preuents God that there is no neede of any such admonition from him for as diseases are cured by contraries so are these euils Obiect Why then may some obiect are not the penances pilgrimages and other sort of punishments lawfull in poperie or why should they be condemned as they are Answ I answere briefly for it hath bin answered at large in the point of humiliation that we condemne them because in some of them we may say that they are spoiled in dressing and vse the prouerbe much more truely here then men doe in their choler when their meates distaste their palats God sendeth meate but the diuell sendeth Cookes God hath ordained some of these but the diuell hath stirred vp men to corrupt them seuerally to make them distaste God Namely that whereas God commandeth or alloweth them to be done and that men shall doe them to the end they may dislike God and be made vnprofitable to the actor the diuell hath taught them to make that publik which should be priuate and so by ostentation or hypocrisie to marre the act yea to vse them at such times as the Lord calleth to the contrarie yea to thinke by them to merit remission of sinne at least of the temporall punishment which as it is ignorantly taught by their priests seeing remission of sinne goeth before this a man hauing no sooner beleeued and repented but both the guilt and punishment are remitted euen before hee can performe any such act as this so is it sacrilegious to Christ who hath freed vs from both whereas this makes his sufferings and merits imperfect and for one of them only And this is like that Colloquintida 2. King 4.38 which spoiled the whole pot of pottage which was made for the children of the Prophets These are like good medicines which being not taken in their time season and quantitie are poysons rather then medicines But others of them are will-worship things without warrant precept or practise and so good reason there is why we should condemne the things and reprooue their authors And now I come to the vses of this seuenth and last signe Vse 1. 1. If this be so how can many men perswade themselues that they haue repented when there is in their affection no indignation against themselues and their sins and in the action no reuenge nor punishment they haue done no execution vpon themselues or their sinnes they neuer yet restrained or bridled their lusts for all their offending by them in whoredomes vncleannes and wantonnesse They neuer yet abated the vanitie and excesse of their apparell which made them offend against that sobrietie which becommeth women 1. Tim. 2.10 that professe the feare of God They neuer yet fasted a meale or two a day or two because they offended in gluttonie drunkennes excesse But rather like those whom the Prophet Esay speaketh of who said Esay 56.12 Come I will bring wine and wee will fill our selues with strong drinke and to morrow shall bee as this day and much more abundant Or else like vnto him that Salomon speaketh of Prou. 23.35 They haue stricken me but I was not sicke they haue beaten me but I knew not when I awoke therefore will I seeke it yet still These and such like cannot perswade themselues they haue true repentance or if they doe it is a deceitfull perswasion If the Corinthians had been still indulgent to the incestuous person and not haue punished him and excomunicated him would euer the Apostle haue acknowledged them to haue truely repented surely no and when as they neuer tooke any reuenge of themselues for any sinne they haue committed shall God acknowledge them for true repentants questionles no and that shall they one day know when God will iudge them because they haue not iudged themselues Vse 2. 2. This may teach men to the end they may be perswaded their repentance is true to seale it vp to themselues both to search their hearts for this and to labour still it may be â—ound in them euen this punishment and reuenge If they haue been or they be Iudges to themselues and excutioners for the Lord against those things wherein they haue offended him and haue been reuenged of themselues and their sinnes for the Lords sake As hauing offended in gluttouie they reuenge themselues by fasting meales and daies If by whordome and vncleannes they be reuenged of their lusts and flesh by reforming and brideling of theÌ„ by some lawful seueritie afterward If in couetous catching and polling of other mens goods they will bee reuenged of themselues by restitution and deminishing their store If in vsing excessiue pride of apparell by withdrawing from themselues such costlie attire as might happilie otherwise be worne both for their calling and abilitie And so in all things taking a godly reuenge of themselues and of the flesh for withdrawing their soules from God and making them to do that which is contrarie vnto him dealing in this case as a chaste woman would do who being maried to a certaine noble man absent and vnseene should be perswaded of some baud or pandor that another is her husband and so being credulous should take him dwell with him and vse him as her husband But after vnderstanding better and that she was abused by this leaud woman how would she handle such a deceiuer with what indignation would shee looke vpon her how full of wrath would her heart and countenance be how would she be reuenged of her she would thinke it too little to drinke her blood and teare her flesh but by all means would torture her who had so deceiued her and brought her into that pollution So the soule whose eies God hath opened and inlightned by which shee seeth her lawfull and true husband for whom she was created and seeth also how by the deceit of the flesh she was drawne to affect and imbrace to loue and liue with that which is contrary to God and giue that vnto it which is Gods how can she abstaine from this holy reuenge how can she chuse but afflict the flesh that she may reuenge this iniurie to God and her selfe By which this will be manifest that such a soule hath repented and returned Prouided that all this be done of men without any conceit of merit or satisfaction to God for the sin or punishment but onely as an effect of repentance to seale the same vp to themselues and by this to preuent sinne to come that they may preuent the iudgements of God that finding out the depth of the wound that sin hath made they may thus remoue the causes and extinguish the remnants of it taking away the occasions and preuenting the reentring of it again and so preuent Gods hand which would otherwise smite theÌ„ not to be satisfied in the course of his iustice which was effected by Christ neither would he touch vs for any thing past if by perfect forsaking of sinne we were fullie
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
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 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
say will be a probable testimonie of his true humiliation Obiection Some may say then what reason haue Protestant Preachers to condemne the fasting and whipping and humiliation practised in Poperie Answere Chrysostome saith Chrysost hom 3. ad pop Antioc That fasting is a medicine but though the medicine be a thousand waies profitable if an vnskilfull patient vseth it and as I may adde an vnskilfull Physitian prescribe it it may turne to a poyson and not a medicine So some of these things are good profitable and necessarie to humiliation but as they are prescribed by their vnskilful Priests and vsed by vnskilfull men they are poysons and not medicines and make their humiliation vnprofitable because they oftentimes command them things when they are crossing to God that at set times they must be done though God call and giue occasion of the contrarie As for example they must fast though God giue cause of feasting and mourne though he giue cause of ioy and laughter Is it not then iustly reproueable And besides they do that which they haue nither precept nor practise or example for in the Scripture vnlesse it be in Baals priests that lanced and cut themselues And lastly their end of doing is sacrilegious which makes it abominable to God and man that is to omerit saluation and satissie the iustice of God Doe we not then iustly condenine it as a poyson and not approue it as a medicine Now for the vses of this doctrine Vse 1. If this be so how can they thinke then that they haue repented who were neuer yet thus humbled when as thus farre they may goe and not repent but not repent without it Vnto how many may God say Where are your teares and mourning and not why couer yee my Altar with teares for though they can mourne and weepe in abundance for the losse of earthly friends and riches and for the displeasure of men yet doe they neuer weepe for their sins or for that they haue displeased God They haue saued him the labour of putting their teares into his bottel and wiping their teares frō their eies but little to their gaine yea many of them haue counted thē children and fooles who haue wept bitterlie with Peter for their sinnes Such shal weepe if they do it not here when the others shall reioyce and their weeping shall be fruitlesse and vnprofitable to them Againe the same persons or the like though they could often change their attire and put on mourning weeds for the death of friends yet could neuer find any time to put on mourning apparrel for their sinnes to leaue off their gay garish wanton and whorish apparrell not the space of one day for their sinnes that they might the better be humbled within If that be true of Cyprian as I think it most true their case is heauie Non resipiscunt mulieres quae Christi indumenta negligunt sua ornamenta quaerunt Cyprian de lapsis Those women neuer repent who neglect the garments of Christ and affect only their vaine ornaments Many daies can they sequester themselues from the sweete companie of their neerest friends for worldly respects profit or pleasure and such like yet not one day can they sequester themselues that they might mourne for their sins either a familie apart as in Zacharie it was prophesied shuld come to passe Zach. 12.12 that the land of Ierusalem should bewaile euery familie apart by themselues or euery man alone Oftentimes for the health of their bodies for the remoouing of diseasos or the preuenting of some one or other they could leaue their meales but could find no time to do it for their sinnes that they might tame the flesh and subdue it that it might be pliable to the spirit that as principall and accessarie they might be both humbled before God Often they haue been content to lose many an ounce of blood for the health of their bodie but yet could neuer bee content to part with a pound or a shilling of their coine to make reftitution for the health of their soule but liuing and dying the treasures of iniquitie are found in their houses as we heard before out of Micha Micha 6.10 These feare to shame themselues with bringing home and neuer remember the shame they must endure when all secrets shall be laid open not to a few but to all the world when it will be too late to make any restitution And though they haue now courts and pretences for it as prouision for wife and children or necessitie of the Common weale or colour of this or that law yet one day it shall appeare that all these are but pretences when it shal be known whether our reproofes for sinne be iust or your couerings of sinnes be good when as one of our soules and bodies shall pay for it in hell either ours for preaching falshoods or yours for not practising restitution here Vse 2. The second vse serueth to perswade men to labour for this outward humiliation as to confesse their sinnes so to bewaile them with teares not before men nor in the congregation which some may doe in pride and hypocrisie of their hearts who cannot weepe betwixt God and themselues But men should goe out as Peter did and turne themselues to the wall as Ezckias did and then if they draw water before God looking vpon him whom they haue pearced there may be comfort in it As I thinke there may be teares and no repentance for some men as wee say of women haue teares at command so may there be repentance in other some and no teares But when a man can weepe euery day vpon any occasion of worldly griefe and cannot vpon the consideration of his sinne the great displeasure of God the vnspeakeable torments which Christ indured for him c. it is some suspition hee is not humbled and so hath not repented If hee that cannot weepe for worldly causes being so drie brained haue a dispensation not to weepe yet hee that can hath an obligation to do it Therefore the Prophet when he speaketh of sorrow for sinne saith Zach. 12.10 That a man shall lament for it as a man mourneth for his onely son By which he sheweth what a great deale of sorrow is required and deep sorrow wil hardlie bee without teares If there bee a vent at the bung of a tearse or hogshead it will soone run at the head but if it be close stopped there it will scarse run at all So if the heart be pearced the braine and the eies will runne ever in their time and place which must bee laboured for As also there must bee a restraint and abatement of their gorgious and gay apparell for though I thinke not that Christians ought to vse any strange or vnusuall attire as haire sackcloth such as was proper for the times when God inioyned them so to make thēselues the common bie word of the people and their
Pauls preaching So the Apostle Peter saith 1. Pet. 1.23 Being borneanew not of mortall seed but of immortall by the word of God c. Like wise Saint Iames saith Iames 1.18 Of his own wil begat be vs with the word of truth And S. Paul saith to the Corinthians 1. Cor. 4.15 That in Christ Iesus he begot them through the Gospell And the Lord saith by his prophet Ieremy Ierem. 23.29 That his word was like a fire and like a hammer that breaketh the stone Al which places doe prooue that the word is the ordinarie instrumentall eause of a mans repentance and conuersion as also these reasons consirme it Reason 1. First because it is so powerfull and pearcing as the author to the Hebrues saith Heb. 4.12 That it is liuely mighty in operation sharper thē any two edged sword c. Which power it hath not from any inherent qualitie in it selfe or from man that preacheth it but because of the supernaturall power of God who as the Apostle saith to the Galathians Galath 2.8 was mightie by Peter in the Apostleship ouer the Circumcision and was mighty by him also toward the Gentiles Noting that when men are conuerted by the preaching of the word and it is powerfull to that purpose it hath it not of it self but from God but howsoeuer it is indeed powerfull Psalm 19.7 and doth conuert the soule Reason 2. The second reason is because faith is one immediate cause and beginning of repentance Now faith is begotten by the word therefore repentance also must needes come by the word As touching faith the Apostle to the Romans saith Rom. 10.17 Faith is by hearing and hearing by the word of God Therefore preaching the word being the cause of faith it must needs be the cause of repentance Causa causae causa causati Reason 3. The third reason is Because the conuersion of men is the seale and only miracle that the Gospell now hath And it is vsuall with the Lord in working miracles to shadow them by outward meanes that he might conceale his owne worke specially from vnbeleeuers As Salomon saith Prou. 25.1 The glorie of God is to conceale a thing secret Then it is his glory to couer this miracle by this outward meanes 1. Cor. 1.21 and by so foolish and base a thing as preaching is in the eies of the world to worke this great wonder and to saue men designed by Satan to destruction And when I say the word is the instrumentall cause of repentance I exclude not the law as that which helpeth to this though properly it worke it not for by bringing men to the sight and knowledge of their sinnes and miseries it prepareth them for the receiuing of that grace and mercie which is propounded in the Gospel as an eating corasiue which maketh way for a healing medicine But the Gospell is the message of glad tidings and mairing the promises of pardon ◅dre◅sission of fumes is that which especially worketh it or that which doth throughly worke it in men Vse 1. Now for to make vse of this truth vnto our selues First This may teach vs that their case is fearefull that are without the preaching of the word because they are without the ordinarie meanes and so without hope to come to repentance as Iewes Turkes and Infidels that are depriued of the word and they that liue in corners where the sound of it is not heard It was a fearefull curse when Christ said vnto his Apostles Matth. 10.5 Goe not into the way of the Gentiles and into the cities of the Samaritans enter ye not And now that some haue found mercy which sought it not and others are still left in their darkenes and horrible blindnes it is no lesse fearefull when God denieth still the ministerie of the word vnto them and saith as it were vnto his ministers preach not there for it is as if he had said I will not haue these conuerted as Augustine saith Quoniam vt crederent non erat ijs datum etiam vnde crederent est negatum Aug. de bono perseuerantiae God hath denied vnto men the meanes whereby they should beleeue because hee hath no purpose that they should beleeue And so God hath denied to men that by which they should be conuerted because he hath not purposed their conuersion Then wheresoeuer men want it either by the iudgement of God denying it to them or by their owne peeuishnesse withdrawing themselues from hearing the word or else not harkning to it hauing eares not boared but giuen to drowsines and sleepinesse and so they want it though they liue in the middest of it such an estate is a fearefull signe as if God had no purpose they should hee conuerted Vse 2. 2. Secondly this teacheth vs to acknowledge the happie condition of that people or that nation or place wheresoeuer God hath vouchsafed the preaching of the word to wit that it is a mauifest proofe hee hath a people there that hee would conuert and hath a desire to saue them As he said to Paul in the Acts when he was at Corinth Acts 18.18 Feare not but speake for I haue much people in this place Arguing that he had a people there whom hee meant to saue and therefore hee sent his word to them So whersoeuer God sendeth his word and giueth his ministers gifts and conscience to preach the word vnto any nation or people it is a signe hee fauoureth them and that he would haue them conuerted and be saued though not euery one that heareth it for many haue this but to make them more inexcusable and to increase their iudgement but only those to whom he giueth hearts and eares open vnto it which if it be so great a fauour from God then are wee to acknowledge the mercie of God that hath sent his Gospell amongst vs and giuen gifts vnto men to preach the same vnto vs. For wherefore hath God giuen his Ministers knowledge to preach the word is it only for themselues No verily for as they are men they could bee saued with as little knowledge as others But God hath giuen them gifts for the gathering together of his Church and for the conuersion of others And here we are to be stirred vp to walke worthie of this benefit lest it be remoued taken from vs and giuen to a nation that will bring forth better fruit For though we may be alreadie conuerted by the benefit of the ministery hitherto inioyed yet what shal become of our posterity euē of so many thousand infants or sucklings if they may not haue the means by which they may be conuerted If thē we haue any loue vnto thē that as they are our children by nature so they may be the children of God by grace let vs labour to walke worthie of this mercie that we may leaue it to our posteritie as our sathers left it to
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
Genes 6.9 Am I my brothers keeper Or by a good purpose like vnto Abimeleck who when hee tooke the wife of Abraham said Genes 20.8 he did it with an vpright heart Or els by putting it vpon others as Saul who when he was commanded of God to slay Amaleck and destroy all his cattell being reprooued of Samuel for not doing it laid the fault on the people 2. Sam. 15. that they had spared the best things c. Or if none of these will serue then is that of the Elephant wel moralized in them and as it were verified for he being guiltie of his deformity cannot abide to looke his owne face in the cleere water but flies it and seekes the muddy and troubled chanels so they know their soules are so filthie that they dare not so much as to come where they shall be made to see themselues but desire that which will dawbe them vp But if all will not serue but that they are againe and againe made to see their sins and their conscience is awakned to accuse them either by the word or by some affliction vexing them as the euill spirit did Saul then they seeke to dispatch away such thoughts by musike and mirth pastime and dalliance as Saul did the euill spirit by Dauids playing vpon a harpe and so increase them more and more and cause them to ranckle inwardly These are like debtors who being cleane out at heeles as wee say seeke shifts to put off the clamor of their creditors for a day or a week and seeke no protection for themselues no way to cleere themselues but when they know their creditors haue entred actions against them and feed Sergeants to arrest them yea when they are arrested they onely seeke to corrupt the Sergeants or get them into a Tauerne and make them drunke and so get from them and then they thinke all is well So these being farre in debt and arrested by an accusing conscience all their care is how to bee eased of it how to corrupt it or to make it drunke with pleasures and delites and then they thinke all will be well But in the meane time all is worse then naught with them for they are without true repentance which hath not a defence of sinne but an accusation of sinne and takes a course to cleere the person and to get a defence and protection against all accusations and accusers Vse 2. 2. By this may a man trie his repentance whether it bee good or no and whether it bee true or false if it haue this fruite in him that hauing sinned since his former repentance as he cannot but sinne if then I say hee shall seeke to cleere himselfe with God and get a defence for himselfe not if hee cleere his sinne and defend it but if after his fall and committing of sinne he find sinne to him as the Prophet Zacharie speaketh Zach. 5.7 as heauie as a talent of leade and that he find no quiet within himselfe but accusing and burning till hee hath gotten into some place where hee may lament and mourne for his sinne and so accuse and condemne it and intreat the Lord for pardon as the guiltie and condemned person at the barre cries for life when his accusers call vpon the Iudge for sentence against him yea if hee bee like an vniust but a wise Merchant who hauing run himselfe so deepe in debt by taking vp of euerie man while he could haue credit to maintaine his pompe and state that he is able to pay little or nothing of it and seeth that his creditors come vpon him will yeeld his person to none of thē nor diuide his state among them but layes out a great part of it to get a protection from the Prince that he may not be touched of any and till he haue it will neuer lie from the Court gate or the Presence Chamber doore So if hee neuer lie from God be neuer out of his court or from the presence chamber but still solicite him with prayer till hee haue a protection and a defence against Satan and all who would or can lay any thing against him Whosoeuer hath this signe hath questionlesse the thing and in whomsoeuer this effect is the cause is fure in him also and he hath vndoubtedly repented The third signe of repentance Indignation The third signe or fruite of repentance is indignation This is numbred among the other as S. Paul hath set them downe 2. Cor. 7.11 which some men restraine and referre to the Corinthians vnderstanding it of that indignation or anger where with the Corinthians were angrie and very hot against the sinne of the incestuous person which before they fauoured or wincked at Whereunto though I cannot simplie subscribe seeing I know no reason why this should be restrained more than the other and not be generall to them and to all true repentants yet thence we may see what is the meaning of this word namely to bee angrie with and very much offended yea to bee out of quiet with ones selfe that hee committed such a thing so that though before hee liked it well enough and approoued himselfe in the sinnes he committed yet now he hates euery sinne he falles into both loathing it abhorring himself for committing of it The point then to be obserued is this Indignation the third signe and effect of repentance That true repentance begets and brings foorth indignation making men angrie and hot against those sinnes which before they liked and fauoured and to hate those they loued before and to be displeased with those which were pleasing to them yea to bee angrie and out of patience with themselues that they were such wretches and so carelesse to bee ouertaken with them and to take on as it were with themselues that they haue slipped into such sinnes Which as the Apostle affirmeth in this place that their godly sorrow had brought forth indignation so is it to be seene in other examples Dauid repenting for his two capitall sinnes what indignation had he Psalm 51. The 51. Psal for the first can shew being the monument of his bitter mourning and lamentation for it to God and his grieuing at himselfe Likewise when hee saw the wrath of God come vpon the people for his sinne what indignation he had with himselfe for the sin his words will expresse Behold Lord saith he 2. Sam. 29.17 I haue sinned yea I haue done wickedly but these sheepe what haue they done let thine hand I pray thee be against me and my fathers house So we may see Iob crying out Iob 39.37.38 I am vile I haue spoken once yea twice but I will do so no more And againe he said Iob 42.6 Therefore I abhorre my selfe and repent in dust and ashes So likewise in Esay the Lord speaking of his peole that should repent he maketh this an argument that they had repented when they should pollute the couerings of the
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
107 Motiues to Mortification Page 111. 112 P PArts as also Helps are of two sorts Page 103. 104 A true Penitent is carefull to auoid all sinne 199. Two reasons prouing it Page 201 Why one Penitent person was receiued at the last houre Page 344 The Penitent is perswaded of Gods loue to him Page 227 The Penitent discernes two things which he saw not before Page 254 The Penitent will take an holy reuenge of himselfe Page 260 The Penitent is fit for death Page 266 The Penitent need not dread the day of doome Page 267 Popish Penances disallowed Page 255 Person and profession of a man must be distiguished Page â—3â— The Physike of the Soule continuall Page 289 Preaching where wanting their case is fearefull Page 143 Preaching is a great blessing Page 144 Preaching is much to bee respected Page 146 Preaching serues both to beget and to preserue Page 194 Preaching is not like other arts Page 195 Prayer is the instrumentall cause of repentance from within Page 150 Two reasons prouing Prayer so to be Page 151. 152 Presumption of Gods mercie an impediment of repentance Page 308 Three reasons proouing it Page 309 Helps against Presumption Page 312. 314 Presumption the cause of perdition Page 341 Popish Purgatorie of no vse Page 265 R REpentance deseribed Page 1 Repentance is a turning Page 1. 2 Repentance is a turning of the whole man from all sinne 3. and so proued by Scripture 4. And by two reasons Page 5. 8 Fiue sorts of men mistaken about Repentance Page 6. 7 The best way to begin Repentance is to deale with the heart first 9. But the more easie course is to begin with the life Page 9. 10 Repenting must be dailie Page 12 Repentance is from a iustifying faith Page 13 Abab Repentance was from a temporary faith Page 17 Repentance as faith is double Page 18 Repentance how it is before faith 18 How after Page 21 Repentance is not in the ignorant and vnbeleeuers Page 24 Repentance arisoth from the knowledge of a mans spirituall estate 27 Three reasons hereof Page 31. 32 Repentants must haue shame feare and sorrow 51. Three reasons thereof Page 51. 52. 53 The Repentant must be an Examiner an Informer and a Iudge Page 78 Repentance may be without teares Page 95 Repentance hath two parts Page 104 Repentance is not so easily made as is imagined Page 108 Regeneration described Page 113 Where repentance is there is regeneration proued by two reasons Page 115 Repentants are not perfect Page 121 The principall efficient of Repentance is God 125 Proued by two reasons Page 127 The Regenerate shall not fall away Page 132. 133. 134 A man cannot repent when hee list Page 134. 137 The outward instrumentall cause of Repentance is the word 139. 140 Three reasons proouing it Page 141 Why many doe not repent Page 154 The end of Repentance Page 161 Diuers kinds of Repenters Page 167 Remission of sinnes and Repentance goe together Page 169 Why RepentaÌ„ce is preached to the Page 17â— Repentance absolutely necessanie to saluation Page 180 The Regenerate must repent 181 Two reasons hereof Page 182 Seuen signes or effects of Repentance Page 197. 198 How Repentance may be knowno to be true Page 213 Three reasons shewing that Repentance produceth anger at sin Page 218 Three reasons prouing that Repentance makes a man afraid to sin Page 22â— Repentance works a seruent affect on to God and his word 233. Two reasons prouing this Page 233. 235 Reasons proouing that Repentance produceth zeale Page 242. 243. 244 Repentance must be with speede not posted off 136. 270. Fiue Reasons prouing it Page 271. 272. 273 The Proroguers of Repentance taxed Page 274 The danger of delaying repeÌ„tance set forth in fiue particulars Page 281. 282 Repentance must be constant Page 285. 291 292 Two reasons shewing it Page 286 287 The cares and pleasures of the world a let of Repentance Page 324 Three Reasons hereof Page 327. 328 Repentance hindred by scandals 333 Two reasons hereof Page 335 The peaceable ends of sinners a let to Repentance as also the vnquiet deaths of some Repentant Professors 338. 339. Three reasons of it Page 339. 340 Diuers differences betwixt the repentant theefe and our Adiourners of Repentance Page 345 No man is respected for his perfect repentance nor reiected for the imperfection of it Page 348 No restitution no Repentance Page 90 Shifts against Restitution remooued Page 99. 100. 101 Restitution how to be made without crazing credit Page 102 Non-Restitution excludes saluation Page 103 Reuenge the seuenth signe or fruit of Repentance Page 251. 253 How this Reuenge differs from indignation Page 252 Reasons prouing repentance to bring foorth this reuenge Page 253. 255 Reuenge how it may be taken Page 259 This life is the onely time of Repentance Page 262 Two Reasons prouing it Page 264 The delaying of Repentance fearefull Page 269 S SCandals and their remedies Page 333 335. 337 Scandals may by God be set before a man and why Page 338 Searching of a mans selfe necessarie Page 79 Search out two things Page 79. 80 Sinne separated man from God Page 5 Shame whence it ariseth Page 49 No Shame before repentance Page 51. 52 Sinne why of some liked Page 219 Sinners must not be hated except for sinne Page 213 Originall sinne described Page 80 The seedes of all sinnes are in euerie man Page 80 Stumps of sinne sticke in the regenerate Page 107 Sinne why not wholly slaine in this life Page 117 Sinne willingly committed may bee pardoned Page 190 Sins iterated haue been forgiuen Page 191 Of Sighes and sobbing Page 68 Sorrow for sinne makes a man defend himselfe against sin and Satan Page 207 Sorrow and ioy how they will stand together Page 287 Sorrow is ioyned with repentance Page 50. 51. 57 Sorrow for sinne must not bee deemd a melancholike passion Page 55 Sorrow should bee sutable to a mans sinnes Page 58. 59 Whence difference of Sorrow ariseth Page 59. 60 Soule-sicknes is continuall Page 289 T TVrning is of foure kinds Page 3 Turning from one sinne is made by some vnto another Page 8 Turning meerely outward may haue a benefit Page 11 Turning is not constaÌ„t without feare Page 53 V VIuification described Page 113 Vnworthie man must not despaire for his vnworthinesse Page 323 W GOds Word should be heard often Page 196 Why meÌ„ loue the word no better Page 235 Why some cannot abide the word Page 311 Good works from a corrupt fountaine are sinnes Page 46 Whipping vsed of Papists taxed Page 92. 93 Of Weeping for sinne Page 95. 96 The World is an enemie to repentance Page 325 Helps against worldly cares Page 329. 332 Z ZEale a fruit of repentance Page 247 Zeale little in the world Page 244 246 Zealous Protestants scorned Page 245 The difference of good bad Zeale Page 247 Zeale consists of Loue and Sorow Page 248 Zeale that is true how discerned Page 251 FINIS