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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95515	Vnum necessarium. Or, The doctrine and practice of repentance. Describing the necessities and measures of a strict, a holy, and a Christian life. And rescued from popular errors. / By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.; Lombart, Pierre, 1612-1682, engraver.	1655 (1655)	Wing T415; Thomason E1554_1; ESTC R203751	477,444	750

called Christians but be so for not to be called but to be so brings us to felicity that is since the life of a Christian is the life of Repentance whose work it is for ever to contend against sin for ever to strive to please God a dying to sin a living to Christ he that thinks his Repentance can have another definition or is compleated in any other or in fewer parts must be of another Religion then is taught by Christ and his holy Apostles This is the Faith of the Son of God this is that state of excellent things which he purchased with his blood and as there is no other Name under heaven so there is no other Faith no other Repentance whereby we can be saved Upon this Article it is usual to discourse of Sorrow and Contrition of Confession of sins of making amends of self-affliction and some other particulars but because they are not parts but actions fruits and significations of Repentance I have reserved them for their proper place Now I am to apply this general Doctrine to particular states of sin and sinners in the following Chapters §. 3. Descriptions of Repentance taken from the holy Scriptures ¶ WHen heaven is shut up 1 Kings 8.35 36. and there is no rain because they have sinned against thee if they pray towards this place and confess thy name and turn from their sin when thou afflictest them * Then hear thou in heaven and forgive the sin of thy servants and of thy people Israel that thou teach them the good way wherein they should walk and give rain upon thy land which thou hast given to thy people for an inheritance ¶ And the Redeemer shall come to Zion Isa 59.20 21. and unto them that turn from transgression in Jacob saith the Lord. * As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Again when I say unto the wicked Ezek. 33.14 15 16. Thou shalt surely die if he turn from his sin and do that which is lawfull and right * If the wicked restore the pledge give again that he had rebbed walk in the statutes of life without committing iniquity he shall even live he shall not die * None of his sins that he hath committed shall be mentioned unto him he hath done that which is lawful and right he shall surely live Knowing this Rom. 6.6 11 12 13 18 19. that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin * Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. * Let not sin therefore reign in your mortall body that ye should obey it in the lusts thereof * Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God * Being then made free from sin ye became the servants of righteousness * I speak after the manner of men because of the infirmity of your flesh for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness Wherefore my brethren Rom. 7.4 5 6. ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God * For when we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death * But now we are delivered from the law that being dead wherein we were held that we should serve in the newness of spirit and not in the oldness of the letter And that Rom. 13.11 12 13. knowing the time that now it is high time to awake out of sleep for now is our salvation nearer then when we believed * The night is farre spent the day is at hand let us therefore cast off the works of darkness and let us put on the armour of light * Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying * But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh 2 Cor. 7.1 10 11. and spirit perfecting holiness in the fear of God * For godly sorrow worketh Repentance to salvation not to be repented of but the sorrow of the world worketh death * For behold this self same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things ye have approved your selves to be clear in this matter For the love of Christ constraineth us 2 Cor. 5.15 17. because we thus judge that if one died for all then were all dead * Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new That ye put off Ephes 4.22 23 24. concerning the former conversation the old man which is corrupt according to the deceitful lusts * And be renewed in the spirit of your minde * And that ye put on that new man which after God is created in righteousness and true holiness Let no man deceive you with vain words Eph. 5.6 7 8 9 10 11 15 16 17. for because of these things cometh the wrath of God upon the children of disobedience * Be not ye therefore partakers with them * For ye were sometimes darkness but now are ye light in the Lord walk as children of light * For the fruit of the Spirit is in all goodness and righteousness and truth * Proving what is acceptable unto the Lord * And have no fellowship with the unfruitful works of darkness but rather reprove them * See then that ye walk circumspectly not as fools but as wise * Redeeming the time because the dayes are evil * Wherefore be ye not unwise but understanding what the will of the Lord is If ye then be risen with Christ Col 31 2 3 5 8 9 10. seek those things which are above where Christ sitteth on the right hand of God * Set your affection on things above not on things on the earth * For ye are dead and your life is hidden with Christ in God * Mortifie therefore your members which are upon the

lust i. e. I will or I will not desire or will For this lust or first motions of desire are before an act of will the first act of which is when these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these motions and passions are consented to or rejected These motions are natural and involuntary and are no way in our power but when they are occasion'd by an act of the will collaterally and indirectly or by applying the proper incentives to the faculty Vellem non concupiscere every good man must say I would fain be free from concupiscence but because he cannot it is not subject to his will and he cannot say vol● I will be free and therefore S. Pauls Volo and Nolo are not intended of Concupiscence or desires 4. The good which S. Austin sayes the Apostle fain would but could not perfect or doe it perfectly is Non concupiscere not to have concupiscence Volo non perficio but Concupiscere is but velle Ver. 18. it is not so much and therefore cannot be more So that when he sayes to will is present with me he must mean to desire well is present with me but to doe this I finde not that is if S. Austins interpretation be true though I doe desire well yet I doe lust and doe not desire well for still concupisco I lust and I lust not I have concupiscence and I have it not which is a contradiction Many more things might be observed from the words of the Apostle to overthrow this exposition but the truth when it is proved will sufficiently reprove what is not true and therefore I shall apply my self to consider the proper intention and design of the Apostle in those so much mistaken periods §. 4. COncerning which these things are to be cleared upon which the whole issue will depend 1. That S. Paul speaks not in his own person as an Apostle or a Christian a man who is regenerate but in the person of a Jew one under the law one that is not regenerate 2. That this state which he describes is the state of a carnal man under the corruption of his nature upon whom the law had done some change but had not cured him 3. That from this state of evil we are redeemed by the Spirit of Christ by the Grace of the Gospel and now a Childe of God cannot complaine this complaint 1. That he puts on the person of another by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or translation as was usual with S. Paul in * 1 Cor. 10.29 30. 4.6 6.12 13.2 Gal. 2.18 very many places of his Epistles is evident by his affirming that of the man whom he here describes which of himself were not true † Ver 9. I was alive without the law once Of S. Pauls own person this was not true for he was bred and born under the law circumcised the eighth day an Hebrew of the Hebrews as touching the law a Pharisee he never was alive without the law But the Israelites were whom he therefore represents indefinitely under a single person the whole Nation before and under the law I was alive once without the law but when the Commandement came that is when the law was given sin revived and I died that is by occasion of the law sin grew stronger and prevailed 2. But concerning the Christian and his present condition he expresly makes it separate from that of being under the law and consequently under sin But now we are delivered from the law that being dead wherein we were held that we should serve in newness of the spirit and not in the oldness of the letter We are delivered it is plain that some sort of men are freed from that sad condition of things of which he there complains and if any be it must be the regenerate And so it is For the scope of the Apostle in this Chapter is to represent and prove that salvation is not to be had by the law but by Jesus Christ and that by that discipline men cannot be contain'd in their duty and therefore that it was necessary to forsake the law and to come to Christ To this purpose he brings in a person complaining that under the discipline of the law he was still under the power of sin Now if this had been also true of a regenerate person of a Christian renewed by the spirit of grace then it had been no advantage to have gone from the Law to Christ as to this argument for still the Christian would be under the same slavery which to be the condition of one under the law S. Paul was to urge as an argument to call them from Moses to Christ 2. That this state which he now describes is the state of a carnal man Ver. 8. under the corruption of his nature appears by his saying that sin had wrought in him all manner of concupiscence that sin revived and he died Ver. 5. that the motions of sin which were by the law did work in the members to bring forth fruit unto death and that this was when we were in the flesh that he is carnal sold under sin that he is carried into captivity to the law of sin that sin dwels in him and is like another person doing or constraining him to doe things against his minde that it is a State and a Government a Law and a Tyranny For that which I doe I allow not plainly saying that this doing what we would not that is doing against our conscience upon the strength of passion and in obedience to the law of sin was the state of them who indeed were under the law but the effect of carnality and the viciousness of their natural and ungracious condition Here then is the description of a natural and carnal man He sins frequently he sins against his conscience he is carnal and sold under sin sin dwels in him and gives him laws he is a slave to sin and led into captivity Now if this could be the complaint of a regenerate man from what did Christ come to redeem us how did he take away our sins did he onely take off the punishment and still leave us to wallow in the impurities and baser pleasures perpetually to rail upon our sins and yet perpetually to doe them How did he come to bless us in turning every one of us from our iniquity Acts 3 26 How and in what sense could it be true which the Apostle affirms 1 Pet. 2.24 He did bear our sins in his own body on the tree that we being dead unto sin should live unto righteousness But this proposition I suppose my self to have sufficiently proved in the reproof of the first exposition of these words in question onely I shall in present adde the concurrent testimony of some Doctors of the Primitive Church Tertullian hath these words Lib. de pu●icit c. 17. Nam etsi habitare bonum in carne suâ negavit sed secundum legem

not that I doe meaning I would not lust but I doe lust The same also I finde in Epiphanius Nam quod dictum est Haeres 64. contra Origen Quod operor non cognosco facio quod odio habeo non de eo quod operati sumus ac perfecimus malum accipiendum est sed de eo quod solum cogitavimus Now this interpretation hath in it no impiety as the other hath for these Doctors allow nothing to be unavoidable or a sin of infirmity and consistent with the state of grace and regeneration but the meer ineffective unprocured desitings or lustings after evil things to which no consent is given and in which no delight is taken extraneae cogitationes quas cogitavimus aliquando non volentes non scientes ex quâ causâ Ibid. as Epiphanius expresses this article But S. Aust may be thought to have had some design in choosing this sense as supposing it would serve for an argument against the Pelagians and their sense of Free will For by representing the inevitability of sin he destroyed their doctrine of the sufficiency of our natural powers in order to heaven and therefore by granting that S. Paul complains thus of his own infirmity he believed himself to have concluded firmly for the absolute necessity of Gods grace to help us But by limiting this inevitability of sinning to the matter of desires or concupiscence he gave no allowance or pretence to any man to speak any evil words or to delight or consent to any evil thoughts or to commit any sinful actions upon the pretence of their being sins of an unavoidable infirmity So that though he was desirous to serve the ends of his present question yet he was careful that he did not disserve the interests of Religion and a holy life But besides that the holy Scriptures abound in nothing more then in affirming our needs and the excellency of the Divine grace and S. Austin needed not to have been put to his shifts in this Question it is considerable that his first Exposition had done his business better For if these words of S. Paul be as indeed they are to be expounded of an unregenerate man one under the law but not under grace nothing could more have magnified Gods grace then that an unregenerate person could not by all the force of nature nor the aids of the law nor the spirit of fear nor temporal hopes be redeem'd from the flavery and tyranny of sin and that from this state there is no redemption but by the Spirit of God and the grace of the Lord Jesus which is expresly affirmed and proved by S. Paul if you admit this sense of the words And therefore Irenaeus who did so cites these words to the same effect viz. for the magnifying the grace of God Lib. 3. c. 22. Ipse Dominus erat qui salvabat eos quia per semetipses non habebant salvari Et propter hoc Paulus infirmitatem hominis annuntians ait Scio enim quoniam non habitat in carne m●â bonum significans quoniam non à nobis s●d à Dec est bonum salutis Et iterum Miser ego homo quis me liberabit de corpore mortis hujus Deinde infert liberatorem Gratia Jesu Christi D●mini nestri S. Pauls complaint shews our own infirmity and that of our selves we cannot be saved but that our salvation is of God and the grace of our Redeemer Jesus Christ But whatever S. Austins design might be in making the worse choice it matters not much onely to the interpretation it self I have these considerations to oppose 1. Because the phrase is insolent and the exposition violent to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by concupis●ere Rom. 7.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe is more then to desire factum dictum concupitum are the several kindes and degrees of sinning assigned by S. Austin himself and therefore they cannot be confounded and one made to expound the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used here by the Apostle which in Scripture signifies sometimes to sin habitually never less then actually and the other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies perficere patrare to finish the act at least or to doe a sin throughly and can in no sense be reasonably expounded by natural ineffective and unavoidable desires And it is observable that when S. Austin in prosecution of this device Ver. 18. is to expound those words to will is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to perform what is good I finde not he makes the word to signifie to doe it perfectly which is as much beyond as the other sense of the same word is short What I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I approve not Therefore the man does not doe his sin perfectly he does the thing imperfectly for he does it against his conscience and with an imperfect choice but he does the thing however So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie to doe the good imperfectly the action it self onely for such was this mans impotency that he could not obtain power to doe even imperfectly the good he desir'd The evil he did though against his minde but the good he could not because it was against the law of sin which reigned in him But then the same word must not to serve ends be brought to signifie a perfect work and yet not to signifie so much as a perfect desire 2. The sin which S. Paul under another person complains of is such a sin as did first deceive him Ver. 11. and then slew him but concupiscence does not kill till it proceeds further as S. James expresly affirms Jam. 1.15 that concupiscence when it hath conceived brings forth sin and sin when it is finished brings forth death which is the just parallel to what S. Ver. 5. Paul says in this very Chapter The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passions of sins which were by the law did work in our members to bring forth fruit unto death peccatum perpetratum when the desires are acted then sin is deadly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions or first motions of sin which come upon us nobis non volentibus nec scientibus whether we will or no these are not imputed to us unto death but are the matter of vertue when they are resisted and contradicted but when they are consented to and delighted in then it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin in conception with death and will proceed to action unless it be hindred from without and therefore it is then the same sin by interpretation Adulterium cordis so our blessed Saviour called it in that instance the adultery of the heart but till it be an actual sin some way or other it does not bring forth death 3. It is an improper and ungrammatical manner of speaking to say Nolo concupiscere or Volo non concupiscere I will lust or I will not

possibility of keeping Gods Commandments 17 Confession due to God 607 35 Why we are to confess sins to God who knoweth them before 610. What properly is meant by it ibid. Auricular confession whence it descended 615. Confession to a Priest is no part of contrition ibid. The benefit of confessing to a Priest 616 43 Rules concerning the practise of confession 669 shame should not hinder confession 673 A rule to be observed by the Minister that receiveth confessions 674 20 Of confessing to a priest or Minister 678 24 Confession in preparation to the Sacrament 678 25 Concupiscence is not mortal till it proceeds further 466 19 Conscience the contention between the flesh and conscience no sign of regeneration 480 29 How to know which prevails in this contention 481 29 Contrition the efficacy of contrition in repentance 281 61 What contrition is 280 59. 582 5. The difference between it and attrition 601. Contrition must not be mistaken for a single act 604. 31 1 Cor. 6.12 explained 122 23. and 10.23 ibid. and 2.14 expl 400 51. and 488 35 and 11.27 expl 566 2 Cor. 5.21 expl 369 15. and 12.21 535 12 Corporal austerities or penances 680 26. they are not simply necessary ibid. Coloss 2.18 expl 478 29 Covenant the opposition between the new and old Covenant is not in respect of faith and works 42 7 S. Cyprian was not the author of that book under his name with the title De coena Domini 285 64 D DEath how to treat a dying man being in despair 277 56 Despair a caution to be observed by them that minister comfort to those who are near to despair 665 10. Considerations to be opposed against the despair of penitent Clinicks 329 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 15 E Ephes 2.2 3. expl 397 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes was put to signifie Ecclesiastical Repentance 6●6 34 645 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 10 F FAther how God punishes the fathers sin upon the children ●03 God never imputes the fathers sin to the children so as to inflict eternal punishment but onely temporal 404 54 This God does onely in punishment of the greatest crimes 406 57 and not often 406 58 but before the Gospel was published 407 8 Fasting it is one of the best penances 684 29 Fear to leave a sin out of fear is not sinful but may be accepted 491 Flesh the law of the flesh in man 479 29 The contention between it and the conscience no sign of regeneration 480 29 How to know which prevails in the contention 481 29 Forgiving injuries considered as a part or fruit of repentance 956.84 G GAlat 5.15 16 17 18. expl 481 and 5.24 expl 500 56 and 5.17 expl 554 Ganefis 6.5 exp 392 45 and 8.21 expl 393 46 God no man is tempted of God 437 14 Holy Ghost what is the sin against the Holy Ghost 535 41 Final impenitence proved not to be the sin against the Holy Ghost 556 42 That the sin against the Holy Ghost is pardonable 559 48 In what sense it is affirmed in Scripture that the sin against the Holy Ghost shall not be pardoned in this world nor in the world to come 561 51 52 Gospel difference between it and the Law 4 20 23 Whether the precepts of the Gospel be impossible to be kept 8 What is required in the Gospel 43 9 The Gospel is nothing else but faith and repentance 74 2 Grace to be in the state of grace is of very large signification 189 31 The just measures and latitude of a mans being in the state of grace 190 52 How it works 273 52 H HAbits a single act of sin without a habit gives a denomination 185 25 Sins are damnable that cannot be habitual 184 24 A sinful habit hath a guilt distinct from that of the act 228 1 Sinful habits require a distinct manner of repentance 256 31 seven objections against that assertion answered 272 51 Of infused habits 71 53 The method of mortifying vicious habits 314 9 10 Hands imposition of hands was twice solemnly had in repentance 634 Heaven in a natural estate we cannot hope for heaven 436 10 Hebrews 9.28 expl 369 15 and 7.27 expl 370 17 and 5.23 expl 370 17 and 64 5 6 expl 551 and 10 26 27 expl ibid. Hosea 6.7 expl 366 11. I JAmes 2.10 expl 206 55 Ignorance where it self is no sin the action flowing from it is innocent 515 62 Infants what punishment Adams sin can bring upon Infants that die 375.23 Infirmity that state which some men call a state of infirmity is a state of sin and death 473 25 What are sins of infirmity 500 47 sins of infirmity consist more in the imperfection of obedience then in the commission of any evil 502 49 A sin of infirmity cannot be but in a small matter 505 52 What are not sins of infirmity 507.53 Violence of passion excuseth not under the title of sins of infirmity 508 54 sins of infirmity not accounted in the same manner to young men as to others 510 57 The greatness of the temptation does not make sin excusable upon the account of sins of infirmity 511 58 The smallest instance if observed ceases to be a sin of infirmity 512 59 A mans will hath no infirmity 512 60 Nothing is a sin of infirmity but what is in some sense involuntary ●●4 61 sins of inculpable ignorance are sins of infirmity 514 62 There is no pardonable state of infirmity 522 76 John 8.47 expl 284 62. and 5.34 expl 394 47. and 14.17 expl 489 and 20.23 expl 570 66 1 John 5.17 expl 189 31 and 5.16 17. expl 553 39 and 3.9 expl 554 and 1.9 expl 606 34 Isaiah 53.10 expl 369 15 Impossible a limited signification of it 552 39 Justice Gods justice and mercy reconciled about his exacting the law 20 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 6 L LAw in what sense said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Its severity made the Gospel better received ibid. Difference between it and the Gospel 4 20 23 Of the difference between S. Augustine and S. Hierome concerning the possibility of keeping the law of God 17 In what measures God exacteth it 20 and 22 His mercy and justice reconciled about that thing ibid and 23 35 To keep the law naturally possible but morally impossible 21 34 No man can keep the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a sense of favour 34 50 The law of Works imposed on Adam onely 39 1 The state of men under the law 472 A threefold law in man Flesh or Members the MInde or Conscience the Spirit 478 29 The contention between the law of the flesh and conscience no sign of regeneration but the contention between the law of the flesh and spirit is 480 29 Lawfull every thing that is lawful or the utmost of what is lawful not always fit to be done 676 23 Life the necessity of good life 325 25