deliuer this doctrine for the benefit of all who heard me and now at the importunitie of some I publish it in writing to the profit I hope of many more The order I haue vsed is as familiar and plaine as I could labouring to profit rather the most then to satisfie the learned I haue begun with the description of it and haue examined the seuerall particulars thereof then I haue proceeded to the essentiall and naturall parts of it from them to the causes of it from the causes to the subiect and parties to whom it belongs and who ought to practise this dutie from these vnto those seuen inseparable fruits or effects which the Apostle S. Paul in the second Epistle to the Corinthes hath deliuered vnto vs. 2. Cor. 7.17 Hence I haue descended to the time and place when and where this dutie ought to be practised Finally I haue laboured to remooue some of those principall lets and impediments which Satan casteth in the way of all men when they shall but once mind their way to his holie dutie I cannot say I haue brought here any thing new and vnheard of For there is no new thing vnder the Sunne Eccles 1.9 For matter I meane yet for the manner and particular handling of it I know none who hath descended to the capacity of the meanest as I haue endeuoured to my power and for my skill to doe What doe our Lawyers pleade now but that which hath been pleaded in former times the same statutes the same rules of law the same book cases onely they applie them to the particular causes and fit them for the aduantage of their clients What doe our Physitians prescribe now any thing but that which Galene Hippocrates and other Physitians haue done before them the same simples and compounds the same purges and preseruatiues the same cordials and restoratiues onely by their experience and skill liuing among vs they discerne of the state of the patient of his age strength and temperature of the disease whether new or old begun but now or inueterate so they increase or diminish the simples or the quantitie of thē making thē either milder or sharper as the state of the party disease do require As little able are we to bring any new thing but only fit them to the times and occasions seeing liuing in the same ages wee may the better bee able to doe it though we be many degrees inferiour in gifts and knowledge That I then professe is the more particular and familiar handling and applying of these things which others haue worthilie deliuered for the benefit of the Church of God I haue endeuoured to confirme euerie point by the word of truth and haue added after my vsuall manner confirmations illustrations drawne from reason similitude and the sayings of the Fathers not to strengthen the Scriptures but to helpe and benefit the hearer and reader to whom all is little enough to make him heare with attention and delite to conceiue with profit and to carry away for practise If any dislike my alleaging of Fathers as some haue done my vsing of reasons to confirme the truth and doctrine but with very little reason as I suppose I must pray them to giue me leaue to vse them till I can see that vnlawfulnes which they affirme to be in the practise and to censure me in charitie for the vse of them as I doe them for not vsing them I know wel there may be an abuse in the quotation of these as there may be in citing of Scripture when either ostentation of memorie or reading shall be ioyned with it or when as Hierom speaketh Eruditionis gloriam declinando eruditissimus habebatur Ill◅◅aiebat Tertu◅ani istud Cy◅ani hoc Lac◅tij illud Hi◅ est c. Hie◅ epist 3. ad ◅od Epitaph ◅potia One affecteth to bee accounted learned by eschewing the glorie of learning That saith hee is it which Tertullian speaketh that Cyprian this Lactantius that Hilarius c. Or finally when they shall bee like lights at a great feast which take vp all the roome vpon the table and leaue little place for dishes of meat to be set on I will looke as well to my heart in the vse of them as God shall enable mee and when I shall see the hurt of them I wil as much endeuour to auoid them in the meane time I will make the best vse I can of them to edifie the Church of God Those places which I haue here vsed I haue set downe in the treatise in our owne tongue but I confesse not so aduisedly in the margent I begun to set them downe in their owne and hauing so done for three or foure sheetes I saw it was not so profitable for those whom I most aime to teach namely the simple yet I haue continued on that course for an vniformitie yet knowing that many vnderstand the Latine who doe not vnderstand the Greeke though I haue vsed some of the Greek Fathers as Iustin Martyr and Basil and somewhat out of those parts of Chrysostome which we haue in Greeke yet haue I set down the Latin only lest I should bee troublesome and vnprofitable to moe Many testimonies out of the Scriptures I haue vrged diuers times and in seuerall points euen one and the same for one place will proue many things and hath many branches The Lawyers will vrge one and the same law or booke case to seuerall points in pleading of the same cause because of seuerall branches in it and they are blamelesse I hope in the vse of the word we may haue as much libertie and yet not seeme to haue idle repetitions and the rather I haue affected this for the benefit of the simpler sort that the places of moment may bee more familiar vnto them Now not to detaine you any longer from the Treatise it selfe I beseech you reade it with attention labour to know the particular points with iudgement and to practise them with conscience And the God of grace so perswade your hearts and so open them vnto it that you may bee like the citizens of Abel 2. Sam. 20.22 who at the perswasion of one wise woman cut off the head of Sheba the Rebell and cast it to Ioab who blew the trumpet and all the armies returned from their siege and sacking So you may cut off your sinnes and cast them to God that the armies of his iudgements may at length retire from the citie and our land and his hand be no more stretched out And that Isai 1.19 You consenting and obeying may cate the good things of the land And repenting and amending and doing your first workes the candlesticke bee not remoued out of his place Reuelat. 2.5 Your friend and seruant for Iesus sake Richard Stocke THE DOCTRINE AND VSE OF REPENTANCE TO the end we may instruct our present age in the nature of Repentance which for the most part little vnderstandeth the doctrine
denie him in word but beleeue on him in their hearts of whom we may say that Vicit eos poena non auertit perfidia negarunt semel sed quotidie confitentur negarunt sermone sed confitentur gemitibus eiulatibus fletibus liberis non coactis vocibus Ambros de Poenit. cap. 1.4 the punishment ouercame them it was not trecherie that turned them aside they denied him once but they confessed him daily they denied him in word but they confessed him by their sighes groanes and teares yea they confessed him freely and not by compulsion as they denied him Then no reason they should bee reiected and not receiued Nonne ita istud est ac si quis captiuum victa vrbis populum abducat Captiuus abducitur sed inuitus qui in alienas terras necessitate contendat intimo tamen non migret affectu patriam secum animo vebat quaerat copiam quemadmodum reuertatur c. Ambros ibid. For is not this as when an enemie taketh a citie and leadeth the people captiue They are led captiue but against their willes by force they goe towards another land but 〈◊〉 affection they neuer remoue frō their own they carrie their countrie in their hearts and they seeke opportunitie how they may returne What then when such shall returne is there any who will not perswade to entertaine them though with lesse honour yet with more propension and alacritie lest the enemie should haue wherein to insult and triumph If thou pardon an armed mā who could not resist wouldst thou not pardon him in whom onely faith doth fight Vse 2. The second vse which is more proper to the doctrine may serue for a matter of comfort to those who make conscience of sinne who yet after they haue repented fall into diuers sinues and sometime into the same againe and again and then are in doubt with themselues whether they may be renewed again by repentance for them and for their instruction and consolation are these things written That repentance is for the regenerate who both ought and may repent which thing presupposeth a fall And therfore hath God set downe the fall and rising of many that others may gaine by them saith Chrysostome namely Chrysost hom 4. de Poenit. that looking vpon their falles who were more excellent they themselues may be made more warie and looke better to their standing and by view of their falles and rising againe they may gather comfort that they also may be restored to their former estate For though sometimes in the bodilie diseases a man beholding the sicke may participate in their infirmitie will he nill he as by looking vpon those who haue sore eies yet not so in the soule especially when a man is troubled and distracted for his owne wants and infirmities but he is rather cured by this sight of others mens falles Thesemust know then that though they hauefallen after their repentance and regeneration yet they may rise againe by the same meanes Therfore let them looke to Abraham often falling into a lie and yet rising againe Let them consider Dauid a man after Gods owne heart who hauing abundance of his spirit yet fell and that groslie from one sin to another from a second to a third and so from one sin to another vntill he had eleuen sins ioyned together I accuse not the iust but I glorifie God saith Basil Non accuso iustos sed Deum glorifico Basil mug serm de Poenit. I adde to him I would comfort the weake And out of him I say further Let them aske Christ wherefore hee came vnto vs and he will tell vs he came not to call the righteous but sinners to repentance make them sinners and he came for them Now none hath benefit of Christ but by repentance Againe Aske him what hee carrieth vpon his shoulders hee will tell thee the lost sheepe Aske him for whose sake they reioyce in heauen and he will tell thee at the conuersion of a sinner The Angels will reioyce and God wil embrace them with ioy why then should any forbid them to seeke vnto Christ by repentance or they discourage themselues But more pregnant is the parable of the prodigall sonne vrged also by Basil A man had two sons they were two and both sons Were they sons then thou canst not say it was the returning of a man that was neuer called The younger of them hauing his portion spent it in riotousnes amongst harlots yet he returned againe to his father and was receiued to fauour See there a son falling yet see a son rising againe and his father embracing him before euer he could speake a word So that if thou doest but consider of these thou wiltneuer cast off hope of thy renewing againe by repentance or of being receiued againe Thus euery man should labour to comfort himselfe and to make this benefit by the infirmities of others But now these men that are in this doubt haue these following obiections against this truth and themselues The author to the Hebrewes saith Heb. 6.4.5.6 For it is impossible that they who were once lightned c. if they fal away should be renewed againe by repentance And againe Heb. 10.26 If wee sinne willingly after wee haue receiued the knowledge of the truth there remaineth no more sacrifice for sin Hereupon they inferre that a man falling after he is called is not to be renewed againe Ansvv To this I answere that it is true which the Apostle saith that a man that hath bin inlightned and hath tasted of the good word of God if hee fall away it is not possible he should be renewed again by repentance But the meaning of the words is that which must stay and comfort a man Ambrose would thus interpret them Ambros de Poenit. That it is not possible that is to say with men but with God it is But the words will not carrie that meaning The Rhemists they interpret it and say the Apostle doth not speake of a thing that cannot be but to terrifie and affect men withall and to make them take heede of falling he telleth them it is not so easie a thing to be renewed but they must indure a while the penance of the Church A ridiculous thing it is that they should inuent such things to establish their owne fansies as if the spirit of God did want words to expresse himselfe But these words are vnderstood of the sinne against the holy Ghost not of a man falling only willingly or presumptuouslie but of a man falling vtterly away and that obstinately contemptuouslie against Christ and against the truth For if we looke diligentlie into the place we shall see it so Verse 6. If they fall away they shal not be renewed seeing they crucifie to themselues again the Sonne of God and make a mocke of him Now he that so sinneth and hath such a downfall as that he maketh a mocke of the sufferings
men that first enter friendship they are then most carefull to doe duties one to an other To this purpose I take it that may be applied which was spoken to the Minister of the Church of Sardi Reuel 3.2.3 vsing two words Be awake and watch where he calleth them to repentance and to shew it hee would haue them awnke and watch which noteth the carefulnes here quireth And these commandements are not clouds without water words without grace for by them to all his he giueth that hee calleth for and they requesting haue it which is manifest in them who haue truely repented As in Dauid his carefulnes and watchfulnes appeareth by his manifold prayers and the earnestnes of them to be kept from euill and for grace to doe the good such a smoke argueth fire within The like may we see in Peter in Manasses and Marie and in all those that haue repented And to this purpose I may applie the saying of the Apostle Paul writing to the Ephesians Perswading him that had been a theefe Ephes 4.28 and had stollen to steale no more but rather labour with his bands because idlenes caused him to steale therefore hee requireth this diligence and care to auoide the sinne and for to doe the good And reason also teacheth vs that it will bee so in all who truely repent Reason 1. 1. Because he that hath truely repented hath a true hatred of the euill and of sinne and a sincere loue of the good and of righteousnes Now as well the one affection as the other breedeth care and deligence As wee may see in those which bee enemies where and whom they hate how carefull and diligent are they to doe them a displeasure so on the other side in friends where a mā loueth he is as careful and diligent to doe him good in matters to his power The like may I say of Metchants for their gaine and of mothers for their infants they are most carefull to auoide their losse and defend them from euill and to do them the best good they can and all this out of loue So trne repentants hauing the hatred of euill and the loue of good in them will with all diligence and care auoide the euill and doe the good Reason 2. 2. Because the true repentant findeth that much is forgiuen him and hereupon loueth much According to that saying of Christ touching Marie noting a reason from the effect to the cause It is a proofe Luke 7.47 Much was forgiuen her because she loued much and therefore shee loued much because many sinnes were forgiuen her as the second part of the verse she weth Then the repentant hauing much forgiuen him loueth much the forgiuer which will make him carefull and diligent euen to auoide all things that may displease and to do that which may be pleasing and acceptable which may further instruct vs thus Vse 1. 1. That if this be a signe an effect and fruit of repentance insepar able from it as the light is from the sunne it will argue and conuince many men who boast of repentance to bee without it indeede and neuer to haue had it seeing they liue in the carelesnesse of the flesh and sleepe in securitie all the daies of their life spending nights and daies weeks moneths and yeeres in vanities idlenes fond delights pleasures and voluptuousnes in negligence of all duties forgetfulnes of God and contempt of all good things Is not the boast of such men a vaine brag when they say they haue repentance doe they not giue the Apostle the lie when he saith that hee that repenteth hath carefulnes to auoide sinne and to doe the thing that is pleasing to God and they are euery where secure and carelesse If they beleeue it not now they shall one day know and beleeue it to their no small cost Others there are who boast of it and liue not as these for their liues are full of all carefulnes watchings labours and indeuours but all is but for the world and the flesh being carefull for it to fulfill the lusts of it to satisfie their lusting coueting vaine-glorious ambitious humors But carelesse to know good or euill and more carelesse to auoid the one or doe the other shewing no hatred nor loue therein arguing no perswasion of forgiuenes because there is no care of performing any dutie Many can bee content for vaine glorie or other respects to inuite Christ in his Ministers and members to eate with them as Simon did in the Gospell of S. Luke Luke 7.36 who notwithstanding loued him nothing so deerely as Mary for he had not and they haue not so much forgiuen them nay indeed they haue nothing pardoned vnto them because they neuer repented Vse 2. 2. This is to teach men by this first signe and fruite to trie their repentance and to seale it vp to them by their care they haue to auoid sin and to doe that which is acceptable to God I doe not say by auoiding all or doing all good which is not possible but by their care of both and in both which care is in all that haue repentance and is fruitles in none but compasseth much though it effect not all Many here indeede will bragge they haue this yea all who challenge repentance to themselues will also lay claime to this But whether their title be good or no they shall know it by these notes First if they bee studious and carefull to know what is sinne and righteousnes pleasing or distastfull to God for how can they doe or pretend care of doing who haue not care of knowing For as Augustine saith Jntellectui fides aditum aperit infidelitas claudit August epist 3. Faith makes way for vnderstanding and knowledge but vnbeleefe keepeth a man from it So to obaying and doing knowledge maketh way but ignorance shutteth it vp and excludes men from it And if men be not studious of knowledge they speake absurdly if they boast of practise for none can do his masters will that knoweth it not 2. If this care bee in them they will watch to auoid all the meanes and occasious by which they may be ouertaken with sinne especially such as they haue found themselues ouertakē withall before and in former time as pleasure delights companie and such like For as he that would not fall into the water wil not walke too nie the brim of it and as men auoid the aire where the Cockatrice laieth her egges because she poysons the same So will will these men doe in these things and not answere as some did Basil Bona lex sed dulcius peccatum c. The law is good but sinne is sweeter To whom he replied Pleasure is the diuels hooke drawing men to perdition the mother of sin and sin the sting of death And especially the former for which they haue smarted alreadie for if a fish bee once taken with a hooke it will be affraid to bite again