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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	work_v	world_n	wrath_n	21	3	7.0150	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12982	The doctrine and vse of repentance necessarie to be practised and vsed of all who looke to sing the song of Moses, and the song of the lambe beyond the glassie sea: Reuel.15.23. Preached in sundrie sermons in the parish church of Alhallowes Bredstreete in London: by Rich. Stock; Doctrine and use of repentance.	Stock, Richard, 1569?-1626.	1610 (1610)	STC 23275; ESTC S106168	171,388	390

And said vnto his soule thou hast enough laid vp for many yeeres liue at ease eate drinke and take thy pleasure To this may be added the example of the Rulers who are said Iohn 12.43 to beleeue in Christ yet they did not confesse him lest they should be cast out of the Synagogue And the reason of this was because they loued the praise of men more thē the praise of God And though in the former verse they pretended feare to bee the cause yet it is told vs here that care loue of the world was the cause This was also the reason why Demas had forsaken Paul 2. Tim. 4.10 namely because he had embraced this present world And finally that parable of our Sa●iuio● Christ of the prodigal sonne doth illustrate and make manifest this point vnto vs. For all the while that his portion lasted that hee had enough to spend vpon his pleasure and delight he fled from his father and could neuer bethinke himselfe to turne vnto him but when his patrimonie was spent and that he was bitten with penurie and want then hee could lay downe with himselfe all meane● ●o● he might with greatest humility come again● to his father and fell downe before him and acknowledged his ●…ult It is manifest then that these are maine impediments and in reason they cannot be otherwise Reason 1. 1. Because repentance requireth all a mans care and diligence the attention of the whole heart it is not a little that can worke it out But where the care and pleasures of the world is there the heart is stollen away Marke 4.19 and the affections diuided not to diuers but contrarie things and so as the senses which haue many obiects can hardly attend any one seriouslie and as they should to perceiue them well no more can the affections affect truly and effect thorowlie two things of such contrarie natures Reason 2. The second reason is because the cares of the world choke the word if they hinder not a man from receiuing it as full hands are able to receiue nothing no not gold when they are full of clay before now affections are like hands saith Augustine which when they are full of the world how shall they receiue the word or if they receiue it a little they will soone choke it Then when the word is Gods instrument to bring men to repentance when either it is not receiued or choked what shall beget this in them how must not cares needs keepe them from repentance Reason 3. 3. Because by these men are made licentious and voluptuous and so can neuer profit by the word no more then seede sowne in the mire can grow nor exercise mortificatiō Their minds being transported that they cannot remember themselues nor God nor the last day Therefore our Sauiour Christ exhorteth vs Luke 21.14 that wee should take heed of surfetting and drunkennes the cares of this life lest that day come on vs vnwares and take vs without repentance and our oyle in our lampes which these things must needs effect But let vs make some vse of this Vse This ought to incite vs to labour to remooue this impediment and striue the more against it because it is one of the most dangerous ones and that which carrieth men away with the streame some not blushing to pretend this as a let and to professe it others though they cou●… it yet if then pulse be fel● it leaneth this way altogether It is one of the greatest most general and dangerous impediments To remooue it then first from those who haue not riches and such a state as they could desire they ought to remember that saying of Christ who aduiseth euery man Matth. 6.33 First seeke the Kingdome of God and the righteousnesse thereof and all these things shall be ministred vnto you Which rule if they obserue the things which they desire shall be gotten with great facility and abundance of which as the promise of God may perswade a man in that hee hath giuen godlinesse so large a charter namely 1. Tim. 4.8 that it hath the promise both of this life and that which is to come so may his performance thereof because he hath thus blessed others euen in these things as for example Salomon 1. King 3.12.13 for when God gaue him his choice to ask what he would because he asked neither long life nor riches nor the life of his enemies but wisdome and vnderstanding to heare iudgement therefore the Lord answered him according to his desire and said I haue giuen thee a wise and vnderstanding heart so that there hath been none like thee before thee neitherafter thee shall arise the like vnto thee Moreouer I haue giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall bee none like vnto ●hee all thy daies Here wee may see earthlie things giuen vnto Salomon for a reward because he had in his choice preferred wisdome before wealth and al other earthly blessings They should remember also the vncertaintie of them And therefore S. Paul willeth Timothie 1. Tim. 6.17 to charge them that are rich in this world that they trust not in vncertaine riches And this is in holding of them if they haue got them And Salomon saith Prou. 23.5 Wilt thou cast thine eies vpon that which is nothing For riches taketh her to her wings as an Eagle and flieth into the heauens And a man should here also consider that when he hath most neede of them they shall least helpe him neither can doe him any good and therefore Salomon saith againe Prou. 11.4 That riches auaile not in the day of wrath And Iob though sometime rich yet he said thus of himselfe Naked came I out of my mothers wombe and naked shall I returne thither the Lord hath giuen and the Lord hath taken c. And that howsoeuer riches cannot helpe him in the time of his aduersitie yet if hee labour for repentance that will abide with him that being true that righteousnesse as Salomon saith Prou. 11.4 deliuereth from death Then as the same wise mā speaketh Prou. 23.4.5 Trauel not 〈…〉 to be rich but cease from thy wisdome and labor for that which will remaine with thee If any shall pretend vnto me the maintenance of his life and bodie in health and competency and prouision for his wife and children I denie not but that men may lawfully yea must of necessity haue care of their temporal estate yea so much the greater as it is worse and more vnsetled For if the bodie perish for want of things needfull how should the foule bee indued with the life of righteousnesse and holinesse But this is that I perswade that men should nor do as commonly men doe that suffer themselues to be possessed with the cares of this world that is not so hotly to pursue them that they forget to seeke for this

must as well be performed in bodie as soule Reason 2. 2. Because as vnitie and agreement is pleasant and acceptable vnto him betwixt man and man so much more would it please him that a man agree with himselfe Hence in the law was forbidden sowing diuers seeds in the same field making garments of halfe linnen and halfe wollen mourning in a festiuall time as Nehemiah Nehem. 8.9 with the Priests and Leuites that instructed the people said vnto them This day is holy vnto the Lord your God mourne not neither weepe How vndecent and vnacceptable then would this disagreement be betwixt the soule and the bodie that when the one weepeth the other should laugh when the soule is humbled with sorrow and feare the bodie should be puffed vp and swell in ioy and pleasure Reason 3. 3. Because it will further his repentance namely for the mortification of the flesh and the corrupt lusts of it and bringing it into obedience to the spirit for it requires abstinence from pleasure and abundance of diet whatsoeuer is aboue necessitie yea often the abating of that That as horses the more plentifully they are fed the more fierce and vntractable they are when as by withdrawing their prouender they are made subiect to their rider such is the flesh by abundance made to rebell And as a seruant that hath too much laid vpon him more than he can vndergoe reprocheth and reuileth his master so the bellie too full corrupts the minde and vnderstanding as Chrysostome speaketh Hom. 45. in Matth. but when it is abated of that it is brought into subiection of the spirit and soule Obiection Heere may some obiect that our Sauiour Christ willeth men when they fast Matth. 6.16 not to looke sower as the hypocrites for they dissigure their faces that they might seeme vnto men to fast Also that of the Prophet Ioel Ioel 2.13 Rent your hearts and not your garments and turne vnto the Lord your God And that of Dauid Psalm 51.17 The sacrifices of God are a contrite spirit By which places it seemeth that the Lord requireth the inward humiliation and not the outward Answere I answere the inward is the principall which God requireth but he will also haue the other and in requiring of this more principallie he reiects not that The inward is more in request with God as the outward with man in their seruices Yet as man would haue both so God will though principallie he require the inward and if he seeme to reiect the outward the cause is for that he findeth it seuered from the other and done in hypocrisie which he abhors as much as he did a dead carrion or carcase brought to him for a sacrifice vnder the law when he required liuing sacrifices such are these when the soule is not humbled with the bodie Yet in some cases the outward may be omitted as when by vsing it men shall incurre the suspition of hypocrisie and a desire of vaine-glory in which respect Christ our Sauiour forbid it But rather the reproofe is because priuate things are done publikely and such as should be betwixt God and himselfe are acted in the view of the world Now for the vse of this Vse 1. vpon this we may iustly feare that many men are farre from humiliation and so from repentance from inward because they so much detest the outward a thing they neither will nor doe practise for we may well feare that they who doe not the lesse and the easier will not do the greater nor practise the harder Now it is a far lesse and easier thing to practise humiliation in the bodie then in the soule in the members then in the heart as it is easier to bend a bough then the bodie of a tree speciallie then the roote And besides men be naturallie hypocrites and more apt to performe the outward humiliation which being not found giues vs fuspition that the inward is far from them Vse 2. 2 To perswade men to labour for this that their outward humiliation may be correspondent to the inward as we finde the apparell of men is agreeable to their coditions and course of life And therefore this inward humble repentant must put on a black mourning weede that as he is in soule and conscience cast down by the sight of his sinne and sense of the wrath of God so he may behaue himselfe accordingly and expresse his inward humiliation in all his words deeds and in the whole course of his life which he ought to labour for as for the reasons before so because it will be very profitable for him in respect of the inward for the confirming and increasing of it For as it is in all other parts of holinesse the more they are practised by the bodie in life and action the more they are confirmed and increased inwardly in the soule so the more that a man giueth himselfe to the vse of all outward exercises of humiliation before men the more doth hee humble himselfe in the sight of God Therefore labour for this that thou maist increase thy true humiliation to thy comfort All this while I speake of particular and ordinarie outward humiliation and repentance which is not necessarily required that it should be done publikely It is a thing that hath beene obserued in many that they breake forth into teares and sighings in the congregation I simplie condemne it not I would iudge charitablie of it but yet if I may aduise them I thinke it fit they abstaine from such outward things in publike place and doe it betwixt God and themselues rather when they are alone knowing not what construction others may make of it Sighs may come suddenly vpon a man but to doe as some doe to sit in the face of the preacher one whole houre together s●ghing and sobbing and their eies sh●l of teares will breede some suspitions as if they did it to be seene of men Let particular mourning then be in the secret chamber betwixt God and thy selfe but when the whole congregation hath cause of mourning and doth sanctifie an assemblie for that end it may well be done and ought to be performed of particular men in the publike place neither can it be iustlie censured in an euill sense Verball humiliation is confession Now to the particulars of this humiliation and first of that which is in word which is called Confession Confession Confession of sinnes is a part of humiliation and euer ioyned with true repentance they can not be truly humbled and repent who confesse not their sinnes vnto God And they who repent must and doe confesse Hence is that saying of Salomon Prou. 28.13 He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall haue mercie Thus Dauid confesseth his sinnes vnto God and saith Against Psalm 51.4 5. thee against thee onely haue I sinned and done euill in thy sight Behold I was borne