temporarie repentance arising from a temporarie faith and a sauing repentance from a sauing faith Such as the faith is sitch is the repentance Ob. 2. Againe some will say that Repentance vseth first to be preached as the course of the Scripture and the tenor held by all Preachers of all times doth shew who haue first called for it and then for faith Ans To cleere this doubt we must consider three things 1. the order of nature 2. the time 3. the manifestation of them In order of nature faith goeth before in the manifestation of them repentance is first in time they are both ioyntly together For by order of nature first a mans conscience must in some sort be setled touching his recoÌ„ciliation with God by Christ before hee can repent As Ambrose saith Nemo rectè possit poenitentiam agere nisi qui sperauerit indulgentiam Ambros de poenit lib. 1. cap. 1. No man can rightly repent vnlesse he hope for pardon So that first Gods fauour is apprehended and remission of sinnes beleeued then vpon that commeth repentance alteration of life and conuersion But for manifestation repentance both to a mans selfe and to another goes before faith for it is sooner discerned then faith Iustification is like the sap hid within the barke when as repentance as the bud speedily sheweth it selfe before leafe blossome or fruit Lastly if we respect the time neither of them is one before the other but are begotten in a man both at one instant for faith is not begotten to day and repentance to morrow or some daies after but he that beleeues instantly repented though it be not so perceiued no not of him that possesseth both As the thunder crack and lightning are both at one and the same time yet is one discerned before the other All that this sheweth or we would prooue by is is this that none can seriouslie and trulie repent but he that knowes he is Gods none can know this but he that hath his grace and this faith Ob. 3. Further it may be some will obiect that many a man by the terror of his conscience is subdued and brought to obedience long before he hath faith or grace or hath tasted of it and so it ariseth not from thence Ans I answere this is no other then that which may come of nature from the knowledge of good and euill by that conscience of sinne which remaineth in man since his fall being but a seruill seare of punishment and of the anger of God which though it he not a proper worke of Gods sanctifying spirit nor any part of regeneration yet is it a step towards it and to bee nourished because it is as the needle to the thread for it makes way for the true feere of God Vse 1. The first vse of this is to confute those who thinke repentance goeth before saith which opinion by the grounds that haue been alreadie laied is manifestly false Besides it is certaine that repentance is the worke of a liuing man of him that is spirituallie liuing no dead man can repent But he that is with out faith though he haue a name to liue yet is dead for Habac. 2.4 The iust shall liue by his faith No life then without faith and no repeÌ„tance without life so not without faith seeing repentance is the worke of a liuing not a dead man There may be an outward reformation of actions worde an inlightning of the mind and vnderstanding a changing of the will and affections from vice to vertâ—… but no change of the heart from sinfulnes to holines That a naturall man may haue this onely a spirituall that a dead man may performe this onely a liuing man Finally repentance is a purifying of the heart a mortifying and crucifying of the flesh and what shall purifie the heart is it not faith for whom will a man crucifie his beloued sinnes inortifie his flesh and affections will he do it for any but for him of whose loue he is specially assured Then can it not be before but must needes follow after faith Vse 2. 2. This conuinceth the of error who thinke that faith is a part of repeÌ„tance but it cannot be that the roote and the fruit should be both one thing or one a part of the other The strongest reason they haue is that faith and repentance are euer loyned together without faith there can be no repentance But if this reason haue any strength then is faith a part of the Sacrament seeing it is as vnprofitable without it and conioyned they must be where any fruit and comfort will be had Againe if coniunction make it a part why should not the soule be a part of the bodie which is not a bodie but a carcase without it why not the light a part of the heate in the sunne why not faith part of hope and charitie seeing they are not nor cannot be in this life without it though charity may be and is without them in the life to come Besides the scripture hath made them directly distinct Mark 1.15 Repent and beleeue the Gospell And Paul saith Act. 20.21 he preached Repentance towards God and faith in the Lord Iesus Then can it be no part of it but the roote and beginning of it whence it procee deth For when the mind of a man hath once by faith imbâ—aced the goodnes of God and remission of sinnes by Iesus Christ then in liew of thank fulnes to God he will addresse himselfe to the alteration and change of his life to the putting off the old man and putting on the new they are then not as parts one of another but as cause and effect faith the true cause and repentance the necessarie effect Vse 3. 3. This may confute that point of Poperie and popish schoolemen who haue distinguished attrition and contrition coyning both namea things after their owne fâ—ncie without Scriâ—ture Now attrition they say cannot merit but contrition if it be fall doth merit remission of sinne and iustification But this must needs be salfe because no contrition or repentance can be good vnlesse it come from faith if it be without it it is sinne and how should sinne merit It is sinne for saith our Sauiour Christ Matth. 7.17 A good tree brings fâ—orth good fruit and a corrupt tree â—…ings foorth euill fruit And againe Luk. 6.45 A goodman out of the good treasure of his â—…art bringeth forth good and an euill man out of the euill treasure of his heart bringeth forth euill So that contrition though it be good in it selfe yet comming froÌ„ a bad tree which euery man is who is not sanctified made good by faith it must needs be euill and sinne specially seeing our Sauiour saith Iohn 3.6 That which is borne of the flesh is flash Which is true both of men and their actions whosoeuer is borne and whatsoeuer is done of a naturall man is corrupt So contrition if
as warie in the manner as he can For example if thou hast deceiued thy brother secretly and vnknowne to him which was sinne in thee thou maist make him restitution againe vnknowne to him and that be a righteous thing in thee Yet more particularly in one instance for the rest Thou art a trades man and the partie iniured trades with thee still restore him that thou defraudest him of either by weight measure or price or howsoeuer in the same kinde secretly as Iosephs steward put Iacobs sonnes monie in their bagges and sacks and doe this at times by little and little till thy conscience which checked thee before tell thee thou hast done him right and restored him all But take this caueat with thee beware thou flatter not thy selfe and restore not all because no man knoweth whether thou doest or not for he that is the searcher of the heart knoweth all But if thou wantest opportunitie to doe it secretly rather then it should not be done thou must do it publikely and that vpon no lesse penaltie then damnation For the contrarie must needes be to that of Christ to Zacheus That no restitution excludes saluation out of thy house and heart For as Augustine saith Non remittetur peccatum nisi restituatur ablatum sed cùm restitui potest August ibid. the sinne shall not be remitted if that which is taken away be not restored when a man hath abilitie to restore For if it deserue damnation to take any thing from a man wrongfully as doubtlesse it doth then is it as dangerous to keepe it being taken Thinke it not then in these cases of iniustice enough that when thou humblest thy selfe before God thou shead teares for them or fast and performe such things vnlesse also thou make recompence for the wrong The parts of repentance Hauing spoken of the description of repentance wee must proceede to the parts of it and as Augustine saith in another thing Aliud est adiutorium sine quo aliquid non fit aliud est adiutorium quo aliquid fit Aug. de corrupt gratia There are some helps without which a thing is not and some by which it is So I may say there are some things which may bee called the part of another without which it cannot bee and others by which it is and of which it consisteth Of the former kinde are faith and the knowledge of a mans selfe and the inward and outward humiliation spoken of which may in a generall sense bee called parts because it cannot bee without them though most of them may bee without it of the latter are these two mortification of the flesh and viuification of the spirit called by the Prophets leauing of euill and doing of good of which it consisteth and which wholly make it of which in their order I will now speake The first part of repentance mortification Mortification is the first part of repentance whereby the repentant doth not onely change and take away sinne from the eies of men which yet hee doth but also purgeth the heart crucifieth the flesh with the corruptions of it and taketh away sinne from the eies of God Hence is that of Dauid Psalm 34.14 Eschew euill that is the first part of repentance and doe good that is the second part Salomon also saith He that Prou. 28.13 hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie And the Lord saith to the people by his Prophet Esay Esay 1.16 Wash you make you cleane put away the euill of your works from before mine eyes cease to doe euill learne to doe well c. On which place Chrysostome speakes thus Hom. 5. de poenit What neede all this copie of words Had it not been enough to haue said Purge your selues or take euill from your selues Why then doth he adde Take away the euill from before mine eyes Hee answers That it is because Gods eyes look otherwise then mans do who lookes but into the face but God into the heart And so denies that to bee true repentance which is for ostentation in the outward man but would haue it to be approoued in his sight which searcheth the hart and raines and consequently a purging of the inward man Hence are those exhortations in the new Testament as first that of S. Paul who saith Galath 5.24 They that are Christs haue crucified the flesh with the affections and lusts thereof And the same Apostle to the Colossians saith Coloss 3.5 Mortifie your members which are on the earth fornication vncleannesse the inordinate affection euill concupiscence and couetousnes which is idolaetrie Again hee counselleth Timothie 2. Tim. 2.22 to flee from the lusts of youth and to follow after righteousnes faith loue and peace with them that call on the Lord with pure heart Hereupon repentance is called an escaping out of the snares of the diuell 2. Tim. 2.25.26 Instruct them that are contrarie minded prouing if God at any time will giue them repentance that they may know the truth and that they may come to amendment out of the snare of the diuell c. And the author to the the Hebrewes calles it Heb. 6.1 Repentance from dead workes that is to say from al workes which bring death And so touching the inward corruption S. Paul willeth the Ephesians Ephes 4.21.22 to cast off concerning the conuersation in times past the old man that is corrupt through deceiueable lusts So that the first essentiall part of repentance is mortification of the flesh which is further proued by these reasons Reason 1. 1. Because euery true repentant is partaker of Christ and hath embraced him by faith and by it is ingrafted into him which he cannot be but he must partake of his death and the power of it which will worke in him the death of sin he applying it vnto himselfe by his faith it wil be like the plaisters of Surgians which mortifie the members for the more easie cutting them off Reason 2. 2. Because els he can neuer be renewed or brought to new and true obedience to God seeing the affections and corruptions of the flesh are an enemie against God As the Apostle Paul saith Rom. 8.7 The wisdome of the flesh is enmity against God That is saith Ambrose the corrupt lusts of men are at enmity with God called wisdom because men that haue these corrupt affections thinke themselues the only wife men of the world The whole corrupt nature is not an enemie but enmitie it selfe with God and against him for as an enemie it is euer contrarie to the will of God and cannot consent to it Then the first entrance of obedience must be the taking away of these and the mortifying of this corruption But it must bee vnderstood that when I say the repentant mortifies sinne I speake of all sins not whole sinne for euery sinne must bee in part
and declining from the euill allowing the good and inclining to it The heart and affections hating and detesting that euill and affecting and louing the good after which followeth inherent holinesse and sanctitie wrought in men called the new man renewed in Christ and this breakes forth in outward good works and the practise of obedience That this is so the places before named doe testifie Dauid saith Psal 34.14 Eschew euill and do good So the Lord speaketh by Esay Esay 1.16 Wash you make you cleane cease to doe euill learne to doe well Hence is that of Ezekiel Ezech. 18.31 Cast away from you all your transgressions whereby yee haue transgressed and make you a new heart and a new spirit that is the heart must be renewed And as Christ saith in the Gospell A new commandement I giue vnto you that is a renewed commandement so here the Lord saith make you a new heart that is renew your heart So the Apostle S. Paul saith to the Ephesians Ephe. 4.23.24 Bee renewed in the spirit of your mind and put on the new man which after God is created in true holinesse and righteousnesse The same Apostle to the Colossians saith Colos 3.10 Hauing put on the new man which is renewed according to the Image of him that created him Likewise Christ said to Nicodemus Iohn 3.4.5 Except a mā be borne again he cannot enter into the kingdome of God Which was not as Nicodemus conceiued that a man should be borne againe of his mother but he must bee borne of water of the spirit he must be a new creature And for the outward man S. Peter perswades the men of Israel saying Acts 2.38 Amend your liues and be baptized By all which it is manifest that wheresoeuer there is true repentance there is this second part of it namely regeneration which I also manifest by reason thus Reason 1. 1 Because the repentant is in Christ and so one with him and so must needs be a new creature 1. Cor. 5.17 He is also ingrafted into him and by that partaketh of his spirit then of his life and holines yea being partaker of his death he cannot but partake of his resurrection Hence is that of S. Paul Rom. 6.5 If we bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection and by his spirit bee renewed to newnes of life Whereupon it is that Christ is said to be Reuel 3.14 the beginning of the creatures of God that is the beginning of euery man that is conuerted Reason 2. 2 The second reason is because he that repents is turned to God for so saith Ieremie Ierem. 4. Hee that returnes to him hath renewed fellowship and vnion with him which he lost by his sin but this cannot be if he be not renewed and walk in the light As S. Iohn saith 1. Iohn 1.6.7 If wee say we haue fellowship with him and walke in darknes we lie and doe not truly But if we walke in the light as he is in the light we haue fellowship one with another Then it followeth that they who are turned to God must needes be renewed But it must be vnderstood that this regeneration is not perfect so that man is not perfectly holy by an inherent holinesse but as whole sinne is not abolished so neither is this regeneration perfect and sanctification wholly obtained Therefore the Apostle saith Rom. 6.12 Let not sinne reigne in your mortall bodies Hee doth not say saith Augustine Let not sin be in your mortall bodies for that cannot be obtained but let it not reigne that is let it not haue dominion and rule ouer you And againe he saith to the Galathians Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these two are contrarie by flesh vnderstanding norruption by spirit the regenerate part Now these two are contrary and while a man is in this life he shall neuer be free from this fight the experience of all regenerate teacheth the same Yea euen S. Paul himselfe found this Rom. 7.23 That the law of his members rebelled against the law of his mind leading him captiue to sinne And he was neuer perfect and free from this inward corruption If you aske then what is taken away by Christ I answere we must consider two things in sinne 1. The guilt of sinne which the Schoolemen call the forme of sinne The second is the corruption of sinne which they call the matter of sin Wee say that in euery regenerate man the guilt is taken away and the forme of sinne is wholly gone but the matter in part remaineth and when we speake of mortification wee doe not say that a man that hath repented hath all his sinnes and affections wholly mortified but so farre as the strength and power of them is broken and weakened but the stumps of them remaine still As the Apostle to the Romanes saith Rom. 6.6 By Christ our old man is crucified that the bodie of sin might be destroyed Not that sinne is vtterly gone for that cannot be in this life but the strength and power of it is destroyed Now if sinne bee not wholly mortified a man cannot bee wholly regenerated therefore they are both mixt together for the corruption of the one is the generation of the other and if the whole bee not corrupted then part must needes bee regenerate for all things are but here in part and must after be perfected And the Lord hath so dealt to leaue corruption in men to the end he might humble them in the sight of it and to sharpen their prayers This vse the Apostle Paul made of it 2. Cor. 12.7 when he had the buffet of Satan and the prick of the flesh to humble him and to make him the more feruent to God by prayer to giue him grace to ouercome it So hath God ordained that men should not come to perfection in this life to humble them in the sight of their sinnes and that their prayers might be made vnto him with more earnestnes and feruencie for strength against their infirmities And here wee may applie that of Augustine distinguishing men into three sorts Some saith he August cont Iul. Pelag. are only spirit without the sight of the flesh these are the blessed in heauen others are onely flesh without the fight of the spirit these are men vnregenerated for their sinne rules verie peaceably others are partly flesh partly spirit and therefore they finde a fight betwixt these and a wrastling in their hearts these are they who are regenerated and renewed by the spirit of God consisting of flesh and spirit Which is the state of the most regenerate in this life who though they haue attained to the greatest measure of holinesse yet neither are they nor can be without their measure of corruption These things then thus explaned
mortified though no man can wholly mortifie his sinne the body of sinne may bee destroyed but the stumps of sinne will remaine in euery man to goe to the graue with him as it came out of the wombe with him Vse 1. 1. The first vse of this doctrine is to teach vs that if this be a part of repentance then is it not so easie a thing as the world takes it to be to repent and turne from sinne for if it were onelie the turning and changing of the outward act of sin the leauing of all these vaine and idle lasciuious and wanton speeches of the act of oppression vsurie adulterie theft prophaning of the Sabbath swearing and a thousand such like wherewith the life of a man abounds yet is it not a thing so easilie compassed as men do dreame because of the profit pleasure and delight which they bring vnto them as experience teacheth euery man both in himselfe and others But when that is had it is nothing to the other If this be so hard what is it to kill crucifie and mortifie a mans affections and sinnes as deare vnto him as his members and therfore so called Coloss 3.5 Mortifie your members If it be a hard thing for a man to indure a little drawing salue which drawes away the corrupt blood and humors which hinder the healing of the wound what wil it be to endure plaisters and corasiues which should eate to the very bone And if a man cannot endure the mortifying of one member of one ioynt how shall he indure the mortifying of all the ioynts of the hand or of the bodie Such a thing is repentance and the mortification of al the lusts of man as neere and deere as members to him Therefore you deceiue your selues when you thinke that repentance is so easie a dutie that you can performe it when you are old and sicke seeing now when you are young and strong and in health you cannot indure the mortifying of one member how wil you indure then the mortifying of all or of those sins which are as deere as members Vse 2. 2. Againe this serueth to teach vs that many men deceiue themselues with an opinion and conceit of repentance and that they haue repented when they neuer had the first part of it many neuer hauing any change at all of any act or way wherein they haue walked and the most neuer came to killing and crucifying nor to any mortifying of any sinne or any affection which is as if a wounded man who hath a festered wound which hath long been so should thinke that because a Surgion hath but once blowed vpon him hee is surely made whole though he neuer felt either his drawing salues or his eating corasiues or his mortyfying plaisters nay when he hath perhaps driuen him away by raylings speeches or casting bedstaues or such things at him when hee once came neere to touch his wound but howsoeuer he so thinke would not all men iudge him to be in a dreame and deceiued Then how do these dreame and are deceiued that thus perswade themselues of repenting when they haue not the first part of it nor euer could endure that the sword of the spirit or the biting or eating salues of the law and iudgements of God should come nigh them but either endeuour to driue away these spirituall surgions or to withdraw themselues from them Do they not I say dreame and that they shall one day know if euer God open their eies as hee will either here or in hell Vse 3. The third vse teacheth that euerie one must endeuour for this part of repentance namely to mortifie their lusts and affections of couetousnesse pride anger or any other corrupt affection whatsoeuer it be for if sinne be not killed in you euen while yee liue yee are but dead Therefore if yee would liue here and liue for euer mortifie these members crucifie this flesh with the lusts therof for one of these two must of necessitie be either your sins lusts and corruptions must die or your soules must die if you will saue these they must perish if you mortifie these they shall liue Therefore if yee haue any care for the sauing of your soules then crucifie the lusts and affections of the flesh It is the wisdome of Trauellers warrantable by the law of nature and nations of God and man when they are set vpon by theeues who will not onely take their purses from them but put them in feare of their liues it is I say their warrantable wisdome to kill rather then to be killed So should it be your spirituall wisdome no lesse warrantable and commendable when in your trauell to heauenward you are assaulted by your corruptions and lusts which cleaue fast vnto you which will spoile you of your sauing health and spirituall saluation and will indeed kill you vnlesse you crucifie them it should be I say your wisdome to kill before you be killed and to crucifie that which will else bring condemation vnto you and to your soules It is then if I may so speake in your free choice whether your sinnes shall die or your soules Rom. 8.13 If you liue after the flesh you shall die but if you mortifie the deeds of the bodie by the spirit you shall liue Therefore as our Sauiour Christ saith perswading men to take away their lusts Matth. 5.29 If thy right eie cause thee to offend pull it out If thy right hand make thee to offend cut it off for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell Christ applieth it to adulterie I may applie it to anger or any other corruption whatsoeuer And may say whatsoeuer infirmitie cleaueth fastest vnto you though it be as deere vnto you as your right eies or right hands rather then they should cause you to offend to endanger your soules cut them off and cast them from you yea put them away though it be with violence and blood euen crucifying and mortifying them that you may escape that destruction they would else bring vpon you Blessed shall you be if you reward them as they would haue serued you yea happie shall you be if you take them and dash them while they are young against the stone that is Christ for wherewith should you better obtaine the fauor of your Lord and God then with the heads of these enemies of him and your owne soules 1. Sam. 29.4 The second part of repentance viuification The second part of repentance is viuification of the spirit or rising againe to newnes of life which we call regeneration When the repentant is renewed his mind in holines and his cariage and life with sincere obedience or thus Regeneration is when the repentant is changed in mind will and heart The mind and counsell disallowing and condemning the euill alreadie committed and approouing of the good to be done The will reiecting
let vs consider the vses Vse 1. And first this teacheth vs that if this be the second part of repentance and that there is none which is true sound and sauing repentance but it hath necessarilie these two parts as there is no man but bee hath and consisteth of soule and bodie and one part maketh not a man then not onely prophane and wicked men are without repentance but many others also who haue made a good reformation in the outward man and haue a shew of this godlines but not the power of it doing all this but for some sinister respect vpon some vaine glorie pride or conceit of merit or expectation of reward or such like For in their mindes they disallow not the euil that they in former times committed because it is euill neither now approue the good because it is good Againe in their willes they reiect not the euill and decline from it because it is euill nor allowing the good and incline thereto because it is good 3. In their hearts they hate not the euill because it is euil but as the dog casteth vp his vomit because it is troublesome nor loue and affect the good because it is good but for that it brings good to them And that which is worst in all these they approue and gratulate themselues which argueth that they are farre from this true regeneration which doth these for Gods sake because they are good and checks a man when hee hath erring or indirect affections to them and conceits of them and so shewes that they are farre from regeneration and inward holines which leaues outward things and appearances because they are like that which it selfe is in deed and in trueth And that for all this outward reformation such men haue not artained to true and sound repentance And though this is not so apparant to men that are afarre off and conuerse not with them yet is it to them that shall be nigh them and see their conuersation who may easily diseerne it by their speeches the messenger of the mind Jndex animi and by their cariage when for a greater good or benefit they will soone neglect the good yea commit the euill which they haue seemed to haue forsaken and not be smitten for it in their heart but euen wipe their mouthes as the harlot in the Prouerbs as if they had done no such thing which befals not to a regenerate man who though he may and do sometimes fall into the like sinnes yet is free from such deepe securitie and not without the checkes of his conscience which though he may smother for a time yet will they haue their fruit at length in him as in Dauid Vse 2. The second vse is to perswade euery man to labour to be regenerated and renewed in the whole man as he hath bin corrupted in the whole and to be resolued that though he cannot indeed bee wholy renewed yet must he be so in the whole that is in some measure in euery part For no man must looke to be renewed here in that measure he was corrupted either in the inward or the outward man and so to attaine to perfection of holines but the true repentant beginning by a little and little both may and ought to increase more and more towards perfection As it was with Naaman when hee was purged from his leprosie his flesh came againe as the flesh of a yong child so when as man is purged from the leprosie of sinne hee beginneth to bee renewed as a childe groweth who hath all the parts of a man but not the perfection of any so hath this true repentant all the parts of regeneration but not any one in perfection hee hath all parts somwhat reformed though not wholly reformed I say hee is both in the will mind and affections though not perfectly For this must euery one labor and though his grace bee but small in the beginning yet must he not bee discouraged for it is the state of all the children of God that a long time corruption will be greater then grace a long time there will be more chaffe then corne in them But if he in the meane while dislike his corruptions and bewaile his defects hee may assure himselfe he hath his measure of regeneration for no man can doe so in truth but he that is regenerat Yet let no man thinke that because he hath somewhat and is in part regenerate therefore he hath enough and so fet downe his rest as if hee neede goe no further for then shall hee deceiue himselfe seeing the true sanctifying grace is seede that will and doth increase and multiplie not salt that remaineth and maketh barren If men then doe not increase and grow in their graces they haue good cause to suspect them to be rather counterfeit then currant If they doe increase they may be assured their graces are of the right stampe indeede But some man wil happily demand how much he is bound to increase or what measure of increase will proue his graces to be true I answere him that according to the meanes God hath giuen him and the time he hath liued vnder those meanes and the opportunitie hee had to vse them so much ought he to increase For as in temporall things euery man groweth according to the meanes he hath and the time for the vse of his meanes so in spirituall things euery man that hath true grace ought to haue it still increasing and he may be assured that if it be hid in a napkin and continue without increase it is not true grace So that many men who pleased themselues because they haue had some beginnings of good motions now and then in which yet they haue not gone forward nor increased answerable to their meanes haue deceiued themselues while they haue iudged them true and sufficient As the Lord said to the people by Hosea when they had good motions in them which were soone smothered Hosea 6.4 Oh Ephraim what shall I doe vnto thee Oh Iuda how shall Lintreate thee for your goodnes is as a morning cloude and as the morning dew it goeth away As if hee should say Thou hast many good motions and good desires but they are so soone extinct that I know not what to doe with thee So may he say to many a man among vs You haue many good motions and desires but they are but desires many good beginnings but no proceedings yea all is scattered as the cloud and vanished as the dew what shall I say vnto you surely no otherwise then as deceiuers and hypocrites curse you as the sigtree in the Gospell that you neuer prosper more But lest any such thing befall vs and seeing an increase is required of vs Phil. 3.13 let vs forget that which is behind and eudeuour our selues vnto that which is before Hebr. 12.1 running forward in the race that is set before vs Phil. 3.14 and following hard toward the
would were it not some follie for a man to sinne because he hath a remedie But seeing it is not in his owne power but in the hand of God who must needes hate him for his sinne committed against him with a high hand and for his hardnes of heart who will not repent when hee calleth him to it but will goe on in his presumptuous sinning against him what can it bee but a double and treble follie And howsoeuer hee accounteth others fooles who make all their life a continuall practise of repentance yet indeede is there no foole to him and one day hee shall know that he deceiued himselfe with a vaine hope sinning with purpose of repentance hereafter and not indeed repenting or seeking it then when God called him to it but delaying still off thinking that the last day of his life or the last houre of that day would be time enough for his repentance Obiect Some will here say that the Scripture is plaine that at what time soeuer a man repenteth God will accept it Answ But know that a sinner cannot repent when he would If thou hadst the power of repentance in thine own hand it were somewhat but it being not in thy custodie but in Gods to dispose of and to giue when and to whom it pleaseth him in this case for thee still to liue and dwell in sinne it is but a delusion of Satan whereby he would bring thee to damnation so leading thee on in a fooles paradise vntill hee haue brought thee to hell Was it not a folly for the fiue wise virgins to slumber hauing their oyle readie at command knowing not how soone the bridegrome would come But were not the fiue foolish virgins thrice fooles that hauing no oyle fell asleepe and neglected it till the bridegrome came and then they would haue bought and knew not where to get it So if a man had the oyle of repentance to forsake sinne and to turne vnto God in his owne power it were somewhat lesse folly to deferre it but whereas hee hath it not what folly and madnes were it for him to deferre it till Christ come or death come when hee would bee glad to buy it with a thousand worlds if he had them and shall not know where to haue it or how to obtaine it Obiect But thou wilt say God is mercifull and so will giue me repentance when I seeke for it Answ I answere thee with asking thee how thou knowest God is mercifull I know thy answere the Scripture euery where telles vs that God is mercifull And doth it not also tell thee that he is iust Seest thou what makes with thee and not what is against thee Is it the mercie of God to giue repentance to them that seeke it and is it not the iustice of God to denie it them that contemne it Therefore as thou findest God is mercifull so thou shalt find the same God iust who in his iustice will denie thee repentance when thou seekest it because thou regardest it not when he offered it Art thou acquainted with those Scriptures which declare the mercies of God by calling thee to repentance and doest thou not know that place of the iustice of God which saith Prou. 2.14 Because I called ye refused I haue stretched out my hand and none would regard 26. I will also laughut your destruction and mock when your feare commeth 28. Then shall they call vpon me but I will not answer They shall seeke me early but they shall not find mee Then maist thou haue time and space to repent yea and teares to shed for it and yet neuer obtaine it For although Esau liued many a long day after hee had sold his birthright and sought it againe with teares yet he neuer obtained it There is but one acceptable time which being neglected is as a bird escaped out of the hand or a shaft shot out of the bow not to be recalled againe Do not then neglect it It may bee this euen this is the acceptable time this is the day of saluation if thou neglect it and as it were contemne God when he calleth thee now in the time of thy health it shal be iust with him to contemue thee whē thou art sicke and when thou callest to him in thy necessitie to stop his eares against thee Therfore doe not deceiue thy selfe to put off thy repentance as it is the practise of many thousands to their own destruction Augustine saith Sperādo desperando pereunt homines sperando malè in vita desperando peiùs in morte August hom 2. inter 50 By hoping and despairing many men perish by hoping ill in their liues and despairing worse in their deaths promising to themselues health that all shall be wel with them and that there is no feare nor neede as yet to repent or to seeke for it and so they are led on till they come to die when they find nothing but despaire Or if they die quietly in their beds and as it were goe singing to hell what then haue they gained by it To conclude and shut vp this point as I began it the onely worker of this grace in our hearts is the God of grace and not we our selues Cor curare solus potest qui finxit sigillatim corda nostra Chrysost hom 4. de Poenitent He only can cure our hearts which did frame and fashion them one by one Therfore to him must wee looke and suffer him to worke vpon our hearts yea we must pray instantly vnto him that as hee hath giuen vsspace to repent and calleth vs continually to it hee would work it in our harts and make vs able to do that which he requireth that so we may escape that he threatneth and enioy the good he hath promised The instrumentall cause of repentance The next thing to be considered of is the instrumental cause by which God worketh repentance in the hearts of men And that is either outward or inward The outward is the ministerie of the word The word is the instrumentall cause So then the doctrine is that God worketh repentance and conuersion in the harts of men by the preaching of the word ordinarily The preaching of the word the outward instrumentall cause of repentance I say ordinarily for he somtimes when it pleaseth him worketh it by some other meanes or without any meanes at all That this is the ordinary means is proued by Pauls words vnto Timothie 2. Tim. 2.25 who exhorteth him to Instruct them with meeknes that were contrarie minded prouing if at any time God would giue them repentance Noting that the author and giuer of it is God but the meanes by which hee doth worke it is the ministery of the word After this maner Acts 16.14 The Lord opened the heart of Lydia at the preaching of Paul that she attended vnto the things which Paul spake and so she was conuerted by
where no repentance is there is no escaping of iudgement And the Prophet Ezekiel saith Ezech. 18.13 Make you a new heart Why will ye die O ye house of Israel which is not ment of the temporal death but of death eternall So then by all these places it is manifest that the end of repentance is the glorie of God and the good of men And not without good reason Reason 1. First because the glorie of God ought to bee the end of all mens actions as it is to himselfe the end of all his workes and he made them for his glorie so it should be to men the end of their workes And therefore S. Paul to the Corinthians willeth them saying 1. Cor. 10.31 Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God Now this being so principall an action of man ought also to haue this end Reason 2. 2. Secondly because by repentance sin is remooued which procureth euill to men and hindreth good from them and such men are in the state of sanctification and holines which hath the promises both of this life and that that is to come and which is the way to the kingdome of of glorie and so to saluation though not the cause and so mans good is procured by it Vse 1. The vses which wee may haue from this end of repentance are these First this may teach vs to see that many mens repentance is faultie not in other things onely but in this also who when they either haue it indeed in some measure or els but a shew or semblance of true repentance yet they neuer thinke once of this end the glory of God is the furthest thing in their thought Hence is it that in a iudgement from God when they are feared or afflicted they grieue not that they haue dishonoured him but onely that they haue dipleased him and procured such hard things to themselues and so repent onely to auoid or remooue them and neuer to bring any glorie to him Which maketh many men who hope of repentance to take libertie to sinne when once they are freed As Ahab did who when he was punished thought he had displeased God and so sought to please him againe by his outward humiliation that hee might escape the punishment but neuer thought of the dishonour hee had done to God but returned to his old sinnes againe Men commonly doe but humble themselues as mariners doe who in a storme and in the danger of shipwracke make long prayers and large promises vnto God but if they haue once escaped to the land and recouered their spirits they returne to their old distempers and disorders again so many men who are crept out of a iudgement returne againe to their old dishonoring of God which proueth plainly that in their repentance they onely respected themselues and not the glorie of God at all or at least not principally as they should Vse 2. 2. Secondly this doth admonish euery one not onely to repent but to doe it with that affection he ought and to propound the iust end of it to himself to wit principally the glory of God that as at first he dishonored God by his sinning opened the mouthes of men to blaspheme the name of God as Dauid made the Heathen to blaspheme by his adulterie and as the Lord to deliuer his name from reproâ—h slew Dauids childe and smit it with death so should hee aime at the glorifying of God and freeing him from any imputation by crucifying his sinnes and mortifying his corruptions and with Dauid offer vnto God a contrite and a broken heart as a sacrifice acceptable and labour to shew forth his workes of renouation that men may see them and glorifie God And then in the second place to aime at his owne good specially spirituall and eternall saluation and then temporall preseruation Neither of which can hee doe in truth if either as some so hee returne againe to his corruptions and think because of repentance he hath libertie to sinne Cùm poenitentia reinedium peccati sit non peccandi incentiuum Vulneri enim medicamentum necessarium est non vulnus medicameÌ„to quia propter vulnus medicamentum quaeritur non propter medicamentum vulnus desideratur Ambros de Poenit lib. 2. cap. 9. when as repentance is a remedie for sin and not a prouocation to sin For the medicine is necessarie for the wound and not the wound for the medicine because men seeke the medicine for the wound and not the wound for the medicine Wherefore he that shall wound himselfe with sinne because he hath a remedie tempteth God and doth rightly aime neither at the glorie of God nor the good of himselfe But he that indeede hath these ends before his eies and in his heart will leaue his old sinnes and corruptions and denie them all and strlue to his power neuer to fall into them againe Ambrose tels vs a fable and giues vs the morall with it Ambros de Poe nit lib. 2. c. 10. There goes a tale saith he of a yong man who had been entangled with the loue of an harlot at length wearied with her societie he departed from her and went into a strange countrey Then his loue being worne out he returned and estsoones he met with his old friend but did not salute her she wondring at it supposed he knew her not The next time therefore she met him she said to him I am she I was To whom he answered But I am not be I was Egesum Sed ego non sum ego The morall is this that the Lord said well saith the Father Matth. 16.24 that if any will be my disciple let him denie himselfe and take vp his crosse and follow me Therefore if we will be the disciples of Christ we must denie all our old companions our old sinnes and corruptions forsaking them all and walk with Christ so shall we not only propound to our selues these ends but also in some measure procure them causing other men by our true conuersion and holy conersation to glorifie God and also preparing and obtaining in the end by the mercie and promise of God good things both spirituall and temporall for our selues Hauing thus spoken of the description parts and causes of repentance and seeing much more may be added as Ambrose saith Ne velut semesas verborum nostrorum epulas reliquisse videamur Ambros de Poenit lib. 2. cap. 1. lest wee should leaue as it were the dishes of our words and discourse but halfe eaten The persons to whom repentance belongeth I must yet prosecute it further and in the next place speake of the parties in whom this true repentance is wrought For as the Apostle saith that all haue not faith so repentance is not common to all that is to say true sincere and sauing repentance for there is a repentance of Ethnicks and Infidels who for feare of punishment
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
zealous of good workes That is the ende why God gaue so great a price as the blood of his owne sonne that we might be a peculiar people zealous vnto him Then they that know this in liew of that mercie will grow zealous and think that they cannot be too zealous for him that hath paid so great a price for them Vse 1. Now by this truth for the vse of it we may first condemne our age as that which promiseth or performeth little repentance because there is so little zeale amongst vs for seeing repentance bringeth forth zeale where there is little zeale there is little repentance and where no zeale there no repentance And that I may iustly challenge our age of want of this zeale appeareth thus because it is growne to that in our times that nothing is so much condemned as the zeale here spoken of Zeale for any thing and any person saue for God and his truth is reputed commendable and in any course saue in the way of pietie They are commended who are zealous so their prince and his crowne and accounted good subiects so they who are zealous for their captaine and his honour and esteemed good souldiers so they who are zealous for their father and master and his credit and are reckoned good sonnes or seruants but if they bee zealous for God and his glorie or seruice they shall be reuiled and derided yea Papists if they be deuout and zealous in their superstitious vanities are commended of many and yet Protestants if they bee zealous and forward in the way of truth and godlines they are scorned and mocked as Isaac was of Ismael euen of those who liue in the same kingdome citie Church and house The people condemne thir Minister as too zealous and on the contrarie the Minister the people as too forward so the master the father the husband condemne the seruant the child and the wife and these againe the other How may wee thinke then that they are zealous themselues verily if they were they would not condemne zeale in others nay they could not For though a man in his hypocrisie may condemne that euill in another which he allowes in himselfe yet can hee not condemne the good hee is indued withall for good cannot but reloyce and delite in her like Therfore to prooue these voide of zeale we neede no further proofe or euidence then their condemning of zeale in others When then we haue so many condemners of zeale wee must needs haue many voide of zeale Few we haue who can say as Iehu when he met with Iehonadab saying vnto him when he took him vp into his chariot 2. King 10.15.16 Is thy heart vpright as mine is towards thine then giue me thy hand and come and see the zeale that I haue for the Lord of hosts Few I say that can take others into their houses chambers and companie and shew them how zealous they are for God and his glorie in reading and conferring of the scripture in prayer and other practise of pietie nay they can rather shew them how zealous and feruent they are for their pleasure and profit for themselues and their owne states But the zeale for the Lord of hosts they condemne in others and therfore cannot haue it in themselues and so cannot haue true repentance Vse 2. 2. By this may euery one trie whether they haue repentance or not euen whether they haue fire or no by this heate If they be not cold nor luke-warme but striue to bee hot and zealous in Gods seruice and in the way of piety respecting rather what God calleth for then fearing what men condemne Obiect But there may well be zeale without repentance neither is al zeale good for there is a bad as well as a good zeale how will zeale prooue it then Answ I answere it is true that as the sea water and the raine water agree in the matter yet they differ by diuers qualities and properties as sweet and salt thicke and thin light and heauie So a good zeale and bad are both affections but they differ in many seueral things And first as the Moralist speaketh of other affections that they are so farre good as they are guided by wisdome and kept within the bounds limited by it and on the contrarie they are euill when they passe those bounds So in this zeale it is so farre good as it is gouerned by true knowledge and faith and so far bad as it is depriued of this As the Apostle Paul saith of the Iewes Rom. 10.2 I beare them witnes that they haue the zeale of God but not according to knowledge that is their zeale was not ruled by reason nor grounded vpon the word of God but according to their owne fancie teaching vs thereby what is good and what is bad zeale Zeale is then euill and bad when it will not be nor is ruled by true knowledge that is not subiect to the word but by custome tradition our own affections and wils and of this may be said as before Rom. 10.2 that such haue zeale but not according to knowledge and they may be prayed for as Christ prayed for the Iewes Luke 23.34 Father forgiue them for they know not what they doe And this zeale argueth no repentance but that which is according to knowledge submitted to the word of God is good and wil prooue a man to haue repentance Againe zeale consisteth of two affections loue and sorrow loue for the glorie of God and his seruice sorrow when it is not performed May wee compare spirituall things with earthly things wheresoeuer there is this loue it is speedie for the compassing of that it desireth Therefore wee reade when Shechim loued Dinah Iacobs daughter Genes 34.19 he was speedie in compassing that by which he might obtaine her though the thing was very sore and grieuous which he was to doe so where there is this affection in the heart of man it maketh a man forward and speedie to procure the glorie of God and to accomplish his seruice Secondly loue hath another propertie wheresoeuer it is notwithstanding all difficulties discouragements or dangers yet will that man goe forward for the procuring of that hee loueth and dreadeth not for any feare or discouragement so he may obtaine the thing hee affecteth So it is said of Iacob he serued seuen yeeres for Rachel and being deceiued by her father in giuing vnto him Leah in stead of Rachel hee was content to serue seuen yeeres more Gen. 29 20. and yet those yeeres seemed vnto him but a few daies hauing borne the cold of the winter the heate of the summer the chilling of the Moone and the burning of the Sunne the dangers both by night and day and all this was because he loued her So if there be this loue of God in men it will neuer shrinke for all difficulties that may be he that hath it will not faint nor be hindred with
all lets and impediments which may fall out as the reproches and indignities which men Satans complices wil be readie to cast vpon him neither will he thinke the time long nor the labour too much for it but goe thorow and thorow trauell and paine that he may procure the glorie of God and aduance his worship and seruice Therfore whereas men pretend zeale let them examine themselues according to this affection and trie whether there bee this loue in the heart or not Thirdly he that hath true zeale he hath this affection of sorrow mourning when he cannot obtaine or procure the glorie of God as he would We haue begun to compare heauenly things with earthly and spiritual with carnal may we once more proceed It is written of Ammon that when he could not inioy Tamar whom hee loued 2. Sam. 13.2.4 hee was sore vexed and fell sicke and grew leane day by day because hee could not enioy her these effects had his loue in him So when there is true loue to God and his glorie there if men cannot further it as much as they would if they cannot enioy his word if they see him dishonoured and false worship established they will pine and grieue and fall away As it is said Psalm 69.9 The zeale of thy house hath eaten mee And as Elias said 1. King 19.10 I haue been very zealous for the Lord of hosts Hee was so stricken with sorrow that he was readie to die because he saw not the glorie of God go forward so that where there is true zeale there is also this affection of sorrow and mourning Then let euery man examine himselfe by these three rules whether he haue this affection within him or no and so whether he haue repented if he haue not this affection at the best he is but lukewarme and euen such an one whom God wil spue out of his mouth and cast out of his house but hauing it truly in himselfe he may be assured he hath truly repented and so is regenerate and holy and shall both abide in the house of God all his life and be afterwards receiued into his euerlasting tabernacles The seuenth signe or fruit of repentance is punishment The seuenth signe or fruit of repentance is reuenge or punishment yea what punishment which some restraine particularlie to the Corinthians 2. Cor. 7.11 as they did the former effect indignation vnderstanding it of that punishment which they inflicted vpon the incestuous person that whereas as before they spared him now admonished they executed the censure of the Church against him and excommunicated him Which admit it bee true that it may be so vnderstood yet it carrieth with it another generall sense seeing al sinne is to be punished wheresoeuer it is found and speciallie should men begin with themselues This being then a signe or fruit of repentance it must begin and bee in a mans selfe It differs from indignation because that is in the affection this is in the action that is a iust conceiued anger towards himselfe for his sinne and hatred of the sinne this the punishment of himselfe for those sinnes and a taking as it were a iustreuenge of himselfe for them Which is when men haue offended in yeelding too much to their owne desires pleasures delights and profits then for the freeing of themselues from the euill of sin they denie some things to themselues which otherwise they might lawfullie vse for their comfort which if they doe not they shall in the punishment which God shall bring vpon them taste the bitternes of that that seemed sweete vnto them The point then is this Punishment is the seuenth signe of repentance True repentance bringeth forth punishment or reuenge That is he that is trulie penitent doth holilie and iustly punish himselfe and is reuenged of himselfe for his sinnes Which as it is manifest in this place so also in diuers other places as first some doe not vnfitly applie to this purpose that place of S. Paul to the Corinthians 1. Cor. 11.31 If wee would iudge our selues we should not bee iudged Which though in the generall it be spoken of the whole conuersion and of the whole act of repentance with al the appurtenances yet the whole will carrie this particular Thus Dauid repenting 2. Sam. 12.16.17 punished himselfe in his humiliation for his child and his sinne who besought the Lord and fasted and lay a whole night vpon the earth and would not for that time receiue any meate for his refreshing Likewise another example in the same man may be seene when in giuing way vnto his lust 1. Chron. 11.18.19 he had desired the waters of Bethlehem and after did see it was brought with the liues of his three Worthies to take a holie reuenge of himselfe hee would not drinke of it but powred it vpon the ground for a sacrifice to the Lord. Likewise we haue the example of the woman Luke 7.38 that shewed the fruit of her repentance hauing before abused her eies to vncleannes and her haire to vanitie by laying it out to the inticing of youth to follie when she had repented she tooke a holy reuenge of her selfe and vsed her eies as a spring to yeeld water to wash Christs feete and her haire to be as a towell to wipe them So likewise those cunning men that were Necromancers Acts 19.19 being conuerted by the preaching of the word to repentance would burne those bookes that were before deare vnto them for a reuenge vpon themselues for their sinne shewing both an indignation in the affection and a iust reuenge in the action Thus then and in these and such like hath repentance brought foorth this reuenge or punishment and reason it should Reason 1. 1. Because the repentant now discerneth two things which he saw not before 1. Gods loue to him 2. His dislike and hatred of his sinne Now then for his loue he taketh punishment and an holie reuenge of himselfe It is necessarie saith Ambrose Necesse est vt quis vindicet eum cuius erga se sentit assectum Am bros in hunc locum that euerie one should take reuenge and punishment for him whose loue and affection hee perceiueth to bee towards him For so shall he shew loue againe Reason 2. 2. Because by this he may preuent Gods punishment of it For the Apostle Paul saith 1. Cor. 11.37 Iudge your selues and yee shall not be iudged As if hee should say iudge not your selues and yee shall bee iudged of God but take this reuenge on your selues and iudge your selues and God shall not iudge you He doth not speake this as if it were any redemption or satisfaction for the punishment but because it was Gods counsell and purpose by chastening and correcting of them to shake them from their security that being put in minde of his anger they might bee more warie afterward Which man doing by this voluntarie reuenge
more honoured then they who neuer were wounded Many Merchants euen brought to beggers bush again grow rich and hauing suffered shipwrack after that trafficke again and attaine their old estate Euen so may iâ— bee with vs. And let no man faint in that thought which the Father found in some in his daies Perfectam non possum agere poenit entiam Chrysost ibid. I can not performe perfect repentance For as no man shall bee accepted for his perfect repentance which none can haue so shall he not be reiected for his imperfect so it be sincere and vpright Si non potes sol sieri fias vel sâ—ella duntaxâ—t Jdem ibid. Therefore if thou canst not be the sunne at least bee a starre If thou canst not come to the perfection of others labour to be partner of this grace and hee that vnder the Law would accept a paire of Turtle doues and two yong pigeons and in the Gospel so accounted of the widowes mite and a cup of cold water and recompenced their worke with the penny who had laboured but one houre will accept thy small labours in pietie and not suffer them to bee in vaine but will plenteouslie reward them for his owne mercie and through the merits of Iesus Christ FINIS A TABLE CONTAIning the principall things handled in this Booke ABstinence requisit in the Penitent Page 64. 90 Ahabs repentance faultie Page 163 Agreement with a mans selfe is very pleasing Page 63 Ambrose and Augustines exposition of Luk. 15. chap. 7. verse Page 178 Angels carrie the soules of the godlie into Paradise Page 266 An art may be good though the Artizan be wicked Page 338 Attrition Page 22 B THe Bodie must doe seruice vnto God Page 63 C CAre to shun sinne discerneable three waies Page 204. 205. 206 For Christ al things are to be left Page 308 The Church is full of impenitent persons Page 33 Ciuil carriage without faith a sin Page 179 Confession of sinne is ioyned with repentance Page 68. 70 Confession is a part of humiliation Page 69 No Confession no pardon Page 70 Confession to be made to God Page 70 Confession also is either Ciuill or Ecclesiastical and of both them Page 70. 71 Confession in the case of a perplexed conscience may be made euen to a Lay-man Page 72 Popish auricular Confession taxed Page 74. 75 A generall Confession vnto God may in ease be vsed Page 77 Confession must be plaine and free Page 81. 82. 83 The benefit of such Confession Page 85 Contrition cannot merit Page 22. 23 Conuersion of a sinner the only miraâ—…cle of the Gospell now Page 142 The Couenant of grace is general and perpetuall Page 191. 192 D DEath comes well to the penitent Page 268 Death is good if life was good Page 343 344 Defending of our selues the second â— signe of repentance Page 207 Two reasons hereof Page 209. 210 Desire the fifth signe or effect of repentance Page 231 How this Desire may bee discerned Page 237 Comfort against Desperation Page 191 192. 193 Despaire of a mans owne selfe a let to repentance Page 300 Two reasons prouing it Page 301 Desperation of Gods mercie an impediment of repentance 315. Proued by two reasons Page 316. 317 Remedies or Preseruatiues against Desperation Page 317. 318. 319 Who is Christs Disciple Page 166 E ELect men only doe truly repent 167. 168. Three reasons prouing it Page 169. 170 Election how discerned in a man Page 17â— Elect men are of two sorts Page 175 The Elect being vncalled must for two causes repent Page 176. 177 All the Elect shall be saued Page 176 Epicures repent not truly Page 258 F FAith is the ground of repentance foure reasons hereof Page 15. 16 Faith is either sauing or temporary Page 17 Faith in nature before repentance in time together Page 18. 19 Faith is no part of repentance Page 21 Faith ought to be got and kept Page 26. 27 Without Faith to vse mercie is sin Page 47 Faith is the inward instrumental cause of repentance Page 150 Feare before faith is seruile Page 20 Feare is a companion of repentance what it is Page 50 Feare is the fourth fruit of repentance Page 224 Feare filiall and seruile differ in three respects Page 224 The Feare of many is slauish Page 227. 228. 229 How Filiall feare may bee discerned Page 230 Popish Fasting reproued Page 91. 92 Fasting commended Page 9â— G GOd alone can reforme the heart Page 139 God is not like some Physitians that will do nothing without a see Page 323 Why God commands things that man cannot doe Page â—29 Gods glory and Mans good the finall â—…e of repentance 161. Two reasons prouing it Page 16â— Gods glory is to bee aimed at in our repenting 164. And a mans owne good in the second place Page 165 What growth will proue a mans graces to be true Page 123 The Gospell works repentance Page 142 The Guilt of sinne is taken away in the regenerate Page 117 The Guilt of sinne remaines after the action Page 172 H HOw hearers of Gods word shuld be qualified Page 148. 149. 150 Humiliation is ioyned with repentaÌ„ce 41. Two reasons prouing it Page 43. Humiliation hindred by certain fond conceits 44. 45. the way to subdue them is set downe Page 46. 47 Humiliation is twofold Page 48 Inward Humiliation is described Page 49 In inward Humiliation is shame forrow feare Page 49. 50 Outward Humiliation is either verball or reall Page 62. Outward Humiliation requisit for three reasons Page 63. 64. 67 Inward HumiliatioÌ„ is the principal Page 65 Outward Humiliation may be omitted in some cases Page 65 Reall Humiliation consists in mourning abstineÌ„ce restitution Page 86. 87 Fiue reasons rendred thereof Page 89. 90 I Ignorance an impediment of repentance Page 33. 293 Two reasos prouing this to be so Page 295 Why men are so ignorant of themselves Page 34 Ignorance affected a common sin Page 38 The Image of God is not perfited at once Page 183 Impenitencie a common disease of this age Page 310 Sundrie sorts of Impenitent persons Page 153 Indignation the third signe of repentance Page 214 K KNowledge is the Ruler of true zeale Page 247. 248 Knowledge of a mans selfe is by the Law Page 39 To the Knowledge of a mans selfe three things are requisite Page 29 Knowledge must be laboured for Page 298 L THe Law is a Christians looking glasse Page 39. 40 The spirituall sense of the Law must be regarded Page 39 Why some lothe the pure preaching of the Law Page 54 The Law is a preparatiue to repentance Page 142 Loue hath two notable properties Page 248. 249 M MEanes of repentance are to bee vsed though God sometimes giue it without meanes Page 156 157 Meanes wherefore of God vsed Page 160 Ministers ought to exhort and pray for the impenitent why so Page 131 Mortification described Page 104 Mortification is an essentiall part of repentance Page 106 No Mortification no repentance Page