The Doctrine and Use of Repentance, Treatise (2 of 5)

The Doctrine and Use of Repentance · Treatise (2 of 5)

p. 69Reaſon 1.Now the reaſon of this truth is, firſt, becauſe confeſſion is a part of humiliation, For eueryevery man is charie of his owne credit and eſtimation, and cannot indure, from any other to heare any thing that may impaire the ſame: but it is vtterly againſt his owne ſtomacke, to vtter any thing any way tending to his owne diſgrace, to caſt mire in his owne face. Hence he couereth his faults by all meanes poſſible; but if he cannot ſtay that, hee will p. 70be ſure to keepe his owne counſell. So that whenſoeuer a man is brought willingly and plainely to confeſſe his ſins, it is a great argument and proofe of his humiliation.

Reaſon 2.2. Becauſe there is no repentance without this, for he will neuer forſake and turne from his ſinnes, who wil not confeſſe then: for as it is with the bodie, hee that will not confeſſe to the Phyſitian the meat where of he ſurfeited, it is apparent he neuer meaneth to forſake that meate; ſo hee that will not confeſſe his ſinnes and acknowledge that to be the cauſe of his hurt, will neuer come to forſake them.

Reaſon 3.3. Becauſe there will be no pardon elſe, for God couers, when men vn… uer and acknowledge, hee iuſtifies when men condemne, hee pardons when men accuſe themſelues, And if any man pleade non est of act…m, and denie his deed and his debt there is no reaſon he ſhould hauehave the … of grace.

Q. To whom muſt this confeſſion be made? Anſ. To God But is the… no confeſſion at al to be made … Yes there is …ciuill confeſſion, and an Encleſiaſticall confeſſion. Ciuill confeſſion is when a malefactor confeſſeth p. 71to the Iudge, a ſeruant to his maſter, or a child to his father. So Achan confeſſed to Ioſuah, Gehazi confeſſed to his maſter. But there is beſides another ciuill confeſſion, when one man confeſſeth vntounto another an offence committed againſt him, which is alſo lawfull, and taught by the Apoſtle S. Iames when he ſaith, Iames 5.16.Jas 5:16Acknowleege your faults one to another: which is not meant of a ſacramentall confeſſion, as the Papiſts would hauehave it, witnes euen their owne Cardinal Caietan, who in his Commentarie vponupon that place obſerueth, that it cannot be vnderſtood of the ſacrament of Confeſſion, becauſe the Apoſtle doth not ſay, acknowledge your faults to the Prieſt, but one to another: therefore the meaning of the Apoſtle is, that when a man lieth ſicke, to the intent that they come to viſit him, may the more carneſtlie pray for him, there ſhould paſſe a mutuall confeſſion of the offences committed one againſt another.

The Eccleſiaſticall confeſſion is, when a man hath committed ſome publike offence, as adulterie, or periurie, &c. he is cenſured by the Church to ſtand in an appointed place in the publike aſſemblie, and in a publike p. 72maner to make confeſſion of his fault, and to …eſtifie his repentance, that the congregation may be ſatisfied, and he receiued into their fauour and louelove againe.

Q. But is there none other particular confeſſion? Anſ. There is no other of any abſolute neceſſitie, but by conſequence it may be neceſſarie, that is, when a man is diſtracted in his minde and is diſcomforted, and can finde no comfort in himſelfe, nor is able to apply vntounto himſelf the comforts of God, he is bound to confeſſe his griefe to ſome who is able to applie vntounto him the promiſes of the Goſpel, for the delaying of his ſpiritual malady, as much as a man that is bodily ſicke and cannot cure himſelfe, is bound to ſend for a Phyſitian, and ſhew him his griefe, that he may helpe to cure him. But ſo, as he is not bound to any one man, or that he muſt needes be a Preacher or a Miniſter, ſo he make choice of an able man, well experienced, truſtie and ſecret: for often times in the matter of conſcience, or diſtraction of minde, a priuate man may giuegive more comfort then many a good Preacher. As in the bodie, in many diſeaſes an experienced man who hath been ſubiect to, and cured p. 73of them, can better tell how to helpe and cure another, then a learned Phyſitian, who is without that homebred experience: ſo many a priuate man, by his owne experience of the terrors of his conſcience, and the gratious comforts he found from God in due time, can better tell how to adminiſter a word of comfort, and ſhall more fitly doe it, then many a learned. Miniſter, who neuer had the like terrors, and ſo not the like experience. As the Apoſtle ſpeaketh generallie: 1. Cor. 1.4.1 Cor 1:4God hath comforted vsus in all our tribulation, that we may be able to comfort them which are in any tribulation, by the comfort wherewith we our ſelues are comforted of God. And this confeſſion wee ſpeake of is a neceſſarie thing, for all ſuch as bee in the condition mentioned, whether they be learned, or ignorant, whether of the Laitie, or of the Clergie, euen to one as well as to another. For oftentimes it may fall to a Miniſter to hauehave this trouble of conſcience, and diſtraction of mind, ſo that he ſhall not be able to adminiſter comfort to himſelfe. Baſil hath ſuch a ſaying, That a Phyſitian (bee hee neuer ſo skilfull or expert) yet being fallen into ſome diſeaſe, may by reaſon p. 74of the paſſion or extremitie of his ſicknes, which may breed and bring obliuion of his Art, be often not able to helpe himſelfe, but bee forced to ſeeke helpe of another: ſo a Miniſter may be in that condition, that he may be driuen to ſeeke helpe and comfort of another man, and ſo had need to confeſſe as well as another.

But ſome will demand what I think of the confeſſion of Poperie, which is preſſed vponupon men to be made of al ſins, and that to a Prieſt vponupon paine of damnation.

Anſwer.I thinke of it as an excellent policie, and full of humane wiſdome, and as the greateſt meanes for the vpholding of Poperie, that the world affoordeth, except the Inquiſition: for by this means they know the harts, affections and diſpoſitions of men, by which they can tel how to prouide for themſelues, either for the greater increaſing of themſelues, or for the preuenting of a miſchiefe comming vponupon them: but for the thing it ſelf, there is no tittle in the Scripture to prooue it: for that in the Epiſtle of Iames Iames 5.16.Jas 5:16they are at a iarre among themſelues about the meaning of it. It is true that Bellarmine doth preſſe it to this purpoſe: but the p. 75words are ſo pregnant for a brotherlike and mutuall confeſſion of one man to another, for the forgiuing of priuate iniuries, that both Cardinall Caietane, and Scotus confeſſed the ſame. Bellarm. de poenit. lib. 3. cap. 3. Caiestan. in Iam. 5.16. Scotus in 4. ſentent. diſt. 17. quaeſt. 1.Jas 5:16And for the thing it ſelfe; it was a cuſtome in the Church ſometimes; but it happened that there was a noble Matron diſhonoured by a Deacon in the Church of Conſtantinople, Zozomenus.which thing highly diſpleaſed the people. Whereupon Nectarius Biſhop then and there by the conſent of the Biſhops of that time and the reſt, did aboliſh it out of the Church: and if it were aboliſhed for that one fact, how much more ſhould it be aboliſhed for ſo many of the like committed in poperie, which is the very nurcerie of all vncleanneſſe? And therefore to conclude, as Auguſtine ſaid, Quid mibi ergo est cum hominibus, vt audiant confeſſiones meas, quaſi ipſi ſana… uri ſunt omnes languores meos? Curieſum genus ad cognoſcendā vitam alienam, deſidioſum ad corrigendam ſuam. Confeſſ. lib. 10. cap. 3.What hauehave I to do with men, that I ſhuld make confeſſion to them, as if they could heale all my ſores? It is a curious kind of people, to ſearch into other mens liues, but moſt ſlothfull to reforme and correct their owne. Could euer any man hauehave propheſied more truely of the Prieſt of poperie? being ſuch a curious kind of people, whoſe labour is to know other mens ſtates and ſinnes, but are careleſſe to know p. 76their own, and moſt ſluggiſh and negligent to reforme their owne.

Theſe things thus explained, wee muſt now come to the vſe. Vſe 1.Firſt, it may well be thought that many men are ſarre from repentance, ſeeing they are far from this dutie and part of humiliation, I meane confeſſion. It may be generallie, that they are ſinners as other men, they will not ſtand with you to confeſſe, but not in particulars; which commeth partly out of the louelove of themſelues, and partly out of the louelove of their ſinnes. Therfore Iob ſaith, Iob 31.33.Job 31:33I hauehave not hid my ſinnes as Adam, concealing mine iniquitie in my boſome: The latter part Tremelius readeth: Abdendo ex dilectione mei iniquitatem meam.hiding my iniquitie out of my ſelfe louelove. As if he ſhould ſay, ſelfe louelove is the principall thing why men ſmother their ſinnes, and do not confeſſe them. But in moſt men there is a more impoſſibility vntounto this dutie, becauſe they know good and euill, ſinne and righteouſnes no further, then they hauehave by that light and knowledge which remaineth in them, ſince the creation, nay in many of them that is darkened by cuſtome and other corruption: but as for the law of God, where they ſhould indeed ſee themſelues, they are altogether ignorant, p. 77and will not looke into it, neither of themſelues take the paines, ſo they will not indure the reproofes of their Miniſters, nor be ſhewed their ſinnes, but are like many prodigall waſters, who run ſo farre in bookes, that they cannot abide to hauehave a bill of accounts brought them; and like a timorous and fooliſh patient, which finding his wound to bee very deepe, would not endure the Chirurgion: whereon what enſueth but a feſtering of the part, and a dangering of the whole bodie? So to theſe damnation enſueth, becauſe they cannot repent, ſeeing they cannot confeſſe. If any thinke this is hard, and falſe that a man ſhould be condemned for this, ſeeing Dauid ſaith, Pſalm. 19.12.Ps 19:12Who can vnderſtand his faults; I anſwere, that for him that doth his beſt ondeuour to know his ſinnes, and keepes a day booke for his ſpirituall eſtate, as for his worldly, if he know not many ſinnes and neuer confeſſe them, yet hath a particular repentance & confeſſion of his knowne ſinnes, and would no leſſe repent and confeſſe the other, if he might come to the knowledge of them; from him God will accept a generall confeſſion and repentance for ſuch as bee not p. 78knowne. As Dauid in the ſame place: Clenſe me from fecret faults. But for others who are wilfully, and more then negligently ignorant of their eſtate and ſinnes, they ſhall not be accepted, by a generall repentance, becauſe they neuer repent truely of knowne ſinnes, for if they did, then would they repent them of that ignorance, and ſeeke to reforme it.

Vſe 2.The ſecond vſe doth teach men to practiſe this dutie, to goe to God and to confeſſe to him, and againſt themſelues their owne ſinnes; this is the way to pardon, ſo that howſoeuer the prouerbe is, Confeſſe and be hauged, yet without this there is no repentance; and here it is true, Confeſſe and be ſaued. Therefore ſhould they not let ſhame or any thing elſe keep them from this dutie, but ſhame themſelues, ſeeing they may ſay of themſelues as Auguſtine of himſelfe: Auguſt. Conſeſ. lib. 4. cap. 16. Non erubui proſiteri hominibus blaſpbemias me as, & latrare aduerſus ̄te.I was not aſhamed to profeſſe my blaſphemies before men, and my barking againſt thee. And ſo now they ſhould not be aſhamed to ſhame themſelues before God by conſoſſing and accuſing themſelues. And in this duty this repentant muſt know, that there is required of him that hee bee an examiner, an informer, and a p. 79Iudge. Firſt, an examiner, he muſt examine himſelfe, and ſearch his waies, without which there can be no knowledge of himſelf and his owne wretched eſtate. Thus they holy Ghoſt by Ieremie ſaith, Lamen. 3.40.Let vsus ſearch and trie our waies and turne againe to the Lord: No returning but after a ſearch, which eueryevery one knowes that euer did repent. Likewiſe this is that the Prophet Zephanie hath: Zeph. 2.1.Zeph 2:1Gather your ſelues, euen gather you O nation not worthie to be beloued; where a word is vſed which ſignifies to ſearch narrowly, as a man would doe that ſearcheth for gold in a mine of earth, where much earth is, and but a very little gold oare: noting that it is not enough to find out groſſe and palpable ſinnes, but euen thoſe which are accounted leſſe, and to eſpie ſecret faults and priuie corruptions. And in this ſearch he that would doe it as he ought, muſt firſt find out two things which the world dreames not of. The firſt, that the guiltines of Adams ſinne is his ſin, in eating the forbidden fruit, and that he ſtands to anſwere for it before God becauſe hee was in his loines: As Saint Paul ſaith, Rom. 5.12.Rom 5:12That as by one man ſinne entred into the world, and death went ouer all ment, foraſmuch p. 80as all men hauehave ſinned.

2 That in eueryevery man by nature are the ſeeds of all ſinne, euen in the beſt natured man: for what is elſe original ſinne, but a want, not of ſinne, but of all good inclination, and want of all goodnes, and a depriuation & proneneſſe not to ſome but to all euils, and not the proneneſſe, but the ſeed and ſpaune of all, euen of the ſinne againſt the Holy Ghoſt? And that euen the beſt and moſt regenerate men will tell vsus, that they find in their natures, an inclination to the moſt foulleſt ſins in the world, if ſhame, feare, or the grace of God did not reſtraine them; who know well enough what adoe they hauehave with their corrupt natures, to keepe them within the compaſſe of obedience. That ſo with Auguſtine, they account, Omnia peccata ſic habenda ſunt tanquam dimittuntur, à quibus deus cuſtediat, ne committantur. August.All thoſe ſinner, from which Godkept them, that they did not commit, as if hee had pardoned them to them. And when they ſee the foule ſinnes of others, they thinke that theſe would hauehave been their ſins alſo if Gods grace had not preuented them. And theſe when a man hath found by ſearch, then muſt he looke to his ſinnes committed indeed and whereinto he is ſallen. And in this ſearch it is not enough p. 81that he finde out workes of his hands, and words of his mouth, but the thoughts & imaginations of his heart. Seeing repentance muſt be, the change of the whole man, of the inward as well as the outward. And if theſe, then the leaſt of a mans life. And this is not to bee found out by conſulting with Satan, his own fleſh, and the world, who are all deceitfull counſellers, and helpers, and will tell a man all is well. But he muſt behold himſelfe in the law, which is the true glaſſe and flatters none, which is the perfect rule and will ſhew eueryevery fault, and all things which are couered. And by that time he hath made this ſearch, he will hauehave prouided enough to play the part of an informer by, hauing matter enough to draw vp a bill againft himſelfe, & an inditement: which hee muſt doe, accuſing himſelfe before God, by making a ſimple, plaine, and full confeſſion, al excuſes, pretences, and ſhifts being laid aſide, without either concealing any ſinne (that he can come to the knowledge of by all his ſearch) though it bee neuer ſo great and hainous, or omitting the circumſtances, whereby the hainouſnes of it may be aggrauated, as time, place, and manner p. 82of knowledge, or preſumption, or obſtinat malice. As Dauid confeſſeth of himſelfe, Pſalm. 51.3,4,5Ps 51:3Ps 51:4Ps 51:5I know mine iniquities and my ſinne is euer before me. Againſt thee, againſt thee only hauehave I ſinned and done euill in thy ſight, that thou maiſt be inſt when thou ſpeakeſt, and pure when thou judgeſt. Behold I was borne in ſinne, and in iniquitie hath my mother conceiued me. The ſame may we learne by the example of Ezra, who ſaid: Ezra 9.6.Ezra 9:6O my God I am confounded and aſhamed to lift vp mine eies vntounto thee my God, for our iniquities are increaſed ouer our head, and our treſpaſſe is grown vp vntounto the heauen. And by this time ſhall he hauehave iuſt cauſe to aſcend from the barre to the bench, and there play the part of a Iudge againſt himſelfe to giuegive ſentence of himſelfe, condemning himſelfe, not to impriſonment, or to the gallies or to any ſuch ſlauerie, but to hell, death, and damnation: not as the prodigall ſonne onelyonly, who ſaid Luk. 15.18,19.Luke 15:18Luke 15:19I will riſe and goe to my father and ſay vntounto him, father, I hauehave ſinned againſt heauen and before thee, and am no more worthie to bee called thy ſonne, make me as one of thy hired ſeruants; Nor as the Publican: Luk. 18.13.Luke 18:13who ſtanding afarre off would not ſo much as lift vp his eies to heauen, p. 83but ſmote his breaſt ſaying, O God be mercifull to mee a ſinner: But further with Daniel to ſay, Daniel 9.7.Dan 9:7O Lord, righteouſneſſe belongeth vntounto thee, and to vsus open ſhame, as appeareth this day: yea and that to him belongs nothing, but a portion with the damned angels in the burning lake: and by this meanes hee ſhall hauehave true humiliation, and be partaker of true repentance, and ſo hauehave pardon, as S. Iohn ſaith, 1. Ioh. 1.9.1 John 1:9If we acknowledge our ſinnes, hee is faithfull, and iuſt, to forgiue vsus our ſinnes. Wouldeſt thou hauehave pardon for thy ſinnes? come then, and confeſſe them vntounto God, who is iuſt and will forgiue them all. And as the Apoſtle ſaith, 1. Cor. 11.1 Cor 11Iudge your ſelues, and you ſhall not bee iudged of the Lord: He that will not iudge himſelfe, God will iudge. Wouldeſt thou auoid the accuſation of Satan, and cenſure of God, then accuſe, and condemne thy ſelfe before him, and he will not condemne thee. As many as are careleſſe in this, and remaine in the ignorance of their owne ſinnes, and will not ſearch them out, nor accuſe themſelues before God, they may know, that one day they ſhall bee ſearched, accuſed, and condemned, becauſe they would not doe it themſelues. p. 84We are (ſaith Iſidore) Iſidore.Gods bailiffes, and muſt giuegive an exact account of our bailwicke. Therefore wee ought to keepe a booke of accounts. This booke is our conſcience. In this muſt be written all our ſinnes both ſmall and great. This ought eueryevery man to know particularly, that being throughly informed of his owne ſtate hee may be able to iudge, accuſe and condemne himſelfe, and that euen now while it is the day of acceptation and ſaluation; elſe afterwards, will he, nill he, this booke of his conſcience ſhall bee laid open, and all his ſinnes made manifeſt, when there ſhall bee no time for confeſſion, no tine for remiſſion, but onelyonly for confuſion and condemnation. You oftentimes looke vponupon the bookes of your worldly accounts, you keepe them diligentlie to know your ſtates, and ſee your debts, that you may in due time diſcharge and take order for them, and auoid the danger to come. Do I condemne you in this? nay rather I approue it; but let me ſay this to you; If you be not carefull of your accounts ſpirituall, and to keep the book of your conſcience, to looke to your debtes here alſo, & ſeeke the diſcharge of them, both the danger, you thinke p. 85not of now, ſhall come vponupon you, and theſe books of your earthlie accounts, and this care in keeping of them, ſhall riſe vp in iudgement againſt you and condemne you. Follie were it for me to perſwade men before a temporal Iudge to confeſſe their offences, Seeing there (as Chryſoſtome ſaith) Chryſost. hom. 20. in Geneſ.if any doe confeſſe before he be accuſed, he pulleth ſentence and condemnation vponupon his owne head. But ſuch is the goodnes and clemencie of our mercifull God and Phyſician of our ſoules, that if we preuent our aduerſarie, I meane the diuell, (who ſhall in that day ſtand face to face to accuſe vsus) in this preſent life before we come to Gods iudgement ſeate, confeſſing our ſins, being our owne accuſers, wee ſhall bee numbred among ſtiluſt men, much more be deliuered from our ſinnes. And as hee ſaith in another place: Chryſost. ſer. de poenit. confeſ.Why ſhould 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 vsus? he doth it not to puniſh vsus, but that he might pardon vsus. 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 louelove to your foules, if any deſire of ſaluation, p. 86on, 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, y^t 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 hauehave theſe, though a man may hauehave them, and not repent: for teares, that of Ioel; Ioel 2.12.Joel 2:12Turne you vntounto me, ſaith the Lord, with faſting, and with weeping, and with mourning. And that of Iſaiah; Iſaiah 22.12.Isa 22:12And in that day did the Lord God of hoſtes call vntounto weeping and mourning, and to baldner, and to girding with ſeek…l…th. Example here of we hauehave in the Iſraelites, who when they repented are ſaid 1. Sam. 7.6.1 Sam 7:6to draw water and ports it out p. 87before 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 M…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.Joel 2:16Let 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. 7.5.1 Cor 7:5who wilſeth the maried folks at no time one to de…d another, vnleſſe it be with conſent for that time, wherein they are to giuegive themſelues to abstinence and …. Hence the Prophets when they …d the people to humiliation, called p. 88for faſting: And ſo Dauid did, 2. Sam. 12.17.2 Sam 12:17when 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.Jonah 3they 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.Mic 6:8Mic 6:10The 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.Matt 5:23Matt 5:24If 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 vntounto him; if in deed, reſtore to him that thou haſt wrongfullie taken from him. Therſore Zacheus, to teſtifie his true repentance p. 89in imbracing Chriſt, ſtandeth forth and ſaith: Luke 19.8.Luke 19:8The halfe of my goods I giuegive to the poore, and if I hauehave done wrong to any man, I reſtore him fourefold: which was a true note that Chriſt and ſaluation was come vntounto 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. 4.8.1 Tim 4:8in 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 mē 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 p. 90pleaſures: 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.Luke 21:34Take heede to your ſelues, leſt at any time your harts be ouercome with ſurfetting and drunkennes. As if he ſhould ſay, Take heede you giuegive 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 hauehave. So that in reaſon he that would bee humbled, ſhould hauehave 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, p. 91Non 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 ſay, will be a probable teſtimonie of his true humiliation.

Obiection.Some may ſay then, what reaſon hauehave Proteſtant Preachers, to condemne the faſting, and whipping, and humiliation practiſed in Poperie?

Anſwere.Chryſoſtome ſaith, Chryſost. hom. 3. ad pop. Antioc.That faſting is a medicine: but though the medicine be a thouſand waies profitable, if an vnskilfull patient vſeth it, (and as I may adde, an vnskilfull Phyſitian preſcribe it) it may turne to a poyſon, and not a medicine. So ſome of theſe things are good, profitable, and neceſſarie to humiliation: but as they are preſcribed by their vnskilful Prieſts, and vſed by vnskilfull men, they are poyſons and not medicines, and make their humiliation vnprofitable: becauſe they oftentimes command them things, when they are croſſing to God, that at ſet times they p. 92muſt be done, though God call and giuegive occaſion of the contrarie. As for example, they muſt faſt, though God giuegive cauſe of feaſting; and mourne, though he giuegive cauſe of ioy and laughter. Is it not then iuſtly reproueable? And beſides, they do that which they hauehave nither precept nor practiſe, or example for in the Scripture, vnleſſe it be in Baals prieſts, that lanced and cut themſelues. And laſtly, their end of doing is ſacrilegious, which makes it abominable to God and man, that is, to omerit ſaluation, and ſatiſſie the iuſtice of God. Doe we not then iuſtly condenine it as a poyſon, and not approue it as a medicine?

Now for the vſes of this doctrine. Vſe 1.If this be ſo, how can they thinke then that they hauehave repented, who were neuer yet thus humbled? when as thus farre they may goe and not repent, but not repent without it. VntoUnto how many may God ſay, Where are your teares and mourning? and not, why couer yee my Altar with teares: for though they can mourne and weepe in abundance for the loſſe of earthly friends, and riches, and for the diſpleaſure of men, yet doe they neuer weepe for their ſins, or for that they hauehave diſpleaſed p. 93God. They hauehave ſaued him the labour of putting their teares into his bottel, and wiping their teares frō their eies, but little to their gaine; yea many of them hauehave counted thē children and fooles, who hauehave wept bitterlie with Peter, for their ſinnes. Such ſhal weepe, if they do it not here, when the others ſhall reioyce, and their weeping ſhall be fruitleſſe and vnprofitable to them. Againe, the ſame perſons, or the like, though they could often change their attire, and put on mourning weeds for the death of friends, yet could neuer find any time to put on mourning apparrel for their ſinnes, to leaue off their gay, gariſh, wanton and whoriſh apparrell, not the ſpace of one day for their ſinnes; that they might the better be humbled within. If that be true of Cyprian, as I think it moſt true, their caſe is heauie: Non reſipiſcunt mulieres, quae Chriſti indumenta negligunt, & ſua ornamenta quaerunt. Cyprian. de lapſis.Thoſe women neuer repent who neglect the garments of Chriſt, and affect only their vaine ornaments. Many daies can they ſequeſter themſelues from the ſweete companie of their neereſt friends, for worldly reſpects, profit, or pleaſure, and ſuch like; yet not one day can they ſequeſter themſelues, that they might mourne for their ſins; either a familie apart, as in Zacharie p. 94it was propheſied ſhuld come to paſſe, Zach. 12.12.Zech 12:12that the land of Ieruſalem ſhould bewaile eueryevery familie apart by themſelues; or eueryevery man alone. Oftentimes, for the health of their bodies, for the remoouing of diſeaſos, or the preuenting of ſome one or other, they could leaue their meales; but could find no time to do it for their ſinnes, that they might tame the fleſh and ſubdue it, that it might be pliable to the ſpirit, that as principall and acceſſarie, they might be both humbled before God. Often they hauehave been content to loſe many an ounce of blood for the health of their bodie, but yet could neuer bee content to part with a pound or a ſhilling of their coine to make reftitution for the health of their ſoule, but liuing, and dying, the treaſures of iniquitie are found in their houſes, as we heard before out of Micha. Micha 6.10.Mic 6:10Theſe feare to ſhame themſelues with bringing home, and neuer remember the ſhame they muſt endure, when all ſecrets ſhall be laid open, not to a few, but to all the world, when it will be too late to make any reſtitution. And though they hauehave now courts and pretences for it, as prouiſion for wife and children, or neceſſitie of the p. 95Common weale, or colour of this or that law, yet one day it ſhall appeare, that all theſe are but pretences, when it ſhal be known, whether our reproofes for ſinne be iuſt, or your couerings of ſinnes be good, when as one of our ſoules and bodies ſhall pay for it in hell: either ours for preaching falſhoods, or yours for not practiſing reſtitution here.

Vſe 2.The ſecond vſe ſerueth to perſwade men to labour for this outward humiliation, as to confeſſe their ſinnes, ſo to bewaile them with teares, not before men, nor in the congregation, which ſome may doe in pride, and hypocriſie of their hearts, who cannot weepe betwixt God and themſelues. But men ſhould goe out as Peter did, and turne themſelues to the wall, as Ezckias did: and then if they draw water before God, looking vponupon him whom they hauehave pearced, there may be comfort in it. As I thinke there may be teares and no repentance: for ſome men, as wee ſay of women, hauehave teares at command; ſo may there be repentance in other ſome and no teares. But when a man can weepe eueryevery day, vponupon any occaſion of worldly griefe, and cannot vponupon the conſideration of his ſinne, p. 96the great diſpleaſure of God, the vnſpeakeable torments which Chriſt indured for him, &c. it is ſome ſuſpition hee is not humbled, and ſo hath not repented. If hee that cannot weepe for worldly cauſes, being ſo drie brained, hauehave a diſpenſation not to weepe, yet hee that can, hath an obligation to do it. Therefore the Prophet when he ſpeaketh of ſorrow for ſinne ſaith, Zach. 12.10.Zech 12:10That a man ſhall lament for it, as a man mourneth for his onelyonly ſon. By which he ſheweth, what a great deale of ſorrow is required, and deep ſorrow wil hardlie bee without teares. If there bee a vent at the bung of a tearſe, or hogſhead, it will ſoone run at the head; but if it be cloſe ſtopped there it will ſcarſe run at all. So if the heart be pearced, the braine and the eies will runne ever in their time and place; which muſt bee laboured for. As alſo there muſt bee a reſtraint and abatement of their gorgious, and gay apparell; for though I thinke not that Chriſtians ought to vſe any ſtrange or vnuſuall attire, as haire, ſackcloth (ſuch as was proper for the times when God inioyned them) & ſo to make thēſelues the common bie word of the people, and their priuate repentance publike; yet p. 97as much as may be, without any publike note, they muſt abſtaine from braue and coſtly garments, becauſe (as hath been ſaid) they were but giuen them, as couers of their ſhame, and cannot looke vponupon them, (ſauing that cuſtome hath taken away ſenſe) but they muſt remember their ſinne, as the priſoner by his fetters and manacles, is put in mind of his offence. And if that ſaying be true of a Father, Chryſoſtome.that common experience telles vsus is true, that when women become ſuters for their husbands, to obtaine pardon of their offences, then will they not follow princes courts, decked in all their brauerie they can, but in meane, and mourning weeds, with much modeſtie at leaſt, if not with great baſeneſſe; how ſhould they then be arraied, when they ſecke pardon at Gods hand; both men, and women, and all ſorts? And the better to humble themſelues, they muſt ſeclude themſelues from their pleaſant, and deliteful companie, and take leſſe pleaſure in their deereſt friends, whoſe friendſhip as it often leſſeneth, and aſſwageth the paine of the body, ſo doth it the griefe of the mind, and ſuffers not a man to grieue, or not as he ought; therefore p. 98ſaith Ieremie of ſuch a man; Lament. 3.28.Lam 3:28He ſitteth alone, and keepeth ſilence becauſe he hath borne the yoke vponupon him. But in theſe abſtinences, and among them howſoeuer ſome of the learned thinke, that faſting is not neceſſarilie ioyned to euerie repentance, but is onelyonly for ſpecial occaſions, and times of miſerie; yet ſeeing that a full diet doth moſt affect the ſoule, and diſturbe all the affections, putting them beſides all moderation, and due regard of the eſtate wherein men are, and driuing it, as a mightie tempeſt doth a ſillie ſhip, hither and thither, from one extreame to another; it is requiſite they bee wary how they fill the belly, and pamper the fleſh, but that they vſe all ſobrietie in their whole liues, which may bee a kind of faſt; yea often better. As Hierom ſaith: Parcus cibus & venter ſemper eſuriens triduanis ieinnijs praefertur. Hieron. ad Furi. epiſt. 10. cap. 4.A ſpare diet and a bellie euer rather hungry then full, is better then a fast of three duies continuance. So may we ſay it is a great helpe to humiliation, and ſo to repentance. As alſo wee may not vnfitly applie that of S. Paul, who ſaith, 2. Cor. 4.16.2 Cor 4:16That though the outward man periſh, yet the inward man is renewed daily. And ſo perſwade men as Phyſitians counſell their patients, that they would, (when they intend to take p. 99Phyſicke) incoenatos dormire, to goe ſupperleſſe to bed, or with a light ſupper, that the ſtrength of the medicine, may immediatly meete with the hurtfull humors: to doe the ſame in this, where theſe anſwere one another, Vulnus & medicina, peccatū & poenitentia. Chryſoſt.The ſicknes and the remedie, ſinne and repentance. Now if the ſinner hauehave been iniurious and offenſiue, true humiliation requires ſatisfaction, and reſtitution, as before. But thou wilt ſay, how ſhall I doe? I am not able to make reſtitution. Art thou not able with all that thou haſt to make it? Then conſider this, that when the like doubt was made in the law concerning a theefe that had ſtollen from another man, Exod. 22.3.Exod 22:3either openly or couertlie, in buying or ſelling, or the like; what the Lord commanded, namely, that he muſt to the vttermoſt he could make reſtitution; if he could not, he muſt himſelfe be ſold to be a ſeruant that he might performe it: teaching vsus, that reſtitution by ſome meanes muſt be made, if it can any way be; and that a man muſt leaue himſelfe nothing to accompliſh this. But thou wilt ſay I hauehave wife and children to maintaine, &c. what ſhall become of them? their maintenance and reſtitution cannot both meete together. p. 100I feare me thou art farre from humiliation, while theſe doubts preuaile with thee: for tell me, haſt thou not a ſoule and a bodie to ſaue? and doeſt thou care more for thy wife and thy children, then for them? Who would not, ſaith Auguſtine, Quis non vt viueret continuo, perdere voluit vnde viueret? eligens potius vitam mendicantem quàm celerem mortem. Auguſt. epiſt. 54. ad Macedo.willingly loſe that by which he liues now, that hee may line continually? chuſing rather a beggerlie life then a ſwift death. Rather then, pul downe the peacockes feathers of thy wiſe and children, that goe ſo gay and ſo proudly; for all that thou pretendeſt is nothing elſe but to maintaine them in pride and vanitie; I ſay, rather chuſe to leaue them to the wide world, and make reſtitution of that thou art able, then to caſt away thine owne ſoule: wouldeſt thou not impoueriſh them to ſaue this from periſhing? ſpeciallie ſeeing if for them and by their meanes thou make no reſtitution, they are partaker of thy ſinne. I dare ſay this boldlie, ſaith Auguſtine, Auguſt. ibid.that hee who doth not compell another to restitution, as much as he can, he is partaker of the deceit and the ſinne. How much more he that hinders him from making of it? Beſides, conſider and thou ſhalt ſee many, who liued before thy time, who in reſpect of wife and children hauehave p. 101made no reſtitution, that they might leaue them rich, and flouriſhing in the world, and tell me, if they hauehave not come to extreame pouertie, at leaſt in the ſecond and third generation: God ſo curſing euill gotten goods. Then thou wilt thinke to make thy ſonne happie, according to the prouerbe, by going to the Diuell, and yet ſhall hee be indeede miſerable by the curſe of God. But what if a man hauehave nothing? This is a diſpenſation: and as the prouerbe is, Where there is nothing to be had, the King muſt loſe his right: euen ſo here; and repentance is then ſufficient, ſo that thou hauehave a mind, that as God ſhall make thee able, thou wilt reſtore. But it may bee that thou hadſt gotten thy goods wickedly before thy calling to Chriſt; now if thou ſhouldeſt begin to make reſtitution, thou wilt ſay, it would either diſhonour thy calling and profeſſion, or giuegive ſome enemie aduantage ouer thee, for thy hurt. I anſwere thee, firſt it is no more ſhame for thee in the eies of honeſt men, then it was for Samuel and Zacheus to proffer and performe it: to whom it was no blot, but an honor. The worldings prouerbe indeede p. 102is; It is a ſhame to ſteale, but a greater ſhame to bring home againe. Yet account thou that no ſhame to thee in ſome honeſt manner to bring home againe all that which thou haſt ſtollen by deceit or oppreſſion, or howſoeuer, ſeeing others are honoured of all ages for it; ſpecially in as much as no reſtitution is damnation, and reſtitution is the way to ſaluation. Againe, I do not ſo vrge this, that of neceſſitie a man muſt-ſhame himſelfe; for it is lawfull for a man to prouide for his credit, ſo he do the thing, and be as warie in the manner as he can. For example, if thou haſt deceiued thy brother ſecretly and vnknowne to him, which was ſinne in thee; thou maiſt make him reſtitution againe vnknowne to him, and that be a righteous thing in thee. Yet more particularly in one inſtance for the reſt: Thou art a trades man, and the partie iniured trades with thee ſtill, reſtore him that thou defraudeſt him of, either by weight, meaſure, or price, or howſoeuer, in the ſame kinde, ſecretly, as Ioſephs ſteward put Iacobs ſonnes monie in their bagges and ſacks; and doe this at times by little and little, till thy conſcience which checked thee before, tell thee thou haſt done him p. 103right, and reſtored him all. But take this caueat with thee; beware thou flatter not thy ſelfe and reſtore not all, becauſe no man knoweth whether thou doeſt or not: for he that is the ſearcher of the heart knoweth all. But if thou wanteſt opportunitie to doe it ſecretly, rather then it ſhould not be done, thou muſt do it publikely, and that vponupon no leſſe penaltie then damnation. For the contrarie muſt needes be to that of Chriſt to Zacheus, That no reſtitution excludes ſaluation out of thy houſe and heart. For, as Auguſtine ſaith, Non remittetur peccatum, niſi reſtituatur ablatum: ſed cùm reſtitui poteſt. Auguſt. ibid.the ſinne ſhall not be remitted, if that which is taken away be not reſtored, when a man hath abilitie to reſtore. For if it deſerue damnation to take any thing from a man wrongfully, as doubtleſſe it doth, then is it as dangerous to keepe it, being taken. Thinke it not then, in theſe caſes of iniuſtice, enough, that when thou humbleſt thy ſelfe before God, thou ſhead teares for them, or faſt and performe ſuch things, vnleſſe alſo thou make recompence for the wrong.

The parts of repentance.Hauing ſpoken of the deſcription of repentance, wee muſt proceede to the parts of it, and as Auguſtine ſaith in another thing: Aliud eſt adiutorium, ſine quo aliquid non fit, & aliud est adiutorium, quo aliquid fit. Aug. de corrupt. & gratia.There are ſome helps p. 104without which a thing is not, and ſome by which it is. So I may ſay, there are ſome things which may bee called the part of another, without which it cannot bee, and others by which it is, and of which it conſiſteth. Of the former kinde are faith, and the knowledge of a mans ſelfe, and the inward and outward humiliation ſpoken of, which may in a generall ſenſe, bee called parts, becauſe it cannot bee without them, though moſt of them may bee without it: of the latter are theſe two, mortification of the fleſh, and viuification of the ſpirit, called by the Prophets, leauing of euill and doing of good, of which it conſiſteth, and which wholly make it: of which in their order I will now ſpeake.

The firſt part of repentance, mortification.Mortification is the firſt part of repentance, whereby the repentant doth not onelyonly change, and take away ſinne from the eies of men, (which yet hee doth) but alſo purgeth the heart, crucifieth the fleſh with the corruptions of it, and taketh away ſinne from the eies of God. Hence is that of Dauid, Pſalm. 34.14.Ps 34:14Eſchew euill, that is the firſt part of repentance, and doe good, that is the ſecond part. Salomon alſo ſaith: He that p. 105Prou. 28.13.Prov 28:13hideth his ſinnes ſhall not proſper: but he that confeſſeth and forſaketh them ſhall hauehave merciemercy. And the Lord ſaith to the people by his Prophet Eſay: Eſay 1.16.Isa 1:16Waſh you, make you cleane, put away the euill of your works from before mine eyes, ceaſe to doe euill, learne to doe well, &c. On which place Chryſoſtome ſpeakes thus: Hom. 5. de poenit.What neede all this copie of words? Had it not been enough to hauehave ſaid, Purge your ſelues, or take euill from your ſelues? Why then doth he adde, Take away the euill from before mine eyes? Hee anſwers: That it is becauſe Gods eyes look otherwiſe then mans do, who lookes but into the face, but God into the heart. And ſo denies that to bee true repentance which is for oſtentation, in the outward man, but would hauehave it to be approoued in his ſight, which ſearcheth the hart and raines, and conſequently a purging of the inward man. Hence are thoſe exhortations in the new Teſtament: as firſt that of S. Paul, who ſaith, Galath. 5.24.They that are Chriſts hauehave crucified the fleſh with the affections and luſts thereof. And the ſame Apoſtle to the Coloſſians ſaith: Coloſſ. 3.5.Col 3:5Mortifie your members which are on the earth, fornication, vncleanneſſe, the inordinate affection, euill concupiſcence, and couetouſnes, p. 106which is idolaetrie. Again, hee counſelleth Timothie 2. Tim. 2.22.2 Tim 2:22to flee from the luſts of youth, and to follow after righteouſnes, faith, louelove, and peace, with them that call on the Lord with pure heart. Hereupon repentance is called an eſcaping out of the ſnares of the diuell. 2. Tim. 2.25.26.2 Tim 2:252 Tim 2:26Instruct them that are contrarie minded, prouing if God at any time will giuegive them repentance, that they may know the truth; and that they may come to amendment out of the ſnare of the diuell, &c. And the author to the the Hebrewes calles it, Heb. 6.1.Heb 6:1Repentance from dead workes: that is to ſay, from al workes which bring death. And ſo touching the inward corruption, S. Paul willeth the Epheſians, Epheſ. 4.21.22.Eph 4:21Eph 4:22to caſt off concerning the conuerſation in times paſt, the old man that is corrupt through deceiueable luſts. So that the firſt eſſentiall part of repentance is mortification of the fleſh, which is further proued by theſe reaſons:

Reaſon 1.1. Becauſe eueryevery true repentant is partaker of Chriſt, and hath embraced him by faith, and by it is ingrafted into him: which he cannot be, but he muſt partake of his death, and the power of it, which will worke in him the death of ſin, he applying it vntounto p. 107himſelfe by his faith: it wil be like the plaiſters of Surgians, which mortifie the members, for the more eaſie cutting them off.

Reaſon 2.2. Becauſe els he can neuer be renewed or brought to new, and true obedience to God, ſeeing the affections and corruptions of the fleſh are an enemie againſt God. As the Apoſtle Paul ſaith, Rom. 8.7.Rom 8:7The wiſdome of the fleſh is enmity againſt God. That is, ſaith Ambroſe, the corrupt luſts of men are at enmity with God: called wiſdom, becauſe men that hauehave theſe corrupt affections thinke themſelues the only wife men of the world: The whole corrupt nature is not an enemie, but enmitie it ſelfe with God, and againſt him, for as an enemie it is euer contrarie to the will of God, and cannot conſent to it. Then the firſt entrance of obedience muſt be the taking away of theſe, and the mortifying of this corruption. But it muſt bee vnderſtood that when I ſay the repentant mortifies ſinne, I ſpeake of all ſins, not whole ſinne, for eueryevery ſinne muſt bee in part mortified, though no man can wholly mortifie his ſinne; the body of ſinne may bee deſtroyed, but the ſtumps of ſinne will remaine in eueryevery man to goe to the graue with him, as it p. 108came out of the wombe with him.

Vſe 1.1. The firſt vſe of this doctrine is to teach vsus, that if this be a part of repentance, then is it not ſo eaſie a thing, as the world takes it to be to repent, and turne from ſinne; for if it were onelie the turning and changing of the outward act of ſin, the leauing of all theſe vaine, and idle, laſciuious, and wanton ſpeeches, of the act of oppreſſion, vſurie, adulterie, theft, prophaning of the Sabbath, ſwearing and a thouſand ſuch like, wherewith the life of a man abounds: yet is it not a thing ſo eaſilie compaſſed, as men do dreame, becauſe of the profit, pleaſure, and delight, which they bring vntounto them, as experience teacheth eueryevery man, both in himſelfe and others. But when that is had it is nothing to the other. If this be ſo hard, what is it to kill, crucifie, and mortifie, a mans affections and ſinnes? as deare vntounto him as his members, and therfore ſo called, Coloſſ. 3.5.Col 3:5Mortifie your members. If it be a hard thing for a man to indure a little drawing ſalue, which drawes away the corrupt blood and humors which hinder the healing of the wound, what wil it be to endure plaiſters, and coraſiues which ſhould eate to the very bone? And if a man p. 109cannot endure the mortifying of one member of one ioynt, how ſhall he indure the mortifying of all the ioynts of the hand, or of the bodie? Such a thing is repentance, and the mortification of al the luſts of man, as neere and deere as members to him. Therefore you deceiue your ſelues, when you thinke that repentance is ſo eaſie a dutie, that you can performe it when you are old and ſicke; ſeeing now when you are young and ſtrong, and in health, you cannot indure the mortifying of one member, how wil you indure then the mortifying of all, or of thoſe ſins which are as deere as members?

Vſe 2.2. Againe, this ſerueth to teach vsus that many men deceiue themſelues, with an opinion and conceit of repentance, and that they hauehave repented, when they neuer had the firſt part of it: many neuer hauing any change at all of any act, or way wherein they hauehave walked, and the moſt neuer came to killing, and crucifying, nor to any mortifying of any ſinne, or any affection; which is as if a wounded man, who hath a feſtered wound, which hath long been ſo, ſhould thinke that becauſe a Surgion hath but once blowed p. 110vponupon him, hee is ſurely made whole, though he neuer felt either his drawing ſalues, or his eating coraſiues, or his mortyfying plaiſters; nay when he hath perhaps driuen him away by raylings ſpeeches, or caſting bedſtaues, or ſuch things at him, when hee once came neere to touch his wound: but howſoeuer he ſo thinke, would not all men iudge him to be in a dreame and deceiued? Then how do theſe dreame, and are deceiued that thus perſwade themſelues of repenting, when they hauehave not the firſt part of it; nor euer could endure that the ſword of the ſpirit, or the biting or eating ſalues of the law and iudgements of God, ſhould come nigh them, but either endeuour to driue away theſe ſpirituall ſurgions, or to withdraw themſelues from them? Do they not, I ſay, dreame? and that they ſhall one day know, if euer God open their eies, as hee will either here or in hell.

Vſe 3.The third vſe teacheth that euerie one muſt endeuour for this part of repentance, namely, to mortifie their luſts and affections, of couetouſneſſe, pride, anger or any other corrupt affection whatſoeuer it be; for if ſinne be not killed in you euen while yee liue, p. 111yee are but dead. Therefore if yee would liue here and liue for euer, mortifie theſe members, crucifie this fleſh with y^e luſts therof, for one of theſe two muſt of neceſſitie be, either your ſins, luſts and corruptions muſt die, or your ſoules muſt die; if you will ſaue theſe, they muſt periſh; if you mortifie theſe, they ſhall liue. Therefore if yee hauehave any care for the ſauing of your ſoules, then crucifie the luſts and affections of the fleſh. It is the wiſdome of Trauellers, warrantable by the law of nature and nations, of God and man, when they are ſet vponupon by theeues, who will not onelyonly take their purſes from them, but put them in feare of their liues: it is, I ſay, their warrantable wiſdome to kill, rather then to be killed: So ſhould it be your ſpirituall wiſdome no leſſe warrantable and commendable, when in your trauell to heauenward, you are aſſaulted by your corruptions and luſts which cleaue faſt vntounto you, which will ſpoile you of your ſauing health and ſpirituall ſaluation, and will indeed kill you, vnleſſe you crucifie them; it ſhould be, I ſay, your wiſdome, to kill before you be killed, and to crucifie that, which will elſe bring condemation vntounto you, and to your p. 112ſoules. It is then, if I may ſo ſpeake, in your free choice, whether your ſinnes ſhall die, or your ſoules. Rom. 8.13.Rom 8:13If you liue after the fleſh you ſhall die; but if you mortifie the deeds of the bodie by the ſpirit, you ſhall liue. Therefore as our Sauiour Chriſt ſaith, (perſwading men to take away their luſts) Matth. 5.29.Matt 5:29If thy right eie cauſe thee to offend pull it out: If thy right hand make thee to offend, cut it off: for better it is for thee that one of thy members periſh, then that thy whole bodie ſhould be caſt into hell. Chriſt applieth it to adulterie; I may applie it to anger, or any other corruption whatſoeuer. And may ſay, whatſoeuer infirmitie cleaueth faſteſt vntounto you, though it be as deere vntounto you as your right eies or right hands: rather then they ſhould cauſe you to offend, to endanger your ſoules, cut them off and caſt them from you: yea, put them away though it be with violence and blood, euen crucifying and mortifying them, that you may eſcape that deſtruction they would elſe bring vponupon you. Bleſſed ſhall you be if you reward them, as they would hauehave ſerued you, yea happie ſhall you be, if you take them and daſh them while they are young, againſt the ſtone, that is, Chriſt; for p. 113wherewith ſhould you better obtaine the fauor of your Lord and God, then with the heads of theſe enemies of him and your owne ſoules?1. Sam. 29.4.1 Sam 29:4

The ſecond part of repentance, viuification.The ſecond part of repentance is viuification of the ſpirit, or riſing againe to newnes of life, which we call regeneration. When the repentant is renewed, his mind in holines, and his cariage and life with ſincere obedience: or thus; Regeneration is when the repentant is changed in mind, will and heart. The mind and counſell diſallowing, and condemning the euill alreadie committed, and approouing of the good to be done. The will reiecting, and declining from the euill, allowing the good, and inclining to it. The heart and affections hating and deteſting that euill, and affecting and louing the good: after which followeth inherent holineſſe, and ſanctitie, wrought in men: called the new man, renewed in Chriſt; and this breakes forth in outward good works, and the practiſe of obedience. That this is ſo the places before named doe teſtifie. Dauid ſaith; Pſal. 34.14.Ps 34:14Eſchew euill, and do good. So the Lord ſpeaketh by Eſay: Eſay 1.16.Isa 1:16Waſh you, make you cleane, ceaſe to doe euill, learne to doe well. Hence is that of Ezekiel: p. 114Ezech. 18.31.Ezek 18:31Cast away from you all your tranſgreſſions, whereby yee hauehave tranſgreſſed, and make you a new heart, and a new ſpirit: that is, the heart muſt be renewed. And as Chriſt ſaith in the Goſpell: A new commandement I giuegive vntounto you; that is, a renewed commandement; ſo here the Lord ſaith, make you a new heart, that is, renew your heart. So the Apoſtle S. Paul ſaith to the Epheſians, Ephe. 4.23.24.Eph 4:23Eph 4:24Bee renewed in the ſpirit of your mind, and put on the new man, which after God is created in true holineſſe and righteouſneſſe. The ſame Apoſtle to the Coloſſians ſaith: Coloſ. 3.10.Col 3:10Hauing put on the new man, which is renewed according to the Image of him that created him. Likewiſe Chriſt ſaid to Nicodemus: Iohn 3.4.5.John 3:4John 3:5Except a mā be borne again, he cannot enter into the kingdome of God. Which was not as Nicodemus conceiued, that a man ſhould be borne againe of his mother, but he muſt bee borne of water & of the ſpirit, he muſt be a new creature. And for the outward man, S. Peter perſwades the men of Iſrael, ſaying, Acts 2.38.Acts 2:38Amend your liues and be baptized. By all which it is manifeſt, that whereſoeuer there is true repentance, there is this ſecond part of it, namely regeneration: which I alſo manifeſt by reaſon thus:

p. 115Reaſon 1.1 Becauſe the repentant is in Chriſt, and ſo one with him, and ſo muſt needs be a new creature. 1. Cor. 5.17.1 Cor 5:17He is alſo ingrafted into him, and by that partaketh of his ſpirit, then of his life and holines; yea being partaker of his death, he cannot but partake of his reſurrection. Hence is that of S. Paul: Rom. 6.5.Rom 6:5If we bee grafted with him to the ſimilitude of his death, euen ſo ſhall we be to the ſimilitude of his reſurrection, and by his ſpirit bee renewed to newnes of life. Whereupon it is that Chriſt is ſaid to be, Reuel. 3.14.Rev 3:14the beginning of the creatures of God, that is, the beginning of eueryevery man that is conuerted.

Reaſon 2.2 The ſecond reaſon is, becauſe he that repents is turned to God: for ſo ſaith Ieremie, Ierem. 4.Jer 4Hee that returnes to him, hath renewed fellowſhip and vnion with him, which he loſt by his ſin: but this cannot be, if he be not renewed, and walk in the light. As S. Iohn ſaith, 1. Iohn 1.6.7.1 John 1:61 John 1:7If wee ſay we hauehave fellowſhip with him, and walke in darknes, we lie, and doe not truly. But if we walke in the light, as he is in the light, we hauehave fellowſhip one with another. Then it followeth that they, who are turned to God, muſt needes be renewed. But it muſt be vnderſtood that this regeneration is not perfect, p. 116ſo that man is not perfectly holy by an inherent holineſſe; but as whole ſinne is not aboliſhed, ſo neither is this regeneration perfect, and ſanctification wholly obtained. Therefore the Apoſtle ſaith: Rom. 6.12.Rom 6:12Let not ſinne reigne in your mortall bodies. Hee doth not ſay, ſaith Auguſtine, Let not ſin be in your mortall bodies, for that cannot be obtained, but let it not reigne, that is, let it not hauehave dominion and rule ouer you. And againe he ſaith to the Galathians; Gal. 5.17.Gal 5:17The fleſh luſteth against the ſpirit, and the ſpirit againſt the fleſh, and theſe two are contrarie: by fleſh vnderſtanding norruption, by ſpirit the regenerate part. Now theſe two are contrary, and while a man is in this life, he ſhall neuer be free from this fight; the experience of all regenerate teacheth the ſame. Yea euen S. Paul himſelfe found this; Rom. 7.23.Rom 7:23That the law of his members rebelled againſt the law of his mind, leading him captiue to ſinne. And he was neuer perfect, and free from this inward corruption. If you aske then what is taken away by Chriſt? I anſwere, we muſt conſider two things in ſinne: 1. The guilt of ſinne, which the Schoolemen call the forme of ſinne. The ſecond is the corruption of ſinne, which they p. 117call the matter of ſin. Wee ſay that in eueryevery regenerate man, the guilt is taken away, and the forme of ſinne is wholly gone, but the matter in part remaineth; and when we ſpeake of mortification, wee doe not ſay that a man that hath repented, hath all his ſinnes and affections wholly mortified, but ſo farre as the ſtrength and power of them is broken and weakened, but the ſtumps of them remaine ſtill. As the Apoſtle to the Romanes ſaith; Rom. 6.6.Rom 6:6By Chriſt our old man is crucified, that the bodie of ſin might be deſtroyed. Not that ſinne is vtterly gone, for that cannot be in this life, but the ſtrength and power of it is deſtroyed. Now if ſinne bee not wholly mortified, a man cannot bee wholly regenerated, therefore they are both mixt together, for the corruption of the one is the generation of the other, and if the whole bee not corrupted, then part muſt needes bee regenerate, for all things are but here in part, and muſt after be perfected. And the Lord hath ſo dealt, to leaue corruption in men, to the end he might humble them in the ſight of it, and to ſharpen their prayers. This vſe the Apoſtle Paul made of it, 2. Cor. 12.7.2 Cor 12:7when he had the buffet of Satan, and the p. 118prick of the fleſh to humble him, and to make him the more feruent to God by prayer, to giuegive him grace to ouercome it. So hath God ordained that men ſhould not come to perfection in this life, to humble them in the ſight of their ſinnes, and that their prayers might be made vntounto him with more earneſtnes and feruencie, for ſtrength againſt their infirmities. And here wee may applie that of Auguſtine, diſtinguiſhing men into three ſorts: Some (ſaith he) Auguſt. cont. Iul. Pelag.are only ſpirit, without the ſight of the fleſh, theſe are the bleſſed in heauen: others are onelyonly fleſh without the fight of the ſpirit, theſe are men vnregenerated, for their ſinne rules verie peaceably: others are partly fleſh, partly ſpirit, and therefore they finde a fight betwixt theſe and a wraſtling in their hearts, theſe are they who are regenerated and renewed by the ſpirit of God, conſiſting of fleſh and ſpirit. Which is the ſtate of the moſt regenerate in this life, who though they hauehave attained to the greateſt meaſure of holineſſe, yet neither are they nor can be without their meaſure of corruption.

Theſe things then thus explaned, let vsus conſider the vſes. Ʋſe 1.And firſt, this teacheth; vsus that if this be the ſecond p. 119part of repentance, and that there is none which is true, ſound and ſauing repentance, but it hath neceſſarilie theſe two parts: as there is no man but bee hath, and conſiſteth of ſoule and bodie, and one part maketh not a man: then not onelyonly prophane and wicked men, are without repentance, but many others alſo, who hauehave made a good reformation in the outward man, and hauehave a ſhew of this godlines, but not the power of it; doing all this but for ſome ſiniſter reſpect, vponupon ſome vaine glorie, pride or conceit of merit, or expectation of reward, or ſuch like. For in their mindes they diſallow not the euil, that they in former times committed, becauſe it is euill, neither now approue the good, becauſe it is good. Againe, in their willes they reiect not the euill, and decline from it becauſe it is euill, nor allowing the good, and incline thereto, becauſe it is good. 3. In their hearts they hate not the euill, becauſe it is euil, but as the dog caſteth vp his vomit, becauſe it is troubleſome; nor louelove and affect the good, becauſe it is good, but for that it brings good to them. And that which is worſt, in all theſe they approue and gratulate themſelues; which p. 120argueth that they are farre from this true regeneration which doth theſe for Gods ſake, becauſe they are good, and checks a man when hee hath erring or indirect affections to them, and conceits of them; and ſo ſhewes that they are farre from regeneration, and inward holines, which leaues outward things and appearances, becauſe they are like that which it ſelfe is in deed and in trueth. And that for all this outward reformation, ſuch men hauehave not artained to true and ſound repentance. And though this is not ſo apparant to men, that are afarre off, and conuerſe not with them, yet is it to them that ſhall be nigh them, and ſee their conuerſation, who may eaſily diſeerne it by their ſpeeches, the meſſenger of the mind, Jndex animi.and by their cariage, when for a greater good, or benefit, they will ſoone neglect the good, yea commit the euill, which they hauehave ſeemed to hauehave forſaken, and not be ſmitten for it in their heart, but euen wipe their mouthes, as the harlot in the Prouerbs, as if they had done no ſuch thing; which befals not to a regenerate man, who though he may and do ſometimes fall into the like ſinnes, yet is free from ſuch deepe p. 121ſecuritie, and not without the checkes of his conſcience; which though he may ſmother for a time, yet will they hauehave their fruit at length in him as in Dauid.

Ʋſe 2.The ſecond vſe is, to perſwade eueryevery man, to labour to be regenerated and renewed in the whole man, as he hath bin corrupted in the whole; and to be reſolued, that though he cannot indeed bee wholy renewed, yet muſt he be ſo in the whole, that is, in ſome meaſure in eueryevery part. For no man muſt looke to be renewed here in that meaſure he was corrupted, either in the inward or the outward man, and ſo to attaine to perfection of holines; but the true repentant beginning by a little and little, both may and ought to increaſe more and more towards perfection. As it was with Naaman, when hee was purged from his leproſie, his fleſh came againe as the fleſh of a yong child: ſo when as man is purged from the leproſie of ſinne, hee beginneth to bee renewed as a childe groweth, who hath all the parts of a man, but not the perfection of any: ſo hath this true repentant, all the parts of regeneration, but not any one in perfection: hee hath all parts p. 122ſomwhat reformed, though not wholly reformed; I ſay, hee is both in the will, mind and affections, though not perfectly. For this muſt eueryevery one labor, and though his grace bee but ſmall in the beginning, yet muſt he not bee diſcouraged, for it is the ſtate of all the children of God, that a long time corruption will be greater then grace, a long time there will be more chaffe then corne in them. But if he in the meane while diſlike his corruptions, and bewaile his defects, hee may aſſure himſelfe he hath his meaſure of regeneration; for no man can doe ſo in truth, but he that is regenerat. Yet let no man thinke that becauſe he hath ſomewhat, and is in part regenerate, therefore he hath enough, and ſo fet downe his reſt, as if hee neede goe no further; for then ſhall hee deceiue himſelfe, ſeeing the true ſanctifying grace is ſeede that will and doth increaſe and multiplie; not ſalt, that remaineth and maketh barren. If men then doe not increaſe and grow in their graces, they hauehave good cauſe to ſuſpect them to be rather counterfeit then currant: If they doe increaſe, they may be aſſured their graces are of the right ſtampe indeede.

p. 123But ſome man wil happily demand, how much he is bound to increaſe, or what meaſure of increaſe will proue his graces to be true? I anſwere him, that according to the meanes God hath giuen him, and the time he hath liued vnderunder thoſe meanes, and the opportunitie hee had to vſe them, ſo much ought he to increaſe. For as in temporall things eueryevery man groweth according to the meanes he hath, and the time for the vſe of his meanes: ſo in ſpirituall things eueryevery man that hath true grace, ought to hauehave it ſtill increaſing; and he may be aſſured that if it be hid in a napkin, and continue without increaſe, it is not true grace. So that many men who pleaſed themſelues becauſe they hauehave had ſome beginnings of good motions, now and then, in which yet they hauehave not gone forward, nor increaſed anſwerable to their meanes, hauehave deceiued themſelues, while they hauehave iudged them true and ſufficient. As the Lord ſaid to the people by Hoſea, when they had good motions in them, which were ſoone ſmothered: Hoſea 6.4.Hos 6:4Oh Ephraim, what ſhall I doe vntounto thee? Oh Iuda how ſhall Lintreate thee? for your goodnes is as a morning cloude, and as the morning dew p. 124it goeth away. As if hee ſhould ſay, Thou haſt many good motions, and good deſires, but they are ſo ſoone extinct, that I, know not what to doe with thee. So may he ſay to many a man among vsus, You hauehave many good motions and deſires, but they are but deſires; many good beginnings, but no proceedings; yea all is ſcattered as the cloud, and vaniſhed as the dew; what ſhall I ſay vntounto you? ſurely no otherwiſe then as deceiuers and hypocrites, & curſe you as the ſigtree in the Goſpell, that you neuer proſper more. But leſt any ſuch thing befall vsus, and ſeeing an increaſe is required of vsus, Phil. 3.13.Phil 3:13let vsus forget that which is behind, and eudeuour our ſelues vntounto that which is before, Hebr. 12.1.Heb 12:1running forward in the race that is ſet before vsus, Phil. 3.14.Phil 3:14and following hard toward the marke,for the price of the high calling of God in Chriſt Ieſus. And thus much may ſuffice for the parts of repentance: in the next place wee muſt proceed to the cauſes of it.

Chryſoſtome hauing made three ſermons vponupon this matter of repentance, beginneth the fourth thus: Aſſiduè in ea…, &c. Chryſost. hom. 4. de poenit.It is the continuall cuſt ome of ſhepheads to turne their ſheepe into thoſe paſtures, where they ſee the graſſe is long and plenteous, p. 125and thence not to drine them, before they hauehave eaten vp all. Whom wee will imitate, and this fourth day alſo feede our ſheepe in this pusture of repentance, and wee will not begin any other matter: for the place affordeth much proſit, verie much fruit, and withall great ſtore of ioy and comfort. As that Father imitated thoſe ſhepheards, ſo will I follow his example, and walke in his ſteps, continuing in this fruitfull, neceſſarie and comfortable matter, till I hauehave communicated the whole vntounto you. The cauſes of repentance.I muſt proceede then, I ſay, in the next place to the cauſes of repentance, or of this change and conuerſion; namely to the efficient cauſe, and finall: for of the matter and forme hath been ſpoken in the deſcription. And firſt of the efficient, which is either principall, or inſtrumentall. The firſt is God, the ſecond is either without man, to wit, the word, or within him, his faith, or comming from him, his prayer.

The efficient and principall cauſe of repentance is God.For the firſt, which is the principall efficient, it is God; he is the author of mans repentance, and his conuerſion: whatſoeuer meanes may be vſed and applied for that purpoſe, yet is he the principall worker of it in the p. 126heart of man. For prooſe hereof wee know the ſpeech of Ephraim: Ierem. 31.18.Jer 31:18Conuert thou me and I ſhall be conuerted. Where ſhe acknowledgeth God to be the author of her conuerſion. So like wiſe that honour was giuen vntounto Chriſt, that hee ſhould giuegive repentance and remiſſion of ſinnes vntounto men. For ſo ſaith Peter of him: Acts 5.31.Acts 5:31That God had lift him vp with his right hand, to bee a Prince, and a Sauiour to giuegive repentance to Iſrael and forgiuenes of ſinnes. Likewiſe when Peter had ſhewed vntounto the people the viſion that he ſaw, and the merciemercy that God ſhewed vntounto the Gentiles: Acts 2.28.Acts 2:28They all glorified God ſaying: Then hath God alſo to the Gentiles, granted repentance vntounto life, Hence is that of Paul to Timothie: Inſtruct them (ſaith he) 2. Tim. 2.25.2 Tim 2:25with meek…eſſe that are contrarie minded pr…o…ing of at any time God will giuegive them repentance; &c. So Noah prayed: Gen. 9.27.Gen 9:27God perſwade Iaphet to dwel in the … of Shem. That is, God conuert his heart, that he may be of the Church, and not of the wicked. Alſo it was the Acts. 16.14.Acts 16:14Lord that opened the heart of Lydia, that ſhe attended to the things which Paul ſpake. Paul ſpake for her conuerſion, and the Lord opened her heart and conuerted her. And p. 127Chriſt in the Reuelation ſaith: Reuel. 3.9.Rev 3:9I will make them of the Synagogue of Satan, to come and worſhip before thee. Meaning that he would make the wicked to be of the number of the Church, and conuert them to himſelfe. By all theſe it is manifeſt, that the principall worker of repentance in the heart of man is God himſelfe. And it muſt needs in reaſon be ſo.

Reaſon 1.Firſt, becauſe true repentance, hath as a principall part of it, the conuerſion of the heart and inward man: and to doe this requireth as much power as to make it; for there was then no reſiſtance of corruption, but here now are all contrarieties, the whole man being corrupted: when then it was an infinite power that created man, it muſt needes bee an infinite power that alſo muſt conuert and create him anew.

Reaſon 2.The ſecond reaſon is: Becauſe man is by nature dead, hauing neither power, nor will to be conuerted. And as S. Paul ſaith to the Epheſians: Epheſ. 2.1.2.Eph 2:1Eph 2:2That euen then when wee were dead in ſinnes, God hath quickned vsus together in Chriſt. Then as no man can raiſe vp a dead man, nor he quicken himſelf, no more then Lazarus could being in y^e graue, p. 128but it muſt bee the voice of Chriſt, and his power that muſt doe it; ſo muſt it be only God that muſt conuert the heart, and worke this repentance in it.

Queſtion.Why doth God then in many places command men to repent; and returne vntounto him if they hauehave no power or abilitie of themſelues to doe it, but it bee his gift onelyonly, which they cannot hauehave, vnleſſe they receiue it from him?

Anſwer.I anſwere with Auguſtine: O homo in praeceptione intellige quid debeas habere. De corrept. & grat. cap. 3. Iubet aliquae quae non poſſumus, vt nouerimus quid ab illo petere debemus. De libero arbit. ad Valent. cap. 2O man vnderſtand in theſe commandements of God, what thou oughreſt to hauehave: So what thou oughreſt to do. And againe he ſaith: God commandeth ſome things which wee are not able to doe, that wee might know what we ought to big of him. And therefore when he ſaith, Returne vntounto mee, hee would hauehave our hearts ſound with an echo againe: Lord conuert thou vsus, and we ſhall be conuerted, Lord turne thou our hea… …s, and we ſhall bee turned. So that the Lord doth not command becauſe wee can doe, but becauſe we ought to do, and ſhould ſeeke to him for grace to do it.

Ʋſe 1.God is then the worker of euerie mans repentance and conuerſion: which firſt ſerueth to confute a point p. 129of Poperie, which teacheth that men hauehave a great hand in their owne conuerſion. And that they may take and reſiſt the grace of conuerſion: which we ſay is falſe, becauſe (as I hauehave alreadie proued) God giueth repentance. Therefore theſe ſpeeches and compariſons of theirs, wee reiect as falſe, when ſome of them make man by nature, like one in fetters, ſo him in his corruptions, which being ſtrucken off by grace, he can preſently goe of himſelfe. Some, as the halfe dead paſſenger from Ieruſalem to Iericho: others, like a ſicke man, which hath the power of walking, but being faint he cannot vnleſſe hee hauehave one to helpe him, or to leane vponupon. So man hath power, ſay they, but it is a little languiſhing, which if it be helped but a little by grace, he can will, and doe of himſelfe that which is good. But all theſe & ſuch like, if there were a thouſand of them, are ouerthrowne with this one point: that it is God and his grace which conuerteth the harts of al men. Neither feare we to affirme this notwithſtanding that they obiect, that by this meanes wee make a man as a blocke and a ſtone; for ſo we ſay hee is by nature, in reſpect of any goodnes, p. 130and that by the warrant of Ezekiel, who ſaith in the perſon of God, Ezech. 36.26.Ezek 36:26I will take away the ſtonia heart out of your bedie, and I will giuegive you an heart of fleſh. Shewing that a man before his conuerſion, hath a heart of ſtone, and of himſelfe hath no more power to conuert himſelfe, then a ſtone hath. Yet notwithſtanding, he is not in althings ſo a ſtone, but that there is a difference; for a man is a ſtone in reſpect of the action, but not in reſpect of reception; or (as the Schoolemen ſay, a ſtone in reſpect of forme, but not in reſpect of matter. For a ſtone or a tree is vtterly vncapable of this thing, and hath no meanes to receiue it, but a man hath power to receiue it, and is capable of it, for he hath a mind, a will, and affection, that is capable of the worke of God, which theſe ereatures hauehave not: But it is God only that workes vponupon theſe parts and powers of man, and makes them new and good; it is hee only that conuerts him and works repentance in him.

Vſe 2.The ſecond vſe ſerueth for comfort to vsus touching all thoſe who are yet vnconuerted, notwithſtanding their great corruptions and vntractablenes, reſiſting the ſpirit of God, ſpeciallie p. 131in all outward meanes, that a man would thinke it vnpoſſible that they ſhould be conuerted to God; yet it is God that conuerteth, who is able to ouercome all the corruptions of man, neither ſhall they hinder where hee will conuert, but if he call they ſhall come, if he draw, they ſhall run after him: for hee is infinit in power, and cannot be reſiſted. Who would hauehave thought that Saul, ſo great a perſecutor of the Church, who drew into priſons all that called on the name of Chriſt, and went from place to place breathing out threatnings againſt the Church? yet this great Conuerter of al men (euen God) ouercame al this corruption, and broke through all theſe impediments, and gaue him repentance. Good cauſe then hauehave we to hope of many wicked and deſperate ſinners, that they may be cōuerted, becauſe God; the changer of all who are changed, is able to ouercome all their corruptions. So that y^e Miniſters ought ſtil to hold on to exhort them, and the church to pray for thē, notwithſtāding all their oppoſitions, becauſe God, when and where he will call, cannot be reſiſted. The Church (ſaith Auguſtine) Non oraret eccleſia, vt daretur infidelibus fides, niſi deum crederet, & anerſas & aduerſas hominum adſe conuertere voluntates. De bono perſeuer. lib. 2. cap. 23.would not pray, that faith might be p. 132giuen to Inſidels, but that it beleeueth that God is able to conuert both the auerſe and the poruerſe willes of men vntounto himſelfe. Which muſt ſtill incourage her to continue to pray for them, and to hope that hee will heare her, as well as he hath been intreated by the Church for others, and make them (though they bee of the Synagogue of Satan) Reu. 3.9.Rev 3:9to come and worſhip before her feete.

Vſe 3.The third vſe of this doctrine will bee for the comfort of that man which is conuerted, who knoweth himſelfe indeede to bee ſo: for he cannot be ignorant how peruerſe and auerſe from goodnes he was, how againſt the haire hee was conuerted, how all his infidelitie and iniquitie did not hinder Gods purpoſe. Then may he bee aſſured he cannot fall away, God will neuer ſuffer him to periſh; though he hauehave corruption enough to effect it, yet let it comfort him that there was more to hinder his calling, all which God ouercame and made him willing to be changed, and did conuert him: ſo that this leſſe corruption cannot make this calling of none effect; ſpecially while corruption doth not ſo choake grace, but that ſtill there is a p. 133deſire to cleaue vntounto God, and ſome, though weake, endeuour to be preſerued. If God was found of him, when hee ſought him not, nay if he found him when hee fled from him, and called him when he liked his corruptions well enough, and when though he prayed for his conuerſion, ſaying, Thy kingdome come, yet it was with him as with Auguſtine, who thus prayed; Da mibi caſtitatem & contiuentiam, ſed noli modo: timebam enim ne me citò exaudires, & citò ſanares à morbo concupiſcentiae, quam malebam expleri quàm extingui. Confeſſ. li. 8. cap. 7.Lord giuegive me chaſtity and continencie, but I would not hauehave it yet: for I did feare leſt thou ſhouldeſt ſpeedily heare me, and forthwith oure my wound of concupiſcence, which I rather deſired might be fulfilled then extinguiſhed: So that hee could hauehave deſired to hauehave lien ſtill in his corruption, and yet God ouercame that, and pulled him out of the fire, and, as Lot out of Sodom, by violence: how much more will he ſaue him now, when he ſeeketh both him and it, as men doe for ſiluer and riches? Did he euer giuegive a man an heart to pray for any thing rightly informed according to his word, and meant not to giuegive him the thing? Doubtleſſe no. And if he intend the gift, who ſhal hinder him for giuing? Auguſtine ſaith: Horum ſi quiſquam perit, fallitur Deus, ſed nemo eorū perit, quia non fallitur Deus: horum ſi quiſquam perit, vitio humano vin citur De us, ſed nemo corum perit, quia nulla re vincitur Deus. August. de corrept. & grat. cap. 7.If any of theſe periſh (ſpeaking of the elect, to whom he hath purpoſed ſaluation) p. 134God is deceiued: but none of theſe can periſh, becauſe God is not deceiued. And againe, If any of theſe periſh, God is ouercome by humane frailtie and corruption: but none of them periſheth, becauſe God can bee ouercome by nothing. But beere is comfort, hee that was powerfull in their conuerſion, will bee powerfull alſo in their preſeruation, that nothing ſhall ouercome him, nor pull them out of his hands, Ioh. 10.28.29.John 10:28John 10:29for he is greater then all.

Vſe 4.4. The fourth vſe is to informe vsus, that if repentance be the onelyonly worke of God, then is it not in a mans owne power to repent when he liſt; ſo then what a madnes and follie is it for any man to ſinne wilfully, preſuming that hee can repent when hee pleaſeth? If it were in his power to repent when hee would, yet to be thereby the more emboldned, and preſumptuous in ſinning; were it not great follie? Would wee not reprooue him of folly, that becauſe he hath a pill in his cloſet, or balme in his power, ſhould therefore ſurfet, or elſe wound himſelfe with a ſword, becauſe he hath that which will cure him? But if he had neither of theſe helps in his owne power, but they were in the hand of ſome Apothecary, p. 135or ſuch a Phyſition, who, for ſome iniurie committed againſt him hateth him; were it not much more madnes and follie then to ſurſet and wound himſelfe? So in the matter of repentance, if it were in a mans owne power to repent when he would; were it not ſome follie for a man to ſinne, becauſe he hath a remedie? But ſeeing it is not in his owne power, but in the hand of God, who muſt needes hate him for his ſinne committed againſt him, with a high hand, and for his hardnes of heart, who will not repent, when hee calleth him to it, but will goe on in his preſumptuous ſinning againſt him; what can it bee but a double and treble follie? And howſoeuer hee accounteth others fooles, who make all their life a continuall practiſe of repentance, yet indeede is there no foole to him, and one day hee ſhall know that he deceiued himſelfe with a vaine hope, ſinning with purpoſe of repentance hereafter, and not indeed repenting or ſeeking it then when God called him to it; but delaying ſtill off, thinking that the laſt day of his life, or the laſt houre of that day would be time enough for his repentance.

p. 136Obiect.Some will here ſay that the Scripture is plaine, that at what time ſoeuer a man repenteth, God will accept it.

Anſw.But know, y^t a ſinner cannot repent when he would. If thou hadſt the power of repentance in thine own hand, it were ſomewhat, but it being not in thy cuſtodie, but in Gods to diſpoſe of, and to giuegive when, and to whom it pleaſeth him; in this caſe for thee ſtill to liue and dwell in ſinne, it is but a deluſion of Satan, whereby he would bring thee to damnation, ſo leading thee on in a fooles paradiſe, vntill hee hauehave brought thee to hell. Was it not a folly for the fiue wiſe virgins to ſlumber, hauing their oyle readie at command, knowing not how ſoone the bridegrome would come? But were not the fiue fooliſh virgins thrice fooles, that hauing no oyle, fell aſleepe and neglected it, till the bridegrome came, and then they would hauehave bought, and knew not where to get it? So if a man had the oyle of repentance, to forſake ſinne, and to turne vntounto God, in his owne power, it were ſomewhat leſſe folly to deferre it; but whereas hee hath it not, what folly and madnes were it for him to deferre it, till Chriſt come, p. 137or death come, when hee would bee glad to buy it with a thouſand worlds if he had them? and ſhall not know where to hauehave it, or how to obtaine it.

Obiect.But thou wilt ſay, God is mercifull, and ſo will giuegive me repentance when I ſeeke for it.

Anſw.I anſwere thee with asking thee how thou knoweſt God is mercifull? I know thy anſwere, the Scripture eueryevery where telles vsus, that God is mercifull. And doth it not alſo tell thee that he is iuſt? Seeſt thou what makes with thee, and not what is againſt thee? Is it the merciemercy of God to giuegive repentance to them that ſeeke it? and is it not the iuſtice of God to denie it them that contemne it? Therefore as thou findeſt God is mercifull, ſo thou ſhalt find the ſame God iuſt, who in his iuſtice will denie thee repentance when thou ſeekeſt it, becauſe thou regardeſt it not when he offered it. Art thou acquainted with thoſe Scriptures which declare the mercies of God by calling thee to repentance? and doeſt thou not know that place of the iuſtice of God which ſaith: Prou. 2.14.Prov 2:14Becauſe I called & ye refuſed: I hauehave ſtretched out my hand, and none would regard; 26.I will alſo p. 138laughut your deſtruction, and mock when your feare commeth. 28.Then ſhall they call vponupon me, but I will not anſwer: They ſhall ſeeke me early, but they ſhall not find mee. Then maiſt thou hauehave time and ſpace to repent, yea and teares to ſhed for it, and yet neuer obtaine it. For although Eſau liued many a long day after hee had ſold his birthright, and ſought it againe with teares, yet he neuer obtained it. There is but one acceptable time, which being neglected, is as a bird eſcaped out of the hand, or a ſhaft ſhot out of the bow, not to be recalled againe. Do not then neglect it. It may bee this, euen this is the acceptable time, this is the day of ſaluation; if thou neglect it, and as it were contemne God, when he calleth thee now in the time of thy health, it ſhal be iuſt with him to contemue thee whē thou art ſicke, and when thou calleſt to him in thy neceſſitie to ſtop his eares againſt thee. Therfore doe not deceiue thy ſelfe to put off thy repentance, as it is the practiſe of many thouſands to their own deſtruction. Auguſtine ſaith: Sperādo & deſperando pereunt homines: ſperando malè in vita, desperando peiùs in morte. Auguſt. hom. 2. inter.50.By hoping and deſpairing many men periſh: by hoping ill in their liues, and deſpairing worſe in their deaths: promiſing to themſelues health that all ſhall be wel p. 139with them, and that there is no feare nor neede as yet to repent, or to ſeeke for it, and ſo they are led on till they come to die, when they find nothing but deſpaire. Or if they die quietly in their beds, and as it were, goe ſinging to hell, what then hauehave they gained by it? To conclude and ſhut vp this point as I began it, the onelyonly worker of this grace in our hearts is the God of grace, and not we our ſelues: Cor curare ſolus poteſt qui finxit ſigillatim corda noſtra. Chryſoſt. hom. 4. de Poenitent.He only can cure our hearts, which did frame and faſhion them one by one. Therfore to him muſt wee looke and ſuffer him to worke vponupon our hearts; yea we muſt pray inſtantly vntounto him, that as hee hath giuen vsſpace to repent, and calleth vsus continually to it, hee would work it in our harts, and make vsus able to do that which he requireth, that ſo we may eſcape that he threatneth, and enioy the good he hath promiſed.