abolished wheras contrariwise the conscience with a shril voice proclaimes sin to be sin This fight was in Pilat who by the force of his conscience feared to condemne Christ yet was willing and yeelded to condemne him that he might please the people Furthermore this cōbat is in the regenerate but during the time of this life for they which are perfitly sanctified feele no strifte If any shal say that this cōbat was in Christ whē he said Father if it be thy will let this cup passe from me yet not my will but thine be done Indeed here is a cōbat but of another sort namely the fight of two divers desires the one was a desire to do his fathers will in suffering the death of the crosse the other a natural desire which was no sinne but a meere infirmity of humane nature whereby he in his manhood desires as the maner of nature is to seek the preseruation of it selfe to haue the cursed death of the crosse remooued from him The fift point is the effect of this combat which is to make the man regenerate that he can not doe the things which he would and this must be understood in things both good ill And first he can not do the evill which he would for two causes First because he cannot commit sin at what time soeuer he would S. Iohn saith He that is borne of God sinneth not neither can he sin because he is borne of God that is he can not sin at his pleasure or when he will Ioseph when he was assaulted by Putiphars wife to adultery because the grace of God abounded in him wherby he answered her saying Shall I doe this sin against God he could not then sin Lot because his righteous heart was grieved in seeing and hearing the abominations of Sodom could not then sin as they of Sodom did Hence it appeares that such persons as liue in the daily practise of sin against their own consciences though they be professours of the true religion of Christ haue no soundnes of grace in them Secondly the man regenerate can not sin in what manner he would And there be two reasons therof First he can not sinne with full consent of will or with all his heart because the will so far forth as it is regenerate resisteth and draweth back yea even then when a man is caried headlong by the passions of the flesh he feeles some contrary motions of a regenerate cōscience It is a true rule that sin doth not reigne in the regenerate For so much grace as is wrought in the mind will affectiōs so much is abated proportionally of the strength of the flesh wherfore whē he cōmits any sin he doth it partly willingly partly against his wil. As the mariners in the tēpest cast Ionas into the sea willingly for otherwise they had not done it yet against their willes too which appeares because they prayed and cast their goods out of the ship laboured in rowing against the tempest that very long before they cast him out And herein lies the difference betweene tvvo men cōmitting one the same sinne the one of them being regenerate the other unregenerate For the latter sins with all his heart with full consent so doth not the first Secōdly though he fall into any sin yet he doth not lie lōg in it but speedily recouers himself by reason of grace in his hart Hence it is manifest that sinnes of infirmitie are cōmitted only of such as are regenerate As for the man unregenerate he cannot sin of infirmity whatsoeuer some falsly think For he is not weak but stark dead in sinne And sinnes of infirmity are such only as rise of constraint feare hastines such like sudden passions in the regenerate Aed though they sin of weaknes often by reason of this spirituall combat yet they do not alwaies for they may sinne against knowledge cōscience of presumptiō To come to the secōd point the regenerate mā cannot do the good which he would because he cannot do it perfitly soundly according to Gods will as he would Paul saith To will is present with me but I find no means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfitly to do that which I would In this point the godly man is like a prisoner that is gotten forth of the gayle that he might escape the hand of the keeper desires striues with all his heart to run an 100 miles in a day but because he hath strait and weighty boults on his legs cannot for his life creep past a mile or twain that with chafing his flesh tormenting himselfe So the servants of God do hartily desire indeavour to obey God in all his commādements as it is said of king Iosias That he turned to God with all his heart with all his soule with all his might according to all the lawes of Moses c. yet because they are clogged with the boltes of the flesh they perfourme obedience both slowly and weakely with divers slips falles Thus much of the combat now let vs see what use may be made of it First of all by it we learn what is the estate of a christian man in this life A christiā is not one that is free frō al evil cogitations frō rebellious inclinations motiōs of will affections frō all maner of slips in his life cōversation for such an one is a mere deuise of mans brain not to be found upō earth But indeed he is the sound christiā that feeling himselfe laden with the corruptions of his vile rebellious nature bewailes them frō his hart with might and main fights against them by the grace of gods spirit Againe here is ouerthrown the popish opinion of merit iustificatiō by workes of grace on this manner Such as the cause of works is such are works thēselves The cause of works in man is the mind will affectiōs sanctified in which the flesh the spirit are mixt togither as hath bin shewed before Therfore works of grace euen the best of them are mixt works partly holy partly sinfull wherby it is euidēt to a man that hath but cōmon sense that they are not answerable to the righteousnes of the law that therfore they can neither merit life or any way iustify a mā before God If any reply that good works are the works of Gods spirit for that cause perfitly righteous I answer it is true indeed they come frō the holy ghost that can not sin but not only or immediatly For they come also from the corrupt mind and will of man and in that respect become sinfull as sweete water issuing out of a pure fountaine is by a filthy channell made corrupt Thirdly we do hēce learn that concupiscēce or originall sin is properly indeed sin after baptism though it please the councel of Trent to decree otherwise For after baptism it is flat
TWO TREATISES I. Of the nature and practise of repentance II. Of the combat of the flesh and spirit Printed by IOHN LEGATE Printer to the Vniversitie of Cambridge 1593. And are to be sold at the signe of the Sunne in Paules Church-yard in London TO THE READER whosoever GOD hath bestowedon vs great prosperitie and peace with plenty of all temporall blessings that heart can wish for many yeres in this land Prosperity abused hath bin the occasion of many grievous sinnes against the first and secondtable specially of Atheisme neglect of Gods worship contempt of the word prophanation of the Sabbath abuse of the Sacraments c. These and such like sinnes have long called downe for iudgements from heaven upon us the rather because the preaching of the worde hath litle prevailed to bring vs to any amendment of life Whereupon God hath now begun to cause his iudgements to seaze upon vs specially by plague and pestilence that even in the very principall part of this land whereby he him selfe doth as Iob saith round us in the eare and preach repentance to vs. Wherfore it stands vs now in hand if ever to looke about vs and if we have not repented to begin to repent if we have in former time repented to doe it more earnestly If so be that we shall harden our hearts both against his word and iudgements put farre from vs the evill day undoubtedly we must needs looke for iudgements far more terrible then ever we felt as yet if not eternall destruction Let vs be advised by the old world who made light of Noahs warning and were drowned in the flood by Lots sonnes in law who tooke their fathers counsell for mockage and were burnt with fire and brimstone from heaven by the foolish virgins who were sleeping when they should have bene furnishing their lampes and were shut from the mariage of the lambe And to direct thee somwhat in the practise of repentance I haue penned this small treatise vse it for thy benefite and see thou be a doer of it vnlesse thou wilt be a wilfull murderer shed the blood of thine owne soule And whereas there have bin published here to fore in English two sermons of Repentance one by M. Bradford Martyr the other by M. Arthur Dent sermons indeed which haue done much good my meaning is not to adde thereunto or to teach any other doctrine but only to renew revive the memory of that which they have taught Neither let it trouble thee that the principall divines of this age whom in this treatise I follow may seeme to be at difference in treating of repentance For some make it a fruite of faith containing two parts mortification vivification some make faith a part of it by deviding it into contrition faith new obedience The difference is not in the substance of doctrine but in the logicall maner of handling it And the difference of handling ariseth of the divers acception of repentance It is taken two wayes generally particularly Generally for the whole conversion of a sinner and so it may containe contrition faith and nevv obedience under it It is taken particularly for the renovation of the life and behavicur and so it is a fruite of faith And this only sense do I follovv in this treatise I have added hereto a fevv lines of the combat betvvene the flesh and the spirit because repentance and this combat are ioyned togither the one is not practised vvithout the other as appeares by resolving Psalme 51. Spirit Haue mercy on me O God according to thy louing kindnes Flesh. Yea but this thine adultery comprehends infinite sinnes therfore looke for no pardon Spirit According to the multitude of thy compassions put away mine iniquities Flesh. This sinne hath taken such deepe place in thee that it will be hardly pardoned Spirit Wash me throughly from mine iniquity and clense me from my sinne Flesh. Thy speciall trespasse is against man Spirit Against thee against thee only haue I sinned c. Flesh. Except this one sinne thy life is unblameable Spirit Behold I was borne in iniquity c. Yea the best man that is in the practise of godlinesse often appeares to be unlike himselfe the cause is this spirituall combat The flesh other whiles makes him waile and mourne and goe drooping presently after the spirit puts into him as we say the heart of grasse and makes him triumph against the flesh the devill the world Moses was couragious at the red sea but he failed at the waters of strife Iob first praiseth God and after blasphemeth David is often fainting in miserie yet by and by revived Wherefore there is good cause why the consideration of repentance and the combat should go togither that no man after he hath begun to repent might dreame of ease to his flesh as though we should goe to heaven in beds of downe but rather that we might be resolved that when we begin to doe any thing pleasing unto God then wee must looke for nothing but continuall molestations from our vile and wicked natures Written Anno 1593. the 17. of November which is the Coronation day of our dread Soveraigne Queene ELIZABETH whose raigne God long continue William Perkins Faults amended Pag. 73. lin 16. for this first read this sense p. 75. l. 3. speake p. 83. in marg place Zach. 7. 11. with Eph. 4. 19. p. 87. l. 23. for and yet read and the. CAP. I. WHAT REPENtance is REpentance is a worke of grace arising of a godly sorow wherby a man turnes frō all his sinnes unto God and brings foorth fruites worthie amendement of life I call repentance a work because it seemes not to be a qualitie or vertue or habit but an action of a repentant sinner which appeares by the ser mons of the Prophets and Apostles which runne in this tenor Repent turne to God amend your lives c. Whereby they intimate that repentance is a worke to be done Againe Repentance is not every kinde of worke but a worke of grace because it can not be practised of any but of such as be in the estate of grace Reasons are these I. No man can repent unlesse he first hate sinne and loue righteousnes and none can hate sinne unlesse he be sanctified and he that is sanctified is iustified and hee that is iustified must needes haue that faith which unites him to Christ and makes him bone of his bone and flesh of his flesh Wherefore he that repentes is iustified and sanctified and made a member of Christ by faith II. Hee that turnes to God must first of all be turned of God and after that we are turned then we repent Surely after I was converted I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did beare the reproch of my youth Some may obiect that repentance goes before all grace
or pawned Levit. 6. 3. That being lustie liues by begging That releeveth such 2. Thess. 3. 10. That for gaine defendes bad causes That layes burden on the people without measure Isa. 1. 23. Ezech. 22. 27. That spends the Church goods in riot 1. Tim. 6. 9. That makes marchandise of Gods word and sacrament Mich. 3. 11. 2. Cor. 2. last That gets goods by gaming That gets his living by casting of figures and by playes Eph. 4. 28. That is rash in surety-ship Prov. 11. 15. 17. 18. That steales mens children to dispose them in mariage 1. Tim. 1. 10. That takes by stealth the least pin though it be for the best end That is a receiver of things stolne and gives consent to the fact any way Rom. 1. 29. That useth deceit in bargaining 1. Thess. 4. 6. That restores not things evill gotten Ezech. 33. 15. That keeps back goods given to the Church Acts 5. 3. That waites for a dearth to sell his things dearer Amos. 8. 5. IX COM. Thou shalt not beare c. He breakes this commandement THat envies at the prosperity of his neighbour 1. Tim. 6. 4. That seekes only his own good report That is suspicious 1. Cor. 13. 5. That gives rash or harde sentence against others Matth. 7. 1. That takes mens sayings doings in worse part Matth. 26. 60. That accuseth one salsly 1. King 21. That maketh or reporteth tales openly or in a whispering manner Levit. 19. 16. That receiveth tales Exod. 23. 1. That speakes the truth of malice Psal. 52. 1 2. That blazeth abroad mens infirmities Matth. 18. 17. That useth quipping and taunting Eph. 5. 4. That useth flattery Prov. 26. 19. That lyeth though it be for neuer so good an end Zach. 13. 3. That defends an euill cause and impugnes the contrary That writes or spreds libels X. COM. Thou shalt not lust He breakes this commandement That thinkes an euill thought against his neighbour though he meane not to doe it That conceives some inward delight in some euill motion though he give not consent to practise it SINNES DIRECTLY Against the Gospell He sinnes against the Gospell That denies either directly or by consequent that Christ is come in the flesh 1. Ioh. 4. 3 8 That treads under foote the blood of Christ. Hebr. 10. 29. That beleeves not the remission of his owne sinnes and acceptation to life everlasting 1. Ioh. 3. 23. That repents not but hardens himselfe in all his bad wayes Rom. 2. 4. 5. Ierem. 8. 6. Thus much of examination now followes the second duty which is confession of sinne unto God which is very necessary For the right way to haue our sinnes covered before God is to uncover and acknowledge them unto him For hee will iustifie vs if we condemne our selues he will pardon us if we as being our owne enemies accuse our selues he forgets our sinnes if wee remember them when we are vile in our owne eyes wee are pretious in his and when we are lost to our selues we are found of him That confession may be rightly performed a notable duety is to be put in practise in it namely the arraignment of a repentant sinner whereby he iudges himselfe that he may not be iudged of the Lord. This arraignment hath three speciall pointes in it For first of all hee must bring himselfe forth to the barre of Gods iudgement which thing hee doeth when he sets himselfe in the presence of God as though even now the day of iudgement were As Saint Hierome did who alwayes thought with himselfe that hee heard this voice sounding in his eares Rise yee dead and come to iudgement Secondly he must put up an inditement against himselfe by accusing him-selfe before God by acknowledging his knowne sinnes particularly and his unknowen generally without any excuse or extenuatiō or defence or hiding of the least of them Example of David I know mine iniquitie and my sinne is ever before me against thee against thee only have I sinned and done this evill in thy sight c. behold I was borne in iniquitie and in sinne hath my mother conceived me And I have sinned greatly because I have done this thing but now I beseech thee remoove the iniquitie of thy servant for I have done very foolishly Of Ezra O my God I am ashamed confounded to lift up mine eyes vnto thee my God for our iniquities are increased over our heads our trespasse is growen vp vnto heaven Thirdly he must with heavinesse of heart give sentence against himselfe acknowledging that hee is worthy of everlasting hell death and damnation As the prodigall child Father I have sinned against heaven against thee am not worthy to be called thy child And Daniel Wee haue sinned and committed iniquitie have done wickedly yea wee have rebelled have departed from thy precepts from thy iudgements c. O Lord righteousnesse belongeth vnto thee vnto vs open shame Of Iob Beholde I am vile what shall I answere thee I will lay my hande upon my mouth And I abhorre my selfe I repent in dust ashes Of the Publicane Who standing a farre off woulde not lift up so much as his eyes to heaven but smote his brest saying Lord be mercifull to me a sinner As for confession of sinne to men it is not to be used but in two cases First when some offence is done to our neighbour secondly when ease and comfort is sought for in trouble of conscience The third dutie in the practise of repentance is Deprecation whereby we pray to God for the pardon of the sinnes which haue bene confessed with contrition of heart with earnestnesse and constancie as for the weightiest matter in the world And here we must remember to behaue our selues to God as the poore prisoner doth at the barre who when the iudge is about to giue sentence cries unto him for favour as for life and death And we must doe as the cripple or lazar man in the way sit downe vnlappe our legges and armes and shew the sores of our sinnes crying to God continually as they doe Looke with your eye and pity with your heart that wee may finde mercy at Gods handes as they get almes at the hands of passengers Thus Oseah instructeth the people O Israel returne unto the Lord thy God for thou hast fallen by thine iniquitie take unto you words and turne vnto the Lord and say unto him Take away all iniquitie and receive vs graciously so wee will render thee the calves of our lips Of Daniel Wee doe not present our supplications before thee for our own righteousnes but for thy great tender mercies O Lord heare O Lord forgive O Lord consider and doe it defer not for thine owne names sake O my God Of David Have mercy upon me O God according to thy loving kindnesse according to the multitude of thy compassions put away mine iniquities The last duty is to