repentance ariseth from the knowledge of a mans spirituall estate But to cōceiue this point more fully we must vnderstand that there are three parts of this knowledge or three things are required to make a man know himselfe and his estate throughly 1. That he know his sinne 2. That he haue the sense of his sin that is of the punishment and curse due to his sinne 3 The knowledge of his owne inability to free himselfe either from the sinne or from the punishment due to sinne The first of these is the knowledge of a mans sinfulnes his naturall sinfulnesse that by nature without temptation he is inclinable to all euill and vtterly vnable to doe good Then his inward sinfulnes that is his secret motions which should bee towards God and agreeable to his law are altogether auerse from him toward sinne and disobedience these are his thoughts lust and concupiscence of the soule Lastly his outward actions both his sinnes of omission and commission his apparent euill and his imperfect good things The knowledge of all which are to be had by the law for Rom. 3.20 by the law commeth the knowledge of sin The 2. part of this knowledge is the sense of sin that is the knowledge of the curse and punishment due vnto sin for that is it which makes sinne sensible to a man Thus God dealt with the wicked when he had laid before them their sins as it is in the 50. Psalm vers 18. Psalm 50.18 When thou seest a theese thou runnest with him c. Then he threatneth his iudgements against them vers 22. Verse 22. I will teare you in peeces c. To make them the more sensible Now these are either spirituall plagues or ourses vpon their bodies goods wiues children friends or vpon their name memorie and posteritie All which may bee found in the Word as Deut. 28. and such like The 3. part is the knowledge of a mans owne inabilitie either to free himselfe from the sinne or the punishment due vnto it that howsoeuer he may by his naturall strength represse the rage of his corruption prune and lop it cutting off the superfluous bowes and branches of it yet the roote and the whole bodie will remaine still in his heart and soule and will as occasion is offered breake forth into all his members And this is it which made Dauid to repent and pray so earnestly to the Lord to purge him Psalm 51.2.7 Wash me throughly from mine iniquities and purge me from my sinne And againe Purge me with hyssope and I shall be cleane And that hee is as little able to auoid the punishment either by hiding himselfe or by any wit or powet or any meanes whatsoeuer which was in them whom Peter preached to and made them come with this note to Peter and the other Apostles Act. 2.37 Men and brethren what shall we doe to be saued The like was in the gaoler who came trembling to Paul and Silas and said Act. 16.30 Sirs what may I doe to be saued So that it is manifest that the knowledge and sense of sinne and the conscience of a mans owne inabilitie to free himselfe from either will make a man turne to God and repent Now the reasons of this truth are these Reason 1. 1. Because the ignorance of a mans estate is seldome or neuer separated from a false opinion of a mans good estate of his inward holinesse and integritie of nature of the goodnes of his actions hauing a shew and semblance of some good Now a man in his error will neuer seeke for the change of his estate As hee that thinks himselfe whole though he be heart-sicke will neuer seeke to a Physitian or vse any meanes to mend and better himselfe But when he knowes his estate seeth how falsely he was conceited of himselfe then will he hasten to seeke change and amendment For as a state cannot be continued if it were good vnlesse it were thoroughly and fully knowne so being vnknowne can it not bee amended being now amisse Reason 2. 2 Because though the fight of sinne would not driue them to this men not disliking sinne by nature yet the sense of punishment would because euery thing naturally feareth the destruction of it selfe and would by all meanes preserue it selfe much more man who discerning in this case that his escaping must be by turning will addresse himselfe to it for the safetie of himselfe Reason 3. 3 Because though the punishment would not moue him to this dutie or remoue him from his sinne so long as he felt it not because hee might hope by some meanes to escape it as by hiding and couering his sinne or by fleeing I know not whither or by Gods mercie and indulgence for some bountie to religion or charitie to the poore or such like yet if hee once come to know that as he can free himselfe no more from his sinnes then a Leopard from his spots and a blacke More from his skinne so can he as little free himselfe from the punishment of sinne by any other meanes whatsoeuer it being impossible that God shuld let him goe vnpunished because hee cannot bee vniust and so bee brought into a strait as Baalam was then will he endeuour to performe repentance by which onely he may escape and flee the vengeance to come Now the vse wee haue to make of this point is this Vse 1. First to informe vs that the world and the Church hath many thousand impenitent sinners such as neuer haue repented neither yet in the case wherein they are are they capable of repentance because they are ignorant of their spirituall estate and that which is worst they cannot be perswaded to looke into it though they often cast vp their estate to know what it is I meane their worldly estate yet they neuer ballance their spirituall estate being either slothfull and negligent or else being possessed with a false opinion of the vnnecessarines of it or with feare of the desperatenesse of it like as bankerupts who are not able to pay a penie in the pound dare not looke into their estate lest they procure griefe and discontentment to themselues Whatsoeuer the cause is the thing is not done and so they are without the knowledge of it and whatsoeuer they thinke of themselues if impenitent sinners must perish they cannot bee safe feeing they cannot repent which they cannot doe as long as they are ignorant of themselues and of their spirituall estate If any man think it strange that man who knoweth so many things should be ignorant of himselfe when this is proper and peculiar to him to know himselfe 1. Cor. 2.11 For what man knoweth the things of a man saue the spirit of a man which is in him he considereth not that when the obiect is nie to or laid vpon the sense it nothing so well discerneth it and the eie of the bodie though it behold all other things
of sinne from the contagion which followes it or the curse that is due vnto it By which he may be made to come trembling and with feare and accuse himselfe before the throne of God and by a true renouncing of all his sinnes and a true turning from all his former wicked courâ—… and carriage truely repent and be gâ—…usly accepted of God 〈◊〉 description of repentance the last thing is that this turning is euer loyned with true humiliation which not essarily followeth vpon the former for as the error and false opinion of holines and happines doth make a 〈◊〉 pround proâ—…ptuous and confiâ—… 〈◊〉 so the knowledge of a mans â—…hed and dâ—…able estate and sinâ—… condition will abase him by humbling him Now of this first in generall then more particularlie Generally Repentance ioyned vvith true humiliation True repentance is euer ioyned with true humiliation none can repent but hee is truely humbled by the sight of his owne wretched and sinfull estate which is manifest by the exhortations of the Prothets calling to repentance as in Ioel Ioel 2.12 Therefore also now the Lord saith turne you vnto me with all your heart and with fasting and with weeping and with mourning And againe in Isaiah the Lord complaineth that the people did not repent Isai 22.12.13 And in that day when the Lord God of hosts did call vnto weeping and mourning and to baldnes and to girding with sackcloth beholdioy and gladnes slaying oxen and killing sheep eating flesh and drinking wine eating and drinking for to mâ—… we shall die shewing thereby thâ—… because they were not humbled therefore they did not repent Hence is that of Micha Micha 6.8 Hee bath shewed thee O man what is good and what the Lord requireth of thee Surely to doe iustly and to loue mercie and to Humble thy selfe to walke with thy Gâ—… Hence is that exhortation of Pâ—… 1. Pet. 5.6 Humble your selues therefore vnâ—… might is hand of God that he may 〈◊〉 you in due time And S. Iames saith Iames 4.7 Submit your selues to God This also is proued by as many as repented either truly or temporarily either the practise considered or the parable now the practise may bee feene in David who being reprooued by Nathan for murther and adultery 2. Sam. 12. repented and humbled himselfe vnder the hand of God so Ahab though he had no sound and sauing repentance 1. King 21. yet his humiliation was answerable to his repentance So did the Niniuites Iona. 3. humble themselues by fasting and sackcloth The like may appeare by the parable in the Gospell Luk. 15.18.19 where Christ sets out repentance vnder the state of the prodigall sonne who comming home to his father humbleth himselfe in saying to his father that he was not worthie to be called his sonne So the Publican commeth and humbleth himself and smote himselfe vpon the breast Luk. 18.13 and would not lift vp his eies to heauen the 〈◊〉 may he seene in Peter in Mary and others By all which examples it is manifest that wheresoeuer there is repentance there is humiliation â—…nd this stands with reason Reason 1. 1. Beâ—… true repentance riseth from the sight and knowledge of a mans estate how wretched and sinfull it is which maketh him hunble for whereas the 〈◊〉 and false opinion of a mans holinesse doth puffe him vp with pride and maketh him confident and presumptuous on the contrarie the true knowledge of a mans estate and of his sinnes will humble him therefore this repentance comming from the knowledge of a mans essate must needes bee ioyned with humiliation from which knowledge there ariseth a double fruit which is repentance and humiliation Reason 2. 2. Because he that repenteth receiueth grace from God and findeth grace and fauour with him which â—…elie the humbled doe and not the proud as Saint Iames saith Iames 4.6 God resisteth the proud and giueth grace to the humble The vses of this point follow after 〈◊〉 manner Vse 1. First we may then proâ—…nce of many that they are without repentance many euen without the temporarie and many without the true fauing repentance because they neuer came where humiliation greâ—… not the bastard one and much more not where the true and natural 〈◊〉 miliation is to beg had and 〈◊〉 had it For they neuer had these seares and those cares those palâ—gs and gripes which men that haâ—e been humbled haue had they neuer 〈◊〉 to confesse and acknowledge their sinnes and condemne themselues but puffed vp as blackâ—ers with wind so they with a windie and proud conceit of themselues and their 〈◊〉 estate like the Phaâ—isie and to this they easily come and so are kept from humiliation being blinded by 〈◊〉 opinion and conce it of their 〈◊〉 good parts of nature of their 〈◊〉 anâ—…giâ—… by good leducation dock inâ—…trat of their good workes they haue done to God and to their â—…ighbour how many waies and 〈◊〉 how great charges they haue maintained learning set forward religion serued God and releeued the poore These conceites so blind their eies and ouershadow all their senses that they make and pronounce themselues not sinfull but holie iust and innocent Another thing also that blindeth them is a comparing of themselues with those who are more sinfull and in some respect notoriouslie sinfull and then the opinion of their owne holinesse which before was any thing doubtfull is now put out of all controuersie and they exempted not onely from the ranke and rout of wicked men but canonized Saints in their owne conceit The picture of these is the Pharisie who stood and praied thus with himselfe Luk. 18.11 O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican I fast twice in the weeke I giue tithe of all that euer I doe possesse where both these delusions are found in him whereby he was without humiliation and so iustification and conseâ—uentlie repentance And this is the case of most men which are by these or the like means pussed vp with pride for is not this the speech of many a man I thanke God I am not so wicked as such a man I am not an Adulterer a drunkard or a whoremonger I thanke God I loue the Church well and I desire God to loue me as wel as I loue the Church But let these men consider what became of the Pharisie he went away not iustified because hee was iust in his owne sight so all these men that with these things are thus lifted vp with pride though they be thus iustified in their owne sight yet they stand as condemned persons before God for hee that iudgeth not himselfe God will iudge Vse 2. 2. This may further teach vs how necessarie this humiliation is seeing there can be no repentance without it and therefore ought euery one to labour against the former delusions that wee bee not deceiued
Pauls preaching So the Apostle Peter saith 1. Pet. 1.23 Being borneanew not of mortall seed but of immortall by the word of God c. Like wise Saint Iames saith Iames 1.18 Of his own wil begat be vs with the word of truth And S. Paul saith to the Corinthians 1. Cor. 4.15 That in Christ Iesus he begot them through the Gospell And the Lord saith by his prophet Ieremy Ierem. 23.29 That his word was like a fire and like a hammer that breaketh the stone Al which places doe prooue that the word is the ordinarie instrumentall eause of a mans repentance and conuersion as also these reasons consirme it Reason 1. First because it is so powerfull and pearcing as the author to the Hebrues saith Heb. 4.12 That it is liuely mighty in operation sharper thē any two edged sword c. Which power it hath not from any inherent qualitie in it selfe or from man that preacheth it but because of the supernaturall power of God who as the Apostle saith to the Galathians Galath 2.8 was mightie by Peter in the Apostleship ouer the Circumcision and was mighty by him also toward the Gentiles Noting that when men are conuerted by the preaching of the word and it is powerfull to that purpose it hath it not of it self but from God but howsoeuer it is indeed powerfull Psalm 19.7 and doth conuert the soule Reason 2. The second reason is because faith is one immediate cause and beginning of repentance Now faith is begotten by the word therefore repentance also must needes come by the word As touching faith the Apostle to the Romans saith Rom. 10.17 Faith is by hearing and hearing by the word of God Therefore preaching the word being the cause of faith it must needs be the cause of repentance Causa causae causa causati Reason 3. The third reason is Because the conuersion of men is the seale and only miracle that the Gospell now hath And it is vsuall with the Lord in working miracles to shadow them by outward meanes that he might conceale his owne worke specially from vnbeleeuers As Salomon saith Prou. 25.1 The glorie of God is to conceale a thing secret Then it is his glory to couer this miracle by this outward meanes 1. Cor. 1.21 and by so foolish and base a thing as preaching is in the eies of the world to worke this great wonder and to saue men designed by Satan to destruction And when I say the word is the instrumentall cause of repentance I exclude not the law as that which helpeth to this though properly it worke it not for by bringing men to the sight and knowledge of their sinnes and miseries it prepareth them for the receiuing of that grace and mercie which is propounded in the Gospel as an eating corasiue which maketh way for a healing medicine But the Gospell is the message of glad tidings and mairing the promises of pardon ◅dre◅sission of fumes is that which especially worketh it or that which doth throughly worke it in men Vse 1. Now for to make vse of this truth vnto our selues First This may teach vs that their case is fearefull that are without the preaching of the word because they are without the ordinarie meanes and so without hope to come to repentance as Iewes Turkes and Infidels that are depriued of the word and they that liue in corners where the sound of it is not heard It was a fearefull curse when Christ said vnto his Apostles Matth. 10.5 Goe not into the way of the Gentiles and into the cities of the Samaritans enter ye not And now that some haue found mercy which sought it not and others are still left in their darkenes and horrible blindnes it is no lesse fearefull when God denieth still the ministerie of the word vnto them and saith as it were vnto his ministers preach not there for it is as if he had said I will not haue these conuerted as Augustine saith Quoniam vt crederent non erat ijs datum etiam vnde crederent est negatum Aug. de bono perseuerantiae God hath denied vnto men the meanes whereby they should beleeue because hee hath no purpose that they should beleeue And so God hath denied to men that by which they should be conuerted because he hath not purposed their conuersion Then wheresoeuer men want it either by the iudgement of God denying it to them or by their owne peeuishnesse withdrawing themselues from hearing the word or else not harkning to it hauing eares not boared but giuen to drowsines and sleepinesse and so they want it though they liue in the middest of it such an estate is a fearefull signe as if God had no purpose they should hee conuerted Vse 2. 2. Secondly this teacheth vs to acknowledge the happie condition of that people or that nation or place wheresoeuer God hath vouchsafed the preaching of the word to wit that it is a mauifest proofe hee hath a people there that hee would conuert and hath a desire to saue them As he said to Paul in the Acts when he was at Corinth Acts 18.18 Feare not but speake for I haue much people in this place Arguing that he had a people there whom hee meant to saue and therefore hee sent his word to them So whersoeuer God sendeth his word and giueth his ministers gifts and conscience to preach the word vnto any nation or people it is a signe hee fauoureth them and that he would haue them conuerted and be saued though not euery one that heareth it for many haue this but to make them more inexcusable and to increase their iudgement but only those to whom he giueth hearts and eares open vnto it which if it be so great a fauour from God then are wee to acknowledge the mercie of God that hath sent his Gospell amongst vs and giuen gifts vnto men to preach the same vnto vs. For wherefore hath God giuen his Ministers knowledge to preach the word is it only for themselues No verily for as they are men they could bee saued with as little knowledge as others But God hath giuen them gifts for the gathering together of his Church and for the conuersion of others And here we are to be stirred vp to walke worthie of this benefit lest it be remoued taken from vs and giuen to a nation that will bring forth better fruit For though we may be alreadie conuerted by the benefit of the ministery hitherto inioyed yet what shal become of our posterity euē of so many thousand infants or sucklings if they may not haue the means by which they may be conuerted If thē we haue any loue vnto thē that as they are our children by nature so they may be the children of God by grace let vs labour to walke worthie of this mercie that we may leaue it to our posteritie as our sathers left it to
more honoured then they who neuer were wounded Many Merchants euen brought to beggers bush again grow rich and hauing suffered shipwrack after that trafficke again and attaine their old estate Euen so may iâ— bee with vs. And let no man faint in that thought which the Father found in some in his daies Perfectam non possum agere poenit entiam Chrysost ibid. I can not performe perfect repentance For as no man shall bee accepted for his perfect repentance which none can haue so shall he not be reiected for his imperfect so it be sincere and vpright Si non potes sol sieri fias vel sâ—ella duntaxâ—t Jdem ibid. Therefore if thou canst not be the sunne at least bee a starre If thou canst not come to the perfection of others labour to be partner of this grace and hee that vnder the Law would accept a paire of Turtle doues and two yong pigeons and in the Gospel so accounted of the widowes mite and a cup of cold water and recompenced their worke with the penny who had laboured but one houre will accept thy small labours in pietie and not suffer them to bee in vaine but will plenteouslie reward them for his owne mercie and through the merits of Iesus Christ FINIS A TABLE CONTAIning the principall things handled in this Booke ABstinence requisit in the Penitent Page 64. 90 Ahabs repentance faultie Page 163 Agreement with a mans selfe is very pleasing Page 63 Ambrose and Augustines exposition of Luk. 15. chap. 7. verse Page 178 Angels carrie the soules of the godlie into Paradise Page 266 An art may be good though the Artizan be wicked Page 338 Attrition Page 22 B THe Bodie must doe seruice vnto God Page 63 C CAre to shun sinne discerneable three waies Page 204. 205. 206 For Christ al things are to be left Page 308 The Church is full of impenitent persons Page 33 Ciuil carriage without faith a sin Page 179 Confession of sinne is ioyned with repentance Page 68. 70 Confession is a part of humiliation Page 69 No Confession no pardon Page 70 Confession to be made to God Page 70 Confession also is either Ciuill or Ecclesiastical and of both them Page 70. 71 Confession in the case of a perplexed conscience may be made euen to a Lay-man Page 72 Popish auricular Confession taxed Page 74. 75 A generall Confession vnto God may in ease be vsed Page 77 Confession must be plaine and free Page 81. 82. 83 The benefit of such Confession Page 85 Contrition cannot merit Page 22. 23 Conuersion of a sinner the only miraâ—…cle of the Gospell now Page 142 The Couenant of grace is general and perpetuall Page 191. 192 D DEath comes well to the penitent Page 268 Death is good if life was good Page 343 344 Defending of our selues the second â— signe of repentance Page 207 Two reasons hereof Page 209. 210 Desire the fifth signe or effect of repentance Page 231 How this Desire may bee discerned Page 237 Comfort against Desperation Page 191 192. 193 Despaire of a mans owne selfe a let to repentance Page 300 Two reasons prouing it Page 301 Desperation of Gods mercie an impediment of repentance 315. Proued by two reasons Page 316. 317 Remedies or Preseruatiues against Desperation Page 317. 318. 319 Who is Christs Disciple Page 166 E ELect men only doe truly repent 167. 168. Three reasons prouing it Page 169. 170 Election how discerned in a man Page 17â— Elect men are of two sorts Page 175 The Elect being vncalled must for two causes repent Page 176. 177 All the Elect shall be saued Page 176 Epicures repent not truly Page 258 F FAith is the ground of repentance foure reasons hereof Page 15. 16 Faith is either sauing or temporary Page 17 Faith in nature before repentance in time together Page 18. 19 Faith is no part of repentance Page 21 Faith ought to be got and kept Page 26. 27 Without Faith to vse mercie is sin Page 47 Faith is the inward instrumental cause of repentance Page 150 Feare before faith is seruile Page 20 Feare is a companion of repentance what it is Page 50 Feare is the fourth fruit of repentance Page 224 Feare filiall and seruile differ in three respects Page 224 The Feare of many is slauish Page 227. 228. 229 How Filiall feare may bee discerned Page 230 Popish Fasting reproued Page 91. 92 Fasting commended Page 9â— G GOd alone can reforme the heart Page 139 God is not like some Physitians that will do nothing without a see Page 323 Why God commands things that man cannot doe Page â—29 Gods glory and Mans good the finall â—…e of repentance 161. Two reasons prouing it Page 16â— Gods glory is to bee aimed at in our repenting 164. And a mans owne good in the second place Page 165 What growth will proue a mans graces to be true Page 123 The Gospell works repentance Page 142 The Guilt of sinne is taken away in the regenerate Page 117 The Guilt of sinne remaines after the action Page 172 H HOw hearers of Gods word shuld be qualified Page 148. 149. 150 Humiliation is ioyned with repentaÌ„ce 41. Two reasons prouing it Page 43. Humiliation hindred by certain fond conceits 44. 45. the way to subdue them is set downe Page 46. 47 Humiliation is twofold Page 48 Inward Humiliation is described Page 49 In inward Humiliation is shame forrow feare Page 49. 50 Outward Humiliation is either verball or reall Page 62. Outward Humiliation requisit for three reasons Page 63. 64. 67 Inward HumiliatioÌ„ is the principal Page 65 Outward Humiliation may be omitted in some cases Page 65 Reall Humiliation consists in mourning abstineÌ„ce restitution Page 86. 87 Fiue reasons rendred thereof Page 89. 90 I Ignorance an impediment of repentance Page 33. 293 Two reasos prouing this to be so Page 295 Why men are so ignorant of themselves Page 34 Ignorance affected a common sin Page 38 The Image of God is not perfited at once Page 183 Impenitencie a common disease of this age Page 310 Sundrie sorts of Impenitent persons Page 153 Indignation the third signe of repentance Page 214 K KNowledge is the Ruler of true zeale Page 247. 248 Knowledge of a mans selfe is by the Law Page 39 To the Knowledge of a mans selfe three things are requisite Page 29 Knowledge must be laboured for Page 298 L THe Law is a Christians looking glasse Page 39. 40 The spirituall sense of the Law must be regarded Page 39 Why some lothe the pure preaching of the Law Page 54 The Law is a preparatiue to repentance Page 142 Loue hath two notable properties Page 248. 249 M MEanes of repentance are to bee vsed though God sometimes giue it without meanes Page 156 157 Meanes wherefore of God vsed Page 160 Ministers ought to exhort and pray for the impenitent why so Page 131 Mortification described Page 104 Mortification is an essentiall part of repentance Page 106 No Mortification no repentance Page