .

But behold the lost Groat is found , The Strayed sheepe is sought vp , The Prodigall Child is returned , The Thiefe is conuerted , Peter hath bitterly wept , And Mary Magdalen hath truely repented .

The Kingdome of Heauen it seemes 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 reuocare , &c. It is an easier thing to bring to Repentance the vildest sinner , then such a one as swelleth in conceit of his owne Righteousnes .

They that be whole need not the Phisition , but they that be sicke : Hee came not to call the righteous but sinners to repentance . Luke 5. 32.

And this Conuersion of a sinner is indeed a supernaturall worke .

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

Poenitentia , Repentance to a sinner .

It is the Monosherosh , or Vnicornes horne , soueraigne against poyson . It is the true Methridate , good in the mournefull time of Pestilence . It is Iacobs Ladder , Scala Coeli , the Ladder of Heauen , by which all must needs ascend , that will goe thither . It is Regia via , the Kings high way , the onely beaten and trodden path , that leadeth to eternall blisse . It is the translating of Henoch , that is , of sinfull man , from naturall affections , to spirituall inclinations It is the Chariot of Elias , whereby we are carried directly vnto God . It is the Red Sea , that drownes Pharaoh and all his hoast , the spirituall Pharaoh , the Diuell , Sinne , Death and Condemnation . It is the Salt the Prophet vsed , to make sweet the bitter waters of Iericho . It is the leauen that doth season , and make sauory the whole lumpe vnto God . It is the wombe of the Church , wherein Sonnes and Daughters are begotten to God . It is the birth of Nicodemus , whereby we are truly regenerate . It is the true Balsum , the most precious oyle that man can vse for any wound of the soule . It is the right Apopanax , or Panacea , soueraigne for euery disease of the So●le , except wilfull sinne against the Holy Ghost . It is the leaues of the Tree of life , that serue to heare the people withall Reu . 22.

Now Poenitere , to Repent , is The charge and commandement of God . The counsell and exhortation of the Patriarkes , Prophets , and Apostles . The practise of the Church in all ages . The ioy of Heauen , and paine of Hell .

For God and his Angells reioyce at it , the Diuell and his instruments doe grieue at it .

I cannot compare Repentance to any thing better then to the Spring .

Vera poenitentia , vera veris Imago .

True Repentance beares the true figure of a liuely spring : for as the Winter is the benumming , scorching and killing of Hearbes , Plants , Trees , Fruites , and encrease of the earth , and is a likenes of death for the time ; so is the Spring a renewing , quickning , and restoring of all things , as before .

By this Similie then we may obserue , that as sinne by man committed , is a benumming , 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 liuely image of his resurrection . And the Repentant thus reuiued , renued , and raised againe , behold his Spring , hee putteth forth his blosomes , and bringeth forth fruites , namely workes worthy amendement of life .

The Spring we see giues 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 Yeare is diuided into foure parts , and euery quarter is Trimensis , or Trimestris , that is , consisting of three Months : So likewise is the Spring diuided 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 darke mantle is taken away , and a liuely fresh vaile is put on : So is it in the Soules ▪ Spring of Repentance , there is , Noua forma , Noua creatura , A new Creature , a new man ; The ragged cloake of blind Bartimeus is put off , and the rich roabe , and wedding garment of Righteousnes 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 altring or changing of the former course of life : an inward sorrow and mourning for sinne ioyned with Faith , to obtaine remission ; and amendment of life bringing forth fruits answerable to Repentance .

Whereby wee learne that the conuersion of a Sinner consisteth of three parts ▪ viz.

1. Of a purpose and resolution in the mind . 2. Of an inclination & propension in the wil . 3. Of an indeauour and practise in the life , to abandon former sinnes , and to walke in obedience vnto Gods commandements .

But here it may be questioned , whether Faith be a part of Repentance , or no ?

To which I answere , Repentance is a thing necessarily ioyned to Faith , but faith is no part thereof : for , if Repentance be taken ( as heere we vnderstand it ) for the restoring , returning , and renewing of mans life : then it is cleare , that repentance is the fruit of Faith , and Faith , no part of Repentance : example hereof .

As the body of the Sunne 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 seuerall , one from the other , and yet crauing the vse , and helpe one of another .

Faith is the inchoation ( and as it were ) the mother of Repentance , and giueth light , to the man that minds to repent : for when the minde of man , begins to embrace the goodnesse of God , touching remission of sinnes , by the death of Christ ; Then doth immediatly follow alteration , and renouation : that is , the casting away of the workes of darkenesse , and the puting on , of the armor of light . So then we conclude , Faith , is the initiation of Repentance ; and Repentance , is the consummation of Faith . The essentiall parts of true Repentance are two , viz. 1. To cease from euill . 2 To endeuour to doe good . Psal . 34.

We must not onely eschew euill , but wee must also doe that which is good . The commandement that is there Prohibitiue , is there preceptiue also : & he that doth there enioine , doth there restraine also : hee that negatiuely forbiddeth what a man shall not doe , he affirmatiuely also commandeth what a man should doe . It is not enough for a man to shun euill , but hee must also follow that which is good .

As touching the integrity of a Christian life , it is nothing at all mouere , except we doe promouere also ▪ it is nothing to cast a way the workes of darknesse , except wee put on the Armour of light . Rom. 13. 12. It is nothing to mortifie the flesh , except we doe quicken the spirit . Gal. 5. 24. 26. It is nothing to renounce Adam , except we embrace Christ . Rom. 12. 2. Briefely , it is nothing to forsake vngodlines , and sinfull lusts , except we liue 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 beene spoken , the causes of repentance , are made conspicuous , viz. 1 the formall is our conuersion or change : 2 The matter , is the will of man resoluing : 3 The obiect , is our sinne , and good life : our sinne , for which wee are sorrow : our good life , which wee endeuour seriously to performe . 4 The principall efficient is God , and the adiuuant or instrumental cause is faith , God bestowing Faith , and Faith begetting Repentance . 5. The finall , is the honour , and glory of God , and the health & saluation of our soules . And thus much you haue heard of Repentance .

1. By way of discription . 2. By way of definition . 3. By euidence of the true causes thereof .

Now are we come to certain circumstances , and obseruances concerning Repentance : of which in order , the circumstances are in number foure viz. 1. The time , when to repent . 2. The meanes and motiues , mouing to repent . 3. The lets and hinderances , that wee cannot repent . 4. The griefe , and sorrow , wee must vndergoe , if we will truely 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 , immediatly vpon any sinne committed , let our repentance be then practised , perscribe not to thy selfe in presumption , and lingering time of thy conuersion . It is the greatest of all follies , to deferre repentance , and to delay amendment of our sinfull life .

Qui ●odie non est , oras minus aptus erit .

If to day be too soone , to morrow will be too late .

Ecclus . 5. 7. Cras , Cras , to morrow , to morrow .

It is the voyce of the Crow , indeed , it is the voyce of the Deuill , it is a deadly voyce , sounded forth by our deadly enemy : For repentance admits no delay , doe that therefore out of hand , forthwith , euen now ; euery hower of thy life , and at the last howre of thy death .

In youth begin well , lay a good foundation , hold on in thy midle age , and giue not ouer in thy latter end ; for a presumptuous life , will neuer afford a prosperous death .

Vix millessimus ( saith Salomon ) scarce one of a thousand ( a wofull 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 neuer too late , if it be sincere ; this stands assured by example of the Theefe . Luke 22. but take thou heed , the like grace may not be giuen thee , that was giuen and afforded him .

There is ( saith reuerend Saint Austin ) this one Example in the Scripture , that wee should not despaire , and no more but that one , that we should not presume .

Remember therefore ( all that heare mee ) remember I say and forget not .

1. That as the tree falleth so it lyeth , Remember that . 2. That in Hell there is no redemption , Remember that . 3. That being once gone from hence , we are past recouery , Remember that . 4. That as death doth possesse vs , so the fearefull day will present vs , Remember that . 5. That we repent in this life before we die or neuer , Remember that .

Example hereof .

Looke vpon the richman in Hell , Luke 16.

There is no deliuerance , no comming forth , no hope of a better life , but that kinde of fire which is intollerable ( as some say ) in truth incurable as many shall finde .

Clemens Alexandrinus , makes mention of a conference , betwixt Christ and the Deuill , ( it is extant as hee affirmeth in the Aegyptian library , the most famous in all the world , founded by great Ptolomy the learned ) The question was , When the Kingdome of God should come ? The answere was , when the worke of the Woman should cease . Of these particularly and briefely .

And first , of the Kingdome of God .

The kingdome of Christ , and the kingdome of God , doe differ non re , sed modo rei , not in the thing it selfe , but in the manner , and meanes thereof . The kingdome of Christ is said to be the Church , that is , the company of the faithfull and elect ( whilst they be in this life ) who are gathered together and gouerned by the spirit , the word and Sacraments , in which Christ is effectuall to begin a new life in righteousnesse and holinesse . Now this Church , and Kingdome of Christ , shal be the Kingdome of God in the world to come , in the life eternall ; at which time , the dispensation of the word , and Sacraments shall cease , when God will take away the vayle , and open himselfe vnto vs , that wee may see him as he is , face to face .

The Ground , Rule , and Maxime from hence to be learned , is this ,

1. Be sure , that thou be a member of the Church Militant ; if euer thou wilt be found in the Church Triumphant . 2. Take heed , that being once in , and of the Church , thou neuer practise seditiously to depart from the Church , or outragiously , Schismatically , or turbulently , to procure the molestation , trouble , vnquiet , or ouerthrow of the same . Cant . 3. 5. And thus of the Kingdome of God .

Secondly , of the worke of the woman . The worke of the woman is three fould . viz.

1. Procreation , 2. Sinne , and consequent by sinne , 3. Death ,

And when these shall cease , then shall the Kingdome of God come . Of which in order . And first , of the first . One cause of the institution of Mariage , was for Procreation sake , Crescite , et multiplicamini . Gen. 1. 28.

But when this Kingdome of God , in most perfect beauty shall appeare , then shall Procreation cease , then no more vse of the Midwise , to helpe in the needfull time of trauell : for the wombe shal be closed vp .

This was the determination , of our Sauious to the Saduces , that in that Kingdome , they neither marry , 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 worke of the Woman is sinne ; and consequently by sinne death . For , first ; Of the woman came the beginning of sinne , and through her we all die , Ecclus . 25. 26. Secondly , She tooke the fruit of the tree and did eate , and gaue to her husband , and he did eate also , Gen. 3. 6. Thirdly , Adam was not deceiued , but the woman was deceiued , and was in the transgression . 1. Tim . 2. 14. For , as lands doe hold in capite , in respect of some speciall couenant of seruice : euen so doth sin hold in capite of the woman , as she being first deceiued , became the Deuils instrument , to deceiue the man . Let therefore all women from hence remember . First , their own weaknesse . Secondly , the ancient fall they gaue to man and his posteritie . Thirdly , that she is the former cause of Originall sinne , and of our corrupted and defiled nature . So then the time shall come that generation , and procreation shall cease , one worke of the woman : and the time shall come , that sinne , and death shall also cease , the proper worke of Eue , in mankind . For , the elect of God shall sinne no more : the Israell of God shall die no more , but shall be translated from death , to liue for euermore . Procreation , sin , and death , shall haue an end , and cease . In this world therefore , while we liue , let vs beleeue , and while we breathe let vs hope : This is the only place appointed , to lay hold on faith , and to leane on hope : for the time shall come , that faith , and hope also shall haue an end , and cease .

The difference betweene Faith Hope Love is this ,

Thy faith and hope , do end with the terme of thy life ; but thy loue shall neuer haue an end . We loue in this life , and we shall still , and more perfectly loue in that life which is to come . Wouldst thou faine see the extent and perpetuitie of loue ? looke then into the workes of Charitie .

If a man haue once fed the hungrie , or clothed the naked &c. hath he then done ? hath he then his quietus est from God ? I tell thee nay . For , in the workes of charitie , when man thinkes he hath made an end , he doth then but begin . the reason is pregnant : for loue hath no end , the end of our life , is not the end of our loue ; the end of our loue in this life , is the beginning of a better loue in a beter life : but faith and hope doe cease when wee die , yet the fruit of faith and hope wee obtaine , 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 beene exemplified and enlarged by the kingdome 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 passe , but haue their time , and shall cease . Fourthly , we thereby learne , that repentance hath also her lists and race , wherein she must run : namely the terme of this life , the daies of our Pilgrimage , and then hath her end , and shall cease . In this therefore as the Apostle counselleth , sic currite , vt comprehendatis , 1. Cor . 9.

And thus , God in mercie we beseech him graunt , that wee may so runne , that with the wings of faith , we may ascend to the Mount of God , and flye to his heauenly promises : and by the feete of repentance , we may not only goe from sinne , and vncleannesse , but also from punishment , and vengeance , Amen .

The second Circumstance is ,

Concerning the meanes , and motiues , by which we are drawne to Repentance , which are in number foure , viz.

The first is , Punishment from God , in respect of sin in man . There is malum culpae , and malum poenae , one kind of euill which is sinne ▪ and another , which is the reward of sin . The Lord is free and farre from sin , no author , no fautor , or actor thereof , but a sore reuenge● of sinne , and hater of all impietie .

Now , the sinne which we doe , is the cause of the punishment we suffer : whether it be priuate or publike , which notwithstanding God gratiously vseth as meanes , and motiues , to win vs to repentance . No man euer was ▪ or shall be punished , but in respect of precedent sinne : but wheresoeuer God findeth sin there he punisheth it seuerely .

As for example .

The house of Dauid 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 sinne . Dauid , though otherwise a man after Gods owne heart and dearely beloued , yet committing sinne with Beersheba . First , the childe so conceiued dieth the death , Secondly , his whole postaritie doth smart for it . Thirdly , his children lawfully begotten , some are slaine with the sword , some rebell against their Father , some shamefully defloured , and some of them killed one of another . Fourthly , his wiues foully rauished , in the sight of the Sun , and in the face of all Israell . Fiftly , the sword was not to depart from his house for euer . So then we see , there is no misery matchable with that , which God inflicteth vpon man for sinne . A grieuous thing it is for a man to be punished in his wife which is his side , in his children which are his loynes , in his seruants who are his armes , hands , legs , and feete , or in his goods which be as a chaine , and ornament about his neck : and yet for sinne , a man is smitten in all these ; yea , and in himselfe also most miserably . Yet notwithstanding all this , if he haue grace so to interpret them , they are all sanctified meanes , and motiues to repentance .

A Question may heere be moued , viz.

Why punishment should be executed , notwithstanding the offence is perdoned : for this indeed was Dauids case , pronounced by Nathan ? I answere : These punishments from God , haue a two-fold effect , according to the two-fold different qualitie , of the godly , and wicked .

viz. 1. To the godly , they tend to their information , and correction only . 2. To the wicked , they are seuere punishments , tending to their ruine , and destruction only . And to the godly , they serue as thunder-bolts , viz ▪

First , to awake the drowsie sinner . Secondly , that being awake , he might thereby be pricked on , to vnfeyned Repentance .

And as to the righteous , they are alwaies tokens of mercie ; so to the wicked , they are scales of wrath , and judgement : for , to the godly , they are , and serue as : first , exercises of Faith : secondly , trials of Patience : thirdly , proofes 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 , temporall punishments are sometimes deferred , sometime mitigated , sometime remoued , and assuredly at all times remitted .

The second motiue is Feare , for feare doth keepe vs in moderation and awe , I meane not the seruile , the feare of slaues , but the filiall , the feare of sonnes : not in the respect of the vengeance , the reward of sinne , but in respect of the offence , for committing of sinne . Whereo● ●ertull ▪ sweetely saith , vbi metus uullus ibi emendatio nulla , & vbi emendatio nulla ibi poenitentia vana . Where this filiall , reuerend , vertuous , and religious feare is not , there can be no heartie , and true amendment , and where this true amendment is not , there ( let the outward shew be neuer so great ) the Repentance is but hypocriticall and vaine . And yet both good and bad ( as the Poet saith ) oderunt , they both feare , yea and peccare , they both scare to sinne too ; but diuersly affected , the one sort formidine poenae , for feare of seueritie , the other , virtutis amore , For loue of vertue , and this onely restreyneth the godly from sinne ; namely , not for feare of vengeance , but for loue and reuerence .

A third motiue to Repentance is , the quick and liuely remembrance of sinne : for a sinner ( as I noted ) is a heauie and drowsie sleeper . Example heereof Ionas , who was a sleepe in the sides of the Ship , while judgement was at hand to cast him ouer board . Dauid also may instance this point , who slept in his sinne the space of a whole yeare ; his conscience neuer checkt him , till judgements were like to choake him .

A senselesse securitie i 〈…〉 to feele the sting of sinne , nor to feare the wrath of Gods displeasure . The remembrance of sinne in man , doth cause the forgetfulnesse of sinne in God : so againe , the forgetfulnesse of sinne in man , doth cause the remembrance of sinne in God .

Yea , by this remembrance of sinne , wee put in practise a sacred preuention 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 bowe case his arrowes , sheath his sword , and lay aside all his instruments of reuenge , because he is slow to anger , readie to forgiue , full of pittie and compassion ; if thou by repentance be altered , he is changed . And this vse of the remembrance of our sinnes is full of sweet and fruitfull consolation .

For we must deale with our sinnes , as men deale with their debts , ( which for suretiship they haue payd ) when they take in their bonds , and euidences and cancell them , they will not therefore burne them , though they be neuer more lyable to be paid ; but will file and hang them vp in their continuall sight , that whensoeuer they shall be moued to enter into the like debt , and trouble againe , they may by the sight thereof be put in minde , into what vexation and danger , they were formerly plunged , that thereby they may shunne , and auoyd the like , for the time to come , and giue non plus , and resistance , to those that tempt and importune them therevnto .

A fourth motiue is , the Preaching of the word . Now , the word is deuided , into the Law and Gospell . And in this question as touching the most powerfull instrument of the holy Ghost , in working repentance : some hold the Law , and some the Gospell to be the chiefe meanes , instrument , or motiue therevnto . For my part , I doe suppose them to be both so necessary , as neither of them doe good without each other in the worke of Repentance . For the Preaching of the Law alone , doth breed desperation : and the Preaching of the Gospell alone , may quicken presumption , the two dangerous gulfes , Silla and Charibdis .

Therefore there is neither of them both , but hath a proper vse , in the mistery of Repentance . A resemblance hereof ; as , in Phisicke the skilfull Artist , intending to purge the grosse humors of a corrupted body , doth first vse some Electuary or Preparatory Potion , to serue as meanes to prepare the body , and to make it fit to receiue the medicine Purgatiue : So , the terrours , and threatnings of the Law , are answerable , to the Phisitians Preparatory , and doth as it were make ready the way , by opening of the heart , to receiue Repentance .

The end of the law , is to discouer sinne . Rom. 7. 7. For there is in man before the law , an ignorance , and sencelesnesse of sinne , hee feeles not the poyson , that feedeth on his soule to his distruction .

The law doth Sacrifice a man to God , and makes him poore in Spirit , and humble in himselfe , to see his corruption and sinne . The Gospell promiseth to saue , but it doth not performe 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 sinnes . Mat . 11. 28. Hee cryeth to such as thirst , Come ▪ Esay . 40. 1. Reu . 22. 17. But yet to such onely , as thrst , as Dauid did . Psa . 42. 1. & Psal . 63. 2.

The Gospell is not to be Preached to any , before he be Ch●istened by the Law , that is , before the Law hath done her proper worke . Let Ministers therfore first schoole their people by the Law , before they rayse them by the Gospell .

It is necessary , the law should goe before the Gospell . The sons of thunder , before the sonnes of comfort , that then , when the law hath wounded them , the Gospell may cure and heale .

The Law cannot quiet the conscience of man , it was not ordained to that purpose , it serueth to present to the eie of our soule , our dangerous state , and to smite our conscience with terrour , and feare , then commeth the Gospell , and falleth to worke ( when the law hath done this ) assuring man , that his saluation consisteth , in Remissione Peccatorum , in the forgiuenesse of sinne by Christ . He that is ignorant of the law , knoweth neither what misery is in himselfe , 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 sinfull soules to saluation . But to Preach mercy , and saluation , before men see their sinnes , and feele their misery , is to Preach the Gosp●ll in vayne , and to no purpose .

The Law hath her time and place , her time How long , and place where to Raigne .

By the raigning of the Law , is meant , the condemnation of the Law : Now this Law ceaseth to raigne that is , to condemne , 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 hinderances , whereby wee are withdrawen , from fruitfull repentance : For euidence whereof , the raising of the widdowes sonne of Naim . Luke 7. 11. If it please you , that I breefly Paraphrase it by an Alegory ( as the Fathers haue done ) it will afford much light therevnto , as thus :

1. The mother , doth represent the Church , bewailing the death of her children .

2. The sonne , doth liuely figure , the estate of sinfull soules , who though they seeme to liue in body , yet are they dead in soule by sin .

3. The foure Beaters are these , viz. first , hope of long life : secondly , long custome in sinne : thirdly , contempt of Gods word : fourthly , worldly prosperity : All which being well considered , will proue 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 drunke , in the forgetfulnesse 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 hardned , and therefore , Saint Paul bids Timothy to charge rich men , not to be high minded . Saint Iames doth wake their heauy heads , and drousie hearts , with a dolefull Elegie : Weepe , and howle , yee Richmen . Iames 5. 1. There is a deadly sleepe of security , and sleepe to death , in flowing prosperity .

Call to mind the Purpuled Richman , who being dead , was quickly conueyed to hell ; a fearefull change . Another Richman , in Luke , 12. who , vpon a litle extraordinary spring , he was at his wits end , and knew not what to doe : for gaping for a plentifull haruest , hee would doe this , and that , 〈◇〉 you may reade , but by death preuented , he was answered , ( as all such godlesse and graceles rich ones shall ) Stulte , hac nocte , a sudden and sore change .

The iudgement of our Sauiour , as our close shall therefore stand , Mat . 19. 23. That it is hard indeed , for a wicked rich man , to enter into the Kingdome of Heauen . And thus of the third Circumstance .

The fourth and last Circumstance is .

The griefe , and sorrow , which we are to vndergoe , if we will truely repent ; together with certaine rites , and ceremonies necessarily belonging to vnfayned repentance , to which purpose here in this Woman three things are principally markeable , viz.

First , Her weeping , an euident argument of her feare , and dread of conscience , for her sinne .

Secondly , Her comming to Christ : an assured argument of her faith , and hope , which she had of the remission of her sinne .

Thirdly , Her actions , viz. 1. At the instant , 2. Afterwards : vndoubted testimonies of her duty , and loue ▪ 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 aduisedly , of the repentance of Mary Magdalen , may rather weepe in remembrance of it , then deliuer any discourse of it . What stony heart would not this soften ? to see those flouds of teares , that sea of sorrow , and to heare those deepe sighes , and farre fetched groanes infallible signes of vnfayned repentance .

Obserue I pray you , the Circumstance of time , inter epulas lachrimas , when others were feasting , then was she weeping , so feeding on the bread of teares , and had plenteousnesse of teares to drinke , Psa 80. 5. In this her lamentable Repentance , how great signes shee shews , et fidei , et charitatis , both of faith and loue . By which teares of repentance , shee seemes to breake the very strings of her hart .

Dolor est comes poenitentiae , et lachrimae sunt testes doloris , saith Saint Austin ; teares are witnesses of true sorrow , as griefe is the companion of Repentance .

In Repentance a man must vse seuerity against himselfe , that being iudged of himselfe , he be not condemned of the Lord , 1. Cor . 11. 31.

Therefore , as this poore woman here doth , so let vs send our Embassadors to God before vs ; namely , our teares , sighes , and groanes , our threefould Cable , powrefull 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 doest spare thy selfe 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 Saluation , but sorrow of the world bringeth death . 2. Cor . 7. 10.

The heauinesse of the godly in Repentance doth differ from the sorrow of the wicked , though both are sorrowfull .

1. The Godly , for that by sinne they haue offended God .

2. The wicked , for feare of punishment , not for feare of the offence .

But heerein the vnspeakeable goodnes of Almighty God , doth plentifully appeare , in turning the griefe and sorrow of the godly , into cheerefull ▪ and gladsome ioy : according to his owne gracious promise . Iohn 16. 22.

For God indeede 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 receiued , or mourning comforted

What vnfaigned repentance was there euer without sorrow , weeping , mourning , Sackcloth , and ashes , humbling our selues before God : For these are proper , and necessary branches thereof , which if they be vsed in sincerity and simplicity , and not in dissembled , Popish , perfunctory hypocrisie , they euer were , now are , and alwayes will bee , acceptable to God .

And the godly hauing thus farre entred into Repentance by confession , they continue therin by contrition and shedding of teares , as for example .

The People of Israell , beeing sharply rebuked by the Angell Iudg . 2. 4. they cryed and wept , and called the name of the place Bochim , a fletu , et gemitu , of sorrow and sighing .

The mourning of Dauid in his bed ,

The weeping of Ionas in the Whales belly ,

The mourning and cry of rhe Niniuites ,

The bitter Repentance of Peter , and

The salt teares of Mary Magdalen , doe clearly expresse .

The griefe of a true repentant Sinner is compared to the paines and pangs of a woman in trauaile .

Inexpressible indeede are the passions of Child-birth , and little ioy is there to the poore patient , till the Child bee borne , and then shee reioyceth to see her owne fruit so much dersired , which lay so secretly in the wombe , a bed of darkenesse : Euen so , the griefe of Repentance ( which is excessiue great ) is qualified with the mixture of ioy and comfort , to behold the sweet fruit of his trauell , Newnes of lise .

This is a mournefull Elegie , and dolefull Song .

To eat thy bread like Ashes , and mingle thy drinke with thy teares . Psal . 102.

Dauid there seemes in respect of the aboundant sorrow , required in Repentance , to change euen the course of Nature : For Homo is Animal sociabile , created for society : but now by Repentance , ( so sore affected with griefe , hee shunneth company , hee delighteth in no society , but assimulateth himselfe to a Pelican in the wildernesse , an Owle in the Desert , and is like a Sparrow , that sitteth alone vpon the house toppe .

And thus of the Circumstances .

Now briefely 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 . Ier . 31. 18.

To teare the haire . 2. Sam . 13.

Tow wring and smite the hands . Ezech . 21.

To rent the garments . Esay , 37.

To frequent solitary places . Esay . 2.

To lye vpon the ground . Dan . 10.

To put on Sackcloth . Ionah 3.

To strew Ashes . Iob . 42.

To proclaim solemne & publike fasts . Io . 2.

Ie●unare , to fast . Ier . 14.

Vlulare , to howle . Ier . 15.

And thus of the Rites , and Ceremonies .

Now we come to the obseruances , and speciall markable things , in and about Repentance .

The first Obseruation .

The last furtherance , and helpe to Repentance ( which we noted ) was the Preaching of the word , which is the power of God to saluation . Rom. 1. 16. for , where Prophesie faileth , there the people perish . Prou. 19. 18.

A notable meane indeed , to bring men to Repentance , is the

Sound of the Gospell , Arons Bells . The Preaching tongue . The crowing Cocke . Iohn Baptists cry . S. Ieroms Trumpe , Surgite . King Phillips boy , memento .

A singular thing it is indeed , to haue worthy men in the Church , able to teach and instruct , to inuite and intreat to Repentance .

Oh , but where is Origen , who was called Magister Ecclesiarum , the great Maister of the Church ? Where is S. Basill , that was surnamed , Canon fidei , the rule of Faith ?

Where is Euse●●●s , that was stiled 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 finde them ?

I doe not speake 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 doe 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 shew and proue , by the letters commendatory from beyond the Seas , and by their workes dedicated to diuers , of our learned Bishops . Yet with griefe I doe bewaile , to finde in many places , the Lords crop to be so superseminated , and ouer sowne with tares , godlesse , and vnprofitable persons .

Wee haue also swarmes of locusts , Pharises , Saduces , Athiests .

Pharises , who swell in conceipt of their owne Righteousnes , Iustciaries , ambitious hypocrites , who bragge of that they haue not , and would seeme to bee what indeede they are not .

Saduces , Libertines , and Atheists , wh● deny the resurrection of the dead , with othe● principles of faith and Religion , yea they cal● into question Gods truth in his word , who beleeue not there is either God , Spirit , Angell , or iudgement to come , and therefore they say and doe what they list ; these make a scoffe at Religion , and a very iest of true Repentance .

The 2. Obseruation is ,

As Faith is supposed to haue wings , and Repentance to haue feet : and as the natural man in committing sinne , doth deface the Image of God , and in feare for sinne , doth goe from God , doth flye from God ; So doth he againe 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 himselfe , and goes no● further .

In this place , Repentance signifies , to turn● againe , and so the Repentant now turne● againe to God from whom by sinne he fled : witnesse the Prodigall Sonne , who after a serious consultation , he grew to a religious resolution , and so to an effectuall , and vertuous 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 againe , the Repentant auoideth the wrath to come , which none can doe , but Alis fidei & pedibus poenitentiae , by the wings of faith , and feete of Repentance onely .

The 3. Obseruation .

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 read of , who so auouched : when question was demanded how this might be ? Hee answered thus : three yeares agoe ( saith hee ) I was with Zacheus in the Fig-tree , with Mathew at the receipt of Custome , with the Prodigall sonne in afarre Country , and with Mary Magdalen at the feete 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 farre changed as you now see : for Repentance is transformatiue , and doth alter a man : It is ( saith hee ) 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 Obseruation .

A shame it is for Christians , if the name , and Gospell of Christ , be euill spoken of through their irreligious , and dissolute liues , Can Iewes , Turkes , Infidels be perswaded that there is any goodnesse , in that Religion , the professors whereof are so vile , and prophane ? and yet we know , that none of vs can be ordered otherwise , vnlesse God grace preuent vs , his spirit guide vs , and true repentance possesse vs , we are naturally so apt , to all sinne , and disobedience .

Therefore , as our Sauiour Christ once questioned , concerning the Scribes and Pharises , whereunto he might liken , or compare them , and presently answered himselfe ; so may that answere be fitly said of men now a daies , that they are as stubborne Children in the market place stubborne , and foolish too , Luc . 7. 3. who though we pipe , yet they wil not dance , though we weepe , yet they will not mourne .

The fift Obseruation .

This woman was wealthie , and very rich , but very leude , and dishonest . Nore heere , that wealth will haue a veine to shew it selfe ; as some in appare●● , some in building , some in feasting , some in oppressing , some in coueting , and some in vncleane and filthie lusting , as in this rich woman before her conuersion .

But after her conuersion , she had a better vent , a better veine to shew her wealth , and that was Ministrare Christo , to minister to Christ , and his necessities .

Let rich men and women , heerein imitate this worthy Marie Magdalen , to shew their wealth in supplying the wants of Christ his Ministers , and poore members .

The sixt Obseruation .

Seneca ( as it seeme ▪ ) borrowed some light from a Christians practise , in the examination of his life , in the darke , and dead of the night , concerning thoughts , and deeds committed the day before , as Dauid 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 himselfe thus , Sextius , what good hast thou done to day ? what euill hast thou cured ? what sinne hast thou resisted ? in what art thou altered ?

Oh beloued , what better practise , then this accompt ? what better sleepe , 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 , giue God the praise , for it was his gift : if any thing amisse , 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 seuenth Obseruation .

When Christ came into the World , there were two softs of people , some were blinde , and some could see . There were some foolish , and some wise . Christ by his comming did not make them so , but at his comming found them so .

There was then also , a two-fold wisedome in the World , one which the Sonne of God found heere , and another which he brought with him . Consider then , and marke heere well I pray you , in this doctrine of Repentance , so often Preached vnto you , obserue and note , how the Gospell findeth you , and how the Gospell leaueth you .

The eight Obseruation .

There is a Prouerb among the Latins , that frons homin●m praefert , the fore-head shewes , what the man is . Frons ( as Marcus Varro saith ) commeth a foratu , of boaring , because the eye-hoales , are as it were boared throughy the fore-head .

It seemeth then by this Etimologie , that the eye sheweth the man . The waterie eye indeed , is a great signe of Repentance .

The eyes be fores and fenestrae animi , the doores and windowes of the minde : by which we take view , looke , and prye into the minde , heart , and conscience of man : and by which affections are open and made manifest , how in the minde , or inwardly he stands affected : merrie or sorrie , angrie or pleased , well in his wits or out , foolish or wise , chast or vnchast , drunken or sober , humble or proud , innocent or guiltie , 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 sinnes are forgiuen her , for she loued much .

THere is yet somewhat more to be spoken of this Text , for there is something that may be taken amisse in the vnderstanding thereof . The coniunction or word in the Greeke 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 causall , but a note illatiue , or a note of inference , as a sequell , not as a causall ▪ for it is not heere , argumentum a causa , but ab effectu : and that no other sence than this can heereof be gathered , the words themselues , doe expresse . For proofe whereof , obserue 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 forgaue them both .

The Question from this case is , which of these two , will loue him most ? The answere is , The partie to whom he forgaue most .

Then the solution of our Sauiour could in effect be no otherwise than this : I haue forgiuen her much ; therefore she loueth me much . So that heere we see , that loue is the sequell of forgiuenesse of sinnes , and forgiuenesse of sinnes no consequent of loue . For , the forgiuenesse of her sinnes went before , and her loue followed after . It is impossible , with any thing to please God without Faith , Heb . 11. 6 much lesse with loue without Faith . And yet that which is more , and wonderfull too , wee can not please God with Faith , without loue , 1. Cor . 13. 2. and yet for all this , loue cannot justifie vs. The loue of God is the efficient cause of Righteousnesse , which by faith only we apprehend .

So God loued the World ( and then it followes ) that he which beleeueth &c. Obserue heere , how the Loue of God goeth before ; the Faith of man giueth attendance , and the loue of man commeth after . Our loue 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 accompt without it . Charitas est testimonium iustificantis fidei : Loue is the true testimonie of justifying Faith .

But heere we must speake of Loue with a distinction : For all loue doth not justifie , though there be a loue that doth justifie , whereof we reason thus , God doth justifie : But God is loue : Ergo , Loue doth justifie , I answere , it is true , if we speake of that loue wherewith God doth loue vs , dilecti in dilecto : but it doth not follow , th●t therefore our loue doth justifie . Hee that loues , fulfilleth the Law : but he that fulfils the Law , shall be justified : Ergo , he that loueth shall be justified . I grant it , if wee loue in that perfection as to fulfill the Law , wee shall be justified by our Loue .

But this was the priuiledge of Christ only , who loued in that measure of height , and depth of perfection , that hee fulfilled the whole Law by a voluntarie Sacrifice and free will offering of himselfe for vs : but as for vs ▪ by reason of inherent sinne in vs , we cannot so loue .

Now , if h●ere you will aske this question , why God gaue man such a Law , as he in no wise can performe , fulfill , and keepe ; and so seeme by consequent to imply , and conclude something thereby . I answere , First , almightie God in giuing man a Law , did respect what man should do , not what he could doe . Secondly , that God in giuing such a Law ; made it equall to his owne righteousnesse not to mans weakenesse . 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 sinne was once committed , he could not .

Behold then here , the great mistery of Gods great mercy in the depth of mans great misery . For , he sent his Sonne to take our nature vpon him : who in that nature , hath loued God aboue all , and his neighbour ( man kind ) as himselfe , and so hath made vp our breach , and thus we see , that the law is fulfiled in vs , though not by vs.

So then we conclude , that loue indeed doth iustifie vs , being passiuely vnderstood , Intelligendo dilectionem , qua nos , a deo diligimur , meaning , by that loue , wherewith God hath loued vs : but being actiuely taken , for that loue that is in our selues , 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 passe against vs , and we stand guilty of eternall death , if the promise of life , and comfort of the Gospell did not reuiue , and relieue vs : First by Faith obtayned , secondly , by loue expressed . For as repentance is two fould , viz. First essentiall , and secondly declaratiue , essentiall wrought by faith : declaratiue expressed by loue .

So also absolution from sin is two fould . viz. First , effectuall obtayned by faith : secondly , demonstratiue , ●xpressed by the works of loue .

First , the effectuall absolution is inward , of the conscience , before God , and this is properly of Faith . And therefore our Sauiour turnes him to the woman , and assureth her of a release , a discharge , a quieta est , saying , stay thy selfe ; thy conscience may be setled , depart in peace , thy faith hath made thee whole .

Secondly , the demonstratiue absolution , and remission from sinne is Publike , and requireth externa testimonia operum , to make manifest this conuersion ; and therefore our Sauiour turnes him to the Pharisie , rehearsing the loue and workes of Mary , as sequels , and fruits of her faith , namely her washing , anoynting , wiping and kissing , &c.

So also we read of Zacheus : Halfe my goods I giue to the poore . Againe in the Acts of the Apostles , They brought their bookes of curious Art and burned them .

And so doth Mary Magdalen here , giue testimony of the remission of her sinnes before God by faith , before the world by loue . The remission of sinne is such a thing , as without it none can be saued , and once hauing obteined 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 seate , that is now the onely place .

So that we are here set to schoole to learne to read , what S. P. Q. R. doth signifie : 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 obtaine Remission of sinnes . Where as , First they them selues know , that none can forgiue sins , but God onely .

Secondly , we our selues know , that mercy in forgiuenesse of sins , is not purchased with Indian gould .

Thirdly , and al lthe world beside doth know , that there is no mercy to be had at Rome , without mony , No mony , no mercy , no peny , no Pater noster : Si nihil attuleris , If you be empty fisted , farewell and adeiu .

And therefore I still confidently conclude as before , Stultus Populus Quaerit Romam .

A fit motto for such vaine heads . There is the same reason , for remission of sinnes , as for the forgiuing 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 waies , viz.

First immediatly by our breach of the commandements of the first table .

Secondly , mediatly by our breach of the commandements of the second table .

And hee takes the transgression of the second table , for Crimen lesae Maiestatis , as an hie offence because done against his commandements , and so we stand indebted vnto him : and in him , as in the Creditor , it wholy lyeth to forgiue .

But here we must knowe , that power to remit sinne is three fould . viz.

First Authoritatis , absOlutely of God .

Secondly , Min●sterii , being delegated to the ministers by assignement from God .

Thirdly , Priuati cuiusque iuris , common and belonging to euery one that is iniured : for they haue a power to forgiue , yea they haue a duty to forgiue 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 hee onely hath power to forgiue by absolute authority . Psal . 51. Against thee onely haue . &c.

What Angell in Heauen , what man on earth or Diuell in Hell , dares giue to any other this part of his right ? The reason : for hee that must forgiue the sinnes of man , and cleare 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 .

Wherin ye must vnderstand , that the priuildge of the Church , wherewith God hath graced , and endowed it , is the forgiuenes of sinnes , the chiefe treasure thereof : which authority is assigned to the Ministers of the Church , namely to forgiue sinnes , by reason of their Ministry , in preaching and pronouncing of the forgiuenesse of sinnes , to them which beleeue , and repent : but indeed to be freed from the guiltinesse of sinne , is not in their power , but rests in the onely , proper , and absolute power of God .

The Keyes of the Kingdome of Heauen bee a chrage from God to preach forgiuene● of sinnes , and so to open the gate of eterna● life to the people .

To binde and to loose is the effect of preaching , which to them that beleeue turnes to their saluation , a suor of life ; but to the vnbeleeuers , to their condemnation , a sauor 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 sinnes must needs follow also .

In remission of sinnes Repentance is ioyned with Faith , not that by the worthines of Repentance remission is obtained , but by the merit of Christ , which by Faith onely is apprehended .

The keyes notwithstanding did hee commend to his Apostles , whereby they either open or shut the Kingdome of Heauen .

Which Keyes or Key rather , is as Chrisostome saith Scientia Scripturarum , the right knowledg 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 , sinnes indeed are forgiuen : 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 multiplyeth and increaseth it is called Seed . Math . 13.

2. In that it cutteth and deuideth the heart and thoughts , it is called a Sword . Heb . 4.

3. In that it taketh and incloseth vs , it is called a Net . Math . 13.

4. In that it washeth , or clenseth , 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 giueth entrance into the house it is called a Key . Mat . 16.

In which Metaphor of a Key , we are to obserue these perticulers . viz.

1. That the house is the Kingdome of Heauen . Ioh . 14.

2. That the doore of this house is the Lor● Iesus . Ioh . 10.

3. That the Word is the Key that openeth , interpreteth , and expresseth this doore Math . 16.

4. That the interpreter and expounder this word is the Priest . Mal . 2.

So that Christ giues the vse of this Key to the Ministers of the Gospell : but the Prerogatiue Royall , and the possession thereof hee keepeth to himselfe , and he properly , truely , and onely openeth , and no man shutteth , and shtteth and no man openeth . Apoc . 3. 7 ▪ And this authority which he giueth to them is to discouer sinnes , and vpon Repentance in his name to forgiue sinnes .

Take a figure hereof out of the old Law , the Leuiticall Priest did not make a Leper nor being one did clense him : hee did only declare , and determine , that if the party were infected , he should then be secluded the congregation ; and being once clensed , he should pronounce him fit to bee receiued in againe ; the same authority is also all one with vs.

There is great fault found with our Booke of Common prayer in this respect .

It is the obiect and subiect of many idle discourses , amongst many idle and shallow braines , who ignorantly , falsly , and maliciously affirme , that the Leaper , the sicke , the sinner , is assoyled , absolued , and pardoned , by the Priest , the Minister , the Preacher .

Now what ( I pray you consider ) is there in this whole action , which is not to be tollerated by equall and reasonable men , if they were not beyond measure giuen to contention .

If the Minister be sent for , it is his part to come , looke vpon the title De consolandis aegro●antibus ) yet for the most part we know that as he is the last sent for , so is hee the least welcome .

Well , we come to the sick mans house , to his chamber , to his bed , to his sick heart , where wee finde three readie attending on him : viz.

1. The Deuill , for his soule . 2. The Wormes for his bodie . 3. The Executors for his goods .

Well let them search his Cofers , for wee must sound his Conscience , & see what coyne and treasure is there . If we see a tryall of his faith , and an assurance of his hope , a taste of his Repentance , and an Argument of his loue , oh let vs say so much , if we see so much , and out of Gods word to fetch a warant , and comfort to assure this sicke man , of the mercies of God , and remision of his sinnes 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 therevnto assigned : I pray you tel men , who doth forgiue this offender , the Prince or the messenger ?

We are but Messengers , we doe 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 prouiso : viz. so that it be done .

1. In the feare of God . 2. In his name . 3. Vpon good grounds . 4. With assured euidence of the sicke mans sincerity . 5. Without presumption in our selues . 6. Or partiall respect to the party .

And this remission of sinnes , is necessary to bee looked vnto of vs all , namely , by what meanes we are saued , and freed from the same . For , this is our case , we are all indited , and must appeare to the action , and that in our owne person , not by Attorney .

We are all summoned ; the writ is alreadie come forth , and cannot be retourned with non est inuentus , we must be at a minutes warning , vnder the great sub poena , of the forfeiture of bodie and soule . The action is of high-Treason against the King of Heauen , for that most rebelliously , disloyally , and trayterously we haue forsaken him our onely King , to serue a forraine Prince , his enemie ; and this case , is not to be heard in Westminster Hall , before the Lord chiefe Iustice : but it must be heard aboue , in the high Court of the Starre-Chamber , before the assembly of the glorious Angels , before the Lord chiefe Iustice of the whole earth , and before the Lord high Chauncellor of the whole world . We must appeare to the action , we must stand to the answere , and abide the award . From which there is no appeale .

Our accuser is the Deuill , what is the cause ? The breach of Gods Law , heere is no counterfeit deeds , nor forged euidences , our consciences are the witnesses , therefore we must now looke to our selues , and seeke for as good stuffe to answere the matter withall for our discharge , as is brought against vs for our accusation , or else there is no remedie we perish . The profe is too true , which is brought against vs , wee are indebted to almightie God , satisfaction must be made , to the vttermost farthing , or else there is no remedie , we perish . Iustice must proceed , the law wil haue hir course ; oh poore soules , now let vs looke what to answere , and that sufficiently , or else , there no remedie , we perish .

Well deare Christians , comfort your hearts , and with chearefull confidence answere 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 owne person to vs , 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 sinnes , and what hee hath doth belong to vs , as his Righteousnesse , and glorie .

Now , if the Deuill should call vs to answere for our debts , we may from these premises safely reply , that the wife is no sueable person , so long as her husband liueth ; but our husband Iesus Christ is aliue , and liueth for euermore , let him therefore sue him if hee will , if he dare , and he will answere him to the extent of Law ; but as for vs , wee are vnder the couer-barne of his protection .

Or else , we may answere thus .

That is wee our selues , were lyable to pay our owne debts ( as in true construction in our selues we are ) yet , if we in beholding of our own insufficiencie , & being therby inforced to pleade for mercie , if heerein vpon our piteous & humble moane , some louing friend , taking compassion on vs , should vndertake the answere , and either compound , or discharge our debt , we then assuredly know , that a debt once discharged , is neuer more to be demanded , and so we gratiously stand freed , in the great and fearefull day of accompt . And such a mercifull and louing friend wee haue , euen Iesus Christ the righteous , who by joyning of two natures in one ; God and man : As man , he hath sustained the punishment due for sinne ; and as God , hath conquered and ouercome for vs , giuing vs discharge and release thereby .

Oh the depth of Gods wisedome in Mercy and Iudgement , thus joyned together .

Mercy , in forgiuing of sinne .

Iudgement , in the punishment of sinne .

Mercy , in pardoning the elect in his Sonne .

Iudgement , in scourging sinne with a curse .

Mercy , in that punishing our sinnes , yet he doth it not in our selues ( who were not able to beare it ) but in his Sonne , who is both willing and able to sustaine it .

Or to conclude , we may further answere thus : Faith is the hand & instrument whereby we are assured , of the remission of sinne and consequently of eternall Saluation : and that the Lord will race our sinnes out of the booke of accompt , so that they shall be forgotten , and forgiuen , neuer more to be remembred , to be imputed , ne nominari quidem , not so much as to be once mentioned , and therefore they are called peccata tecta , sinnes hidden , sinnes couered , Psa . 32. 1.

And this faith assureth vs , that he is

The good samaritane , who hath wine and oyle for our deadly wounds .

The carefull sHeepheard , that diligently seeketh vp the lost sheepe .

The pitifull creditor , who forgaue vs ten thousand tallents .

The louing Father , who at all times is readie to receiue the Prodigall sonne .

The true Serpen● , a present helpe for all those that looke vpon him by faith , being stung to death by sinne .

The Lambe of God , that taketh away the sinnes of the World , Ioh . 1.

So that the close of the whole point of remission of sinnes , is this ; We must know , that there is no satisfaction , praeter meritum Christi , and therefore , whatsoeuer we doe , in way to obtaine remission of sinnes ; we must doe it , as Mary heere , and as all the godly else do , per modum obedientiae , non per modum satisfactionis , as we haue said .

Let me I pray you , adde heereunto one extrauagant Obseruance more , so I will make an end , viz.

When the commandement came , sinne reuiued , when the spirit of God once re●ealeth to vs the true sence and meaning of the Law ; and hath taught vs to compare our actions therewith ; then sinne rouzeth it selfe and reuiueth , yea that sinne that lay hid before in securitie , and as it were couched in his furrow , doth now appeare . This reuiuing of sin , vringeth a shame with it , the shame of si● bringeth sorrow for it , and the sorrow for i● doth afford amendment of life with it . An● yet though this practise be neuer so profitable , be neuer so comfortable , yet we finde i● true by woful experience , that we can least o● al endure to see our sinne , to know it , or to b● reproued for it . To be sorrie for our sins , is a● enterance to repentance , to raise vp our selue● by faith to remission is the consummation .

By sorrow to acknowledge thy sinne , to accuse thy selfe , to detest the one , and to condemne the other , is an ingredient : by Faith to aspire , and to attaine to grace , is the confection . But when Christ is laid hold on by faith in Repentance , whereby sinnes are released and the Holy-Ghost giuen , that is the perfection .

And in whomsoeuer the Holyghost doth thus gratiously reside , the outward workes which flow from such a Repentance ( as his liuely and gratious effects ) doe seale it before men , testifie it in our selues , and approue it before God , that we are his Children . For which rich mercy , and vnutterable grace , we ascribe as duly doth belong to this ternall , eternall maiestie , all honor and glorie , now and for euermore .

FINIS .