Andrewes resolution To returne vnto God by repentance. Directed vnto all the elect children of God, which truly repent, perfectly guiding them in the right way therein. Right godly to reade, as delightfull to heare, but most profitable to be practised. Newly published by Iohn Andrews, minister and preacher of the word. Andrewes, John, fl. 1615. 1621 Approx. 39 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A19475 STC 590 ESTC S115929 99851146 99851146 16406 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19475) Transcribed from: (Early English Books Online ; image set 16406) Images scanned from microfilm: (Early English books, 1475-1640 ; 866:14) Andrewes resolution To returne vnto God by repentance. Directed vnto all the elect children of God, which truly repent, perfectly guiding them in the right way therein. Right godly to reade, as delightfull to heare, but most profitable to be practised. Newly published by Iohn Andrews, minister and preacher of the word. Andrewes, John, fl. 1615. [6], 50 p. Printed by Nicholas Okes, London : 1621. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Repentance -- Early works to 1800. 2006-02 TCP Assigned for keying and markup 2006-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Author to the Reader . If thou dost read or hear this work , Onely see thou doe this , Haue care to mend thy euill wayes , Now past and done amisse . All those that still presume in sin , Not minding to amend , Dayly this Booke will witnesse be Reuengefull in the end . Each day repent , Oh still repent With speede , I humbly pray , Euen for his Sons sake , Iesus Christ , So sinne is washt away . Anagramma : Annon Iesu reades ? ANDREWES Resolution : To returne vnto God by Repentance . Directed vnto all the Elect Children of God , which truly repent , perfectly guiding them in the right way therein . Right godly to reade , as delightfull to heare , but most profitable to be practised . Newly published by Iohn Andrews , Minister and Preacher of the Word . LONDON , Printed by Nicholas Okes , 1621. The Contents of the booke . 1 What Repentance is . 2 God is the Author of Repentance . 3 Of Contrition . 4 Of Examination . 5 Of Confession . 6 Of Faith. 7 Of the time when to repent . These parts are al Authenticall , and exactly comprised in a most short and compendious Method , briefly to be read , that it may be effectually practised . ❧ TO THE RIGHT HONOrable , Francis , Lord Verulam , Lord high Chanceller of England , and one of his Maiesties most Honorable Priuie Counsell , Grace , Mercy , and peace bee multiplied in this life : and a Crowne of eternall felicity in the life to come . RIght Honorable : Although mā was made according to the Image of the Trinity , that hee might attaine vnto the knowledge of the Deity , yet by reason of sinne , which so greatly abounds in this our last , euill , and declining age ; it is to be feared , too too many are become so alienated and estranged from God , & haue so accustomed themselues dayly to commit wickednes , that the sinne of the whole world is ready to come to maturity , and to cry vnto the heauens for vengeance against vs. Wherefore that man should search himselfe , that hee might see ( as in a looking-glasse ) the abhominable horror , and crying of sin , to the end that it might induce him speedily to returne vnto God by Repentance : I haue therefore imboldened my selfe ( although vnknowne ) to dedicate these my poore and vnlearned labours vnto your learned View : the which I haue intituled ( Andrewes Resolution ) shrowding it vnder your Patronage , from the preiudice of contempt . Thus , my humble duty remembred , I take my leaue , desiring almighty God that these my labors may breath out such sound and godly doctrine , that they may become a salue to cure & preserue the soules of the Readers . Your Honors in all Christian duty to be commanded , Iohn Andrewes . To the Christian Reader , health in the Lord. Reade to gaine thereby . Iudge indifferently . Repent vnfeignedly . Receiue instruction willingly . Meditate thereon zealously . Lest you enter into temptation carelesly . Vale in Christo . Iohn Andrewes . First , what Repentance is . THere is no Doctrine in the Church of God more necessary thē the doctrine of Repentance and amendment of life ; neither doth the holy Ghost so much labour in all the Scripture , as hee doth to beat repentance into mens heads . It was not only the only Sermon which S. Iohn Baptist preached , to prepare the way for Christ , but also it was the first that euer was made , it was preached by God himselfe , to our first parents in Paradise ; & euer since both the Prophets , Apostles , and many of Gods faithful Ministers haue preached Repentance vnto the people . Yet notwithstanding many are so wedded vnto sinne , and they are become so godlesse , so gracelesse , so rooted and fully resolued to liue therein , y t the most part little vnderstand the Doctrine of Repentance , and lesse practise the duty . Many presume to describe it , though few know it : many can talke of it , but few walke in it ; many speake of it , but few feele it ; and many thinke they haue caught it , when they haue but the shaddow of it ; because it is so slippery that few can hold it , and so secret that many cannot find it : it is hid from the world , and reuealed vnto none but to the elect Children of God. It is a worke that no men with their sine heads and deepe deuices can comprehend , for the conuersion of a sinner is supernatural . And whosoeuer doth or hath not felt in himselfe what repentance is , shal bee dammed ; therefore hee that hath eares to heare , let him heare , and he that hath eyes to see , let him see what Repentance is , and withall bring this precept of the Philosophers with him , Nosce teipsum , Know thy selfe ; it is the first thing to be done in repentance , and the beginning of all grace . Repentance is a worke of grace ▪ arising of a godly sorrow , from a true faith , and knowledge of a mans own spirituall estate . It is a constant turning of man in his whole life from all his sinnes , vnto God ; it is an harty sorrow for sinne with amendment of life , hauing a godly Resolution to sinne no more . It is a most necessary thing for mankind ; it is the very supersedeas and discharge of sinne , and the cause of vnity betweene God and man. There is no other means to make peace betweene Christ and vs , but Repentance : No other to discharge sin , nor course to auoyde hell , but Repentance ; neither any way to winne heauen , but Repentance : and therefore Repentance is most necessary . What wounded body would not seeke a salue ? much more what wounded soule , slain with sin , would not seeke Repentance , seeing it is the onely salue to cure the soule ? It is an Ephod of purity ; and a defiled man may not weare it . The dignity of it is great , & honorable ; and the Lord will not bestow it vpon an vnworthy person . It is a magnificent guest , and wil not come into a polluted Tabernacle . It is an holy Sainct , and will not dwell in the Synagogue of Sathan . It is not to bee bought with siluer or gold , nor to bée had from the gifts of Kings , Popes , or Potentates : it is a thing of inestimable value , it sheweth the attonement betweene the Sauiour and the Sinner ; and beeing gotten by Faith , Prayer , and hearing the Word of God , it brings thee vnto Christ . It is libera Donatio , a gift absolute , without consideration , which God euer bestoweth vpon his friends , vppon those that loue him . It is called the Spirit of Burning ; therefore with spéede repēt , that repentance may burne thy sinnes , lest the fire of hell burne thy soule . Esay 4. 4. The true Essence or nature of thy Repentance , onely consisteth in turning from all thy sinnes vnto God : and therefore it is not altogether deriued of the word Poenitentia , because the Diuines say , it doth not comprehend Totum Terminum a quo et ad quem , from what , and to whom thou must returne . But this is the true Repentance , which the Latins interpret by this word Resipiscentia , or Conuersio ; w e is not onely the changing of the minde , but it is Recessus a malo , a forsaking of euill , Accessus ad bonum , & returne vnto that which is good : Reuertimini vsque ad me , returne as farre as vnto me . Thou must not with Agrippa come w e almost , for God delights not in those which will but almost repent : but if thou wilt repent truely , thou must carefully giue vnto God three things , viz. Primam Lunam , Rotam Solis , Canis iram : The first quarter of the moon , COR The circle of the Sun , And the rage of a dog . And withall haue both a purpose in minde , and an inclination in will , and endeauour in life , wholly to forsake all thy sins for euer , and turne vnto God. For better proofe that true Repentance is a turning vnto God , thou maist finde examples in the holy Scriptures plentiously . O ye children of Israel ( saith Esay ) turne againe frō al your infidelity , wherein you haue drowned your selues . Turne you , turn you from all your euill wayes , for why will ye dye O ye house of Israel ? Repentance may be called a worke of Grace ; yea , a supernaturall Grace of a sanctified spirit , arising of a godly sorrow , from a true faith , and knowledge of a mans owne spirituall estate . I may call Repentance a worke , because it seemes not to bee a quality or habite , but an action of a Repentant sinner , striuing to returne from all his sinnes , to come vnto God : and it cannot be practised by any , but such as are in the state of Grace . Thou must leaue all sin , and turne wholly to God : therefore to be contrite , and not to conuert ; to conuert , and not to reforme ; to forsake sinne past , and not to amend ; to eschew ▪ euill , and not to doe good ; and to acknowledge Gods mercy , & not to giue thāks : is indéed , not to repēt truly . To doe one thing , and to leaue all the rest vndone ; or to doe all but one , and to leaue that vndone , is to do nothing at all : but to leaue all vndone , is to put the Diuell out of one corner of thy heart into another . For bee thou well assured , that thy soule is a reall thing , and cannot passe but by liuery ; therefore if thou wilt deliuer the whole possessō of thy soule vnto God by Repentance vnfeignedly , thou must needes driue the Diuell out of all the corners of thy heart by amendmēt of thy life wholly . Thou must resolue to leaue sinne fully and absolutely . If thou begin to repent , and goe not forward from Grace to Grace , thy Repentance is of no value : Non progredi est regredi , Not to goe forward ( in thy Repentance ) is to go backward , without thy amendment : for there is no standing still ( in the state of sin ) if thou mind to repent . Qui cessat esse melior , cessat esse bonus : He that ceasseth to bée better , ceasseth to bée good ; but he that doth begin & goe on to the end , receiues his reward , and this can neuer be obtained , except thou repent truly . To Repent , consisteth but of two syllables ; yet vnto the wicked it is so hard to be learned , and so vnapt to be practised , that like as the Camelion can change himselfe into all colours sauing white , so wold they change thēselues from all goodnesse to follow euil , rather then to returne vnto the Lord by Repentance . To conclude this point , thou shalt no sooner repent , but heauen shall bee confirmed vnto thee , habendum et tenendum , for euer and euer . Secondly , God is the Author of Repentance . REpentance is libera donatio , a gift absolute , without consideratiō ; and it comes fréely from God , who is the very efficient and principall Author or Donor thereof . It is therfore to be held the more precious , and to bee desired with the more hope ; yea , to be thy Summum Bonum , for it obtaineth Saluation vnto all those which truely repent and turne vnto God. And hee that turneth vnto God by Repentance , must first of all bee turned by God : and so saith Ieremiah , Ierem. 31. 19. Surely after I was conuerted I repented , and after I was instructed , I smote vpon my thigh ; I was ashamed , yea euen confounded , because I did beare the reproch of my youth . And our Sauiour Christ saith , No man can come vnto me except my Father draw him . Therefore saith S. Paule , Instruct them with meekenesse , prouing if God will at any time giue them Repentance , that they may be saued . For God is good and mercifull vnto all those that turne vnto him by Repentance ; he is full of pitty , and hath no pleasure at all that the wicked should die : but is rich vnto all that call vppon him for mercy ; and hath promised to heare thy petitions if thou truely repent . Furthermore , if thou hadst repentance in thine owne power , and mightest repent when thou wouldest ; yet it were but a folly ; yea , it were a méere madnesse to presume in sinne because thou hast a remedy . But now séeing thy repentance is in the hand of God , and that none can repent without his especiall Grace , it were a double and a treble folly to delay thy Repentance from day to day , or to seeke it from any other but from God. Thirdly , of Contrition . COntrition is a feare and inward sorrow of consciēce , perceiuing that God is angry with sin , & is sorry that it hath sinned . And to speake more largely of it , thou maist know this ; y ● Contrition also comprehendeth first the knowledge of God , requiring Obedience , and discommending Disobedience ; and not to remit Sin without full and perfect satisfaction , either in respect of obedience it selfe , or else in respect of punishment . Secondly , the discussing and examining of thy Nature , thy thoughts , will , affections , and all thy actions and déedes , according to the square and rule of Gods Lawes in euery point : for as saith S. Augustine , Peccatum puniendum est aut a te , aut a Deo : si punitur a te , tunc punitur sine te : si vero a te non punitur , tecum punietur . Sin must néedes bée punished , either of God , or of thy selfe ; if by thy selfe , then sin is punished without thée ; if of God , then thou and thy sin must bée punished together . Therefore if thou wouldst repent with a true contrition , that thereby thou maist reape a most plentiful haruest , thou must sowe in Gods field y e séedes of Repentance , and oftentimes water them w t the teares of thy humble Contrition : so shalt thou gather the true fruits of euerlasting ioy and felicity . For as y e déeper the woūd , the more diligent the cure : so let thy repentance bring forth as much sorrow , as sin gaue thee delight . And as S. Ambrose saith , Expectat lachrimas nostras Deus , vt profundat Pietatem suā : God looketh for thy teares in thy Contrition , that hée may powre downe his grace vpon thy amendment . Lauandum est cor Poenitentiae lachrimis . Thou must wash thy heart in the troubled Poole of Bethesda , in the true tears of Repentance , hauing an inward sorrow wrought by the holy Ghost , for thy sinnes before committed , against so good and gracious a God ; ioyned both with a perfect faith to bee forgiuen for Christ his sake , and also from henceforth , with a ful and determinate purpose to amend and leade a new life . Fourthly , of Examination . BEfore thou confesse thy sinnes vnto God , thou must take heede to examine thy selfe , that thereby thou maist know them both in greatnesse and danger : for vntill thou know thy sins , that thy conscience may be conuicted by them , thou canst neuer humbly & hartily confesse them . For , let any repentant sinner aske his conscience , what was the first cause of his conuersion , and surely he will say , That when hee began to repent , he did first search himselfe ; and finding his wayes dangerous , and his cause feareful , did therevpon resolue to take a new course . It is the beginning of all grace , to search , trie , and examine thy selfe . It is also a meanes to preuent Gods iudgement : for if thou doest not search thy selfe , then God will search thee with his fiery crosses and terror of his punishments . But if thou truely examine thy selfe , first to bee guilty of Adams sin . Secondly , prone by Nature to all euill . Thirdly , subiect to the curse of Gods wrath . Thus in the guiltinesse of Adams sin , sin hath his beginning ; in the originall , his continuance ; and in actuall , his full perfection . So , answerable thereunto is the wrath of God ; it beginneth by leauing thée by nature vnto the slauery of Sathan ; it is continued by death , and accomplished by damnation . Now these three rules I leaue to thy carefull consideration , assuring thée from God , thou canst neuer bee saued , vnlesse thou repent ; nor neuer repent , except thou doest search , trie , and examine thy selfe . Thus , if thou wilt repent truly , thou must search and looke into thy selfe , to see in what a miserable case thou art ; as I haue said before : and thou shalt find , that by nature thou art the child of wrath , out of the fauour of God , not onely wretched and accursed by the Law , a bond-slaue vnto Sathan , but finally subiect to death , hell , and damnation . Thus if thou wouldst know , if thou art in the right way of repentance , or no , thou shalt finde , if thou consider in thy selfe , whether thou hadst euer any neede of Gods pardon for thy sinne , or of Christ his blood , to salue and cure thy soule : Or was thy heart euer wounded or grieued for thy sin , so that thy soule were euen sicke with the stinke thereof ? Or didst thou euer hunger and thirst after God in Christ ? and with sighes , groanes and teares , beg for his mercy vpon thy knees ( as for life and death : ) If thou hast not felt , nor done these things in some measure , surely thy case is very fearefull and dangerous ; y u art not yet in the way of Repentance : therefore as yet the mercies of God belong not vnto thee . Fifthly , of Confession . SAint Chrysostome saith , that nothing pleaseth God more then Confession , if it be ioyned with true contrition ; and that it is a part of Humiliation , euer ioyned with true Repentance , because they cannot bee truly humble & repent , who confesse not their sins vnto God : neither will he giue them pardon ; for God couers when men vncouer and acknowledge ; he iustifieth when men condemne themselues , and flye vnto him for mercy . If any plead vnto God , Non est factum , and deny his deedes , and debts of sinne ; there is no reason why he should haue the Acquittance of Grace . Therefore , saith Salomon , He that hideth his sins shal not prosper , but hee that confesseth them and forsaketh them , shall haue mercy . If thou confesse them effectually , it wil cause thee to weepe like Mary Magdalen ; wrastle with God like Iacob ; and poure forth flouds of teares , like Ezechia . Thou must cōfesse thē in this or such like manner . First , y u must put vp an inditement against thy selfe , and accuse thée before God ; wherin thou must acknowledge both thy particular & vnknowne sins , generally without any excuse , extenuation or defence , in hiding the least of them . An example thou maist finde in Dauid : I know my iniquity is euer before me . Secondly , y u must w t griefe of heart ( as a Judge vpon y e Bench ) giue sentence against thy self , acknowledging thy vnworthinesse , by reason of thy sinne , to haue deserued euerlasting damnation ; as the Prodigall child did , who said , Father I haue sinned against heauen and before thee : Or the Publican , who standing a far off , would not so much as cast vp his eyes vnto heauen , but smot his breast , crying : Lord bee mercifull vnto me a sinner . Thou must also accuse thy sins , thy very conscience must witnesse against them , and thy heart conuince them ; thou must accuse them , first , as strangers deiected ; secondly , as aduersaries conuicted ; and thirdly , as enemies professed . In so doing , saith Augustine , when thou accusest thy selfe by confessing thy sins vnto God , thou preuentest thereby the Diuell of his purpose , so that hee cannot accuse thee at the day of Judgement . For , saith hee , thou blottest out all thy sinnes by Repentance . Where there is no accuser , there is no crime produced for the Judge to cōdemne : For Eius quod non est , non est poena : peccatum remissum , non est ; ergo peccati remissi non est poena . That which is not , hath no punishment ; forgiuen sins are not ; ergo forgiuen sins haue no punishment . And so saith the Author to the Hebrewes , 10. 18. Leo saith , that those sins shall neuer bee condemned which are purged before with confession and Repentance Neither is Jesus Christ any longer thy Judge to condemne thee , but thy Aduocate to plead for thee , if y u accuse thy selfe by confession . Therefore confesse thy sins vnto God without any excuse or delay . For it is another manner of thing to repent then many take it for ; It is not euery sob or sigh , that brings Repentance ; God is mercifull , &c. And thus lightly dawbe them ouer , as though Gods mercy were to be gained in a moment . Let no man deceiue himselfe ; it will cost thée many a praier , and many a teare in thy confession , before thou canst haue pardon for thy sins . If thou diddest feele the smart of sin but pricke in thy wounded conscience , y u wouldst neuer giue God any rest ; but like Dauid , crye vnto God againe , & againe , vntill thou hast found some comfortable perswasion of Gods mercy in Christ , for the forgiuenesse of thy sins . Untill thou doe thus , thou shalt neuer finde any quietnesse in thy conscience , nor any sound comfort of Gods Spirit in thee . Dauid could neuer repent vntill God sent Nathan vnto him ; to reprooue him for his sin : but so soone as hee saw his sin , and that it was not onely cōmitted against Vriah , but also against God it presently so woundes his conscience , killed his poore heart , and so grieued his soule , that hée cryed out in his conscience ; Against thee O Lord , against thee haue I sinned , &c. As if he would haue said , Oh my God , it grieues me exceedingly , and wounds my very soule , that euer I was so vile a sinner as to sinne against thee , O my most gracious and merciful God. Therefore the only way to repent , is , from the bottome of thy heart , in thy conscience to grieue for thy sin ; especially for that it is against God , and causeth thee to breake his Lawes ; for if thou couldst bee sorry for thy sin , because it is against God , more then for fear of punishment it were a good signe that thou wert in the ready way of Repentance . Wherefore if there were no shame nor punishment , no Hell nor damnation , yet thou oughtest to repent , because thou hast sinned against so good and gracious a God , who hath created and redeemed thee . Sixthly , Faith is the ground or roote of Repentance . FAith may be added vnto Repentance , not as a part , but as the ground or roote thereof ; for it cannot bée , that the roote and the fruit should bée both one thing : and without Faith there can neuer be any true Repentance , therefore they are still ioyned together . To cleare this doubt , thou must consider three things : First , the order of Nature ; secondly , the time ; thirdly , the manifestation of them both . In order of nature , faith goeth before Repentance : in manifestation of them , repentance is first ; in time , they are both ioyned together . By order of nature , first a mās cōscience must in some sort bée setled , touching his reconciliation with God in Christ , before he can truely repent . As S. Ambrose saith , No man can rightly repent , vnlesse he hope for pardon . So that remission of sins is beleeued , then vpon that comes Repentance . By manifestation Repentāce goeth before faith , for it is sooner descried then faith . Regeneration is like the sap of a trée , hid within the barke , when as Repentance is like the bud , that spéedily sheweth it selfe . If wee respect the time , neither of them are one before the other , but are begotten both in an instant . So soone as there is fire , so soone it is hot : and so soone as a man is regenerate , so soone hee repents : for he that beleeues , instantly repents . Therefore none can truly repent , except hee beleeues that he is Gods. And none can haue beleefe , but hee that hath his grace , and faith in him . Furthermore , none can repēt vnlesse they hate sin ; and faith causeth a man to hate sin : now none can hate sin , except he be sanctified ; and none can be sanctified , without hee be iustified ; and this cannot be without faith ; for faith comprehendeth iustification . Againe , the inward or instrumentall cause of Repentance , is faith , which may be called the mother of repētance , because it brings it forth , as the Word is the begetter ; and so may haue the name of a Father : for he that is without faith is dead . No life without faith ; no repētance without life : & therfore neither y e Pharisies Prayer , the Harlots vow , the Traitors kisse , the Sacrifice of Caine , the Fast of Iezabell , the Oblation of Ananias , nor the Teares of Esau , could bee accepted of God , because they were not truly deuoted from a liuely faith . Lastly , the efficiēt or principall working cause of faith in thy repentance , is God , wherby , by faith euery true beleeuer receiueth Christ for himselfe , as giuen for him , borne for him , dying for him , and rose againe for him : for hee dyed for his sins , and rose againe for his iustification . And to conclude , repentance separated from faith in Christ , is no true Repentance . And thus much concerning Faith. Lastly , the time when to repent . MAN hath no time of repentance certaine , no tearme of yeares but tearme of life , and that is most vncertaine . Though God called Saul twice , Samuel thrice , his Spouse foure times , the Nineuites forty dayes , and the Iewes forty yeares ; yet hee giues vs no time to repent , but to repent now . The time of repētance is y e time present without delay , as y e holy Ghost teacheth : This day if you will heare his voice , harden not your hearts : for there is but one acceptable time , w t being neglected , is as a Bird escaped out of the hand , or a shaft shot out of a bow , not to be recalled . At what time ( saith the Lord. ) The Lord limits no time , if a man repent truly . The time of repentance is double ; First it must be done presētly , without delay : Secondly , continually , euery day . It must bee done spéedily without delay : for who knows whether this bee the acceptable time , which if thou neglect when God calls thée in thy youth , or in thy health , it may be he will not call thee hereafter in thy age or sicknesse ; and the longer thou doest defer thy repentance , the harder it will be for thée to repent . Therefore if thou hast suffered the bud of thy youth to be blasted , thy flower to fade , thy leaues to dry vp , and thy boughes to wither , yet kéepe life in the roote , lest the whole become fuell for hell fire . Be not like those w t begin not to liue vntil they be ready to dy , & then after a foes desert , com to craue of God afrends enternainmēt . Nor thinke to snatch vp heauen in a moment , which the best can scarce attaine vnto in many yeares : or iumpe from Diues diet to Lazarus Crowne ; that is , from the seruice os Sathan , to the solace of Saints . O Beloued , Heauen is not to bée gained so easily . The theefe indéede may be saued on the Crosse , and mercy found at the last ; but late repentance is seldome or neuer true repentance . For if a man repent when he can sin no more , then hée leaues not sinne , but sinne leaues him . Looke in the whole book of God , there is but onely one , and that was that good thiefe , that truely repented at the houre of his death : and who knoweth whether hee had repented before or no , we reade nothing to the contrary ( yet howsoeuer ) Ille vt nullus desperet , solus vt nullus praesuma● , He is left vnto vs for an example that no man shold despaire , he only that no man should presume . Oh therefore if thou wouldest bee free from this doubt , auoyd the vncertainty , repent whilst thou art in good health , take time whilst it is offered thee , for time and tyde stayeth for no man. Common experience teacheth vs , that tempus est pretiosum , breue , et irreuocabile , time is precious , short , and irreuocable , which can neuer bee redeemed : and withall consider , Qui non est hodie , cras minus aptus erit , hee that is not ready to repent to day , will be lesse ready to morrow : it may be God hath appointed this day to be the end of thy life . Oh therefore alwayes so liue , that thou bee euer prepared to dye : remember the saying of Chrysostom , The wicked ( saith he ) haue this punishment , in dying they forget themselues , because in their life time they forgate God. And on thy death-bed ( if thou shouldest deferre thy repentance vntill then ) it may be thou wilt be wearied with dolour and paine , thy thoughts may bee amazed , and thy memory decayed . But thy guiltie conscience burthened with sinne , that would continually accuse thee , and the Deuill w t all his cursed caitiues , will bee there in a readinesse to perswade thee to despaire , with their vasa furoris , their vessels of fury , to attend & require their hire for their seruice , presenting before thine eyes all those sinnes that they haue tempted thée to doe , alleadging that thus and thus they haue done for thee . O what then wilt thou doe ? What answer canst thou make ? Doest thou think that God whom thou neuer regardedst to serue , will then send his Angels to deliuer thée out of his clawes ? No , no. It is iust and right , that thou beeing dead shouldst neuer want torment , that whilst thou liuedst wouldest neuer want sinne . According vnto Christs owne saying , Quantum in delitiis fuit , tantum dato illi tormentum : Looke how much they haue delighted in sin , so much torment shal be laid vpon them . If all this will not moue thée to turne vnto God by repentance ; what wil moue thee then ? Wouldest thou deferre thy repentance vntill thy last day ? Oh! who knoweth whether the Lord will giue thee grace and space to repent then or no ? If he would , it were an vncertaine point , to hazard so great a Jewell as the saluation of thy soule vpon . Or wouldest thou continue in thy sinnes , and neuer repent , and yet thinke to haue eternall life ? It is impossible . As soone thou maist driue God out of heauen : for Christ himselfe saith ; I tell you nay ; Except ye repent , yee shall all likewise perish . Or wouldest thou forgoe heauen , and escape hell too ? It is as much impossible . Wherefore to conclude , I beseech thée gentle Reader , in the Name of Jesus , and for Christ his sake , to beware that thou deferre not thy repetance , lest thou finde thy heart deepely wounded , when thou shalt finde many sinnes committed and not repented , and many of thy promises made to God , but in little or no measure performed . Therefore I besaech thée , shake off thy sinnes , banish thē , send thy darlings packing , and neuer more pitty them ; for they séeke thy very soules destruction . If thou doest deferre thy Repentance vntil it be too late ; Oh! then thou wouldest giue a thousand worlds for one dayes repentance , or an houres contrition . Record therefore a decrée in thy heart , to kéepe all thy sins in perpetuall exile , and neuer admit them againe in thy coasts . Now followeth an excellent marke to know the childe of God which hath truly repented . Hée that hath earnestly repented , and is truly conuerted from his sinnes , hath this speciall marke in him ; he is none of those fruitles hearers , barren beléeuers , vnregenerate knowers , or verball Professors : but hée is the faithfull doer of the will and Word of God. ( a ) Whosoeuer keepeth Gods word , in him verily is the loue of God perfected : Hereby know wee that wee are in him : he that abideth in God , ought also to walke euen as he hath walked , that is , as S. Iohn sheweth vs , ( b ) Euery man that hath this hope in him , purifieth himselfe , euen as he is pure . For the regenerate man desireth nothing so much , as hée desireth God ; therefore hée maketh himselfe fit for him : ( c ) Blessed , ( d ) the friend of God , ( e ) and doe count all things but dung , that hee may winne Christ . Wherefore he doth ( f ) imitate the godly , ( g ) shun the wicked ( h ) embrace vertue , ( i ) and flye sinne . For the Spirit of God assures no man pardon of his sins , but such as be hūbled for them , repent of ●hē , confesse them to God , leaue and forsake them , & withall become a new creature , and walke in newnesse of life . Those which walke in newnesse of life , are these which Christ calleth ( k ) his Mother , Sister and Brother , ( l ) his Seruants , ( m ) his Friends , ( n ) his Sons , ( o ) and his Spouse . To conclude , those be tearmes of loue , and that from Christ himselfe , to requite the regenerate man that returns vnto him by vnfeigned repentance . Non tam audire , quàm obedire , requir it Deus . God regardeth more a faithfull heart , than an attentiue eare . Now I haue shewed thée what Repentance is ; how necessary it is ; what benefits it brings ; and whose gift it is ; and also how it is attained ; and now lastly the time when it is to be taken in hand . Oh repent , repent therfore , that thou and I , and al the Elect children of God may haue all our sins freely forgiuen vs , and bee with Christ Jesus our Sauiour , who hath so deerely bought vs : to whom with the Father and the holy Ghost , be all Honor , Power , Glory , and Dominion , both now and euer more . Amen . FINIS . The Booke to the Reader . If that my lines could speak with voice , Oh , then most loud stil should they cry ; He that might heare them wold reioice No doubt to buy me presently . A greater Booke of price more 〈◊〉 Now maist thou haue , yet 〈…〉 Directions right , as I haue hee●● , Repentance truly for to gaine . Each line doth guide thee to rep●●● ▪ With phrase most plaine vnto thine Esteeme me well , do not relent , ( eares : Sweet is the fruit repentance beares . Anagramma : Viveneranda sones . Notes, typically marginal, from the original text Notes for div A19475-e580 Ier. 31. 18. Lam. 5. 21. Ier. 31. 18. Ier. 31. 18. 2. Tim. 25. 26. Ier. 31. 19. Ioh. 6. .44 . 2 Tim. 2. 25 Ps . 118. 29. Ier. 33. 11. Mat. 19. 16 Psal . 105. Psal . 103. 8. Ezech. 18. Rom. 10. 1● . Psal . 50. 15 Psal . 91. 15 Psal . 145. 18. Prou. 28. Reu. 18. 7. a 1 Ioh. 2. 5 b 1 Ioh. 3. 3. c Rom. 4 , 7 8. d Esay 41. 8. Wisedom . 7. 27. Ioh. 15. 14. 15. e Phil. 3. 8 f Cor. 11. 1 g Pro. 4. 14 h Mat. 5. 6 i 1. Pet. 3. 9 k Mark. 3. 35. l Rom. 6. 18. m Ioh. 15. 14. 15. n Cant. 5 , 1.