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
THE DOCTRINE AND VSE OF REPENTANCE NECESSARIE TO BE PRACTISED AND VSED of all who looke to sing the song of Moses and the song of the Lambe beyond the glassie Sea Reuel 15.23 PREACHED IN SVNDRIE Sermons in the Parish Church of Alhallowes Bredstreete in London By RICH. STOCK LVK. 13.3 I tell you Except you amend your liues you shall all likewise perish AT LONDON Imprinted by Felix Kyngston for Edmund Weauer and William Welby 1610. TO THE RIGHT HONOVRABLE WILLIAM Lord Knolles Baron of Greyes Treasurer of his Maiesties houshold and one of the Lords of his Maiesties most Honorable priuie Counsell RIght Honorable the former Treatise which within these two yeeres I presented vnto your Honour I compiled out of two worthie works written in Latine by that worthie seruant of Iesus Christ and famous light of the Church of Christ Doctor Whitakers against two sworne slaues of Antichrist Campian and Dureus and I brought them by your Honours appointment into one volume and translated them into our owne tongue The subiect of it was faith the defence of the true Catholike faith as it is held in our Church and all the Churches of God against those Catholike deprauers of it And now I offer vnto your Honour a free will offering a Treatise of practise and obedience containing the doctrine of repentance Isai 22.12 Calling to weeping and mourning to baldnes and girding with sackcloath A point of that necessitie that Christ maketh mans saluation or damnation to depend on it Luke 13.3 Except you amend your liues yee shall all likewise perish and of which Chrysostom speaketh thus Non cecidisse graue est sed post lapsum non resurrexisse satanicum pernitiosum est Chrysost hom 22. ad pop An◅och It is no great thing to fall into sinne but it is diuellish and deadlie after the fall not to rise again whereupon the Lord saith Ierem. 8.22 Is there no balme in Gilead is there no Physitian there why then is not the health of the daughter of my people recouered Yet happily may it seeme to most men to bee an vntimelie birth to be brought foorth now in the daies time of our Isai 22.13 ioy and gladnesse slaying of oxen and killing of sheepe eating of flesh and drinking of wine and if that was wisdome in Abigail 1. Sam. 25.36 not vpon Nabals feast day not when his heart was merrie within him to acquaint him with heauie newes and mourneful tidings of Dauids wrath and resolution but to stay till the feast was ended it may happilie in me be iudged a point of follie while our feasts lasts yea in the middest of our reioycing to offer to your Lordship and the view of others this tractate of sadnes and sorrow mourning and humiliation My apologie is at hand my defence not farre to seeke The case is not alike and so our course may well differ for with them the danger was well ouer Dauids wrath was well appeased so that shee might with safetie watch a fitter opportunitie to communicate those things vnto him But with vs and our times the danger is imminent our Dauid is not appeased Isai 9.12 For his hād is stretched out still so that delay were now very dangerous and not to hasten to the practise of it verie pernicious to mens both present and future state Skilfull Physitians haue their time of the yeere of the Moone and of the signe which they hold best and fittest for letting of blood cutting searing and administring of purging potions yet if they see the state of the sicke patient cannot well abide so long vndealt with but in some diseases it be dangerous to delay a day nay but a few houres as in a pluresie they wil open a veine though the signe be in the vitall parts which in their generall practise they hold vnfit and often ioyned with great danger neither doe men vsuallie reprooue them for it vnlesse it be out of their ignorance Can I then of any man be iustly blamed if I offer this spirituall Physicke to all and be S. Pauls preacher 2. Tim. 4.2 Out of season euen now as it were to let the sicke blood when the signe is verie nie the heart Seeing if wee had no particular occasion by Gods iudgements yet the generall condition of all who are mortall and the generall infection of all who are sinfull and the absolute necessitie of this dutie which being not taken in hand in time but deferred a day nay an houre or two may as much danger the spirituall estate of the soule as omitting of bleeding in a pluresie may the health of the bodie Seeing the Scripture speaketh but of one time or day of turning vnto God which time and tide being not taken there is no turning of the tide againe no reuolution of the time but that though a man may liue with Esau many a yeere after he hath lost the opportunitie of the blessing and of repentance to seeke it and that with a fountaine of teares Heb. 12.17 Yet hee may not find place to repentance It cannot then vpon the point bee vnseasonable for me to cal for this in euery season which at no time can come too soone nor yet too late so it be serious and true but the occasion being let slip cannot be recouered againe if a man would giue a world for it Besides I am not without president of the like For the holy man Iob Iob 1.5 called and commanded his sonnes to sacrifice and so to repent for thitherto the burnt offerings hee made led them not at the end of their feasts when their seuen daies were ouer but euery day lest that should fall out which hee feared that they should sinne against God though it were but in their hearts so carefull was he a thing easily seasing vpon the hart hands and tongue when the rebell flesh is pampered with full diet and many dishes and the mind with pleasures and delites transported out of it selfe yea and fearing also that which after fell out lest if they deferred their repentance and seeking of reconciliation they might be ouertaken with death in the very act of their feasting Vers 18.19 as they afterward were when they began their courses of feasting euen in the first day Hath not that also some resemblance with this Iohn 19.41 that Ioseph built his sepulchre in the place of his pleasure his garden as knowing how easie it was for him in his pleasures to forget himselfe and his end And if we be men of the same matter and cast in the same mould yet their holines exceeding ours this doctrine of humiliation may not be vnfit for vs not onely to be known but practised lest if wee deferre it it should fall out with some of vs as it may wel with all for any Writ of priuiledge wee can sue out that wee may with Iobs sonnes bee taken before our feasts be ouer and ere euer the time
the people that he said vnto God Ezra 9.6 I am confounded and ashamed to lift vp mine eies vnto thee my God for our iniquities are increased ouer our heads and our trespasse is grown vp vnto the heauen so ought euery man when he commeth before God to labour to be ashamed and confounded in himselfe for his own sinnes and think that it belongeth vnto him whatsoeuer he is not onely to be ashamed when he is in the sight of the world and in the view of men but when he is in his secret chamber or closet when none but God can be an eie-witnes thereof thus were Adam and Eue ashamed of themselues when there was not a man nor a woman more in the world to look vpon them yet were they ashamed of their owne nakednes when they beheld the same And to this shame must he ioyne sorrow sorrow for sin and for the punishment that belongeth vnto it But if he would haue that which God requires and will accept hee must labour for that sorrow which the Gospell commendeth which proceeds from the consideration of the goodnes of God that is because hee hath offended so good and so grations a God Some may say what measure of sorrow do you require euery man to haue Euery mans sorrow should be answerable to his sinnes all mens sorrowes are not alike neither is it necessarie indeed that euery man should haue sorrow that is necessarie but there is a difference to be found among men arising thus Sometime from the greatnes and smalnes of their sinnes for as a burthen the heauier it is the more it presseth downe so the sinnes of men the greater they are the heauier they are and the more they humble men and presse them down with sorrow so that according to a mans sinnes so is his sorrow The difference of the sin makes dissimilitude in sorrow some mens sins are like botches that are soone cured with the pricking of a needle others are like wounds or sores that will not be cured without the lancing of a rasor so some mens sinnes are cured with a little sorrow others must haue more In all the rule of Chrysostome is general Secundum peccatorum proportionem sit tibi lachryma Si magnus est lapsus tuus maior sit lachrymarum tuarum correns Hom. 22. ad pop Antioch According to the proportion of thy sinnes so should thy teares be If thy sinne be great greater must bee the streames of thy teares Sometimes also there is a difference according to the present afflictions and iudgements that are vpon men either when their afflictions are greater and their conscience agreeth with them as the cause and effect for then Prou. 18.14 a wounded spirit who can beare or else they are lesse and their conscience not so checking or accusing them and then the spirit of a man will beare his infirmities and so is his sorrow the lesse Sometime there is a difference because some men the Lord deferres longer before he sheweth them grace and fauour oftentimes to proue their patience or to make them pray more earnestly which maketh their sorrow the greater and another man calleth and God sheweth him grace and fauor presentlie that he is scarse knowne to goe by the way of sorrow to repentance So we reade of Lydia Act. 16. for wee reade nothing of her sorrow but of her conuersion Lastly there is a difference because some men haue often bin in the schoole of repentance and haue been often humbled others haue neuer before been humbled Now as to him that hath bin often vnder the Physitians hand and is daily taking some of his receits more gentle medicines are sufficient when as he that neuer was must haue sharper potions so must it be with these From these or some such like causes there ariseth a difference in mens sorrowes but howsoeuer of euery man there is required sorrow for his sinnes or else no remission of sinnes but for the quantitie of it for me he must be his owne Physitian seeing he and not we know the greatnes of his sinnes For euen in some diseases Physitians who prescribe the medicine leaue the quantitie to be taken at the patients discretion Then let euery man examine himselfe in this case and if he haue found that he neuer passed by this gate of sorrow and humiliation he can neuer come to the throne of grace Hath any man liued 20. 30. 40. or 50. yeers and yet can neuer say that he was sorie or ashamed before God for his sinnes he is doubtlesse in the state of impenitencie and hath not receiued the remission of his sinnes but all his sinnes from his cradle vnto this day are written before God in a piller of marble with a pen of iron neuer to be blotted out vntill he haue obtained this Then let him labour to get a heart and eyes to see his sinnes and to applie to himselfe the curse of the law and the wrath of God to make him seeke to God in humilitie that he may obtaine his mercie for vntill he be come to this condition he deceiueth his owne heart if he thinke he haue obtained mercie but being thus humbled and hauing shame sorrow and feare he is in the state to finde mercy comfort and glorie Outward humiliation is double verball and reall Hauing seene the inward humiliation we must proceed to the outward which is also double verball and reall That which is in word is called confession The reall belongs to the whole life and all the actions of it But first I must shew that there ought to be an outward humiliation Men ought outvvardly to humble themselues He that repenteth must not only haue an inward but an outward humiliation not in soule but in bodie and other cariage of his life manifested by that of Ioel Ioel 2.12 Therefore now also saith the Lord turne you vnto me with all your heart and with fasting and with weeping and with mourning Also by that of Isaiah Isaiah 22.12 And in that day did the Lord God of hosts call vnto weeping and mourning and to baldnes and to girding with sackcloth Examples hereof are many 2. Sam. 12. 2. Sam. 24. Dauid often repenting humbled himselfe outwardly so Ahab that had but a temporarie repentance yet he had an outward humiliation so the people of Niniuie what outward humiliation had they The Apostle Peter and Mary Magdalon all of them haue beene humbled as in soule so in body which manifest that wheresoeuer there is true repentance there is also the outward humiliation And this hath reason to confirme it Reason 1. 1. because the Lord will be serued both by the soule and the body seeing he hath made both and redeemed both for 1. Cor. 6.20 Yee are bought for a price therefore glorifie God in your bodie and in your spirit for they are Gods Now repentance being a part of Gods seruice and a meanes to glorifie him
get not because they aske not or aske amisse Obiect But some man may obiect here what neede men aske and pray for repentance seeing God giueth it to many not asking as hee gaue it to Paul and others Answ I answere that this is no dispensation to free any man from this dutie It being a sinne for a man not to pray for the things which he is bound to haue though God then doe giue him them vndesired yet is hee to bee humbled in soule when he hath them for not praying for them And so no doubt they were that truly repented Besides Gods extraordinarie dealing is no rule for ordinarie things nor any warrant for a man to neglect ordinary meanes As it is no warrant for a man to neglect prouision for his life because the Lord extraordinarily fed the Prophet by rauens Yea rather men should thus inferre that if to them hee gaue it not seeking it and if hee was found of thē that sought him not how much more will he be found of those who seeke him and giue to those who aske it of him Vse 2. The second vse is to perswade men to vse this meanes by which they may thus obtaine repentance or renew it not onely to frequent the hearing of the word which is one meanes by which this may be wrought in them but feruently also to call vpon God who is powerfull by his word that it may be effectuall hereto and that hee would turne their hearts and doe that which is his proper glorious worke namely to drop into them his grace which may mollifie their stony hearts and to quicken their soules being cleane dead in sinne And this ought they to doe not seldome or coldly or negligently but often with vehemencie of affection and with all importunitie giuing no rest night nor day to themselues or to God till they haue obtained their desire For this importunitie how it will preuaile Christ sheweth in Saint Lukes Gospell by the parable of the vnrighteous Iudge Luke 18.5 which though hee feared not God nor reuerenced man yet because the widow troubled him by her importunitie hee would dee her right And to whet them on they ought to labour to see their want of it by reason of their owne sinfull and wretched estate together with their inabilitie to performe it of themselues who cannot make one haire white or blacke nor remooue any wrinkle from their faces much lesse change their soules They may be able to pray to God as Augustine did August Confess lib. 1. cap. 5. Augusta est domus animae meae que venias ad eam dilatetur abs te ruinesa est refice cam c. The house of my soule is very little how canst thou come vnto her doe thou therefore inlarge it It is very ruinous doe thou repaire it It hath many things which may offend thy holie eies I confesse and know it but who shall elense it or to whom rather should I pray then vnto thee Specially seeing the holy man Iob saith Iob 14.4 Who can make it cleane that commeth of an vncleane thing As if he said no man And yet Dauid saith to God Psalm 51.27 Wash me thorowlie from mine iniquitie and clense me from my sinne And againe Purge me with hyssope and I shall be cleane wash mee and I shall be whiter then snow And hee that shall thus pray shall obtaine hee that shall thus wrestle with God shall vndoubtedly ouercome For if men who are sillie wormes stand so much vpon their honour that they thinke it a disgrace that any man should say that hee had in vaine asked helpe at their hands as we reade of the Senators of Rome in old time Shall not God who is as able as the richest and as willing to giue as the frankest yea and hath as great care of his glorie as any man hath of his worldly worship and renowne thinke it a disgrace that any man should goe from him with this discomfort say I haue in vaine afflicted my soule humbled my selfe at his footstoole repaired to the place of his presence and called vpon him faithfully can get nothing And the rather shuld we thus frequently pray because God hath so often granted grace to men euen whilest they asked it and doth touch their hearts and soules by his spirit in the very instant while they are thus exercised in earnest prayer For as the Smith striketh the iron while it is hot or fit to receiue any forme or impression so God although hee could imprint his grace in the coldest and hardest heart or most flintie disposition yet hee rather doth it when the affections are stirred vp by hearing of the word publike praier or by some priuate Christian exercise of reading singing praying and such like and then chiefly sendeth hee his spirit and worketh and thereby conuaieth grace vnto men Therefore there should bee more care had in comming to the publike assemblies of the Church and praiers thereof and in stirring vp our affections to pray vnto God seeing at that time especially he giueth grace vnto men and if we be not wanting to our selues he will not be wanting vnto vs. He then that reiecteth these goeth on carelesly and negligently if God doe not giue him repentance but leaue him in the blindnes and hardnes of his owne hart he hath none to accuse but himselfe And thus much for the efficient causes of repentance whether principall or instrumentall without vs or within vs or from vs. The finall cause of repentance Gods glorie and a mans owne good Now we must proceed to the finall cause and end of repentance which is principally the glory of God and then the good of the repentant either temporall or spirituall either present or to come as the remoueall and preuenting of punishment or procuring of some good as earthly blessings and eternall happines I say all men ought to confesse their sinnes and humble themselues condēning all their waies in the sight of God and studie and labour for the mortification of the flesh and true regeneration that they may glorifie God by that change and new life and procure good to themselues spiritual and corporall temporall eternall Which is manifest by that in the book of Ioshua Ioshua 7.19 whē as Achan had sinned Ioshua biddeth him giue glorie to God confesse his sin And the Apostle Paul saith in the Epistle to the Romans Rom. 3.23 They haue all sinned and are depriued of the glorie of God as if he had said they are depriued of that by which God is glorified And if we consider of repentance as it is beneficial vnto mā S. Iohn saith Matth. 2.7 that repentance auoideth iudgements to come So they that heard Peter preach were such as by repētance did auoid the iudgement to come And our Sauiour Christ saith Luke 13.3.5 Except ye repent ye shall all likewise perish where he noteth that
and sometime for loue of vertue may leaue their sinnes And there is a serious repentāce of the wicked but it is but temporarie as that of Ahab which is but worldly sorrow that brings forth death And there is a repentance of hypocrites which is fained and Pharisaicall onely in the outward act But of none of these doe I speake but of true repentance such as is described before touching which this is the point to be obserued Only the elect can truly repent That true sincere and sauing repentance is onlie of the elect and that none can repent and truely turne to God from their sin but they who are elected of him And this is a book case prooued thus First in Isaiah Isa 59.20 where the Lord promiseth the Redeemer vnto them that turne from iniquite in Iacob So that onely they for whom Christ died can repent So the Apostle Peter saith Acts 5.31 God hath made him a Prince and a Sauiour to giue repentance to Israel That is to the true people of God Hence it is that the Apostle Paul to the Romanes Rom. 2.5 speaketh of some that cannot repent through the hardnes of their hearts Likewise the Author to the Hebrewes excludeth manie from repentance and saith Heb. 6.4 That it is not possible that they should be renewed by repentance This further hath a probatum est as we say for it is neuer found in the Scriptures that any truly repented but such as were Gods by election and grace and such were Dauid Peter Manasses Mary and such like who truely repented because they were his whereas others neuer could because they were not elected of him Therefore this is a thing onely proper to the children and elect of God which truth standeth with reasons also out of the word of truth Reason 1. The first is because repentance and remission of sinnes goe together and to whom one belongeth to them both appertaine therefore are they ioyned together by the Apostle Peter Acts 5.31 Hee shall giue repentance to Israel and remission of sinnes But remission of sinnes is proper to the elect of God and is onely a benefit bestowed vpon his owne As in the Apostles creed wee beleeue it to bee a priulledge onely belonging to the Church and her members Therefore repentance is likewise onelie theirs Reason 2. The second is because true repentance the spirit of regeneration and true faith euer goe together and are inseparable for from these it ariseth and commeth as hath been shewed now onlie the elect can haue these and those who are Gods As saith the Apostle to the Romans Rom. 8.9 They that haue the spirit of Christ they are his And none can haue faith but those that haue Gods spirit And S. Iohn saith Iohn 1.12 To as many as receined him and beleeued in his name hee gaue power to be the sonnes of God Then if faith and the spirit of sanctification be proper onely to the elect none but they are likewise capable of this benefit of repentance Reason 3. The third is because repentance in this life and saluation in that which is to come are necessarie consequents one of another whosoeuer repenteth shall be saued and whosoeuer is saued did repent but saluation is onely of the elect therefore repentance is proper to them also Question Why then is repentance preached to all Answ Because the Lord onely knoweth who are his and who belongeth to his election and not man and therefore though there bee many wolues within the Church as sheep without yet must as Augustine saith the Minister preach to al because often wolues are made sheep and for ought that he knoweth one may be called as well as another For as Augustine speaketh of faith so may I of repentance Posse habere fidem sicut posse habere charitatem naturae est hominum habere autem fidem vt habere charitatem gratiae est fidelium August de praedest Sanct. lib. 1. cap. 5. The nature of man may haue and is capable of faith as it is of charitie I ad of repentance but it is a proper grace of the faithful to haue faith charity I adde here also repentance And sometime men most vnlikely are wont to haue faith and brought to repent and others whom men would thinke God had chosen are reiected As Dauid in the eies of Samuel was farthest off from the kingdome of all the sons of Ishai yet he only was anointed so oftentimes hee that is most likely in the eies of man by reason of a ciuil course of life is farthest from repentance Who would haue thought that Saul a persecuting Pharisie should haue bin conuerted and many other ciuill and slie Pharisies and Scribes been left in their sins yet so it was By which it appeareth that many more vnlikely are called and conuerted when others more likely are left in their corruption And thus the question being resolued I come to the vses of this point Vse 1. And first this is but cold newes for many men liuing in the Church and lying in their sins in their hardnes of hart and impenitencie yea when they are such as by the means which draw others to a consideration and search of their waies and to a reformation of their liues they are more hardned and further from returning as namely by the iudgements of God and the preaching of the word This may be cold at their hearts they can haue no assurance that they are Gods I doe not say that they are not his at all for not simple impenitencie but finall obstinacie is a proofe of that but they can haue no assurance that they are his while they are in that condition yea rather they haue iust cause to suspect they are not his Such men especially as when they are perswaded to this dutie answer some in words and some by their cariage what needs this or to what end is it our sinnes are now past neither can wee effect that we should not haue fallen that that is done cannot be vndone why then should we mourne or afflict our selues These persons consider not that though the action bee ceased yet the guilt remaineth which is an obligation binding them to eternall destruction and leauing in them the corruption and deformity of the soule and all the faculties of it But if they would reason rightlie they should conclude the contrary to that they imagine One comforting a certaine Philosopher mourning for the death of his son vsed this argument to perswade him that by al his lamentation he could not remedie that which was done and reuiue his sonne to whom hee answered Yea this especially I grieue for that it cannot be otherwise So should they mourne that they haue offended and that it cannot be otherwise compassed but that they haue offended and transgressed the law of God Others there are who seeing their sin prosper with them and God vsing it well and
accomplishing by it what hee would haue come to passe aske why they should vexe and trouble themselues As those men did of whō S. Paul to the Romans speaketh who said Rom. 3.7 If the verity of God hath more abounded through my lie vnto his glory why am I yet condemned as a sinner Which also was the voice of Lea who said Gen. 30.18 God hath giuen me my reward because I gaue my maid to my husband See because God did not curse her shee blessed her selfe in her sin Many men when they see sin prosper blesse themselues in it and neuer bethinke themselues of sorrowing or repenting As if men might abide in sinne because grace doth abound or good may come of it but whosoeuer conclude so the Apostles sentence is Rom. 3.8 their damnation is iust Vse 2. The second vse serueth for matter of comfort to as many as are partakers of this grace and gift of true repentance because by it they may be assured they are of the elect of God and of the number of his A thing that many men would know and for that purpose fall to search into Gods secrets and so often to lose themselues as the proud Eagles lose their eies looking vpon the bodie of the Sunne not content with the beames of it whereas with more safety and lesse labour they may find it neerer hand What follie is it for a Merchant to traffike far for a commodity with danger of obtaining it when he hath done all when he may haue it at home Euen so is it great follie for a man to climbe vp into heauen and to search curiously into the counsell of God for his election when as he may haue the proofe of it within himselfe namely if he haue a new heart and a new life if hee haue truly repented and be renewed This is the brand and marke of all Gods sheepe he that hath it may be assured he is his As the Apostle to Timothie saith 2. Tim. 2.19 The foundation of God standeth sure and hath this seale the Lord knoweth who are his let euery one that calleth on the name of Christ depart from iniquity That is to say if a man do repent and forsake sin he shall know in himselfe whether hee bee the child of God or no. Againe to the Colossians hee saith Colos 5.24 They that are Christs haue crucified the flesh with the lusts thereof whence also this will follow they that haue not crucified the flesh with the lusts thereof they are none of Christs Wouldest thou know now whether thou art Christs or not then examine thy self whether thy lusts and affections are crucified or not If they be not but sinne haue as much sway and force in thee as euer it had and is not subdued nor the bodie of sinne destroyed in thee thou art none of Christs But if the flesh and corruptions thereof bee subdued mortified and crucified then art thou Christs And as the standers by said of Peter Matth. 26.73 Thou art one of his for euen thy speech bewraieth thee so may all beholders say of thee Thou art one of his yea thou maist vnfallablie say to thine owne heart I am his for my repentance my mortification and sanctification doth seale vp the same vnto me We haue seene thus in generall the parties to whom repentance is appropriated that is the elect now more specially we must consider them The elect are of two sorts either such as are vncalled and as yet naturall men or else such as are called and regenerate both these haue neede of repentance and must repent And in the first place wee must speake of the first The naturall man must repent The naturall man and hee that is yet not called must repent and repentance is verie needfull for him which wee prooue thus They were naturall men to whom Iohn preached Matth. 3.2 Repent for the kingdome of God is at hand So were those vnto whom Peter preached Acts 2.38 saying Amend your liues c. Likewise those to whom Christ preached Luke 13.3.5 saying Except yee amend your liues yee shall all likewise perish Of whom also Saint Paul speaketh 2. Tim. 2.25 willing Timothie to instruct them that are contrarie minded proouing if at any time God will giue them repentance Naturall men then who neuer repented and yet doe belong to the election of God ought to repent And for good reasons Reason 1. The first is because all the elect shall enter heauen and shall possesse the ioyes th◅ which cannot bee vnlesse they bee regenerate and renewed by repentance As our Sauiour Christ said to Nicodemus Iohn 3.5 Except a man be borne againe hee cannot enter into the kingdome of heauen What must hee enter into the wombe againe No But except a man be borne of water and of the spirit Then he must be a regenerate man and therefore a repentant man that he may enter into heauen Reason 2. The second is Because euery naturall man as he is such an one is but the old man hath the image of Satan and is as like him as an egge is to an egge But he must be a new creature in Christ and haue the image of God which is not to be had but by repentance For to put off the old man and put on the new he must passe by these straits of mortifying and crucifying as saith Augustine August de Doctrin Christ. lib. 2. cap. 16. the serpent is said to put off her old skinne and receiue new strength being streined or pressed by the straitnes of a hole by which she passeth Obiect But some may obiect the saying of our Sauiour Luke 15.7 That there shall bee more ioy in heauen for one sinner that conuerteth then ninetie and nine iust persons that need no amendment of life Then it seemeth all must not repent nor haue neede of it Answ I answer that there are none so iust that need not to repent For if we respect men before their calling then S. Paul saith Rom. 3.10.23 All haue sinned and there is none righteous no not one But if we respect men called it is not against this point and if wee should vnderstand the place of them the resolution is easie that it is spoken comparatiuelie in respect of sinners that neuer repented That they neede not so much repentance as the other As a house once repaired well will not need so much repairing as that which neuer was repaired But if the place bee vnderstood of Angels as Ambrose doth interpret it it is nothing to men If it be vnderstood of the Pharisies and hypocrites which thought that they had no neede of repentance and by that had the more neede as Augustine doth expound it Aug. in quaest Euang. lib. 2. cap. 23. it maketh nothing against this but that all naturall men haue neede of repentance Which may for vse of it teach this thing
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
to accuse no diuell to terrifie no Iudge to arraigne and condemne nor hell to torment yet then is he cast downe because hee hath offended a louing mercifull and long suffering God And againe when the anger and indignation of a man is as well for secret sinnes as open for small as great for such as are condemned by the law of God onely as for those which are punishable by the law of man this affection if a man can find to bee within him hee may assure himselfe that hee hath true repentance Vse 3. 3. This may incourage men to labour for and nourish this indignation in themselues this wrath and hatred against and of their sinnes They may hate no person but they must hate their sinnee or them for it If a restraint be touching the hatred of their person there is libertie for the hatred of the sin and especially for a mans own sins for if hee haue not the hatred and indignation for his own the other for other mens is but hypocrisie if hee be not more angry with a lesse sin in himselfe then a greater in another We are forbidden to let the Sun set vpon our wrath in respect of men that offend vs Ephes 4.26 but not of sinnes where by wee offend God In our hatred of them the Sunne must both set and rise and it must vpon them still remaine for he shall euer haue more peace with God and more assurance of his loue that is most out of peace and most angrie with himself and hath the greatest indignation in himselfe for his sinnes As Phineas was then most acceptable to God when he had shewed it against the sin of Zimbrie Cosbie So shal he be that sheweth it most against his own sin by which he hath dishemouted and prouoked God The fourth effect or signe of repentance is feare The fourth effect and suit of this repentance is feare for so saith Paul 2. Cor. 7.2 yea what feares that is to say a certaine awe of God when a man is afraide to displease him There is a double feare one filiall and an other fertile differing thus 1. In respect of the obiect which is sin Filiall feare feareth sinne as sinne and because it is sin seruile feare feareth punishment rather then sin and sin in respect of punishment 2. In respect of their grounds for filiall feare feareth God because he is gracious and merciful feruile feare feareth God because hee is lust and powerfull and able to putrish for sinne 3. They differ in regard of their attendance for filiall feare is ioyned with loue such as good subiects beare to good Princes and ordinarily children beare to their parents but seruile feare is ioyued with hatred such as seruants beare to their cruol inasters this maketh a man flee from God and get as farre as hee can out of his sight the other maketh a man draw neerer and neerer to God and presse vpon him as farre as hee can with reuerence Now here I vnderstand the Apostle speaketh of filiall fere because he speakes of men in the state of grace and of an effect of the grace of repentance and regeneration So that then in the fourth place I obserue this that Feare the fourth effect or signe of repentance True repentance bringeth foorth in men feare that is an affection fearing sinne because it is sinne fearing to offend God because of his mercie and goodnes and benefits receiued not flying or departing from God but drawing neerer vnto him when they haue offended him So saith the Apostle here The same also is manifest in Dauid who being a thirst desired the water of Bethlehem to drinke whereupon three of his worthies brake through the host of their enemies and brought him some of the water but Dauid would not drinke of it 1. Chron. 11.18.19 but poured it out for an oblation to the Lord and said Let not my God suffer me to doe this should I drinke the blood of these-mens liues for they haue brought it with the ieopardie of their liues This sheweth that it was the sinne hee feared and not the punishment So likewise the Prophet Hosea saith Hosea 3.5 Aftorward shall the children of Israel conuert and seek the Lord their God shal feare the Lord and his goodnesse in the latter daies So saith the Prophet Dauid Psalm 130.4 There is mercie with thee O Lord that thou maiest bee feared Likewise the prodigall sonne Luke 15. when he repented his feare made him come to his father to confesse his sinne And Marie sought Christ for his goodnes Luke 7. though shee had lead her life in wickednesses and was smitten for them yea and foucken with feare yet her feare made her presse vpon Christ These all teach vs that repentance is accompanied with a filiall feare which thing these reasons also confirme Reason 1. 1. Because euery true repentant is a true child of God Now at is the nature of a child as to obey of loue so to feare to disobey of loue For all feare saith Bernard Seruilis est timor Auamdiu ab amore non mane Bernar. Cant. serm 83. is seruile if it flow not from loue And againe Qui de amore non venit honor non honor sed adulatio Ibid. The honour and reuerence which commeth not from loue is no honor but a formall fanning Reason 2. 2. Because in the 〈◊〉 repentant Gods loue be areth sway as selfe-loue did before therefore as that made him sometimes restraine his corruptions for hope of good or feare of punishment so this now maketh him flie and feare sinne because God is good There is one man saith Bernard that Est qui confitetur Deo quia potens est est quoniam sibi bonus est est quia simpliciter bonus est 1. Seruus est timet 2. Mercenarius est cupit sibi 3. Filius est desert patri Bern de diligendo Deo confesseth to God and reuerenceth him because he is potent and mightie another because bee is good to him a third because he is simply and absolutely good As it is in the Psalmes Psal 118.1 Praise ye the Lord because he is good The first of these is a seruant and feareth the second is an hireling and desireth for himself the third is a son and giueth honor to his father And indeede as he that loueth another is afraid out of his loue to offend him euen so is it with such a man towards God Reason 3. 3. Because the repentant hath a perswasion of the loue of God to him which hee knoweth from his owne loue to God which he findeth in himselfe this rising as it were from the reflexe of that heate and therefore he will flie to GOD and not from him euen when hee hath offended him Now vpon this thus taught and proued I ground these vses crossing some and comforting others 1. This is a hard saying for
thirst more presently prayed him saying Master giue me of that water that I may thirst no more nor come hither to draw vnderstanding and dreaming of materiall water such as shee daily needed for the bodie So doe many men now for when wee talke of the desire of spirituall riches they will talke of earthly and whereas they should desire those things that concerne the spirit all their desire is for the world how should there bee true grace in these men how should they haue any assurance that they haue repented when they are like vnto those in the Gospell that were inuited vnto the kings feast who had their seuerall excuses that they might absent themselues Luke 14. One said that he had taken a farme and he must goe and see it another had bought a yoke of oxen and hee must goe and prooue them and another had married a wife and he could not come So many a man saith my profits let mee that I cannot come to heare the word of God and my pleasures carrie mee another way Some other againe will say when I haue done seeking the world when I haue ouercome such a businesse another time or another yeere will I come to heare the word O miserable estate where is that loue and desire and that longing after the word which is required in all repentants Ambrose saith If I should offer thee gold thou wilt not say I wil come to morow but this day thou wilt take it no man will deferre no man will excuse Redemptio anima promittitur nemo festinas Ambrose But the redemption of the soule is proffered and promised and no man hasteneth How truly may that speech of the Father be spoken of our times for earthly things no man wil take time til to morrow but greedily they will seeke for them and not stay till they bee offered them But for spirituall things most mens states are weake and like men readie to breake they are taking order for two three foure and sixe moneths and then are they as farre from any good sufficiencie or further then they were before But to conclude if true repentance bring forth desire of these spirituall and heauenly things as their condition is fearefull who haue it not so is theirs happie and comfortable who vnfainedly find it in their hearts for it doth certainely seale vp vnto them their true conuersion and new birth by which they are liuing creatures in Christ here through his grace and shall liue with him in glorie through his merits in the life to come The sixth signe and fruit of repentance is zeale The sixth fruit and effect of repentance is zeale yea what zeale This zeale is opposite to luke-warmenesse contrary to cold it is heate He is cold which is prophane an enemie to pietie and the workes of holines He is luke-warme that hath some phansie or loue to good things some righteousnesse in the outward act or some common or cursorie inclination therwith contenting himselfe as iudging his case to be as good as the best and can endure to go no further He is hot or zealous who is feruent for the glorie worship of God and the works of pietie is sorrowful when he seeth the defect of thē in himself or others Our point then to be noted is this Zeale is the sixth signe and fruite of true repentance True repentance bringeth foorth zeale that is maketh men zealous for God and his worship zealous of pietie and good workes not to do them carelesly and negligently but it maketh them do though with great labour and cost yea danger and hazard those things which they see they ought to doe This is manifest in this place as also in many other As in the Reuelation Christ saith to the Church of Laodicea Reuel 3.19 Be zealous therefore and amend noting that where zeale is there will also bee repentance and amendment of life Did not Dauids repentance bring forth this zeale 2. Sam. 24.24 when he would be at cost with God to procure his worship and would not offer a burnt offering vnto the Lord that should cost him nothing for whereas if he would hee might haue offered a free offering vnto him yet he would not receiue it for nothing but would giue the price thereof Acts 19.18.19 So may we see this zeale in those men that were conuerted by the preaching of the Gospel at Ephesus they were enforced to take their bookes which were of a great price and to burne them that thereby they might glorifie God by spoyling of those things which were before the cause of his dishonor The like may be said of Paul and Peter Marie and other repentants who haue had this zeale as is at large recorded in the Scripture and how in reason should it be otherwise Reason 1. 1. Because the true repentant is Gods and chosen to life honor and happinesse which this thing namely that he is repentant doth manifest vnto him Then may wee allude to that which Dauid saith in defence of his dancing before the Arke in his zeale when he was derided by Michol giuing the reason why he did it because saith he 2. Sam. 6.21 The Lord hath chosen me rather then thy father and all his house So in this case if he for an earthly kingdome was so zealous for God how much more ought those so to be that are chosen to a heauenly kingdome Reason 2. 2. Because he is regenerate made again and if the first creation required as much as Dauid saith Psal 100.2.3 Serue the Lord with gladnes and he addeth the reason Because he hath made vs not we our selues much more doth this second The more excellent the one is than the other the more zeale is required for the one than for the other Bernard compareth them thus Qui primò secie secundò refecit in primo dedit me mihi in secundo dedit se mihi cui debeo me propter me debeo plusquam me propter se Bernard de diligendo Deo He that made mee first did secondly remake me in the first he gaue me my selfe in the second he gaue me himselfe to whom I owe my selfe for my selfe I owe more then my selfe for that hee gaue me himselfe He that is first set vp by a man ought to bee maruellous careful as it were zealous for him how much more he that being a bankrupte and many pounds worse than nothing is discharged of all and set vp againe So is it in this for men by sinne are worse than nothing and being as it were set vp by God againe what zeale for the Lord ought they to haue c. Reason 3. 3. Because he being redeemed knoweth the price of his redemption how deere it cost God and Christ and why they paied so deere for him Namely as Paul to Titus saith Titus 2.14 That the redeemed might bee a peculiar people to God
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
ioyned vnto him but to driue vs by bitter sorrow to purge out that sinfulnes and those remainders which our precedent sins left behind them in respect whereof we are not yet fully ioyned to Christ And so hauing this signe as the others may bee assured they haue truly repented are regenerated and haue Christ in their hearts as the shepheards were sure when they found all the signes the Angel gaue them that that was he they found in the cratch and so may they bee assured that when death shall come they shall as Simeon prayed when he had Christ in his armes Luke 2.16 depart in peace and enter into glorie The time of repentance Now from these signes and fruits of repentance we must proceed in the next place to the time of repentance when men ought to performe this dutie And first of the generall time of repentance This life is the only time of repentance In this life and vpon the earth there is only place for repentance men onely can heere repent and turne to God So much that place of Timothie prooueth 2. Tim. 2.25 Instructing them with meekenes that are contrarie minded proouing if God at any time will giue the repentance c. Wherby it appeareth that this repentance must bee in this life because the ministery of the word is onely of vse in this life Again in the Reuelation Christ speaking of Iezabel saith Reuel 2.21 he gane her time space to repent Meaning he had let her liue to repent if he had cut her off before hee had taken from her the time of repentance This is insinuated in the parable of the figtree in the Gos-Gospel Luke 13.5.6 where our Sauior Christ saith Except you repeÌ„t you shal al perish wherupon he doth inferre the parable that 〈…〉 and bestowed all the cost that might be and yet it brought forth no fruit the Master of the Vineyard commanded it then to be cut downe Insinuating that if they did not bring forth the fruit of repentaÌ„ce before they were cut downe and died they should neuer do it Also the preaching of Iohn Baptist witnesseth the same who saith Math. 3.10 Now is the axe put to the roote of the tree therfore euery tree that bringeth not foorth good fruit is hewen down and cast into the fire Also the Lord speaketh by the Prophet Ezechiel Ezech. 33.11 As I liue saith the Lord God I delight not in the death of a sinner but that he turne and liue Turne you turne you from your euill waies for why will yee die O ye house of Israel Cyprian thinketh that this place doth prooue Cyprian lib. 3. Testimo aduersus Iudaeos ad Quirinum that repentance is only to bee performed in this life because God saith that he will not the death of a sinner but rather that he returne noting that if he do die then the time â—s pâ—st therfore he desireth his turning â—efore he dieth S. Paul saith 1. Cor. 5.10 We must â—ll appeare before the iudgement seat of Christ that euery man may receiue the â—hings that are done in his body accorâ—ing to that he hath done whether it be â—…d or euill Whence I gather that euery one at the general iudgemeÌ„t day must giue an account of the things done in his bodie in this life but nothing of things done after this life Which place with the other proue that repentance is an act to be performed in this life onely and reason it should be so Reason 1. 1. Because repentance is a fruit of faith and is performed of none but they who haue faith it neither goeth before faith neither can come afterward when faith is ceased and is no longer but in this life onely faith hath a being and not in that life whith is to come for both faith and hope cease to be after this life For S. Paul saith 1. Cor. 13.13 Now abideth faith hope and loue euen these three but the chiefest of these is loue The reason is because faith and hope end in this life when a man hath obtained that he beleeued and hoped for but loue is euerlasting faith then ceasing in this life which is the tree that bringeth forth repentance repentance being the fruit must needs cease Reason 2. 2. Because the essentiall parts of repentance cannot be performed but in this life which are mortification and regeneration there being afterwards no corruption and sinne to be mortified namely in those who haue right to repentance and are the subiects of it Vse 1. The first vse of this doctrine is this to reach vs that if there be no vse of repentance after this life then is there no vse of Purgatory such as the Papists speake of for men die either repentant and so not capable of that place or vnrepentant and so deseruing a worse For afterward is no place for repentance and then for no redemption and deliuerance for their satisfaction being a part of their repentance and no repentance but in this life therefore after this life can be no satisfaction For for them by commutation of penance to free men from the paines of Purgatorie is absurd for that commutation cannot be without repentance This error â—…meâ—h to rise from the practise of the Church who in the more purer times of it when they had excommunicated any for a publike offence and haâ—… for him a long time of his repentance that is to manifest it vnto the Church if before that was accomplished they saw surficient signes of his repentance they sometime remitted 〈◊〉 esse of it And vpon this and 〈◊〉 this grew these satisfactions and commutations But that was onely a mitigation of the punishment which the Church had designed and yet not without repentance but neuer of that which God had appointed did they remit or think vpon to change which these malepartly do at least according to their owne doctrine and that without repentance there being no repentance after this life nor place for that But as Iustin Martyr saith Post animae è corpore egressum statim fit bonorum malorum distinctio ducuntur enim animae ad loca quae eis digna sunt ab angelis bonorum quidem in paradisum impiorum vero ad inferiora loca vbi custodiuntur vsque ad resurrection em Iust. Mart. quaest 75. After the soule is departed out of the bodâ—e eftsoones is there made a distinction of good and euill For the soules are carried by the Angels to those places which are worthie of them and are fitted for them the soules of the good are carried into paradise but the soules of the wicked are carried to hell where they shall be kept till the resurrection Vse 2. 2. This will afford comfort vnto as many as haue cruelie repented which comfort standeth in this that though their liues be short and not so short as vncertaine being not certain of one day or houre being tennants
at will yet let death come when it wil they are prouided for it and may giue it entertainemâ—t with cheereful countenances And as Danid said of Ahimaaz 2. Sam. 18.27 he is a good man and commeth with good tidings so may they say that haue repented of death let it come it bringeth good tidings vnto them because they are at peace with God and in fauour with him for they know that euery thing shall turne for their aduantage death it selfe shall be an aduantage to them This made the Apostle Paul desire to die Phil. 1.23 because he might bee with Christ when hee was once assured that he was reconciled to God A malefactor who hath offended the law and for the same is taken and committed and in danger of death yet if hee can a weeke before the Assises get his pardon from the prince then though all the other prisoners be full of terror and griefe yet he wisheth euery day for the day of assises because he is then sure to be acquitted So a man that hath repented by which he hath assurance of pardon and reconciliation with God needes not feare this day of affise or iudgement howsoeuer others may feare and quake when death commeth because they must not onely depart from men but in stead of their societie shal haue the diuell to terrifie them and hell to forment them and the whole wrâ—… 〈◊〉 God laid vpon them for their impenitence where as he I say that hath repented shall not neede to feare neither van euil death nor a sudden death 〈◊〉 a sudden death because if he haue repented no death can come suddenly to him nor yet an euill death for what euill death can come to a man that hath liued well and hath truely repented That is not saith Chrysostome Non heaest male mori violenta morte finiri sed in peccatis mori Chrysost hom 5. ad pop Antioch to haue an euill death to end his daies by a violent death but to die in his siâ—…es which no repentant doth Like to that which Hierom reporteth of Hikarion comforting himselfe against the feare of death when he said to his soule Hilarion animam agens eidem dicebat egredere anima mea quid times septuaginta prope annis seruiuisti Christo mortem times Hieroni. O my soule goe out of thy house of they why are thou afraid these seventie yeeres almost hast thou serued Christ and dost thou yet feare to die The like I say may a repentant man shy to his soule Goe out my soule 〈◊〉 shouldest thou bee afraid to goe to him with whom thou are reconciled and from whom thou hast a 〈◊〉 barge of all thy sinnes It is for them to feare to die who haue neuer repented who neuer serued Christ but haue been the slaues of their flesh and Satan seeing whose they were 〈◊〉 his shall they bee dying It is 〈◊〉 for him to bee vnwilling and fearefull to goe â—ce Christ who beleeues that hee shall begin to reigne with Christ because hee hath here suffered and crucified his flesh and his lusts for Christ and his loue 3. This may teach vs that if there bee no time for repentance after this life then is it a fearefull condition wherin many men are who contemne repentance when they are called to it And no maruell if death be so feareful to them For thence is the feare of death saith Chrysostome Iude timor mortis quia non viuimus in asperitate Christianis congrua sed so lutam mollem am amus vitam Chrysost hom 6. ad pop Antioch because wee liue 〈◊〉 in â—…steritie fitting Christians but leade a delicate and voluptuous life Euen such a life as all they who put far from them repentance haue made choice of to themselves and so cannot but bee pressed with the guiltines of their consciences seeing they neuer tooke the way to haue any discharge but are like to a malefactor that hath neglected the time and hath not gotten his pardon till the day of Assifes come when it is too late to seeke for it must he not needs be in great feare and horrible distractions much more feareful must it needs be to these who haue neglected the time of repentance so of obtaining their pardon euen till the very day of their iudgement To these as Bernard saith Si illis dicitur cras egrediemini comminatio non consolatio erit ista Bern. in vigil natal Do. serm 2 if it should be said to morrow you shall got out it should be a commination and no comfort yea and to conclude as the 〈◊〉 father speaketh Si tales moriendo non tam egressi dicendi sunt quam ingressi qui non in lucem non in libertatem va dunt sed in carcerem sed in renebras sed in infernum Ibid. These dying in this condition are not so much to bee said to goe out at to goe in who goe not into the light and into liber the but into prison into darkenes into hell The particular time of repentance Now wee will proceede to the particular time of repentance which is double first present it must be done instantly without delay 2. Continuall it must be done constantly and euery day And first for the present and the speede of it Repentance must be present and speedie Repentance must be done speedilie without delay or deferring from time to time or from one day to another Which is manifest by the Scripture Dauid saith Psal 95.7.8 To day if ye will heard his voice harden not your heart As if hee said if you will repent you must not deferre it till to morrow but it must be done while it is called to day And S. Iohn saith Matth. 3.2 Repent for the kingdome of God is at hand And our Sauiour Christ saith Matth. 6.33 Seeke ye first the kingdome of God and the righteousnesse thereof The Author also to the Hebrewes saith Hebr. 3.13 Exhort ye one another while it is called to day c. This counsell the Prophet Esay giueth vs Esay 55.6 Seeke the Lord saith he while he may be found call vpon him while he is neere All which and many of the like kind prooue that repentance ought to be without any delaying or putting off and not without cause Reason 1. 1. Because the deferring of repentance if euer it bee performed breedeth more matter of hartie and bitter sorrow for sinne so that the present delight will neuer answere nor counteruaile the future paine and griefe or if it neuer be performed then do men but sill vp the vials of Gods wrath and heape vp iudgement to themselues as S. Paul saith in his Epistle to the Romans Rom. 2.5.6 But thou after thine hardnesse and bea rt that cannot repent heapest vp vnto thy selfe wrath against the day of wrath Reason 2. 2. Because by deferring a man may bee depriued of the meants by which God
And said vnto his soule thou hast enough laid vp for many yeeres liue at ease eate drinke and take thy pleasure To this may be added the example of the Rulers who are said Iohn 12.43 to beleeue in Christ yet they did not confesse him lest they should be cast out of the Synagogue And the reason of this was because they loued the praise of men more theÌ„ the praise of God And though in the former verse they pretended feare to bee the cause yet it is told vs here that care loue of the world was the cause This was also the reason why Demas had forsaken Paul 2. Tim. 4.10 namely because he had embraced this present world And finally that parable of our Saâ—iuioâ— Christ of the prodigal sonne doth illustrate and make manifest this point vnto vs. For all the while that his portion lasted that hee had enough to spend vpon his pleasure and delight he fled from his father and could neuer bethinke himselfe to turne vnto him but when his patrimonie was spent and that he was bitten with penurie and want then hee could lay downe with himselfe all meaneâ— â—oâ— he might with greatest humility come againâ— to his father and fell downe before him and acknowledged his â—…ult It is manifest then that these are maine impediments and in reason they cannot be otherwise Reason 1. 1. Because repentance requireth all a mans care and diligence the attention of the whole heart it is not a little that can worke it out But where the care and pleasures of the world is there the heart is stollen away Marke 4.19 and the affections diuided not to diuers but contrarie things and so as the senses which haue many obiects can hardly attend any one seriouslie and as they should to perceiue them well no more can the affections affect truly and effect thorowlie two things of such contrarie natures Reason 2. The second reason is because the cares of the world choke the word if they hinder not a man from receiuing it as full hands are able to receiue nothing no not gold when they are full of clay before now affections are like hands saith Augustine which when they are full of the world how shall they receiue the word or if they receiue it a little they will soone choke it Then when the word is Gods instrument to bring men to repentance when either it is not receiued or choked what shall beget this in them how must not cares needs keepe them from repentance Reason 3. 3. Because by these men are made licentious and voluptuous and so can neuer profit by the word no more then seede sowne in the mire can grow nor exercise mortificatioÌ„ Their minds being transported that they cannot remember themselues nor God nor the last day Therefore our Sauiour Christ exhorteth vs Luke 21.14 that wee should take heed of surfetting and drunkennes the cares of this life lest that day come on vs vnwares and take vs without repentance and our oyle in our lampes which these things must needs effect But let vs make some vse of this Vse This ought to incite vs to labour to remooue this impediment and striue the more against it because it is one of the most dangerous ones and that which carrieth men away with the streame some not blushing to pretend this as a let and to professe it others though they couâ—… it yet if then pulse be felâ— it leaneth this way altogether It is one of the greatest most general and dangerous impediments To remooue it then first from those who haue not riches and such a state as they could desire they ought to remember that saying of Christ who aduiseth euery man Matth. 6.33 First seeke the Kingdome of God and the righteousnesse thereof and all these things shall be ministred vnto you Which rule if they obserue the things which they desire shall be gotten with great facility and abundance of which as the promise of God may perswade a man in that hee hath giuen godlinesse so large a charter namely 1. Tim. 4.8 that it hath the promise both of this life and that which is to come so may his performance thereof because he hath thus blessed others euen in these things as for example Salomon 1. King 3.12.13 for when God gaue him his choice to ask what he would because he asked neither long life nor riches nor the life of his enemies but wisdome and vnderstanding to heare iudgement therefore the Lord answered him according to his desire and said I haue giuen thee a wise and vnderstanding heart so that there hath been none like thee before thee neitherafter thee shall arise the like vnto thee Moreouer I haue giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall bee none like vnto â—hee all thy daies Here wee may see earthlie things giuen vnto Salomon for a reward because he had in his choice preferred wisdome before wealth and al other earthly blessings They should remember also the vncertaintie of them And therefore S. Paul willeth Timothie 1. Tim. 6.17 to charge them that are rich in this world that they trust not in vncertaine riches And this is in holding of them if they haue got them And Salomon saith Prou. 23.5 Wilt thou cast thine eies vpon that which is nothing For riches taketh her to her wings as an Eagle and flieth into the heauens And a man should here also consider that when he hath most neede of them they shall least helpe him neither can doe him any good and therefore Salomon saith againe Prou. 11.4 That riches auaile not in the day of wrath And Iob though sometime rich yet he said thus of himselfe Naked came I out of my mothers wombe and naked shall I returne thither the Lord hath giuen and the Lord hath taken c. And that howsoeuer riches cannot helpe him in the time of his aduersitie yet if hee labour for repentance that will abide with him that being true that righteousnesse as Salomon saith Prou. 11.4 deliuereth from death Then as the same wise maÌ„ speaketh Prou. 23.4.5 Trauel not 〈…〉 to be rich but cease from thy wisdome and labor for that which will remaine with thee If any shall pretend vnto me the maintenance of his life and bodie in health and competency and prouision for his wife and children I denie not but that men may lawfully yea must of necessity haue care of their temporal estate yea so much the greater as it is worse and more vnsetled For if the bodie perish for want of things needfull how should the foule bee indued with the life of righteousnesse and holinesse But this is that I perswade that men should nor do as commonly men doe that suffer themselues to be possessed with the cares of this world that is not so hotly to pursue them that they forget to seeke for this
himself from the Lord that he would 2. Sam. 16.12 looke vpon his affliction and to doe him good for their cursing amongst other things happily this good which Dauid speaketh of that the Lord would make him of the very sume seruants which Michol told him had despised him 2. Sam. 6.22 to be had in honour So that God wil make those who now reproch and dospise him afterwards to honour him yea and to glorifie God for them 1. Pet. 4.2.12 in the day of their visitation when God shall call them And as for scandals which arise from professors hee must learne to put a difference betwixt the person and the profession and not for the faults of him to condemne this I haue heard it often obserued that in many handie crafts the more skilfull the trades man is the more vitious he proues in his carriage as in drunkennes and such like yet no man condemnes his Art for all that and why then should men condemne this art of pietie for the impieties of the professors of it Alas how many should haue stumbled at pietie when Dauid fell into his vncleane and bloody sinne how many at Christianitie when Iudas an Apostle of Christ hanged himselfe being before filthie and couetous how many at Peters deniall and forswearing his Master Nay take heede whosoeuer thou art and know that these scandals may be laid before thee in Gods iustice that thou mightest stumble at to thy destruction but labor to make good out of their euils and let them moue thee to striue and pray for more grace that thou maist be able to stand though they fall And thinke that if a wo◠belong to them who giue the scandall which yet by their repentance they may auoid it cannot be well with thee which takest the scandal and art by it kept from repentance The peaceable ends of sinners is the seuenth impediment to repentance Now we must proceede to the seuenth let and impediment which is the ends of other men who hauing liued very wickedly and vngratiouslie yet haue died very peaceablie and either in truth or shew very happily whereupon they gather that they also may make the like end though they liue impiouslie and impenitentlie all the daies of their liues hence it is that nothing is so common in their mouthes as the good theefe saued at the last houre who at the last houre passed from the state of a wicked man to the condition of a godly man and out of the place of dead bodies into the place of liuing soules yea and they will long talke of the end of a wicked man or men which they haue seene or heard to haue been quiet and peaceable to animate themselues to goe on still in their sinnes and keepe them from repentance Yea they will not passe ouer the vnquiet ends and deaths of many who haue repented and their vncomfortablenes at their death who exercised this dutie much in their life time and so are kept from this repentance yea and they haue reason why they should not make such hast to this Reason 1. 1. Because they thinke of themselues that they haue liued and do still liue a farre more orderly and ciuill life then they haue done though not so holily as some others And so doubt not to make as good or rather a better ende then the best of them Reason 2. 2. Because in the hypocrifie of their hearts they perswade themselues that they are the children of God and more deere vnto him thē those whose ends they remember and therefore make no doubt to find as much fauour as they suppose they haue done alreadie Reason 3. Thirdly because by the discomfortable ends of such as haue repented Satan worketh vpon their corruption and perswades them that it is abootelesse and vnprofitable thing for them to vexe and disquiet themselues in crucifying their corruptions seeing they see but little fruite of it in the end But let vs make some vse of these mens follie Vse Euery man ought to striue against this if they desire at all to bee saued which must bee by repentance they ought to labour to remooueit which that they may doe the more easilie they should first remember and consider it well that the quiet ends of most wicked men though not of all commeth partly by the iustice of God and partly by the subtiltie of S◅n and their owne corruption so to blind them that they may haue and doe still imagine that they are as deare to God as any of his and as sure of heauen and euerlasting happinesse and life though they neuer repented in truth neither knew hee what it meant And to change Augustines words a little Sperando desperando pereunt homines c. By hoping and despaire many men perish I say By hoping and presuming manie perish hoping euill in their liues but presuming worse in their deaths And this God doth either lest they should bee conuerted and bee saued as the Lord commandeth in Esay Esay 6.10 to make the heart of this people fat make their eares heauie and shut their eies lest they see with their eies and heare with their eares and vnderstand with their hearts and conuert and hee heale them Or that their companions who haue contemned God and his lawes with them might bee hardned in their course he hauing a purpose to destroy both the one and the other If it proceed from Satans craft and subtiltie that men be thus holdē in impenitencie then is it after this manner he being sure of them and by the former delusion hauing held them seeing what is for his purpose will not trouble them but feede them on still with a vaine hope of saluation by which not onely they dying are as the diuell said to Saul 1. Sam. 28.19 To morow thou and thy sonnes shall be with me so they and their soules with him but he also holdeth many in his power still who outliue them which would be made to bethink themselues if they should see their companions for their former courses to be at their deaths full of doubts and perplexities Againe this should bee thought on when the repentant dieth not so comfortable that it argueth not he neuer had it because now hee hath not the seeling of it no more then a mans feeling of nothing but aches and paines will prooue that he was neuer healthfull or that it is not now because it appeareth not for so should all trees in the winter be accounted dead because their life appeareth not for as this commeth from extremitie of cold so that may come from extremitie of heate by a burtting ague which may so distemper the braine that he may be like Peter in the mount speake he know not what The iudgement of a man then is to be fetched from his life in former time for as he liue◠and beleeued so shall he end in trueth whatsoeuer he do in shew for the