Then & Now · 9 of 44

6. Repentance Made Easy

The ſixt Device that Satan hath to¹⁵² draw the ſoule to ſin, is, by perſwading the ſoul that the work of Repentance is an eaſie work, and that therefore the ſoul need not make ſuch a matter of ſin; why ſuppoſe you do ſin, ſaith Satan, ‘tis no ſuch difficult thing to return, and confeſſe, and be ſorrowfull, and beg pardon, and cry, Lord have mercy upon me; and if you doe but this, God will cut the ſcore, and pardon your ſins, and ſave your ſouls, &c. By this Device Satan draws many a ſoul to ſin, and makes many millions of ſouls ſervants, or rather ſlaves to ſin, &c.

152. 6 Device. [dropped from the edition]

The sixth device that Satan hath to draw the soul to sin, is, by persuading the soul that the work of repentance is an easy work, and that therefore the soul need not make such a matter of sin; why suppose you do sin, saith Satan, ’tis no such difficult thing to return, and confess, and be sorrowful, and beg pardon, and cry, Lord have mercy upon me; and if you do but this, God will cut the score, and pardon your sins, and save your souls, etc‸. By this device Satan draws many a soul to sin, and makes many millions of souls servants, or rather slaves to sin, etc‸.

THe firſt Remedy is, ſeriouſly to conſider,¹⁵³ that Repentance is a mighty work, a difficult work, a work that is above our power. There is no power below that power that raiſed Chriſt from the dead, and that made the world, that can break the heart of a ſinner, or turn the heart of a ſinner; thou art as well p. 50 melt Adamant, as to melt thine owne heart, to turn a flint into fleſh, as to turn thine own heart to the Lord; to raiſe the dead, and to make a world, as to Repent. Repentance is a flower that growes not in Natures garden. Can the Ethiopian change his skin, or the Leopard his ſpots, then may yee alſo doe good, that are accuſtomed to doe evill, Jer. 13. 23. Repentance is a gift that comes down from above, men are not born with Repentance in their hearts, as they are borne with tongues in their mouths, Acts. 5.¹⁵⁴ 31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give Repentance to Iſrael, and forgiveneſſe of ſins. So in that 2 Tim. 2. 25. In meekneſſe inſtructing them that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth. ‘Tis not in the power of any mortall to repent at pleaſure: Some ignorant, deluded ſouls vainly conceit that theſe five words, Lord have mercy upon me, are efficacious to ſend them to Heaven; but as many are undone by buying a counterfeit Jewell: ſo many are in Hell, by miſtake of their Repentance; many reſt in their Repentance, though it be but the ſhadow of Repentance, which cauſed one to ſay, Repentance damneth more then ſin.

153. 1 Remedy. Fallen man hath loſt (imperium ſuum, and imperium ſui) the command of himſelfe, and the command of the creatures; and certainly, he that cannot command himſelfe, cannot repent of himſelfe. Da poenitentiā & poſtea indulgentiam, ſaid dying Fulgentius.
154. It was a vain brag of King Cyrus, that cauſed it to be written upon his Tomb-ſtone (πάντα ποιεῖν ἐδυνάμην) I could doe all things. So could Paul too, but it was through Chriſt which ſtrengthned him.

The first remedy is, seriously to consider,¹²⁰ that repentance is a mighty work, a difficult work, a work that is above our power. There is no power below that power that raised Christ from the dead, and that made the world, that can break the heart of a sinner, or turn the heart of a sinner; thou art as well able to melt adamant, as to melt thine own heart, to turn a flint into flesh, as to turn thine own heart to the Lord; to raise the dead, and to make a world, as to repent. Repentance is a flower that grows not in nature’s garden. Can the Ethiopian change his skin, or the Leopard his spots, then may ye also do good, that are accustomed to do evil, Jer‸ 13:‸23. Repentance is a gift that comes down from above, men are not born with repentance in their hearts, as they are born with tongues in their mouths, Acts‸ 5.¹²¹ 31. Him hath God exalted with his right hand, to be a prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. So in that 2 Tim‸ 2:‸25. In meekness instructing them that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth. ’Tis not in the power of any mortal to repent at pleasure: Some ignorant, deluded souls vainly conceit that these five words, Lord have mercy upon me, are efficacious to send them to heaven; but as many are undone by buying a counterfeit jewel: so many are in hell, by mistake of their repentance; many rest in their repentance, though it be but the shadow of repentance, which caused one to say, repentance damneth more than sin.

120. ‸ Fallen man hath lost (imperium suum, and imperium sui) the command of himself, and the command of the creatures; and certainly, he that cannot command himself, cannot repent of himself. Da poenitentiam & postea indulgentiam, said dying Fulgentius.
121. It was a vain brag of King Cyrus, that caused it to be written upon his Tomb-stone (πάντα ποιεῖν ἐδυνάμην) I could do all things. So could Paul too, but it was through Christ which strengthened him.

The ſecond Remedy againſt this Device¹⁵⁵ of Satan, is, ſolemnly to conſider of the nature of true Repentance; Repentance is ſome other thing then what vain men conceive. Repentance is ſometimes taken in a more ſtrict and narrow¹⁵⁶ ſenſe, for godly ſorrow; ſometimes Repentance is taken in a large ſenſe, for Amendment of Life. Repentance hath in it three things, viz. the Act, the Subject, and the Termes.

155. 2 Remedy. [dropped from the edition]
156. The Hebrew word for Repentance, is תשובה from שוב w^ch ſignifies to returne, implying a going back from what a man had don, it notes a returning or converting from one thing to another, from ſin to God. The Greeks have two words, by which they expreſſe the nature of repentance, one is μεταμελεῖν, which ſignifies to be carefull, anxious, ſolicitous after a thing is done; the other word is μετάνοια, is reſipiſcentia, after-wit, or after-wiſdom, the minds recovering of wiſdome, or growing wiſer after our folly. Ab ἄνοια dementia & μετά poſt, it being the correction of mens folly, and returning ad ſanam mentem. True repentance is a thorough change, both of the mind and manners, optima & aptiſſima poenitentia eſt nova vita, ſaith Luther, which ſaying is an excellent ſaying. Repentance for ſin is nothing worth, without repentance from ſin. If thou repent with a contradiction (ſaith Tertullian) God will pardon thee with a contradiction; thou repenteſt, and yet continueſt in thy ſin, God will pardon thee, and yet ſend thee to Hell; there’s a pardon with a contradiction. Negative goodneſſe ſerves no mans turn to ſave him from the axe. It is ſaid of Ithacus, that the hatred of the Priſcillian Hereſie, was all the vertue that he had. The evill ſervant did not riot out his Talent. Thoſe Reprobates, Mat. 25. robbed not the Saints, but relieved them not; for this they muſt eternally perish

The second remedy against this device of Satan, is, solemnly to consider of the nature of true repentance; repentance is some other thing than what vain men conceive. Repentance is sometimes taken in a more strict and narrow¹²² sense, for godly sorrow; sometimes repentance is taken in a large sense, for amendment of life. Repentance hath in it three things, viz. The Act, the subject, and the Terms.

122. The Hebrew word for Repentance, is תשובה from שוב which signifies to return, implying a going back from what a man had done, it notes a returning or converting from one thing to another, from sin to God. The Greeks have two words, by which they express the nature of repentance, one is μεταμελεῖν, which signifies to be careful, anxious, solicitous after a thing is done; the other word is μετάνοια, is resipiscentia, after-wit, or after-wisdom, the mind’s recovering of wisdom, or growing wiser after our folly. Ab ἄνοια dementia & μετά post, it being the correction of men’s folly, and returning ad sanam mentem. True repentance is a thorough change, both of the mind and manners, optima & aptissima poenitentia est nova vita, saith Luther, which saying is an excellent saying. Repentance for sin is nothing worth, without repentance from sin. If thou repent with a contradiction (saith Tertullian) God will pardon thee with a contradiction; thou repentest, and yet continuest in thy sin, God will pardon thee, and yet send thee to Hell; there’s a pardon with a contradiction. Negative goodness serves no man’s turn to save him from the axe. It is said of Ithacus, that the hatred of the Priscillian Heresy, was all the virtue that he had. The evil servant did not riot out his Talent. Those Reprobates, Matt 25‸ robbed not the Saints, but relieved them not; for this they must eternally perish

1. The formall Act of Repentance is a changing, and converting; ‘tis often ſet forth in Scripture by Turning, Turne thou me, and I ſhall be turned, ſaith Ephraim; after that I was turned, I repented, ſaith he; ‘tis a turning from darkneſſe to light.

1. The formal Act of repentance is a changing, and converting; ’tis often set forth in Scripture by Turning, Turn thou me, and I shall be turned, saith Ephraim; after that I was turned, I repented, saith he; ’tis a turning from darkness to light.

2. The Subject changed, and converted, is the whole man; ‘tis both the ſinners heart and life: firſt his heart, then his life; firſt his perſon, then his practice and converſation. Waſh yee, make you cleane; there’s the change of their perſons; put away the evill of your doings from before mine eyes; ceaſe to doe evill, learne to do well; there’s the change of their practiſes: So Caſt away (ſaith Ezekiel) all your tranſgreſſions, whereby you have tranſgreſſed; there’s the change of the life; and make you a new heart, and a new ſpirit, there’s the change of the

2. The subject changed, and converted, is the whole man; ’tis both the sinner’s heart and life: first his heart, then his life; first his person, then his practice and conversation. Wash ye, make you clean; there’s the change of their persons; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; there’s the change of their practices: So Cast away (saith Ezekiel) all your transgressions, whereby you have transgressed; there’s the change of the life; and make you a new heart, and a new spirit, there’s the change of the heart.

3. The Tearmes of this change, and converſion from which, and to which, both heart and life muſt be changed from all ſin, to God; the heart muſt be changed from the ſtate and power of ſin, the life from the acts of ſin, but both unto God, the heart to be under his power in a ſtate of grace, the life to be under his rule, in all new obedience, as the Apoſtle ſpeaks, To open their eyes, and to turn them from darkneſſe to light, and from the power of ſatan unto God: ſo the Prophet Iſaiah ſaith, Let the wicked forſake their wayes, and the unrighteous man his thoughts, and let him returne unto the Lord. Thus much of the nature of Evangelicall Repentance. Now ſoules, tell me whither it be ſuch an eaſie thing to repent, as Satan doth ſuggeſt; beſides what hath been ſpoken, I deſire that you will take notice, that Repentance doth include a turning from the moſt darling ſin: Ephraim ſhall ſay, What have I to doe any more with Idols? Yea, it’s a turning from all ſin to God. Ezek. 18. 30. Therefore I will judge you, O Houſe of Iſrael, every one according to his wayes, ſaith the Lord God: repent, and turne your ſelves from all your tranſgreſſions: ſo iniquity ſhall not be your ruine. Herod turn’d from many, but turn’d not from his Herodias, which was his ruine; Judas turn’d p. 53 from all viſible wickednes, yet he would not caſt out that golden Devil Covetouſneſſe, and therefore was caſt into the hotteſt place in Hell. He that turnes not from every ſin, turnes not aright from any one ſin; every ſin ſtrikes at the Honour of God, the Being of God, the Glory of God, the Heart of Chriſt, the Joy of the Spirit, and the Peace of a mans Conſcience; and therefore a ſoul truly penitent, ſtrikes at all, hates all, conflicts with all; and will labour to draw ſtrength from a crucified Chriſt to crucifie all; a true penitent knowes neither father nor mother, neither right eye, nor right hand, but will pluck out the one, and cut off the other. Saul ſpared but one Agag, and that coſt him his ſoul and his Kingdome: beſides, Repentance is not onely a turning from all ſin, but alſo a turning to all good, to a love of all good, to a prizing of all good, and to a following after all good. Ezek. 18. 21. But if the wicked will turne from all his ſins that he hath committed, and keep all my Statutes, and doe that which is lawfull and right, he ſhall ſurely live, be ſhall not die; that is, onely negative righteouſneſſe and holineſſe is no righteouſneſſe nor holineſſe; David fulfilled all the wills of God, and had reſpect unto all his Commandements, and ſo had p. 54 Zacharias and Elizabeth. ‘Tis not enough that the Tree bears not ill fruit; but, it muſt bring forth good fruit, elſe, it muſt be cut downe, and eaſt into the fire: So, ‘tis not enough that you are not thus and thus wicked, but you muſt be thus and thus gracious, and good, elſe Divine Juſtice will put the Axe of Divine Vengeance to the root of your ſouls, and cut you off for ever. Every tree that bringeth not forth good fruit, is hewn downe, and caſt into the fire; beſides, Repentance doth include a ſenſibleneſſe of ſins ſinfulneſſe, how oppoſite and contrary ‘tis to the bleſſed God: God is light, ſin is darkneſſe, God is life, ſin is death, God is Heaven, ſin is hell, God is beauty, ſin is deformity. Alſo true Repentance includes a ſenſiblenes of ſins miſchievouſneſſe, how it caſt Angels out of Heaven, and Adam out of Paradiſe; how it laid the firſt corner-ſtone in hell, and brought in all the curſes, croſſes, and miſeries, that be in the world, and how it makes men liable to all temporall, ſpirituall, and eternall wrath; how it hath made men Godleſſe, Chriſtleſſe, hopeleſſe, and heavenleſſe in this world: further, true repentance doth include ſorrow for ſin, contrition of heart; it breaks the heart with ſighes and ſobs, and groans, for that a loving God, and Father is by ſin p. 55 offended, a bleſſed Saviour a freſh crucified, and the ſweet Comforter, the Spirit,¹⁵⁷ grieved and vexed. Again, Repentance doth include, not onely a loathing of ſin, but alſo a loathing of our ſelves for ſin; as a man doth not onely loath poyſon, but he loaths the very diſh or veſſel that hath the ſmell of the poyſon: ſo a true Penitent doth not onely loath his ſin, but he loaths himſelfe, the veſſel that ſtill ſmels of ſin. So Ezek. 20. 43. And there ſhall ye remember your wayes and all your doings, wherein yee have been defiled; and ye ſhall loath your ſelves in your owne ſight, for all your evills that ye have committed; true Repentance will work your hearts, not onely to loath your ſins, but alſo to loath your ſelves. Againe, true Repentance doth not onely work a man to loath himſelf for his ſins, but it makes him aſham’d of his ſin alſo. What fruit have ye of thoſe things, whereof ye are (now) aſhamed? ſaith the Apoſtle: ſo Ezekiel, And thou ſhalt be confounded, and never open thy mouth any more, becauſe of thy ſhame, when I am pacified toward thee, for all that thou haſt done, ſaith the Lord God. When a penitentiall ſoul ſees his ſins pardoned, the anger of God pacified, and Divine Juſtice ſatisfied, then he ſits down (and bluſhes, as the Hebrew hath it) as one p. 56 aſhamed; yea, true Repentance doth¹⁵⁸ work a man to croſſe his ſinfull ſelf, and to walk contrary to ſinfull ſelfe, to take a holy revenge upon ſin, as you may ſee in Paul, the Jaylor, Mary Magdalen, and Manaſſes; this the Apoſtle ſhewes in that 2 Cor. 7. 10, 11. For godly ſorrow worketh repentance never to be repented of, but the ſorrow of the world worketh death; for behold the ſelfeſame thing that ye ſorrowed after a Godly ſort, what carefullneſſe it wrought in you; yea, what clearing of your ſelves; yea, what indignation; yea, what feare; yea, what vehement deſire; yea, what zeale; yea, what revenge. Now ſouls, ſum up all theſe things together, and tell me, whether it be ſuch an eaſie thing to repent, as Satan would make the ſoul to beleeve; and I am confident your hearts will anſwer, that ‘tis as hard a thing to repent, as ‘tis to make a world, or to raiſe the dead. I ſhall conclude this ſecond Remedy, with a worthy ſaying of a precious holy man, Repentance (ſaith he) ſtrips us ſtark naked of all the garments of the old Adam, and leaves not ſo much as the ſhirt behind; in this rotten building it leaves not a ſtone upon a ſtone. As the Flood drowned Noa’hs own friends, and ſervants: ſo muſt the flood of repenting tears drown our ſweeteſt, and moſt profitable ſins.

157. True repentance is a ſorrowing for ſin as it is offenſivum Dei, averſivum à Deo, this both comes from God, & drives a man to God, as it did the Church in the Canticles, and the Prodigall. Ezek. 20. 22, 23.
158. Quantum diſplicet Deo immunditia peccati, in tantum placet deo eruhiſcentia poenitentis. Ber. i. e. So much the more God hath been diſpleaſed with the blackneſſe of ſin, the more will he be pleaſed with the bluſhing of the ſinner. They that do not burn now in zeale againſt ſin, muſt ere long burne in Hell for ſin.

3. The Terms of this change, and conversion from which, and to which, both heart and life must be changed from all sin, to God; the heart must be changed from the state and power of sin, the life from the acts of sin, but both unto God, the heart to be under his power in a state of grace, the life to be under his rule, in all new obedience, as the apostle speaks, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God: so the prophet Isaiah saith, Let the wicked forsake their ways, and the unrighteous man his thoughts, and let him return unto the Lord. Thus much of the nature of evangelical repentance. Now souls, tell me whether it be such an easy thing to repent, as Satan doth suggest; besides what hath been spoken, I desire that you will take notice, that repentance doth include a turning from the most darling sin: Ephraim shall say, What have I to do any more with idols? Yea, it’s a turning from all sin to God. Ezek‸ 18:‸30. Therefore I will judge you, O House of Israel, every one according to his ways, saith the Lord God: repent, and turn your selves from all your transgressions: so iniquity shall not be your ruin. Herod turned from many, but turned not from his Herodias, which was his ruin; Judas turned from all visible wickedness, yet he would not cast out that golden devil covetousness, and therefore was cast into the hottest place in hell. He that turns not from every sin, turns not aright from any one sin; every sin strikes at the honour of God, the Being of God, the glory of God, the heart of Christ, the joy of the Spirit, and the peace of a man’s conscience; and therefore a soul truly penitent, strikes at all, hates all, conflicts with all; and will labour to draw strength from a crucified Christ to crucify all; a true penitent knows neither father nor mother, neither right eye, nor right hand, but will pluck out the one, and cut off the other. Saul spared but one Agag, and that cost him his soul and his kingdom: besides, repentance is not only a turning from all sin, but also a turning to all good, to a love of all good, to a prizing of all good, and to a following after all good. Ezek‸ 18:‸21. But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die; that is, only negative righteousness and holiness is no righteousness nor holiness; David fulfilled all the wills of God, and had respect unto all his commandments, and so had Zacharias and Elizabeth. ’Tis not enough that the tree bears not ill fruit; but, it must bring forth good fruit, else, it must be cut down, and cast into the fire: So, ’tis not enough that you are not thus and thus wicked, but you must be thus and thus gracious, and good, else divine justice will put the axe of divine vengeance to the root of your souls, and cut you off for ever. Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire; besides, repentance doth include a sensibleness of sin’s sinfulness, how opposite and contrary ’tis to the blessed God: God is light, sin is darkness, God is life, sin is death, God is heaven, sin is hell, God is beauty, sin is deformity. Also true repentance includes a sensibleness of sin’s mischievousness, how it cast angels out of heaven, and Adam out of Paradise; how it laid the first corner-stone in hell, and brought in all the curses, crosses, and miseries, that be in the world, and how it makes men liable to all temporal, spiritual, and eternal wrath; how it hath made men Godless, Christless, hopeless, and heavenless in this world: further, true repentance doth include sorrow for sin, contrition of heart; it breaks the heart with sighs and sobs, and groans, for that a loving God, and Father is by sin offended, a blessed Saviour afresh crucified, and the sweet Comforter, the Spirit,¹²³ grieved and vexed. Again, repentance doth include, not only a loathing of sin, but also a loathing of our selves for sin; as a man doth not only loathe poison, but he loathes the very dish or vessel that hath the smell of the poison: so a true penitent doth not only loathe his sin, but he loathes himself, the vessel that still smells of sin. So Ezek‸ 20:‸43. And there shall ye remember your ways and all your doings, wherein ye have been defiled; and ye shall loathe your selves in your own sight, for all your evils that ye have committed; true repentance will work your hearts, not only to loathe your sins, but also to loathe your selves. Again, true repentance doth not only work a man to loathe himself for his sins, but it makes him ashamed of his sin also. What fruit have ye of those things, whereof ye are (now) ashamed? saith the apostle: so Ezekiel, And thou shalt be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. When a penitential soul sees his sins pardoned, the anger of God pacified, and divine justice satisfied, then he sits down (and blushes, as the Hebrew hath it) as one ashamed; yea, true repentance doth¹²⁴ work a man to cross his sinful self, and to walk contrary to sinful self, to take a holy revenge upon sin, as you may see in Paul, the Jailer, Mary Magdalene, and Manasseh; this the apostle shows in that 2 Cor‸ 7:‸10, 11. For godly sorrow worketh repentance never to be repented of, but the sorrow of the world worketh death; for behold the selfsame thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of your selves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge. Now souls, sum up all these things together, and tell me, whether it be such an easy thing to repent, as Satan would make the soul to believe; and I am confident your hearts will answer, that ’tis as hard a thing to repent, as ’tis to make a world, or to raise the dead. I shall conclude this second remedy, with a worthy saying of a precious holy man, repentance (saith he) strips us stark naked of all the garments of the old Adam, and leaves not so much as the shirt behind; in this rotten building it leaves not a stone upon a stone. As the flood drowned Noah’s own friends, and servants: so must the flood of repenting tears drown our sweetest, and most profitable sins.

123. True repentance is a sorrowing for sin as it is offensivum Dei, aversivum à Deo, this both comes from God, and drives a man to God, as it did the Church in the Canticles, and the Prodigal. Ezek‸ 20:‸22, 23.
124. Quantum displicet Deo immunditia peccati, in tantum placet Deo erubescentia poenitentis. Ber. i. e. So much the more God hath been displeased with the blackness of sin, the more will he be pleased with the blushing of the sinner. They that do not burn now in zeal against sin, must ere long burn in Hell for sin.

The third Remedy againſt this Device¹⁵⁹ of Satan, is, ſeriouſly to conſider, that Repentance is a continued act; the word Repent, implies the continuation of it. True Repentance inclines a mans¹⁶⁰ heart to perform Gods Statutes always, even unto the end; a true Penitent muſt goe on, from Faith, to Faith, from ſtrength to ſtrength, he muſt never ſtand ſtill, nor turne back; Repentance is a grace, and muſt have its daily operation, as well as other graces; true Repentance is a continued ſpring, where the waters of godly ſorrow are alwayes flowing; My ſins are ever before me; a true penitent is often caſting his eyes back to the dayes of his former vanity, and this makes him morning and evening to water his couch with his tears: Remember not againſt me the ſins of my youth, ſaith one bleſſed Penitent; and I was a blaſphemer, and a perſecuter, and injurious, ſaith another Penitent: Repentance is a continued act of turning, a Repentance never to be repented of, a turning never to turne again to folly; a true penitent hath ever ſomething within him to turn from he can never get near enough to God, no, not ſo near him as once he was; and therefore he is ſtill turning and turning, that he may get nearer and nearer to him; that is his chiefeſt p. 58 good, and his onely happineſſe (optimum¹⁶¹ maximum) the beſt, and the greateſt; they are every day a crying out, O wretched men that we are, who ſhall deliver us from this body of death? They are ſtill ſenſible of ſin, and ſtill conflicting with ſin, and ſtill ſorrowing for ſin, and ſtill loathing of themſelves for ſin; Repentance is no tranſient act, but a continued act of the ſoul; and tell me, oh tempted ſoule! whether it be ſuch an eaſie thing, as Satan would make thee believe, to be every day a turning, more and more from ſin, and a turning nearer and nearer to God, thy choiceſt bleſſedneſſe. A true Penitent can as eaſily content himſelfe with one act of faith, or one act of love, as he can content himſelfe with one act of Repentance. A Jewiſh Rabbie preſſing the practice of Repentance upon his Diſciples, exhorting them to be ſure to Repent the day before they dyed; one of them replyed, that the day of any mans death was very uncertaine; Repent therefore, every day (ſaid the Rabbin) and then you ſhall be ſure to repent the day before you dye; you are wiſe, and know how to apply it to your own advantage.

159. 3 Remedy. [dropped from the edition]
160. Anſelme in his Meditations confeſſeth, that all his life was either damnable for ſin committed, or unprofitable for good omitted and at laſt concludes (Quid reſtat o peccator niſi ut in tota vita tua deplores totam vitam tuam) Oh what then remaines, but in our whole life, to lament the ſins of our whole life.
161. ‘Tis truly ſaid of God, that he is omnia ſuper omnia.

The third remedy against this device of Satan, is, seriously to consider, that repentance is a continued act; the word repent, implies the continuation of it. True repentance inclines a man’s¹²⁵ heart to perform God’s statutes always, even unto the end; a true penitent must go on, from faith, to faith, from strength to strength, he must never stand still, nor turn back; repentance is a grace, and must have its daily operation, as well as other graces; true repentance is a continued spring, where the waters of godly sorrow are always flowing; My sins are ever before me; a true penitent is often casting his eyes back to the days of his former vanity, and this makes him morning and evening to water his couch with his tears: Remember not against me the sins of my youth, saith one blessed penitent; and I was a blasphemer, and a persecutor, and injurious, saith another penitent: repentance is a continued act of turning, a repentance never to be repented of, a turning never to turn again to folly; a true penitent hath ever something within him to turn from; he can never get near enough to God, no, not so near him as once he was; and therefore he is still turning and turning, that he may get nearer and nearer to him; that is his chiefest good, and his only happiness (optimum¹²⁶ maximum) the best, and the greatest; they are every day a-‸crying out, O wretched men that we are, who shall deliver us from this body of death? They are still sensible of sin, and still conflicting with sin, and still sorrowing for sin, and still loathing of themselves for sin; repentance is no transient act, but a continued act of the soul; and tell me, oh tempted soul! Whether it be such an easy thing, as Satan would make thee believe, to be every day a-‸turning, more and more from sin, and a turning nearer and nearer to God, thy choicest blessedness. A true penitent can as easily content himself with one act of faith, or one act of love, as he can content himself with one act of repentance. A Jewish Rabbi pressing the practice of repentance upon his disciples, exhorting them to be sure to repent the day before they died; one of them replied, that the day of any man’s death was very uncertain; repent therefore, every day (said the Rabbin) and then you shall be sure to repent the day before you die; you are wise, and know how to apply it to your own advantage.

125. Anselm in his Meditations confesseth, that all his life was either damnable for sin committed, or unprofitable for good omitted and at last concludes (Quid restat o peccator nisi ut in tota vita tua deplores totam vitam tuam) Oh what then remains, but in our whole life, to lament the sins of our whole life.
126. ’Tis truly said of God, that he is omnia super omnia.

The fourth Remedy againſt this Device¹⁶² of Satan, is, ſolemnly to conſider, that if the work of Repentance were p. 59 ſuch an eaſie work, as Satan would¹⁶³ make it to be; then certainly ſo many would not lye roaring, and crying out (of wrath and eternall ruine) under the horrours and terrours of conſcience, for not repenting; yea, doubtleſſe, ſo many millions would not goe to hell for not Repenting, if ‘twere ſuch an eaſie thing to repent: Ah! doe not poor ſouls under horrours of conſcience, cry out, and ſay, were all this world a lump of gold, and in our hand to diſpoſe of, we would give it for the leaſt dram of true Repentance, and wilt thou ſay, it is an eaſie thing to repent? When a poor ſinner, whoſe Conſcience is awakened, ſhall judge the exchange of all the world, for the leaſt dram of Repentance, to be the happieſt exchange that ever ſinner made, tell me, oh ſoul! is it¹⁶⁴ good going to hell? is it good dwelling with the devouring fire? with everlaſting burnings? Is it good to be for ever ſeperated from the bleſſed and glorious preſence of God, Angels, and Saints? And to be for ever ſhut out from thoſe good things of eternall life? which are ſo many, that they exceed number, ſo great, that they exceed meaſure▪ ſo precious, that they exceed all eſtimation; we know, ‘tis the greateſt miſery that can befall the ſons of men; p. 60 and would they not prevent this by Repentance, if it were ſuch an eaſie thing to repent, as Satan would make it? well then, doe not run the hazard of looſing God, Chriſt, Heaven, and thy ſoul for ever, by hearkening to this Device of Satan, viz. That it is an eaſie thing to Repent, &c. If it be ſo eaſie, why then doe wicked mens hearts ſo riſe againſt them, that preſſe the Doctrine of repentance in the ſweeteſt way, and by the ſtrongeſt and the choiceſt Arguments that the Scripture doth afford? And why doe they kill two at once? The faithfull Labourers name, and their own ſouls, by their wicked words and actings, becauſe they are put upon repenting, which Satan tells them is ſo eaſie a thing: ſurely, were repentance ſo eaſie, wicked men would not be ſo much enraged when that doctrine is by evangelicall conſiderations preſt upon them.

162. 4 Remedy. [dropped from the edition]
163. If thou be backward in the thoughts of Repentance, be forward in the thoughts of Hell; the flames whereof, onely the ſtreams of the penitent eye can extinguiſh. Tertul.
164. Oh how ſhalt thou tear, and rend thy ſelf? how ſhalt thou lament fruitleſſe repenting? what wilt thou ſay? woe is me, that I have not caſt off the burden of ſin; woe is me, that I have not waſhed away my ſpots, but am now pierced with mine iniquities, now have I loſt the ſurpaſſing joy of Angels. Baſil.

The fourth remedy against this device of Satan, is, solemnly to consider, that if the work of repentance were such an easy work, as Satan would¹²⁷ make it to be; then certainly so many would not lie roaring, and crying out (of wrath and eternal ruin) under the horrors and terrors of conscience, for not repenting; yea, doubtless, so many millions would not go to hell for not Repenting, if ’twere such an easy thing to repent: Ah! do not poor souls under horrors of conscience, cry out, and say, were all this world a lump of gold, and in our hand to dispose of, we would give it for the least dram of true repentance, and wilt thou say, it is an easy thing to repent? When a poor sinner, whose conscience is awakened, shall judge the exchange of all the world, for the least dram of repentance, to be the happiest exchange that ever sinner made, tell me, oh soul! Is it¹²⁸ good going to hell? Is it good dwelling with the devouring fire? With everlasting burnings? Is it good to be for ever separated from the blessed and glorious presence of God, angels, and saints? And to be for ever shut out from those good things of eternal life? Which are so many, that they exceed number, so great, that they exceed measure, so precious, that they exceed all estimation; we know, ’tis the greatest misery that can befall the sons of men; and would they not prevent this by repentance, if it were such an easy thing to repent, as Satan would make it? Well then, do not run the hazard of losing God, Christ, heaven, and thy soul for ever, by hearkening to this device of Satan, viz. That it is an easy thing to repent, etc‸. If it be so easy, why then do wicked men’s hearts so rise against them, that press the doctrine of repentance in the sweetest way, and by the strongest and the choicest arguments that the Scripture doth afford? And why do they kill two at once? The faithful labourer’s name, and their own souls, by their wicked words and actings, because they are put upon repenting, which Satan tells them is so easy a thing: surely, were repentance so easy, wicked men would not be so much enraged when that doctrine is by evangelical considerations pressed upon them.

127. If thou be backward in the thoughts of Repentance, be forward in the thoughts of Hell; the flames whereof, only the streams of the penitent eye can extinguish. Tertul.
128. Oh how shalt thou tear, and rend thy self? how shalt thou lament fruitless repenting? what wilt thou say? woe is me, that I have not cast off the burden of sin; woe is me, that I have not washed away my spots, but am now pierced with mine iniquities, now have I lost the surpassing joy of Angels. Basil.

The fift Remedy againſt this Device¹⁶⁵ of Satan, is, ſeriouſly to conſider, that to repent of ſin is as great a work of grace, as not to ſin. By our ſinfull falls the powers of the ſoule are weakned, the¹⁶⁶ ſtrength of grace is decayed, our evidences for Heaven are blotted, feares and doubts in the ſoul are raiſed (will God once more pardon this ſcarlet ſin, and ſhew mercy to this wretched ſoul) and p. 61 corruptions in the heart are more advantaged, and confirmed, and the conſcience of a man after falls, is the more inraged, or the more benummed; now for a ſoul, notwithſtanding all this, to repent of his falls, this ſhewes, that ‘tis as great a work of grace to repent of ſin, as ‘tis not to ſin. Repentance is the vomit of the ſoul, and of all Phyſick, none ſo difficult, and hard, as ‘tis to vomit; the ſame means that tends to preſerve the ſoul from ſin, the ſame means works the ſoul to riſe by Repentance, when ‘tis fallen into ſin: We know, the mercy and loving kindneſſe of God, is one ſpeciall means to keep the ſoul from ſin, as David ſpake, Thy loving kindneſſe is alwayes before mine eyes, and I have¹⁶⁷ walked in thy truth; I have not ſat with vain perſons, neither will I go in with diſſemblers. I have hated the Congregation of evill doers, and will not ſit with the wicked: So by the ſame means the ſoul is raiſed, by Repentance out of ſin, as you may ſee in Mary Magdalen, who loved much, and¹⁶⁸ wept much, becauſe much was forgiven her: ſo thoſe in Hoſea, Come, let us returne unto the Lord, for he hath torne, and he will heale us; he hath ſmitten, and he will binde us up: after two dayes he will revive us, in the third day he will raiſe us up, and we ſhall live in his ſight; or before his p. 62 face, as the Hebrew hath it, i. e. in his¹⁶⁹ favour, confidence in Gods mercy, and love, that he would heal them, and bind up their wounds, and revive their dejected ſpirits, and cauſe them to live in his favour, was that which did work their hearts to repent, and return unto him; I might further ſhew you this truth in many other perticulars; but this may ſuffice: onely remember this in the gnerall, that there is much of the power of God, and love of God, and faith in God, and fear of God, and care to pleaſe God, and zeale for the glory of God, requiſite to work a man to repent¹⁷⁰ of ſin, as there is to keep a man from ſin, by which you may eaſily judge, that to repent of ſin, is as great a work, as not to ſin; and now tell me, oh ſoul! is it an eaſie thing not to ſin? we know then certainly, ‘tis not an eaſie thing to repent of ſin.

165. 5 Remedy. [dropped from the edition]
166. Yet it is better to be kept from ſin, then cured of ſin by Repentance, as it is better for a man to be preſerved from a diſeaſe then to be cured of the diſeaſe.
167. Pſal. 26. 3, 4, 5.
168. Luke 7. 37, 38, 39, &c. Hoſ 6. 1, 2.
169. לפניו
170. 2 Cor. 7. 11.

The fifth remedy against this device of Satan, is, seriously to consider, that to repent of sin is as great a work of grace, as not to sin. By our sinful falls the powers of the soul are weakened, the¹²⁹ strength of grace is decayed, our evidences for heaven are blotted, fears and doubts in the soul are raised (will God once more pardon this scarlet sin, and show mercy to this wretched soul) and corruptions in the heart are more advantaged, and confirmed, and the conscience of a man after falls, is the more enraged, or the more benumbed; now for a soul, notwithstanding all this, to repent of his falls, this shows, that ’tis as great a work of grace to repent of sin, as ’tis not to sin. Repentance is the vomit of the soul, and of all Physic, none so difficult, and hard, as ’tis to vomit; the same means that tends to preserve the soul from sin, the same means works the soul to rise by repentance, when ’tis fallen into sin: We know, the mercy and loving kindness of God, is one special means to keep the soul from sin, as David spake, Thy loving kindness is always before mine eyes, and I have¹³⁰ walked in thy truth; I have not sat with vain persons, neither will I go in with dissemblers. I have hated the congregation of evil doers, and will not sit with the wicked: So by the same means the soul is raised, by repentance out of sin, as you may see in Mary Magdalene, who loved much, and¹³¹ wept much, because much was forgiven her: so those in Hosea, Come, let us return unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up: after two days he will revive us, in the third day he will raise us up, and we shall live in his sight; or before his face, as the Hebrew hath it, i. e. in his¹³² favour, confidence in God’s mercy, and love, that he would heal them, and bind up their wounds, and revive their dejected spirits, and cause them to live in his favour, was that which did work their hearts to repent, and return unto him; I might further show you this truth in many other particulars; but this may suffice: only remember this in the general, that there is as much of the power of God, and love of God, and faith in God, and fear of God, and care to please God, and zeal for the glory of God, requisite to work a man to repent¹³³ of sin, as there is to keep a man from sin, by which you may easily judge, that to repent of sin, is as great a work, as not to sin; and now tell me, oh soul! Is it an easy thing not to sin? We know then certainly, ’tis not an easy thing to repent of sin.

129. Yet it is better to be kept from sin, than cured of sin by Repentance, as it is better for a man to be preserved from a disease than to be cured of the disease.
130. Ps 26:‸3, 4, 5.
131. Luke 7:‸37, 38, 39, etc‸. Hos 6:‸1, 2.
132. לפניו
133. 2 Cor‸ 7:‸11.

The ſixt Remedy againſt this Device¹⁷¹ of Satan, is, ſeriouſly to conſider, that he that now tempts thee to ſin, upon this account, that repentance is eaſie, will ere long, to work thee to deſpaire,¹⁷² p. 63 to ſay, we are thine, and we muſt follow thee; Now Satan will help to work the ſoul to look up, and ſee God angry, and to look inward, and ſee Conſcience accuſing and condemning; and to look downwards, and ſee Hells mouth open to receive the impenitent ſoul, and all this to render the work of repentance impoſſible to the ſoul; what, ſaith Satan, doeſt thou think that that is eaſie which the whole power of grace cannot conquer, while we are in this world? Is it eaſie, ſaith Satan, to turn from ſome outward act of ſin, to which thou haſt been addicted? Doſt thou not remember that thou haſt often complained againſt ſuch and ſuch particular ſins, and reſolved to leave them, and yet to this hour thou haſt not, thou canſt not? What will it then be to turn from every ſin? Yea, to mortifie, and cut off thoſe ſins, thoſe darling luſts, that are as joynts and members, that be as right hands, and right eyes? Haſt thou not loved thy ſins above thy Saviour? Haſt thou not preferred earth before Heaven? Haſt thou not all along neglected the means of Grace, and deſpiſed the offers of Grace, and vexed the ſpirit of Grace? There would be no end if I ſhould ſet before thee the infinit evils that thou haſt committed, and the innumerable p. 64 good ſervices that thou haſt omitted,¹⁷³ and the frequent checks of thy owne Conſcience, that thou haſt contemned, and therefore thou mayeſt well conclude, that thou canſt never repent, that thou ſhalt never repent; now ſaith Satan, doe but a little conſider thy numberleſſe ſins, and the greatneſſe of thy ſins, the foulneſſe of thy ſins, the hainouſneſſe of thy ſins, the circumſtances of thy ſins, and thou ſhalt eaſily ſee, that thoſe ſins that thou thoughteſt to be but motes, are indeed mountaines; and is it not now in vain to repent of them? Surely ſaith Satan, if thou ſhouldeſt ſeek repentance and grace with tears, as Eſau, thou ſhalt not find it; thy glaſſe is out, thy ſun is ſet, the door of mercy is ſhut, the golden Scepter is taken in, and now thou that haſt deſpiſed mercy, ſhalt be for ever deſtroyed by Juſtice; for ſuch a wretch as thou art to attempt repentance, is to attempt a thing impoſſible; ‘tis impoſſible that thou, that in all thy life couldeſt never conquer one ſinne, ſhouldeſt maſter ſuch a numberles number of ſins, which are ſo near, ſo dear, ſo neceſſary, and ſo profitable to thee, that have ſo long bedded and boarded with thee, that have been old acquaintance and companions with thee; haſt thou not often purpoſed, promiſed, p. 65 vowed, and reſolved to enter upon the¹⁷⁴ practice of repentance, but to this day couldeſt never attain it: Surely ‘tis in vain to ſtrive againſt the ſtreame, where it is ſo impoſſible to overcome; thou art loſt, and caſt for ever to hell, thou muſt to hell, thou ſhalt; ah ſouls! he that now tempts you to ſin, by ſuggeſting to you the eaſineſſe of repentance, will at laſt, to work you to deſpaire, preſent repentance as the hardeſt work in all the world, and a work as far above man, as Heaven is above Hell, as light is above darkneſſe. Oh! that you were wiſe, to break off your ſins, by timely repentance.

171. 6 Remedy. [dropped from the edition]
172. Beda tells of a certain great man, that was admoniſhed in his ſicknes to repent, who anſwer’d, that he would not repent yet, for if he ſhould recover, his companions would laugh at him, but growing ſicker and ſicker, his friends preſſed him again to repent; but then he told them it was toolate (Quia jam judicatus ſum & condemnatus) for now (ſaid he) I am judged, and condemned. [moved in the edition]
173. As one Lamachus a Commander ſaid, to one of his ſouldiers, that was brought before him for a misbehaviour, who pleaded he would doe ſo no more, ſaith he (Non li cet in bello bis peccare) no man muſt offend twice in war: ſo God will not ſuffer men often to neglect the day of grace.
174. Repentanceis a work that muſt be timely done, or men are utterly undone for ever. Aut poenitendum aut pereundum.

The sixth remedy against this device of Satan, is, seriously to consider, that he that now tempts thee to sin, upon this account, that repentance is easy, will ere long, to work thee to despair,¹³⁴ and for ever to break the neck of thy soul, present repentance as the difficultest and hardest work in the world; and to this purpose he will set thy sins in order before thee, and make them to say, we are thine, and we must follow thee; Now Satan will help to work the soul to look up, and see God angry, and to look inward, and see conscience accusing and condemning; and to look downwards, and see hell’s mouth open to receive the impenitent soul, and all this to render the work of repentance impossible to the soul; what, saith Satan, dost thou think that that is easy which the whole power of grace cannot conquer, while we are in this world? Is it easy, saith Satan, to turn from some outward act of sin, to which thou hast been addicted? Dost thou not remember that thou hast often complained against such and such particular sins, and resolved to leave them, and yet to this hour thou hast not, thou canst not? What will it then be to turn from every sin? Yea, to mortify, and cut off those sins, those darling lusts, that are as joints and members, that be as right hands, and right eyes? Hast thou not loved thy sins above thy Saviour? Hast thou not preferred earth before heaven? Hast thou not all along neglected the means of grace, and despised the offers of grace, and vexed the spirit of grace? There would be no end if I should set before thee the infinite evils that thou hast committed, and the innumerable good services that thou hast omitted,¹³⁵ and the frequent checks of thy own conscience, that thou hast contemned, and therefore thou mayest well conclude, that thou canst never repent, that thou shalt never repent; now saith Satan, do but a little consider thy numberless sins, and the greatness of thy sins, the foulness of thy sins, the heinousness of thy sins, the circumstances of thy sins, and thou shalt easily see, that those sins that thou thoughtest to be but motes, are indeed mountains; and is it not now in vain to repent of them? Surely saith Satan, if thou shouldest seek repentance and grace with tears, as Esau, thou shalt not find it; thy glass is out, thy sun is set, the door of mercy is shut, the golden sceptre is taken in, and now thou that hast despised mercy, shalt be for ever destroyed by justice; for such a wretch as thou art to attempt repentance, is to attempt a thing impossible; ’tis impossible that thou, that in all thy life couldest never conquer one sin, shouldest master such a numberless number of sins, which are so near, so dear, so necessary, and so profitable to thee, that have so long bedded and boarded with thee, that have been old acquaintance and companions with thee; hast thou not often purposed, promised, vowed, and resolved to enter upon the¹³⁶ practice of repentance, but to this day couldest never attain it: Surely ’tis in vain to strive against the stream, where it is so impossible to overcome; thou art lost, and cast for ever to hell, thou must to hell, thou shalt; ah souls! He that now tempts you to sin, by suggesting to you the easiness of repentance, will at last, to work you to despair, present repentance as the hardest work in all the world, and a work as far above man, as heaven is above hell, as light is above darkness. Oh! that you were wise, to break off your sins, by timely repentance.

134. Beda tells of a certain great man, that was admonished in his sickness to repent, who answered, that he would not repent yet, for if he should recover, his companions would laugh at him, but growing sicker and sicker, his friends pressed him again to repent; but then he told them it was too late (Quia jam judicatus sum & condemnatus) for now (said he) I am judged, and condemned. [moved here by the editor]
135. As one Lamachus a Commander said, to one of his soldiers, that was brought before him for a misbehaviour, who pleaded he would do so no more, saith he (Non licet in bello bis peccare) no man must offend twice in war: so God will not suffer men often to neglect the day of grace.
136. Repentance is a work that must be timely done, or men are utterly undone for ever. Aut poenitendum aut pereundum.