we be ashamed to confesse our sinnes that he may pardon them doth God therefore command them to bee confessed that after the manner of men he might punish vs he doth it not to punish vs but that he might pardon vs. Then here is life and death set before you saluation and destruction put forth your hand and take whether you will But if there be any loue to your foules if any desire of saluation on if any feare of condemnation both of bodies and soules then lay hold of this first part of humiliation confesse and acknowledge your sins and iudge your selues that you be not iudged of the Lord. And thus much of outward humiliation in word which is confession Now secondly outward humiliation or reall humiliation consisteth first in mourning tearea Secondly in the abstaining from the vse of all outward and earthly pleasures which cherish the body and transport the mind out of it selfe as gay apparrell pleasant companie liberall diet c. Thirdly in giuing satisfaction or restitution Reall humiliation in mourning abstinence and restitution Reall humiliation then consisting in teares abstinence and restitution is ioyned with repentance They who repent haue these though a man may haue them and not repent for teares that of Ioel Ioel 2.12 Turne you vnto me saith the Lord with fasting and with weeping and with mourning And that of Isaiah Isaiah 22.12 And in that day did the Lord God of hostes call vnto weeping and mourning and to baldner and to girding with seekâ—lâ—th Example here of we haue in the Israelites who when they repented are said 1. Sam. 7.6 to draw water and ports it out before the Lord meaning that they wept in abundance as if a man had drawne water out of a well and powred it out before the Lord so they drow reares from their eies So Mary Mâ—…dalen washed our Sauiour Christs feet with her teares So of the Apostle Peter it is said that he wept bitterly If wee admit the conceit of some men that thinke they know somewhat in nature they say they were scalding teares not as some men shed for ioy that goe warme downe the cheekes but they were scalding and sharpe teares such as come from griefe and sorrow For that which standeth in abstinence from the vse of outward pleasures and earthly delights as gay apparrell pleasant companie liberall diet and such like that of Ioel is fit Ioel 2.16 Let the bridogroome goe forth of his chamber and the bride out of her bride chamber Now there must be a proportion betwixt publike and priuate repentance Hence is that of Paul 1. Cor. 7.5 who wilseth the maried folks at no time one to deâ—…d another vnlesse it be with consent for that time wherein they are to giue themselues to abstinence and 〈◊〉 Hence the Prophets when they â—…d the people to humiliation called for fasting And so Dauid did 2. Sam. 12.17 when he was reprooued by Nathan he humbled himselfe and refused to eate meate with the Elders of his house So the people of Niniuie when Ionah threatned destruction Ionah 3. they gaue themselues to fasting put on sackcloth and meane apparrell euen from the King that sat on the throne to the meanest of the people Lastly for restitution which is to be performed in some cases consider that the Lord after he had taught the people how to repent telleth them that they had not truely done it because Micha 6.8.10 The treasures of wickednes were in the house of the wicked That is those riches which they had gotten by sinne by oppression by deceit or vsurie they were still remaining in their houses and not restored And our Sauiour Christ saith Matth. 5.23,24 If thou commest to offer an offering to the Lord and then remembers that they brother hath ought against thee first reconcile thy selfe to thy brother and then come and offer thine offering that is if thou hast offended him in wond goe and confesse thy faults vnto him if in deed restore to him that thou hast wrongfullie taken from him Thersore Zacheus to testifie his true repentance in imbracing Christ standeth forth and saith Luke 19.8 The halfe of my goods I giue to the poore and if I haue done wrong to any man I restore him fourefold which was a true note that Christ and saluation was come vnto his house So then by all these it is manifest that true humiliation ioyned with true repentance hath alwaies these teares this abstinence restraint and restitution Now the reasons which further confirme this truth are these Reason 1. 1. Because howsoeuer that is true that bodily exercises profit little 1. Tim. 4.8 in respect of themselues yet seeing they helpe to other good things as to stirre vp the affections or beate downe the flesh and bring it in subiection to make mens prayers more feruent or their humiliation more faithfull or confession and repentance more feeling they are lawfull and necessarie to be performed Reason 2. Because Christ sweat water and bloud and shed his precious bloud for their sinnes it is reason that meÌ„ should shead teares and weepe for their own offences Reason 3. Because braue and costlie apparrell doth lightly puffe vp the mind with pride and tickle it with vaine and foolish pleasures whereas meane apparrell putteth a man in minde of that meane and wofull estate wherein he standeth and so humbleth him Reason 4. Because a daintie and full diet as at the first entrance by heating the bodie it inflameth the soule stirring within it excessiue ioy pleasure boldnes confidence and presumption So after it putteth it into a new temper lulling it asleepe in senslesse security and euen drowning it in a drowsie forgetfulnes both of God and of it selfe which Christ well knew when hee gaue such a caueat saying Luke 21.34 Take heede to your selues lest at any time your harts be ouercome with surfetting and drunkennes As if he should say Take heede you giue not your selues to a full diet for that will cause you to forget your end and so the day come on you vnawares when this then makes a man to forget God and himselfe he must needes bee farre from that humiliation that he ought to haue So that in reason he that would bee humbled should haue a restraint in diet Reason 5. 5. Because without restitution the sinne is not forsaken left it is but not forsaken and repented of and so is no repentance but as Augustine saith Non agitur poenitentia sed fingitur Aug. epist. 54. Macedo They dissemble repentance but doe not repent for if it be a sinne to take then is it a sinne to keepe And because this will argue a man to bee humbled when he is content to lay open his shame thus and to incurre ignominie withmen and thus to abiect himselfe his credit and estimation at their feete with whom hee hath continuall emulation for credit This I
not ashamed but comming to the light and seeing them he blusheth and is ashamed and accounts himselfe not fit for mens companie for now his eies are altogether vpon his spots or the rents of his garments and such like So is it with this repentant for now his eies are fullie bent on his owne sinnes hee hath fresh remembrance of them and of all the circumstances aggrauating the hainousnesse of them so that none can be so feuere a Iudge of him as himselfe And hence it is that many men liue a long time some 20. some 30. some 40. or 50. yeeres and take themselues to be very honest men but when once they â—…e out of their securitie and are made to see their estate they are ashamed of themselues and thinke none more deformed and vile then they so that thus it appeareth that shame and true repentance goe together Reason 2. 2. Because else he wil neuer change and forsake his sinne at least as hee ought that is not ashamed of it nor sorrowfull for it whereas if hee bee ashamed and sorrowfull hee will put it away with indignation euen as the Iewes were commanded Isai 30.22 to cast away the couerings os siluer and the rich ornaments of their Images of gold as a menstruous cloth saying vnto it Get thee hence and as Ammon did Tamer 2. Sam. 13.15 whose hatred was greater then his loue wherewith hee had loued her and said vnto her Get thee hence Reason 3. 3 Because if he haue not feare his change will not be constant seeing how willing soeuer the spirit is yet the flesh is weake and not so weak as wilfull which being but a seruant and like to an vnchast wife must be subdued by the feare of the rod and kept from folly for feare of after-claps We see the doctrine we must now consider what vse we are to make of it Vse 1. 1. Then is this a hard saying for many for it excludeth them out of the number of repentants when hardly any of these three is to be found in them whereas all must bee or else they cannot be truely penitent For many men may wee vpbraid as the Prophet doth the people of God saying vnto them Ier. 3.3 Thou hast a whores forhead thou wouldest not be ashamed Such defending excusing and lessening of sin is practised among meÌ„ And if they happen to be ashamed of some notorious sins condeÌ„ned of al yet neuer of ordinarie sinnes which are customable with themselues or daily seene amongst men Or if sometimes before men because their presence is more sensible yet not in respect of God and his Angels who do more abhorre sinne and the filthines of it than any man can because they are more holle and pure Besides sorrow they haue none if any it is but as some men laugh from the teeth outward if it come to any bitternes of the heart then is it but worldly sorrow soone cured by worldly meanes and neuer godly sorrow or sorrow according to God for the sin which appeareth because they cannot endure to haue that sore rubbed on or to haue that scarre shewed vnto them And therefore they loath the pure and plaine preaching of the law as the Elephant doth the cleare waters being priuie of his deformities in his face And as much doe they abhorre the preaching of iudgement because they would not bee wakened and feared And therefore when the ministers by the preaching of the word come neere vnto their consciences and laie open their sinnes they then crie out that they driue them to despaire when it is not they but their owne sins neither commeth it from the word but from their corruptions So that these men while they cannot endure the law by which they may be made fee their sinnes and sorrow for them they are men in a miserable case withunto humilation and so impenitent and consequently in thestate of damnation Vse 2. Moreouer this may teach vs what to iudge of these men whom wee see smitten with sorrow and feare humbled vnder the hand of God hauing in them the sting of conscience or the compunction of heart which they had at the preaching of Peter Acts 2.37 crying Men and brethren what shall wee doe to be saâ—ed that we must not iudge them as 〈◊〉 men doe who haue no fense of these things as men subiect to foolish and me ancholilee passions but rather bothinke them not farre from repentance if they haue it not alreache We cannot happilie iudge infalliblie because we cannot discerne of the it sorrow and feare the cause being hid 〈◊〉 so may be deceiued when we thinke it is godly sorrow and is not But if we can finde no reason to the contrarie to iudge otherwise then know that by this meanes God is beginning to work repentance in them and to make them new men And howsoeuer it may seeme strange to those who haue had no experience therof yet how should it be otherwise but that mortall and weake man at the sight of his owne sinnes and the apprehension of the wrath of God due vnto them I say how should it bee but hee must needs be troubled with sorrow and feare seeing our Sauiour Christ who was a man without sinne and standing but in our stead and apprehending and feeling the wrath of God but for our sinnes was so troubled and grieued that hee sweat water and bloud and cried out My God â—…y God why hast thou forsaken me If he I say was thus dish essed then thinke it not strange that weake mortall man when he seeth his sine and feele hithe wrath of God due vnto them should be smitten with sorrow and feare And know it is not any mans part to triumph other them as commonly men do and make a mocke of them which is the practise not only of profane men but of those that professe ciuill honestie telling vs apparently that they neuer felt any such thing for if they had they would lay to their helping hand to comfort them Vse 3. Lastly this may teach euerie man to labour for this humiliation euen this which is inward If it bee but such sorrow and griefe as the wicked may haue and so may be without true repentance yet it is a meanes to let in the other but if it be true sorrow sorrow according to God it is as certaine a companion of true repentance as the heate is with the light in the Sunne being as needfull to saluation as it is often needfull for the preseruation of the bodily life that the patient bee by detraction of bloud brought to a swound and euen to deathes dore so it is needfull and much more that this repentant for the procuring of this spirituall life of the soule bee by sorrow and feare cast downe euen to the gates of hell as being forlorne and in a most wretched estate Example hereof we haue in Ezra who was so farre humbled for the sinnes of
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
but that in al wants miseries and troubles their chiefe care studie desire and endeuour bee set vpon this and they chiefly labour for it For being in distresse they haue more need to seeke God and to exercise this And better were it to suffer their bodies to pine for want of food then their soules to continue in the state of sinfulnesse and death For as our Sauiour Christ saith What will it profit a man if hee win the whole world and lose his owne soule So in the case of wife and children let men thinke it is a fearefull condition that the prouerb though it be prophane should be fulfilled in them Happie is the sonne whose father goeth to the diuell So happie wife and happie bodie whose soule goeth to the diuell And as for these who haue these outward things alreadie Luke 10.41 they may more freely seeke the spirituall and are bound more strongly so to doe and they should know more is required of them They may learne by experience that which reason could not teach them before that is the vanitie vncertaintie and lothsomnes of them For as one saith Earthlie things are like to certaine herbes which grow in the fields which a farre off seeme very beautiful but when a man is come nie and hath gathered the leaues they smell rankelie which a man will speedily cast away correcting the error of his eies by the touch of his hand So should they doe with these and labour to haue the seeing of that which is in truth That they are by the word not vnfitlie compared to thornes saith Chrysostome as thornes howsoeuer they are taken hold of they pricke so earthly things are eftsoones through our corruption causes of destruction and of sorrow though not of the true sorrow when as spirituall things are as pretious stones as in other respects so in this that as they delight wheresoeuer they are beholden so these are euer pleasant and continuall comforts Chrysost hom 32. ad popul Antioch They therfore should learne to vse the world as though they vsed it not to touch it as honie but not tumble in it Remember if they enter too farre into it the laylor is couetousnesse as saith Chrysostome I would adde voluptuousnesse and the like if they be thorowlie in the more they assay to goe out the more fetters they will put vpon them And so both by seeking of them and by inioying of them shall they be still kept from this dutie of repentance and so out of the state of saluation Offence a sixt impediment to repentance The sixt impediment is offence that is either such as they feare from wicked men their companions before in their sinne that is their hatreds iniuries and reproches or such as they take from those who professe they haue attained this worke of regeneration and repentance Of the first sort we haue a proofe in Nicodemus Iohn 3.1 whose repentance was deferred for feare of men which appeareth by his comming to Christ by night Also by the example of the Rulers of whom Iohn 12.42.43 many beleeued in Christ but because of the Phâ—risies they did not confesse him test they should be cast out of the Synagogue Because they loued the praise of men more then the praise of God Like vnto Zedekia who refused to goe foorth vnto the King of Babels Princes because as himselfe confessed Ierem. 38.19 he was careful of the â—ewes that were fâ—ed vnto the Caldeans lest they should deliuer him into their hands and they mocke him The second kind of offence appeareth by these exhortations As of Paul vnto the Colossians Coloss 4.5 Walke wisely toward them that are without and redeeme the time As if he should say Giue them no offence as a meanes to keepe them out still Againe by the same Apostle vnto the Thessalonians 1. Thes 4.12 who exhorteth them to behaue themselues honestly towards them that are without and that nothing bee lacking vnto them And vnto the Corinthians 1. Cor. 10.32 Giue none offence neither to the lewes nor to the Grecians nor to the Church of God For if offences from these and corruptions in carriage did not hinder them why should the Apostle thus exhort them to beware of such carriage lest they should lay a stumbling blocke before them Yea and reason tels vs these must needs hinder men Reason 1. 1. Because men are a great deale more sensible of the iniuries and indignities which men can doe them then they are of the iudgements that God can bring vpon them remaining in that course wherein they then walke and naturall men especiallie liue rather by sense then by faith Reason 2. 2. Because if they see the wants and infirmities yea sometimes the vices and sinces that are found in them who haue receiued grace and repentance being but personall they impute them to the profession and not able to distinguish betwixt the person and the profession they are made out of loue with the profession for the personall faults and so neuer endeuour for it but are discouraged from it Vse To remoue these â—…drances men ought first to labour for spirituall courage and to contemne all those iniuries and reproches that sinners will cast vpon them such as they are readie to forsake and come to God For those reproches cannot hurt them vnlesse they be faint-hearted within As I may say of pleasure saith Chysost Homil. 2. ad popul Antioch that it consisteth not in the dressing of the meate but in the affection of the eater So say I of reproches that they are somewhat or nothing not from his opinion that reprocheth but from his affection that suffereth and is reproched For example let a man cast vpon thee very strange and vnheard of infamies and reproches if thou deride them if thou set light by his words thou hast suffered no reproch For as if thou hadst a bodie of Adamant or iron if thou were smitten with innumerable darts on all sides yet thou hadst receiued neuer a wound for wounds come not from the hands of him that cast those darts but from the bodie of him that suffereth So here iniuries and reproches haue not their being from the madnes of him that reprocheth but from the meekenes of him that suffereth Doth any man iniurie thee thou feelest not thou grieuest not thou hast suffered no iniurie thou hast rather smitten him than he thee For hee that reprocheth if he see his wound and stroke goe not to the heart of him that suffereth hee is much more vexed then before and a man meekely suffering his reproches the stroke of those reproches doe returne vpon him that sent them out of their own accord Againe he shall finde that God will take notice of all these as hee said he did of the reproches which fell vpon the Church of the Smyrnians Reuel 2.9 I know the blasphemies of them c. to doe to his as Dauid promised
further Vse That they are in error who thinke of themselues or speak of some other that they haue no need of repentance they liue so ciuillie vprightlie and so vnblameablelie and deale so trulie But these must know that all this ciuill carriage without faith and repentance is nothing else before God then a beautifull abomination Matth. 7.18 For a corrupt tree cānot bring forth good fruit and if euer God open their eyes and giue them new harts to see and discerne better as men come out of a dungeon they will wonder and maruell at their palpable and grosse darknes they were in before In the meane time that which Christ saith in Mathew may be spoken to them Matth. 5.20 Except your righteousnes doe exceede the righteousnes of the Scribes and Pharisies yee shall not enter into the kingdome of heauen and yet were these Pharisies as ciuill as they can be for their liues Two things deceiued the Pharisies and so doe deceiue them that they thinke they haue no neede of repentance First because they haue some good motions and dispositions many good things that they haue gottē by custom and doe many good workes and are at much cost for the worship of God the helpe of the poore and the furtherance of religion and learning which doth so ouershadow and couer their corruptions wherein they are that they thinke they cannot be mended Secondly they compare themselues with some notorious sinners and finding themselues in a better condition they are as canonized Saints in their own opinion who doubtlesse neede no reformation That this is the minde of our meere ciuill honest men shall appeare if we set them by the Pharisie in the Gospell who had this speech Luke 1◠2 I am not as other men are extortioners vniust adulterers or as this Publican Is not this the voice of many a man I thanke God I am not like such a man comparing himselfe with some notorious sinner but I loue the Church heare sermons receiue the Sacraments pay the Minister his due and giue almes to the poore deale vprightly oppresse and defraud no man c. which formall Christianitie and ciuill honestie doth so blind them and ouershadow their sins that they thinke themselues not to stand in neede of repentance and so they lie still in their corruptions and sins But euery one must labour against these corruptions and know that this repentance is absolutely necessarie for them and that meate and drinke is not more necessarie to keepe their bodies from famishing then this to preserue their soules from perishing We haue seene hitherto that the naturall man hath need of repentance now must wee see what is to bee iudged of the regenerate concerning whom this I affirme and deliuer The regenerate man must repent The regenerate man must repent as well as the naturall hee also hath need of it as well though not as much Repentance is required in him This is manifest by that in the Reuelation The Church of Ephesus had many good things in her Reuel 2.5 yet shee decaied in graces God exhorts her therefore verse 13. to remember from whence she was fallen and repent Euen so in the same chapter was it with the Church of Pergamus verse 14.15 and yet because shee had those among her that maintained the doctrine of Balaam as also of the Nicolaitans therfore she must repent The like also was commanded to the Church of Sardi He saith Chap. 3.2 Bee awake and strengthen the things that remaine that are readie to die for I haue not found thy workes perfect before me remember therefore and repent So likewise Ephraim the people of God Ierem. 31.18 hauing fallen from God and being become as an vntamed heyfer she commeth and prayeth Luke 15. Lord conuert thou me and I shal be conuerted And our Sauiour Christ by the two parables one of the lost sheepe that was brought home vpon the shoulder the other of the prodigall sonne manifesteth that there is place of repentance for men falling into sinne after regeneration Examples wee haue many Dauid a man after Gods owne heart was againe renewed by repentance when he had fallen by sinne So Peter that was euen the chiefest among the Apostles in respect of gifts and graces falling into sinne was renewed by repentance Then it is manifest that repentance is necessarie for those that are called and regenerate And for this wee haue good reason Reason 1. The first is because the most regenerate man that is sinneth S. Iames saith Iames 3.2 that in many things we sinne all And Salomon saith Eccles 7.22 that no man in the earth is so iust that sinneth not And our Sauiour Christ teacheth euery man euen the most perfect to pray for forgiuenes of his sinnes and that euery day as the coniunction of the third and fourth petitions shews Matth. 6.2.12 Therfore must there be a renewing of repentance and a new application of the salue to the sore Reason 2. The second is because no man is so regenerate but he hath manie corruptions still continuing in him Therefore S. Iohn saith 1. Iohn 1.8 If we say we haue no sin we deceiue our selues and truth is not in vs. And many such like places there are proouing that then onely when a man goeth out of his bodie at his last day and death is hee freed from the bodie of this death or the stumps of that bodie For though corruption came in a moment by one sinne yet is it not cast out in a moment at one time The image of God was lost in a minute yet is it not repaired againe in a mans whole life time perfectly but as houses are long in building againe which are ouerturned in an instant Now then for the mortifying of those corruptions and the renewing of the other graces the regenerate man must still exercise repentance Vse 1. The first vse of this doctrine may serue to confute their error who denie repentance to men which once professing or being regenerate after through infirmitie fall away seeme to denie Christ in time of persecution or trouble and conclude that such men cannot be renewed againe by repentance who for their ground vse the words of our Sauior Christ Matth. 10.33 He that denieth me be foremen I wil deny him before my father which is in heauen Therefore say they he that denieth Christ there is no place for him to repent The answere is that Christ speaketh there of a finall deniall and of one that doth persist to denie him to the end But otherwise for a man to denie Christ in some extremitie of persecution is not the thing there meant but as Isaiah saith Isai 29.13 They draw neere to me with their lips but their hearts are farre from me So these on the contrarie may come neere to God with their hearts though their lips bee farre from him for such may be drawne to
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
is to bee wrought in them God taking it from them or keeping them from it And if it was not effectuall to conuert them when they often had it what hope can they haue to be turned without this Oh but some will say sicknesses may worke it for it putteth vs in minde of our ende and it openeth the eare that before was shut But medicines are for the diseases they are ordained and if the medicine cure not the eies which is ordained for it and hath a vertue to cure it what shall that doe which hath no such power Admit it putteth men in mind of their end and so that they were certainly assured to die to morrow yet S. Paul in his epistle to the Corinthians speaketh of some who thought of dying to morrow and yet no such thing was wrought in them for they said Cor. 15.32 Let vs eate and drinke for to morrow we shall die Which sheweth that men are neuer a whit the neerer by that assurance of death to their conuersion which is only wrought by God not by the meanes of sicknesse or feare of death but by the preaching of the Word which is Gods ordinance But admit they haue the word and the Minister comming to them know they not that many sicknesses shutteth the care as well as others open it And may it not be iust that they which had a deafe eare to God in their health should be made deafe by him in their sicknes or that he should lay vpon them a kind of lethargie and drowsie sicknesse so that they cannot be awaked to heare two sentences together or giue them a crasie and diseased braine that they shall be able to conceiue nothing or remember nothing Finally these remember not that they may haue such hardnesse of heart that they cannot finde repentance though they seeke it with teares as Esau did Lastly they remember not that if they could doe it yet how vngratefull and vnacceptable it should be to God that when they can no longer serue sinne and Satan they should offer themselues to God when they were weake and blinde and lame and sicke Mal. 1.4 Cursed is he that hath a male and sacrificeth to the Lord a corrupt thing As if hee should say Cursed is hee that hath strength of yeers action of body and affection of soule and spendeth it in the seruice of the flesh and Satan and offers to God his old age his weake and feeble bodie and soule and it is like to be the more vnacceptable because it is rather for feare of punishment and hope of reward than for any loue they beare to God To conclude Basil vrging this point saith Sic Cain sacrificia offerre solebat primùm quidem pro propria voluntate c. Thus Cain offered vp sacrifices to God first he serued himselfe and then brought to God but God reiected both him and his sacrifice So let him that shall thus serue God and thus sacrifice to God himselfe when he hath first serued the flesh the world and Satan with all the strength and liuelihood of his bodie and minde and bring his weakest and worse parts to God looke to bee reiected of God Vse 2. 2. This may perswade vs to labour for speedie repentance to follow the counsel which the Angell gaue to Lot going out of Sodom saying Gen. 19.17 Escape for thy life so flee for thy life thou that art a Christian And the better to stirre thee vp to this consider these two things the follie and the difficultie of procrastinating repentance and turning to God The folly appeareth first because prescription and custome often preuaileth against all law For when a man hath enioied and possessed a thing long hee hath eleauen points of law and will by occasion of long possession keepe it so will sinne and Satan doe with thee Follie then it is not to make speed to take forth an Eiectione firmae against them Secondly what madnes is it for a man that is fallen into some pit or filthie puddle to lie still and not to hasten out Sin is as filthie as any puddle madnes then it is and follie to deferre the comming out of it If sinne saith Basil Si res honesta est peccatum hoc vsque ad extremum custodi si patranti turpis ac nocens quid in eo perseueras quod perniciosum est nullus enim bilem euomere quaerens maiorem eam ex mala intemper antique diaeta reddere cogitabit Basil exhort ad Baptis be an honest thing then keepe it to the end but if it bee a filthie and hurtfull thing to him that committeth it why doest thou continue in that which is hurtfull for no man that desireth to ease his stomacke of choler will endeuour to encrease it by a bad and intemperate diet It is a maruellous madnes that an Asse should fall into a pit and his master will instantly lift him out and yet when hee that is a Christian is fallen into this pit of filthinesse he careth not to come out 2. It is a follie to vse procrastination in those things whose times and opportunitie passe as in transplanting of plants in grafting of fiēces in taming of beasts in instructiō of youth for the time past will hardly be recouered so is it in this there being but one appointed time for it Take heede saith Basil Vide ne te tuorum consiliorū pigeat cum te sera nihil profutura poenitentia ceperit Disce prudentiam exemplo virginum c. Idem ibid. lest thou be ashamed of thy owne purposes when thou shalt finde that late repentance will profit thee nothing Learne wisedom from the virgines who are therefore accounted foolish for that they neglected the time when they might haue had oyle and spent it in riot and sleeping and were after shut out and excluded from the presence of the bridegrome Now the difficultie appeareth 1. Because custome is another nature and as hard it is for a man to change that hee is accustomed to as to alter natures course Hence is that of Ieremie Ierem. 13.23 Can the black more change his skinne or the Leopard his spots then may ye also doe good that are accustomed to doe euill Hence also is that of Basil As a man cannot vnlearne his mothers tongue so can hee hardly leaue the custome of sinne 2. Because naturall faculties will bee spent in a man by which God ordinarily worketh much harder is it for a man to grow rich when he hath spent his fathers patrimonie then when hee hath those foundations and helps 3. Continuance in sinne addeth to the weight of sinne as a burden is increased by adding to it If then it bee difficult in youth to leaue it much more in age 4. Because at the death of a man hee hath many impediments as the infirmitie pressing of him the care of disposing his earthlie things possessing of him his wife at one eare his children at another
all which hinder him that he cannot so freely thinke of his soule and sinne yea and perhaps few or none will be found when he is carelesse himselfe to call vpon him and put him in minde of his wants Who shall saith Basil Basil ibid. admonish him that is possessed and oppressed with a mortall disease of things necessarie then to be remembred Shall his nie kindred but these cannot for griefe Shall strangers but these wil contemne him Shal friends but these will be fearefull to trouble him by putting him in mind of any such things And so hauing many impediments and few or no furtherances how difficult will the dutie then be vnto him 5. It is iust with God to contemne that man dying that contemned him liuing And Chrysostome saith Vt moriens obliuiscatur sui qui dum viueret oblitus est Dei Chrysost Let this affect a sinner That he who while hee liued was forgetfull of God when hee is a dying shal be forgetful of himselfe Make speed then and repent betime which is the best way to ouercome sinne and Satan The best way to kill an earth lie serpent is to bruse his head not his taile the best way to ouercome Satan wil be in the beginning in life not in death Let vs thē not put it off from day to day and from one time to another For it is not to morrow that God requireth but to day for he saith Heb. 3.15 To day if yee will heare my voice harden not your hearts Put it not off till you haue disposed of your goods and worldlie affaires for ought not thy soule to be more deare to thee then all things in the world then take time while thou hast it lest thou repent with teares too late and so haue no benefit by it Remember there wil be a time whē there will be a iudgement without mercie when if thou neglect this day of saluation and acceptable season thou shalt be cast to hell and there shalt lie in miserie howling and crying out Oh miserable wretch what did I meane that I did not confesse my sins repent and turne to God whē I was on earth now I see others partakers of the heauenly ioyes and I thrust out and cast into these miserable torments when thou shalt bee inforced to say Oh how iustare Gods iudgements I was spoken vnto but I would not heare I was instructed and intreated by the Ministers of Christ to repent but I stopped mine eares against their admonitions How doe I now iustlie feele that which nothing could make me to feare But to end this point I suppose I haue not spent my breath in vaine but that there are many here vpon whom these things haue wrought and in whom they haue begotten good purposes of repenting and forsaking their sinnes now I beseech you by the mercies of God and the merits of Christ and I charge you by the loue you owe to your selues and your soules that you smother not these motions but make much of them and quench not the spirit withstand not this call and exhortation of God Let it be enough that he hath stood thus long knocking at the doores of your heart and hath not been let in It is more then time you giue ouer to abuse his patience and long suffering and to day while it is called to day hearken vnto his voice lest you afterwards be hardned through the deceitfulnes of sinne when you shall not be able to repent though there may seeme to be some desire in you and when he wil not be intreated because you came not when he called you nor will open vnto you because you were not readie at his comming The second particular time of repentance is that it be done constantly and euery day And so the thing is this Repentance must be the daily and continual practise of a Christian Repentance is not once or twice to be performed it is not the exercise of a Christian for once or twice a day or two but it must be the continuall exercise of him The Author to the Hebrewes saith Heb. 3.7.13 To day if ye will beare his voice And againe Exhort one another daily while it is called to day As to day admits no delay so it admits no interruption but this speaketh to euerie man as yesterday so to day and so to morrow so long as there is to day And S. Paul saith 2. Cor. 4.16 That though our outward man perish yet the inward man is renewed daily what is this renewing but regeneration which is a part of repentance and being to be done daily therefore there must be a daily repentance Againe S. Paul saith 2. Cor. 9.18 Wee all behold as in a mirrour the glorie of God with open face and are changed into the same image from glorie to glory noting that when we are changed it is not done in a moment but from glory to glory that is from one degree to another And Dauid saith Psal 119.176 I haue gone astray like a lost sheepe seeke thy seruant for I doe not forget thy commandements And as one saith What is the whole life or what are the whole actions of the godly but repentance for they are departings from euill and certaine renouations or new obedience to God or at least ought to bee And Christ hath taught vs daily to say Matth. 6.12 Forgiue vs our trespasses arguing that there must be a continual repentance in that this prayer is to be said euery day hauing reference to the petition going before that as we must aske euery day for our daily bread wee eate so must we daily aske for the forgiuenesse of our sinnes Now there can bee no remission of sinnes where repentance is not Then must it be continually practised and that for good reason Reason 1. 1. Because all men euen the best are still subiect to fall and to be corrupted therefore they must still rise and be purged for liuing in an infected aire they cannot but draw corruption though they are neuer so warie of themselues Yea seeing as Chrysostome saith Ecclesia est Paradisus ibi est serpens in sidians Eua seducens Adam seductus Chrysost the Church is as Paradise where there is the Serpent besetting Eue seducing and Adam seduced So here is the diuell inducing and the flesh seducing the soule then must needes transgresse Reason 2. 2. Because a Christian mans life is Via semita cursus vbi eundum non standum qui non progreditur in via domini nou proficit is deficit a way a path and a walke therefore in this way a man must not stand but goe he may not sit downe but goe on and grow to perfection and hee that doth not increase doth decrease for there is no standing at a stay Now this increase is wrought by repētance and renouation Therefore he must needs exercise regeneration and repentance and that