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THE DOCTRINE AND VSE OF REPENTANCE.
THE DOCTRINE AND USE OF REPENTANCE.
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TO the end we may instruct our present age in the nature of Repentance, which for the most part little vnderstandeth the doctrine of it, and lesse practiseth the dutie:
TO the end we may instruct our present age in the nature of Repentance, which for the most part little understandeth the Doctrine of it, and less Practiseth the duty:
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we must first shew them what it is; which may thus bee described:
we must First show them what it is; which may thus be described:
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Repentance is the constant turning of a man in his whole life from al sinne vnto God, arising from true faith and the true knowledge of a mans owne spirituall estate, euer ioyned with true humiliation. Repentance is the constant turning of a man in his Whole life from all sin unto God, arising from true faith and the true knowledge of a men own spiritual estate, ever joined with true humiliation.
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When I say it is a turning, I say it by the authoritie of the Prophets in the old Testament, When I say it is a turning, I say it by the Authority of the prophets in the old Testament,
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and of Christ and his Apostles in the new, which is manifest by their preachings and writings.
and of christ and his Apostles in the new, which is manifest by their preachings and writings.
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Isaiah saith, The people turneth not vnto him that smiteth them, neither doe they seeke the Lord of hostes. Isaiah Says, The people turns not unto him that smites them, neither do they seek the Lord of hosts.
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Hosea exhorting the people to repentance, saith, Come and let vs returne vnto the Lord. Hosea exhorting the people to Repentance, Says, Come and let us return unto the Lord.
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And againe, O Israel returne vnto the Lord thy God, for thou hast fallen by thy iniquitie.
And again, Oh Israel return unto the Lord thy God, for thou hast fallen by thy iniquity.
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Likewise saith Ieremiah: O Israel if thou returne, returne vnto me.
Likewise Says Jeremiah: Oh Israel if thou return, return unto me.
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As much hath Ezechiel: I will iudge you, O house of Israel, euery one according to his waies, saith the Lord God;
As much hath Ezechiel: I will judge you, Oh house of Israel, every one according to his ways, Says the Lord God;
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returne therefore, and cause other to turne away from all your transgressions. The like is also in the 32. verse.return Therefore, and cause other to turn away from all your transgressions. The like is also in the 32. verse.
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In the new Testament the word vsed to expresse this, signifies, to change the mind (whereupon the change of the manners will follow.) Iohn Baptist saith,
In the new Testament the word used to express this, signifies, to change the mind (whereupon the change of the manners will follow.) John Baptist Says,
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while he prepared the way for Christ; Repent, for the kingdome of heauen is at hand.
while he prepared the Way for christ; repent, for the Kingdom of heaven is At hand.
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As if he should say, Returne from an euill mind to a good.
As if he should say, Return from an evil mind to a good.
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And our Sauiour Christ vseth the same word, Amend, for the kingdome &c. The Apostle Saint Paul expresseth the meaning of both these when hee saith, The Gentiles were taught they should repent: and if you aske him, what that is, he expresseth himselfe thus, and turne to God, and doe workes worthie amendment of life.
And our Saviour christ uses the same word, Amend, for the Kingdom etc. The Apostle Saint Paul Expresses the meaning of both these when he Says, The Gentiles were taught they should Repent: and if you ask him, what that is, he Expresses himself thus, and turn to God, and do works worthy amendment of life.
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By all which it is manifest that repentance is a turning. I say further it is a turning of the whole life.
By all which it is manifest that Repentance is a turning. I say further it is a turning of the Whole life.
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In nature there are foure kinds of turnings or mutations. One is in substāce, called generation and corruption: In nature there Are foure Kinds of turnings or mutations. One is in substance, called generation and corruption:
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a second is in quantitie, either from the greater to the lesse, or from the more to the fewer,
a second is in quantity, either from the greater to the less, or from the more to the fewer,
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and contrary, called augmentation and diminution: a third in place, when things change places, called locall mutation:
and contrary, called augmentation and diminution: a third in place, when things change places, called local mutation:
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a fourth in qualitie, when things change from one condition to another, called alteration.
a fourth in quality, when things change from one condition to Another, called alteration.
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Now here is no change in substance, for the partie sinning and repenting is the same,
Now Here is no change in substance, for the party sinning and repenting is the same,
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and hath the same body and soule, the same faculties and powers both of soule and bodie:
and hath the same body and soul, the same faculties and Powers both of soul and body:
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neither is there any change in quantitie, for the change from greater sins to lesse, or from more to fewer, is not repentance.
neither is there any change in quantity, for the change from greater Sins to less, or from more to fewer, is not Repentance.
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Nor is there any change of place, for sinne, like a mans sicknes, is caried with him,
Nor is there any change of place, for sin, like a men sickness, is carried with him,
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and change of place, as change of beds, doth not free him, or make him whole.
and change of place, as change of Beds, does not free him, or make him Whole.
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Being then none of these, it must needes be the change in qualitie, that is,
Being then none of these, it must needs be the change in quality, that is,
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when one and the same man is changed in the condition both of his soule and bodie, from iniquitie to righteousnes, from all sinne to the liuing God, both in the inward man and outward conuersation.
when one and the same man is changed in the condition both of his soul and body, from iniquity to righteousness, from all sin to the living God, both in the inward man and outward Conversation.
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Which is manifest by the Scripture, as first for the inward man: Ezekiel speaketh from the Lord:
Which is manifest by the Scripture, as First for the inward man: Ezekielem speaks from the Lord:
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Make you a new heart, and a new spirit: not in substance, not in quantitie, but in qualitie. Make you a new heart, and a new Spirit: not in substance, not in quantity, but in quality.
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Hence Moses promiseth to his people the blessing if they shall returne with all their heart, and with all their soule.
Hence Moses promises to his people the blessing if they shall return with all their heart, and with all their soul.
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Hence it is that Ioel speaketh of renting the heart and not the garment. And Ieremie of taking away the foreskin of the heart.
Hence it is that Joel speaks of renting the heart and not the garment. And Ieremie of taking away the foreskin of the heart.
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True repentance then is the change of the heart and inward man: but that is not all, there must also be a change of the outward man, as well as the mind;
True Repentance then is the change of the heart and inward man: but that is not all, there must also be a change of the outward man, as well as the mind;
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the vnderstanding, the wil, and affections must be changed, so must the eies and the tongue, the hands and the feete be changed also.
the understanding, the will, and affections must be changed, so must the eyes and the tongue, the hands and the feet be changed also.
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Therefore Daniel perswading Nebuchadnezzar to repent, he saith vnto him:
Therefore daniel persuading Nebuchadnezzar to Repent, he Says unto him:
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Breake off thy sinnes by righteousnesse, and thine iniquities by mercie toward the poore, let there be an healing of thy error. Break off thy Sins by righteousness, and thine iniquities by mercy towards the poor, let there be an healing of thy error.
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As if he should say, it is not true repentance vnlesse a man breake off sinne,
As if he should say, it is not true Repentance unless a man break off sin,
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and doe the contrarie good, and be reformed in the outward man.
and do the contrary good, and be reformed in the outward man.
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So Zacch•us when he turned to God, what did he? euen breake off his oppression, gaue halfe of his goods to the poore, made fourefold restitution to those he had wronged,
So Zacch•us when he turned to God, what did he? even break off his oppression, gave half of his goods to the poor, made fourfold restitution to those he had wronged,
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and so was turned in the outward man.
and so was turned in the outward man.
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The like might bee said of Peter, Mary Magdalene, and others, who were turned as well inwardly as outwardly,
The like might be said of Peter, Marry Magdalene, and Others, who were turned as well inwardly as outwardly,
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and both, and so accounted true repentants, and their repentance good:
and both, and so accounted true repentants, and their Repentance good:
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when as the repentance of Ahab and Herod were not good, nor sauing repentance, being but in the outward man onely,
when as the Repentance of Ahab and Herod were not good, nor Saving Repentance, being but in the outward man only,
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or but for some sinne, and not a whole conuersion. The reasons that proue repentance to be such a turning are two:
or but for Some sin, and not a Whole conversion. The Reasons that prove Repentance to be such a turning Are two:
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The first, because man, who at the first was made a goodlie creature in the image of God, hauing fellowship with him, whereby he was one with God and God with him; The First, Because man, who At the First was made a goodly creature in the image of God, having fellowship with him, whereby he was one with God and God with him;
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by sinne was separated from God, there being a partition made betwixt them, as Isaiah saith;
by sin was separated from God, there being a partition made betwixt them, as Isaiah Says;
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he being alienated and estranged from God and become the childe of wrath, as S. Paul speaketh, and was made like the prodigall sonne, gone from his father into a farre country, he being alienated and estranged from God and become the child of wrath, as S. Paul speaks, and was made like the prodigal son, gone from his father into a Far country,
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euen become the straied, yea the lost sheepe.
even become the strayed, yea the lost sheep.
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Now when men haue grace to repent, then they begin to renew this fellowship, to recouer this image,
Now when men have grace to Repent, then they begin to renew this fellowship, to recover this image,
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and to bee reconciled to God; therefore I call it a turning againe to God, and a change of the condition.
and to be reconciled to God; Therefore I call it a turning again to God, and a change of the condition.
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2 I say it is of the whole life, or the whole man, and from all sin, 2 I say it is of the Whole life, or the Whole man, and from all since,
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because one sinne separates from God as well as many, and all parts are to be reduced to God,
Because one sin separates from God as well as many, and all parts Are to be reduced to God,
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as well as one, one facultie of the minde as well as another:
as well as one, one faculty of the mind as well as Another:
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for if the outward man only be turned it is but hypocrisie and Pharisaicall, and the inward cannot be turned, but the outward will follow;
for if the outward man only be turned it is but hypocrisy and Pharisaical, and the inward cannot be turned, but the outward will follow;
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neither can any man forsake one sinne, to be at one and reconciled to God, which will not be willing and carefull to leaue off and forsake all.
neither can any man forsake one sin, to be At one and reconciled to God, which will not be willing and careful to leave off and forsake all.
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Now the vse of this is double:
Now the use of this is double:
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First, if repentance bee a turning, and such a turning as is spoken of, then many men deceiue themselues in their iudgment of repentance, First, if Repentance be a turning, and such a turning as is spoken of, then many men deceive themselves in their judgement of Repentance,
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and thinke that to be it, which is not, and that they haue it, when they haue nothing lesse.
and think that to be it, which is not, and that they have it, when they have nothing less.
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For many thinke in repentance of nothing lesse then turning, and when they would seeme to repent, neuer endeuor to turne.
For many think in Repentance of nothing less then turning, and when they would seem to Repent, never endeavour to turn.
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Some thinke repentance is onely a sorrow and sighing, when they are by any meanes checked and reprooued by man, or afflicted by God;
some think Repentance is only a sorrow and sighing, when they Are by any means checked and reproved by man, or afflicted by God;
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but then why should not carnall and worldly sorrow be repentance;
but then why should not carnal and worldly sorrow be Repentance;
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when carnall men mourne for the losse of wife or child, or some losse by fire or water, sea or land? Some thinke it is a little weeping or grieuing,
when carnal men mourn for the loss of wife or child, or Some loss by fire or water, sea or land? some think it is a little weeping or grieving,
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when they are made to see their sinnes, or rather the punishment due to them;
when they Are made to see their Sins, or rather the punishment due to them;
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but then why did not Esau repent? Others conceit that a little humbling of themselues, to hang downe the head like a bulrush, to fast certain daies and to put on sackcloth, is repentance;
but then why did not Esau Repent? Others conceit that a little humbling of themselves, to hang down the head like a bulrush, to fast certain days and to put on Sackcloth, is Repentance;
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but then why was not Ahabs repentance good and true? Others deceiue themselues by an opinion that good words and good purposes is repentance;
but then why was not Ahabs Repentance good and true? Others deceive themselves by an opinion that good words and good Purposes is Repentance;
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but then why should not those sicke men repent, who haue manie goodly promises and purposes, which they neuer performe nor bring to perfection,
but then why should not those sick men Repent, who have many goodly promises and Purposes, which they never perform nor bring to perfection,
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if once they haue crept from vnder Gods hand, and haue worne away the circles of his strokes? Others thinke it only to bee confession, contrition and satisfaction;
if once they have crept from under God's hand, and have worn away the Circles of his Strokes? Others think it only to be Confessi, contrition and satisfaction;
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but then what should let that Iudas repented not? But some will grant vs that it must be a turning,
but then what should let that Iudas repented not? But Some will grant us that it must be a turning,
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and will practise a change, yet that is but from one sinne to another, as the prodigall man leaues off his prodigalitie, and giues himselfe to the practise of couetousnesse;
and will practise a change, yet that is but from one sin to Another, as the prodigal man leaves off his prodigality, and gives himself to the practice of covetousness;
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one man forsakes infidelitie and falles into idolatry, the greater wound, as Augustine speaketh; another, being a carnall Gospeller, or an Atheist, fals from these to Poperie and superstition,
one man forsakes infidelity and falls into idolatry, the greater wound, as Augustine speaks; Another, being a carnal Gospeler, or an Atheist, falls from these to Popery and Superstition,
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as a sicke man doth out of a tertian into a quartane ague:
as a sick man does out of a tertian into a quartane ague:
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or if they turne from sin, yet not from all sinne, but as Herod, who obeyed in many things;
or if they turn from since, yet not from all sin, but as Herod, who obeyed in many things;
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as Nahaman, who looked that God should be mercifull vnto him in one thing; as Agrippa, who had but his almost, and not altogether:
as Nahaman, who looked that God should be merciful unto him in one thing; as Agrippa, who had but his almost, and not altogether:
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So we see many ciuil men repent, who change words and outward acts, but not their hearts and the whole man, being therein the hypocriticall Pharisie, making the outside of the cup cleane,
So we see many civil men Repent, who change words and outward acts, but not their hearts and the Whole man, being therein the hypocritical Pharisee, making the outside of the cup clean,
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but leauing it foule and fi•thie within.
but leaving it foul and fi•thie within.
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But some men may goe forward and begin to returne in soule, and change the inward powers and faculties of it, not indeed from sinfulnes to holines,
But Some men may go forward and begin to return in soul, and change the inward Powers and faculties of it, not indeed from sinfulness to holiness,
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yet from ignorance to knowledge, and from vice to vertue, as many heathen men, specially Philosophers, haue attained vnto.
yet from ignorance to knowledge, and from vice to virtue, as many heathen men, specially Philosophers, have attained unto.
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But all these deceiue themselues with the shadow of repentance without substance, some hauing made no turning at all, some but an imperfect and partiall change.
But all these deceive themselves with the shadow of Repentance without substance, Some having made no turning At all, Some but an imperfect and partial change.
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2 This should teach him yt would repent indeed, to endeuour to change himselfe, euen his whole selfe, his owne heart and outward man, doing (as Chrysostome perswaded the people of Antioch) as men vse to doe in olde houses, 2 This should teach him that would Repent indeed, to endeavour to change himself, even his Whole self, his own heart and outward man, doing (as Chrysostom persuaded the people of Antioch) as men use to do in old houses,
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when they were rotten, they take away the rotten postes and put new in their places,
when they were rotten, they take away the rotten posts and put new in their places,
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and haue a continuall care to keep them in repaire.
and have a continual care to keep them in repair.
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So if he be growne old and rotten in sinne, hee must renew himselfe by repentance, euen both the outward and inward man, still changing from some and from al sinne,So if he be grown old and rotten in sin, he must renew himself by Repentance, even both the outward and inward man, still changing from Some and from all sin,
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and that in all the faculties and powers of his bodie and soule and parts of his life.
and that in all the faculties and Powers of his body and soul and parts of his life.
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And in this endeuor though a mans best way is to begin with the inward man,
And in this endeavour though a men best Way is to begin with the inward man,
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as in purging a chanell, the best is to begin in the fountaine and the spring head:
as in purging a channel, the best is to begin in the fountain and the spring head:
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yet lest the hardnes and difficultie of the worke may discourage him, make him faint in it and giue ouer;
yet lest the hardness and difficulty of the work may discourage him, make him faint in it and give over;
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I would deale with him, as schoole-masters doe with children, which teach them the easiest things first,
I would deal with him, as Schoolmasters do with children, which teach them the Easiest things First,
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though they be not so needfull and profitable:
though they be not so needful and profitable:
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and perswade him to begin with the change of the outward man, being easier to compasse,
and persuade him to begin with the change of the outward man, being Easier to compass,
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then the change of the inward and disposition of the mind.
then the change of the inward and disposition of the mind.
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He must then call himselfe to an examination for the sinnes whereun to he is addicted;
He must then call himself to an examination for the Sins whereun to he is addicted;
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and finding them to be fornication, adulterie, drunkennesse, theft, vsury, oppression, swearing, or the like;
and finding them to be fornication, adultery, Drunkenness, theft, Usury, oppression, swearing, or the like;
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he must make this resolution, vtterly to forsake them all, and for euer, be they (as no doubt they may be) neuer so sweet, bring they in neuer such pleasure or profit;
he must make this resolution, utterly to forsake them all, and for ever, be they (as no doubt they may be) never so sweet, bring they in never such pleasure or profit;
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yet must he turne from them all and vtterlie breake them off.
yet must he turn from them all and utterly break them off.
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And to that end carefully auoid all manner of occasions and prouocations entising and drawing to these sinnes, by which he is either put in minde of them, or tempted to commit them.
And to that end carefully avoid all manner of occasions and provocations enticing and drawing to these Sins, by which he is either put in mind of them, or tempted to commit them.
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By which care, God assisting of him, the weakest man that is subiect to any sinne, may get the mastery ouer it,
By which care, God assisting of him, the Weakest man that is Subject to any sin, may get the mastery over it,
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whē as he that is furthest from that sin, may easily be ouertaken, if he auoid not the occasions.
when as he that is furthest from that since, may Easily be overtaken, if he avoid not the occasions.
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As a weake man may keepe his treasure long, that can keep his doores shut,
As a weak man may keep his treasure long, that can keep his doors shut,
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and theeues out, when as a strong man shall be soone robbed of it, if he let in the theeues.
and thieves out, when as a strong man shall be soon robbed of it, if he let in the thieves.
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Now when hee is able to abstaine from these, then must he endeuoury contrary good workes, as we heard Daniel counselled Nebuchadnezzar: Zaccheus practised, and Peter perswaded his repentants:
Now when he is able to abstain from these, then must he endeuoury contrary good works, as we herd daniel counseled Nebuchadnezzar: Zacchaeus practised, and Peter persuaded his repentants:
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Amend your liues. And this done, then must hee proceede to the reforming and purging of the soule and all the faculties of it; Amend your lives. And this done, then must he proceed to the reforming and purging of the soul and all the faculties of it;
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for to the reforming of the outward act may hee attaine, and yet neuer repent.
for to the reforming of the outward act may he attain, and yet never Repent.
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Yet say I not that he shall lose his labour, for he may by it procure to himselfe the fauour of God for some forbearance and sparing in temporall iudgement,
Yet say I not that he shall loose his labour, for he may by it procure to himself the favour of God for Some forbearance and sparing in temporal judgement,
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or obtaining of some earthly blessing, as Ahab did.
or obtaining of Some earthly blessing, as Ahab did.
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But if he would truly repent he must endeuour to purge the mind from ignorance, his will from frowardnes and peruersnes, his affections from corruptions and vncleannesse,
But if he would truly Repent he must endeavour to purge the mind from ignorance, his will from forwardness and perverseness, his affections from corruptions and uncleanness,
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and labour to haue knowledge of the mysteries of saluation in his vnderstanding, vprightnesse in his will, holinesse in his affections;
and labour to have knowledge of the Mysteres of salvation in his understanding, uprightness in his will, holiness in his affections;
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not onely abstaining from grosse sinnes or liuing vnblamable before men, but from all small and secret sinnes, by keeping a good conscience in all his waies in the sight of God, not leauing some sinnes onely but all, not doing some good onely,
not only abstaining from gross Sins or living Unblamable before men, but from all small and secret Sins, by keeping a good conscience in all his ways in the sighed of God, not leaving Some Sins only but all, not doing Some good only,
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but laboring to doe all knowne duties, circumcising the flesh and the heart, making not onely a new hand, a new soote, a new eie, a new tongue &c. but specially a new heart and a new spirit.
but labouring to do all known duties, circumcising the Flesh and the heart, making not only a new hand, a new soot, a new eye, a new tongue etc. but specially a new heart and a new Spirit.
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And so his endeuour shall bee to some purpose, and indeede the practise of Repentance; prouided that this turning be without a returning to his sinnes againe: for as the whole man;
And so his endeavour shall be to Some purpose, and indeed the practice of Repentance; provided that this turning be without a returning to his Sins again: for as the Whole man;
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so the whole life must be changed, and not for a day or two but continually:
so the Whole life must be changed, and not for a day or two but continually:
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for as he that was sicke, and is recouered, to whom ye Physitian hath prescribed a diet for preseruation of his health, must keepe it not a day or two,
for as he that was sick, and is recovered, to whom you physician hath prescribed a diet for preservation of his health, must keep it not a day or two,
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but during the time by him prescribed left he haue a relapse, which is alwaies most dangerous:
but during the time by him prescribed left he have a relapse, which is always most dangerous:
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So he that hath repented must obserue the diet prescribed, to abstaine from all cuils,
So he that hath repented must observe the diet prescribed, to abstain from all cuils,
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and doe the contrarie good, and that constantlie and continually, which is the time our heauenly Physitian hath prescribed.
and do the contrary good, and that constantly and continually, which is the time our heavenly physician hath prescribed.
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Then shall he find that true to him which Christ spoke to Zacheus: Saluation is come to his house and to his heart.
Then shall he find that true to him which christ spoke to Zacchaeus: Salvation is come to his house and to his heart.
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Now to proceed in the description;
Now to proceed in the description;
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In the second place I say, that Repentance proceedeth from faith, that is, none can repent nor practise this dutie of Repentance, In the second place I say, that Repentance Proceedeth from faith, that is, none can Repent nor practise this duty of Repentance,
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but those who haue faith and grace:
but those who have faith and grace:
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or repentance that is true and sound, holy and acceptable vnto God, euer comes from faith, I meane not the faith of diuels, nor a temporarie faith;
or Repentance that is true and found, holy and acceptable unto God, ever comes from faith, I mean not the faith of Devils, nor a temporary faith;
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but a true iustifying sauing faith;
but a true justifying Saving faith;
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no repentance can be accepted vnlesse it haue this roote from whence it comes, that is, true faith, which is manifest by that of Malachie: Returne vnto me, and I will returne vnto you.
no Repentance can be accepted unless it have this root from whence it comes, that is, true faith, which is manifest by that of Malachi: Return unto me, and I will return unto you.
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Where he promiseth them pardon and acceptation, if they would returne, by the hope of that, to draw them to this;
Where he promises them pardon and acceptation, if they would return, by the hope of that, to draw them to this;
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the ground and motiue to make them returne is an assurance of pardon, shewing that when once they are perswaded and assured that God will pardon, they will soone returne vnto him.
the ground and motive to make them return is an assurance of pardon, showing that when once they Are persuaded and assured that God will pardon, they will soon return unto him.
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Iohn Baptist saith, Repent: for the Kingdome of God is at hand. The like saith our Sauior Christ: John Baptist Says, repent: for the Kingdom of God is At hand. The like Says our Saviour christ:
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Amend your liues: for the kingdome of heauen is at hand By which they make grace and the promise of saluation the cause of repentance, that is, Amend your lives: for the Kingdom of heaven is At hand By which they make grace and the promise of salvation the cause of Repentance, that is,
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when they are receiued and apprehended, which is not neither can be, but by faith:
when they Are received and apprehended, which is not neither can be, but by faith:
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and though repentance in these places is placed before the promise, yet is it not in nature before faith,
and though Repentance in these places is placed before the promise, yet is it not in nature before faith,
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neither would they teach any such thing, but that when they once beleeue it, then they must and will repent.
neither would they teach any such thing, but that when they once believe it, then they must and will Repent.
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And to this purpose let the consequent words be well waighed as Iohn hath them, Prepare the waies of the Lord, and make his paths straight.
And to this purpose let the consequent words be well weighed as John hath them, Prepare the ways of the Lord, and make his paths straight.
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Which is the very summe of repentance:
Which is the very sum of Repentance:
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which words are taken out of the Prophet Esay, who in the first and second verse, was commanded to preach the glad tidings of the Gospell, shewing that these must first be beleeued before they could repent, The Prophet Dauid also teacheth no lesse:
which words Are taken out of the Prophet Isaiah, who in the First and second verse, was commanded to preach the glad tidings of the Gospel, showing that these must First be believed before they could Repent, The Prophet David also Teaches no less:
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But mercie is with thee, that thou maist be feared. Where hee obserues that no man can euer imbrace God to feare and reuerence him, But mercy is with thee, that thou Mayest be feared. Where he observes that no man can ever embrace God to Fear and Reverence him,
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but he that is perswaded of his fauour, nor giue himselfe to the obedience of his law,
but he that is persuaded of his favour, nor give himself to the Obedience of his law,
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but he that is perswaded the things he doth will please him.
but he that is persuaded the things he does will please him.
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Lastly, the Prophet Hosea noteth, that repentance commeth of the hope of the forgiuenesse of sinues.
Lastly, the Prophet Hosea notes, that Repentance comes of the hope of the forgiveness of Sinews.
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Come let vs returne to the Lord, he hath smitten vs, and hee will make vs whole. Come let us return to the Lord, he hath smitten us, and he will make us Whole.
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And a certaine truth it is, that if the Scriptures be searched, we shall not find any to haue truly repented, which had not true faith.
And a certain truth it is, that if the Scriptures be searched, we shall not find any to have truly repented, which had not true faith.
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Now the reasons of this are diuers.
Now the Reasons of this Are diverse.
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1. Because this dutie of repentance in euery mans conceit and also in truth is very difficult and hard, 1. Because this duty of Repentance in every men conceit and also in truth is very difficult and hard,
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and man had need to haue some thing to whet him on to it, and make him willing to goe about it;
and man had need to have Some thing to whet him on to it, and make him willing to go about it;
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and what inducement better then this, hope of pardon, or assurance of remission? which is faith, being,
and what inducement better then this, hope of pardon, or assurance of remission? which is faith, being,
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as Ambrose saith, the prouokement of repentance; for who will seeke to an enemie for helpe,
as Ambrose Says, the provokement of Repentance; for who will seek to an enemy for help,
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or of whose fauour and kindnes he is not perswaded? Will any sicke man, saith he, commit himselfe to such a physitian to be cured, whom he thinks will contemne him rather then condole and pitie him? So no man will repent and turne to God,
or of whose favour and kindness he is not persuaded? Will any sick man, Says he, commit himself to such a Physician to be cured, whom he thinks will contemn him rather then condole and pity him? So no man will Repent and turn to God,
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but he that hath some assurance of mercie and acceptation. 2 Because without hatred of sinne, there can neuer be any true repentance.
but he that hath Some assurance of mercy and acceptation. 2 Because without hatred of sin, there can never be any true Repentance.
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Now hatred of sinne riseth from sanctification: for an vnsanctified man, may leaue sinne, but not hate it, as sinne;
Now hatred of sin Riseth from sanctification: for an unsanctified man, may leave sin, but not hate it, as sin;
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it is only holines that hateth iniquitie.
it is only holiness that hates iniquity.
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Now there can be no sanctification without iustification, and this cannot be but by faith, by which men are vnited to Christ, and apply him vnto themselues; then no repentance without faith.
Now there can be no sanctification without justification, and this cannot be but by faith, by which men Are united to christ, and apply him unto themselves; then no Repentance without faith.
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3. Because no man can repent and turne to God, except he be first turned of God, 3. Because no man can Repent and turn to God, except he be First turned of God,
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and after that he is turned he repents. So Ephraim saith; After I was conuerted, I reponted.
and After that he is turned he repents. So Ephraim Says; After I was converted, I reponted.
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The first act of a mans conuersion is faith, after that hope, then loue and obedience:
The First act of a men conversion is faith, After that hope, then love and Obedience:
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for as a prisoner, which lies in hold for debt, or some deadly offence, if any man come vnto him and promise him to pay his debt,
for as a prisoner, which lies in hold for debt, or Some deadly offence, if any man come unto him and promise him to pay his debt,
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or discharge him, he first beleeues that he is willing and able to doe it, then he hopes for it, and lastly, he is as it were dissolued into loue,
or discharge him, he First believes that he is willing and able to do it, then he hope's for it, and lastly, he is as it were dissolved into love,
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and seeketh to do all things that wil please him. So in a repentant sinner, he first beleeues that God will doe that he promiseth,
and seeks to do all things that will please him. So in a repentant sinner, he First believes that God will do that he promises,
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namely, pardon his sinne, and take away his iniquities;
namely, pardon his sin, and take away his iniquities;
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then he resteth in the hope of it, and from that, and for it he leaues sinne,
then he rests in the hope of it, and from that, and for it he leaves sin,
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and will for him for sake his old course which was displeasing, and do that which is pleasing and acceptable vnto him.
and will for him for sake his old course which was displeasing, and do that which is pleasing and acceptable unto him.
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4. Because true repentance is euer acceptable to God, now God accepts no worke of man, which doth not arise from faith: 4. Because true Repentance is ever acceptable to God, now God accepts no work of man, which does not arise from faith:
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for, saith the Apostle, Without faith, it is impossible to please God: therefore if a man will performe true and acceptable repentance, hee must haue faith.
for, Says the Apostle, Without faith, it is impossible to please God: Therefore if a man will perform true and acceptable Repentance, he must have faith.
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Ob. Ahab repented, and his repentance was accepted, for it obtained a blessing, yet had he neuer any true faith,
Ob. Ahab repented, and his Repentance was accepted, for it obtained a blessing, yet had he never any true faith,
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therefore repentance may be without faith. Ans. Ahab neuer had true repentance, and so his repentance is nothing against this point:
Therefore Repentance may be without faith. Ans. Ahab never had true Repentance, and so his Repentance is nothing against this point:
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for I speake here of fauing repentance, which hee neuer had; and if it pleased God, yet it was but as a father speakes in generall:
for I speak Here of fauing Repentance, which he never had; and if it pleased God, yet it was but as a father speaks in general:
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That halfe and fained obedience sometime so farre pleaseth God, that for a time he will remit his anger, and mitigate temporall punishments: That half and feigned Obedience sometime so Far Pleases God, that for a time he will remit his anger, and mitigate temporal punishments:
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But neuer for matter of saluation.
But never for matter of salvation.
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Againe, God shewed himselfe pleased with Ahabs repentance, such as it was, to encourage his owne to exercise true repentance;
Again, God showed himself pleased with Ahabs Repentance, such as it was, to encourage his own to exercise true Repentance;
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who may thereby be assured of a gracious acceptance, and liberall reward from him, who leaues not these vnrewarded.
who may thereby be assured of a gracious acceptance, and liberal reward from him, who leaves not these unrewarded.
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But finally we say Ahabs repentance proceeded from faith: which is thus made true;
But finally we say Ahabs Repentance proceeded from faith: which is thus made true;
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there is a double faith, one sauing and iustifying, another temporarie, that is, such a faith by which a man beleeues for the present something that God hath said is done or shall be;
there is a double faith, one Saving and justifying, Another temporary, that is, such a faith by which a man believes for the present something that God hath said is done or shall be;
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so Ahab beleeued that God would do that which he had threatned, which made him repent,
so Ahab believed that God would do that which he had threatened, which made him Repent,
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and so his repentance proceeded from faith;
and so his Repentance proceeded from faith;
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there is a double repentance answerable to this double faith, a temporarie repentance arising from a temporarie faith,
there is a double Repentance answerable to this double faith, a temporary Repentance arising from a temporary faith,
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and a sauing repentance from a sauing faith. Such as the faith is, sitch is the repentance.
and a Saving Repentance from a Saving faith. Such as the faith is, sitch is the Repentance.
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Ob. 2. Againe, some will say, that Repentance vseth first to be preached, as the course of the Scripture and the tenor held by all Preachers of all times doth shew, who haue first called for it, and then for faith.
Ob. 2. Again, Some will say, that Repentance uses First to be preached, as the course of the Scripture and the tenor held by all Preachers of all times does show, who have First called for it, and then for faith.
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Ans. To cleere this doubt, we must consider three things, 1. the order of nature, 2. the time, 3. the manifestation of them.
Ans. To clear this doubt, we must Consider three things, 1. the order of nature, 2. the time, 3. the manifestation of them.
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In order of nature faith goeth before; in the manifestation of them, repentance is first; in time they are both ioyntly together.
In order of nature faith Goes before; in the manifestation of them, Repentance is First; in time they Are both jointly together.
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For by order of nature, first a mans conscience must in some sort be setled, touching his recōciliation with God by Christ, before hee can repent.
For by order of nature, First a men conscience must in Some sort be settled, touching his reconciliation with God by christ, before he can Repent.
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As Ambrose saith, No man can rightly repent, vnlesse he hope for pardon.
As Ambrose Says, No man can rightly Repent, unless he hope for pardon.
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So that first Gods fauour is apprehended, and remission of sinnes beleeued, then vpon that commeth repentance, alteration of life, and conuersion.
So that First God's favour is apprehended, and remission of Sins believed, then upon that comes Repentance, alteration of life, and conversion.
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But for manifestation, repentance both to a mans selfe and to another goes before faith, for it is sooner discerned then faith.
But for manifestation, Repentance both to a men self and to Another Goes before faith, for it is sooner discerned then faith.
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Iustification is like the sap hid within the barke, when as repentance as the bud, speedily sheweth it selfe, before leafe, blossome, or fruit.
Justification is like the sap hid within the bark, when as Repentance as the bud, speedily shows it self, before leaf, blossom, or fruit.
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Lastly, if we respect the time, neither of them is one before the other, but are begotten in a man both at one instant,
Lastly, if we respect the time, neither of them is one before the other, but Are begotten in a man both At one instant,
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for faith is not begotten to day, and repentance to morrow, or some daies after,
for faith is not begotten to day, and Repentance to morrow, or Some days After,
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but he that beleeues instantly repented, though it be not so perceiued, no not of him that possesseth both.
but he that believes instantly repented, though it be not so perceived, no not of him that Possesses both.
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As the thunder crack and lightning are both at one and the same time, yet is one discerned before the other.
As the thunder Crac and lightning Are both At one and the same time, yet is one discerned before the other.
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All that this sheweth or we would prooue by is, is this, that none can seriouslie and trulie repent,
All that this shows or we would prove by is, is this, that none can seriously and truly Repent,
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but he that knowes he is Gods, none can know this but he that hath his grace and this faith.
but he that knows he is God's, none can know this but he that hath his grace and this faith.
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Ob. 3. Further it may be some will obiect, that many a man by the terror of his conscience is subdued and brought to obedience long before he hath faith or grace, or hath tasted of it;
Ob. 3. Further it may be Some will Object, that many a man by the terror of his conscience is subdued and brought to Obedience long before he hath faith or grace, or hath tasted of it;
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and so it ariseth not from thence.
and so it arises not from thence.
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Ans. I answere, this is no other then that which may come of nature from the knowledge of good and euill by that conscience of sinne which remaineth in man since his fall, being but a seruill seare of punishment and of the anger of God;
Ans. I answer, this is no other then that which may come of nature from the knowledge of good and evil by that conscience of sin which remains in man since his fallen, being but a servile sear of punishment and of the anger of God;
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which though it he not a proper worke of Gods sanctifying spirit, nor any part of regeneration,
which though it he not a proper work of God's sanctifying Spirit, nor any part of regeneration,
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yet is it a step towards it, and to bee nourished, because it is as the needle to the thread,
yet is it a step towards it, and to be nourished, Because it is as the needle to the thread,
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for it makes way for the true feere of God.
for it makes Way for the true Fear of God.
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The first vse of this is, to confute those who thinke repentance goeth before saith, which opinion, by the grounds that haue been alreadie laied is manifestly false. The First use of this is, to confute those who think Repentance Goes before Says, which opinion, by the grounds that have been already laid is manifestly false.
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Besides, it is certaine that repentance is the worke of a liuing man, of him that is spirituallie liuing no dead man can repent,
Beside, it is certain that Repentance is the work of a living man, of him that is spiritually living no dead man can Repent,
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But he that is with out faith, though he haue a name to liue, yet is dead:
But he that is with out faith, though he have a name to live, yet is dead:
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for, The iust shall liue by his faith. No life then without faith, and no repētance without life;
for, The just shall live by his faith. No life then without faith, and no Repentance without life;
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so not without faith, seeing repentance is the worke of a liuing, not a dead man.
so not without faith, seeing Repentance is the work of a living, not a dead man.
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There may be an outward reformation of actions & worde, an inlightning of the mind and vnderstanding, a changing of the will and affections from vice to vert• …,
There may be an outward Reformation of actions & word, an enlightening of the mind and understanding, a changing of the will and affections from vice to vert• …,
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but no change of the heart from sinfulnes to holines. That, a naturall man may haue; this, onely a spirituall:
but no change of the heart from sinfulness to holiness. That, a natural man may have; this, only a spiritual:
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that, a dead man may performe; this, onely a liuing man. Finally, repentance is a purifying of the heart, a mortifying, and crucifying of the flesh:
that, a dead man may perform; this, only a living man. Finally, Repentance is a purifying of the heart, a mortifying, and crucifying of the Flesh:
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and what shall purifie the heart? is it not faith? for whom will a man crucifie his beloued sinnes, inortifie his flesh and affections? will he do it for any,
and what shall purify the heart? is it not faith? for whom will a man crucify his Beloved Sins, inortifie his Flesh and affections? will he do it for any,
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but for him of whose loue he is specially assured? Then can it not be before,
but for him of whose love he is specially assured? Then can it not be before,
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but must needes follow after faith. 2. This conuinceth the of error who thinke that faith is a part of repētance;
but must needs follow After faith. 2. This Convinces thee of error who think that faith is a part of Repentance;
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but it cannot be that the roote and the fruit should be both one thing, or one a part of the other.
but it cannot be that the root and the fruit should be both one thing, or one a part of the other.
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The strongest reason they haue is, that faith and repentance are euer loyned together, without faith there can be no repentance.
The Strongest reason they have is, that faith and Repentance Are ever loined together, without faith there can be no Repentance.
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But if this reason haue any strength, then is faith a part of the Sacrament, seeing it is as vnprofitable without it,
But if this reason have any strength, then is faith a part of the Sacrament, seeing it is as unprofitable without it,
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and conioyned they must be where any fruit and comfort will be had.
and conjoined they must be where any fruit and Comfort will be had.
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Againe, if coniunction make it a part, why should not the soule be a part of the bodie? which is not a bodie, but a carcase without it;
Again, if conjunction make it a part, why should not the soul be a part of the body? which is not a body, but a carcase without it;
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why not the light a part of the heate in the sunne? why not faith part of hope and charitie? seeing they are not,
why not the Light a part of the heat in the sun? why not faith part of hope and charity? seeing they Are not,
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nor cannot be in this life without it, though charity may be and is without them in the life to come.
nor cannot be in this life without it, though charity may be and is without them in the life to come.
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Besides, the scripture hath made them directly distinct: Repent and beleeue the Gospell. And Paul saith, he preached Repentance towards God, and faith in the Lord Iesus.
Beside, the scripture hath made them directly distinct: repent and believe the Gospel. And Paul Says, he preached Repentance towards God, and faith in the Lord Iesus.
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Then can it be no part of it, but the roote and beginning of it, whence it procee deth.
Then can it be no part of it, but the root and beginning of it, whence it procee death.
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For when the mind of a man hath once by faith imb•aced the goodnes of God and remission of sinnes by Iesus Christ,
For when the mind of a man hath once by faith imb•aced the Goodness of God and remission of Sins by Iesus christ,
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then in liew of thank fulnes to God, he will addresse himselfe to the alteration and change of his life, to the putting off the old man, and putting on the new:
then in lieu of thank fullness to God, he will address himself to the alteration and change of his life, to the putting off the old man, and putting on the new:
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they are then not as parts one of another; but as cause and effect, faith the true cause, and repentance the necessarie effect.
they Are then not as parts one of Another; but as cause and Effect, faith the true cause, and Repentance the necessary Effect.
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3. This may confute that point of Poperie and popish schoolemen, who haue distinguished attrition and contrition, coyning both namea & things after their owne f•ncie without, Scri•ture. 3. This may confute that point of Popery and popish Schoolmen, who have distinguished attrition and contrition, coining both namea & things After their own f•ncie without, Scri•ture.
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Now attrition, they say, cannot merit; but contrition, if it be fall, doth merit remission of sinne and iustification.
Now attrition, they say, cannot merit; but contrition, if it be fallen, does merit remission of sin and justification.
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But this must needs be salfe, because no contrition or repentance can be good, vnlesse it come from faith;
But this must needs be salfe, Because no contrition or Repentance can be good, unless it come from faith;
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if it be without it, it is sinne, and how should sinne merit? It is sinne, for saith our Sauiour Christ:
if it be without it, it is sin, and how should sin merit? It is sin, for Says our Saviour christ:
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A good tree brings f•orth good fruit, and a corrupt tree • … ings foorth euill fruit. A good tree brings f•orth good fruit, and a corrupt tree • … ings forth evil fruit.
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And againe, A goodman out of the good treasure of his • … art bringeth forth good,
And again, A goodman out of the good treasure of his • … art brings forth good,
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and an euill man out of the euill treasure of his heart bringeth forth euill. and an evil man out of the evil treasure of his heart brings forth evil.
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So that contrition, though it be good in it selfe, yet comming frō a bad tree, which euery man is;
So that contrition, though it be good in it self, yet coming from a bad tree, which every man is;
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who is not sanctified & made good by faith, it must needs be euill and sinne;
who is not sanctified & made good by faith, it must needs be evil and sin;
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specially seeing our Sauiour saith, That which is borne of the flesh; is flash.
specially seeing our Saviour Says, That which is born of the Flesh; is flash.
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Which is true both of men and their actions, whosoeuer is borne, and whatsoeuer is done of a naturall man, is corrupt.
Which is true both of men and their actions, whosoever is born, and whatsoever is done of a natural man, is corrupt.
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So contrition, if it come from a naturall man, one not sanctified by faith, must needs be corrupt,
So contrition, if it come from a natural man, one not sanctified by faith, must needs be corrupt,
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and cannot merit remission of sinne.
and cannot merit remission of sin.
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But if this contrition proceed of faith, and so be good, it can as little merit remission of sinne, which is before it.
But if this contrition proceed of faith, and so be good, it can as little merit remission of sin, which is before it.
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For a man no sooner beleeues but he is iustified, no sooner iustified, but he hath remission of sinne, which though he know not,
For a man no sooner believes but he is justified, no sooner justified, but he hath remission of sin, which though he know not,
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or feele not, yet hath he then neuer the lesse:
or feel not, yet hath he then never the less:
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for if want of feeling or ignorance of the being of any thing, should argue the not being of it,
for if want of feeling or ignorance of thee being of any thing, should argue thee not being of it,
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then children in the wombe should want life and reason, because they haue no knowledge or feeling of either.
then children in the womb should want life and reason, Because they have no knowledge or feeling of either.
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It is not then as they falsely imagine, that men first repent, and from the merit of that commeth remission of sinne:
It is not then as they falsely imagine, that men First Repent, and from the merit of that comes remission of sin:
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but men first beleeue and apprehend remission of sinne, and then doe they repent, then do they forrow and mourne for sinne,
but men First believe and apprehend remission of sin, and then do they Repent, then do they forrow and mourn for sin,
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and turne vnto God from those things which are displeasing vnto him.
and turn unto God from those things which Are displeasing unto him.
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4. This will proue euery ignorant, vnbeleeuing, prophane man, to bee without true and sauing repentance: 4. This will prove every ignorant, unbelieving, profane man, to be without true and Saving Repentance:
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for his ignorance and prophanenes telles euery man, that whatsoeuer is in his heart, yet faith is not there;
for his ignorance and profaneness tells every man, that whatsoever is in his heart, yet faith is not there;
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and so hee beeing a dead man cannot bring forth the works of the liuing.
and so he being a dead man cannot bring forth the works of the living.
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Though therfore he should mourne and weepe, as much as Esan, and sorrow & grieue as greatly as Iudas, yea and reforme in many things as Herod, yea all the outward man,
Though Therefore he should mourn and weep, as much as Esan, and sorrow & grieve as greatly as Iudas, yea and reform in many things as Herod, yea all the outward man,
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as some Heathen men haue done, yet hath he not repented.
as Some Heathen men have done, yet hath he not repented.
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Then you will say, to what purpose should any man doe any such thing? Because God hath commanded these,
Then you will say, to what purpose should any man do any such thing? Because God hath commanded these,
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and they are meanes to obtaine that which is true repentance.
and they Are means to obtain that which is true Repentance.
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Not that any man can merit grace at the hand of God by this, or yet make himselfe more capable of grace, seeing his nature remaineth as corrupt as before;
Not that any man can merit grace At the hand of God by this, or yet make himself more capable of grace, seeing his nature remains as corrupt as before;
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but because God hath inioyned men to do what they can in renuing themselues, and to approch as neere vnto grace as they can,
but Because God hath enjoined men to do what they can in renewing themselves, and to approach as near unto grace as they can,
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although they cannot by any labour or endeuour, without the worke of Gods spirit attaine vnto it.
although they cannot by any labour or endeavour, without the work of God's Spirit attain unto it.
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All should vse the meanes and hope to obtaine grace; yea none can hope to obtaine it who vse not the means;
All should use the means and hope to obtain grace; yea none can hope to obtain it who use not the means;
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though some vse ye meanes and doe not obtaine, and others not vsing the meanes doe obtaine:
though Some use you means and do not obtain, and Others not using the means do obtain:
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That with the meanes and without it the whole glorie and praise might be giuen to God, whose spirit blowes where it listeth.
That with the means and without it the Whole glory and praise might be given to God, whose Spirit blows where it lists.
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5. The last vse of this is, to perswade euery man to labour for true faith, 5. The last use of this is, to persuade every man to labour for true faith,
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if he haue it not, or for the increase of it being had, still endeuouring to maintaine and nourish it,
if he have it not, or for the increase of it being had, still endeavouring to maintain and nourish it,
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if for no other end and reason, yet because it will bring forth in him true repentance not to he repented of,
if for no other end and reason, yet Because it will bring forth in him true Repentance not to he repented of,
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and renew it in him euery day, as his sin reneweth, and make it acceptable vnto God:
and renew it in him every day, as his since Reneweth, and make it acceptable unto God:
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for if it were possible a man could repent without this faith, yet should it not be well pleasing to God, specially not for saluation and spirituall good and comforts.
for if it were possible a man could Repent without this faith, yet should it not be well pleasing to God, specially not for salvation and spiritual good and comforts.
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It is not to be denied but that the best men haue many secret and priuie corruptions in them, which must be mortified;
It is not to be denied but that the best men have many secret and privy corruptions in them, which must be mortified;
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yea many a regenerat and holy man may oftentimes fall into many grosse sinnes, and how should they recouer themselues without the medicine of repentance? but how should they repent without faith? by which they are liuing men able to doe the workes of the liuing, and truely repent:
yea many a regenerate and holy man may oftentimes fallen into many gross Sins, and how should they recover themselves without the medicine of Repentance? but how should they Repent without faith? by which they Are living men able to do the works of the living, and truly Repent:
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for the obtaining of this then, must they heare the word with all diligence, for faith comes by hearing, and hearing by the word of God.
for the obtaining of this then, must they hear the word with all diligence, for faith comes by hearing, and hearing by the word of God.
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And for the nourishment of it, still must they heare it with reuerence, for it is,
And for the nourishment of it, still must they hear it with Reverence, for it is,
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as Chrysostome saith, as oyle to the lampe to keepe it burning.
as Chrysostom Says, as oil to the lamp to keep it burning.
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And the more care must they haue for the preseruation of this, because the life and being both of this and all other graces dependeth vpon it.
And the more care must they have for the preservation of this, Because the life and being both of this and all other graces dependeth upon it.
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Then as the Serpent of all things is most carefull for his head, because he knowes that though he be cut and mangled in the bodie or any part of it, Then as the Serpent of all things is most careful for his head, Because he knows that though he be Cut and mangled in the body or any part of it,
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yet if his head be whole, it will cure all the wounds of the other members:
yet if his head be Whole, it will cure all the wounds of the other members:
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such wisdome ought they to haue, to labour aboue al things to keepe the faith whole and sound,
such Wisdom ought they to have, to labour above all things to keep the faith Whole and found,
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because if any thing else take a wound this will cure all the rest;
Because if any thing Else take a wound this will cure all the rest;
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but if this once suffer shipwracke, it will cost them much before they can recouer it againe,
but if this once suffer shipwreck, it will cost them much before they can recover it again,
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and make themselues whole, all other graces decaying and perishing with it.
and make themselves Whole, all other graces decaying and perishing with it.
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For this then must they chiefly labour, that they may not once but euery day renew their repentance.
For this then must they chiefly labour, that they may not once but every day renew their Repentance.
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The third thing in the description of repentance is, that it ariseth also from the true knowledge of a mans spirituall estate.
The third thing in the description of Repentance is, that it arises also from the true knowledge of a men spiritual estate.
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True sauing repentance ariseth from the true knowledge of a mans owne spirituall estate; and none can repent but they who haue this knowledge; True Saving Repentance arises from the true knowledge of a men own spiritual estate; and none can Repent but they who have this knowledge;
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which is proued by the course which was euer taken by those who laboured to bring and induce offenders to repentance,
which is proved by the course which was ever taken by those who laboured to bring and induce offenders to Repentance,
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for they laboured euer to set before their eies and to make them see the condition wherein they were.
for they laboured ever to Set before their eyes and to make them see the condition wherein they were.
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The Lord himselfe when he came to visit Adam, who had now sinned, and to draw him to repentance, tooke this course with him;
The Lord himself when he Come to visit Adam, who had now sinned, and to draw him to Repentance, took this course with him;
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saying vnto him, Adam where art thou? that is, in what a case art thou:
saying unto him, Adam where art thou? that is, in what a case art thou:
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see and knowe that howsoeuer thou art in the same place, yet thou art not in the same condition,
see and know that howsoever thou art in the same place, yet thou art not in the same condition,
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and take notice of thy miserable condition, that by it thou maist be drawne to seeke to me and not to flie from me.
and take notice of thy miserable condition, that by it thou Mayest be drawn to seek to me and not to fly from me.
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So the Prophet Nathan being sent to King Dauid to bring him to repentance, he took a course to make him see his sins,
So the Prophet Nathan being sent to King David to bring him to Repentance, he took a course to make him see his Sins,
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and his owne miserable estate, by a familiar parable wisely applied, which made him see and confesse his sinne,
and his own miserable estate, by a familiar parable wisely applied, which made him see and confess his sin,
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and seeke by true repentance for the pardon of it.
and seek by true Repentance for the pardon of it.
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So the Apostle Peter in his first sermon after the ascension of Christ, endeuoured to make the Iewes his auditors to see their sinnes in crucifying the Lord of life,
So the Apostle Peter in his First sermon After the Ascension of christ, endeavoured to make the Iewes his Auditors to see their Sins in crucifying the Lord of life,
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and their wretched estate for that fact, that he might, as the successe was, draw them to repentance.
and their wretched estate for that fact, that he might, as the success was, draw them to Repentance.
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So Christ himselfe with the Church of Laodicea, to the end he might make her truly repent, laboured to abate her pride, which blinded her eyes,
So christ himself with the Church of Laodicea, to the end he might make her truly Repent, laboured to abate her pride, which blinded her eyes,
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and to make her see that she was, wretched and miserable, and blind and poore, and naked.
and to make her see that she was, wretched and miserable, and blind and poor, and naked.
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And this Ephraim speaking of her selfe, sheweth, that it was the cause of her repentance, When I was instructed, I repented. And this Ephraim speaking of her self, shows, that it was the cause of her Repentance, When I was instructed, I repented.
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As if she should say, when my eies were open, that I saw my owne condition and estate, then I repented.
As if she should say, when my eyes were open, that I saw my own condition and estate, then I repented.
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By all these it is cleere that repentance ariseth from ye knowledge of a mans spirituall estate.
By all these it is clear that Repentance arises from you knowledge of a men spiritual estate.
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But to cōceiue this point more fully, we must vnderstand that there are three parts of this knowledge,
But to conceive this point more Fully, we must understand that there Are three parts of this knowledge,
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or three things are required to make a man know himselfe and his estate throughly. 1. That he know his sinne. 2. That he haue the sense of his sin, that is, of the punishment and curse due to his sinne. 3 The knowledge of his owne inability to free himselfe, either from the sinne,
or three things Are required to make a man know himself and his estate thoroughly. 1. That he know his sin. 2. That he have the sense of his since, that is, of the punishment and curse due to his sin. 3 The knowledge of his own inability to free himself, either from the sin,
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or from the punishment due to sinne.
or from the punishment due to sin.
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The first of these is, the knowledge of a mans sinfulnes, his naturall sinfulnesse, that by nature without temptation he is inclinable to all euill,
The First of these is, the knowledge of a men sinfulness, his natural sinfulness, that by nature without temptation he is inclinable to all evil,
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and vtterly vnable to doe good:
and utterly unable to do good:
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Then his inward sinfulnes, that is, his secret motions which should bee towards God and agreeable to his law, are altogether auerse from him toward sinne and disobedience;
Then his inward sinfulness, that is, his secret motions which should be towards God and agreeable to his law, Are altogether averse from him towards sin and disobedience;
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these are his thoughts, lust and concupiscence of the soule:
these Are his thoughts, lust and concupiscence of the soul:
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Lastly, his outward actions both his sinnes of omission and commission, his apparent euill, and his imperfect good things.
Lastly, his outward actions both his Sins of omission and commission, his apparent evil, and his imperfect good things.
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The knowledge of all which are to be had by the law, for by the law commeth the knowledge of sin.
The knowledge of all which Are to be had by the law, for by the law comes the knowledge of since.
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The 2. part of this knowledge is the sense of sin, that is, the knowledge of the curse and punishment due vnto sin,
The 2. part of this knowledge is the sense of since, that is, the knowledge of the curse and punishment due unto since,
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for that is it which makes sinne sensible to a man.
for that is it which makes sin sensible to a man.
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Thus God dealt with the wicked when he had laid before them their sins, as it is in the 50. Psalm.
Thus God dealt with the wicked when he had laid before them their Sins, as it is in the 50. Psalm.
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vers. 18. When thou seest a theese thou runnest with him, &c. Then he threatneth his iudgements against them, vers. 22. I will teare you in peeces, &c. To make them the more sensible.
vers. 18. When thou See a these thou runnest with him, etc. Then he threatens his Judgments against them, vers. 22. I will tear you in Pieces, etc. To make them the more sensible.
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Now these are either spirituall plagues, or ourses vpon their bodies, goods, wiues, children, friends, or vpon their name, memorie and posteritie.
Now these Are either spiritual plagues, or ourses upon their bodies, goods, wives, children, Friends, or upon their name, memory and posterity.
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All which may bee found in the Word, as Deut. 28. and such like.
All which may be found in the Word, as Deuteronomy 28. and such like.
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The 3. part is, the knowledge of a mans owne inabilitie, either to free himselfe from the sinne,
The 3. part is, the knowledge of a men own inability, either to free himself from the sin,
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or the punishment due vnto it:
or the punishment due unto it:
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that howsoeuer he may by his naturall strength represse the rage of his corruption, prune and lop it, cutting off the superfluous bowes and branches of it,
that howsoever he may by his natural strength repress the rage of his corruption, prune and lop it, cutting off the superfluous bows and branches of it,
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yet the roote and the whole bodie will remaine still in his heart and soule, and will as occasion is offered breake forth into all his members.
yet the root and the Whole body will remain still in his heart and soul, and will as occasion is offered break forth into all his members.
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And this is it which made Dauid to repent and pray so earnestly to the Lord to purge him:
And this is it which made David to Repent and pray so earnestly to the Lord to purge him:
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Wash me throughly from mine iniquities, and purge me from my sinne. And againe: Purge me with hyssope and I shall be cleane. Wash me thoroughly from mine iniquities, and purge me from my sin. And again: Purge me with hyssop and I shall be clean.
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And that hee is as little able to auoid the punishment, either by hiding himselfe, or by any wit or powet, or any meanes whatsoeuer:
And that he is as little able to avoid the punishment, either by hiding himself, or by any wit or Power, or any means whatsoever:
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which was in them whom Peter preached to, and made them come with this note to Peter and the other Apostles:
which was in them whom Peter preached to, and made them come with this note to Peter and the other Apostles:
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Men and brethren what shall we doe to be saued? The like was in the gaoler, who came trembling to Paul and Silas and said, Sirs what may I doe to be saued? So that it is manifest that the knowledge and sense of sinne and the conscience of a mans owne inabilitie to free himselfe from either, will make a man turne to God and repent. Men and brothers what shall we do to be saved? The like was in the gaoler, who Come trembling to Paul and Silas and said, Sirs what may I do to be saved? So that it is manifest that the knowledge and sense of sin and the conscience of a men own inability to free himself from either, will make a man turn to God and Repent.
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Now the reasons of this truth are these.
Now the Reasons of this truth Are these.
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1. Because the ignorance of a mans estate is seldome or neuer separated from a false opinion of a mans good estate, of his inward holinesse and integritie of nature, of the goodnes of his actions, hauing a shew and semblance of some good. 1. Because the ignorance of a men estate is seldom or never separated from a false opinion of a men good estate, of his inward holiness and integrity of nature, of the Goodness of his actions, having a show and semblance of Some good.
crd p-acp dt n1 pp-f dt ng1 n1 vbz av cc av-x vvn p-acp dt j n1 pp-f dt ng1 j n1, pp-f po31 j n1 cc n1 pp-f n1, pp-f dt n1 pp-f po31 n2, vhg dt n1 cc n1 pp-f d j.
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Now a man in his error will neuer seeke for the change of his estate.
Now a man in his error will never seek for the change of his estate.
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As hee that thinks himselfe whole, though he be heartsicke, will neuer seeke to a Physitian,
As he that thinks himself Whole, though he be heartsick, will never seek to a physician,
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or vse any meanes to mend and better himselfe. But when he knowes his estate, & seeth how falsely he was conceited of himselfe,
or use any means to mend and better himself. But when he knows his estate, & sees how falsely he was conceited of himself,
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then will he hasten to seeke change and amendment.
then will he hasten to seek change and amendment.
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For as a state cannot be continued if it were good, vnlesse it were thoroughly and fully knowne;
For as a state cannot be continued if it were good, unless it were thoroughly and Fully known;
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so being vnknowne, can it not bee amended, being now amisse.
so being unknown, can it not be amended, being now amiss.
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2 Because though the fight of sinne would not driue them to this men not disliking sinne by nature; 2 Because though the fight of sin would not driven them to this men not disliking sin by nature;
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yet the sense of punishment would, because euery thing naturally feareth the destruction of it selfe,
yet the sense of punishment would, Because every thing naturally fears the destruction of it self,
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and would by all meanes preserue it selfe;
and would by all means preserve it self;
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much more man, who discerning in this case, that his escaping must be by turning, will addresse himselfe to it, for the safetie of himselfe.
much more man, who discerning in this case, that his escaping must be by turning, will address himself to it, for the safety of himself.
av-d dc n1, r-crq vvg p-acp d n1, cst po31 vvg vmb vbi p-acp vvg, vmb vvi px31 p-acp pn31, p-acp dt n1 pp-f px31.
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3 Because though the punishment would not moue him to this dutie or remoue him from his sinne, 3 Because though the punishment would not move him to this duty or remove him from his sin,
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so long as he felt it not, because hee might hope by some meanes to escape it,
so long as he felt it not, Because he might hope by Some means to escape it,
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as by hiding and couering his sinne, or by fleeing I know not whither, or by Gods mercie and indulgence for some bountie to religion,
as by hiding and covering his sin, or by fleeing I know not whither, or by God's mercy and indulgence for Some bounty to Religion,
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or charitie to the poore, or such like:
or charity to the poor, or such like:
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yet if hee once come to know, that as he can free himselfe no more from his sinnes,
yet if he once come to know, that as he can free himself not more from his Sins,
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then a Leopard from his spots, and a blacke More from his skinne:
then a Leopard from his spots, and a black More from his skin:
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so can he as little free himselfe from the punishment of sinne by any other meanes whatsoeuer, it being impossible that God shuld let him goe vnpunished,
so can he as little free himself from the punishment of sin by any other means whatsoever, it being impossible that God should let him go unpunished,
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because hee cannot bee vniust, and so bee brought into a strait as Baalam was;
Because he cannot be unjust, and so be brought into a strait as Balaam was;
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then will he endeuour to performe repentance, by which onely he may escape and flee the vengeance to come.
then will he endeavour to perform Repentance, by which only he may escape and flee the vengeance to come.
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Now the vse wee haue to make of this point is this:
Now the use we have to make of this point is this:
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First, to informe vs that the world and the Church hath many thousand impenitent sinners, such as neuer haue repented, First, to inform us that the world and the Church hath many thousand impenitent Sinners, such as never have repented,
ord, pc-acp vvi pno12 d dt n1 cc dt n1 vhz d crd j n2, d c-acp av vhi vvn,
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neither yet (in the case wherein they are) are they capable of repentance, because they are ignorant of their spirituall estate;
neither yet (in the case wherein they Are) Are they capable of Repentance, Because they Are ignorant of their spiritual estate;
av-dx av (p-acp dt n1 c-crq pns32 vbr) vbr pns32 j pp-f n1, c-acp pns32 vbr j pp-f po32 j n1;
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and that which is worst, they cannot be perswaded to looke into it:
and that which is worst, they cannot be persuaded to look into it:
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though they often cast vp their estate to know what it is, I meane their worldly estate,
though they often cast up their estate to know what it is, I mean their worldly estate,
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yet they neuer ballance their spirituall estate, being either slothfull and negligent, or else being possessed with a false opinion of the vnnecessarines of it,
yet they never balance their spiritual estate, being either slothful and negligent, or Else being possessed with a false opinion of the vnnecessarines of it,
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or with feare of the desperatenesse of it;
or with Fear of the desperateness of it;
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like as bankerupts who are not able to pay a penie in the pound, dare not looke into their estate,
like as Bankrupts who Are not able to pay a penny in the pound, Dare not look into their estate,
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lest they procure griefe and discontentment to themselues.
lest they procure grief and discontentment to themselves.
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Whatsoeuer the cause is, the thing is not done, and so they are without the knowledge of it:
Whatsoever the cause is, the thing is not done, and so they Are without the knowledge of it:
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and whatsoeuer they thinke of themselues, if impenitent sinners must perish, they cannot bee safe, feeing they cannot repent;
and whatsoever they think of themselves, if impenitent Sinners must perish, they cannot be safe, feeing they cannot Repent;
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which they cannot doe, as long as they are ignorant of themselues and of their spirituall estate.
which they cannot do, as long as they Are ignorant of themselves and of their spiritual estate.
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If any man think it strange, that man, who knoweth so many things should be ignorant of himselfe,
If any man think it strange, that man, who Knoweth so many things should be ignorant of himself,
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when this is proper and peculiar to him to know himselfe;
when this is proper and peculiar to him to know himself;
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For what man knoweth the things of a man, saue the spirit of a man which is in him? he considereth not that when the obiect is nie to, For what man Knoweth the things of a man, save the Spirit of a man which is in him? he Considereth not that when the Object is High to,
p-acp r-crq n1 vvz dt n2 pp-f dt n1, p-acp dt n1 pp-f dt n1 r-crq vbz p-acp pno31? pns31 vvz xx cst c-crq dt n1 vbz av-j pc-acp,
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or laid vpon the sense, it nothing so well discerneth it, and the eie of the bodie,
or laid upon the sense, it nothing so well discerneth it, and the eye of the body,
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though it behold all other things, yet it cannot see it self, or some parts of the bodie which are neerest vnto it.
though it behold all other things, yet it cannot see it self, or Some parts of the body which Are nearest unto it.
cs pn31 vvb d j-jn n2, av pn31 vmbx vvi pn31 n1, cc d n2 pp-f dt n1 r-crq vbr js p-acp pn31.
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So the mind of man compassing the whole world, sometimes the heauens and things aboue it and in it, sometime ye earth & the bottome of it,
So the mind of man compassing the Whole world, sometime the heavens and things above it and in it, sometime you earth & the bottom of it,
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and things vnder it, yet is it ignorant of it owne estate:
and things under it, yet is it ignorant of it own estate:
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like many Gentlemen trauellers, who know diuers strange and forraine countries, and yet are ignorant of their owne:
like many Gentlemen travellers, who know diverse strange and foreign countries, and yet Are ignorant of their own:
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euery one being better conceited of himselfe then there is cause, neither finding his defects nor discerning his corruptions;
every one being better conceited of himself then there is cause, neither finding his defects nor discerning his corruptions;
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which procee deth from self-loue, which maketh a man too well affected to himselfe;
which procee death from Self-love, which makes a man too well affected to himself;
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and so iudgement following affection, hee neuer discerneth rightly of his estate, but thinking hee hath no need of any change, neuer goeth about it.
and so judgement following affection, he never discerneth rightly of his estate, but thinking he hath no need of any change, never Goes about it.
cc av n1 vvg n1, pns31 av-x vvz av-jn pp-f po31 n1, cc-acp vvg pns31 vhz dx n1 pp-f d n1, av-x vvz p-acp pn31.
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But by the particulars this will more appeare.
But by the particulars this will more appear.
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For many cannot be perswaded that they are so corrupt dynature, but their nature seemes to them to be pure, beautiful,
For many cannot be persuaded that they Are so corrupt dynature, but their nature seems to them to be pure, beautiful,
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and glorious, thinking it no more corrupt, then it was created by God, and then it was in Adam during the time of his innocencie.
and glorious, thinking it no more corrupt, then it was created by God, and then it was in Adam during the time of his innocence.
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Hence are those opinions of perfect inherent righteousnes, iustification by works, and merit of works, of the power of pure naturals, free will and such like, which Papists and other heretiks haue inuented and maintained out of the naturall or affected ignorance of mans estate.
Hence Are those opinions of perfect inherent righteousness, justification by works, and merit of works, of the power of pure naturals, free will and such like, which Papists and other Heretics have invented and maintained out of the natural or affected ignorance of men estate.
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Againe, for outward actions, they thinke that those works, which haue any shew of goodnes,
Again, for outward actions, they think that those works, which have any show of Goodness,
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although they bee neuer so imperfect, corrupt and hypocriticall, yet they are good and may be meritorious to deserue earthly and heauenlie blessings.
although they be never so imperfect, corrupt and hypocritical, yet they Are good and may be meritorious to deserve earthly and heavenly blessings.
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Further, for meane and ordinarie sinnes they thinke them veniall and light offences, not to bee accounted of, or auoided;
Further, for mean and ordinary Sins they think them venial and Light offences, not to be accounted of, or avoided;
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they thinke their good meaning to be as good as perfect holines; their owne righteousnes perfect and absolute, so that they say in effect:
they think their good meaning to be as good as perfect holiness; their own righteousness perfect and absolute, so that they say in Effect:
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I am rich, and increased with goods, and haue need of nothing. I am rich, and increased with goods, and have need of nothing.
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The Church hath many of these, as also as many who are without the sense of sin;
The Church hath many of these, as also as many who Are without the sense of since;
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• … o perswade themselues there is no such punishment for sinners, such curses as are spoken of,
• … oh persuade themselves there is no such punishment for Sinners, such curses as Are spoken of,
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neither is God so prouoked to anger to inflict punishment vpon offenders as the ministers tell them hee is, which they falselie ground vpon the patience of God, which he generally vseth towardsall, who although they go on in all manc• of disobedience and wilfull breaking of his commandements, adding one hainous sinne to another, and shewing open: contempt of him;
neither is God so provoked to anger to inflict punishment upon offenders as the Ministers tell them he is, which they falsely ground upon the patience of God, which he generally uses towardsall, who although they go on in all manc• of disobedience and wilful breaking of his Commandments, adding one heinous sin to Another, and showing open: contempt of him;
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and of his word, yet they estape vnpunished, and liue as merilie in the world as the holiest man doth,
and of his word, yet they estape unpunished, and live as merrily in the world as the Holiest man does,
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and at death die as peaceablie as he that liued best:
and At death die as peaceably as he that lived best:
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so the patience of God that should leade them to repentance, they make as a meanes to keepe them backe from repentance.
so the patience of God that should lead them to Repentance, they make as a means to keep them back from Repentance.
av dt n1 pp-f np1 cst vmd vvi pno32 p-acp n1, pns32 vvb p-acp dt n2 pc-acp vvi pno32 av p-acp n1.
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But say they haue the sight and sense of sinne, yet are they perswaded that they can and are able at their owne pleasure to purge themselues both from their naturall corruption and outward act of sinne;
But say they have the sighed and sense of sin, yet Are they persuaded that they can and Are able At their own pleasure to purge themselves both from their natural corruption and outward act of sin;
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and so the sicknesse, which a man can cure himselfe of, is nothing so grieuous vnto him.
and so the sickness, which a man can cure himself of, is nothing so grievous unto him.
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And for the punishment, they thinke they are able to escape it, either by their cunning conueying and couering of their sinne,
And for the punishment, they think they Are able to escape it, either by their cunning conveying and covering of their sin,
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or by the great mercie of God who delighteth not in the miserie of man,
or by the great mercy of God who delights not in the misery of man,
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and his confusion, but in their saluation, and so will be eafilie intreated by their pitifull moaning, to pardon their sinnes;
and his confusion, but in their salvation, and so will be eafilie entreated by their pitiful moaning, to pardon their Sins;
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and if not, to bestow on them the crowne of glorie, yet to remit them the punishment deserued;
and if not, to bestow on them the crown of glory, yet to remit them the punishment deserved;
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or at the worst that may fall, they can free themselues by their works of mercie and other satiffactions;
or At the worst that may fallen, they can free themselves by their works of mercy and other satiffactions;
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and so say there is no feare, but blesse themselues in their hearts, saying, Wee shall haue peace, although wee walke according to the stubb•en•sse of our owne hearts.
and so say there is no Fear, but bless themselves in their hearts, saying, we shall have peace, although we walk according to the stubb•en•sse of our own hearts.
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Many thousands there are who are thus ignorant of their estates, either in some of these or in all,
Many thousands there Are who Are thus ignorant of their estates, either in Some of these or in all,
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neither are willing to come our of this ignorance, but in time of health and prosperitie spurne against the plaine ministerie of the Word,
neither Are willing to come our of this ignorance, but in time of health and Prosperity spurn against the plain Ministry of the Word,
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as •h• which would giue them a view of themselues, crying against the Ministers as the woman against the Prophet, What haue I to do with thee? Art thou come vnto me to call my sinne to remembrance,
as •h• which would give them a view of themselves, crying against the Ministers as the woman against the Prophet, What have I to do with thee? Art thou come unto me to call my sin to remembrance,
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and to stay way sonne? So, what haue we to doe with you, are you come to call our sinnes to remembrance,and to stay Way son? So, what have we to do with you, Are you come to call our Sins to remembrance,
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and to slay our sou• …? And against the word as a salse glasse;
and to slay our sou• …? And against the word as a salse glass;
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that as she • … loohed her selfe in • … glasse, and appeared to her selfe no more deformed their 〈 ◊ 〉 was,
that as she • … loohed her self in • … glass, and appeared to her self no more deformed their 〈 ◊ 〉 was,
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yet more then she was • … nceited of her selfe, broke it and 〈 ◊ 〉 vnder foote:
yet more then she was • … nceited of her self, broke it and 〈 ◊ 〉 under foot:
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so spurne they against the glasse of the word, as if it made them more deformed then they are indeed.
so spurn they against the glass of the word, as if it made them more deformed then they Are indeed.
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All these vnder 〈 ◊ 〉 are in the state of impenitechcie, and so in the state of perishing,
All these under 〈 ◊ 〉 Are in the state of impenitechcie, and so in the state of perishing,
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because they cannot, or they will not see themselues and know their estate, that they might bee brought to repentance.
Because they cannot, or they will not see themselves and know their estate, that they might be brought to Repentance.
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2 This may perswade men, who would repent, that they may flie from and escape the vengeance to come, to labour for this knowledge of their estate. 2 This may persuade men, who would Repent, that they may fly from and escape the vengeance to come, to labour for this knowledge of their estate.
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The Philosophers knowing that men are all together ignorant of themselues, vsed to set this precept, K• … s; thy selfe, in the beginning of their morall • … utions.
The Philosophers knowing that men Are all together ignorant of themselves, used to Set this precept, K• … s; thy self, in the beginning of their moral • … utions.
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They are worth the in•s 〈 ◊ 〉 that euery Minister should 〈 ◊ 〉 and euery Christian should learne to know himselfe,
They Are worth the in•s 〈 ◊ 〉 that every Minister should 〈 ◊ 〉 and every Christian should Learn to know himself,
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and his estate, in the things before spoken of.
and his estate, in the things before spoken of.
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And this must he do by looking into the law of God, whereby he may see himselfe to be a most vile and filthie leper, defiled in nature, in soule and bodie, in minde, will and affections, in thought, word and all his actions with all manner of sin,
And this must he do by looking into the law of God, whereby he may see himself to be a most vile and filthy leper, defiled in nature, in soul and body, in mind, will and affections, in Thought, word and all his actions with all manner of since,
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so that he may crie out with the leper, I am vncleane, I am vncleane.
so that he may cry out with the leper, I am unclean, I am unclean.
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But if he will doe it as hee should, hee must not only looke to the letter of the law, which expresseth only capitall sinnes, from which he happily will cleere himselfe and wash his hands,
But if he will do it as he should, he must not only look to the Letter of the law, which Expresses only capital Sins, from which he happily will clear himself and wash his hands,
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but he must seeke into the spirituall meaning of it, set downe by Christ Mat. 5. and other the Prophets and Apostles, whereby hee shall see 〈 ◊ 〉 his originall sinne,
but he must seek into the spiritual meaning of it, Set down by christ Mathew 5. and other the prophets and Apostles, whereby he shall see 〈 ◊ 〉 his original sin,
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and his 〈 ◊ 〉 transgressions, his inward corrup• … 〈 ◊ 〉 the filthie, vncleane,
and his 〈 ◊ 〉 transgressions, his inward corrup• … 〈 ◊ 〉 the filthy, unclean,
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and disley a• motions of his mind, wil and affection, and his outward, his vaine, foolish,
and disley a• motions of his mind, will and affection, and his outward, his vain, foolish,
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and filthie talke, his leaud behauiour, dishonorable to God and iniurious • … men, his sinnes of ignorance and wilfull rebellions, hi• 〈 ◊ 〉 of youth 〈 ◊ 〉 riper yeeres, h• 〈 ◊ 〉 •ns, and 〈 ◊ 〉 commissions, yea• … best 〈 ◊ 〉 culpable either quo• … tem, or 〈 ◊ 〉 finem, in respect of the fountaine, that they proceeded not from faith,
and filthy talk, his lewd behaviour, dishonourable to God and injurious • … men, his Sins of ignorance and wilful rebellions, hi• 〈 ◊ 〉 of youth 〈 ◊ 〉 riper Years, h• 〈 ◊ 〉 •ns, and 〈 ◊ 〉 commissions, yea• … best 〈 ◊ 〉 culpable either quo• … tem, or 〈 ◊ 〉 finem, in respect of the fountain, that they proceeded not from faith,
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or in respect of the ende, that they were done more for his owne glorie and gaine,
or in respect of the end, that they were done more for his own glory and gain,
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then for the glorie of God, and good of his brother:
then for the glory of God, and good of his brother:
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which when he shal once discerne, the same law will shew him the blacke tayle of sinne, all the curses that are due vnto it,
which when he shall once discern, the same law will show him the black tail of sin, all the curses that Are due unto it,
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and no lesse make him perceiue, that he is not able to free himselfe from the guilt or the punishment of sinne, from the contagion which followes it,
and no less make him perceive, that he is not able to free himself from the guilt or the punishment of sin, from the contagion which follows it,
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or the curse that is due vnto it.
or the curse that is due unto it.
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By which he may be made to come trembling and with feare, and accuse himselfe before the throne of God,
By which he may be made to come trembling and with Fear, and accuse himself before the throne of God,
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and by a true renouncing of all his sinnes, and a true turning from all his former wicked cour• … and carriage,
and by a true renouncing of all his Sins, and a true turning from all his former wicked cour• … and carriage,
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truely repent and be g• … usly accepted of God.
truly Repent and be g• … usly accepted of God.
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〈 ◊ 〉 description of repentance the last thing is, that this turning is euer loyned with true humiliation;
〈 ◊ 〉 description of Repentance the last thing is, that this turning is ever loined with true humiliation;
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which not essarily followeth vpon the former, for as the error and false opinion of holines and happines, doth make a 〈 ◊ 〉 pround, pro• … ptuous and confi• … 〈 ◊ 〉;
which not essarily follows upon the former, for as the error and false opinion of holiness and happiness, does make a 〈 ◊ 〉 pround, pro• … ptuous and confi• … 〈 ◊ 〉;
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so the knowledge of a mans • … hed and d• … able estate and sin• … condition, will abase him by humbling him.
so the knowledge of a men • … head and d• … able estate and sin• … condition, will abase him by humbling him.
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Now of this first in generall, then more particularlie. Generally, True repentance is euer ioyned with true humiliation;
Now of this First in general, then more particularly. Generally, True Repentance is ever joined with true humiliation;
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none can repent but hee is truely humbled by the sight of his owne wretched and sinfull estate, which is manifest by the exhortations of the Prothets calling to repentance,
none can Repent but he is truly humbled by the sighed of his own wretched and sinful estate, which is manifest by the exhortations of the Prophets calling to Repentance,
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as in Ioel: Therefore also now the Lord saith, turne you vnto me with all your heart;
as in Joel: Therefore also now the Lord Says, turn you unto me with all your heart;
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and with fasting, and with weeping, and with mourning. and with fasting, and with weeping, and with mourning.
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And againe in Isaiah the Lord complaineth that the people did not repent, And in that day when the Lord God of hosts did call vnto weeping and mourning,
And again in Isaiah the Lord Complaineth that the people did not Repent, And in that day when the Lord God of hosts did call unto weeping and mourning,
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and to baldnes, and to girding with sackcloth, beholdioy and gladnes, slaying oxen, and killing sheep, eating flesh,
and to baldness, and to girding with Sackcloth, beholdioy and gladness, slaying oxen, and killing sheep, eating Flesh,
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and drinking wine, eating and drinking, for to m• … we shall die; shewing thereby th• … because they were not humbled, therefore they did not repent.and drinking wine, eating and drinking, for to m• … we shall die; showing thereby th• … Because they were not humbled, Therefore they did not Repent.
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Hence is that of Micha: Hee bath shewed thee, O man, what is good and what the Lord requireth of thee;
Hence is that of Micah: He bath showed thee, Oh man, what is good and what the Lord requires of thee;
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Surely to doe iustly, and to loue mercie, and to Humble thy selfe to walke with thy G• … Hence is that exhortation of P• … Humble your selues therefore vn• … might is hand of God, that he may 〈 ◊ 〉 you in due time. And S. Iames saith; Submit your selues to God. Surely to do justly, and to love mercy, and to Humble thy self to walk with thy G• … Hence is that exhortation of P• … Humble your selves Therefore vn• … might is hand of God, that he may 〈 ◊ 〉 you in due time. And S. James Says; Submit your selves to God.
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This also is proued by as many as repented, either truly or temporarily, either the practise considered, or the parable;
This also is proved by as many as repented, either truly or temporarily, either the practice considered, or the parable;
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now the practise may bee feene in David, who being reprooued by Nathan for murther and adultery, repented and humbled himselfe vnder the hand of God;
now the practice may be feene in David, who being reproved by Nathan for murder and adultery, repented and humbled himself under the hand of God;
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so Ahab though he had no sound and sauing repentance, yet his humiliation was answerable to his repentance.
so Ahab though he had no found and Saving Repentance, yet his humiliation was answerable to his Repentance.
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So did the Niniuites humble themselues by fasting and sackcloth.
So did the Niniuites humble themselves by fasting and Sackcloth.
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The like may appeare by the parable in the Gospell, where Christ sets out repentance vnder the state of the prodigall sonne, who comming home to his father, humbleth himselfe, in saying to his father that he was not worthie to be called his sonne.
The like may appear by the parable in the Gospel, where christ sets out Repentance under the state of the prodigal son, who coming home to his father, Humbleth himself, in saying to his father that he was not worthy to be called his son.
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So the Publican commeth and humbleth himself and smote himselfe vpon the breast, and would not lift vp his eies to heauen:
So the Publican comes and Humbleth himself and smote himself upon the breast, and would not lift up his eyes to heaven:
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the 〈 ◊ 〉 may he seene in Peter, in Mary and others. By all which examples it is manifest, that wheresoeuer there is repentance there is humiliation.
the 〈 ◊ 〉 may he seen in Peter, in Marry and Others. By all which Examples it is manifest, that wheresoever there is Repentance there is humiliation.
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• … nd this stands with reason. 1. Be• … true repentance riseth from the sight and knowledge of a mans estate,
• … and this Stands with reason. 1. Be• … true Repentance Riseth from the sighed and knowledge of a men estate,
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how wretched and sinfull it is, which maketh him hunble;
how wretched and sinful it is, which makes him hunble;
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for whereas the 〈 ◊ 〉 and false opinion of a mans holinesse doth puffe him vp with pride and maketh him confident and presumptuous;
for whereas the 〈 ◊ 〉 and false opinion of a men holiness does puff him up with pride and makes him confident and presumptuous;
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on the contrarie, the true knowledge of a mans estate, and of his sinnes will humble him:
on the contrary, the true knowledge of a men estate, and of his Sins will humble him:
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therefore this repentance comming from the knowledge of a mans essate, must needes bee ioyned with humiliation, from which knowledge there ariseth a double fruit, which is, repentance, and humiliation.
Therefore this Repentance coming from the knowledge of a men essate, must needs be joined with humiliation, from which knowledge there arises a double fruit, which is, Repentance, and humiliation.
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2. Because he that repenteth, receiueth grace from God and findeth grace and fauour with him, which • … elie the humbled doe, 2. Because he that Repenteth, receiveth grace from God and finds grace and favour with him, which • … ely the humbled doe,
crd p-acp pns31 cst vvz, vvz n1 p-acp np1 cc vvz n1 cc vvi p-acp pno31, r-crq • … av dt j-vvn n1,
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and not the proud, as Saint Iames saith: God resisteth the proud, and giueth grace to the humble.
and not the proud, as Saint James Says: God Resisteth the proud, and gives grace to the humble.
cc xx dt j, c-acp n1 np1 vvz: np1 vvz dt j, cc vvz n1 p-acp dt j.
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The vses of this point follow after 〈 ◊ 〉 manner:
The uses of this point follow After 〈 ◊ 〉 manner:
dt n2 pp-f d n1 vvi c-acp 〈 sy 〉 n1:
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First, we may then pro• … nce of many that they are without repentance, many euen without the temporarie, First, we may then pro• … nce of many that they Are without Repentance, many even without the temporary,
ord, pns12 vmb av n1 … np1-n pp-f d cst pns32 vbr p-acp n1, d av-j p-acp dt j,
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and many without the true fauing repentance, because they neuer came where humiliation gre• …, not the bastard one,
and many without the true fauing Repentance, Because they never Come where humiliation gre• …, not the bastard one,
cc d p-acp dt j j-vvg n1, c-acp pns32 av-x vvd c-crq n1 n1 …, xx dt n1 pi,
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and much more, not where the true and natural 〈 ◊ 〉 miliation is to beg had, and 〈 ◊ 〉 had it:
and much more, not where the true and natural 〈 ◊ 〉 miliation is to beg had, and 〈 ◊ 〉 had it:
cc av-d av-dc, xx c-crq dt j cc j 〈 sy 〉 n1 vbz pc-acp vvi vhd, cc 〈 sy 〉 vhn pn31:
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For they neuer had these seares and those cares, those pal•gs and gripes, which men that ha•e been humbled, haue had;
For they never had these sears and those Cares, those pal•gs and gripes, which men that ha•e been humbled, have had;
c-acp pns32 av-x vhd d n2 cc d n2, d n2 cc n2, r-crq n2 cst vhb vbn vvn, vhb vhn;
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they neuer 〈 ◊ 〉 to confesse and acknowledge their sinnes, and condemne themselues, but puffed vp,
they never 〈 ◊ 〉 to confess and acknowledge their Sins, and condemn themselves, but puffed up,
pns32 av-x 〈 sy 〉 pc-acp vvb cc vvi po32 n2, cc vvi px32, cc-acp vvd a-acp,
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as black•ers with wind, so they with a windie and proud conceit of themselues, and their 〈 ◊ 〉 estate, like the Pha•isie;
as black•ers with wind, so they with a windy and proud conceit of themselves, and their 〈 ◊ 〉 estate, like the Pha•isie;
c-acp n2 p-acp n1, av pns32 p-acp dt j cc j n1 pp-f px32, cc po32 〈 sy 〉 n1, av-j dt n1;
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and to this they easily come, and so are kept from humiliation, being blinded by 〈 ◊ 〉 opinion and conce it of their 〈 ◊ 〉 good parts of nature, of their 〈 ◊ 〉 an• … gi• … by good leducation dock in• … trat, of their good workes they haue done to God,
and to this they Easily come, and so Are kept from humiliation, being blinded by 〈 ◊ 〉 opinion and conce it of their 〈 ◊ 〉 good parts of nature, of their 〈 ◊ 〉 an• … gi• … by good leducation dock in• … trat, of their good works they have done to God,
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and to their • … ighbour, how many waies, and 〈 ◊ 〉 how great charges they haue maintained learning, set forward religion, serued God and releeued the poore.
and to their • … ighbour, how many ways, and 〈 ◊ 〉 how great charges they have maintained learning, Set forward Religion, served God and relieved the poor.
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These conceites so blind their eies and ouershadow all their senses, that they make and pronounce themselues not sinfull, but holie, iust, and innocent.
These conceits so blind their eyes and overshadow all their Senses, that they make and pronounce themselves not sinful, but holy, just, and innocent.
np1 n2 av vvi po32 n2 cc n1 d po32 n2, cst pns32 vvb cc vvi px32 xx j, cc-acp j, j, cc j-jn.
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Another thing also that blindeth them, is a comparing of themselues with those who are more sinfull,
another thing also that blinds them, is a comparing of themselves with those who Are more sinful,
j-jn n1 av cst vvz pno32, vbz dt vvg pp-f px32 p-acp d r-crq vbr av-dc j,
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and in some respect notoriouslie sinfull:
and in Some respect notoriously sinful:
cc p-acp d n1 av-j j:
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and then the opinion of their owne holinesse which before was any thing doubtfull, is now put out of all controuersie,
and then the opinion of their own holiness which before was any thing doubtful, is now put out of all controversy,
cc av dt n1 pp-f po32 d n1 r-crq a-acp vbds d n1 j, vbz av vvn av pp-f d n1,
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and they exempted not onely from the ranke and rout of wicked men, but canonized Saints in their owne conceit.
and they exempted not only from the rank and rout of wicked men, but canonized Saints in their own conceit.
cc pns32 vvn xx av-j p-acp dt n1 cc n1 pp-f j n2, cc-acp j-vvn n2 p-acp po32 d n1.
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The picture of these is the Pharisie, who stood and praied thus with himselfe, O God I thanke thee that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican;
The picture of these is the Pharisee, who stood and prayed thus with himself, Oh God I thank thee that I am not as other men, extortioners, unjust, Adulterers, or even as this Publican;
dt n1 pp-f d vbz dt n1, r-crq vvd cc vvd av p-acp px31, uh np1 pns11 vvb pno21 cst pns11 vbm xx c-acp j-jn n2, n2, j, n2, cc av-j c-acp d n1;
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I fast twice in the weeke, I giue tithe of all that euer I doe possesse: I fast twice in the Week, I give tithe of all that ever I do possess:
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where both these delusions are found in him; whereby he was without humiliation, and so iustification, and conse•uentlie repentance.
where both these delusions Are found in him; whereby he was without humiliation, and so justification, and conse•uentlie Repentance.
c-crq av-d d n2 vbr vvn p-acp pno31; c-crq pns31 vbds p-acp n1, cc av n1, cc av-j n1.
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And this is the case of most men which are by these or the like means pussed vp with pride;
And this is the case of most men which Are by these or the like means pussed up with pride;
cc d vbz dt n1 pp-f ds n2 r-crq vbr p-acp d cc dt j n2 vvn a-acp p-acp n1;
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for is not this the speech of many a man;
for is not this the speech of many a man;
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I thanke God I am not so wicked as such a man, I am not an Adulterer, a drunkard, or a whoremonger:
I thank God I am not so wicked as such a man, I am not an Adulterer, a drunkard, or a whoremonger:
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I thanke God I loue the Church well, and I desire God to loue me as wel,
I thank God I love the Church well, and I desire God to love me as well,
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as I loue the Church? But let these men consider what became of the Pharisie, he went away not iustified,
as I love the Church? But let these men Consider what became of the Pharisee, he went away not justified,
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because hee was iust in his owne sight;
Because he was just in his own sighed;
c-acp pns31 vbds j p-acp po31 d n1;
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so all these men that with these things are thus lifted vp with pride, though they be thus iustified in their owne sight,
so all these men that with these things Are thus lifted up with pride, though they be thus justified in their own sighed,
av d d n2 cst p-acp d n2 vbr av vvn a-acp p-acp n1, cs pns32 vbb av vvn p-acp po32 d n1,
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yet they stand as condemned persons before God; for hee that iudgeth not himselfe, God will iudge.
yet they stand as condemned Persons before God; for he that Judgeth not himself, God will judge.
av pns32 vvb p-acp j-vvn n2 p-acp np1; c-acp pns31 cst vvz xx px31, np1 vmb vvi.
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2. This may further teach vs how necessarie this humiliation is, seeing there can be no repentance without it, 2. This may further teach us how necessary this humiliation is, seeing there can be no Repentance without it,
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and therefore ought euery one to labour against the former delusions, that wee bee not deceiued by them,
and Therefore ought every one to labour against the former delusions, that we be not deceived by them,
cc av vmd d pi pc-acp vvi p-acp dt j n2, cst pns12 vbb xx vvn p-acp pno32,
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and so kept in a proud conceit of our selues and heuer attaine, or inioy repentance.
and so kept in a proud conceit of our selves and heuer attain, or enjoy Repentance.
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Now these delusions are ouercome and abandoned thus:
Now these delusions Are overcome and abandoned thus:
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The first if they consider that all their good workes be they neuer so glorious and many, co• … ing from a corrupt foun• … n•e, of an vnrepentant and vnbeleeuing heart are accounted sins before God;
The First if they Consider that all their good works be they never so glorious and many, co• … ing from a corrupt foun• … n•e, of an unrepentant and unbelieving heart Are accounted Sins before God;
dt ord cs pns32 vvb cst d po32 j n2 vbb pns32 av-x av j cc d, n1 … zz p-acp dt j n1 … vbb, pp-f dt j cc vvg n1 vbr vvn n2 p-acp np1;
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for 〈 ◊ 〉 saith S. Paul, What soeuer is not of faith is sin. Whereupon Augustine saith, To •se compassion without faith is sinne.
for 〈 ◊ 〉 Says S. Paul, What soever is not of faith is since. Whereupon Augustine Says, To •se compassion without faith is sin.
c-acp 〈 sy 〉 vvz zz np1, r-crq av vbz xx pp-f n1 vbz n1. c-crq np1 vvz, pc-acp vvi n1 p-acp n1 vbz n1.
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Vnderstand, that the sin riseth not from the act of compassion, but from the priuation of faith, and so of other things:
Understand, that the since Riseth not from the act of compassion, but from the privation of faith, and so of other things:
vvb, cst dt n1 vvz xx p-acp dt n1 pp-f n1, cc-acp p-acp dt n1 pp-f n1, cc av pp-f j-jn n2:
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Againe, they must know, that their consciences will tell them, if they put the question to it, that that they do, is not from any manner of loue, either of righteousnes,
Again, they must know, that their Consciences will tell them, if they put the question to it, that that they do, is not from any manner of love, either of righteousness,
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or to God and man, but from selfe-loue, pride, vaineglorie, &c. by which they must needs be corrupted,
or to God and man, but from Self-love, pride, vainglory, etc. by which they must needs be corrupted,
cc p-acp np1 cc n1, cc-acp p-acp n1, n1, n1, av p-acp r-crq pns32 vmb av vbi vvn,
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and so no reason they should be proud of them: yea, as Gregorie saith, There is more reason they shuld feare for their good works, then glory in them.
and so no reason they should be proud of them: yea, as Gregory Says, There is more reason they should Fear for their good works, then glory in them.
cc av dx n1 pns32 vmd vbi j pp-f pno32: uh, c-acp np1 vvz, pc-acp vbz dc n1 pns32 vmd vvi p-acp po32 j n2, cs n1 p-acp pno32.
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But the other delusion may thus be a•oided: If they would consider that other mens sins will condemne themselues, not iustifie them.
But the other delusion may thus be a•oided: If they would Consider that other men's Sins will condemn themselves, not justify them.
p-acp dt j-jn n1 vmb av vbi vvn: cs pns32 vmd vvi d j-jn ng2 n2 vmb vvi px32, xx vvi pno32.
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And that in sinfu•nes they are as farre beyond others, yea and happily much further; then they are short of them:
And that in sinfu•nes they Are as Far beyond Others, yea and happily much further; then they Are short of them:
cc cst p-acp n2 pns32 vbr a-acp av-j p-acp n2-jn, uh cc av-j av-d jc; av pns32 vbr j pp-f pno32:
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therefore if the one giue them cause of pride, the other may iustly giue them cause of humiliation:
Therefore if the one give them cause of pride, the other may justly give them cause of humiliation:
av cs dt crd vvb pno32 n1 pp-f n1, dt j-jn n1 av-j vvi pno32 n1 pp-f n1:
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for as it is in temporall things, a mā that is rich commeth into the countrie, among his poore neighbours, hee is there a great man,
for as it is in temporal things, a man that is rich comes into the country, among his poor neighbours, he is there a great man,
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and all must bee at his command;
and all must be At his command;
cc d vmb vbi p-acp po31 n1;
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but if hee come vnto the kings court, hee is no body in comparison of those that are there;
but if he come unto the Kings court, he is no body in comparison of those that Are there;
cc-acp cs pns31 vvb p-acp dt ng1 n1, pns31 vbz dx n1 p-acp n1 pp-f d cst vbr a-acp;
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so in spirituall things, thou being amongst wicked men, and seeing them, thou beginnest to iustifie thy selfe and sais•, I am not an •surer;
so in spiritual things, thou being among wicked men, and seeing them, thou beginnest to justify thy self and sais•, I am not an •surer;
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nor an oppressor, nor a drunkard, & c• but on the contrary, compare thy selfe with others,
nor an oppressor, nor a drunkard, & c• but on the contrary, compare thy self with Others,
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as with Peter, with Paul, &c. and thou shal see how fa•re thou commest short of them;
as with Peter, with Paul, etc. and thou shall see how fa•re thou Comest short of them;
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and if the one make thee proud; let the other make thee humble;
and if the one make thee proud; let the other make thee humble;
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by which meanes thou maist come to bee humbled before God, and hauing humiliation thou maist haue true repentance,
by which means thou Mayest come to be humbled before God, and having humiliation thou Mayest have true Repentance,
p-acp r-crq n2 pns21 vm2 vvi pc-acp vbi vvn p-acp np1, cc vhg n1 pns21 vm2 vhi j n1,
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and so bee in the state of saluation, for whilst thou art proud thou art void of repentance or of sauing grace,
and so be in the state of salvation, for while thou art proud thou art void of Repentance or of Saving grace,
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and so out of the state of saluation.
and so out of the state of salvation.
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Yet let me note condemne euery one that hath pride in him, for who can say he is free? but him that doth not condemne pride in himselfe;
Yet let me note condemn every one that hath pride in him, for who can say he is free? but him that does not condemn pride in himself;
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for he that condemneth this sinne in himselfe, as he doth other sins, is not guiltie of it:
for he that Condemneth this sin in himself, as he does other Sins, is not guilty of it:
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but hee that will stand to iustifie his prido, this man is void o• humiliation,
but he that will stand to justify his prido, this man is void o• humiliation,
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and being void of humiliation is void of repentance, and so out of the state of soluation.
and being void of humiliation is void of Repentance, and so out of the state of soluation.
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But now particularly to proc•ed further in this humiliation. It is double, inward and outward. First of the inward and of the soule.
But now particularly to proc•ed further in this humiliation. It is double, inward and outward. First of the inward and of the soul.
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Inward humiliation is in the soule and affections, and is this; Inward humiliation is in the soul and affections, and is this;
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when a man is ca• … downe and his loftines abased, in shame, sorrow, and feare, at the sight of his wretched, wicked, and sinfull estate.
when a man is ca• … down and his loftiness abased, in shame, sorrow, and Fear, At the sighed of his wretched, wicked, and sinful estate.
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These three then are in true humiliation; the first respects sinne only; the second, sinne and present punishment; the third;
These three then Are in true humiliation; the First respects sin only; the second, sin and present punishment; the third;
np1 crd av vbr p-acp j n1; dt ord vvz n1 av-j; dt ord, n1 cc j n1; dt ord;
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punishment to comes Shame ariseth from the sight and sense of a mans owne filthy nakednes,
punishment to comes Shame arises from the sighed and sense of a men own filthy nakedness,
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as the Scriptures cals it, that is, of his sinne, and the defi•ing, which it pollutes a man withal.
as the Scriptures calls it, that is, of his sin, and the defi•ing, which it pollutes a man withal.
c-acp dt n2 vvz pn31, cst vbz, pp-f po31 n1, cc dt n1, r-crq pn31 vvz dt n1 av.
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Sorrow is griefe conc•iued either of sinne or punishment, or both;
Sorrow is grief conc•iued either of sin or punishment, or both;
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If for sinne onely because it is sinne, not respecting the punishment, but making a man of this mind that if there were neither hell,
If for sin only Because it is sin, not respecting the punishment, but making a man of this mind that if there were neither hell,
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nor accuser, nor Iudge, yet hee would be humbled and brought on his knees for his sinnes,
nor accuser, nor Judge, yet he would be humbled and brought on his knees for his Sins,
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because he hath offence• … solouing and so gratious a father, and patient God, then is it godly sorrow,
Because he hath offence• … solouing and so gracious a father, and patient God, then is it godly sorrow,
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but if onely for the punishment or •utses due to them, and now present and vpon them, it is but worldlie sorrow.
but if only for the punishment or •utses due to them, and now present and upon them, it is but worldly sorrow.
cc-acp cs av-j p-acp dt n1 cc n2 j-jn p-acp pno32, cc av j cc p-acp pno32, pn31 vbz p-acp j n1.
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If both these concur in a man, it is, the state of a true repentant;
If both these concur in a man, it is, the state of a true repentant;
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for both may bee, and are, in respect hee consisteth of flesh and spirit, 〈 ◊ 〉 old and new man, the one som owing for the sin, the other for the punishment.
for both may be, and Are, in respect he Consisteth of Flesh and Spirit, 〈 ◊ 〉 old and new man, the one Some owing for the since, the other for the punishment.
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Feare is a grieuous sense and apprehension of some • … ill to come, for 〈 ◊ 〉 is euer ioyned with the expectation of the thing feared:
fear is a grievous sense and apprehension of Some • … ill to come, for 〈 ◊ 〉 is ever joined with the expectation of the thing feared:
n1 vbz dt j n1 cc n1 pp-f d • … av-jn pc-acp vvi, c-acp 〈 sy 〉 vbz av vvn p-acp dt n1 pp-f dt n1 vvd:
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Now that these three are ioyned with repentance is manifest thus: As first for shame, Ephraim saith thus of her selfe:
Now that these three Are joined with Repentance is manifest thus: As First for shame, Ephraim Says thus of her self:
av cst d crd vbr vvn p-acp n1 vbz j av: c-acp ord p-acp n1, np1 vvz av pp-f po31 n1:
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After that I conuerted I repented, and after that I was instructed I swore vpon my thigh: After that I converted I repented, and After that I was instructed I swore upon my thigh:
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I was ashamed, yea euen confounded because I did beare the reproch of my youth: I was ashamed, yea even confounded Because I did bear the reproach of my youth:
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So the Lord by his Prophet calleth the people of the Iewes to the remembrance of their sinnes and to be ashamed: Remember this and be ashamed.
So the Lord by his Prophet calls the people of the Iewes to the remembrance of their Sins and to be ashamed: remember this and be ashamed.
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And the Apossle Paul saith, What fruit had ye then in those things whereof yee are now ashamed? Secondly,
And the Apostle Paul Says, What fruit had you then in those things whereof ye Are now ashamed? Secondly,
cc dt n1 np1 vvz, r-crq n1 vhd pn22 av p-acp d n2 c-crq pn22 vbr av j? ord,
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for sorrow, and for godly sorrow, NONLATINALPHABET Paul speaketh thus: Godlie sorrow causeth repentance unto saluation not to be repented of:
for sorrow, and for godly sorrow, Paul speaks thus: Godly sorrow Causes Repentance unto salvation not to be repented of:
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Such as Dauid had, as is manifest by those two Psalmes 32. and 51. Such also had Peter, Now worldlie sorrow was such as Iudas and Achab had. Thirdly for 〈 ◊ 〉:
Such as David had, as is manifest by those two Psalms 32. and 51. Such also had Peter, Now worldly sorrow was such as Iudas and Ahab had. Thirdly for 〈 ◊ 〉:
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It was in the Iewes, who repented at the preaching of Peter and were pricked in their hearts and said, Men and brethren, what shall we doe to be saued? The like wee may see in the Iayler, who came trembling to Paul and Silas and fell downe before them and said:
It was in the Iewes, who repented At the preaching of Peter and were pricked in their hearts and said, Men and brothers, what shall we do to be saved? The like we may see in the Jailer, who Come trembling to Paul and Silas and fell down before them and said:
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Sirs, what must I doe to be saued? Now these seuerall instances I giue, not as if one of these onely were in them, Sirs, what must I do to be saved? Now these several instances I give, not as if one of these only were in them,
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and that humiliation is in one alone, but because in some, one of these three is more perspicuous, in some, another more manifest.
and that humiliation is in one alone, but Because in Some, one of these three is more perspicuous, in Some, Another more manifest.
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Now the reasons proouing that the repentant must haue those, and hath them, if so bee hee truely repent, are these:
Now the Reasons proving that the repentant must have those, and hath them, if so be he truly Repent, Are these:
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1 Because when hee was a carnall man, being in a senselesse securitie, he neither knew nor considered what sin was, 1 Because when he was a carnal man, being in a senseless security, he neither knew nor considered what since was,
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neither saw he the deformitie of it.
neither saw he the deformity of it.
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That as Adam saw not his nakednes in the state of innocency, so not he in the state of fecuritie:
That as Adam saw not his nakedness in the state of innocency, so not he in the state of fecuritie:
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but being entred into the state of repentance, his eies are opened, and he conceiueth of sinne as it is indeede:
but being entered into the state of Repentance, his eyes Are opened, and he conceiveth of sin as it is indeed:
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and then iudgeth hee himselfe, in regard of it, the most abiect man of all, vnworthie of their companie or: to come in their sight.
and then Judgeth he himself, in regard of it, the most abject man of all, unworthy of their company or: to come in their sighed.
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He is like to a man, that while he was in the darke, had his face and his ruffe,
He is like to a man, that while he was in the dark, had his face and his ruff,
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and garments mar•ello uslie bespotted and besmired, of which hee was not ashamed:
and garments mar•ello uslie bespotted and besmired, of which he was not ashamed:
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but comming to the light, and seeing them, he blusheth and is ashamed, and accounts himselfe not fit for mens companie:
but coming to the Light, and seeing them, he blusheth and is ashamed, and accounts himself not fit for men's company:
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for now his eies are altogether vpon his spots, or the rents of his garments, and such like.
for now his eyes Are altogether upon his spots, or the rends of his garments, and such like.
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So is it with this repentant;
So is it with this repentant;
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for now his eies are fullie bent on his owne sinnes, hee hath fresh remembrance of them and of all the circumstances, aggrauating the hainousnesse of them,
for now his eyes Are Fully bent on his own Sins, he hath fresh remembrance of them and of all the Circumstances, aggravating the heinousness of them,
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so that none can be so feuere a Iudge of him, as himselfe. And hence it is that many men liue a long time;
so that none can be so feuere a Judge of him, as himself. And hence it is that many men live a long time;
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some 20. some 30. some 40. or 50. yeeres, and take themselues to be very honest men;
Some 20. Some 30. Some 40. or 50. Years, and take themselves to be very honest men;
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but when once they • … e out of their securitie and are made to see their estate, they are ashamed of themselues,
but when once they • … e out of their security and Are made to see their estate, they Are ashamed of themselves,
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and thinke none more deformed and vile then they: so that thus it appeareth that shame and true repentance goe together.
and think none more deformed and vile then they: so that thus it appears that shame and true Repentance go together.
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2. Because else he wil neuer change and forsake his sinne, at least as hee ought, that is not ashamed of it, nor sorrowfull for it: 2. Because Else he will never change and forsake his sin, At least as he ought, that is not ashamed of it, nor sorrowful for it:
crd p-acp av pns31 vmb av-x vvi cc vvi po31 n1, p-acp ds c-acp pns31 vmd, cst vbz xx j pp-f pn31, ccx j p-acp pn31:
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whereas if hee bee ashamed and sorrowfull, hee will put it away with indignation, euen as the Iewes were commanded to cast away the couerings os siluer and the rich ornaments of their Images of gold as a menstruous cloth, saying vnto it, Get thee hence;
whereas if he be ashamed and sorrowful, he will put it away with Indignation, even as the Iewes were commanded to cast away the coverings os silver and the rich Ornament of their Images of gold as a menstruous cloth, saying unto it, Get thee hence;
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and as Ammon did Tamer, whose hatred was greater then his loue wherewith hee had loued her,
and as Ammon did Tamer, whose hatred was greater then his love wherewith he had loved her,
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and said vnto her, Get thee hence.
and said unto her, Get thee hence.
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3 Because if he haue not feare, his change will not be constant, seeing how willing soeuer the spirit is, 3 Because if he have not Fear, his change will not be constant, seeing how willing soever the Spirit is,
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yet the flesh is weake, and not so weak as wilfull, which being but a seruant and like to an vnchast wife, must be subdued by the feare of the rod,
yet the Flesh is weak, and not so weak as wilful, which being but a servant and like to an unchaste wife, must be subdued by the Fear of the rod,
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and kept from folly for feare of after-claps.
and kept from folly for Fear of afterclaps.
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We see the doctrine, we must now consider what vse we are to make of it.
We see the Doctrine, we must now Consider what use we Are to make of it.
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1. Then is this a hard saying for many: 1. Then is this a hard saying for many:
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for it excludeth them out of the number of repentants, when hardly any of these three, is to be found in them,
for it excludeth them out of the number of repentants, when hardly any of these three, is to be found in them,
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whereas all must bee, or else they cannot be truely penitent;
whereas all must be, or Else they cannot be truly penitent;
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For many men may wee vpbraid, as the Prophet doth the people of God, saying vnto them, Thou hast a whores forhead, thou wouldest not be ashamed.
For many men may we upbraid, as the Prophet does the people of God, saying unto them, Thou hast a whores forehead, thou Wouldst not be ashamed.
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Such defending, excusing, and lessening of sin is practised among mē.
Such defending, excusing, and lessening of since is practised among men.
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And if they happen to be ashamed of some notorious sins, condēned of al, yet neuer of ordinarie sinnes, which are customable with themselues, or daily seene amongst men.
And if they happen to be ashamed of Some notorious Sins, condemned of all, yet never of ordinary Sins, which Are customable with themselves, or daily seen among men.
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Or if sometimes before men, because their presence is more sensible, yet not in respect of God and his Angels, who do more abhorre sinne,
Or if sometime before men, Because their presence is more sensible, yet not in respect of God and his Angels, who do more abhor sin,
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and the filthines of it, than any man can, because they are more holle and pure. Besides, sorrow they haue none;
and the filthiness of it, than any man can, Because they Are more holle and pure. Beside, sorrow they have none;
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if any, it is but as some men laugh from the teeth outward;
if any, it is but as Some men laugh from the teeth outward;
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if it come to any bitternes of the heart, then is it but worldly sorrow, soone cured by worldly meanes,
if it come to any bitterness of the heart, then is it but worldly sorrow, soon cured by worldly means,
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and neuer godly sorrow, or sorrow according to God for the sin:
and never godly sorrow, or sorrow according to God for the since:
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which appeareth, because they cannot endure to haue that sore rubbed on, or to haue that scarre shewed vnto them:
which appears, Because they cannot endure to have that soar rubbed on, or to have that scar showed unto them:
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And therefore they loath the pure and plaine preaching of the law, as the Elephant doth the cleare waters, being priuie of his deformities in his face.
And Therefore they loath the pure and plain preaching of the law, as the Elephant does the clear waters, being privy of his deformities in his face.
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And as much doe they abhorre the preaching of iudgement, because they would not bee wakened and feared.
And as much doe they abhor the preaching of judgement, Because they would not be wakened and feared.
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And therefore when the ministers by the preaching of the word come neere vnto their consciences,
And Therefore when the Ministers by the preaching of the word come near unto their Consciences,
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and laie open their sinnes, they then crie out that they driue them to despaire, when it is not they, but their owne sins;
and lay open their Sins, they then cry out that they driven them to despair, when it is not they, but their own Sins;
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neither commeth it from the word, but from their corruptions.
neither comes it from the word, but from their corruptions.
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So that these men while they cannot endure the law, by which they may be made fee their sinnes and sorrow for them, they are men in a miserable case, withunto humilation,
So that these men while they cannot endure the law, by which they may be made fee their Sins and sorrow for them, they Are men in a miserable case, withunto humiliation,
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and so impenitent, and consequently in thestate of damnation.
and so impenitent, and consequently in thestate of damnation.
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Moreouer, this may teach vs what to iudge of these men, whom wee see smitten with sorrow and feare, humbled vnder the hand of God, hauing in them the sting of conscience or the compunction of heart, which they had at the preaching of Peter, crying, Men and brethren what shall wee doe to be sa•ed? that we must not iudge them as 〈 ◊ 〉 men doe, who haue no fense of these things, Moreover, this may teach us what to judge of these men, whom we see smitten with sorrow and Fear, humbled under the hand of God, having in them the sting of conscience or the compunction of heart, which they had At the preaching of Peter, crying, Men and brothers what shall we do to be sa•ed? that we must not judge them as 〈 ◊ 〉 men do, who have no fence of these things,
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as men subiect to foolish and me ancholilee passions, but rather bothinke them not farre from repentance,
as men Subject to foolish and me ancholilee passion, but rather bothinke them not Far from Repentance,
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if they haue it not alreache.
if they have it not alreache.
cs pns32 vhb pn31 xx vvi.
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We cannot happilie iudge infalliblie, because we cannot discerne of the it sorrow and feare, the cause being hid, 〈 ◊ 〉 so may be deceiued when we thinke it is godly sorrow, and is not.
We cannot happily judge infallibly, Because we cannot discern of the it sorrow and Fear, the cause being hid, 〈 ◊ 〉 so may be deceived when we think it is godly sorrow, and is not.
pns12 vmbx av-j vvi av-j, c-acp pns12 vmbx vvi pp-f dt zz n1 cc n1, dt n1 vbg vvn, 〈 sy 〉 av vmb vbi vvn c-crq pns12 vvb pn31 vbz j n1, cc vbz xx.
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But if we can finde no reason to the contrarie to iudge otherwise, then know that by this meanes God is beginning to work repentance in them,
But if we can find no reason to the contrary to judge otherwise, then know that by this means God is beginning to work Repentance in them,
p-acp cs pns12 vmb vvi dx n1 p-acp dt j-jn pc-acp vvi av, cs vvb cst p-acp d n2 np1 vbz vvg pc-acp vvi n1 p-acp pno32,
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and to make them new men. And howsoeuer it may seeme strange to those who haue had no experience therof;
and to make them new men. And howsoever it may seem strange to those who have had no experience thereof;
cc pc-acp vvi pno32 j n2. cc c-acp pn31 vmb vvi j p-acp d r-crq vhb vhd dx n1 av;
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yet how should it be otherwise but that mortall and weake man, at the sight of his owne sinnes,
yet how should it be otherwise but that Mortal and weak man, At the sighed of his own Sins,
av q-crq vmd pn31 vbi av p-acp d j-jn cc j n1, p-acp dt n1 pp-f po31 d n2,
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and the apprehension of the wrath of God due vnto them, I say, how should it bee,
and the apprehension of the wrath of God due unto them, I say, how should it be,
cc dt n1 pp-f dt n1 pp-f np1 j-jn p-acp pno32, pns11 vvb, q-crq vmd pn31 vbi,
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but hee must needs be troubled with sorrow and feare? seeing our Sauiour Christ who was a man without sinne,
but he must needs be troubled with sorrow and Fear? seeing our Saviour christ who was a man without sin,
cc-acp pns31 vmb av vbi vvn p-acp n1 cc n1? vvg po12 n1 np1 r-crq vbds dt n1 p-acp n1,
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and standing but in our stead and apprehending and feeling the wrath of God but for our sinnes, was so troubled and grieued, that hee sweat water and bloud,
and standing but in our stead and apprehending and feeling the wrath of God but for our Sins, was so troubled and grieved, that he sweat water and blood,
cc vvg p-acp p-acp po12 n1 cc vvg cc vvg dt n1 pp-f np1 cc-acp p-acp po12 n2, vbds av vvn cc vvn, cst pns31 vvb n1 cc n1,
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and cried out, My God, • … y God, why hast thou forsaken me? If he, I say, was thus dish essed,
and cried out, My God, • … y God, why hast thou forsaken me? If he, I say, was thus dish essed,
cc vvd av, po11 np1, • … wd np1, q-crq vh2 pns21 vvn pno11? cs pns31, pns11 vvb, vbds av n1 vvn,
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then thinke it not strange that weake mortall man, when he seeth his sine and feele hithe wrath of God due vnto them, should be smitten with sorrow and feare.
then think it not strange that weak Mortal man, when he sees his sine and feel hithe wrath of God due unto them, should be smitten with sorrow and Fear.
av vvb pn31 xx j cst j j-jn n1, c-crq pns31 vvz po31 fw-la cc vvi j n1 pp-f np1 j-jn p-acp pno32, vmd vbi vvn p-acp n1 cc n1.
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And know it is not any mans part to triumph other them, as commonly men do,
And know it is not any men part to triumph other them, as commonly men do,
cc vvb pn31 vbz xx d ng1 n1 pc-acp vvi n-jn pno32, c-acp av-j n2 vdb,
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and make a mocke of them;
and make a mock of them;
cc vvi dt n1 pp-f pno32;
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which is the practise not only of profane men but of those that professe ciuill honestie, telling vs apparently that they neuer felt any such thing,
which is the practice not only of profane men but of those that profess civil honesty, telling us apparently that they never felt any such thing,
r-crq vbz dt n1 xx av-j pp-f j n2 p-acp pp-f d cst vvb j n1, vvg pno12 av-j cst pns32 av-x vvd d d n1,
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for if they had they would lay to their helping hand to comfort them.
for if they had they would lay to their helping hand to Comfort them.
c-acp cs pns32 vhn pns32 vmd vvi p-acp po32 j-vvg n1 pc-acp vvi pno32.
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Lastly, this may teach euerie man to labour for this humiliation, euen this which is inward: Lastly, this may teach every man to labour for this humiliation, even this which is inward:
ord, d vmb vvi d n1 pc-acp vvi p-acp d n1, av d r-crq vbz j:
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If it bee but such sorrow and griefe as the wicked may haue, and so may be without true repentance,
If it be but such sorrow and grief as the wicked may have, and so may be without true Repentance,
cs pn31 vbb p-acp d n1 cc n1 p-acp dt j vmb vhi, cc av vmb vbi p-acp j n1,
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yet it is a meanes to let in the other:
yet it is a means to let in the other:
av pn31 vbz dt n2 pc-acp vvi p-acp dt n-jn:
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but if it be true sorrow, sorrow according to God, it is as certaine a companion of true repentance,
but if it be true sorrow, sorrow according to God, it is as certain a Companion of true Repentance,
cc-acp cs pn31 vbb j n1, n1 vvg p-acp np1, pn31 vbz a-acp j dt n1 pp-f j n1,
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as the heate is with the light in the Sunne;
as the heat is with the Light in the Sun;
c-acp dt n1 vbz p-acp dt n1 p-acp dt n1;
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being as needfull to saluation, as it is often needfull for the preseruation of the bodily life, that the patient bee by detraction of bloud brought to a swound, and euen to deathes dore;
being as needful to salvation, as it is often needful for the preservation of the bodily life, that the patient be by detraction of blood brought to a swoon, and even to deaths door;
vbg a-acp j p-acp n1, c-acp pn31 vbz av j p-acp dt n1 pp-f dt j n1, cst dt n1 vbb p-acp n1 pp-f n1 vvn p-acp dt n1, cc av p-acp ng1 n1;
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so it is needfull, (and much more) that this repentant, for the procuring of this spirituall life of the soule, bee by sorrow and feare cast downe,
so it is needful, (and much more) that this repentant, for the procuring of this spiritual life of the soul, be by sorrow and Fear cast down,
av pn31 vbz j, (cc av-d dc) cst d j, p-acp dt n-vvg pp-f d j n1 pp-f dt n1, vbb p-acp n1 cc n1 vvd a-acp,
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euen to the gates of hell, as being forlorne and in a most wretched estate.
even to the gates of hell, as being forlorn and in a most wretched estate.
av p-acp dt n2 pp-f n1, c-acp vbg vvn cc p-acp dt av-ds j n1.
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Example hereof we haue in Ezra, who was so farre humbled for the sinnes of the people that he said vnto God:
Exampl hereof we have in Ezra, who was so Far humbled for the Sins of the people that he said unto God:
n1 av pns12 vhb p-acp np1, r-crq vbds av av-j vvn p-acp dt n2 pp-f dt n1 cst pns31 vvd p-acp np1:
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I am confounded and ashamed to lift vp mine eies vnto thee my God, for our iniquities are increased ouer our heads, I am confounded and ashamed to lift up mine eyes unto thee my God, for our iniquities Are increased over our Heads,
pns11 vbm vvn cc j pc-acp vvi a-acp po11 n2 p-acp pno21 po11 np1, p-acp po12 n2 vbr vvn p-acp po12 n2,
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and our trespasse is grown vp vnto the heauen: and our trespass is grown up unto the heaven:
cc po12 n1 vbz vvn a-acp p-acp dt n1:
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so ought euery man when he commeth before God, to labour to be ashamed and confounded in himselfe for his own sinnes,
so ought every man when he comes before God, to labour to be ashamed and confounded in himself for his own Sins,
av vmd d n1 c-crq pns31 vvz p-acp np1, pc-acp vvi pc-acp vbi j cc vvn p-acp px31 p-acp po31 d n2,
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and think that it belongeth vnto him whatsoeuer he is, not onely to be ashamed when he is in the sight of the world and in the view of men,
and think that it belongeth unto him whatsoever he is, not only to be ashamed when he is in the sighed of the world and in the view of men,
cc vvb cst pn31 vvz p-acp pno31 r-crq pns31 vbz, xx av-j pc-acp vbi j c-crq pns31 vbz p-acp dt n1 pp-f dt n1 cc p-acp dt n1 pp-f n2,
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but when he is in his secret chamber or closet, when none but God can be an eie-witnes thereof:
but when he is in his secret chamber or closet, when none but God can be an eyewitness thereof:
cc-acp c-crq pns31 vbz p-acp po31 j-jn n1 cc n1, c-crq pix p-acp np1 vmb vbi dt n1 av:
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thus were Adam and Eue ashamed of themselues when there was not a man nor a woman more in the world to look vpon them,
thus were Adam and Eve ashamed of themselves when there was not a man nor a woman more in the world to look upon them,
av vbdr np1 cc av j pp-f px32 c-crq a-acp vbds xx dt n1 ccx dt n1 av-dc p-acp dt n1 pc-acp vvi p-acp pno32,
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yet were they ashamed of their owne nakednes when they beheld the same. And to this shame must he ioyne sorrow:
yet were they ashamed of their own nakedness when they beheld the same. And to this shame must he join sorrow:
av vbdr pns32 j pp-f po32 d n1 c-crq pns32 vvd dt d. cc p-acp d n1 vmb pns31 vvi n1:
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sorrow for sin and for the punishment that belongeth vnto it.
sorrow for since and for the punishment that belongeth unto it.
n1 p-acp n1 cc p-acp dt n1 cst vvz p-acp pn31.
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But if he would haue that which God requires and will accept, hee must labour for that sorrow which the Gospell commendeth, which proceeds from the consideration of the goodnes of God, that is,
But if he would have that which God requires and will accept, he must labour for that sorrow which the Gospel commends, which proceeds from the consideration of the Goodness of God, that is,
p-acp cs pns31 vmd vhi d r-crq np1 vvz cc vmb vvi, pns31 vmb vvi p-acp d n1 r-crq dt n1 vvz, r-crq vvz p-acp dt n1 pp-f dt n1 pp-f np1, cst vbz,
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because hee hath offended so good and so grations a God. Some may say, what measure of sorrow do you require euery man to haue?
Because he hath offended so good and so grations a God. some may say, what measure of sorrow do you require every man to have?
c-acp pns31 vhz vvn av j cc av j dt n1. d vmb vvi, r-crq n1 pp-f n1 vdb pn22 vvi d n1 pc-acp vhi?
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Euery mans sorrow should be answerable to his sinnes, all mens sorrowes are not alike, neither is it necessarie;
Every men sorrow should be answerable to his Sins, all men's sorrows Are not alike, neither is it necessary;
d ng1 n1 vmd vbi j p-acp po31 n2, d ng2 n2 vbr xx av, av-dx vbz pn31 j;
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indeed that euery man should haue sorrow, that is necessarie, but there is a difference to be found among men, arising thus:
indeed that every man should have sorrow, that is necessary, but there is a difference to be found among men, arising thus:
av cst d n1 vmd vhi n1, cst vbz j, cc-acp pc-acp vbz dt n1 pc-acp vbi vvn p-acp n2, vvg av:
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Sometime from the greatnes and smalnes of their sinnes: for as a burthen, the heauier it is the more it presseth downe;
Sometime from the greatness and smallness of their Sins: for as a burden, the Heavier it is the more it Presseth down;
av p-acp dt n1 cc n1 pp-f po32 n2: c-acp c-acp dt n1, dt jc pn31 vbz dt av-dc pn31 vvz a-acp;
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so the sinnes of men the greater they are the heauier they are, and the more they humble men and presse them down with sorrow,
so the Sins of men the greater they Are the Heavier they Are, and the more they humble men and press them down with sorrow,
av dt n2 pp-f n2 dt jc pns32 vbr dt jc pns32 vbr, cc dt av-dc pns32 j n2 cc vvi pno32 a-acp p-acp n1,
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so that according to a mans sinnes so is his sorrow. The difference of the sin makes dissimilitude in sorrow:
so that according to a men Sins so is his sorrow. The difference of the since makes dissimilitude in sorrow:
av cst vvg p-acp dt ng1 n2 av vbz po31 n1. dt n1 pp-f dt n1 vvz n1 p-acp n1:
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some mens sins are like botches that are soone cured with the pricking of a needle, others are like wounds or sores that will not be cured without the lancing of a rasor;
Some men's Sins Are like botches that Are soon cured with the pricking of a needle, Others Are like wounds or sores that will not be cured without the lancing of a razor;
d ng2 n2 vbr j n2 cst vbr av vvn p-acp dt n-vvg pp-f dt n1, n2-jn vbr j n2 cc n2 cst vmb xx vbi vvn p-acp dt j-vvg pp-f dt n1;
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so some mens sinnes are cured with a little sorrow, others must haue more. In all, the rule of Chrysostome is general:
so Some men's Sins Are cured with a little sorrow, Others must have more. In all, the Rule of Chrysostom is general:
av d ng2 n2 vbr vvn p-acp dt j n1, n2-jn vmb vhi dc. p-acp d, dt n1 pp-f np1 vbz j:
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According to the proportion of thy sinnes so should thy teares be. If thy sinne be great, greater must bee the streames of thy teares. According to the proportion of thy Sins so should thy tears be. If thy sin be great, greater must be the streams of thy tears.
vvg p-acp dt n1 pp-f po21 n2 av vmd po21 n2 vbi. cs po21 n1 vbi j, jc vmb vbi dt n2 pp-f po21 n2.
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Sometimes also there is a difference according to the present afflictions and iudgements that are vpon men, either when their afflictions are greater and their conscience agreeth with them,
Sometime also there is a difference according to the present afflictions and Judgments that Are upon men, either when their afflictions Are greater and their conscience agreeth with them,
av av pc-acp vbz dt n1 vvg p-acp dt j n2 cc n2 cst vbr p-acp n2, av-d c-crq po32 n2 vbr jc cc po32 n1 vvz p-acp pno32,
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as the cause and effect, for then a wounded spirit who can beare? or else they are lesse,
as the cause and Effect, for then a wounded Spirit who can bear? or Else they Are less,
c-acp dt n1 cc n1, c-acp cs dt j-vvn n1 r-crq vmb vvi? cc av pns32 vbr av-dc,
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and their conscience not so checking or accusing them, and then the spirit of a man will beare his infirmities, and so is his sorrow the lesse.
and their conscience not so checking or accusing them, and then the Spirit of a man will bear his infirmities, and so is his sorrow the less.
cc po32 n1 xx av vvg cc vvg pno32, cc av dt n1 pp-f dt n1 vmb vvi po31 n2, cc av vbz po31 n1 dt av-dc.
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Sometime there is a difference, because some men the Lord deferres longer before he sheweth them grace and fauour, oftentimes to proue their patience,
Sometime there is a difference, Because Some men the Lord defers longer before he shows them grace and favour, oftentimes to prove their patience,
av a-acp vbz dt n1, c-acp d n2 dt n1 vvz av-jc p-acp pns31 vvz pno32 n1 cc n1, av pc-acp vvi po32 n1,
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or to make them pray more earnestly, which maketh their sorrow the greater;
or to make them pray more earnestly, which makes their sorrow the greater;
cc pc-acp vvi pno32 vvi av-dc av-j, r-crq vvz po32 n1 dt jc;
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and another man calleth, and God sheweth him grace and fauor presentlie, that he is scarse knowne to goe by the way of sorrow to repentance.
and Another man calls, and God shows him grace and favour presently, that he is scarce known to go by the Way of sorrow to Repentance.
cc j-jn n1 vvz, cc np1 vvz pno31 n1 cc vvi av-j, cst pns31 vbz av-j vvn pc-acp vvi p-acp dt n1 pp-f n1 p-acp n1.
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So we reade of Lydia, for wee reade nothing of her sorrow, but of her conuersion.
So we read of Lydia, for we read nothing of her sorrow, but of her conversion.
av pns12 vvb pp-f np1, c-acp pns12 vvb pix pp-f po31 n1, cc-acp pp-f po31 n1.
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Lastly, there is a difference, because some men haue often bin in the schoole of repentance,
Lastly, there is a difference, Because Some men have often been in the school of Repentance,
ord, pc-acp vbz dt n1, c-acp d n2 vhb av vbn p-acp dt n1 pp-f n1,
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and haue been often humbled, others haue neuer before been humbled.
and have been often humbled, Others have never before been humbled.
cc vhb vbn av vvn, n2-jn vhb av c-acp vbn vvn.
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Now as to him that hath bin often vnder the Physitians hand, and is daily taking some of his receits, more gentle medicines are sufficient,
Now as to him that hath been often under the Physicians hand, and is daily taking Some of his receits, more gentle medicines Are sufficient,
av c-acp p-acp pno31 cst vhz vbn av p-acp dt ng1 n1, cc vbz av-j vvg d pp-f po31 n2, av-dc j n2 vbr j,
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when as he that neuer was, must haue sharper potions: so must it be with these.
when as he that never was, must have sharper potions: so must it be with these.
c-crq c-acp pns31 cst av-x vbds, vmb vhi jc n2: av vmb pn31 vbi p-acp d.
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From these or some such like causes there ariseth a difference in mens sorrowes:
From these or Some such like Causes there arises a difference in men's sorrows:
p-acp d cc d d j n2 a-acp vvz dt n1 p-acp ng2 n2:
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but howsoeuer, of euery man there is required sorrow for his sinnes, or else no remission of sinnes:
but howsoever, of every man there is required sorrow for his Sins, or Else no remission of Sins:
cc-acp c-acp, pp-f d n1 pc-acp vbz vvn n1 p-acp po31 n2, cc av dx n1 pp-f n2:
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but for the quantitie of it (for me) he must be his owne Physitian, seeing he,
but for the quantity of it (for me) he must be his own physician, seeing he,
cc-acp p-acp dt n1 pp-f pn31 (c-acp pno11) pns31 vmb vbi po31 d n1, vvg pns31,
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and not we know the greatnes of his sinnes.
and not we know the greatness of his Sins.
cc xx pns12 vvi dt n1 pp-f po31 n2.
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For euen in some diseases Physitians who prescribe the medicine, leaue the quantitie to be taken at the patients discretion.
For even in Some diseases Physicians who prescribe the medicine, leave the quantity to be taken At the patients discretion.
p-acp av-j p-acp d n2 n2 r-crq vvb dt n1, vvb dt n1 pc-acp vbi vvn p-acp dt ng1 n1.
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Then let euery man examine himselfe in this case, and if he haue found that he neuer passed by this gate of sorrow and humiliation, he can neuer come to the throne of grace.
Then let every man examine himself in this case, and if he have found that he never passed by this gate of sorrow and humiliation, he can never come to the throne of grace.
av vvb d n1 vvi px31 p-acp d n1, cc cs pns31 vhb vvn cst pns31 av-x vvd p-acp d n1 pp-f n1 cc n1, pns31 vmb av-x vvi p-acp dt n1 pp-f n1.
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Hath any man liued 20. 30. 40. or 50. yeers, and yet can neuer say that he was sorie or ashamed before God for his sinnes? he is doubtlesse in the state of impenitencie,
Hath any man lived 20. 30. 40. or 50. Years, and yet can never say that he was sorry or ashamed before God for his Sins? he is doubtless in the state of impenitency,
vhz d n1 vvd crd crd crd cc crd n2, cc av vmb av-x vvi cst pns31 vbds j cc j p-acp np1 p-acp po31 n2? pns31 vbz av-j p-acp dt n1 pp-f n1,
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and hath not receiued the remission of his sinnes, but all his sinnes from his cradle vnto this day, are written before God in a piller of marble, with a pen of iron neuer to be blotted out, vntill he haue obtained this.
and hath not received the remission of his Sins, but all his Sins from his cradle unto this day, Are written before God in a pillar of Marble, with a pen of iron never to be blotted out, until he have obtained this.
cc vhz xx vvn dt n1 pp-f po31 n2, cc-acp d po31 n2 p-acp po31 n1 p-acp d n1, vbr vvn p-acp np1 p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1 av-x pc-acp vbi vvn av, c-acp pns31 vhb vvn d.
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Then let him labour to get a heart and eyes to see his sinnes, and to applie to himselfe the curse of the law and the wrath of God, to make him seeke to God in humilitie, that he may obtaine his mercie;
Then let him labour to get a heart and eyes to see his Sins, and to apply to himself the curse of the law and the wrath of God, to make him seek to God in humility, that he may obtain his mercy;
av vvb pno31 n1 pc-acp vvi dt n1 cc n2 pc-acp vvi po31 n2, cc pc-acp vvi p-acp px31 dt n1 pp-f dt n1 cc dt n1 pp-f np1, pc-acp vvi pno31 vvi p-acp np1 p-acp n1, cst pns31 vmb vvi po31 n1;
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for vntill he be come to this condition, he deceiueth his owne heart, if he thinke he haue obtained mercie;
for until he be come to this condition, he deceiveth his own heart, if he think he have obtained mercy;
c-acp c-acp pns31 vbb vvn p-acp d n1, pns31 vvz po31 d n1, cs pns31 vvb pns31 vhb vvn n1;
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but being thus humbled, and hauing shame, sorrow, and feare, he is in the state to finde mercy, comfort, and glorie.
but being thus humbled, and having shame, sorrow, and Fear, he is in the state to find mercy, Comfort, and glory.
cc-acp vbg av vvn, cc vhg n1, n1, cc n1, pns31 vbz p-acp dt n1 pc-acp vvi n1, n1, cc n1.
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Hauing seene the inward humiliation, we must proceed to the outward, which is also double, verball, and reall. Having seen the inward humiliation, we must proceed to the outward, which is also double, verbal, and real.
vhg vvn dt j n1, pns12 vmb vvi p-acp dt j, r-crq vbz av j-jn, j, cc j.
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That which is in word is called confession. The reall belongs to the whole life and all the actions of it.
That which is in word is called Confessi. The real belongs to the Whole life and all the actions of it.
d r-crq vbz p-acp n1 vbz vvn n1. dt j vvz p-acp dt j-jn n1 cc d dt n2 pp-f pn31.
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But first I must shew that there ought to be an outward humiliation.
But First I must show that there ought to be an outward humiliation.
p-acp ord pns11 vmb vvi cst a-acp vmd p-acp vbi dt j n1.
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He that repenteth, must not only haue an inward, but an outward humiliation, not in soule, He that Repenteth, must not only have an inward, but an outward humiliation, not in soul,
pns31 cst vvz, vmb xx av-j vhi dt j, cc-acp dt j n1, xx p-acp n1,
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but in bodie, and other cariage of his life, manifested by that of Ioel: Therefore now also saith the Lord, turne you vnto me with all your heart,
but in body, and other carriage of his life, manifested by that of Joel: Therefore now also Says the Lord, turn you unto me with all your heart,
cc-acp p-acp n1, cc j-jn n1 pp-f po31 n1, vvn p-acp d pp-f np1: av av av vvz dt n1, vvb pn22 p-acp pno11 p-acp d po22 n1,
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and with fasting, and with weeping, and with mourning. and with fasting, and with weeping, and with mourning.
cc p-acp vvg, cc p-acp vvg, cc p-acp n1.
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Also by that of Isaiah: And in that day did the Lord God of hosts call vnto weeping,
Also by that of Isaiah: And in that day did the Lord God of hosts call unto weeping,
av p-acp d pp-f np1: cc p-acp d n1 vdd dt n1 np1 pp-f n2 vvb p-acp vvg,
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and mourning, and to baldnes, and to girding with sackcloth. Examples hereof are many, Dauid often repenting, humbled himselfe outwardly: and mourning, and to baldness, and to girding with Sackcloth. Examples hereof Are many, David often repenting, humbled himself outwardly:
cc n1, cc p-acp n1, cc p-acp vvg p-acp n1. n2 av vbr d, np1 av vvg, vvd px31 av-j:
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so Ahab that had but a temporarie repentance, yet he had an outward humiliation:
so Ahab that had but a temporary Repentance, yet he had an outward humiliation:
av np1 cst vhd cc-acp dt j n1, av pns31 vhd dt j n1:
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so the people of Niniuie, what outward humiliation had they? The Apostle Peter and Mary Magdalon; all of them haue beene humbled,
so the people of Nineveh, what outward humiliation had they? The Apostle Peter and Marry Magdalon; all of them have been humbled,
av dt n1 pp-f np1, r-crq j n1 vhd pns32? dt n1 np1 cc vvi np1; d pp-f pno32 vhb vbn vvn,
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as in soule, so in body, which manifest, that wheresoeuer there is true repentance, there is also the outward humiliation.
as in soul, so in body, which manifest, that wheresoever there is true Repentance, there is also the outward humiliation.
c-acp p-acp n1, av p-acp n1, r-crq j, cst c-crq pc-acp vbz j n1, pc-acp vbz av dt j n1.
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And this hath reason to confirme it;
And this hath reason to confirm it;
cc d vhz n1 pc-acp vvi pn31;
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1. because the Lord will be serued, both by the soule and the body, seeing he hath made both, and redeemed both; 1. Because the Lord will be served, both by the soul and the body, seeing he hath made both, and redeemed both;
crd p-acp dt n1 vmb vbi vvn, av-d p-acp dt n1 cc dt n1, vvg pns31 vhz vvn d, cc vvd d;
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for, Yee are bought for a price, therefore glorifie God in your bodie, and in your spirit,
for, Ye Are bought for a price, Therefore Glorify God in your body, and in your Spirit,
p-acp, pn22 vbr vvn p-acp dt n1, av vvi np1 p-acp po22 n1, cc p-acp po22 n1,
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for they are Gods. Now repentance being a part of Gods seruice, and a meanes to glorifie him, must as well be performed in bodie as soule.for they Are God's Now Repentance being a part of God's service, and a means to Glorify him, must as well be performed in body as soul.
c-acp pns32 vbr n2 av n1 vbg dt n1 pp-f npg1 n1, cc dt n2 pc-acp vvi pno31, vmb a-acp av vbi vvn p-acp n1 p-acp n1.
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2. Because as vnitie and agreement is pleasant and acceptable vnto him betwixt man and man, 2. Because as unity and agreement is pleasant and acceptable unto him betwixt man and man,
crd p-acp p-acp n1 cc n1 vbz j cc j p-acp pno31 p-acp n1 cc n1,
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so much more would it please him, that a man agree with himselfe.
so much more would it please him, that a man agree with himself.
av av-d av-dc vmd pn31 vvi pno31, cst dt n1 vvb p-acp px31.
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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,
Hence in the law was forbidden, sowing diverse seeds in the same field, making garments of half linen and half woollen, mourning in a festival time,
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as Nehemiah 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.
as Nehemiah with the Priests and Levites that instructed the people, said unto them, This day is holy unto the Lord your God, mourn not, neither weep.
c-acp np1 p-acp dt n2 cc np1 cst vvd dt n1, vvd p-acp pno32, d n1 vbz j p-acp dt n1 po22 n1, vvi xx, av-dx vvi.
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How vndecent and vnacceptable then would this disagreement be betwixt the soule and the bodie, that when the one weepeth, the other should laugh,
How undecent and unacceptable then would this disagreement be betwixt the soul and the body, that when the one weeps, the other should laugh,
c-crq j cc j av vmd d n1 vbi p-acp dt n1 cc dt n1, cst c-crq dt pi vvz, dt n-jn vmd vvi,
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when the soule is humbled with sorrow and feare, the bodie should be puffed vp and swell in ioy and pleasure?
when the soul is humbled with sorrow and Fear, the body should be puffed up and swell in joy and pleasure?
c-crq dt n1 vbz vvn p-acp n1 cc n1, dt n1 vmd vbi vvn a-acp cc vvi p-acp n1 cc n1?
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3. Because it will further his repentance, namely, for the mortification of the flesh, and the corrupt lusts of it, 3. Because it will further his Repentance, namely, for the mortification of the Flesh, and the corrupt Lustiest of it,
crd p-acp pn31 vmb av-j po31 n1, av, p-acp dt n1 pp-f dt n1, cc dt j n2 pp-f pn31,
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and bringing it into obedience to the spirit, for it requires abstinence from pleasure and abundance of diet, whatsoeuer is aboue necessitie,
and bringing it into Obedience to the Spirit, for it requires abstinence from pleasure and abundance of diet, whatsoever is above necessity,
cc vvg pn31 p-acp n1 p-acp dt n1, c-acp pn31 vvz n1 p-acp n1 cc n1 pp-f n1, r-crq vbz p-acp n1,
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yea often the abating of that.
yea often the abating of that.
uh av dt vvg pp-f d.
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That as horses, the more plentifully they are fed, the more fierce and vntractable they are,
That as Horses, the more plentifully they Are fed, the more fierce and untractable they Are,
cst p-acp n2, dt av-dc av-j pns32 vbr vvn, dt av-dc j cc j pns32 vbr,
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when as by withdrawing their prouender, they are made subiect to their rider; such is the flesh, by abundance made to rebell.
when as by withdrawing their provender, they Are made Subject to their rider; such is the Flesh, by abundance made to rebel.
c-crq c-acp p-acp vvg po32 n1, pns32 vbr vvn j-jn p-acp po32 n1; d vbz dt n1, p-acp n1 vvd pc-acp vvi.
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And as a seruant that hath too much laid vpon him more than he can vndergoe, reprocheth and reuileth his master:
And as a servant that hath too much laid upon him more than he can undergo, Reproacheth and revileth his master:
cc c-acp dt n1 cst vhz av av-d vvn p-acp pno31 av-dc cs pns31 vmb vvi, vvz cc vvz po31 n1:
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so the bellie too full, corrupts the minde and vnderstanding, as Chrysostome speaketh;
so the belly too full, corrupts the mind and understanding, as Chrysostom speaks;
av dt n1 av j, vvz dt n1 cc n1, c-acp np1 vvz;
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but when it is abated of that, it is brought into subiection of the spirit and soule. but when it is abated of that, it is brought into subjection of the Spirit and soul.
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Heere may some obiect, that our Sauiour Christ willeth men when they fast, not to looke sower as the hypocrites, Here may Some Object, that our Saviour christ wills men when they fast, not to look sour as the Hypocrites,
av vmb d n1, cst po12 n1 np1 vvz n2 c-crq pns32 av-j, xx pc-acp vvi j c-acp dt n2,
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for they dissigure their faces that they might seeme vnto men to fast; for they dissigure their faces that they might seem unto men to fast;
c-acp pns32 vvi po32 n2 cst pns32 vmd vvi p-acp n2 pc-acp vvi;
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Also that of the Prophet Ioel, Rent your hearts and not your garments, and turne vnto the Lord your God.
Also that of the Prophet Joel, Rend your hearts and not your garments, and turn unto the Lord your God.
av d pp-f dt n1 np1, vvb po22 n2 cc xx po22 n2, cc vvi p-acp dt n1 po22 n1.
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And that of Dauid, The sacrifices of God are a contrite spirit.
And that of David, The Sacrifices of God Are a contrite Spirit.
cc d pp-f np1, dt n2 pp-f np1 vbr dt j n1.
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By which places it seemeth that the Lord requireth the inward humiliation, and not the outward.
By which places it seems that the Lord requires the inward humiliation, and not the outward.
p-acp r-crq n2 pn31 vvz cst dt n1 vvz dt j n1, cc xx dt j.
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I answere, the inward is the principall which God requireth, but he will also haue the other, I answer, the inward is the principal which God requires, but he will also have the other,
pns11 vvb, dt j vbz dt n-jn r-crq np1 vvz, cc-acp pns31 vmb av vhi dt j-jn,
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and in requiring of this more principallie, he reiects not that.
and in requiring of this more principally, he rejects not that.
cc p-acp vvg pp-f d dc av-j, pns31 vvz xx d.
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The inward is more in request with God, as the outward with man, in their seruices.
The inward is more in request with God, as the outward with man, in their services.
dt j vbz av-dc p-acp n1 p-acp np1, c-acp dt j p-acp n1, p-acp po32 n2.
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Yet as man would haue both, so God will; though principallie he require the inward;
Yet as man would have both, so God will; though principally he require the inward;
av p-acp n1 vmd vhi d, av np1 vmb; cs av-j pns31 vvb dt j;
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and if he seeme to reiect the outward, the cause is, for that he findeth it seuered from the other,
and if he seem to reject the outward, the cause is, for that he finds it severed from the other,
cc cs pns31 vvb pc-acp vvi dt j, dt n1 vbz, c-acp cst pns31 vvz pn31 vvn p-acp dt n-jn,
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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;
and done in hypocrisy, which he abhors as much, as he did a dead carrion or carcase, brought to him for a sacrifice under the law, when he required living Sacrifices;
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such are these when the soule is not humbled with the bodie.
such Are these when the soul is not humbled with the body.
d vbr d q-crq dt n1 vbz xx vvn p-acp dt n1.
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Yet in some cases the outward may be omitted, as when by vsing it men shall incurre the suspition of hypocrisie,
Yet in Some cases the outward may be omitted, as when by using it men shall incur the suspicion of hypocrisy,
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and a desire of vaineglory, in which respect Christ our Sauiour forbid it.
and a desire of vainglory, in which respect christ our Saviour forbid it.
cc dt n1 pp-f n1, p-acp r-crq n1 np1 po12 n1 vvb pn31.
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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.
But rather the reproof is, Because private things Are done publicly, and such as should be betwixt God and himself, Are acted in the view of the world.
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Now for the vse of this:
Now for the use of this:
av p-acp dt n1 pp-f d:
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vpon this we may iustly feare, that many men are farre from humiliation, and so from repentance: upon this we may justly Fear, that many men Are Far from humiliation, and so from Repentance:
p-acp d pns12 vmb av-j vvi, cst d n2 vbr av-j p-acp n1, cc av p-acp n1:
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from inward, because they so much detest the outward; a thing they neither will nor doe practise:
from inward, Because they so much detest the outward; a thing they neither will nor doe practise:
p-acp j, c-acp pns32 av av-d vvi dt j; dt n1 pns32 dx vmb ccx n1 vvi:
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for we may well feare that they who doe not the lesse and the easier, will not do the greater, nor practise the harder.
for we may well Fear that they who do not the less and the Easier, will not do the greater, nor practise the harder.
c-acp pns12 vmb av vvi cst pns32 r-crq vdb xx dt av-dc cc dt jc, vmb xx vdi dt jc, ccx vvi dt jc.
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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,
Now it is a Far less and Easier thing to practise humiliation in the body then in the soul, in the members then in the heart,
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as it is easier to bend a bough, then the bodie of a tree, speciallie then the roote.
as it is Easier to bend a bough, then the body of a tree, specially then the root.
c-acp pn31 vbz jc pc-acp vvi dt n1, cs dt n1 pp-f dt n1, av-j av dt n1.
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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.
And beside, men be naturally Hypocrites, and more apt to perform the outward humiliation; which being not found, gives us fuspition that the inward is Far from them.
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2 To perswade men to labour for this, that their outward humiliation may be correspondent to the inward, 2 To persuade men to labour for this, that their outward humiliation may be correspondent to the inward,
crd pc-acp vvi n2 pc-acp vvi p-acp d, cst po32 j n1 vmb vbi j p-acp dt j,
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as we finde the apparell of men is agreeable to their coditions and course of life.
as we find the apparel of men is agreeable to their Conditions and course of life.
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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 Therefore this inward humble repentant must put on a black mourning weed, that as he is in soul and conscience cast down by the sighed of his sin,
cc av d j j j vmb vvi p-acp dt j-jn j-vvg n1, cst c-acp pns31 vbz p-acp n1 cc n1 vvd a-acp p-acp dt n1 pp-f po31 n1,
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and sense of the wrath of God;
and sense of the wrath of God;
cc n1 pp-f dt n1 pp-f np1;
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so he may behaue himselfe accordingly, and expresse his inward humiliation in all his words, deeds,
so he may behave himself accordingly, and express his inward humiliation in all his words, Deeds,
av pns31 vmb vvi px31 av-vvg, cc vvi po31 j n1 p-acp d po31 n2, n2,
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and in the whole course of his life:
and in the Whole course of his life:
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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;
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;
r-crq pns31 vmd pc-acp vvi p-acp, c-acp p-acp dt n2 a-acp, av c-acp pn31 vmb vbi av j p-acp pno31 p-acp n1 pp-f dt j;
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for the confirming and increasing of it.
for the confirming and increasing of it.
p-acp dt vvg cc vvg pp-f pn31.
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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:
For as it is in all other parts of holiness, the more they Are practised by the body in life and actium, the more they Are confirmed and increased inwardly in the soul:
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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.
so the more that a man gives himself to the use of all outward exercises of humiliation before men, the more does he humble himself in the sighed of God.
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Therefore labour for this, that thou maist increase thy true humiliation to thy comfort.
Therefore labour for this, that thou Mayest increase thy true humiliation to thy Comfort.
av n1 p-acp d, cst pns21 vm2 vvi po21 j n1 p-acp po21 n1.
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All this while I speake of particular and ordinarie outward humiliation and repentance, which is not necessarily required that it should be done publikely.
All this while I speak of particular and ordinary outward humiliation and Repentance, which is not necessarily required that it should be done publicly.
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It is a thing that hath beene obserued in many, that they breake forth into teares and sighings in the congregation;
It is a thing that hath been observed in many, that they break forth into tears and sighings in the congregation;
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I simplie condemne it not, I would iudge charitablie of it:
I simply condemn it not, I would judge charitably of it:
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but yet if I may aduise them, I thinke it fit they abstaine from such outward things in publike place,
but yet if I may advise them, I think it fit they abstain from such outward things in public place,
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and doe it betwixt God and themselues, rather when they are alone, knowing not what construction others may make of it.
and do it betwixt God and themselves, rather when they Are alone, knowing not what construction Others may make of it.
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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,
Sighs may come suddenly upon a man, but to do as Some do, to fit in the face of the preacher one Whole hour together s•ghing and sobbing,
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and their eies sh•l of teares, will breede some suspitions, as if they did it to be seene of men.
and their eyes sh•l of tears, will breed Some suspicions, as if they did it to be seen of men.
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Let particular mourning then be in the secret chamber betwixt God and thy selfe;
Let particular mourning then be in the secret chamber betwixt God and thy self;
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but when the whole congregation hath cause of mourning, and doth sanctifie an assemblie for that end, it may well be done,
but when the Whole congregation hath cause of mourning, and does sanctify an assembly for that end, it may well be done,
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and ought to be performed of particular men in the publike place, neither can it be iustlie censured in an euill sense.
and ought to be performed of particular men in the public place, neither can it be justly censured in an evil sense.
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Now to the particulars of this humiliation, and first of that which is in word, which is called Confession. Now to the particulars of this humiliation, and First of that which is in word, which is called Confessi.
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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. Confessi of Sins is a part of humiliation, and ever joined with true Repentance, they can not be truly humbled and Repent, who confess not their Sins unto God.
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And they who repent, must and doe confesse. Hence is that saying of Salomon: He that hideth his sinnes shall not prosper:
And they who Repent, must and do confess. Hence is that saying of Solomon: He that Hideth his Sins shall not prosper:
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but he that confesseth and forsaketh them, shall haue mercie. Thus Dauid confesseth his sinnes vnto God, and saith:but he that Confesses and Forsaketh them, shall have mercy. Thus David Confesses his Sins unto God, and Says:
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Against thee, against thee onely haue I sinned and done euill in thy sight: Behold I was borne in sinne, and in iniquitie hath my mother conceiuedme. Against thee, against thee only have I sinned and done evil in thy sighed: Behold I was born in sin, and in iniquity hath my mother conceiuedme.
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So the same Dauid, after he had sinned by numbring the people, and was touched in heart for it, he confessed vnto the Lord that hee had sinned exceedingly in that hee had done:
So the same David, After he had sinned by numbering the people, and was touched in heart for it, he confessed unto the Lord that he had sinned exceedingly in that he had done:
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so Nehemiah bewailing the captiuitie of Ierusalem, said, We haue grieuouslie sinned against thee, and haue not kept thy commandements,
so Nehemiah bewailing the captivity of Ierusalem, said, We have grievously sinned against thee, and have not kept thy Commandments,
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nor the slatures, nor the iudgements which thou comm•odest thy seruant Moses. nor the slatures, nor the Judgments which thou comm•odest thy servant Moses.
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So Danel confessed and said, We haue sinned, and haue committed iniquitie, and haue done wickedly,
So Daniel confessed and said, We have sinned, and have committed iniquity, and have done wickedly,
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yea we haue rebelled and departed from thy precepts, and from thy indecent. Now the reason of this truth is, first, because confession is a part of humiliation, yea we have rebelled and departed from thy Precepts, and from thy indecent. Now the reason of this truth is, First, Because Confessi is a part of humiliation,
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For euery man is charie of his owne credit and estimation, and cannot indure, from any other to heare any thing that may impaire the same:
For every man is chary of his own credit and estimation, and cannot endure, from any other to hear any thing that may impair the same:
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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.
but it is utterly against his own stomach, to utter any thing any Way tending to his own disgrace, to cast mire in his own face.
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Hence he couereth his faults by all meanes possible; but if he cannot stay that, hee will be sure to keepe his owne counsell.
Hence he Covereth his Faults by all means possible; but if he cannot stay that, he will be sure to keep his own counsel.
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So that whensoeuer a man is brought willingly and plainely to confesse his sins, it is a great argument and proofe of his humiliation.
So that whensoever a man is brought willingly and plainly to confess his Sins, it is a great argument and proof of his humiliation.
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2. Because there is no repentance without this, for he will neuer forsake and turne from his sinnes, who wil not confesse then: 2. Because there is no Repentance without this, for he will never forsake and turn from his Sins, who will not confess then:
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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;
for as it is with the body, he that will not confess to the physician the meat where of he surfeited, it is apparent he never means to forsake that meat;
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so hee that will not confesse his sinnes and acknowledge that to be the cause of his hurt, will neuer come to forsake them.
so he that will not confess his Sins and acknowledge that to be the cause of his hurt, will never come to forsake them.
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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, 3. Because there will be no pardon Else, for God covers, when men vn• … ver and acknowledge, he Justifies when men condemn, he Pardons when men accuse themselves,
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And if any man pleade non est of act•m, and denie his deed and his debt there is no reason he should haue the 〈 ◊ 〉 of grace.
And if any man plead non est of act•m, and deny his deed and his debt there is no reason he should have the 〈 ◊ 〉 of grace.
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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.Q. To whom must this Confessi be made? Ans. To God But is the• … no Confessi At all to be made 〈 ◊ 〉 Yes there is • … civil Confessi, and an Enclesiasticall Confessi.
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Ciuill confession is when a malefactor confesseth to the Iudge, a seruant to his master, or a child to his father.
Civil Confessi is when a Malefactor Confesses to the Judge, a servant to his master, or a child to his father.
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So Achan confessed to Iosuah, Gehazi confessed to his master.
So achan confessed to Joshua, Gehazi confessed to his master.
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But there is besides another ciuill confession, when one man confesseth vnto another an offence committed against him, which is also lawfull,
But there is beside Another civil Confessi, when one man Confesses unto Another an offence committed against him, which is also lawful,
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and taught by the Apostle S. Iames when he saith, Acknowleege your faults one to another:
and taught by the Apostle S. James when he Says, Acknowleege your Faults one to Another:
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which is not meant of a sacramentall confession, as the Papists would haue it, witnes euen their owne Cardinal Caietan, who in his Commentarie vpon that place obserueth, that it cannot be vnderstood of the sacrament of Confession,
which is not meant of a sacramental Confessi, as the Papists would have it, witness even their own Cardinal Caietan, who in his Commentary upon that place observeth, that it cannot be understood of the sacrament of Confessi,
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because the Apostle doth not say, acknowledge your faults to the Priest, but one to another:
Because the Apostle does not say, acknowledge your Faults to the Priest, but one to Another:
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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.
Therefore the meaning of the Apostle is, that when a man lies sick, to the intent that they come to visit him, may the more earnestly pray for him, there should pass a mutual Confessi of the offences committed one against Another.
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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,
The Ecclesiastical Confessi is, when a man hath committed Some public offence, as adultery, or perjury, etc. he is censured by the Church to stand in an appointed place in the public assembly,
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and in a publike maner to make confession of his fault, and to •estifie his repentance, that the congregation may be satisfied,
and in a public manner to make Confessi of his fault, and to •estifie his Repentance, that the congregation may be satisfied,
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and he receiued into their fauour and loue againe.
and he received into their favour and love again.
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Q. But is there none other particular confession? Ans. There is no other of any absolute necessitie,Q. But is there none other particular Confessi? Ans. There is no other of any absolute necessity,
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but by consequence it may be necessarie, that is, when a man is distracted in his minde and is discomforted,
but by consequence it may be necessary, that is, when a man is distracted in his mind and is discomforted,
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and can finde no comfort in himselfe, nor is able to apply vnto himself the comforts of God, he is bound to confesse his griefe to some who is able to applie vnto him the promises of the Gospel,
and can find no Comfort in himself, nor is able to apply unto himself the comforts of God, he is bound to confess his grief to Some who is able to apply unto him the promises of the Gospel,
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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,
for the delaying of his spiritual malady, as much as a man that is bodily sick and cannot cure himself, is bound to send for a physician,
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and shew him his griefe, that he may helpe to cure him.
and show him his grief, that he may help to cure him.
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But so, as he is not bound to any one man, or that he must needes be a Preacher or a Minister,
But so, as he is not bound to any one man, or that he must needs be a Preacher or a Minister,
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so he make choice of an able man, well experienced, trustie and secret:
so he make choice of an able man, well experienced, trusty and secret:
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for often times in the matter of conscience, or distraction of minde, a priuate man may giue more comfort then many a good Preacher.
for often times in the matter of conscience, or distraction of mind, a private man may give more Comfort then many a good Preacher.
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As in the bodie, in many diseases an experienced man who hath been subiect to,
As in the body, in many diseases an experienced man who hath been Subject to,
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and cured of them, can better tell how to helpe and cure another, then a learned Physitian, who is without that homebred experience:
and cured of them, can better tell how to help and cure Another, then a learned physician, who is without that Homebred experience:
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so many a priuate man, by his owne experience of the terrors of his conscience,
so many a private man, by his own experience of the terrors of his conscience,
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and the gratious comforts he found from God in due time, can better tell how to administer a word of comfort,
and the gracious comforts he found from God in due time, can better tell how to administer a word of Comfort,
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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:
and shall more fitly do it, then many a learned. Minister, who never had the like terrors, and so not the like experience. As the Apostle speaks generally:
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God hath comforted vs 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. God hath comforted us in all our tribulation, that we may be able to Comfort them which Are in any tribulation, by the Comfort wherewith we our selves Are comforted of God.
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And this confession wee speake of is a necessarie thing, for all such as bee in the condition mentioned,
And this Confessi we speak of is a necessary thing, for all such as be in the condition mentioned,
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whether they be learned, or ignorant, whether of the Laitie, or of the Clergie, euen to one as well as to another.
whither they be learned, or ignorant, whither of the Laity, or of the Clergy, even to one as well as to Another.
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For oftentimes it may fall to a Minister to haue this trouble of conscience, and distraction of mind,
For oftentimes it may fallen to a Minister to have this trouble of conscience, and distraction of mind,
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so that he shall not be able to administer comfort to himselfe.
so that he shall not be able to administer Comfort to himself.
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Basil hath such a saying, That a Physitian (bee hee neuer so skilfull or expert) yet being fallen into some disease, may by reason of the passion or extremitie of his sicknes, which may breed and bring obliuion of his Art, be often not able to helpe himselfe,Basil hath such a saying, That a physician (bee he never so skilful or expert) yet being fallen into Some disease, may by reason of the passion or extremity of his sickness, which may breed and bring oblivion of his Art, be often not able to help himself,
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but bee forced to seeke helpe of another:
but be forced to seek help of Another:
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so a Minister may be in that condition, that he may be driuen to seeke helpe and comfort of another man,
so a Minister may be in that condition, that he may be driven to seek help and Comfort of Another man,
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and so had need to confesse as well as another.
and so had need to confess as well as Another.
cc av vhd n1 pc-acp vvi c-acp av c-acp j-jn.
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But some will demand what I think of the confession of Poperie, which is pressed vpon men to be made of al sins,
But Some will demand what I think of the Confessi of Popery, which is pressed upon men to be made of all Sins,
p-acp d vmb vvi r-crq pns11 vvb pp-f dt n1 pp-f n1, r-crq vbz vvn p-acp n2 pc-acp vbi vvn pp-f d n2,
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and that to a Priest vpon paine of damnation.
and that to a Priest upon pain of damnation.
cc cst p-acp dt n1 p-acp n1 pp-f n1.
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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: I think of it as an excellent policy, and full of humane Wisdom, and as the greatest means for the upholding of Popery, that the world affordeth, except the Inquisition:
pns11 vvb pp-f pn31 p-acp dt j n1, cc j pp-f j n1, cc p-acp dt js n2 p-acp dt vvg pp-f n1, cst dt n1 vvz, c-acp dt n1:
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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,
for by this means they know the hearts, affections and dispositions of men, by which they can tell how to provide for themselves, either for the greater increasing of themselves,
c-acp p-acp d n2 pns32 vvb dt n2, n2 cc n2 pp-f n2, p-acp r-crq pns32 vmb vvi c-crq pc-acp vvi p-acp px32, av-d p-acp dt jc n-vvg pp-f px32,
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or for the preuenting of a mischiefe comming vpon them:
or for the preventing of a mischief coming upon them:
cc p-acp dt vvg pp-f dt n1 vvg p-acp pno32:
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but for the thing it self, there is no tittle in the Scripture to prooue it:
but for the thing it self, there is no tittle in the Scripture to prove it:
cc-acp p-acp dt n1 pn31 n1, pc-acp vbz dx n1 p-acp dt n1 pc-acp vvi pn31:
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for that in the Epistle of Iames they are at a iarre among themselues about the meaning of it.
for that in the Epistle of James they Are At a jar among themselves about the meaning of it.
c-acp cst p-acp dt n1 pp-f np1 pns32 vbr p-acp dt n1 p-acp px32 p-acp dt n1 pp-f pn31.
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It is true that Bellarmine doth presse it to this purpose:
It is true that Bellarmine does press it to this purpose:
pn31 vbz j cst np1 vdz vvi pn31 p-acp d n1:
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but the words are so pregnant for a brotherlike and mutuall confession of one man to another,
but the words Are so pregnant for a brotherlike and mutual Confessi of one man to Another,
cc-acp dt n2 vbr av j p-acp dt j cc j n1 pp-f crd n1 p-acp j-jn,
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for the forgiuing of priuate iniuries, that both Cardinall Caietane, and Scotus confessed the same. And for the thing it selfe;
for the forgiving of private injuries, that both Cardinal Cajetan, and Scotus confessed the same. And for the thing it self;
p-acp dt j-vvg pp-f j n2, cst d n1 vvn, cc np1 vvd dt d. cc p-acp dt n1 pn31 n1;
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it was a custome in the Church sometimes;
it was a custom in the Church sometime;
pn31 vbds dt n1 p-acp dt n1 av;
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but it happened that there was a noble Matron dishonoured by a Deacon in the Church of Constantinople, which thing highly displeased the people.
but it happened that there was a noble Matron dishonoured by a Deacon in the Church of Constantinople, which thing highly displeased the people.
cc-acp pn31 vvd cst pc-acp vbds dt j n1 vvn p-acp dt n1 p-acp dt n1 pp-f np1, r-crq n1 av-j vvn dt n1.
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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:
Whereupon Nectarius Bishop then and there by the consent of the Bishops of that time and the rest, did Abolah it out of the Church:
c-crq np1 n1 av cc a-acp p-acp dt n1 pp-f dt n2 pp-f d n1 cc dt n1, vdd vvi pn31 av pp-f dt n1:
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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,
and if it were abolished for that one fact, how much more should it be abolished for so many of the like committed in popery, which is the very nursery of all uncleanness? And Therefore to conclude,
cc cs pn31 vbdr vvn p-acp d crd n1, c-crq d dc vmd pn31 vbi vvn p-acp av d pp-f dt av-j vvn p-acp n1, r-crq vbz dt j n1 pp-f d n1? cc av pc-acp vvi,
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as Augustine said, What haue I to do with men, that I shuld make confession to them,
as Augustine said, What have I to do with men, that I should make Confessi to them,
c-acp np1 vvd, q-crq vhb pns11 pc-acp vdi p-acp n2, cst pns11 vmd vvi n1 p-acp pno32,
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as if they could heale all my sores? It is a curious kind of people, to search into other mens liues,
as if they could heal all my sores? It is a curious kind of people, to search into other men's lives,
c-acp cs pns32 vmd vvi d po11 n2? pn31 vbz dt j n1 pp-f n1, pc-acp vvi p-acp j-jn ng2 n2,
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but most slothfull to reforme and correct their owne. but most slothful to reform and correct their own.
cc-acp ds j pc-acp vvi cc vvi po32 d.
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Could euer any man haue 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,
Could ever any man have prophesied more truly of the Priest of popery? being such a curious kind of people, whose labour is to know other men's states and Sins,
vmd av d n1 vhb vvn av-dc av-j pp-f dt n1 pp-f n1? vbg av-d dt j n1 pp-f n1, rg-crq n1 vbz pc-acp vvi j-jn ng2 n2 cc n2,
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but are carelesse to know their own, and most sluggish and negligent to reforme their owne.
but Are careless to know their own, and most sluggish and negligent to reform their own.
cc-acp vbr j pc-acp vvi po32 d, cc av-ds j cc j pc-acp vvi po32 d.
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These things thus explained, wee must now come to the vse.
These things thus explained, we must now come to the use.
d n2 av vvn, pns12 vmb av vvi p-acp dt n1.
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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. First, it may well be Thought that many men Are sarre from Repentance, seeing they Are Far from this duty and part of humiliation, I mean Confessi.
ord, pn31 vmb av vbi vvn cst d n2 vbr av-j p-acp n1, vvg pns32 vbr av-j p-acp d n1 cc n1 pp-f n1, pns11 vvb n1.
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It may be generallie, that they are sinners as other men, they will not stand with you to confesse, but not in particulars;
It may be generally, that they Are Sinners as other men, they will not stand with you to confess, but not in particulars;
pn31 vmb vbi av-j, cst pns32 vbr n2 p-acp j-jn n2, pns32 vmb xx vvi p-acp pn22 pc-acp vvi, cc-acp xx p-acp n2-j;
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which commeth partly out of the loue of themselues, and partly out of the loue of their sinnes.
which comes partly out of the love of themselves, and partly out of the love of their Sins.
r-crq vvz av av pp-f dt n1 pp-f px32, cc av av pp-f dt n1 pp-f po32 n2.
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Therfore Iob saith, I haue not hid my sinnes as Adam, concealing mine iniquitie in my bosome: The latter part Tremelius readeth:
Therefore Job Says, I have not hid my Sins as Adam, concealing mine iniquity in my bosom: The latter part Tremelius readeth:
av np1 vvz, pns11 vhb xx vvn po11 n2 p-acp np1, vvg po11 n1 p-acp po11 n1: dt d n1 np1 vvz:
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hiding my iniquitie out of my selfe loue. hiding my iniquity out of my self love.
vvg po11 n1 av pp-f po11 n1 n1.
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As if he should say, selfe loue is the principall thing why men smother their sinnes, and do not confesse them.
As if he should say, self love is the principal thing why men smother their Sins, and do not confess them.
c-acp cs pns31 vmd vvi, n1 n1 vbz dt j-jn n1 c-crq n2 vvb po32 n2, cc vdb xx vvi pno32.
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But in most men there is a more impossibility vnto this dutie, because they know good and euill, sinne and righteousnes no further,
But in most men there is a more impossibility unto this duty, Because they know good and evil, sin and righteousness no further,
p-acp p-acp ds n2 pc-acp vbz dt av-dc n1 p-acp d n1, c-acp pns32 vvb j cc j-jn, n1 cc n1 av-dx av-jc,
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then they haue 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:
then they have by that Light and knowledge which remains in them, since the creation, nay in many of them that is darkened by custom and other corruption:
cs pns32 vhb p-acp d n1 cc n1 r-crq vvz p-acp pno32, c-acp dt n1, uh-x p-acp d pp-f pno32 cst vbz vvn p-acp n1 cc j-jn n1:
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but as for the law of God, where they should indeed see themselues, they are altogether ignorant, and will not looke into it,
but as for the law of God, where they should indeed see themselves, they Are altogether ignorant, and will not look into it,
cc-acp c-acp p-acp dt n1 pp-f np1, c-crq pns32 vmd av vvi px32, pns32 vbr av j, cc vmb xx vvi p-acp pn31,
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neither of themselues take the paines, so they will not indure the reproofes of their Ministers,
neither of themselves take the pains, so they will not endure the reproofs of their Ministers,
av-dx pp-f px32 vvi dt n2, av pns32 vmb xx vvi dt n2 pp-f po32 n2,
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nor be shewed their sinnes, but are like many prodigall wasters, who run so farre in bookes, that they cannot abide to haue a bill of accounts brought them;
nor be showed their Sins, but Are like many prodigal wasters, who run so Far in books, that they cannot abide to have a bill of accounts brought them;
ccx vbi vvn po32 n2, cc-acp vbr av-j d j-jn n2, r-crq vvb av av-j p-acp n2, cst pns32 vmbx vvi pc-acp vhi dt n1 pp-f n2 vvd pno32;
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and like a timorous and foolish patient, which finding his wound to bee very deepe, would not endure the Chirurgion:
and like a timorous and foolish patient, which finding his wound to be very deep, would not endure the Chirurgeon:
cc av-j dt j cc j n1, r-crq vvg po31 n1 pc-acp vbi av j-jn, vmd xx vvi dt n1:
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whereon what ensueth but a festering of the part, and a dangering of the whole bodie? So to these damnation ensueth,
whereon what ensueth but a festering of the part, and a dangering of the Whole body? So to these damnation ensueth,
c-crq r-crq vvz p-acp dt vvg pp-f dt n1, cc dt vvg pp-f dt j-jn n1? av p-acp d n1 vvz,
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because they cannot repent, seeing they cannot confesse.
Because they cannot Repent, seeing they cannot confess.
c-acp pns32 vmbx vvi, vvg pns32 vmbx vvi.
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If any thinke this is hard, and false that a man should be condemned for this, seeing Dauid saith, Who can vnderstand his faults;
If any think this is hard, and false that a man should be condemned for this, seeing David Says, Who can understand his Faults;
cs d vvb d vbz j, cc j cst dt n1 vmd vbi vvn p-acp d, vvg np1 vvz, r-crq vmb vvi po31 n2;
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I answere, that for him that doth his best ondeuour to know his sinnes, and keepes a day booke for his spirituall estate,
I answer, that for him that does his best ondeuour to know his Sins, and keeps a day book for his spiritual estate,
pns11 vvb, cst p-acp pno31 cst vdz po31 js n1 pc-acp vvi po31 n2, cc vvz dt n1 n1 p-acp po31 j n1,
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as for his worldly, if he know not many sinnes and neuer confesse them, yet hath a particular repentance & confession of his knowne sinnes,
as for his worldly, if he know not many Sins and never confess them, yet hath a particular Repentance & Confessi of his known Sins,
c-acp p-acp po31 j, cs pns31 vvb xx d n2 cc av-x vvb pno32, av vhz dt j n1 cc n1 pp-f po31 j-vvn n2,
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and would no lesse repent and confesse the other, if he might come to the knowledge of them;
and would no less Repent and confess the other, if he might come to the knowledge of them;
cc vmd av-dx av-dc vvi cc vvi dt n-jn, cs pns31 vmd vvi p-acp dt n1 pp-f pno32;
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from him God will accept a generall confession and repentance for such as bee not knowne.
from him God will accept a general Confessi and Repentance for such as be not known.
p-acp pno31 np1 vmb vvi dt j n1 cc n1 p-acp d c-acp vbb xx vvn.
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As Dauid in the same place: Clense me from fecret faults.
As David in the same place: Cleanse me from fecret Faults.
p-acp np1 p-acp dt d n1: vvb pno11 p-acp j-jn n2.
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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,
But for Others who Are wilfully, and more then negligently ignorant of their estate and Sins, they shall not be accepted, by a general Repentance,
cc-acp p-acp n2-jn r-crq vbr av-j, cc av-dc av av-j j pp-f po32 n1 cc n2, pns32 vmb xx vbi vvn, p-acp dt j n1,
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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.
Because they never Repent truly of known Sins, for if they did, then would they Repent them of that ignorance, and seek to reform it.
c-acp pns32 av-x vvb av-j a-acp vvn n2, c-acp cs pns32 vdd, av vmd pns32 vvi pno32 pp-f d n1, cc vvb pc-acp vvi pn31.
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The second vse doth teach men to practise this dutie, to goe to God and to confesse to him, The second use does teach men to practise this duty, to go to God and to confess to him,
dt ord n1 vdz vvi n2 pc-acp vvi d n1, pc-acp vvi p-acp np1 cc pc-acp vvi p-acp pno31,
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and against themselues their owne sinnes;
and against themselves their own Sins;
cc p-acp px32 po32 d n2;
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this is the way to pardon, so that howsoeuer the prouerbe is, Confesse and be hauged,
this is the Way to pardon, so that howsoever the proverb is, Confess and be hauged,
d vbz dt n1 pc-acp vvi, av cst c-acp dt n1 vbz, vvb cc vbi vvn,
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yet without this there is no repentance; and here it is true, Confesse and be saued.
yet without this there is no Repentance; and Here it is true, Confess and be saved.
av p-acp d pc-acp vbz dx n1; cc av pn31 vbz j, vvb cc vbi vvn.
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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:
Therefore should they not let shame or any thing Else keep them from this duty, but shame themselves, seeing they may say of themselves as Augustine of himself:
av vmd pns32 xx vvi n1 cc d n1 av vvi pno32 p-acp d n1, cc-acp vvb px32, vvg pns32 vmb vvi pp-f px32 c-acp np1 pp-f px31:
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I was not ashamed to professe my blasphemies before men, and my barking against thee. I was not ashamed to profess my Blasphemies before men, and my barking against thee.
pns11 vbds xx j pc-acp vvi po11 n2 p-acp n2, cc po11 n-vvg p-acp pno21.
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And so now they should not be ashamed to shame themselues before God by consossing and accusing themselues.
And so now they should not be ashamed to shame themselves before God by consossing and accusing themselves.
cc av av pns32 vmd xx vbi j pc-acp vvi px32 p-acp np1 p-acp vvg cc vvg px32.
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And in this duty this repentant must know, that there is required of him that hee bee an examiner, an informer, and a Iudge.
And in this duty this repentant must know, that there is required of him that he be an examiner, an informer, and a Judge.
cc p-acp d n1 d j vmb vvi, cst pc-acp vbz vvn pp-f pno31 cst pns31 vbb dt n1, dt n1, cc dt n1.
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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.
First, an examiner, he must examine himself, and search his ways, without which there can be no knowledge of himself and his own wretched estate.
ord, dt n1, pns31 vmb vvi px31, cc vvi po31 n2, p-acp r-crq a-acp vmb vbi dx n1 pp-f px31 cc po31 d j n1.
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Thus they holy Ghost by Ieremie saith, Let vs search and trie our waies and turne againe to the Lord:
Thus they holy Ghost by Ieremie Says, Let us search and try our ways and turn again to the Lord:
av pns32 j n1 p-acp np1 vvz, vvb pno12 vvi cc vvi po12 n2 cc vvi av p-acp dt n1:
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No returning but after a search, which euery one knowes that euer did repent. Likewise this is that the Prophet Zephanie hath:
No returning but After a search, which every one knows that ever did Repent. Likewise this is that the Prophet Zephaniah hath:
dx vvg p-acp p-acp dt n1, r-crq d pi vvz d av vdd vvi. av d vbz d dt n1 n1 vhz:
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Gather your selues, euen gather you O nation not worthie to be beloued; Gather your selves, even gather you Oh Nation not worthy to be Beloved;
vvb po22 n2, av vvb pn22 uh n1 xx j pc-acp vbi vvn;
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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,
where a word is used which signifies to search narrowly, as a man would do that Searches for gold in a mine of earth, where much earth is,
c-crq dt n1 vbz vvn r-crq vvz pc-acp vvi av-j, c-acp dt n1 vmd vdi cst vvz p-acp n1 p-acp dt png11 pp-f n1, c-crq d n1 vbz,
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and but a very little gold oare:
and but a very little gold oar:
cc p-acp dt j j n1 n1:
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noting that it is not enough to find out grosse and palpable sinnes, but euen those which are accounted lesse,
noting that it is not enough to find out gross and palpable Sins, but even those which Are accounted less,
vvg cst pn31 vbz xx av-d pc-acp vvi av j cc j n2, cc-acp av d r-crq vbr vvn av-dc,
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and to espie secret faults and priuie corruptions.
and to espy secret Faults and privy corruptions.
cc pc-acp vvi j-jn n2 cc j n2.
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And in this search he that would doe it as he ought, must first find out two things which the world dreames not of.
And in this search he that would do it as he ought, must First find out two things which the world dreams not of.
cc p-acp d n1 pns31 cst vmd vdi pn31 c-acp pns31 vmd, vmb ord vvi av crd n2 r-crq dt n1 n2 xx pp-f.
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The first, that the guiltines of Adams sinne is his sin, in eating the forbidden fruit,
The First, that the guiltiness of Adams sin is his since, in eating the forbidden fruit,
dt ord, cst dt n1 pp-f npg1 n1 vbz po31 n1, p-acp vvg dt j-vvn n1,
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and that he stands to answere for it before God because hee was in his loines:
and that he Stands to answer for it before God Because he was in his loins:
cc cst pns31 vvz pc-acp vvi p-acp pn31 p-acp np1 c-acp pns31 vbds p-acp po31 n2:
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As Saint Paul saith, That as by one man sinne entred into the world, and death went ouer all ment,
As Saint Paul Says, That as by one man sin entered into the world, and death went over all meant,
p-acp n1 np1 vvz, cst a-acp p-acp crd n1 n1 vvn p-acp dt n1, cc n1 vvd p-acp d vvd,
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forasmuch as all men haue sinned. forasmuch as all men have sinned.
av c-acp d n2 vhb vvn.
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2 That in euery man by nature are the seeds of all sinne, euen in the best natured man:
2 That in every man by nature Are the seeds of all sin, even in the best natured man:
crd d p-acp d n1 p-acp n1 vbr dt n2 pp-f d n1, av p-acp dt js j-vvn n1:
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for what is else original sinne, but a want, not of sinne, but of all good inclination,
for what is Else original sin, but a want, not of sin, but of all good inclination,
p-acp r-crq vbz av j-jn n1, cc-acp dt n1, xx pp-f n1, cc-acp pp-f d j n1,
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and want of all goodnes, and a depriuation & pronenesse not to some but to all euils,
and want of all Goodness, and a deprivation & proneness not to Some but to all evils,
cc n1 pp-f d n1, cc dt n1 cc n1 xx p-acp d cc-acp p-acp d n2-jn,
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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 vs, that they find in their natures,
and not the proneness, but the seed and spaune of all, even of the sin against the Holy Ghost? And that even the best and most regenerate men will tell us, that they find in their nature's,
cc xx dt n1, cc-acp dt n1 cc n1 pp-f d, av pp-f dt n1 p-acp dt j n1? cc cst av-j dt js cc av-ds j-vvn n2 vmb vvi pno12, cst pns32 vvb p-acp po32 n2,
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an inclination to the most foullest sins in the world, if shame, feare, or the grace of God did not restraine them;
an inclination to the most foullest Sins in the world, if shame, Fear, or the grace of God did not restrain them;
dt n1 p-acp dt av-ds js n2 p-acp dt n1, cs n1, vvb, cc dt n1 pp-f np1 vdd xx vvi pno32;
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who know well enough what adoe they haue with their corrupt natures, to keepe them within the compasse of obedience.
who know well enough what ado they have with their corrupt nature's, to keep them within the compass of Obedience.
q-crq vvb av av-d r-crq n1 pns32 vhb p-acp po32 j n2, pc-acp vvi pno32 p-acp dt n1 pp-f n1.
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That so with Augustine, they account, All those sinner, from which Godkept them, that they did not commit,
That so with Augustine, they account, All those sinner, from which Godkept them, that they did not commit,
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as if hee had pardoned them to them. as if he had pardoned them to them.
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And when they see the foule sinnes of others, they thinke that these would haue been their sins also if Gods grace had not preuented them.
And when they see the foul Sins of Others, they think that these would have been their Sins also if God's grace had not prevented them.
cc c-crq pns32 vvb dt j n2 pp-f n2-jn, pns32 vvb cst d vmd vhi vbn po32 n2 av cs n2 n1 vhd xx vvn pno32.
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And these when a man hath found by search, then must he looke to his sinnes committed indeed and whereinto he is sallen.
And these when a man hath found by search, then must he look to his Sins committed indeed and whereinto he is sallen.
cc d c-crq dt n1 vhz vvn p-acp n1, av vmb pns31 vvi p-acp po31 n2 vvn av cc c-crq pns31 vbz vvn.
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And in this search it is not enough that he finde out workes of his hands,
And in this search it is not enough that he find out works of his hands,
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and words of his mouth, but the thoughts & imaginations of his heart.
and words of his Mouth, but the thoughts & Imaginations of his heart.
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Seeing repentance must be, the change of the whole man, of the inward as well as the outward.
Seeing Repentance must be, the change of the Whole man, of the inward as well as the outward.
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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 if these, then the least of a men life. And this is not to be found out by consulting with Satan, his own Flesh,
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and the world, who are all deceitfull counsellers, and helpers, and will tell a man all is well.
and the world, who Are all deceitful Counsellers, and helpers, and will tell a man all is well.
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But he must behold himselfe in the law, which is the true glasse and flatters none, which is the perfect rule and will shew euery fault,
But he must behold himself in the law, which is the true glass and flatters none, which is the perfect Rule and will show every fault,
p-acp pns31 vmb vvi px31 p-acp dt n1, r-crq vbz dt j n1 cc vvz pix, r-crq vbz dt j n1 cc vmb vvi d n1,
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and all things which are couered.
and all things which Are covered.
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And by that time he hath made this search, he will haue prouided enough to play the part of an informer by, hauing matter enough to draw vp a bill againft himselfe, & an inditement:
And by that time he hath made this search, he will have provided enough to play the part of an informer by, having matter enough to draw up a bill againft himself, & an indictment:
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which hee must doe, accusing himselfe before God, by making a simple, plaine, and full confession, al excuses, pretences,
which he must do, accusing himself before God, by making a simple, plain, and full Confessi, all excuses, pretences,
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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,
and shifts being laid aside, without either concealing any sin (that he can come to the knowledge of by all his search) though it be never so great and heinous,
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or omitting the circumstances, whereby the hainousnes of it may be aggrauated, as time, place, and manner of knowledge, or presumption, or obstinat malice.
or omitting the Circumstances, whereby the hainousnes of it may be aggravated, as time, place, and manner of knowledge, or presumption, or obstinate malice.
cc vvg dt n2, c-crq dt n1 pp-f pn31 vmb vbi vvd, c-acp n1, n1, cc n1 pp-f n1, cc n1, cc j n1.
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As Dauid confesseth of himselfe, I know mine iniquities and my sinne is euer before me.
As David Confesses of himself, I know mine iniquities and my sin is ever before me.
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Against thee, against thee only haue I sinned and done euill in thy sight, that thou maist be inst when thou speakest, and pure when thou judgest.
Against thee, against thee only have I sinned and done evil in thy sighed, that thou Mayest be inst when thou Speakest, and pure when thou Judges.
p-acp pno21, p-acp pno21 av-j vhb pns11 vvn cc vdn n-jn p-acp po21 n1, cst pns21 vm2 vbi j c-crq pns21 vv2, cc j c-crq pns21 vv2.
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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:Behold I was born in sin, and in iniquity hath my mother conceived me. The same may we Learn by the Exampl of Ezra, who said:
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O my God I am confounded and ashamed to lift vp mine eies vnto thee my God, Oh my God I am confounded and ashamed to lift up mine eyes unto thee my God,
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for our iniquities are increased ouer our head, and our trespasse is grown vp vnto the heauen.
for our iniquities Are increased over our head, and our trespass is grown up unto the heaven.
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And by this time shall he haue iust cause to ascend from the barre to the bench,
And by this time shall he have just cause to ascend from the bar to the bench,
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and there play the part of a Iudge against himselfe to giue sentence of himselfe, condemning himselfe, not to imprisonment,
and there play the part of a Judge against himself to give sentence of himself, condemning himself, not to imprisonment,
cc pc-acp vvi dt n1 pp-f dt n1 p-acp px31 pc-acp vvi n1 pp-f px31, vvg px31, xx p-acp n1,
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or to the gallies or to any such slauerie, but to hell, death, and damnation:
or to the galleys or to any such slavery, but to hell, death, and damnation:
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not as the prodigall sonne onely, who said I will rise and goe to my father and say vnto him, father, I haue sinned against heauen and before thee,
not as the prodigal son only, who said I will rise and go to my father and say unto him, father, I have sinned against heaven and before thee,
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and am no more worthie to bee called thy sonne, make me as one of thy hired seruants; Nor as the Publican:and am no more worthy to be called thy son, make me as one of thy hired Servants; Nor as the Publican:
cc vbm av-dx av-dc j pc-acp vbi vvn po21 n1, vvb pno11 p-acp crd pp-f po21 j-vvn n2; ccx p-acp dt n1:
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who standing afarre off would not so much as lift vp his eies to heauen, but smote his breast saying, O God be mercifull to mee a sinner: who standing afar off would not so much as lift up his eyes to heaven, but smote his breast saying, Oh God be merciful to me a sinner:
r-crq vvg av a-acp vmd xx av av-d c-acp vvi a-acp po31 n2 p-acp n1, p-acp vvd po31 n1 vvg, uh np1 vbi j p-acp pno11 dt n1:
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But further with Daniel to say, O Lord, righteousnesse belongeth vnto thee, and to vs open shame, as appeareth this day:
But further with daniel to say, Oh Lord, righteousness belongeth unto thee, and to us open shame, as appears this day:
cc-acp jc p-acp np1 pc-acp vvi, uh n1, n1 vvz p-acp pno21, cc p-acp pno12 j n1, c-acp vvz d n1:
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yea and that to him belongs nothing, but a portion with the damned angels in the burning lake:
yea and that to him belongs nothing, but a portion with the damned Angels in the burning lake:
uh cc cst p-acp pno31 vvz pix, cc-acp dt n1 p-acp dt j-vvn n2 p-acp dt j-vvg n1:
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and by this meanes hee shall haue true humiliation, and be partaker of true repentance,
and by this means he shall have true humiliation, and be partaker of true Repentance,
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and so haue pardon, as S. Iohn saith, If we acknowledge our sinnes, hee is faithfull,
and so have pardon, as S. John Says, If we acknowledge our Sins, he is faithful,
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and iust, to forgiue vs our sinnes. and just, to forgive us our Sins.
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Wouldest thou haue pardon for thy sinnes? come then, and confesse them vnto God, who is iust and will forgiue them all.
Wouldst thou have pardon for thy Sins? come then, and confess them unto God, who is just and will forgive them all.
vmd2 pns21 vhi n1 p-acp po21 n2? vvb av, cc vvi pno32 p-acp np1, r-crq vbz j cc vmb vvi pno32 d.
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And as the Apostle saith, Iudge your selues, and you shall not bee iudged of the Lord:
And as the Apostle Says, Judge your selves, and you shall not be judged of the Lord:
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He that will not iudge himselfe, God will iudge.
He that will not judge himself, God will judge.
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Wouldest thou auoid the accusation of Satan, and censure of God, then accuse, and condemne thy selfe before him,
Wouldst thou avoid the accusation of Satan, and censure of God, then accuse, and condemn thy self before him,
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and he will not condemne thee.
and he will not condemn thee.
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As many as are carelesse in this, and remaine in the ignorance of their owne sinnes,
As many as Are careless in this, and remain in the ignorance of their own Sins,
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and will not search them out, nor accuse themselues before God, they may know, that one day they shall bee searched, accused,
and will not search them out, nor accuse themselves before God, they may know, that one day they shall be searched, accused,
cc vmb xx vvi pno32 av, ccx vvb px32 p-acp np1, pns32 vmb vvi, cst pi n1 pns32 vmb vbi vvn, vvn,
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and condemned, because they would not doe it themselues.
and condemned, Because they would not do it themselves.
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We are (saith Isidore ) Gods bailiffes, and must giue an exact account of our bailwicke. We Are (Says Isidore) God's bailiffs, and must give an exact account of our bailwicke.
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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. Therefore we ought to keep a book of accounts. This book is our conscience. In this must be written all our Sins both small and great.
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This ought euery man to know particularly, that being throughly informed of his owne state hee may be able to iudge, accuse and condemne himselfe,
This ought every man to know particularly, that being thoroughly informed of his own state he may be able to judge, accuse and condemn himself,
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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 that even now while it is the day of acceptation and salvation; Else afterwards, will he, nill he, this book of his conscience shall be laid open,
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and all his sinnes made manifest, when there shall bee no time for confession, no tine for remission,
and all his Sins made manifest, when there shall be no time for Confessi, no tine for remission,
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but onely for confusion and condemnation.
but only for confusion and condemnation.
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You oftentimes looke vpon the bookes of your worldly accounts, you keepe them diligentlie to know your states,
You oftentimes look upon the books of your worldly accounts, you keep them diligently to know your states,
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and see your debts, that you may in due time discharge and take order for them,
and see your debts, that you may in due time discharge and take order for them,
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and auoid the danger to come. Do I condemne you in this? nay rather I approue it;
and avoid the danger to come. Do I condemn you in this? nay rather I approve it;
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but let me say this to you;
but let me say this to you;
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If you be not carefull of your accounts spirituall, and to keep the book of your conscience, to looke to your debtes here also,
If you be not careful of your accounts spiritual, and to keep the book of your conscience, to look to your debts Here also,
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& seeke the discharge of them, both the danger, you thinke not of now, shall come vpon you,
& seek the discharge of them, both the danger, you think not of now, shall come upon you,
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and these books of your earthlie accounts, and this care in keeping of them, shall rise vp in iudgement against you and condemne you.
and these books of your earthly accounts, and this care in keeping of them, shall rise up in judgement against you and condemn you.
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Follie were it for me to perswade men before a temporal Iudge to confesse their offences, Seeing there (as Chrysostome saith) if any doe confesse before he be accused, he pulleth sentence and condemnation vpon his owne head.
Folly were it for me to persuade men before a temporal Judge to confess their offences, Seeing there (as Chrysostom Says) if any do confess before he be accused, he pulls sentence and condemnation upon his own head.
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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 vs) 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. But such is the Goodness and clemency of our merciful God and physician of our Souls, that if we prevent our adversary, I mean the Devil, (who shall in that day stand face to face to accuse us) in this present life before we come to God's judgement seat, confessing our Sins, being our own accusers, we shall be numbered among stilust men, much more be Delivered from our Sins.
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And as hee saith in another place:
And as he Says in Another place:
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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 vs? he doth it not to punish vs, Why should we be ashamed to confess our Sins that he may pardon them? does God Therefore command them to be confessed, that After the manner of men he might Punish us? he does it not to Punish us,
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but that he might pardon vs. Then here is life and death set before you, saluation and destruction, put forth your hand and take whether you will.but that he might pardon us Then Here is life and death Set before you, salvation and destruction, put forth your hand and take whither you will.
cc-acp cst pns31 vmd vvi pno12 av av vbz n1 cc n1 vvn p-acp pn22, n1 cc n1, vvd av po22 n1 cc vvi cs pn22 vmb.
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But if there be any loue to your foules, if any desire of saluation, on,
But if there be any love to your fowls, if any desire of salvation, on,
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if any feare of condemnation both of bodies and soules, then lay hold of this first part of humiliation, confesse and acknowledge your sins,
if any Fear of condemnation both of bodies and Souls, then lay hold of this First part of humiliation, confess and acknowledge your Sins,
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and iudge your selues, yt you be not iudged of the Lord. And thus much of outward humiliation, in word, which is confession.
and judge your selves, that you be not judged of the Lord. And thus much of outward humiliation, in word, which is Confessi.
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Now secondly outward humiliation, or reall humiliation, consisteth, first, in mourning, & tearea.
Now secondly outward humiliation, or real humiliation, Consisteth, First, in mourning, & tearea.
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Secondly, in the abstaining from the vse of all outward and earthly pleasures which cherish the body,
Secondly, in the abstaining from the use of all outward and earthly pleasures which cherish the body,
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and transport the mind out of it selfe, as gay apparrell, pleasant companie, liberall diet, &c. Thirdly, in giuing satisfaction or restitution.
and transport the mind out of it self, as gay apparel, pleasant company, liberal diet, etc. Thirdly, in giving satisfaction or restitution.
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Reall humiliation then consisting in teares, abstinence, and restitution, is ioyned with repentance. They who repent haue these, though a man may haue them, and not repent: Real humiliation then consisting in tears, abstinence, and restitution, is joined with Repentance. They who Repent have these, though a man may have them, and not Repent:
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for teares, that of Ioel; Turne you vnto me, saith the Lord, with fasting, and with weeping, and with mourning.
for tears, that of Joel; Turn you unto me, Says the Lord, with fasting, and with weeping, and with mourning.
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And that of Isaiah; And in that day did the Lord God of hostes call vnto weeping and mourning,
And that of Isaiah; And in that day did the Lord God of hosts call unto weeping and mourning,
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and to baldner, and to girding with seek•l•th. and to baldner, and to girding with seek•l•th.
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Example here of we haue in the Israelites, who when they repented are said to draw water and ports it out before the Lord, meaning that they wept in abundance,
Exampl Here of we have in the Israelites, who when they repented Are said to draw water and ports it out before the Lord, meaning that they wept in abundance,
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as if a man had drawne water out of a well, and powred it out before the Lord,
as if a man had drawn water out of a well, and poured it out before the Lord,
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so they drow reares from their eies. So Mary M• … dalen washed our Sauiour Christs feet with her teares.
so they drow rears from their eyes. So Marry M• … dalen washed our Saviour Christ feet with her tears.
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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,
So of the Apostle Peter it is said that he wept bitterly. If we admit the conceit of Some men, that think they know somewhat in nature, they say they were scalding tears, not as Some men shed for joy that go warm down the cheeks,
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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,
but they were scalding, and sharp tears, such as come from grief and sorrow. For that which Stands in abstinence from the use of outward pleasures, and earthly delights,
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as gay apparrell, pleasant companie, liberall diet, and such like, that of Ioel is fit, Let the bridogroome goe forth of his chamber,
as gay apparel, pleasant company, liberal diet, and such like, that of Joel is fit, Let the bridogroome go forth of his chamber,
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and the bride out of her bride chamber. Now there must be a proportion betwixt publike, and priuate repentance.and the bride out of her bride chamber. Now there must be a proportion betwixt public, and private Repentance.
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Hence is that of Paul, who wilseth the maried folks at no time one to de• … d another,
Hence is that of Paul, who wilseth the married folks At no time one to de• … worser Another,
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vnlesse it be with consent for that time, wherein they are to giue themselues to abstinence and 〈 ◊ 〉.
unless it be with consent for that time, wherein they Are to give themselves to abstinence and 〈 ◊ 〉.
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Hence the Prophets when they • … d the people to humiliation, called for fasting:
Hence the prophets when they • … worser the people to humiliation, called for fasting:
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And so Dauid did, when he was reprooued by Nathan, he humbled himselfe, and refused to eate meate with the Elders of his house.
And so David did, when he was reproved by Nathan, he humbled himself, and refused to eat meat with the Elders of his house.
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So the people of Niniuie, when Ionah threatned destruction, they gaue themselues to fasting, put on sackcloth and meane apparrell,
So the people of Nineveh, when Jonah threatened destruction, they gave themselves to fasting, put on Sackcloth and mean apparel,
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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:
even 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:
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consider that the Lord after he had taught the people how to repent, telleth them that they had not truely done it,
Consider that the Lord After he had taught the people how to Repent, Telleth them that they had not truly done it,
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because, The treasures of wickednes were in the house of the wicked.
Because, The treasures of wickedness were in the house of the wicked.
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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:
That is, those riches which they had got by sin, by oppression, by deceit or Usury, they were still remaining in their houses and not restored. And our Saviour christ Says:
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If thou commest to offer an offering to the Lord, and then remembers that they brother hath ought against thee, If thou Comest to offer an offering to the Lord, and then remembers that they brother hath ought against thee,
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first reconcile thy selfe to thy brother, and then come and offer thine offering: First reconcile thy self to thy brother, and then come and offer thine offering:
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that is, if thou hast offended him in wond, goe and confesse thy faults vnto him;
that is, if thou hast offended him in woned, go and confess thy Faults unto him;
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if in deed, restore to him that thou hast wrongfullie taken from him. Thersore Zacheus, to testifie his true repentance in imbracing Christ, standeth forth and saith:
if in deed, restore to him that thou hast wrongfully taken from him. Thersore Zacchaeus, to testify his true Repentance in embracing christ, Stands forth and Says:
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The halfe of my goods I giue to the poore, and if I haue done wrong to any man, I restore him fourefold: The half of my goods I give to the poor, and if I have done wrong to any man, I restore him fourfold:
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which was a true note that Christ and saluation was come vnto his house.
which was a true note that christ and salvation was come unto his house.
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So then by all these it is manifest that true humiliation, ioyned with true repentance, hath alwaies these teares, this abstinence, restraint, and restitution.
So then by all these it is manifest that true humiliation, joined with true Repentance, hath always these tears, this abstinence, restraint, and restitution.
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Now the reasons which further confirme this truth, are these: 1. Because howsoeuer that is true, that bodily exercises profit little, in respect of themselues:
Now the Reasons which further confirm this truth, Are these: 1. Because howsoever that is true, that bodily exercises profit little, in respect of themselves:
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yet seeing they helpe to other good things, as to stirre vp the affections, or beate downe the flesh,
yet seeing they help to other good things, as to stir up the affections, or beat down the Flesh,
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and bring it in subiection, to make mens prayers more feruent, or their humiliation more faithfull,
and bring it in subjection, to make men's Prayers more fervent, or their humiliation more faithful,
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or confession and repentance more feeling, they are lawfull and necessarie to be performed.
or Confessi and Repentance more feeling, they Are lawful and necessary to be performed.
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Because Christ sweat water and bloud, and shed his precious bloud for their sinnes, it is reason that mē should shead teares, Because christ sweat water and blood, and shed his precious blood for their Sins, it is reason that men should shed tears,
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and weepe for their own offences.
and weep for their own offences.
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Because braue and costlie apparrell doth lightly puffe vp the mind with pride, and tickle it with vaine and foolish pleasures: Because brave and costly apparel does lightly puff up the mind with pride, and tickle it with vain and foolish pleasures:
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whereas meane apparrell putteth a man in minde of that meane and wofull estate wherein he standeth; and so humbleth him.
whereas mean apparel putteth a man in mind of that mean and woeful estate wherein he Stands; and so Humbleth him.
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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: Because a dainty and full diet, as At the First Entrance by heating the body, it inflames the soul, stirring within it excessive joy, pleasure, boldness, confidence, and presumption:
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So after it putteth it into a new temper, lulling it asleepe in senslesse security,
So After it putteth it into a new temper, lulling it asleep in senseless security,
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and euen drowning it in a drowsie forgetfulnes, both of God, and of it selfe, which Christ well knew,
and even drowning it in a drowsy forgetfulness, both of God, and of it self, which christ well knew,
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when hee gaue such a caueat, saying:
when he gave such a caveat, saying:
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Take heede to your selues, lest at any time your harts be ouercome with surfetting and drunkennes. Take heed to your selves, lest At any time your hearts be overcome with surfeiting and Drunkenness.
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As if he should say, Take heede you giue not your selues to a full diet,
As if he should say, Take heed you give not your selves to a full diet,
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for that will cause you to forget your end, and so the day come on you vnawares:
for that will cause you to forget your end, and so the day come on you unawares:
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when this then makes a man to forget God, and himselfe, he must needes bee farre from that humiliation, that he ought to haue.
when this then makes a man to forget God, and himself, he must needs be Far from that humiliation, that he ought to have.
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So that in reason he that would bee humbled, should haue a restraint in diet. 5. Because without restitution the sinne is not forsaken;
So that in reason he that would be humbled, should have a restraint in diet. 5. Because without restitution the sin is not forsaken;
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left it is but not forsaken and repented of, and so is no repentance, but, as Augustine saith, They dissemble repentance, but doe not repent:
left it is but not forsaken and repented of, and so is no Repentance, but, as Augustine Says, They dissemble Repentance, but do not Repent:
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for if it be a sinne to take, then is it a sinne to keepe.
for if it be a sin to take, then is it a sin to keep.
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And because this will argue a man to bee humbled, when he is content to lay open his shame thus,
And Because this will argue a man to be humbled, when he is content to lay open his shame thus,
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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.
and to incur ignominy withmen, and thus to abject himself, his credit, and estimation, At their feet, with whom he hath continual emulation for credit.
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This, I say, will be a probable testimonie of his true humiliation. Some may say then, what reason haue Protestant Preachers, to condemne the fasting, and whipping,
This, I say, will be a probable testimony of his true humiliation. some may say then, what reason have Protestant Preachers, to condemn the fasting, and whipping,
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and humiliation practised in Poperie?
and humiliation practised in Popery?
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Chrysostome saith, That fasting is a medicine: but though the medicine be a thousand waies profitable, Chrysostom Says, That fasting is a medicine: but though the medicine be a thousand ways profitable,
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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. if an unskilful patient uses it, (and as I may add, an unskilful physician prescribe it) it may turn to a poison, and not a medicine.
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So some of these things are good, profitable, and necessarie to humiliation:
So Some of these things Are good, profitable, and necessary to humiliation:
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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:
but as they Are prescribed by their unskilful Priests, and used by unskilful men, they Are poisons and not medicines, and make their humiliation unprofitable:
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because they oftentimes command them things, when they are crossing to God, that at set times they must be done,
Because they oftentimes command them things, when they Are crossing to God, that At Set times they must be done,
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though God call and giue occasion of the contrarie. As for example, they must fast, though God giue cause of feasting;
though God call and give occasion of the contrary. As for Exampl, they must fast, though God give cause of feasting;
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and mourne, though he giue cause of ioy and laughter.
and mourn, though he give cause of joy and laughter.
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Is it not then iustly reproueable? And besides, they do that which they haue nither precept nor practise,
Is it not then justly reprovable? And beside, they do that which they have nither precept nor practice,
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or example for in the Scripture, vnlesse it be in Baals priests, that lanced and cut themselues.
or Exampl for in the Scripture, unless it be in Baal's Priests, that lanced and Cut themselves.
cc n1 c-acp p-acp dt n1, cs pn31 vbb p-acp npg1 n2, cst vvd cc vvn px32.
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And lastly, their end of doing is sacrilegious, which makes it abominable to God and man, that is, to omerit saluation,
And lastly, their end of doing is sacrilegious, which makes it abominable to God and man, that is, to omerit salvation,
cc ord, po32 n1 pp-f vdg vbz j, r-crq vvz pn31 j p-acp np1 cc n1, cst vbz, p-acp n1 n1,
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and satissie the iustice of God.
and satissie the Justice of God.
cc vvi dt n1 pp-f np1.
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Doe we not then iustly condenine it as a poyson, and not approue it as a medicine?
Do we not then justly condenine it as a poison, and not approve it as a medicine?
vdb pns12 xx av av-j j pn31 p-acp dt n1, cc xx vvi pn31 p-acp dt n1?
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Now for the vses of this doctrine.
Now for the uses of this Doctrine.
av p-acp dt n2 pp-f d n1.
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If this be so, how can they thinke then that they haue repented, who were neuer yet thus humbled? when as thus farre they may goe and not repent, but not repent without it. If this be so, how can they think then that they have repented, who were never yet thus humbled? when as thus Far they may go and not Repent, but not Repent without it.
cs d vbb av, q-crq vmb pns32 vvi av cst pns32 vhb vvn, r-crq vbdr av-x av av vvn? c-crq c-acp av av-j pns32 vmb vvi cc xx vvi, cc-acp xx vvi p-acp pn31.
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Vnto how many may God say, Where are your teares and mourning? and not, why couer yee my Altar with teares:
Unto how many may God say, Where Are your tears and mourning? and not, why cover ye my Altar with tears:
p-acp c-crq d vmb np1 vvi, q-crq vbr po22 n2 cc n1? cc xx, q-crq vvb pn22 po11 n1 p-acp n2:
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for though they can mourne and weepe in abundance for the losse of earthly friends,
for though they can mourn and weep in abundance for the loss of earthly Friends,
c-acp cs pns32 vmb vvi cc vvi p-acp n1 p-acp dt n1 pp-f j n2,
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and riches, and for the displeasure of men, yet doe they neuer weepe for their sins,
and riches, and for the displeasure of men, yet do they never weep for their Sins,
cc n2, cc p-acp dt n1 pp-f n2, av vdb pns32 av-x vvb p-acp po32 n2,
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or for that they haue displeased God.
or for that they have displeased God.
cc p-acp cst pns32 vhb vvn np1.
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They haue saued him the labour of putting their teares into his bottel, and wiping their teares frō their eies, but little to their gaine;
They have saved him the labour of putting their tears into his Bottle, and wiping their tears from their eyes, but little to their gain;
pns32 vhb vvn pno31 dt n1 pp-f vvg po32 n2 p-acp po31 n1, cc vvg po32 n2 p-acp po32 n2, cc-acp av-j p-acp po32 n1;
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yea many of them haue counted thē children and fooles, who haue wept bitterlie with Peter, for their sinnes.
yea many of them have counted them children and Fools, who have wept bitterly with Peter, for their Sins.
uh d pp-f pno32 vhb vvn pno32 n2 cc n2, r-crq vhb vvn av-j p-acp np1, p-acp po32 n2.
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Such shal weepe, if they do it not here, when the others shall reioyce, and their weeping shall be fruitlesse and vnprofitable to them.
Such shall weep, if they do it not Here, when the Others shall rejoice, and their weeping shall be fruitless and unprofitable to them.
d vmb vvi, cs pns32 vdb pn31 xx av, c-crq dt n2-jn vmb vvi, cc po32 j-vvg vmb vbi j cc j-u p-acp pno32.
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Againe, the same persons, or the like, though they could often change their attire, and put on mourning weeds for the death of friends,
Again, the same Persons, or the like, though they could often change their attire, and put on mourning weeds for the death of Friends,
av, dt d n2, cc dt j, cs pns32 vmd av vvi po32 n1, cc vvd p-acp j-vvg n2 p-acp dt n1 pp-f n2,
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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;
yet could never find any time to put on mourning apparel for their Sins, to leave off their gay, garish, wanton and whorish apparel, not the Molle of one day for their Sins;
av vmd av-x vvi d n1 pc-acp vvi p-acp j-vvg n1 p-acp po32 n2, pc-acp vvi a-acp po32 j, j, j-jn cc j n1, xx dt n1 pp-f crd n1 p-acp po32 n2;
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that they might the better be humbled within.
that they might the better be humbled within.
cst pns32 vmd dt av-jc vbi vvn a-acp.
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If that be true of Cyprian, as I think it most true, their case is heauie:
If that be true of Cyprian, as I think it most true, their case is heavy:
cs d vbb j pp-f jp, c-acp pns11 vvb pn31 av-ds j, po32 n1 vbz j:
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Those women neuer repent who neglect the garments of Christ, and affect only their vaine ornaments. Those women never Repent who neglect the garments of christ, and affect only their vain Ornament.
d n2 av-x vvb r-crq n1 dt n2 pp-f np1, cc vvi av-j po32 j n2.
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Many daies can they sequester themselues from the sweete companie of their neerest friends, for worldly respects, profit, or pleasure, and such like;
Many days can they sequester themselves from the sweet company of their nearest Friends, for worldly respects, profit, or pleasure, and such like;
d n2 vmb pns32 vvi px32 p-acp dt j n1 pp-f po32 js n2, p-acp j n2, n1, cc n1, cc d av-j;
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yet not one day can they sequester themselues, that they might mourne for their sins;
yet not one day can they sequester themselves, that they might mourn for their Sins;
av xx crd n1 vmb pns32 vvi px32, cst pns32 vmd vvi p-acp po32 n2;
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either a familie apart, as in Zacharie it was prophesied shuld come to passe, that the land of Ierusalem should bewaile euery familie apart by themselues; or euery man alone.
either a family apart, as in Zacharias it was prophesied should come to pass, that the land of Ierusalem should bewail every family apart by themselves; or every man alone.
d dt n1 av, c-acp p-acp np1 pn31 vbds vvn vmd vvi pc-acp vvi, cst dt n1 pp-f np1 vmd vvi d n1 av p-acp px32; cc d n1 av-j.
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949
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;
Oftentimes, for the health of their bodies, for the removing of diseasos, or the preventing of Some one or other, they could leave their meals;
av, p-acp dt n1 pp-f po32 n2, p-acp dt n-vvg pp-f n2, cc dt vvg pp-f d crd cc n-jn, pns32 vmd vvi po32 n2;
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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.
but could find no time to do it for their Sins, that they might tame the Flesh and subdue it, that it might be pliable to the Spirit, that as principal and accessary, they might be both humbled before God.
cc-acp vmd vvi dx n1 pc-acp vdi pn31 p-acp po32 n2, cst pns32 vmd vvi dt n1 cc vvi pn31, cst pn31 vmd vbi j p-acp dt n1, cst p-acp n-jn cc j-jn, pns32 vmd vbi av-d vvn p-acp np1.
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Often they haue been content to lose many an ounce of blood for the health of their bodie,
Often they have been content to loose many an ounce of blood for the health of their body,
av pns32 vhb vbn j pc-acp vvi d dt n1 pp-f n1 p-acp dt n1 pp-f po32 n1,
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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 yet could never be content to part with a pound or a shilling of their coin to make reftitution for the health of their soul,
cc-acp av vmd av-x vbi j pc-acp vvi p-acp dt n1 cc dt n1 pp-f po32 n1 pc-acp vvi n1 p-acp dt n1 pp-f po32 n1,
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but liuing, and dying, the treasures of iniquitie are found in their houses, as we heard before out of Micha. These feare to shame themselues with bringing home,
but living, and dying, the treasures of iniquity Are found in their houses, as we herd before out of Micah. These Fear to shame themselves with bringing home,
cc-acp vvg, cc vvg, dt n2 pp-f n1 vbr vvn p-acp po32 n2, c-acp pns12 vvd a-acp av pp-f np1. d n1 pc-acp vvi px32 p-acp vvg av-an,
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and neuer remember the shame they must endure, when all secrets shall be laid open, not to a few,
and never Remember the shame they must endure, when all secrets shall be laid open, not to a few,
cc av-x vvb dt n1 pns32 vmb vvi, c-crq d n2-jn vmb vbi vvn j, xx p-acp dt d,
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but to all the world, when it will be too late to make any restitution.
but to all the world, when it will be too late to make any restitution.
cc-acp p-acp d dt n1, c-crq pn31 vmb vbi av j pc-acp vvi d n1.
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And though they haue now courts and pretences for it, as prouision for wife and children,
And though they have now Courts and pretences for it, as provision for wife and children,
cc cs pns32 vhb av vvz cc n2 p-acp pn31, c-acp n1 p-acp n1 cc n2,
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or necessitie of the Common weale, or colour of this or that law, yet one day it shall appeare, that all these are but pretences,
or necessity of the Common weal, or colour of this or that law, yet one day it shall appear, that all these Are but pretences,
cc n1 pp-f dt j n1, cc n1 pp-f d cc d n1, av crd n1 pn31 vmb vvi, cst d d vbr p-acp n2,
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when it shal be known, whether our reproofes for sinne be iust, or your couerings of sinnes be good,
when it shall be known, whither our reproofs for sin be just, or your coverings of Sins be good,
c-crq pn31 vmb vbi vvn, cs po12 n2 p-acp n1 vbb j, cc po22 n2-vvg pp-f n2 vbb j,
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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.
when as one of our Souls and bodies shall pay for it in hell: either ours for preaching falsehoods, or yours for not practising restitution Here.
c-crq c-acp crd pp-f po12 n2 cc n2 vmb vvi p-acp pn31 p-acp n1: av-d png12 c-acp vvg n2, cc png22 p-acp xx vvg n1 av.
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The second vse serueth to perswade men to labour for this outward humiliation, as to confesse their sinnes, The second use serveth to persuade men to labour for this outward humiliation, as to confess their Sins,
dt ord n1 vvz pc-acp vvi n2 pc-acp vvi p-acp d j n1, c-acp pc-acp vvi po32 n2,
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so to bewaile them with teares, not before men, nor in the congregation, which some may doe in pride,
so to bewail them with tears, not before men, nor in the congregation, which Some may do in pride,
av pc-acp vvi pno32 p-acp n2, xx p-acp n2, ccx p-acp dt n1, r-crq d vmb vdi p-acp n1,
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and hypocrisie of their hearts, who cannot weepe betwixt God and themselues.
and hypocrisy of their hearts, who cannot weep betwixt God and themselves.
cc n1 pp-f po32 n2, r-crq vmbx vvi p-acp np1 cc px32.
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But men should goe out as Peter did, and turne themselues to the wall, as Ezckias did:
But men should go out as Peter did, and turn themselves to the wall, as Ezckias did:
p-acp n2 vmd vvi av p-acp np1 vdd, cc vvi px32 p-acp dt n1, c-acp npg1 vdd:
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and then if they draw water before God, looking vpon him whom they haue pearced, there may be comfort in it.
and then if they draw water before God, looking upon him whom they have pierced, there may be Comfort in it.
cc av cs pns32 vvb n1 p-acp np1, vvg p-acp pno31 ro-crq pns32 vhb vvn, pc-acp vmb vbi n1 p-acp pn31.
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As I thinke there may be teares and no repentance: for some men, as wee say of women, haue teares at command;
As I think there may be tears and no Repentance: for Some men, as we say of women, have tears At command;
p-acp pns11 vvb a-acp vmb vbi n2 cc dx n1: c-acp d n2, c-acp pns12 vvb pp-f n2, vhb n2 p-acp n1;
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so may there be repentance in other some and no teares.
so may there be Repentance in other Some and no tears.
av vmb a-acp vbi n1 p-acp j-jn d cc dx n2.
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But when a man can weepe euery day, vpon any occasion of worldly griefe, and cannot vpon the consideration of his sinne, the 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.
But when a man can weep every day, upon any occasion of worldly grief, and cannot upon the consideration of his sin, the great displeasure of God, the unspeakable torments which christ endured for him, etc. it is Some suspicion he is not humbled, and so hath not repented.
p-acp c-crq dt n1 vmb vvi d n1, p-acp d n1 pp-f j n1, cc vmbx p-acp dt n1 pp-f po31 n1, dt j n1 pp-f np1, dt j n2 r-crq np1 vvd p-acp pno31, av pn31 vbz d n1 pns31 vbz xx vvn, cc av vhz xx vvn.
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If hee that cannot weepe for worldly causes, being so drie brained, haue a dispensation not to weepe,
If he that cannot weep for worldly Causes, being so dry brained, have a Dispensation not to weep,
cs pns31 cst vmbx vvi p-acp j n2, vbg av j vvn, vhb dt n1 xx pc-acp vvi,
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yet hee that can, hath an obligation to do it.
yet he that can, hath an obligation to do it.
av pns31 cst vmb, vhz dt n1 pc-acp vdi pn31.
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Therefore the Prophet when he speaketh of sorrow for sinne saith, That a man shall lament for it,
Therefore the Prophet when he speaks of sorrow for sin Says, That a man shall lament for it,
av dt n1 c-crq pns31 vvz pp-f n1 p-acp n1 vvz, cst dt n1 vmb vvi p-acp pn31,
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as a man mourneth for his onely son. as a man Mourneth for his only son.
c-acp dt n1 vvz p-acp po31 j n1.
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By which he sheweth, what a great deale of sorrow is required, and deep sorrow wil hardlie bee without teares.
By which he shows, what a great deal of sorrow is required, and deep sorrow will hardly be without tears.
p-acp r-crq pns31 vvz, r-crq dt j n1 pp-f n1 vbz vvn, cc j-jn n1 vmb av vbi p-acp n2.
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If there bee a vent at the bung of a tearse, or hogshead, it will soone run at the head;
If there be a vent At the bung of a tearse, or hogshead, it will soon run At the head;
cs pc-acp vbi dt n1 p-acp dt n1 pp-f dt n1, cc n1, pn31 vmb av vvi p-acp dt n1;
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but if it be close stopped there it will scarse run at all.
but if it be close stopped there it will scarce run At all.
cc-acp cs pn31 vbb av-j vvn a-acp pn31 vmb av-j vvi p-acp d.
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So if the heart be pearced, the braine and the eies will runne ever in their time and place; which must bee laboured for.
So if the heart be pierced, the brain and the eyes will run ever in their time and place; which must be laboured for.
av cs dt n1 vbb vvn, dt n1 cc dt n2 vmb vvi av p-acp po32 n1 cc n1; r-crq vmb vbi vvn p-acp.
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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 also there must be a restraint and abatement of their gorgeous, and gay apparel; for though I think not that Christians ought to use any strange or unusual attire,
p-acp av pc-acp vmb vbi dt n1 cc n1 pp-f po32 j, cc j n1; c-acp cs pns11 vvb xx cst np1 vmd p-acp vvi d j cc j-u n1,
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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;
as hair, Sackcloth (such as was proper for the times when God enjoined them) & so to make themselves the Common bye word of the people, and their private Repentance public;
c-acp n1, n1 (d c-acp vbds j p-acp dt n2 c-crq np1 vvd pno32) cc av pc-acp vvi px32 dt j j n1 pp-f dt n1, cc po32 j n1 j;
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yet as much as may be, without any publike note, they must abstaine from braue and costly garments,
yet as much as may be, without any public note, they must abstain from brave and costly garments,
av p-acp d c-acp vmb vbi, p-acp d j n1, pns32 vmb vvi p-acp j cc j n2,
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because (as hath been said) they were but giuen them, as couers of their shame,
Because (as hath been said) they were but given them, as covers of their shame,
c-acp (c-acp vhz vbn vvn) pns32 vbdr p-acp vvn pno32, c-acp n2 pp-f po32 n1,
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and cannot looke vpon them, (sauing that custome hath taken away sense) but they must remember their sinne,
and cannot look upon them, (Saving that custom hath taken away sense) but they must Remember their sin,
cc vmbx vvi p-acp pno32, (vvg d n1 vhz vvn av n1) cc-acp pns32 vmb vvi po32 n1,
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as the prisoner by his fetters and manacles, is put in mind of his offence.
as the prisoner by his fetters and manacles, is put in mind of his offence.
c-acp dt n1 p-acp po31 n2 cc n2, vbz vvn p-acp n1 pp-f po31 n1.
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And if that saying be true of a Father, that common experience telles vs is true, that when women become suters for their husbands, to obtaine pardon of their offences,
And if that saying be true of a Father, that Common experience tells us is true, that when women become Suitors for their Husbands, to obtain pardon of their offences,
cc cs d n1 vbi j pp-f dt n1, cst j n1 vvz pno12 vbz j, cst c-crq n2 vvb n2 p-acp po32 n2, pc-acp vvi n1 pp-f po32 n2,
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then will they not follow princes courts, decked in all their brauerie they can, but in meane,
then will they not follow Princes Courts, decked in all their bravery they can, but in mean,
av vmb pns32 xx vvi n2 n2, vvn p-acp d po32 n1 pns32 vmb, cc-acp p-acp j,
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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;
and mourning weeds, with much modesty At least, if not with great baseness; how should they then be arrayed, when they secke pardon At God's hand;
cc j-vvg n2, p-acp d n1 p-acp ds, cs xx p-acp j n1; q-crq vmd pns32 av vbi vvn, c-crq pns32 vvb n1 p-acp ng1 n1;
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both men, and women, and all sorts? And the better to humble themselues, they must seclude themselues from their pleasant,
both men, and women, and all sorts? And the better to humble themselves, they must seclude themselves from their pleasant,
d n2, cc n2, cc d n2? cc dt jc pc-acp vvi px32, pns32 vmb vvi px32 p-acp po32 j,
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and deliteful companie, and take lesse pleasure in their deerest friends, whose friendship as it often lesseneth,
and deliteful company, and take less pleasure in their dearest Friends, whose friendship as it often lessens,
cc j n1, cc vvb dc n1 p-acp po32 js-jn n2, rg-crq n1 c-acp pn31 av vvz,
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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;
and assuageth the pain of the body, so does it the grief of the mind, and suffers not a man to grieve, or not as he ought;
cc vvz dt n1 pp-f dt n1, av vdz pn31 dt n1 pp-f dt n1, cc vvz xx dt n1 pc-acp vvi, cc xx c-acp pns31 vmd;
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therefore saith Ieremie of such a man; He sitteth alone, and keepeth silence because he hath borne the yoke vpon him.
Therefore Says Ieremie of such a man; He Sitteth alone, and Keepeth silence Because he hath born the yoke upon him.
av vvz np1 pp-f d dt n1; pns31 vvz av-j, cc vvz n1 c-acp pns31 vhz vvn dt n1 p-acp pno31.
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But in these abstinences, and among them howsoeuer some of the learned thinke, that fasting is not necessarilie ioyned to euerie repentance,
But in these abstinences, and among them howsoever Some of the learned think, that fasting is not necessarily joined to every Repentance,
cc-acp p-acp d n2, cc p-acp pno32 c-acp d pp-f dt j vvi, cst vvg vbz xx av-j vvn p-acp d n1,
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but is onely for special occasions, and times of miserie;
but is only for special occasions, and times of misery;
cc-acp vbz av-j p-acp j n2, cc n2 pp-f n1;
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yet seeing that a full diet doth most affect the soule, and disturbe all the affections, putting them besides all moderation,
yet seeing that a full diet does most affect the soul, and disturb all the affections, putting them beside all moderation,
av vvg cst dt j n1 vdz ds vvi dt n1, cc vvi d dt n2, vvg pno32 p-acp d n1,
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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;
and due regard of the estate wherein men Are, and driving it, as a mighty tempest does a silly ship, hither and thither, from one extreme to Another;
cc j-jn n1 pp-f dt n1 c-crq n2 vbr, cc vvg pn31, c-acp dt j n1 vdz dt j n1, av cc av, p-acp crd j-jn p-acp j-jn;
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it is requisite they bee wary how they fill the belly, and pamper the flesh,
it is requisite they be wary how they fill the belly, and pamper the Flesh,
pn31 vbz j pns32 vbb j c-crq pns32 vvb dt n1, cc vvi dt n1,
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but that they vse all sobrietie in their whole liues, which may bee a kind of fast; yea often better. As Hierom saith:
but that they use all sobriety in their Whole lives, which may be a kind of fast; yea often better. As Hieronymus Says:
cc-acp cst pns32 vvb d n1 p-acp po32 j-jn n2, r-crq vmb vbi dt n1 pp-f n1; uh av j. p-acp np1 vvz:
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A spare diet and a bellie euer rather hungry then full, is better then a fast of three duies continuance. A spare diet and a belly ever rather hungry then full, is better then a fast of three duies Continuance.
dt j n1 cc dt n1 av av j cs j, vbz jc cs dt n1 pp-f crd ng1 n1.
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So may we say it is a great helpe to humiliation, and so to repentance.
So may we say it is a great help to humiliation, and so to Repentance.
av vmb pns12 vvb pn31 vbz dt j n1 p-acp n1, cc av p-acp n1.
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As also wee may not vnfitly applie that of S. Paul, who saith, That though the outward man perish,
As also we may not unfitly apply that of S. Paul, who Says, That though the outward man perish,
p-acp av pns12 vmb xx av-j vvi d pp-f n1 np1, r-crq vvz, cst cs dt j n1 vvi,
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yet the inward man is renewed daily. yet the inward man is renewed daily.
av dt j n1 vbz vvn av-j.
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And so perswade men as Physitians counsell their patients, that they would, (when they intend to take Physicke) incoenatos dormire, to goe supperlesse to bed,
And so persuade men as Physicians counsel their patients, that they would, (when they intend to take Physic) incoenatos dormire, to go supperless to Bed,
cc av vvi n2 p-acp n2 vvb po32 n2, cst pns32 vmd, (c-crq pns32 vvb pc-acp vvi n1) n2 vvi, pc-acp vvi j p-acp n1,
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or with a light supper, that the strength of the medicine, may immediatly meete with the hurtfull humors:
or with a Light supper, that the strength of the medicine, may immediately meet with the hurtful humours:
cc p-acp dt j n1, cst dt n1 pp-f dt n1, vmb av-j vvi p-acp dt j n2:
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to doe the same in this, where these answere one another, The sicknes and the remedie, sinne and repentance.
to do the same in this, where these answer one Another, The sickness and the remedy, sin and Repentance.
pc-acp vdi dt d p-acp d, c-crq d vvb pi j-jn, dt n1 cc dt n1, n1 cc n1.
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Now if the sinner haue been iniurious and offensiue, true humiliation requires satisfaction, and restitution, as before.
Now if the sinner have been injurious and offensive, true humiliation requires satisfaction, and restitution, as before.
av cs dt n1 vhi vbn j cc j, j n1 vvz n1, cc n1, c-acp a-acp.
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But thou wilt say, how shall I doe? I am not able to make restitution.
But thou wilt say, how shall I do? I am not able to make restitution.
p-acp pns21 vm2 vvi, q-crq vmb pns11 vdi? pns11 vbm xx j pc-acp vvi n1.
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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, either openly or couertlie, in buying or selling, or the like;
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 thief that had stolen from Another man, either openly or covertly, in buying or selling, or the like;
vb2r pns21 xx j p-acp d cst pns21 vh2 pc-acp vvi pn31? av vvb d, cst c-crq dt j n1 vbds vvn p-acp dt n1 vvg dt n1 cst vhd vvn p-acp j-jn n1, d av-j cc av-j, p-acp vvg cc vvg, cc dt j;
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what the Lord commanded, namely, that he must to the vttermost he could make restitution;
what the Lord commanded, namely, that he must to the uttermost he could make restitution;
r-crq dt n1 vvd, av, cst pns31 vmb p-acp dt j pns31 vmd vvi n1;
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if he could not, he must himselfe be sold to be a seruant that he might performe it:
if he could not, he must himself be sold to be a servant that he might perform it:
cs pns31 vmd xx, pns31 vmb px31 vbi vvn pc-acp vbi dt n1 cst pns31 vmd vvi pn31:
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teaching vs, that restitution by some meanes must be made, if it can any way be;
teaching us, that restitution by Some means must be made, if it can any Way be;
vvg pno12, cst n1 p-acp d n2 vmb vbi vvn, cs pn31 vmb d n1 vbi;
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and that a man must leaue himselfe nothing to accomplish this.
and that a man must leave himself nothing to accomplish this.
cc cst dt n1 vmb vvi px31 pi2 pc-acp vvi d.
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But thou wilt say I haue wife and children to maintaine, &c. what shall become of them? their maintenance and restitution cannot both meete together.
But thou wilt say I have wife and children to maintain, etc. what shall become of them? their maintenance and restitution cannot both meet together.
p-acp pns21 vm2 vvi pns11 vhb n1 cc n2 pc-acp vvi, av q-crq vmb vvi pp-f pno32? po32 n1 cc n1 vmbx d vvi av.
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I feare me thou art farre from humiliation, while these doubts preuaile with thee:
I Fear me thou art Far from humiliation, while these doubts prevail with thee:
pns11 vvb pno11 pns21 vb2r av-j p-acp n1, cs d n2 vvi p-acp pno21:
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for tell me, hast thou not a soule and a bodie to saue? and doest thou care more for thy wife and thy children,
for tell me, hast thou not a soul and a body to save? and dost thou care more for thy wife and thy children,
p-acp vvi pno11, vh2 pns21 xx dt n1 cc dt n1 pc-acp vvi? cc vd2 pns21 vvi av-dc p-acp po21 n1 cc po21 n2,
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then for them? Who would not, saith Augustine, willingly lose that by which he liues now, that hee may line continually? chusing rather a beggerlie life then a swift death.
then for them? Who would not, Says Augustine, willingly loose that by which he lives now, that he may line continually? choosing rather a beggarly life then a swift death.
av p-acp pno32? r-crq vmd xx, vvz np1, av-j vvi cst p-acp r-crq pns31 vvz av, cst pns31 vmb vvi av-j? vvg av dt j n1 cs dt j n1.
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Rather then, pul downe the peacockes feathers of thy wise and children, that goe so gay and so proudly;
Rather then, pull down the Peacocks Feathers of thy wise and children, that go so gay and so proudly;
av-c av, vvi a-acp dt ng1 n2 pp-f po21 j cc n2, cst vvb av j cc av av-j;
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for all that thou pretendest is nothing else but to maintaine them in pride and vanitie;
for all that thou pretendest is nothing Else but to maintain them in pride and vanity;
p-acp d cst pns21 vv2 vbz pix av cc-acp pc-acp vvi pno32 p-acp n1 cc n1;
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I say, rather chuse to leaue them to the wide world, and make restitution of that thou art able,
I say, rather choose to leave them to the wide world, and make restitution of that thou art able,
pns11 vvb, av-c vvb pc-acp vvi pno32 p-acp dt j n1, cc vvi n1 pp-f cst pns21 vb2r j,
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then to cast away thine owne soule:
then to cast away thine own soul:
av pc-acp vvi av po21 d n1:
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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.
Wouldst thou not impoverish them to save this from perishing? specially seeing if for them and by their means thou make no restitution, they Are partaker of thy sin.
vmd2 pns21 xx vvi pno32 pc-acp vvi d p-acp vvg? av-j vvg cs p-acp pno32 cc p-acp po32 n2 pns21 vvi dx n1, pns32 vbr n1 pp-f po21 n1.
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I dare say this boldlie, saith Augustine, that hee who doth not compell another to restitution, I Dare say this boldly, Says Augustine, that he who does not compel Another to restitution,
pns11 vvb vvb d av-j, vvz np1, cst pns31 r-crq vdz xx vvi j-jn p-acp n1,
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as much as he can, he is partaker of the deceit and the sinne. as much as he can, he is partaker of the deceit and the sin.
c-acp d c-acp pns31 vmb, pns31 vbz n1 pp-f dt n1 cc dt n1.
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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 haue made no restitution, that they might leaue them rich,
How much more he that hinders him from making of it? Beside, Consider and thou shalt see many, who lived before thy time, who in respect of wife and children have made no restitution, that they might leave them rich,
c-crq av-d av-dc pns31 cst vvz pno31 p-acp vvg pp-f pn31? p-acp, vvb cc pns21 vm2 vvi d, r-crq vvd p-acp po21 n1, r-crq p-acp n1 pp-f n1 cc n2 vhb vvd dx n1, cst pns32 vmd vvi pno32 j,
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and flourishing in the world, and tell me, if they haue not come to extreame pouertie, at least in the second and third generation:
and flourishing in the world, and tell me, if they have not come to extreme poverty, At least in the second and third generation:
cc vvg p-acp dt n1, cc vvb pno11, cs pns32 vhb xx vvn p-acp j-jn n1, p-acp ds p-acp dt ord cc ord n1:
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God so cursing euill gotten goods.
God so cursing evil got goods.
np1 av vvg av-jn vvn n2-j.
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Then thou wilt thinke to make thy sonne happie, according to the prouerbe, by going to the Diuell,
Then thou wilt think to make thy son happy, according to the proverb, by going to the devil,
cs pns21 vm2 vvi pc-acp vvi po21 n1 j, vvg p-acp dt n1, p-acp vvg p-acp dt n1,
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and yet shall hee be indeede miserable by the curse of God. But what if a man haue nothing? This is a dispensation:
and yet shall he be indeed miserable by the curse of God. But what if a man have nothing? This is a Dispensation:
cc av vmb pns31 vbi av j p-acp dt n1 pp-f np1. p-acp q-crq cs dt n1 vhi pix? d vbz dt n1:
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and as the prouerbe is, Where there is nothing to be had, the King must lose his right: euen so here;
and as the proverb is, Where there is nothing to be had, the King must loose his right: even so Here;
cc c-acp dt n1 vbz, c-crq pc-acp vbz pix pc-acp vbi vhn, dt n1 vmb vvi po31 n-jn: av av av;
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and repentance is then sufficient, so that thou haue a mind, that as God shall make thee able, thou wilt restore.
and Repentance is then sufficient, so that thou have a mind, that as God shall make thee able, thou wilt restore.
cc n1 vbz av j, av cst pns21 vhi dt n1, cst c-acp np1 vmb vvi pno21 j, pns21 vm2 vvi.
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But it may bee that thou hadst gotten thy goods wickedly before thy calling to Christ;
But it may be that thou Hadst got thy goods wickedly before thy calling to christ;
p-acp pn31 vmb vbi cst pns21 vhd2 vvn po21 n2-j av-j p-acp po21 n1 p-acp np1;
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now if thou shouldest begin to make restitution, thou wilt say, it would either dishonour thy calling and profession,
now if thou Shouldst begin to make restitution, thou wilt say, it would either dishonour thy calling and profession,
av cs pns21 vmd2 vvi pc-acp vvi n1, pns21 vm2 vvi, pn31 vmd av-d vvi po21 n1 cc n1,
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or giue some enemie aduantage ouer thee, for thy hurt.
or give Some enemy advantage over thee, for thy hurt.
cc vvi d n1 n1 p-acp pno21, p-acp po21 n1.
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I answere thee, first it is no more shame for thee in the eies of honest men,
I answer thee, First it is no more shame for thee in the eyes of honest men,
pns11 vvb pno21, ord pn31 vbz dx dc n1 p-acp pno21 p-acp dt n2 pp-f j n2,
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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 is;
then it was for Samuel and Zacchaeus to proffer and perform it: to whom it was no blot, but an honour. The Worldlings proverb indeed is;
cs pn31 vbds p-acp np1 cc np1 pc-acp vvi cc vvi pn31: p-acp ro-crq pn31 vbds dx n1, cc-acp dt n1. dt ng1 n1 av vbz;
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It is a shame to steale, but a greater shame to bring home againe.
It is a shame to steal, but a greater shame to bring home again.
pn31 vbz dt n1 pc-acp vvi, cc-acp dt jc n1 pc-acp vvi av-an av.
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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,
Yet account thou that no shame to thee in Some honest manner to bring home again all that which thou hast stolen by deceit or oppression,
av vvb pns21 cst dx n1 p-acp pno21 p-acp d j n1 pc-acp vvi av-an av d d r-crq pns21 vh2 vvn p-acp n1 cc n1,
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or howsoeuer, seeing others are honoured of all ages for it;
or howsoever, seeing Others Are honoured of all ages for it;
cc c-acp, vvg n2-jn vbr vvn pp-f d n2 c-acp pn31;
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specially in as much as no restitution is damnation, and restitution is the way to saluation.
specially in as much as no restitution is damnation, and restitution is the Way to salvation.
av-j p-acp p-acp d c-acp dx n1 vbz n1, cc n1 vbz dt n1 p-acp n1.
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Againe, I do not so vrge this, that of necessitie a man must-shame himselfe;
Again, I do not so urge this, that of necessity a man must-shame himself;
av, pns11 vdb xx av vvi d, cst pp-f n1 dt n1 n1 px31;
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for it is lawfull for a man to prouide for his credit, so he do the thing,
for it is lawful for a man to provide for his credit, so he do the thing,
p-acp pn31 vbz j p-acp dt n1 pc-acp vvi p-acp po31 n1, av pns31 vdb dt n1,
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and be as warie in the manner as he can.
and be as wary in the manner as he can.
cc vbi a-acp j p-acp dt n1 c-acp pns31 vmb.
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For example, if thou hast deceiued thy brother secretly and vnknowne to him, which was sinne in thee;
For Exampl, if thou hast deceived thy brother secretly and unknown to him, which was sin in thee;
p-acp n1, cs pns21 vh2 vvn po21 n1 av-jn cc j p-acp pno31, r-crq vbds n1 p-acp pno21;
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thou maist make him restitution againe vnknowne to him, and that be a righteous thing in thee.
thou Mayest make him restitution again unknown to him, and that be a righteous thing in thee.
pns21 vm2 vvi pno31 n1 av j p-acp pno31, cc d vbb dt j n1 p-acp pno21.
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Yet more particularly in one instance for the rest:
Yet more particularly in one instance for the rest:
av av-dc av-j p-acp crd n1 p-acp dt n1:
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Thou art a trades man, and the partie iniured trades with thee still, restore him that thou defraudest him of, either by weight, measure,
Thou art a trades man, and the party injured trades with thee still, restore him that thou defraudest him of, either by weight, measure,
pns21 vb2r dt ng1 n1, cc dt n1 vvn n2 p-acp pno21 av, vvb pno31 cst pns21 vv2 pno31 pp-f, av-d p-acp n1, n1,
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or price, or howsoeuer, in the same kinde, secretly, as Iosephs steward put Iacobs sonnes monie in their bagges and sacks;
or price, or howsoever, in the same kind, secretly, as Joseph's steward put Iacobs Sons money in their bags and sacks;
cc n1, cc c-acp, p-acp dt d n1, av-jn, c-acp np1 n1 vvn npg1 n2 n1 p-acp po32 n2 cc n2;
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and doe this at times by little and little, till thy conscience which checked thee before, tell thee thou hast done him right, and restored him all.
and do this At times by little and little, till thy conscience which checked thee before, tell thee thou hast done him right, and restored him all.
cc vdb d p-acp n2 p-acp j cc j, c-acp po21 n1 r-crq vvd pno21 a-acp, vvb pno21 pns21 vh2 vdn pno31 av-jn, cc vvd pno31 d.
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But take this caueat with thee;
But take this caveat with thee;
cc-acp vvb d n1 p-acp pno21;
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beware thou flatter not thy selfe and restore not all, because no man knoweth whether thou doest or not:
beware thou flatter not thy self and restore not all, Because no man Knoweth whither thou dost or not:
vvb pns21 vvb xx po21 n1 cc vvb xx d, c-acp dx n1 vvz cs pns21 vd2 cc xx:
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for he that is the searcher of the heart knoweth all.
for he that is the searcher of the heart Knoweth all.
c-acp pns31 cst vbz dt n1 pp-f dt n1 vvz d.
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But if thou wantest opportunitie to doe it secretly, rather then it should not be done, thou must do it publikely,
But if thou Wantest opportunity to do it secretly, rather then it should not be done, thou must do it publicly,
p-acp cs pns21 vv2 n1 pc-acp vdi pn31 av-jn, av-c cs pn31 vmd xx vbi vdn, pns21 vmb vdi pn31 av-j,
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and that vpon no lesse penaltie then damnation.
and that upon no less penalty then damnation.
cc cst p-acp dx dc n1 cs n1.
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For the contrarie must needes be to that of Christ to Zacheus, That no restitution excludes saluation out of thy house and heart.
For the contrary must needs be to that of christ to Zacchaeus, That no restitution excludes salvation out of thy house and heart.
p-acp dt n-jn vmb av vbi p-acp d pp-f np1 p-acp np1, cst dx n1 vvz n1 av pp-f po21 n1 cc n1.
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For, as Augustine saith, the sinne shall not be remitted, if that which is taken away be not restored, For, as Augustine Says, the sin shall not be remitted, if that which is taken away be not restored,
p-acp, p-acp np1 vvz, dt n1 vmb xx vbi vvn, cs d r-crq vbz vvn av vbb xx vvn,
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when a man hath abilitie to restore. when a man hath ability to restore.
c-crq dt n1 vhz n1 pc-acp vvi.
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For if it deserue damnation to take any thing from a man wrongfully, as doubtlesse it doth,
For if it deserve damnation to take any thing from a man wrongfully, as doubtless it does,
c-acp cs pn31 vvb n1 pc-acp vvi d n1 p-acp dt n1 av-j, c-acp av-j pn31 vdz,
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then is it as dangerous to keepe it, being taken.
then is it as dangerous to keep it, being taken.
av vbz pn31 p-acp j pc-acp vvi pn31, vbg vvn.
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Thinke it not then, in these cases of iniustice, enough, that when thou humblest thy selfe before God, thou shead teares for them,
Think it not then, in these cases of injustice, enough, that when thou Humblest thy self before God, thou shed tears for them,
vvb pn31 xx av, p-acp d n2 pp-f n1, av-d, cst c-crq pns21 js po21 n1 p-acp np1, pns21 vvb n2 p-acp pno32,
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or fast and performe such things, vnlesse also thou make recompence for the wrong. Hauing spoken of the description of repentance, wee must proceede to the parts of it,
or fast and perform such things, unless also thou make recompense for the wrong. Having spoken of the description of Repentance, we must proceed to the parts of it,
cc av-j cc vvi d n2, cs av pns21 vvb n1 p-acp dt n-jn. vhg vvn pp-f dt n1 pp-f n1, pns12 vmb vvi p-acp dt n2 pp-f pn31,
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and as Augustine saith in another thing:
and as Augustine Says in Another thing:
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There are some helps without which a thing is not, and some by which it is. There Are Some helps without which a thing is not, and Some by which it is.
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So I may say, there are some things which may bee called the part of another, without which it cannot bee,
So I may say, there Are Some things which may be called the part of Another, without which it cannot be,
av pns11 vmb vvi, pc-acp vbr d n2 r-crq vmb vbi vvn dt n1 pp-f j-jn, p-acp r-crq pn31 vmbx vbi,
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and others by which it is, and of which it consisteth.
and Others by which it is, and of which it Consisteth.
cc n2-jn p-acp r-crq pn31 vbz, cc pp-f r-crq pn31 vvz.
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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,
Of the former kind Are faith, and the knowledge of a men self, and the inward and outward humiliation spoken of, which may in a general sense, be called parts,
pp-f dt j n1 vbr n1, cc dt n1 pp-f dt ng1 n1, cc dt j cc j n1 vvn pp-f, r-crq vmb p-acp dt j n1, vbb vvn n2,
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because it cannot bee without them, though most of them may bee without it:
Because it cannot be without them, though most of them may be without it:
c-acp pn31 vmbx vbi p-acp pno32, cs ds pp-f pno32 vmb vbi p-acp pn31:
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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 the latter Are these two, mortification of the Flesh, and vivification of the Spirit, called by the prophets, leaving of evil and doing of good, of which it Consisteth, and which wholly make it:
pp-f dt d vbr d crd, n1 pp-f dt n1, cc n1 pp-f dt n1, vvn p-acp dt n2, vvg pp-f j-jn cc vdg pp-f j, pp-f r-crq pn31 vvz, cc r-crq av-jn vvz pn31:
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of which in their order I will now speake.
of which in their order I will now speak.
pp-f r-crq p-acp po32 n1 pns11 vmb av vvi.
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Mortification is the first part of repentance, whereby the repentant doth not onely 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, Mortification is the First part of Repentance, whereby the repentant does not only change, and take away sin from the eyes of men, (which yet he does) but also Purgeth the heart, crucifieth the Flesh with the corruptions of it,
n1 vbz dt ord n1 pp-f n1, c-crq dt j vdz xx av-j vvi, cc vvb av n1 p-acp dt n2 pp-f n2, (r-crq av pns31 vdz) cc-acp av vvz dt n1, vvz dt n1 p-acp dt n2 pp-f pn31,
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and taketh away sinne from the eies of God.
and Takes away sin from the eyes of God.
cc vvz av n1 p-acp dt n2 pp-f np1.
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Hence is that of Dauid, Eschew euill, that is the first part of repentance, and doe good, that is the second part. Salomon also saith:
Hence is that of David, Eschew evil, that is the First part of Repentance, and do good, that is the second part. Solomon also Says:
av vbz d pp-f np1, vvi j-jn, cst vbz dt ord n1 pp-f n1, cc vdb j, cst vbz dt ord n1. np1 av vvz:
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He that hideth his sinnes shall not prosper: but he that confesseth and forsaketh them shall haue mercie. He that Hideth his Sins shall not prosper: but he that Confesses and Forsaketh them shall have mercy.
pns31 cst vvz po31 n2 vmb xx vvi: cc-acp pns31 cst vvz cc vvz pno32 vmb vhi n1.
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And the Lord saith to the people by his Prophet Esay: Wash 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:
And the Lord Says to the people by his Prophet Isaiah: Wash you, make you clean, put away the evil of your works from before mine eyes, cease to do evil, Learn to do well, etc. On which place Chrysostom speaks thus:
cc dt n1 vvz p-acp dt n1 p-acp po31 n1 np1: vvb pn22, vvb pn22 av-j, vvb av dt n-jn pp-f po22 n2 p-acp p-acp po11 n2, vvb pc-acp vdi j-jn, vvb pc-acp vdi av, av p-acp r-crq n1 np1 vvz av:
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What neede all this copie of words? Had it not been enough to haue said, Purge your selues, What need all this copy of words? Had it not been enough to have said, Purge your selves,
r-crq vvb d d n1 pp-f n2? vhd pn31 xx vbn av-d pc-acp vhi vvn, vvb po22 n2,
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or take euill from your selues? Why then doth he adde, Take away the euill from before mine eyes? Hee answers:or take evil from your selves? Why then does he add, Take away the evil from before mine eyes? He answers:
cc vvb j-jn p-acp po22 n2? uh-crq av vdz pns31 vvi, vvb av dt j-jn p-acp p-acp po11 n2? pns31 vvz:
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That it is because Gods eyes look otherwise then mans do, who lookes but into the face, but God into the heart.
That it is Because God's eyes look otherwise then men do, who looks but into the face, but God into the heart.
cst pn31 vbz p-acp npg1 n2 vvb av av n2 vdb, r-crq vvz cc-acp p-acp dt n1, cc-acp np1 p-acp dt n1.
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And so denies that to bee true repentance which is for ostentation, in the outward man,
And so Denies that to be true Repentance which is for ostentation, in the outward man,
cc av vvz cst pc-acp vbi j n1 r-crq vbz p-acp n1, p-acp dt j n1,
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but would haue it to be approoued in his sight, which searcheth the hart and raines,
but would have it to be approved in his sighed, which Searches the heart and reins,
cc-acp vmd vhi pn31 pc-acp vbi vvn p-acp po31 n1, r-crq vvz dt n1 cc n2,
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and consequently a purging of the inward man. Hence are those exhortations in the new Testament:
and consequently a purging of the inward man. Hence Are those exhortations in the new Testament:
cc av-j dt n-vvg pp-f dt j n1. av vbr d n2 p-acp dt j n1:
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as first that of S. Paul, who saith, They that are Christs haue crucified the flesh with the affections and lusts thereof.
as First that of S. Paul, who Says, They that Are Christ have Crucified the Flesh with the affections and Lustiest thereof.
c-acp ord cst pp-f n1 np1, r-crq vvz, pns32 cst vbr npg1 vhb vvd dt n1 p-acp dt n2 cc n2 av.
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And the same Apostle to the Colossians saith: Mortifie your members which are on the earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnes, which is idolaetrie.
And the same Apostle to the colossians Says: Mortify your members which Are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolaetrie.
cc dt d n1 p-acp dt njp2 vvz: vvi po22 n2 r-crq vbr p-acp dt n1, n1, n1, dt j n1, j-jn n1, cc n1, r-crq vbz n1.
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Again, hee counselleth Timothie to flee from the lusts of youth, and to follow after righteousnes, faith, loue,
Again, he counselleth Timothy to flee from the Lustiest of youth, and to follow After righteousness, faith, love,
av, pns31 vvz np1 pc-acp vvi p-acp dt n2 pp-f n1, cc pc-acp vvi p-acp n1, n1, n1,
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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.and peace, with them that call on the Lord with pure heart. Hereupon Repentance is called an escaping out of the snares of the Devil.
cc n1, p-acp pno32 cst vvb p-acp dt n1 p-acp j n1. av n1 vbz vvn dt vvg av pp-f dt n2 pp-f dt n1.
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Instruct them that are contrarie minded, prouing if God at any time will giue them repentance, that they may know the truth; Instruct them that Are contrary minded, proving if God At any time will give them Repentance, that they may know the truth;
vvb pno32 cst vbr j-jn vvn, vvg cs np1 p-acp d n1 vmb vvi pno32 n1, cst pns32 vmb vvi dt n1;
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and that they may come to amendment out of the snare of the diuell, &c. And the author to the the Hebrewes calles it, Repentance from dead workes: that is to say, from al workes which bring death. and that they may come to amendment out of the snare of the Devil, etc. And the author to the the Hebrews calls it, Repentance from dead works: that is to say, from all works which bring death.
cc cst pns32 vmb vvi p-acp n1 av pp-f dt n1 pp-f dt n1, av cc dt n1 p-acp dt dt njpg2 vvz pn31, n1 p-acp j n2: cst vbz pc-acp vvi, p-acp d n2 r-crq vvb n1.
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And so touching the inward corruption, S. Paul willeth the Ephesians, to cast off concerning the conuersation in times past, the old man that is corrupt through deceiueable lusts.
And so touching the inward corruption, S. Paul wills the Ephesians, to cast off Concerning the Conversation in times past, the old man that is corrupt through deceivable Lustiest.
cc av vvg dt j n1, n1 np1 vvz dt njp2, pc-acp vvi a-acp vvg dt n1 p-acp n2 j, dt j n1 cst vbz j p-acp j n2.
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So that the first essentiall part of repentance is mortification of the flesh, which is further proued by these reasons:
So that the First essential part of Repentance is mortification of the Flesh, which is further proved by these Reasons:
av cst dt ord j n1 pp-f n1 vbz n1 pp-f dt n1, r-crq vbz av-jc vvn p-acp d n2:
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1. Because euery true repentant is partaker of Christ, and hath embraced him by faith, and by it is ingrafted into him: 1. Because every true repentant is partaker of christ, and hath embraced him by faith, and by it is ingrafted into him:
crd p-acp d j j vbz n1 pp-f np1, cc vhz vvn pno31 p-acp n1, cc p-acp pn31 vbz vvn p-acp pno31:
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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 vnto himselfe by his faith:
which he cannot be, but he must partake of his death, and the power of it, which will work in him the death of since, he applying it unto himself by his faith:
r-crq pns31 vmbx vbi, cc-acp pns31 vmb vvi pp-f po31 n1, cc dt n1 pp-f pn31, r-crq vmb vvi p-acp pno31 dt n1 pp-f n1, pns31 vvg pn31 p-acp px31 p-acp po31 n1:
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it wil be like the plaisters of Surgians, which mortifie the members, for the more easie cutting them off.
it will be like the plasters of Surgeons, which mortify the members, for the more easy cutting them off.
pn31 vmb vbi av-j dt n2 pp-f n2, r-crq vvi dt n2, p-acp dt av-dc j vvg pno32 a-acp.
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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. 2. Because Else he can never be renewed or brought to new, and true Obedience to God, seeing the affections and corruptions of the Flesh Are an enemy against God.
crd p-acp av pns31 vmb av-x vbi vvn cc vvn p-acp j, cc j n1 p-acp np1, vvg dt n2 cc n2 pp-f dt n1 vbr dt n1 p-acp np1.
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As the Apostle Paul saith, The wisdome of the flesh is enmity against God. That is, saith Ambrose, the corrupt lusts of men are at enmity with God:
As the Apostle Paul Says, The Wisdom of the Flesh is enmity against God. That is, Says Ambrose, the corrupt Lustiest of men Are At enmity with God:
p-acp dt n1 np1 vvz, dt n1 pp-f dt n1 vbz n1 p-acp np1. cst vbz, vvz np1, dt j n2 pp-f n2 vbr p-acp n1 p-acp np1:
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called wisdom, because men that haue these corrupt affections thinke themselues the only wife men of the world:
called Wisdom, Because men that have these corrupt affections think themselves the only wife men of the world:
vvd n1, c-acp n2 cst vhb d j n2 vvb px32 dt j n1 n2 pp-f dt n1:
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The whole corrupt nature is not an enemie, but enmitie it selfe with God, and against him,
The Whole corrupt nature is not an enemy, but enmity it self with God, and against him,
dt j-jn j n1 vbz xx dt n1, cc-acp n1 pn31 n1 p-acp np1, cc p-acp pno31,
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for as an enemie it is euer contrarie to the will of God, and cannot consent to it.
for as an enemy it is ever contrary to the will of God, and cannot consent to it.
c-acp p-acp dt n1 pn31 vbz av j-jn p-acp dt n1 pp-f np1, cc vmbx vvi p-acp pn31.
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Then the first entrance of obedience must be the taking away of these, and the mortifying of this corruption.
Then the First Entrance of Obedience must be the taking away of these, and the mortifying of this corruption.
av dt ord n1 pp-f n1 vmb vbi dt n-vvg av pp-f d, cc dt j-vvg pp-f d n1.
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But it must bee vnderstood that when I say the repentant mortifies sinne, I speake of all sins, not whole sinne,
But it must be understood that when I say the repentant Mortifies sin, I speak of all Sins, not Whole sin,
p-acp pn31 vmb vbi vvn cst c-crq pns11 vvb dt j vvz n1, pns11 vvb pp-f d n2, xx j-jn n1,
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for euery sinne must bee in part mortified, though no man can wholly mortifie his sinne;
for every sin must be in part mortified, though no man can wholly mortify his sin;
p-acp d n1 vmb vbi p-acp n1 vvn, cs dx n1 vmb av-jn vvi po31 n1;
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the body of sinne may bee destroyed, but the stumps of sinne will remaine in euery man to goe to the graue with him,
the body of sin may be destroyed, but the stumps of sin will remain in every man to go to the graven with him,
dt n1 pp-f n1 vmb vbi vvn, cc-acp dt n2 pp-f n1 vmb vvi p-acp d n1 pc-acp vvi p-acp dt j p-acp pno31,
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as it came out of the wombe with him.
as it Come out of the womb with him.
c-acp pn31 vvd av pp-f dt n1 p-acp pno31.
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1. The first vse of this doctrine is to teach vs, that if this be a part of repentance, 1. The First use of this Doctrine is to teach us, that if this be a part of Repentance,
crd dt ord n1 pp-f d n1 vbz pc-acp vvi pno12, cst cs d vbb dt n1 pp-f n1,
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then is it not so easie a thing, as the world takes it to be to repent, and turne from sinne;
then is it not so easy a thing, as the world Takes it to be to Repent, and turn from sin;
av vbz pn31 xx av j dt n1, c-acp dt n1 vvz pn31 pc-acp vbi pc-acp vvi, cc vvi p-acp n1;
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for if it were onelie the turning and changing of the outward act of sin, the leauing of all these vaine,
for if it were only the turning and changing of the outward act of since, the leaving of all these vain,
c-acp cs pn31 vbdr av-j dt n-vvg cc vvg pp-f dt j n1 pp-f n1, dt vvg pp-f d d j,
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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:
and idle, lascivious, and wanton Speeches, of the act of oppression, Usury, adultery, theft, profaning of the Sabbath, swearing and a thousand such like, wherewith the life of a man abounds:
cc j, j, cc j-jn n2, pp-f dt n1 pp-f n1, n1, n1, n1, vvg pp-f dt n1, vvg cc dt crd d j, c-crq dt n1 pp-f dt n1 vvz:
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yet is it not a thing so easilie compassed, as men do dreame, because of the profit, pleasure,
yet is it not a thing so Easily compassed, as men do dream, Because of the profit, pleasure,
av vbz pn31 xx dt n1 av av-j vvn, c-acp n2 vdb vvi, c-acp pp-f dt n1, n1,
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and delight, which they bring vnto them, as experience teacheth euery man, both in himselfe and others.
and delight, which they bring unto them, as experience Teaches every man, both in himself and Others.
cc n1, r-crq pns32 vvb p-acp pno32, c-acp n1 vvz d n1, av-d p-acp px31 cc n2-jn.
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But when that is had it is nothing to the other.
But when that is had it is nothing to the other.
p-acp c-crq d vbz vhn pn31 vbz pix p-acp dt n-jn.
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If this be so hard, what is it to kill, crucifie, and mortifie, a mans affections and sinnes? as deare vnto him as his members,
If this be so hard, what is it to kill, crucify, and mortify, a men affections and Sins? as deer unto him as his members,
cs d vbb av j, r-crq vbz pn31 pc-acp vvi, vvi, cc vvi, dt ng1 n2 cc n2? p-acp j-jn p-acp pno31 c-acp po31 n2,
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and therfore so called, Mortifie 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 Therefore so called, Mortify your members. If it be a hard thing for a man to endure a little drawing salve, which draws away the corrupt blood and humours which hinder the healing of the wound, what will it be to endure plasters,
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and corasiues which should eate to the very bone? And if a man cannot endure the mortifying of one member of one ioynt,
and corrosives which should eat to the very bone? And if a man cannot endure the mortifying of one member of one joint,
cc n2-jn r-crq vmd vvi p-acp dt j n1? cc cs dt n1 vmbx vvi dt j-vvg pp-f crd n1 pp-f crd n1,
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how shall he indure the mortifying of all the ioynts of the hand, or of the bodie? Such a thing is repentance,
how shall he endure the mortifying of all the Joints of the hand, or of the body? Such a thing is Repentance,
q-crq vmb pns31 vvi dt j-vvg pp-f d dt n2 pp-f dt n1, cc pp-f dt n1? d dt n1 vbz n1,
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and the mortification of al the lusts of man, as neere and deere as members to him.
and the mortification of all the Lustiest of man, as near and deer as members to him.
cc dt n1 pp-f d dt n2 pp-f n1, c-acp av-j cc j-jn c-acp n2 p-acp pno31.
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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;
Therefore you deceive your selves, when you think that Repentance is so easy a duty, that you can perform it when you Are old and sick;
av pn22 vvb po22 n2, c-crq pn22 vvb d n1 vbz av j dt n1, cst pn22 vmb vvi pn31 c-crq pn22 vbr j cc j;
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seeing now when you are young and strong, and in health, you cannot indure the mortifying of one member,
seeing now when you Are young and strong, and in health, you cannot endure the mortifying of one member,
vvg av c-crq pn22 vbr j cc j, cc p-acp n1, pn22 vmbx vvi dt j-vvg pp-f crd n1,
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how wil you indure then the mortifying of all, or of those sins which are as deere as members?
how will you endure then the mortifying of all, or of those Sins which Are as deer as members?
q-crq vmb pn22 vvi av dt vvg pp-f d, cc pp-f d n2 r-crq vbr a-acp j-jn c-acp n2?
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2. Againe, this serueth to teach vs that many men deceiue themselues, with an opinion and conceit of repentance, 2. Again, this serveth to teach us that many men deceive themselves, with an opinion and conceit of Repentance,
crd av, d vvz pc-acp vvi pno12 d d n2 vvi px32, p-acp dt n1 cc n1 pp-f n1,
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and that they haue repented, when they neuer had the first part of it:
and that they have repented, when they never had the First part of it:
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many neuer hauing any change at all of any act, or way wherein they haue walked,
many never having any change At all of any act, or Way wherein they have walked,
d av vhg d n1 p-acp d pp-f d n1, cc n1 c-crq pns32 vhb vvn,
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and the most neuer came to killing, and crucifying, nor to any mortifying of any sinne, or any affection;
and the most never Come to killing, and crucifying, nor to any mortifying of any sin, or any affection;
cc dt av-ds av vvd p-acp vvg, cc vvg, ccx p-acp d vvg pp-f d n1, cc d n1;
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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 vpon him, hee is surely made whole,
which is as if a wounded man, who hath a festered wound, which hath long been so, should think that Because a Surgeon hath but once blowed upon him, he is surely made Whole,
r-crq vbz p-acp cs dt j-vvn n1, r-crq vhz dt j-vvn n1, r-crq vhz j vbn av, vmd vvi d c-acp dt n1 vhz p-acp a-acp vvn p-acp pno31, pns31 vbz av-j vvn j-jn,
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though he neuer felt either his drawing salues, or his eating corasiues, or his mortyfying plaisters;
though he never felt either his drawing Salves, or his eating corrosives, or his mortyfying plasters;
cs pns31 av-x vvd d po31 vvg n2, cc po31 j-vvg n2-jn, cc po31 j-vvg n2;
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nay when he hath perhaps driuen him away by raylings speeches, or casting bedstaues, or such things at him,
nay when he hath perhaps driven him away by railings Speeches, or casting bedstaves, or such things At him,
uh-x c-crq pns31 vhz av vvn pno31 av p-acp n2-vvg n2, cc vvg n2, cc d n2 p-acp pno31,
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when hee once came neere to touch his wound:
when he once Come near to touch his wound:
c-crq pns31 a-acp vvd av-j pc-acp vvi po31 n1:
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but howsoeuer he so thinke, would not all men iudge him to be in a dreame and deceiued? Then how do these dreame,
but howsoever he so think, would not all men judge him to be in a dream and deceived? Then how do these dream,
cc-acp c-acp pns31 av vvi, vmd xx d n2 vvi pno31 pc-acp vbi p-acp dt n1 cc vvn? av c-crq vdb d n1,
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and are deceiued that thus perswade themselues of repenting, when they haue not the first part of it;
and Are deceived that thus persuade themselves of repenting, when they have not the First part of it;
cc vbr vvn cst av vvi px32 pp-f vvg, c-crq pns32 vhb xx dt ord n1 pp-f pn31;
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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,
nor ever could endure that the sword of the Spirit, or the biting or eating Salves of the law and Judgments of God, should come High them,
ccx av vmd vvi d dt n1 pp-f dt n1, cc dt j-vvg cc vvg n2 pp-f dt n1 cc n2 pp-f np1, vmd vvi av-j pno32,
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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,
but either endeavour to driven away these spiritual Surgeons, or to withdraw themselves from them? Do they not, I say, dream? and that they shall one day know,
cc-acp d n1 pc-acp vvi av d j n2, cc pc-acp vvi px32 p-acp pno32? vdb pns32 xx, pns11 vvb, n1? cc cst pns32 vmb crd n1 vvi,
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if euer God open their eies, as hee will either here or in hell.
if ever God open their eyes, as he will either Here or in hell.
cs av np1 vvb po32 n2, c-acp pns31 vmb av-d av cc p-acp n1.
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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; The third use Teaches that every one must endeavour for this part of Repentance, namely, to mortify their Lustiest and affections, of covetousness, pride, anger or any other corrupt affection whatsoever it be;
dt ord n1 vvz cst d pi vmb n1 p-acp d n1 pp-f n1, av, pc-acp vvi po32 n2 cc n2, pp-f n1, n1, n1 cc d j-jn j n1 r-crq pn31 vbi;
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for if sinne be not killed in you euen while yee liue, yee are but dead.
for if sin be not killed in you even while ye live, ye Are but dead.
c-acp cs n1 vbb xx vvn p-acp pn22 av cs pn22 vvb, pn22 vbr p-acp j.
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Therefore if yee would liue here and liue for euer, mortifie these members, crucifie this flesh with ye lusts therof,
Therefore if ye would live Here and live for ever, mortify these members, crucify this Flesh with you Lustiest thereof,
av cs pn22 vmd vvi av cc vvi p-acp av, vvi d n2, vvi d n1 p-acp pn22 n2 av,
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for one of these two must of necessitie be, either your sins, lusts and corruptions must die, or your soules must die;
for one of these two must of necessity be, either your Sins, Lustiest and corruptions must die, or your Souls must die;
c-acp pi pp-f d crd vmb pp-f n1 vbi, d po22 n2, n2 cc n2 vmb vvi, cc po22 n2 vmb vvi;
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if you will saue these, they must perish; if you mortifie these, they shall liue.
if you will save these, they must perish; if you mortify these, they shall live.
cs pn22 vmb vvi d, pns32 vmb vvi; cs pn22 vvi d, pns32 vmb vvi.
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Therefore if yee haue any care for the sauing of your soules, then crucifie the lusts and affections of the flesh.
Therefore if ye have any care for the Saving of your Souls, then crucify the Lustiest and affections of the Flesh.
av cs pn22 vhb d n1 p-acp dt n-vvg pp-f po22 n2, av vvi dt n2 cc n2 pp-f dt n1.
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It is the wisdome of Trauellers, warrantable by the law of nature and nations, of God and man,
It is the Wisdom of Travellers, warrantable by the law of nature and Nations, of God and man,
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when they are set vpon by theeues, who will not onely take their purses from them,
when they Are Set upon by thieves, who will not only take their purses from them,
c-crq pns32 vbr vvn p-acp p-acp n2, r-crq vmb xx av-j vvi po32 n2 p-acp pno32,
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but put them in feare of their liues: it is, I say, their warrantable wisdome to kill, rather then to be killed:
but put them in Fear of their lives: it is, I say, their warrantable Wisdom to kill, rather then to be killed:
cc-acp vvd pno32 p-acp n1 pp-f po32 n2: pn31 vbz, pns11 vvb, po32 j n1 pc-acp vvi, av-c cs pc-acp vbi vvn:
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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 vnto you, which will spoile you of your sauing health and spirituall saluation,
So should it be your spiritual Wisdom no less warrantable and commendable, when in your travel to heavenward, you Are assaulted by your corruptions and Lustiest which cleave fast unto you, which will spoil you of your Saving health and spiritual salvation,
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and will indeed kill you, vnlesse you crucifie them;
and will indeed kill you, unless you crucify them;
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it should be, I say, your wisdome, to kill before you be killed, and to crucifie that, which will else bring condemation vnto you, and to your soules.
it should be, I say, your Wisdom, to kill before you be killed, and to crucify that, which will Else bring condemnation unto you, and to your Souls.
pn31 vmd vbi, pns11 vvb, po22 n1, pc-acp vvi p-acp pn22 vbb vvn, cc pc-acp vvi d, r-crq vmb av vvi n1 p-acp pn22, cc p-acp po22 n2.
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It is then, if I may so speake, in your free choice, whether your sinnes shall die, or your soules.
It is then, if I may so speak, in your free choice, whither your Sins shall die, or your Souls.
pn31 vbz av, cs pns11 vmb av vvi, p-acp po22 j n1, cs po22 n2 vmb vvi, cc po22 n2.
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If you liue after the flesh you shall die; but if you mortifie the deeds of the bodie by the spirit, you shall liue. If you live After the Flesh you shall die; but if you mortify the Deeds of the body by the Spirit, you shall live.
cs pn22 vvb p-acp dt n1 pn22 vmb vvi; cc-acp cs pn22 vvi dt n2 pp-f dt n1 p-acp dt n1, pn22 vmb vvi.
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Therefore as our Sauiour Christ saith, (perswading men to take away their lusts) If thy right eie cause thee to offend pull it out:
Therefore as our Saviour christ Says, (persuading men to take away their Lustiest) If thy right eye cause thee to offend pull it out:
av p-acp po12 n1 np1 vvz, (vvg n2 pc-acp vvi av po32 n2) cs po21 j-jn n1 vvi pno21 pc-acp vvi vvi pn31 av:
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If thy right hand make thee to offend, cut it off:
If thy right hand make thee to offend, Cut it off:
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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;for better it is for thee that one of thy members perish, then that thy Whole body should be cast into hell. christ Applieth it to adultery;
p-acp vvi pn31 vbz p-acp pno21 d crd pp-f po21 n2 vvi, av cst po21 j-jn n1 vmd vbi vvn p-acp n1. np1 vvz pn31 p-acp n1;
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I may applie it to anger, or any other corruption whatsoeuer.
I may apply it to anger, or any other corruption whatsoever.
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And may say, whatsoeuer infirmitie cleaueth fastest vnto you, though it be as deere vnto you as your right eies or right hands:
And may say, whatsoever infirmity cleaveth fastest unto you, though it be as deer unto you as your right eyes or right hands:
cc vmb vvi, r-crq n1 vvz av-js p-acp pn22, cs pn31 vbb p-acp j-jn p-acp pn22 p-acp po22 j-jn n2 cc j-jn n2:
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rather then they should cause you to offend, to endanger your soules, cut them off and cast them from you:
rather then they should cause you to offend, to endanger your Souls, Cut them off and cast them from you:
av-c cs pns32 vmd vvi pn22 pc-acp vvi, pc-acp vvi po22 n2, vvb pno32 a-acp cc vvd pno32 p-acp pn22:
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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 vpon you.
yea, put them away though it be with violence and blood, even crucifying and mortifying them, that you may escape that destruction they would Else bring upon you.
uh, vvb pno32 av cs pn31 vbb p-acp n1 cc n1, av-j vvg cc vvg pno32, cst pn22 vmb vvi d n1 pns32 vmd av vvi p-acp pn22.
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Blessed shall you be if you reward them, as they would haue serued you, yea happie shall you be,
Blessed shall you be if you reward them, as they would have served you, yea happy shall you be,
j-vvn vmb pn22 vbi cs pn22 vvb pno32, c-acp pns32 vmd vhi vvn pn22, uh j vmb pn22 vbi,
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if you take them and dash them while they are young, against the stone, that is, Christ;
if you take them and dash them while they Are young, against the stone, that is, christ;
cs pn22 vvb pno32 cc vvb pno32 cs pns32 vbr j, p-acp dt n1, cst vbz, np1;
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for wherewith should you better obtaine the fauor of your Lord and God, then with the heads of these enemies of him and your owne soules?
for wherewith should you better obtain the favour of your Lord and God, then with the Heads of these enemies of him and your own Souls?
p-acp c-crq vmd pn22 av-jc vvi dt n1 pp-f po22 n1 cc np1, av p-acp dt n2 pp-f d n2 pp-f pno31 cc po22 d n2?
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The second part of repentance is viuification of the spirit, or rising againe to newnes of life, which we call regeneration. The second part of Repentance is vivification of the Spirit, or rising again to newness of life, which we call regeneration.
dt ord n1 pp-f n1 vbz n1 pp-f dt n1, cc vvg av p-acp n1 pp-f n1, r-crq pns12 vvb n1.
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When the repentant is renewed, his mind in holines, and his cariage and life with sincere obedience: or thus;
When the repentant is renewed, his mind in holiness, and his carriage and life with sincere Obedience: or thus;
c-crq dt j vbz vvn, po31 n1 p-acp n1, cc po31 n1 cc n1 p-acp j n1: cc av;
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Regeneration is when the repentant is changed in mind, will and heart.
Regeneration is when the repentant is changed in mind, will and heart.
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The mind and counsell disallowing, and condemning the euill alreadie committed, and approouing of the good to be done.
The mind and counsel disallowing, and condemning the evil already committed, and approving of the good to be done.
dt n1 cc n1 vvg, cc vvg dt n-jn av vvn, cc vvg pp-f dt j pc-acp vbi vdn.
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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:
The will rejecting, and declining from the evil, allowing the good, and inclining to it. The heart and affections hating and detesting that evil, and affecting and loving the good:
dt n1 vvg, cc vvg p-acp dt n-jn, vvg dt j, cc vvg p-acp pn31. dt n1 cc n2 vvg cc j-vvg cst n-jn, cc vvg cc vvg dt j:
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after which followeth inherent holinesse, and sanctitie, wrought in men: called the new man, renewed in Christ;
After which follows inherent holiness, and sanctity, wrought in men: called the new man, renewed in christ;
c-acp r-crq vvz j n1, cc n1, vvn p-acp n2: vvd dt j n1, vvn p-acp np1;
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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; Eschew euill, and do good.
and this breaks forth in outward good works, and the practice of Obedience. That this is so the places before nam do testify. David Says; Eschew evil, and do good.
cc d vvz av p-acp j j n2, cc dt n1 pp-f n1. cst d vbz av dt n2 a-acp vvn vdb vvi. np1 vvz; vvb j-jn, cc vdb j.
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So the Lord speaketh by Esay: Wash you, make you cleane, cease to doe euill, learne to doe well.
So the Lord speaks by Isaiah: Wash you, make you clean, cease to do evil, Learn to do well.
av dt n1 vvz p-acp np1: vvb pn22, vvb pn22 av-j, vvb pc-acp vdi j-jn, vvb pc-acp vdi av.
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Hence is that of Ezekiel: Cast away from you all your transgressions, whereby yee haue transgressed,
Hence is that of Ezekielem: Cast away from you all your transgressions, whereby ye have transgressed,
av vbz d pp-f np1: vvb av p-acp pn22 d po22 n2, c-crq pn22 vhb vvn,
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and make you a new heart, and a new spirit: that is, the heart must be renewed.and make you a new heart, and a new Spirit: that is, the heart must be renewed.
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And as Christ saith in the Gospell: A new commandement I giue vnto you; that is, a renewed commandement;
And as christ Says in the Gospel: A new Commandment I give unto you; that is, a renewed Commandment;
cc p-acp np1 vvz p-acp dt n1: dt j n1 pns11 vvb p-acp pn22; cst vbz, dt j-vvn n1;
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so here the Lord saith, make you a new heart, that is, renew your heart.
so Here the Lord Says, make you a new heart, that is, renew your heart.
av av dt n1 vvz, vvb pn22 dt j n1, cst vbz, vvb po22 n1.
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So the Apostle S. Paul saith to the Ephesians, Bee renewed in the spirit of your mind,
So the Apostle S. Paul Says to the Ephesians, be renewed in the Spirit of your mind,
np1 dt n1 np1 np1 vvz p-acp dt njp2, vbi vvn p-acp dt n1 pp-f po22 n1,
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and put on the new man, which after God is created in true holinesse and righteousnesse. and put on the new man, which After God is created in true holiness and righteousness.
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The same Apostle to the Colossians saith:
The same Apostle to the colossians Says:
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Hauing put on the new man, which is renewed according to the Image of him that created him. Having put on the new man, which is renewed according to the Image of him that created him.
vhg vvn p-acp dt j n1, r-crq vbz vvn vvg p-acp dt n1 pp-f pno31 cst vvd pno31.
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Likewise Christ said to Nicodemus: Except a mā be borne again, he cannot enter into the kingdome of God.
Likewise christ said to Nicodemus: Except a man be born again, he cannot enter into the Kingdom of God.
av np1 vvd p-acp np1: c-acp dt n1 vbi vvn av, pns31 vmbx vvi p-acp dt n1 pp-f np1.
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Which was not as Nicodemus conceiued, that a man should be borne againe of his mother,
Which was not as Nicodemus conceived, that a man should be born again of his mother,
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but he must bee borne of water & of the spirit, he must be a new creature.
but he must be born of water & of the Spirit, he must be a new creature.
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And for the outward man, S. Peter perswades the men of Israel, saying, Amend your liues and be baptized.
And for the outward man, S. Peter persuades the men of Israel, saying, Amend your lives and be baptised.
cc p-acp dt j n1, n1 np1 vvz dt n2 pp-f np1, vvg, vvb po22 n2 cc vbi vvn.
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By all which it is manifest, that wheresoeuer there is true repentance, there is this second part of it, namely regeneration:
By all which it is manifest, that wheresoever there is true Repentance, there is this second part of it, namely regeneration:
p-acp d r-crq pn31 vbz j, cst c-crq pc-acp vbz j n1, pc-acp vbz d ord n1 pp-f pn31, av n1:
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which I also manifest by reason thus:
which I also manifest by reason thus:
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1 Because the repentant is in Christ, and so one with him, and so must needs be a new creature. 1 Because the repentant is in christ, and so one with him, and so must needs be a new creature.
vvn p-acp dt j vbz p-acp np1, cc av crd p-acp pno31, cc av vmb av vbi dt j n1.
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He is also ingrafted into him, and by that partaketh of his spirit, then of his life and holines; He is also ingrafted into him, and by that partaketh of his Spirit, then of his life and holiness;
pns31 vbz av vvn p-acp pno31, cc p-acp cst vvz pp-f po31 n1, av pp-f po31 n1 cc n1;
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yea being partaker of his death, he cannot but partake of his resurrection.
yea being partaker of his death, he cannot but partake of his resurrection.
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Hence is that of S. Paul: If we bee grafted with him to the similitude of his death,
Hence is that of S. Paul: If we be grafted with him to the similitude of his death,
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euen so shall we be to the similitude of his resurrection, and by his spirit bee renewed to newnes of life.even so shall we be to the similitude of his resurrection, and by his Spirit be renewed to newness of life.
av av vmb pns12 vbi p-acp dt n1 pp-f po31 n1, cc p-acp po31 n1 vbi vvn p-acp n1 pp-f n1.
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Whereupon it is that Christ is said to be, the beginning of the creatures of God, that is, the beginning of euery man that is conuerted.
Whereupon it is that christ is said to be, the beginning of the creatures of God, that is, the beginning of every man that is converted.
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2 The second reason is, because he that repents is turned to God: 2 The second reason is, Because he that repents is turned to God:
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for so saith Ieremie, Hee that returnes to him, hath renewed fellowship and vnion with him, which he lost by his sin:
for so Says Ieremie, He that returns to him, hath renewed fellowship and Union with him, which he lost by his since:
c-acp av vvz np1, pns31 cst n2 p-acp pno31, vhz vvn n1 cc n1 p-acp pno31, r-crq pns31 vvd p-acp po31 n1:
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but this cannot be, if he be not renewed, and walk in the light.
but this cannot be, if he be not renewed, and walk in the Light.
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As S. Iohn saith, If wee say we haue fellowship with him, and walke in darknes, we lie, and doe not truly.
As S. John Says, If we say we have fellowship with him, and walk in darkness, we lie, and do not truly.
p-acp np1 np1 vvz, cs pns12 vvb pns12 vhb n1 p-acp pno31, cc vvi p-acp n1, pns12 vvb, cc vdb xx av-j.
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But if we walke in the light, as he is in the light, we haue fellowship one with another. But if we walk in the Light, as he is in the Light, we have fellowship one with Another.
p-acp cs pns12 vvb p-acp dt n1, c-acp pns31 vbz p-acp dt n1, pns12 vhb n1 crd p-acp n-jn.
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Then it followeth that they, who are turned to God, must needes be renewed.
Then it follows that they, who Are turned to God, must needs be renewed.
av pn31 vvz cst pns32, r-crq vbr vvn p-acp np1, vmb av vbi vvn.
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But it must be vnderstood that this regeneration is not perfect, so that man is not perfectly holy by an inherent holinesse;
But it must be understood that this regeneration is not perfect, so that man is not perfectly holy by an inherent holiness;
p-acp pn31 vmb vbi vvn cst d n1 vbz xx j, av d n1 vbz xx av-j j p-acp dt j n1;
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but as whole sinne is not abolished, so neither is this regeneration perfect, and sanctification wholly obtained. Therefore the Apostle saith:
but as Whole sin is not abolished, so neither is this regeneration perfect, and sanctification wholly obtained. Therefore the Apostle Says:
cc-acp c-acp j-jn n1 vbz xx vvn, av av-dx vbz d n1 j, cc n1 av-jn vvn. av dt n1 vvz:
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Let not sinne reigne in your mortall bodies. Let not sin Reign in your Mortal bodies.
vvb xx n1 vvi p-acp po22 j-jn n2.
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Hee doth not say, saith Augustine, Let not sin be in your mortall bodies, for that cannot be obtained,
He does not say, Says Augustine, Let not since be in your Mortal bodies, for that cannot be obtained,
pns31 vdz xx vvi, vvz np1, vvb xx n1 vbi p-acp po22 j-jn n2, p-acp cst vmbx vbi vvn,
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but let it not reigne, that is, let it not haue dominion and rule ouer you.
but let it not Reign, that is, let it not have dominion and Rule over you.
cc-acp vvb pn31 xx vvi, cst vbz, vvb pn31 xx vhi n1 cc n1 p-acp pn22.
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And againe he saith to the Galathians;
And again he Says to the Galatians;
cc av pns31 vvz p-acp dt np2;
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The flesh lusteth against the spirit, and the spirit against the flesh, and these two are contrarie: The Flesh Lusteth against the Spirit, and the Spirit against the Flesh, and these two Are contrary:
dt n1 vvz p-acp dt n1, cc dt n1 p-acp dt n1, cc d crd vbr j-jn:
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by flesh vnderstanding norruption, by spirit the regenerate part.
by Flesh understanding norruption, by Spirit the regenerate part.
p-acp n1 vvg n1, p-acp n1 dt j-vvn n1.
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Now these two are contrary, and while a man is in this life, he shall neuer be free from this fight;
Now these two Are contrary, and while a man is in this life, he shall never be free from this fight;
av d crd vbr j-jn, cc cs dt n1 vbz p-acp d n1, pns31 vmb av-x vbi j p-acp d n1;
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the experience of all regenerate teacheth the same. Yea euen S. Paul himselfe found this;
the experience of all regenerate Teaches the same. Yea even S. Paul himself found this;
dt n1 pp-f d j-vvn vvz dt d. uh j n1 np1 px31 vvd d;
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That the law of his members rebelled against the law of his mind, leading him captiue to sinne. That the law of his members rebelled against the law of his mind, leading him captive to sin.
cst dt n1 pp-f po31 n2 vvd p-acp dt n1 pp-f po31 n1, vvg pno31 j-jn p-acp n1.
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And he was neuer perfect, and free from this inward corruption.
And he was never perfect, and free from this inward corruption.
cc pns31 vbds av-x j, cc j p-acp d j n1.
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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.
If you ask then what is taken away by christ? I answer, we must Consider two things in sin: 1. The guilt of sin, which the Schoolmen call the Form of sin.
cs pn22 vvb av q-crq vbz vvn av p-acp np1? pns11 vvb, pns12 vmb vvi crd n2 p-acp n1: crd dt n1 pp-f n1, r-crq dt n2 vvb dt n1 pp-f n1.
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The second is the corruption of sinne, which they call the matter of sin.
The second is the corruption of sin, which they call the matter of since.
dt ord vbz dt n1 pp-f n1, r-crq pns32 vvb dt n1 pp-f n1.
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Wee say that in euery regenerate man, the guilt is taken away, and the forme of sinne is wholly gone,
we say that in every regenerate man, the guilt is taken away, and the Form of sin is wholly gone,
pns12 vvb cst p-acp d j-vvn n1, dt n1 vbz vvn av, cc dt n1 pp-f n1 vbz av-jn vvn,
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but the matter in part remaineth;
but the matter in part remains;
cc-acp dt n1 p-acp n1 vvz;
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and when we speake of mortification, wee doe not say that a man that hath repented, hath all his sinnes and affections wholly mortified,
and when we speak of mortification, we do not say that a man that hath repented, hath all his Sins and affections wholly mortified,
cc c-crq pns12 vvb pp-f n1, pns12 vdb xx vvi cst dt n1 cst vhz vvn, vhz d po31 n2 cc n2 av-jn vvn,
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but so farre as the strength and power of them is broken and weakened, but the stumps of them remaine still.
but so Far as the strength and power of them is broken and weakened, but the stumps of them remain still.
cc-acp av av-j c-acp dt n1 cc n1 pp-f pno32 vbz vvn cc vvn, cc-acp dt n2 pp-f pno32 vvi av.
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As the Apostle to the Romanes saith; By Christ our old man is crucified, that the bodie of sin might be destroyed.
As the Apostle to the Romans Says; By christ our old man is Crucified, that the body of since might be destroyed.
p-acp dt n1 p-acp dt njp2 vvz; p-acp np1 po12 j n1 vbz vvn, cst dt n1 pp-f n1 vmd vbi vvn.
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Not that sinne is vtterly gone, for that cannot be in this life, but the strength and power of it is destroyed.
Not that sin is utterly gone, for that cannot be in this life, but the strength and power of it is destroyed.
xx d n1 vbz av-j vvn, c-acp cst vmbx vbi p-acp d n1, cc-acp dt n1 cc n1 pp-f pn31 vbz vvn.
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Now if sinne bee not wholly mortified, a man cannot bee wholly regenerated, therefore they are both mixt together,
Now if sin be not wholly mortified, a man cannot be wholly regenerated, Therefore they Are both mixed together,
av cs n1 vbb xx av-jn vvn, dt n1 vmbx vbi av-jn vvn, av pns32 vbr av-d vvn av,
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for the corruption of the one is the generation of the other, and if the whole bee not corrupted,
for the corruption of the one is the generation of the other, and if the Whole be not corrupted,
p-acp dt n1 pp-f dt pi vbz dt n1 pp-f dt n-jn, cc cs dt j-jn vbi xx vvn,
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then part must needes bee regenerate, for all things are but here in part, and must after be perfected.
then part must needs be regenerate, for all things Are but Here in part, and must After be perfected.
cs n1 vmb av vbi vvn, c-acp d n2 vbr p-acp av p-acp n1, cc vmb a-acp vbi vvn.
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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.
And the Lord hath so dealt, to leave corruption in men, to the end he might humble them in the sighed of it, and to sharpen their Prayers.
cc dt n1 vhz av vvn, pc-acp vvi n1 p-acp n2, p-acp dt n1 pns31 vmd vvi pno32 p-acp dt n1 pp-f pn31, cc pc-acp vvi po32 n2.
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This vse the Apostle Paul made of it, when he had the buffet of Satan,
This use the Apostle Paul made of it, when he had the buffet of Satan,
np1 vvb dt n1 np1 vvn pp-f pn31, c-crq pns31 vhd dt n1 pp-f np1,
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and the prick of the flesh to humble him, and to make him the more feruent to God by prayer, to giue him grace to ouercome it.
and the prick of the Flesh to humble him, and to make him the more fervent to God by prayer, to give him grace to overcome it.
cc dt n1 pp-f dt n1 pc-acp vvi pno31, cc pc-acp vvi pno31 dt av-dc j p-acp np1 p-acp n1, pc-acp vvi pno31 n1 pc-acp vvi pn31.
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So hath God ordained that men should not come to perfection in this life, to humble them in the sight of their sinnes,
So hath God ordained that men should not come to perfection in this life, to humble them in the sighed of their Sins,
np1 vhz np1 vvn d n2 vmd xx vvi p-acp n1 p-acp d n1, pc-acp vvi pno32 p-acp dt n1 pp-f po32 n2,
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and that their prayers might be made vnto him with more earnestnes and feruencie, for strength against their infirmities.
and that their Prayers might be made unto him with more earnestness and fervency, for strength against their infirmities.
cc cst po32 n2 vmd vbi vvn p-acp pno31 p-acp dc n1 cc n1, p-acp n1 p-acp po32 n2.
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And here wee may applie that of Augustine, distinguishing men into three sorts:
And Here we may apply that of Augustine, distinguishing men into three sorts:
cc av pns12 vmb vvi d pp-f np1, vvg n2 p-acp crd n2:
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Some (saith he) are only spirit, without the sight of the flesh, these are the blessed in heauen: some (Says he) Are only Spirit, without the sighed of the Flesh, these Are the blessed in heaven:
d (vvz pns31) vbr av-j n1, p-acp dt n1 pp-f dt n1, d vbr dt j-vvn p-acp n1:
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others are onely flesh without the fight of the spirit, these are men vnregenerated, for their sinne rules verie peaceably:
Others Are only Flesh without the fight of the Spirit, these Are men unregenerated, for their sin rules very peaceably:
n2-jn vbr av-j n1 p-acp dt n1 pp-f dt n1, d vbr n2 vvn, p-acp po32 n1 vvz av av-j:
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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. Others Are partly Flesh, partly Spirit, and Therefore they find a fight betwixt these and a wrestling in their hearts, these Are they who Are regenerated and renewed by the Spirit of God, consisting of Flesh and Spirit.
ng2-jn vbr av n1, av n1, cc av pns32 vvb dt n1 p-acp d cc dt vvg p-acp po32 n2, d vbr pns32 r-crq vbr vvn cc vvn p-acp dt n1 pp-f np1, vvg pp-f n1 cc n1.
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Which is the state of the most regenerate in this life, who though they haue attained to the greatest measure of holinesse,
Which is the state of the most regenerate in this life, who though they have attained to the greatest measure of holiness,
r-crq vbz dt n1 pp-f dt av-ds vvn p-acp d n1, r-crq cs pns32 vhb vvn p-acp dt js n1 pp-f n1,
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yet neither are they nor can be without their measure of corruption. These things then thus explaned, let vs consider the vses. And first, this teacheth;
yet neither Are they nor can be without their measure of corruption. These things then thus explained, let us Consider the uses. And First, this Teaches;
av d vbr pns32 ccx vmb vbi p-acp po32 n1 pp-f n1. d n2 av av vvn, vvb pno12 vvi dt n2. cc ord, d vvz;
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vs that if this be the second part of repentance, and that there is none which is true, sound and sauing repentance,
us that if this be the second part of Repentance, and that there is none which is true, found and Saving Repentance,
pno12 d cs d vbb dt ord n1 pp-f n1, cc cst pc-acp vbz pix r-crq vbz j, j cc vvg n1,
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but it hath necessarilie these two parts:
but it hath necessarily these two parts:
cc-acp pn31 vhz av-j d crd n2:
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as there is no man but bee hath, and consisteth of soule and bodie, and one part maketh not a man:
as there is no man but bee hath, and Consisteth of soul and body, and one part makes not a man:
c-acp pc-acp vbz dx n1 p-acp n1 vhz, cc vvz pp-f n1 cc n1, cc crd n1 vvz xx dt n1:
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then not onely prophane and wicked men, are without repentance, but many others also, who haue made a good reformation in the outward man,
then not only profane and wicked men, Are without Repentance, but many Others also, who have made a good Reformation in the outward man,
cs xx av-j vvi cc j n2, vbr p-acp n1, cc-acp d n2-jn av, r-crq vhb vvn dt j n1 p-acp dt j n1,
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and haue a shew of this godlines, but not the power of it;
and have a show of this godliness, but not the power of it;
cc vhb dt n1 pp-f d n1, cc-acp xx dt n1 pp-f pn31;
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doing all this but for some sinister respect, vpon some vaine glorie, pride or conceit of merit,
doing all this but for Some sinister respect, upon Some vain glory, pride or conceit of merit,
vdg d d cc-acp p-acp d j n1, p-acp d j n1, n1 cc n1 pp-f n1,
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or expectation of reward, or such like. For in their mindes they disallow not the euil, that they in former times committed,
or expectation of reward, or such like. For in their minds they disallow not the evil, that they in former times committed,
cc n1 pp-f n1, cc d av-j. p-acp p-acp po32 n2 pns32 vvb xx dt j-jn, cst pns32 p-acp j n2 vvn,
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because it is euill, neither now approue the good, because it is good.
Because it is evil, neither now approve the good, Because it is good.
c-acp pn31 vbz j-jn, av-dx av vvi dt j, c-acp pn31 vbz j.
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Againe, in their willes they reiect not the euill, and decline from it because it is euill,
Again, in their wills they reject not the evil, and decline from it Because it is evil,
av, p-acp po32 n2 pns32 vvb xx dt j-jn, cc vvi p-acp pn31 c-acp pn31 vbz j-jn,
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nor allowing the good, and incline thereto, because it is good. 3. In their hearts they hate not the euill,
nor allowing the good, and incline thereto, Because it is good. 3. In their hearts they hate not the evil,
ccx vvg dt j, cc vvi av, c-acp pn31 vbz j. crd p-acp po32 n2 pns32 vvb xx dt j-jn,
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because it is euil, but as the dog casteth vp his vomit, because it is troublesome;
Because it is evil, but as the dog Cast up his vomit, Because it is troublesome;
c-acp pn31 vbz j-jn, cc-acp c-acp dt n1 vvz a-acp po31 n1, c-acp pn31 vbz j;
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nor loue and affect the good, because it is good, but for that it brings good to them.
nor love and affect the good, Because it is good, but for that it brings good to them.
ccx n1 cc vvi dt j, c-acp pn31 vbz j, cc-acp c-acp cst pn31 vvz j p-acp pno32.
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And that which is worst, in all these they approue and gratulate themselues;
And that which is worst, in all these they approve and gratulate themselves;
cc cst r-crq vbz js, p-acp d d pns32 vvb cc vvi px32;
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which argueth that they are farre from this true regeneration which doth these for Gods sake,
which argue that they Are Far from this true regeneration which does these for God's sake,
r-crq n1 cst pns32 vbr av-j p-acp d j n1 r-crq vdz d p-acp ng1 n1,
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because they are good, and checks a man when hee hath erring or indirect affections to them, and conceits of them;
Because they Are good, and Checks a man when he hath erring or indirect affections to them, and conceits of them;
c-acp pns32 vbr j, cc vvz dt n1 c-crq pns31 vhz j-vvg cc j n2 p-acp pno32, cc n2 pp-f pno32;
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and so shewes that they are farre from regeneration, and inward holines, which leaues outward things and appearances,
and so shows that they Are Far from regeneration, and inward holiness, which leaves outward things and appearances,
cc av vvz cst pns32 vbr av-j p-acp n1, cc j n1, r-crq vvz j n2 cc n2,
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because they are like that which it selfe is in deed and in trueth.
Because they Are like that which it self is in deed and in truth.
c-acp pns32 vbr j cst r-crq pn31 n1 vbz p-acp n1 cc p-acp n1.
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And that for all this outward reformation, such men haue not artained to true and sound repentance.
And that for all this outward Reformation, such men have not artained to true and found Repentance.
cc cst p-acp d d j n1, d n2 vhb xx vvn p-acp j cc j n1.
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And though this is not so apparant to men, that are afarre off, and conuerse not with them,
And though this is not so apparent to men, that Are afar off, and converse not with them,
cc cs d vbz xx av j p-acp n2, cst vbr av a-acp, cc vvi xx p-acp pno32,
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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, and by their cariage,
yet is it to them that shall be High them, and see their Conversation, who may Easily diseerne it by their Speeches, the Messenger of the mind, and by their carriage,
av vbz pn31 p-acp pno32 cst vmb vbi av-j pno32, cc vvi po32 n1, r-crq vmb av-j vvi pn31 p-acp po32 n2, dt n1 pp-f dt n1, cc p-acp po32 n1,
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when for a greater good, or benefit, they will soone neglect the good, yea commit the euill, which they haue seemed to haue forsaken,
when for a greater good, or benefit, they will soon neglect the good, yea commit the evil, which they have seemed to have forsaken,
c-crq p-acp dt jc j, cc n1, pns32 vmb av vvi dt j, uh vvb dt j-jn, r-crq pns32 vhb vvd pc-acp vhi vvn,
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and not be smitten for it in their heart, but euen wipe their mouthes, as the harlot in the Prouerbs,
and not be smitten for it in their heart, but even wipe their mouths, as the harlot in the Proverbs,
cc xx vbi vvn p-acp pn31 p-acp po32 n1, cc-acp av-j vvi po32 n2, c-acp dt n1 p-acp dt n2,
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as if they had done no such thing;
as if they had done no such thing;
c-acp cs pns32 vhd vdn dx d n1;
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which befals not to a regenerate man, who though he may and do sometimes fall into the like sinnes,
which befalls not to a regenerate man, who though he may and do sometime fallen into the like Sins,
r-crq vvz xx p-acp dt j-vvn n1, r-crq cs pns31 vmb cc vdb av vvi p-acp dt j n2,
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yet is free from such deepe securitie, and not without the checkes of his conscience;
yet is free from such deep security, and not without the Checks of his conscience;
av vbz j p-acp d j-jn n1, cc xx p-acp dt n2 pp-f po31 n1;
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which though he may smother for a time, yet will they haue their fruit at length in him as in Dauid.
which though he may smother for a time, yet will they have their fruit At length in him as in David.
r-crq cs pns31 vmb vvi p-acp dt n1, av vmb pns32 vhb po32 n1 p-acp n1 p-acp pno31 a-acp p-acp np1.
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The second vse is, to perswade euery man, to labour to be regenerated and renewed in the whole man, The second use is, to persuade every man, to labour to be regenerated and renewed in the Whole man,
dt ord n1 vbz, pc-acp vvi d n1, pc-acp vvi pc-acp vbi vvn cc vvn p-acp dt j-jn n1,
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as he hath bin corrupted in the whole;
as he hath been corrupted in the Whole;
c-acp pns31 vhz vbn vvn p-acp dt j-jn;
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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 euery part.
and to be resolved, that though he cannot indeed be wholly renewed, yet must he be so in the Whole, that is, in Some measure in every part.
cc pc-acp vbi vvn, cst cs pns31 vmbx av vbi av-jn vvn, av vmb pns31 vbi av p-acp dt j-jn, cst vbz, p-acp d n1 p-acp d n1.
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For no man must looke to be renewed here in that measure he was corrupted, either in the inward or the outward man,
For no man must look to be renewed Here in that measure he was corrupted, either in the inward or the outward man,
p-acp dx n1 vmb vvi pc-acp vbi vvn av p-acp d n1 pns31 vbds vvn, av-d p-acp dt j cc dt j n1,
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and so to attaine to perfection of holines;
and so to attain to perfection of holiness;
cc av pc-acp vvi p-acp n1 pp-f n1;
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but the true repentant beginning by a little and little, both may and ought to increase more and more towards perfection.
but the true repentant beginning by a little and little, both may and ought to increase more and more towards perfection.
cc-acp dt j j n1 p-acp dt j cc j, d vmb cc pi pc-acp vvi av-dc cc av-dc p-acp n1.
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As it was with Naaman, when hee was purged from his leprosie, his flesh came againe as the flesh of a yong child:
As it was with Naaman, when he was purged from his leprosy, his Flesh Come again as the Flesh of a young child:
p-acp pn31 vbds p-acp np1, c-crq pns31 vbds vvn p-acp po31 n1, po31 n1 vvd av p-acp dt n1 pp-f dt j n1:
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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,
so when as man is purged from the leprosy of sin, he begins to be renewed as a child grows, who hath all the parts of a man,
av c-crq p-acp n1 vbz vvn p-acp dt n1 pp-f n1, pns31 vvz pc-acp vbi vvn p-acp dt n1 vvz, r-crq vhz d dt n2 pp-f dt n1,
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but not the perfection of any:
but not the perfection of any:
cc-acp xx dt n1 pp-f d:
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so hath this true repentant, all the parts of regeneration, but not any one in perfection:
so hath this true repentant, all the parts of regeneration, but not any one in perfection:
av vhz d j j, d dt n2 pp-f n1, cc-acp xx d pi p-acp n1:
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hee hath all parts somwhat reformed, though not wholly reformed; I say, hee is both in the will, mind and affections, though not perfectly.
he hath all parts somewhat reformed, though not wholly reformed; I say, he is both in the will, mind and affections, though not perfectly.
pns31 vhz d n2 av vvd, cs xx av-jn vvn; pns11 vvb, pns31 vbz av-d p-acp dt n1, n1 cc n2, cs xx av-j.
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For this must euery one labor, and though his grace bee but small in the beginning,
For this must every one labour, and though his grace be but small in the beginning,
p-acp d vmb d crd n1, cc cs po31 n1 vbi cc-acp j p-acp dt n1,
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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.
yet must he not be 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 chaff then corn in them.
av vmb pns31 xx vbi vvn, c-acp pn31 vbz dt n1 pp-f d dt n2 pp-f np1, cst dt j n1 n1 vmb vbi jc cs n1, dt j n1 a-acp vmb vbi av-dc n1 cs n1 p-acp pno32.
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But if he in the meane while dislike his corruptions, and bewaile his defects, hee may assure himselfe he hath his measure of regeneration;
But if he in the mean while dislike his corruptions, and bewail his defects, he may assure himself he hath his measure of regeneration;
p-acp cs pns31 p-acp dt j n1 vvi po31 n2, cc vvi po31 n2, pns31 vmb vvi px31 pns31 vhz po31 n1 pp-f n1;
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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,
for no man can do so in truth, but he that is regenerate. Yet let no man think that Because he hath somewhat, and is in part regenerate,
p-acp dx n1 vmb vdi av p-acp n1, cc-acp pns31 cst vbz vvn. av vvb dx n1 vvi cst c-acp pns31 vhz av, cc vbz p-acp n1 vvn,
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therefore he hath enough, and so fet downe his rest, as if hee neede goe no further;
Therefore he hath enough, and so fetched down his rest, as if he need go no further;
av pns31 vhz av-d, cc av vvd a-acp po31 n1, c-acp cs pns31 vvb vvi av-dx av-jc;
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for then shall hee deceiue himselfe, seeing the true sanctifying grace is seede that will and doth increase and multiplie;
for then shall he deceive himself, seeing the true sanctifying grace is seed that will and does increase and multiply;
c-acp av vmb pns31 vvi px31, vvg dt j j-vvg n1 vbz n1 cst vmb cc vdz vvi cc vvi;
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not salt, that remaineth and maketh barren.
not salt, that remains and makes barren.
xx n1, cst vvz cc vvz j.
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If men then doe not increase and grow in their graces, they haue good cause to suspect them to be rather counterfeit then currant:
If men then do not increase and grow in their graces, they have good cause to suspect them to be rather counterfeit then currant:
cs n2 av vdb xx vvi cc vvi p-acp po32 n2, pns32 vhb j n1 pc-acp vvi pno32 pc-acp vbi av-c j cs n1:
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If they doe increase, they may be assured their graces are of the right stampe indeede.
If they do increase, they may be assured their graces Are of the right stamp indeed.
cs pns32 vdb vvi, pns32 vmb vbi vvn po32 n2 vbr pp-f dt j-jn n1 av.
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But 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,
But Some man will happily demand, how much he is bound to increase, or what measure of increase will prove his graces to be true? I answer him, that according to the means God hath given him,
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and the time he hath liued vnder those meanes, and the opportunitie hee had to vse them,
and the time he hath lived under those means, and the opportunity he had to use them,
cc dt n1 pns31 vhz vvn p-acp d n2, cc dt n1 pns31 vhd pc-acp vvi pno32,
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so much ought he to increase.
so much ought he to increase.
av d vmd pns31 pc-acp vvi.
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For as in temporall things euery man groweth according to the meanes he hath, and the time for the vse of his meanes:
For as in temporal things every man grows according to the means he hath, and the time for the use of his means:
p-acp a-acp p-acp j n2 d n1 vvz vvg p-acp dt n2 pns31 vhz, cc dt n1 p-acp dt n1 pp-f po31 n2:
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so in spirituall things euery man that hath true grace, ought to haue it still increasing;
so in spiritual things every man that hath true grace, ought to have it still increasing;
av p-acp j n2 d n1 cst vhz j n1, pi pc-acp vhi pn31 av vvg;
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and he may be assured that if it be hid in a napkin, and continue without increase, it is not true grace.
and he may be assured that if it be hid in a napkin, and continue without increase, it is not true grace.
cc pns31 vmb vbi vvn cst cs pn31 vbb vvn p-acp dt n1, cc vvi p-acp n1, pn31 vbz xx j n1.
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So that many men who pleased themselues because they haue had some beginnings of good motions,
So that many men who pleased themselves Because they have had Some beginnings of good motions,
av cst d n2 r-crq vvd px32 p-acp pns32 vhb vhn d n2 pp-f j n2,
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now and then, in which yet they haue not gone forward, nor increased answerable to their meanes, haue deceiued themselues,
now and then, in which yet they have not gone forward, nor increased answerable to their means, have deceived themselves,
av cc av, p-acp r-crq av pns32 vhb xx vvn av-j, ccx vvd j p-acp po32 n2, vhb vvn px32,
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while they haue iudged them true and sufficient.
while they have judged them true and sufficient.
cs pns32 vhb vvn pno32 j cc j.
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As the Lord said to the people by Hosea, when they had good motions in them, which were soone smothered:
As the Lord said to the people by Hosea, when they had good motions in them, which were soon smothered:
p-acp dt n1 vvd p-acp dt n1 p-acp np1, c-crq pns32 vhd j n2 p-acp pno32, r-crq vbdr av vvn:
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Oh Ephraim, what shall I doe vnto thee? Oh Iuda how shall Lintreate thee? for your goodnes is as a morning cloude, O Ephraim, what shall I do unto thee? O Iuda how shall Lintreate thee? for your Goodness is as a morning cloud,
uh np1, r-crq vmb pns11 vdi p-acp pno21? uh np1 q-crq vmb vvi pno21? p-acp po22 n1 vbz p-acp dt n1 n1,
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and as the morning dew it goeth away. and as the morning due it Goes away.
cc p-acp dt n1 j-jn pn31 vvz av.
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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.
As if he should say, Thou hast many good motions, and good Desires, but they Are so soon extinct, that I, know not what to do with thee.
c-acp cs pns31 vmd vvi, pns21 vh2 d j n2, cc j n2, cc-acp pns32 vbr av av j, cst pns11, vvb xx r-crq pc-acp vdi p-acp pno21.
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So may he say to many a man among vs, You haue many good motions and desires, but they are but desires;
So may he say to many a man among us, You have many good motions and Desires, but they Are but Desires;
av vmb pns31 vvi p-acp d dt n1 p-acp pno12, pn22 vhb d j n2 cc n2, cc-acp pns32 vbr p-acp n2;
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many good beginnings, but no proceedings; yea all is scattered as the cloud, and vanished as the dew;
many good beginnings, but no proceedings; yea all is scattered as the cloud, and vanished as the due;
d j n2, cc-acp dx n2-vvg; uh d vbz vvn p-acp dt n1, cc vvd p-acp dt n1;
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what shall I say vnto you? surely no otherwise then as deceiuers and hypocrites, & curse you as the sigtree in the Gospell, that you neuer prosper more.
what shall I say unto you? surely no otherwise then as deceivers and Hypocrites, & curse you as the sigtree in the Gospel, that you never prosper more.
q-crq vmb pns11 vvi p-acp pn22? av-j av-d av av c-acp n2 cc n2, cc vvb pn22 p-acp dt n1 p-acp dt n1, cst pn22 av-x vvi av-dc.
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But lest any such thing befall vs, and seeing an increase is required of vs, let vs forget that which is behind,
But lest any such thing befall us, and seeing an increase is required of us, let us forget that which is behind,
p-acp cs d d n1 vvb pno12, cc vvg dt n1 vbz vvn pp-f pno12, vvb pno12 vvi d r-crq vbz a-acp,
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and eudeuour our selues vnto that which is before, running forward in the race that is set before vs, and following hard toward the marke,
and eudeuour our selves unto that which is before, running forward in the raze that is Set before us, and following hard towards the mark,
cc vvb po12 n2 p-acp d r-crq vbz a-acp, vvg av-j p-acp dt n1 cst vbz vvn p-acp pno12, cc vvg av-j p-acp dt n1,
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for the price of the high calling of God in Christ Iesus. And thus much may suffice for the parts of repentance:for the price of the high calling of God in christ Iesus. And thus much may suffice for the parts of Repentance:
p-acp dt n1 pp-f dt j n-vvg pp-f np1 p-acp np1 np1. cc av d vmb vvi p-acp dt n2 pp-f n1:
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in the next place wee must proceed to the causes of it. Chrysostome hauing made three sermons vpon this matter of repentance, beginneth the fourth thus:
in the next place we must proceed to the Causes of it. Chrysostom having made three Sermons upon this matter of Repentance, begins the fourth thus:
p-acp dt ord n1 pns12 vmb vvi p-acp dt n2 pp-f pn31. np1 vhg vvn crd n2 p-acp d n1 pp-f n1, vvz dt ord av:
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It is the continuall cust ome of shepheads to turne their sheepe into those pastures, where they see the grasse is long and plenteous, and thence not to drine them, It is the continual cust ome of shepheads to turn their sheep into those pastures, where they see the grass is long and plenteous, and thence not to drine them,
pn31 vbz dt j zz zz pp-f n2 pc-acp vvi po32 n1 p-acp d n2, c-crq pns32 vvb dt n1 vbz j cc j, cc av xx pc-acp vvi pno32,
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before they haue eaten vp all.
before they have eaten up all.
c-acp pns32 vhb vvn a-acp d.
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Whom wee will imitate, and this fourth day also feede our sheepe in this pusture of repentance,
Whom we will imitate, and this fourth day also feed our sheep in this pusture of Repentance,
ro-crq pns12 vmb vvi, cc d ord n1 av vvi po12 n1 p-acp d n1 pp-f n1,
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and wee will not begin any other matter:
and we will not begin any other matter:
cc pns12 vmb xx vvi d j-jn n1:
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for the place affordeth much prosit, verie much fruit, and withall great store of ioy and comfort. for the place affords much prosit, very much fruit, and withal great store of joy and Comfort.
c-acp dt n1 vvz d j-jn, av d n1, cc av j n1 pp-f n1 cc n1.
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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 haue communicated the whole vnto you.
As that Father imitated those shepherds, so will I follow his Exampl, and walk in his steps, Continuing in this fruitful, necessary and comfortable matter, till I have communicated the Whole unto you.
p-acp d n1 vvd d n2, av vmb pns11 vvi po31 n1, cc vvi p-acp po31 n2, vvg p-acp d j, j cc j n1, c-acp pns11 vhb vvn dt j-jn p-acp pn22.
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I must proceede then, I say, in the next place to the causes of repentance, or of this change and conuersion; I must proceed then, I say, in the next place to the Causes of Repentance, or of this change and conversion;
pns11 vmb vvi av, pns11 vvb, p-acp dt ord n1 p-acp dt n2 pp-f n1, cc pp-f d n1 cc n1;
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namely to the efficient cause, and finall: for of the matter and forme hath been spoken in the description.
namely to the efficient cause, and final: for of the matter and Form hath been spoken in the description.
av p-acp dt j n1, cc j: c-acp pp-f dt n1 cc n1 vhz vbn vvn p-acp dt n1.
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And first of the efficient, which is either principall, or instrumentall.
And First of the efficient, which is either principal, or instrumental.
cc ord pp-f dt j, r-crq vbz d n-jn, cc j.
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The first is God, the second is either without man, to wit, the word, or within him, his faith,
The First is God, the second is either without man, to wit, the word, or within him, his faith,
dt ord vbz np1, dt ord vbz d p-acp n1, pc-acp vvi, dt n1, cc p-acp pno31, po31 n1,
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or comming from him, his prayer. For the first, which is the principall efficient, it is God;
or coming from him, his prayer. For the First, which is the principal efficient, it is God;
cc vvg p-acp pno31, po31 n1. p-acp dt ord, r-crq vbz dt j-jn j, pn31 vbz np1;
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he is the author of mans repentance, and his conuersion:
he is the author of men Repentance, and his conversion:
pns31 vbz dt n1 pp-f ng1 n1, cc po31 n1:
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whatsoeuer meanes may be vsed and applied for that purpose, yet is he the principall worker of it in the heart of man.
whatsoever means may be used and applied for that purpose, yet is he the principal worker of it in the heart of man.
r-crq n2 vmb vbi vvn cc vvn p-acp d n1, av vbz pns31 dt j-jn n1 pp-f pn31 p-acp dt n1 pp-f n1.
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For proose hereof wee know the speech of Ephraim: Conuert thou me and I shall be conuerted.
For propose hereof we know the speech of Ephraim: Convert thou me and I shall be converted.
p-acp n1 av pns12 vvb dt n1 pp-f np1: vvb pns21 pno11 cc pns11 vmb vbi vvn.
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Where she acknowledgeth God to be the author of her conuersion.
Where she acknowledgeth God to be the author of her conversion.
c-crq pns31 vvz np1 pc-acp vbi dt n1 pp-f po31 n1.
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So like wise that honour was giuen vnto Christ, that hee should giue repentance and remission of sinnes vnto men.
So like wise that honour was given unto christ, that he should give Repentance and remission of Sins unto men.
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For so saith Peter of him:
For so Says Peter of him:
p-acp av vvz np1 pp-f pno31:
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That God had lift him vp with his right hand, to bee a Prince, and a Sauiour to giue repentance to Israel and forgiuenes of sinnes. That God had lift him up with his right hand, to be a Prince, and a Saviour to give Repentance to Israel and forgiveness of Sins.
cst np1 vhd vvn pno31 a-acp p-acp po31 j-jn n1, pc-acp vbi dt n1, cc dt n1 pc-acp vvi n1 p-acp np1 cc n1 pp-f n2.
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Likewise when Peter had shewed vnto the people the vision that he saw, and the mercie that God shewed vnto the Gentiles: They all glorified God saying:
Likewise when Peter had showed unto the people the vision that he saw, and the mercy that God showed unto the Gentiles: They all glorified God saying:
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Then hath God also to the Gentiles, granted repentance vnto life, Hence is that of Paul to Timothie: Instruct them (saith he) with meek• … esse that are contrarie minded pr•o•ing of at any time God will giue them repentance; &c. So Noah prayed: Then hath God also to the Gentiles, granted Repentance unto life, Hence is that of Paul to Timothy: Instruct them (Says he) with meek• … esse that Are contrary minded pr•o•ing of At any time God will give them Repentance; etc. So Noah prayed:
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God 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. God persuade Japhet to dwell in the 〈 ◊ 〉 of Shem. That is, God convert his heart, that he may be of the Church, and not of the wicked.
np1 vvi np1 pc-acp vvi p-acp dt 〈 sy 〉 pp-f np1 cst vbz, np1 vvi po31 n1, cst pns31 vmb vbi pp-f dt n1, cc xx pp-f dt j.
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Also it was the Lord that opened the heart of Lydia, that she attended to the things which Paul spake.
Also it was the Lord that opened the heart of Lydia, that she attended to the things which Paul spoke.
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Paul spake for her conuersion, and the Lord opened her heart and conuerted her. And Christ in the Reuelation saith:Paul spoke for her conversion, and the Lord opened her heart and converted her. And christ in the Revelation Says:
np1 vvd p-acp po31 n1, cc dt n1 vvd po31 n1 cc vvd pno31. cc np1 p-acp dt n1 vvz:
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I 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. I 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 convert them to himself.
pns11 vmb vvi pno32 pp-f dt n1 pp-f np1, pc-acp vvi cc vvi p-acp pno21. vvg cst pns31 vmd vvi dt j pc-acp vbi pp-f dt n1 pp-f dt n1, cc vvi pno32 p-acp px31.
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By all these it is manifest, that the principall worker of repentance in the heart of man is God himselfe.
By all these it is manifest, that the principal worker of Repentance in the heart of man is God himself.
p-acp d d pn31 vbz j, cst dt j-jn n1 pp-f n1 p-acp dt n1 pp-f n1 vbz n1 px31.
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And it must needs in reason be so.
And it must needs in reason be so.
cc pn31 vmb av p-acp n1 vbb av.
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First, because true repentance, hath as a principall part of it, the conuersion of the heart and inward man: First, Because true Repentance, hath as a principal part of it, the conversion of the heart and inward man:
ord, c-acp j n1, vhz p-acp dt j-jn n1 pp-f pn31, dt n1 pp-f dt n1 cc j n1:
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and to doe this requireth as much power as to make it;
and to do this requires as much power as to make it;
cc pc-acp vdi d vvz p-acp d n1 c-acp pc-acp vvi pn31;
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for there was then no resistance of corruption, but here now are all contrarieties, the whole man being corrupted:
for there was then no resistance of corruption, but Here now Are all contrarieties, the Whole man being corrupted:
c-acp a-acp vbds av dx n1 pp-f n1, cc-acp av av vbr d n2, dt j-jn n1 vbg vvn:
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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. The second reason is:
when then it was an infinite power that created man, it must needs be an infinite power that also must convert and create him anew. The second reason is:
c-crq av pn31 vbds dt j n1 cst vvd n1, pn31 vmb av vbi dt j n1 cst av vmb vvi cc vvi pno31 av. dt ord n1 vbz:
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Because man is by nature dead, hauing neither power, nor will to be conuerted. And as S. Paul saith to the Ephesians:
Because man is by nature dead, having neither power, nor will to be converted. And as S. Paul Says to the Ephesians:
p-acp n1 vbz p-acp n1 j, vhg dx n1, ccx vmb pc-acp vbi vvn. cc p-acp np1 np1 vvz p-acp dt njp2:
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That euen then when wee were dead in sinnes, God hath quickned vs together in Christ. That even then when we were dead in Sins, God hath quickened us together in christ.
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Then as no man can raise vp a dead man, nor he quicken himself, no more then Lazarus could being in ye graue, but it must bee the voice of Christ,
Then as no man can raise up a dead man, nor he quicken himself, no more then Lazarus could being in the graven, but it must be the voice of christ,
av p-acp dx n1 vmb vvi a-acp dt j n1, ccx pns31 vvi px31, av-dx av-dc av np1 vmd vbg p-acp dt n1, p-acp pn31 vmb vbi dt n1 pp-f np1,
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and his power that must doe it;
and his power that must do it;
cc po31 n1 cst vmb vdi pn31;
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so must it be only God that must conuert the heart, and worke this repentance in it.
so must it be only God that must convert the heart, and work this Repentance in it.
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Why doth God then in many places command men to repent; Why does God then in many places command men to Repent;
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and returne vnto him if they haue no power or abilitie of themselues to doe it,
and return unto him if they have no power or ability of themselves to do it,
cc vvb p-acp pno31 cs pns32 vhb dx n1 cc n1 pp-f px32 p-acp vdb pn31,
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but it bee his gift onely, which they cannot haue, vnlesse they receiue it from him?
but it be his gift only, which they cannot have, unless they receive it from him?
cc-acp pn31 vbi po31 n1 av-j, r-crq pns32 vmbx vhb, cs pns32 vvb pn31 p-acp pno31?
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I answere with Augustine: O man vnderstand in these commandements of God, what thou oughrest to haue: I answer with Augustine: Oh man understand in these Commandments of God, what thou oughrest to have:
pns11 vvb p-acp np1: uh n1 vvi p-acp d n2 pp-f np1, r-crq pns21 vv2 pc-acp vhi:
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So what thou oughrest to do. And againe he saith:
So what thou oughrest to do. And again he Says:
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God commandeth some things which wee are not able to doe, that wee might know what we ought to big of him. God commands Some things which we Are not able to do, that we might know what we ought to big of him.
np1 vvz d n2 r-crq pns12 vbr xx j pc-acp vdi, cst pns12 vmd vvi r-crq pns12 vmd p-acp j pp-f pno31.
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And therefore when he saith, Returne vnto mee, hee would haue our hearts sound with an echo againe:
And Therefore when he Says, Return unto me, he would have our hearts found with an echo again:
cc av c-crq pns31 vvz, vvb p-acp pno11, pns31 vmd vhi po12 n2 vvb p-acp dt n1 av:
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Lord conuert thou vs, and we shall be conuerted, Lord turne thou our hea• •s, and we shall bee turned.
Lord convert thou us, and we shall be converted, Lord turn thou our hea• •s, and we shall be turned.
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So that the Lord doth not command because wee can doe, but because we ought to do,
So that the Lord does not command Because we can do, but Because we ought to do,
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and should seeke to him for grace to do it. God is then the worker of euerie mans repentance and conuersion:
and should seek to him for grace to do it. God is then the worker of every men Repentance and conversion:
cc vmd vvi p-acp pno31 p-acp n1 pc-acp vdi pn31. np1 vbz av dt n1 pp-f d ng1 n1 cc n1:
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which first serueth to confute a point of Poperie, which teacheth that men haue a great hand in their owne conuersion.
which First serveth to confute a point of Popery, which Teaches that men have a great hand in their own conversion.
r-crq ord vvz pc-acp vvi dt n1 pp-f n1, r-crq vvz d n2 vhb dt j n1 p-acp po32 d n1.
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And that they may take and resist the grace of conuersion:
And that they may take and resist the grace of conversion:
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which we say is false, because (as I haue alreadie proued) God giueth repentance.
which we say is false, Because (as I have already proved) God gives Repentance.
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Therefore these speeches and comparisons of theirs, wee reiect as false, when some of them make man by nature,
Therefore these Speeches and comparisons of theirs, we reject as false, when Some of them make man by nature,
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like one in fetters, so him in his corruptions, which being strucken off by grace, he can presently goe of himselfe.
like one in fetters, so him in his corruptions, which being strucken off by grace, he can presently go of himself.
av-j pi p-acp n2, av pno31 p-acp po31 n2, r-crq vbg vvn a-acp p-acp n1, pns31 vmb av-j vvi pp-f px31.
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Some, as the halfe dead passenger from Ierusalem to Iericho:
some, as the half dead Passenger from Ierusalem to Jericho:
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others, like a sicke man, which hath the power of walking, but being faint he cannot vnlesse hee haue one to helpe him, or to leane vpon.
Others, like a sick man, which hath the power of walking, but being faint he cannot unless he have one to help him, or to lean upon.
ng2-jn, av-j dt j n1, r-crq vhz dt n1 pp-f vvg, cc-acp vbg j pns31 vmbx cs pns31 vhb crd p-acp vvi pno31, cc pc-acp vvi p-acp.
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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,
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,
av n1 vhz n1, vvb pns32, cc-acp pn31 vbz dt j j-vvg, r-crq cs pn31 vbb vvn p-acp dt j p-acp n1, pns31 vmb vvi,
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and doe of himselfe that which is good.
and doe of himself that which is good.
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But all these & such like, if there were a thousand of them, are ouerthrowne with this one point:
But all these & such like, if there were a thousand of them, Are overthrown with this one point:
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that it is God and his grace which conuerteth the harts of al men.
that it is God and his grace which Converts the hearts of all men.
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Neither feare we to affirme this notwithstanding that they obiect, that by this meanes wee make a man as a blocke and a stone;
Neither Fear we to affirm this notwithstanding that they Object, that by this means we make a man as a block and a stone;
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for so we say hee is by nature, in respect of any goodnes, and that by the warrant of Ezekiel, who saith in the person of God, I will take away the stonia heart out of your bedie,
for so we say he is by nature, in respect of any Goodness, and that by the warrant of Ezekielem, who Says in the person of God, I will take away the stonia heart out of your bedie,
c-acp av pns12 vvb pns31 vbz p-acp n1, p-acp n1 pp-f d n1, cc cst p-acp dt n1 pp-f np1, r-crq vvz p-acp dt n1 pp-f np1, pns11 vmb vvi av dt fw-la n1 av pp-f po22 n1,
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and I will giue you an heart of flesh. and I will give you an heart of Flesh.
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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.
Showing that a man before his conversion, hath a heart of stone, and of himself hath no more power to convert himself, then a stone hath.
vvg cst dt n1 p-acp po31 n1, vhz dt n1 pp-f n1, cc pp-f px31 vhz dx dc n1 pc-acp vvi px31, cs dt n1 vhz.
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Yet notwithstanding, he is not in althings so a stone, but that there is a difference;
Yet notwithstanding, he is not in All things so a stone, but that there is a difference;
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for a man is a stone in respect of the action, but not in respect of reception;
for a man is a stone in respect of the actium, but not in respect of reception;
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or (as the Schoolemen say, a stone in respect of forme, but not in respect of matter.
or (as the Schoolmen say, a stone in respect of Form, but not in respect of matter.
cc (c-acp dt n2 vvb, dt n1 p-acp n1 pp-f n1, cc-acp xx p-acp n1 pp-f n1.
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For a stone or a tree is vtterly vncapable of this thing, and hath no meanes to receiue it,
For a stone or a tree is utterly uncapable of this thing, and hath no means to receive it,
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but a man hath power to receiue it, and is capable of it, for he hath a mind, a will,
but a man hath power to receive it, and is capable of it, for he hath a mind, a will,
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and affection, that is capable of the worke of God, which these ereatures haue not:
and affection, that is capable of the work of God, which these ereatures have not:
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But it is God only that workes vpon these parts and powers of man, and makes them new and good;
But it is God only that works upon these parts and Powers of man, and makes them new and good;
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it is hee only that conuerts him and works repentance in him.
it is he only that converts him and works Repentance in him.
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The second vse serueth for comfort to vs touching all those who are yet vnconuerted, notwithstanding their great corruptions and vntractablenes, resisting the spirit of God, speciallie in all outward meanes, that a man would thinke it vnpossible that they should be conuerted to God; The second use serveth for Comfort to us touching all those who Are yet unconverted, notwithstanding their great corruptions and vntractablenes, resisting the Spirit of God, specially in all outward means, that a man would think it unpossible that they should be converted to God;
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yet it is God that conuerteth, who is able to ouercome all the corruptions of man,
yet it is God that Converts, who is able to overcome all the corruptions of man,
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neither shall they hinder where hee will conuert, but if he call they shall come, if he draw, they shall run after him:
neither shall they hinder where he will convert, but if he call they shall come, if he draw, they shall run After him:
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for hee is infinit in power, and cannot be resisted.
for he is infinite in power, and cannot be resisted.
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Who would haue thought that Saul, so great a persecutor of the Church, who drew into prisons all that called on the name of Christ,
Who would have Thought that Saul, so great a persecutor of the Church, who drew into prisons all that called on the name of christ,
q-crq vmd vhi vvn cst np1, av j dt n1 pp-f dt n1, r-crq vvd p-acp n2 d cst vvd p-acp dt n1 pp-f np1,
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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 went from place to place breathing out threatenings against the Church? yet this great Converter of all men (even God) overcame all this corruption,
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and broke through all these impediments, and gaue him repentance.
and broke through all these impediments, and gave him Repentance.
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Good cause then haue we to hope of many wicked and desperate sinners, that they may be cōuerted, because God;
Good cause then have we to hope of many wicked and desperate Sinners, that they may be converted, Because God;
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the changer of all who are changed, is able to ouercome all their corruptions.
the changer of all who Are changed, is able to overcome all their corruptions.
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So that ye Ministers ought stil to hold on to exhort them, and the church to pray for thē, notwithstāding all their oppositions,
So that you Ministers ought still to hold on to exhort them, and the Church to pray for them, notwithstanding all their oppositions,
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because God, when and where he will call, cannot be resisted.
Because God, when and where he will call, cannot be resisted.
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The Church (saith Augustine ) would not pray, that faith might be giuen to Insidels, The Church (Says Augustine) would not pray, that faith might be given to Infidels,
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but that it beleeueth that God is able to conuert both the auerse and the poruerse willes of men vnto himselfe. but that it Believeth that God is able to convert both the averse and the poruerse wills of men unto himself.
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Which must still incourage her to continue to pray for them, and to hope that hee will heare her,
Which must still encourage her to continue to pray for them, and to hope that he will hear her,
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as well as he hath been intreated by the Church for others, and make them (though they bee of the Synagogue of Satan) to come and worship before her feete.
as well as he hath been entreated by the Church for Others, and make them (though they be of the Synagogue of Satan) to come and worship before her feet.
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The third vse of this doctrine will bee for the comfort of that man which is conuerted, who knoweth himselfe indeede to bee so: The third use of this Doctrine will be for the Comfort of that man which is converted, who Knoweth himself indeed to be so:
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for he cannot be ignorant how peruerse and auerse from goodnes he was, how against the haire hee was conuerted,
for he cannot be ignorant how perverse and averse from Goodness he was, how against the hair he was converted,
c-acp pns31 vmbx vbi j c-crq j cc j p-acp n1 pns31 vbds, c-crq p-acp dt n1 pns31 vbds vvn,
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how all his infidelitie and iniquitie did not hinder Gods purpose.
how all his infidelity and iniquity did not hinder God's purpose.
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Then may he bee assured he cannot fall away, God will neuer suffer him to perish;
Then may he be assured he cannot fallen away, God will never suffer him to perish;
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though he haue 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:
though he have corruption enough to Effect it, yet let it Comfort him that there was more to hinder his calling, all which God overcame and made him willing to be changed, and did convert him:
cs pns31 vhb n1 av-d pc-acp vvi pn31, av vvb pn31 vvi pno31 cst a-acp vbds av-dc pc-acp vvi po31 n-vvg, d r-crq np1 vvd cc vvd pno31 j pc-acp vbi vvn, cc vdd vvi pno31:
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so that this lesse corruption cannot make this calling of none effect;
so that this less corruption cannot make this calling of none Effect;
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specially while corruption doth not so choake grace, but that still there is a desire to cleaue vnto God,
specially while corruption does not so choke grace, but that still there is a desire to cleave unto God,
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and some, though weake, endeuour to be preserued.
and Some, though weak, endeavour to be preserved.
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If God was found of him, when hee sought him not, nay if he found him when hee fled from him,
If God was found of him, when he sought him not, nay if he found him when he fled from him,
cs np1 vbds vvn pp-f pno31, c-crq pns31 vvd pno31 xx, uh-x cs pns31 vvd pno31 c-crq pns31 vvd p-acp pno31,
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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;
and called him when he liked his corruptions well enough, and when though he prayed for his conversion, saying, Thy Kingdom come, yet it was with him as with Augustine, who thus prayed;
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Lord giue me chastity and continencie, but I would not haue it yet: Lord give me chastity and continency, but I would not have it yet:
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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: for I did Fear lest thou Shouldst speedily hear me, and forthwith our my wound of concupiscence, which I rather desired might be fulfilled then extinguished:
c-acp pns11 vdd vvi cs pns21 vmd2 av-j vvi pno11, cc av po12 po11 n1 pp-f n1, r-crq pns11 av-c vvd vmd vbi vvn av vvn:
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So that hee could haue desired to haue lien still in his corruption, and yet God ouercame that,
So that he could have desired to have lain still in his corruption, and yet God overcame that,
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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,
and pulled him out of the fire, and, as Lot out of Sodom, by violence: how much more will he save him now, when he seeks both him and it,
cc vvd pno31 av pp-f dt n1, cc, c-acp n1 av pp-f np1, p-acp n1: c-crq av-d av-dc vmb pns31 vvi pno31 av, c-crq pns31 vvz av-d pno31 cc pn31,
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as men doe for siluer and riches? Did he euer giue a man an heart to pray for any thing rightly informed according to his word,
as men do for silver and riches? Did he ever give a man an heart to pray for any thing rightly informed according to his word,
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and meant not to giue him the thing? Doubtlesse no. And if he intend the gift, who shal hinder him for giuing? Augustine saith:
and meant not to give him the thing? Doubtless no. And if he intend the gift, who shall hinder him for giving? Augustine Says:
cc vvd xx pc-acp vvi pno31 dt n1? av-j dx. cc cs pns31 vvb dt n1, r-crq vmb vvi pno31 p-acp vvg? np1 vvz:
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If any of these perish (speaking of the elect, to whom he hath purposed saluation) God is deceiued: but none of these can perish, because God is not deceiued. If any of these perish (speaking of the elect, to whom he hath purposed salvation) God is deceived: but none of these can perish, Because God is not deceived.
cs d pp-f d j (vvg pp-f dt j-vvn, p-acp ro-crq pns31 vhz vvn n1) np1 vbz vvn: cc-acp pix pp-f d vmb vvi, c-acp np1 vbz xx vvn.
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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.
And again, If any of these perish, God is overcome by humane frailty and corruption: but none of them Perishes, Because God can be overcome by nothing.
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But beere is comfort, hee that was powerfull in their conuersion, will bee powerfull also in their preseruation, that nothing shall ouercome him,
But beer is Comfort, he that was powerful in their conversion, will be powerful also in their preservation, that nothing shall overcome him,
p-acp n1 vbz n1, pns31 cst vbds j p-acp po32 n1, vmb vbi j av p-acp po32 n1, cst pix vmb vvi pno31,
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nor pull them out of his hands, for he is greater then all.
nor pull them out of his hands, for he is greater then all.
ccx vvi pno32 av pp-f po31 n2, c-acp pns31 vbz jc cs d.
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4. The fourth vse is to informe vs, that if repentance be the onely worke of God, 4. The fourth use is to inform us, that if Repentance be the only work of God,
crd dt ord n1 vbz pc-acp vvi pno12, cst cs n1 vbb dt j n1 pp-f np1,
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then is it not in a mans owne power to repent when he list;
then is it not in a men own power to Repent when he list;
av vbz pn31 xx p-acp dt ng1 d n1 pc-acp vvi c-crq pns31 vvd;
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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,
so then what a madness and folly is it for any man to sin wilfully, presuming that he can Repent when he Pleases? If it were in his power to Repent when he would,
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yet to be thereby the more emboldned, and presumptuous in sinning;
yet to be thereby the more emboldened, and presumptuous in sinning;
av pc-acp vbi av dt av-dc vvn, cc j p-acp vvg;
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were it not great follie? Would wee not reprooue him of folly, that because he hath a pill in his closet,
were it not great folly? Would we not reprove him of folly, that Because he hath a pill in his closet,
vbdr pn31 xx j n1? vmd pns12 xx vvi pno31 pp-f n1, cst c-acp pns31 vhz dt n1 p-acp po31 n1,
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or balme in his power, should therefore surfet, or else wound himselfe with a sword,
or balm in his power, should Therefore surfeit, or Else wound himself with a sword,
cc n1 p-acp po31 n1, vmd av vvi, cc av vvi px31 p-acp dt n1,
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because he hath that which will cure him? But if he had neither of these helps in his owne power,
Because he hath that which will cure him? But if he had neither of these helps in his own power,
c-acp pns31 vhz d r-crq vmb vvi pno31? p-acp cs pns31 vhd d pp-f d n2 p-acp po31 d n1,
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but they were in the hand of some Apothecary, or such a Physition, who, for some iniurie committed against him hateth him;
but they were in the hand of Some Apothecary, or such a physician, who, for Some injury committed against him hates him;
cc-acp pns32 vbdr p-acp dt n1 pp-f d n1, cc d dt n1, r-crq, p-acp d n1 vvn p-acp pno31 vvz pno31;
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were it not much more madnes and follie then to surset and wound himselfe? So in the matter of repentance,
were it not much more madness and folly then to surset and wound himself? So in the matter of Repentance,
vbdr pn31 xx av-d dc n1 cc n1 av pc-acp vvi cc vvi px31? av p-acp dt n1 pp-f n1,
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if it were in a mans owne power to repent when he would;
if it were in a men own power to Repent when he would;
cs pn31 vbdr p-acp dt ng1 d n1 pc-acp vvi c-crq pns31 vmd;
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were it not some follie for a man to sinne, because he hath a remedie? But seeing it is not in his owne power,
were it not Some folly for a man to sin, Because he hath a remedy? But seeing it is not in his own power,
vbdr pn31 xx d n1 p-acp dt n1 p-acp n1, c-acp pns31 vhz dt n1? p-acp vvg pn31 vbz xx p-acp po31 d n1,
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but in the hand of God, who must needes hate him for his sinne committed against him, with a high hand,
but in the hand of God, who must needs hate him for his sin committed against him, with a high hand,
cc-acp p-acp dt n1 pp-f np1, r-crq vmb av vvi pno31 p-acp po31 n1 vvn p-acp pno31, p-acp dt j n1,
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and for his hardnes of heart, who will not repent, when hee calleth him to it,
and for his hardness of heart, who will not Repent, when he calls him to it,
cc p-acp po31 n1 pp-f n1, r-crq vmb xx vvi, c-crq pns31 vvz pno31 p-acp pn31,
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but will goe on in his presumptuous sinning against him;
but will go on in his presumptuous sinning against him;
cc-acp vmb vvi a-acp p-acp po31 j vvg p-acp pno31;
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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,
what can it be but a double and triple folly? And howsoever he accounteth Others Fools, who make all their life a continual practice of Repentance,
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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,
yet indeed is there no fool to him, and one day he shall know that he deceived himself with a vain hope, sinning with purpose of Repentance hereafter,
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and not indeed repenting or seeking it then when God called him to it;
and not indeed repenting or seeking it then when God called him to it;
cc xx av vvg cc vvg pn31 av c-crq np1 vvd pno31 p-acp pn31;
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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.
but delaying still off, thinking that the last day of his life, or the last hour of that day would be time enough for his Repentance.
cc-acp vvg av a-acp, vvg cst dt ord n1 pp-f po31 n1, cc dt ord n1 pp-f d n1 vmd vbi n1 av-d c-acp po31 n1.
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Some will here say that the Scripture is plaine, that at what time soeuer a man repenteth, God will accept it. some will Here say that the Scripture is plain, that At what time soever a man Repenteth, God will accept it.
d vmb av vvi cst dt n1 vbz j, cst p-acp r-crq n1 av dt n1 vvz, np1 vmb vvi pn31.
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But know, yt a sinner cannot repent when he would. But know, that a sinner cannot Repent when he would.
p-acp vvb, pn31 dt n1 vmbx vvi c-crq pns31 vmd.
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If thou hadst the power of repentance in thine own hand, it were somewhat, but it being not in thy custodie,
If thou Hadst the power of Repentance in thine own hand, it were somewhat, but it being not in thy custody,
cs pns21 vhd2 dt n1 pp-f n1 p-acp po21 d n1, pn31 vbdr av, cc-acp pn31 vbg xx p-acp po21 n1,
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but in Gods to dispose of, and to giue when, and to whom it pleaseth him;
but in God's to dispose of, and to give when, and to whom it Pleases him;
cc-acp p-acp n2 pc-acp vvi pp-f, cc pc-acp vvi c-crq, cc p-acp ro-crq pn31 vvz pno31;
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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,
in this case for thee still to live and dwell in sin, it is but a delusion of Satan, whereby he would bring thee to damnation,
p-acp d n1 p-acp pno21 av pc-acp vvi cc vvi p-acp n1, pn31 vbz p-acp dt n1 pp-f np1, c-crq pns31 vmd vvi pno21 p-acp n1,
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so leading thee on in a fooles paradise, vntill hee haue brought thee to hell.
so leading thee on in a Fools paradise, until he have brought thee to hell.
av vvg pno21 p-acp p-acp dt ng1 n1, c-acp pns31 vhb vvn pno21 p-acp n1.
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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,
Was it not a folly for the fiue wise Virgins to slumber, having their oil ready At command, knowing not how soon the bridegroom would come? But were not the fiue foolish Virgins thrice Fools, that having no oil, fell asleep and neglected it, till the bridegroom Come,
vbds pn31 xx dt n1 p-acp dt crd j n2 pc-acp vvi, vhg po32 n1 j p-acp n1, vvg xx q-crq av dt n1 vmd vvi? cc-acp vbdr xx dt crd j n2 av n2, cst vhg dx n1, vvd j cc vvn pn31, c-acp dt n1 vvd,
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and then they would haue bought, and knew not where to get it? So if a man had the oyle of repentance, to forsake sinne,
and then they would have bought, and knew not where to get it? So if a man had the oil of Repentance, to forsake sin,
cc av pns32 vmd vhi vvn, cc vvd xx c-crq pc-acp vvi pn31? av cs dt n1 vhd dt n1 pp-f n1, pc-acp vvi n1,
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and to turne vnto God, in his owne power, it were somewhat lesse folly to deferre it;
and to turn unto God, in his own power, it were somewhat less folly to defer it;
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but whereas hee hath it not, what folly and madnes were it for him to deferre it, till Christ come, or death come,
but whereas he hath it not, what folly and madness were it for him to defer it, till christ come, or death come,
cc-acp cs pns31 vhz pn31 xx, q-crq n1 cc n1 vbdr pn31 p-acp pno31 pc-acp vvi pn31, c-acp np1 vvb, cc n1 vvb,
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when hee would bee glad to buy it with a thousand worlds if he had them? and shall not know where to haue it, or how to obtaine it.
when he would be glad to buy it with a thousand world's if he had them? and shall not know where to have it, or how to obtain it.
c-crq pns31 vmd vbi j pc-acp vvi pn31 p-acp dt crd n2 cs pns31 vhd pno32? cc vmb xx vvi c-crq pc-acp vhi pn31, cc c-crq pc-acp vvi pn31.
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But thou wilt say, God is mercifull, and so will giue me repentance when I seeke for it. But thou wilt say, God is merciful, and so will give me Repentance when I seek for it.
p-acp pns21 vm2 vvi, np1 vbz j, cc av vmb vvi pno11 n1 c-crq pns11 vvb p-acp pn31.
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I answere thee with asking thee how thou knowest God is mercifull? I know thy answere, the Scripture euery where telles vs, that God is mercifull. I answer thee with asking thee how thou Knowest God is merciful? I know thy answer, the Scripture every where tells us, that God is merciful.
pns11 vvb pno21 p-acp vvg pno21 c-crq pns21 vv2 n1 vbz j? pns11 vvb po21 n1, dt n1 d c-crq vvz pno12, cst np1 vbz j.
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And doth it not also tell thee that he is iust? Seest thou what makes with thee,
And does it not also tell thee that he is just? See thou what makes with thee,
cc vdz pn31 xx av vvi pno21 cst pns31 vbz j? vv2 pns21 q-crq vvz p-acp pno21,
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and not what is against thee? Is it the mercie of God to giue 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,
and not what is against thee? Is it the mercy of God to give Repentance to them that seek it? and is it not the Justice of God to deny it them that contemn it? Therefore as thou Findest God is merciful,
cc xx r-crq vbz p-acp pno21? vbz pn31 dt n1 pp-f np1 pc-acp vvi n1 p-acp pno32 cst vvb pn31? cc vbz pn31 xx dt n1 pp-f np1 pc-acp vvi pn31 dt d vvb pn31? av c-acp pns21 vv2 n1 vbz j,
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so thou shalt find the same God iust, who in his iustice will denie thee repentance when thou seekest it,
so thou shalt find the same God just, who in his Justice will deny thee Repentance when thou Seekest it,
av pns21 vm2 vvi dt d np1 j, r-crq p-acp po31 n1 vmb vvi pno21 n1 c-crq pns21 vv2 pn31,
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because thou regardest it not when he offered it.
Because thou regardest it not when he offered it.
c-acp pns21 vvd2 pn31 xx c-crq pns31 vvd pn31.
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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:
Art thou acquainted with those Scriptures which declare the Mercies of God by calling thee to Repentance? and dost thou not know that place of the Justice of God which Says:
vb2r pns21 vvn p-acp d n2 r-crq vvb dt n2 pp-f np1 p-acp vvg pno21 p-acp n1? cc vd2 pns21 xx vvi d n1 pp-f dt n1 pp-f np1 r-crq vvz:
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Because I called & ye refused: I haue stretched out my hand, and none would regard; Because I called & you refused: I have stretched out my hand, and none would regard;
c-acp pns11 vvd cc pn22 vvd: pns11 vhb vvn av po11 n1, cc pix vmd vvi;
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I will also laughut your destruction, and mock when your feare commeth. Then shall they call vpon me, but I will not answer: I will also laughut your destruction, and mock when your Fear comes. Then shall they call upon me, but I will not answer:
pns11 vmb av vvb po22 n1, cc vvb c-crq po22 n1 vvz. av vmb pns32 vvi p-acp pno11, cc-acp pns11 vmb xx vvi:
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They shall seeke me early, but they shall not find mee. They shall seek me early, but they shall not find me.
pns32 vmb vvi pno11 av-j, cc-acp pns32 vmb xx vvi pno11.
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Then maist thou haue time and space to repent, yea and teares to shed for it, and yet neuer obtaine it.
Then Mayest thou have time and Molle to Repent, yea and tears to shed for it, and yet never obtain it.
av vm2 pns21 vhi n1 cc n1 pc-acp vvi, uh cc n2 pc-acp vvi p-acp pn31, cc av av-x vvi pn31.
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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.
For although Esau lived many a long day After he had sold his birthright, and sought it again with tears, yet he never obtained it.
p-acp cs np1 vvd d dt j n1 c-acp pns31 vhd vvn po31 n1, cc vvd pn31 av p-acp n2, av pns31 av-x vvd pn31.
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There is but one acceptable time, which being neglected, is as a bird escaped out of the hand,
There is but one acceptable time, which being neglected, is as a bird escaped out of the hand,
pc-acp vbz cc-acp pi j n1, r-crq vbg vvn, vbz p-acp dt n1 vvd av pp-f dt n1,
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or a shaft shot out of the bow, not to be recalled againe. Do not then neglect it.
or a shaft shot out of the bow, not to be Recalled again. Do not then neglect it.
cc dt n1 vvd av pp-f dt n1, xx pc-acp vbi vvn av. vdb xx av vvi pn31.
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It may bee this, euen this is the acceptable time, this is the day of saluation;
It may be this, even this is the acceptable time, this is the day of salvation;
pn31 vmb vbi d, av d vbz dt j n1, d vbz dt n1 pp-f n1;
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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,
if thou neglect it, and as it were contemn God, when he calls thee now in the time of thy health, it shall be just with him to contemn thee when thou art sick,
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and when thou callest to him in thy necessitie to stop his eares against thee.
and when thou Callest to him in thy necessity to stop his ears against thee.
cc c-crq pns21 vv2 p-acp pno31 p-acp po21 n1 pc-acp vvi po31 n2 p-acp pno21.
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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:
Therefore do not deceive thy self to put off thy Repentance, as it is the practice of many thousands to their own destruction. Augustine Says:
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By hoping and despairing many men perish: by hoping ill in their liues, and despairing worse in their deaths: By hoping and despairing many men perish: by hoping ill in their lives, and despairing Worse in their death's:
p-acp vvg cc vvg d n2 vvi: p-acp vvg av-jn p-acp po32 n2, cc vvg av-jc p-acp po32 n2:
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promising to themselues health that all shall be wel with them, and that there is no feare nor neede as yet to repent,
promising to themselves health that all shall be well with them, and that there is no Fear nor need as yet to Repent,
vvg p-acp px32 vvi cst d vmb vbi av p-acp pno32, cc cst pc-acp vbz dx n1 ccx n1 c-acp av pc-acp vvi,
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or to seeke for it, and so they are led on till they come to die,
or to seek for it, and so they Are led on till they come to die,
cc pc-acp vvi p-acp pn31, cc av pns32 vbr vvn a-acp c-acp pns32 vvb pc-acp vvi,
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when they find nothing but despaire.
when they find nothing but despair.
c-crq pns32 vvb pix cc-acp n1.
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Or if they die quietly in their beds, and as it were, goe singing to hell, what then haue they gained by it? To conclude and shut vp this point as I began it, the onely worker of this grace in our hearts is the God of grace, and not we our selues:
Or if they die quietly in their Beds, and as it were, go singing to hell, what then have they gained by it? To conclude and shut up this point as I began it, the only worker of this grace in our hearts is the God of grace, and not we our selves:
cc cs pns32 vvb av-jn p-acp po32 n2, cc c-acp pn31 vbdr, vvb vvg p-acp n1, r-crq av vhb pns32 vvd p-acp pn31? p-acp vvi cc vvi a-acp d n1 c-acp pns11 vvd pn31, dt j n1 pp-f d n1 p-acp po12 n2 vbz dt n1 pp-f n1, cc xx pns12 po12 n2:
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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 vpon our hearts; He only can cure our hearts, which did frame and fashion them one by one. Therefore to him must we look and suffer him to work upon our hearts;
pns31 av-j vmb vvi po12 n2, r-crq vdd vvi cc vvi pno32 pi p-acp crd. av p-acp pno31 vmb pns12 vvi cc vvi pno31 pc-acp vvi p-acp po12 n2;
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yea we must pray instantly vnto him, that as hee hath giuen vsspace to repent,
yea we must pray instantly unto him, that as he hath given vsspace to Repent,
uh pns12 vmb vvi av-jn p-acp pno31, cst c-acp pns31 vhz vvn n1 pc-acp vvi,
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and calleth vs continually to it, hee would work it in our harts, and make vs able to do that which he requireth, that so we may escape that he threatneth,
and calls us continually to it, he would work it in our hearts, and make us able to do that which he requires, that so we may escape that he threatens,
cc vvz pno12 av-j p-acp pn31, pns31 vmd vvi pn31 p-acp po12 n2, cc vvb pno12 j pc-acp vdi d r-crq pns31 vvz, cst av pns12 vmb vvi cst pns31 vvz,
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and enioy the good he hath promised.
and enjoy the good he hath promised.
cc vvi dt j pns31 vhz vvn.
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The next thing to be considered of, is the instrumental cause by which God worketh repentance in the hearts of men. The next thing to be considered of, is the instrumental cause by which God works Repentance in the hearts of men.
dt ord n1 pc-acp vbi vvn pp-f, vbz dt j n1 p-acp r-crq np1 vvz n1 p-acp dt n2 pp-f n2.
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And that is either outward or inward. The outward is the ministerie of the word.
And that is either outward or inward. The outward is the Ministry of the word.
cc cst vbz d j cc j. dt j vbz dt n1 pp-f dt n1.
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So then the doctrine is, that God worketh repentance and conuersion in the harts of men, by the preaching of the word ordinarily. So then the Doctrine is, that God works Repentance and conversion in the hearts of men, by the preaching of the word ordinarily.
av av dt n1 vbz, cst np1 vvz n1 cc n1 p-acp dt n2 pp-f n2, p-acp dt vvg pp-f dt n1 av-j.
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I say ordinarily, for he somtimes when it pleaseth him, worketh it by some other meanes, I say ordinarily, for he sometimes when it Pleases him, works it by Some other means,
pns11 vvb av-j, c-acp pns31 av c-crq pn31 vvz pno31, vvz pn31 p-acp d j-jn n2,
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or without any meanes at all.
or without any means At all.
cc p-acp d n2 p-acp d.
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That this is the ordinary means, is proued by Pauls words vnto Timothie, who exhorteth him to Instruct them with meeknes that were contrarie minded, prouing if at any time God would giue them repentance.
That this is the ordinary means, is proved by Paul's words unto Timothy, who exhorteth him to Instruct them with meekness that were contrary minded, proving if At any time God would give them Repentance.
cst d vbz dt j n2, vbz vvn p-acp npg1 n2 p-acp np1, r-crq vvz pno31 p-acp vvb pno32 p-acp n1 cst vbdr j-jn vvn, vvg cs p-acp d n1 np1 vmd vvi pno32 n1.
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Noting that the author and giuer of it is God, but the meanes, by which hee doth worke it, is the ministery of the word.
Noting that the author and giver of it is God, but the means, by which he does work it, is the Ministry of the word.
vvg cst dt n1 cc n1 pp-f pn31 vbz np1, cc-acp dt n2, p-acp r-crq pns31 vdz vvi pn31, vbz dt n1 pp-f dt n1.
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After this maner, The Lord opened the heart of Lydia at the preaching of Paul, that she attended vnto the things which Paul spake, and so she was conuerted by Pauls preaching. So the Apostle Peter saith:
After this manner, The Lord opened the heart of Lydia At the preaching of Paul, that she attended unto the things which Paul spoke, and so she was converted by Paul's preaching. So the Apostle Peter Says:
p-acp d n1, dt n1 vvd dt n1 pp-f np1 p-acp dt vvg pp-f np1, cst pns31 vvd p-acp dt n2 r-crq np1 vvd, cc av pns31 vbds vvn p-acp npg1 vvg. np1 dt n1 np1 vvz:
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Being borneanew not of mortall seed, but of immortall, by the word of God: Being borneanew not of Mortal seed, but of immortal, by the word of God:
vbg av xx pp-f j-jn n1, cc-acp pp-f j, p-acp dt n1 pp-f np1:
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&c. Like wise Saint Iames saith, Of his own wil begat be vs, with the word of truth.
etc. Like wise Saint James Says, Of his own will begat be us, with the word of truth.
av j j n1 np1 vvz, pp-f po31 d n1 vvd vbi pno12, p-acp dt n1 pp-f n1.
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And S. Paul saith to the Corinthians, That in Christ Iesus he begot them through the Gospell.
And S. Paul Says to the Corinthians, That in christ Iesus he begotten them through the Gospel.
cc np1 np1 vvz p-acp dt njp2, cst p-acp np1 np1 pns31 vvd pno32 p-acp dt n1.
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And the Lord saith by his prophet Ieremy, That his word was like a fire, and like a hammer that breaketh the stone.
And the Lord Says by his Prophet Ieremy, That his word was like a fire, and like a hammer that breaks the stone.
cc dt n1 vvz p-acp po31 n1 np1, cst po31 n1 vbds av-j dt n1, cc av-j dt n1 cst vvz dt n1.
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Al which places doe prooue that the word is the ordinarie instrumentall eause of a mans repentance, and conuersion;
All which places do prove that the word is the ordinary instrumental eause of a men Repentance, and conversion;
d r-crq n2 vdb vvi cst dt n1 vbz dt j j n1 pp-f dt ng1 n1, cc n1;
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as also these reasons consirme it.
as also these Reasons consirme it.
c-acp av d n2 vvi pn31.
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First because it is so powerfull, and pearcing, as the author to the Hebrues saith, That it is liuely & mighty in operation, sharper thē any two edged sword, &c. Which power it hath not from any inherent qualitie in it selfe, First Because it is so powerful, and piercing, as the author to the Hebrews Says, That it is lively & mighty in operation, sharper them any two edged sword, etc. Which power it hath not from any inherent quality in it self,
ord p-acp pn31 vbz av j, cc vvg, c-acp dt n1 p-acp dt njp2 vvz, cst pn31 vbz j cc j p-acp n1, av-jc pno32 d crd j-vvn n1, av r-crq n1 pn31 vhz xx p-acp d j n1 p-acp pn31 n1,
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or from man that preacheth it, but because of ye supernaturall power of God, who,
or from man that Preacheth it, but Because of you supernatural power of God, who,
cc p-acp n1 cst vvz pn31, cc-acp c-acp pp-f pn22 j n1 pp-f np1, r-crq,
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as the Apostle saith to the Galathians, was mightie by Peter in the Apostleship ouer the Circumcision,
as the Apostle Says to the Galatians, was mighty by Peter in the Apostleship over the Circumcision,
c-acp dt n1 vvz p-acp dt np2, vbds j p-acp np1 p-acp dt n1 p-acp dt n1,
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and was mighty by him also toward the Gentiles. and was mighty by him also towards the Gentiles.
cc vbds j p-acp pno31 av p-acp dt n2-j.
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Noting that when men are conuerted by the preaching of the word, and it is powerfull to that purpose, it hath it not of it self, but from God:
Noting that when men Are converted by the preaching of the word, and it is powerful to that purpose, it hath it not of it self, but from God:
vvg cst c-crq n2 vbr vvn p-acp dt vvg pp-f dt n1, cc pn31 vbz j p-acp d n1, pn31 vhz pn31 xx pp-f pn31 n1, cc-acp p-acp np1:
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but howsoeuer, it is indeed powerfull, and doth conuert the soule. The second reason is, because faith is one immediate cause, and beginning of repentance.
but howsoever, it is indeed powerful, and does convert the soul. The second reason is, Because faith is one immediate cause, and beginning of Repentance.
cc-acp c-acp, pn31 vbz av j, cc vdz vvi dt n1. dt ord n1 vbz, c-acp n1 vbz pi j n1, cc n1 pp-f n1.
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Now faith is begotten by the word: therefore repentance also must needes come by the word.
Now faith is begotten by the word: Therefore Repentance also must needs come by the word.
av n1 vbz vvn p-acp dt n1: av n1 av vmb av vvi p-acp dt n1.
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As touching faith, the Apostle to the Romans saith, Faith is by hearing, and hearing by the word of God.
As touching faith, the Apostle to the Roman Says, Faith is by hearing, and hearing by the word of God.
p-acp vvg n1, dt n1 p-acp dt njp2 vvz, n1 vbz p-acp vvg, cc vvg p-acp dt n1 pp-f np1.
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Therefore preaching the word being the cause of faith, it must needs be the cause of repentance. The third reason is:
Therefore preaching the word being the cause of faith, it must needs be the cause of Repentance. The third reason is:
av vvg dt n1 vbg dt n1 pp-f n1, pn31 vmb av vbi dt n1 pp-f n1. dt ord n1 vbz:
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Because the conuersion of men is the seale and only miracle that the Gospell now hath.
Because the conversion of men is the seal and only miracle that the Gospel now hath.
c-acp dt n1 pp-f n2 vbz dt n1 cc j n1 cst dt n1 av vhz.
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And it is vsuall with the Lord in working miracles to shadow them by outward meanes that he might conceale his owne worke, specially from vnbeleeuers.
And it is usual with the Lord in working Miracles to shadow them by outward means that he might conceal his own work, specially from unbelievers.
cc pn31 vbz j p-acp dt n1 p-acp vvg n2 pc-acp vvi pno32 p-acp j n2 cst pns31 vmd vvi po31 d n1, av-j p-acp n2.
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As Salomon saith, The glorie of God is to conceale a thing secret.
As Solomon Says, The glory of God is to conceal a thing secret.
p-acp np1 vvz, dt n1 pp-f np1 vbz pc-acp vvi dt n1 j-jn.
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Then it is his glory to couer this miracle by this outward meanes, and by so foolish and base a thing as preaching is in the eies of the world, to worke this great wonder,
Then it is his glory to cover this miracle by this outward means, and by so foolish and base a thing as preaching is in the eyes of the world, to work this great wonder,
cs pn31 vbz po31 n1 pc-acp vvi d n1 p-acp d j n2, cc p-acp av j cc j dt n1 c-acp vvg vbz p-acp dt n2 pp-f dt n1, pc-acp vvi d j n1,
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and to saue men, designed by Satan to destruction.
and to save men, designed by Satan to destruction.
cc pc-acp vvi n2, vvn p-acp np1 p-acp n1.
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And when I say the word is the instrumentall cause of repentance, I exclude not the law,
And when I say the word is the instrumental cause of Repentance, I exclude not the law,
cc c-crq pns11 vvb dt n1 vbz dt j n1 pp-f n1, pns11 vvi xx dt n1,
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as that which helpeth to this, though properly it worke it not:
as that which Helpeth to this, though properly it work it not:
c-acp d r-crq vvz p-acp d, c-acp av-j pn31 n1 pn31 xx:
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for by bringing men to the sight and knowledge of their sinnes, and miseries, it prepareth them for the receiuing of that grace,
for by bringing men to the sighed and knowledge of their Sins, and misery's, it Prepareth them for the receiving of that grace,
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and mercie, which is propounded in the Gospel, as an eating corasiue which maketh way for a healing medicine.
and mercy, which is propounded in the Gospel, as an eating Corasiue which makes Way for a healing medicine.
cc n1, r-crq vbz vvn p-acp dt n1, c-acp dt j-vvg n-jn r-crq vvz n1 p-acp dt j-vvg n1.
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But the Gospell is the message of glad tidings, and mairing the promises of pardon • … dre• … sission of fumes, is that which especially worketh it,
But the Gospel is the message of glad tidings, and mairing the promises of pardon • … dre• … sission of fumes, is that which especially works it,
p-acp dt n1 vbz dt n1 pp-f j n2, cc vvg dt n2 pp-f n1 • … n1 … n1 pp-f n2, vbz d r-crq av-j vvz pn31,
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or that which doth throughly worke it in men. Now for to make vse of this truth vnto our selues.
or that which does thoroughly work it in men. Now for to make use of this truth unto our selves.
cc cst r-crq vdz av-j vvi pn31 p-acp n2. av p-acp pc-acp vvi n1 pp-f d n1 p-acp po12 n2.
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First, This may teach vs, that their case is fearefull, that are without the preaching of the word,
First, This may teach us, that their case is fearful, that Are without the preaching of the word,
ord, d vmb vvi pno12, cst po32 n1 vbz j, cst vbr p-acp dt vvg pp-f dt n1,
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because they are without the ordinarie meanes, and so without hope to come to repentance;
Because they Are without the ordinary means, and so without hope to come to Repentance;
c-acp pns32 vbr p-acp dt j n2, cc av p-acp n1 pc-acp vvi p-acp n1;
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as Iewes, Turkes and Infidels, that are depriued of the word, and they that liue in corners where the sound of it is not heard.
as Iewes, Turkes and Infidels, that Are deprived of the word, and they that live in corners where the found of it is not herd.
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It was a fearefull curse when Christ said vnto his Apostles, Goe not into the way of the Gentiles,
It was a fearful curse when christ said unto his Apostles, Go not into the Way of the Gentiles,
pn31 vbds dt j n1 c-crq np1 vvd p-acp po31 n2, vvb xx p-acp dt n1 pp-f dt n2-j,
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and into the cities of the Samaritans enter ye not. and into the cities of the Samaritans enter you not.
cc p-acp dt n2 pp-f dt njp2 vvi pn22 xx.
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And now that some haue found mercy which sought it not and others are still left in their darkenes and horrible blindnes:
And now that Some have found mercy which sought it not and Others Are still left in their darkness and horrible blindness:
cc av cst d vhb vvn n1 r-crq vvd pn31 xx cc n2-jn vbr av vvn p-acp po32 n1 cc j n1:
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it is no lesse fearefull when God denieth still the ministerie of the word vnto them,
it is no less fearful when God Denieth still the Ministry of the word unto them,
pn31 vbz av-dx av-dc j c-crq np1 vvz av dt n1 pp-f dt n1 p-acp pno32,
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and saith as it were vnto his ministers preach not there, for it is as if he had said, I will not haue these conuerted, as Augustine saith:
and Says as it were unto his Ministers preach not there, for it is as if he had said, I will not have these converted, as Augustine Says:
cc vvz p-acp pn31 vbdr p-acp po31 n2 vvb xx a-acp, c-acp pn31 vbz c-acp cs pns31 vhd vvn, pns11 vmb xx vhi d vvn, c-acp np1 vvz:
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God hath denied vnto men the meanes whereby they should beleeue, because hee hath no purpose that they should beleeue. God hath denied unto men the means whereby they should believe, Because he hath no purpose that they should believe.
np1 vhz vvn p-acp n2 dt n2 c-crq pns32 vmd vvi, c-acp pns31 vhz dx n1 cst pns32 vmd vvi.
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And so God hath denied to men that, by which they should be conuerted, because he hath not purposed their conuersion.
And so God hath denied to men that, by which they should be converted, Because he hath not purposed their conversion.
cc av np1 vhz vvn p-acp n2 d, p-acp r-crq pns32 vmd vbi vvn, c-acp pns31 vhz xx vvn po32 n1.
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Then wheresoeuer men want it, either by the iudgement of God denying it to them,
Then wheresoever men want it, either by the judgement of God denying it to them,
av c-crq n2 vvb pn31, av-d p-acp dt n1 pp-f np1 vvg pn31 p-acp pno32,
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or by their owne peeuishnesse, withdrawing themselues from hearing the word, or else not harkning to it, hauing eares not boared,
or by their own peevishness, withdrawing themselves from hearing the word, or Else not Harkening to it, having ears not bored,
cc p-acp po32 d n1, vvg px32 p-acp vvg dt n1, cc av xx vvg p-acp pn31, vhg n2 xx vvn,
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but giuen to drowsines and sleepinesse and so they want it, though they liue in the middest of it, such an estate is a fearefull signe as if God had no purpose they should hee conuerted.
but given to drowsiness and sleepiness and so they want it, though they live in the midst of it, such an estate is a fearful Signen as if God had no purpose they should he converted.
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2. Secondly, this teacheth vs to acknowledge the happie condition of that people, or that nation or place, wheresoeuer God hath vouchsafed the preaching of the word, to wit, that it is a mauifest proofe hee hath a people there that hee would conuert, 2. Secondly, this Teaches us to acknowledge the happy condition of that people, or that Nation or place, wheresoever God hath vouchsafed the preaching of the word, to wit, that it is a mauifest proof he hath a people there that he would convert,
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and hath a desire to saue them. As he said to Paul in the Acts, when he was at Corinth:
and hath a desire to save them. As he said to Paul in the Acts, when he was At Corinth:
cc vhz dt n1 pc-acp vvi pno32. p-acp pns31 vvd p-acp np1 p-acp dt n2, c-crq pns31 vbds p-acp np1:
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Feare not, but speake, for I haue much people in this place; fear not, but speak, for I have much people in this place;
vvb xx, cc-acp vvb, c-acp pns11 vhb d n1 p-acp d n1;
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Arguing that he had a people there whom hee meant to saue, and therefore hee sent his word to them.
Arguing that he had a people there whom he meant to save, and Therefore he sent his word to them.
vvg cst pns31 vhd dt n1 zz r-crq pns31 vvd pc-acp vvi, cc av pns31 vvd po31 n1 p-acp pno32.
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So whersoeuer God sendeth his word, and giueth, his ministers gifts, and conscience to preach the word vnto any nation or people, it is a signe hee fauoureth them,
So wheresoever God sends his word, and gives, his Ministers Gifts, and conscience to preach the word unto any Nation or people, it is a Signen he favours them,
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and that he would haue them conuerted and be saued;
and that he would have them converted and be saved;
cc cst pns31 vmd vhi pno32 vvn cc vbi vvn;
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though not euery one that heareth it (for many haue this but to make them more inexcusable and to increase their iudgement) but only those to whom he giueth hearts and eares open vnto it;
though not every one that hears it (for many have this but to make them more inexcusable and to increase their judgement) but only those to whom he gives hearts and ears open unto it;
cs xx d pi cst vvz pn31 (c-acp d vhb d p-acp pc-acp vvi pno32 av-dc j cc pc-acp vvi po32 n1) p-acp av-j d p-acp ro-crq pns31 vvz n2 cc n2 j p-acp pn31;
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which if it be so great a fauour from God, then are wee to acknowledge the mercie of God, that hath sent his Gospell amongst vs,
which if it be so great a favour from God, then Are we to acknowledge the mercy of God, that hath sent his Gospel among us,
r-crq cs pn31 vbb av j dt n1 p-acp np1, av vbr pns12 pc-acp vvi dt n1 pp-f np1, cst vhz vvn po31 n1 p-acp pno12,
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and giuen gifts vnto men to preach the same vnto vs. For wherefore hath God giuen his Ministers knowledge to preach the word? is it only for themselues? No verily,
and given Gifts unto men to preach the same unto us For Wherefore hath God given his Ministers knowledge to preach the word? is it only for themselves? No verily,
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for as they are men they could bee saued with as little knowledge as others.
for as they Are men they could be saved with as little knowledge as Others.
c-acp c-acp pns32 vbr n2 pns32 vmd vbi vvn p-acp p-acp j n1 p-acp n2-jn.
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But God hath giuen them gifts for the gathering together of his Church, and for the conuersion of others.
But God hath given them Gifts for the gathering together of his Church, and for the conversion of Others.
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And here we are to be stirred vp to walke worthie of this benefit, lest it be remoued,
And Here we Are to be stirred up to walk worthy of this benefit, lest it be removed,
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& taken from vs, and giuen to a nation that will bring forth better fruit. For though we may be alreadie conuerted by the benefit of the ministery hitherto inioyed,
& taken from us, and given to a Nation that will bring forth better fruit. For though we may be already converted by the benefit of the Ministry hitherto enjoyed,
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yet what shal become of our posterity, euē of so many thousand infants or sucklings,
yet what shall become of our posterity, even of so many thousand Infants or sucklings,
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if they may not haue ye means by which they may be conuerted? If thē we haue any loue vnto thē, that as they are our children by nature,
if they may not have you means by which they may be converted? If them we have any love unto them, that as they Are our children by nature,
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so they may be the children of God by grace, let vs labour to walke worthie of this mercie, that we may leaue it to our posteritie,
so they may be the children of God by grace, let us labour to walk worthy of this mercy, that we may leave it to our posterity,
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as our sathers left it to vs (which doubtlesse will be the best patrimonie) that as we begat them to the world,
as our sathers left it to us (which doubtless will be the best patrimony) that as we begat them to the world,
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so the word may beget them to God, and wee may with them be glorified together.
so the word may beget them to God, and we may with them be glorified together.
av dt n1 vmb vvi pno32 p-acp np1, cc pns12 vmb p-acp pno32 vbb vvn av.
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3. Thirdly, seeing that God begetteth vs vnto him by the word, then ought euery one, who hath any care to attaine to this, to take out, 3. Thirdly, seeing that God begetteth us unto him by the word, then ought every one, who hath any care to attain to this, to take out,
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and learne that good sentence of S. Iames: My deere brethren (saith he) let euery man be swift to heare, slow to speake, and slow to wrath.
and Learn that good sentence of S. James: My deer brothers (Says he) let every man be swift to hear, slow to speak, and slow to wrath.
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Consisting of three speciall, and spirituall aphorismes: 1. Be swift to heare, that is to say, Take all occasions,
Consisting of three special, and spiritual aphorisms: 1. Be swift to hear, that is to say, Take all occasions,
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and opportunities that may be to imbrace the trueth. 2. Be slow to speake, take heede of a spirit of contradiction and reasoning against the trueth deliuered. 3. And slow to wrath: be not apt to be offended, when thy sins are reprooued.
and opportunities that may be to embrace the truth. 2. Be slow to speak, take heed of a Spirit of contradiction and reasoning against the truth Delivered. 3. And slow to wrath: be not apt to be offended, when thy Sins Are reproved.
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For the first, euery man ought to learne it. The wise man in his booke of Eccles. saith:
For the First, every man ought to Learn it. The wise man in his book of Eccles. Says:
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In the morning sow thy seed, and in the euening let not thine hand rest: In the morning sow thy seed, and in the evening let not thine hand rest:
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for thou knowest not whether shall prosper, this or that, &c. So ought a man to take all occasions to heare the word,for thou Knowest not whither shall prosper, this or that, etc. So ought a man to take all occasions to hear the word,
c-acp pns21 vv2 xx c-crq vmb vvi, d cc d, av av vmd dt n1 pc-acp vvi d n2 pc-acp vvi dt n1,
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for he knoweth not at what time God will bestow this mercie and grace of repentance vpon him.
for he Knoweth not At what time God will bestow this mercy and grace of Repentance upon him.
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It may bee, euen then when hee sought worldlie blessings, and followed after profits and pleasures,
It may be, even then when he sought worldly blessings, and followed After profits and pleasures,
pn31 vmb vbi, av av c-crq pns31 vvd j n2, cc vvd p-acp n2 cc n2,
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if he had been as carefull and eager to heare, hee might haue obtained this, and God would haue wrought it in his heart.
if he had been as careful and eager to hear, he might have obtained this, and God would have wrought it in his heart.
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Happily his thoughts are, if he take not that opportunity for worldly things, he may not a long time haue the like againe;
Happily his thoughts Are, if he take not that opportunity for worldly things, he may not a long time have the like again;
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and neuer thinkes that it may bee his case in this thing. But let him remember that Iacob had the blessing when Esau was a hunting:
and never thinks that it may be his case in this thing. But let him Remember that Iacob had the blessing when Esau was a hunting:
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and so that many attend to this and obtaine saluation by it, when hee is a hunting after pleasures, and profits and such like.
and so that many attend to this and obtain salvation by it, when he is a hunting After pleasures, and profits and such like.
cc av cst d vvb p-acp d cc vvi n1 p-acp pn31, c-crq pns31 vbz dt n-vvg p-acp n2, cc n2 cc d av-j.
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I know God is able indeede to touch him and call him whersoeuer he straieth, and without these meanes;
I know God is able indeed to touch him and call him wheresoever he strayeth, and without these means;
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and I know that that is the thought of many mens harts, which maketh them so to neglect the meanes as they doe,
and I know that that is the Thought of many men's hearts, which makes them so to neglect the means as they do,
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and all because some were so called. But these men must know, that as God ceased to feed Israel from heauen extraordinarily,
and all Because Some were so called. But these men must know, that as God ceased to feed Israel from heaven extraordinarily,
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when he had set them in the land of Canaan, and gaue them meanes to liue ordinarily;
when he had Set them in the land of Canaan, and gave them means to live ordinarily;
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which if they neglected they could haue looked for nothing else but to famish and perish: So hath he in this;
which if they neglected they could have looked for nothing Else but to famish and perish: So hath he in this;
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neither may any man look for such extraordinarie things, who neglecteth the ordinary.
neither may any man look for such extraordinary things, who neglecteth the ordinary.
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For such wicked tempting of God, will prouoke him rather to leaue him to himselfe, to bee hardned and made more obstinate,
For such wicked tempting of God, will provoke him rather to leave him to himself, to be hardened and made more obstinate,
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than to worke extraordinarily for him.
than to work extraordinarily for him.
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Therefore must hee bee swift to heare, that so vsing the meanes (specially with conscience,
Therefore must he be swift to hear, that so using the means (specially with conscience,
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and diligence) he may obtaine the blessing. Yet must he not bee so swift in this, as slow to speake;
and diligence) he may obtain the blessing. Yet must he not be so swift in this, as slow to speak;
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I meane not, slow to speake of the word in conference with others, but not to speake against it,
I mean not, slow to speak of the word in conference with Others, but not to speak against it,
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nor to quarell with it, questioning and reasoning against it: as it is the manner of some, who will be swift to heare;
nor to quarrel with it, questioning and reasoning against it: as it is the manner of Some, who will be swift to hear;
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I say they will heare much and often, but withall they will reiect euery thing that is not directly to their minds (as if a minister must bee a tailer, to shape euery garment after their crooked loynes,
I say they will hear much and often, but withal they will reject every thing that is not directly to their minds (as if a minister must be a tailer, to shape every garment After their crooked loins,
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and liues) or else they will question with this man and that concerning such a point,
and lives) or Else they will question with this man and that Concerning such a point,
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but neuer wil once question with their Minister, or him of whom they heard that, which argueth they haue only a spirit of contradiction,
but never will once question with their Minister, or him of whom they herd that, which argue they have only a Spirit of contradiction,
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and no desire to be instructed, seeking to intrap, or disgrace the Minister, and not to be caught and turned themselues;
and no desire to be instructed, seeking to entrap, or disgrace the Minister, and not to be caught and turned themselves;
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whereas if they were slow to speake, better fruite, and more benefit might they reape.
whereas if they were slow to speak, better fruit, and more benefit might they reap.
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But specially if they bee slow to wrath, and be not offended when they haue their sinnnes touched.
But specially if they be slow to wrath, and be not offended when they have their sinnnes touched.
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Not as some who are like Stephens hearers, who heariug some thing that pleased them not, Their harts brast for anger,
Not as Some who Are like Stephen's hearers, who heariug Some thing that pleased them not, Their hearts braced for anger,
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and they gnashed at him with their teeth. For touching such men, experience teacheth vs that which Iames affirmeth:and they gnashed At him with their teeth. For touching such men, experience Teaches us that which James Affirmeth:
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That the wrath of man doth not accomplish the righteousnes of God. That the wrath of man does not accomplish the righteousness of God.
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For few or neuer any of these, while they are themselues, and come not to denie themselues, come to any degree of repentance, and so not to regeneration.
For few or never any of these, while they Are themselves, and come not to deny themselves, come to any degree of Repentance, and so not to regeneration.
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That which Chrysostome then hath of the reproouer, will haue the same vse in the hearer:
That which Chrysostom then hath of the Reprover, will have the same use in the hearer:
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Hee that will take vpon him to reprooue others, must haue speciall care to free his mind from hastines and arrogancie. He that will take upon him to reprove Others, must have special care to free his mind from hastiness and arrogancy.
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For as Surgions when they are about to lay open, or cut off rotten and inflamed bones, do not fill them selues with anger,
For as Surgeons when they Are about to lay open, or Cut off rotten and inflamed bones, do not fill them selves with anger,
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when they goe about the cure, but then speciallis indeuour to haue their minds quieted, lest happily the disquietnes hinder their art. when they go about the cure, but then speciallis endeavour to have their minds quieted, lest happily the disquietness hinder their art.
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So he would haue reproouers free from wrath and anger, lest it shouid hinder them from doing that good they might else doe.
So he would have reprovers free from wrath and anger, lest it shoved hinder them from doing that good they might Else do.
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And so, say I, for hearers and the reprooued, when they come to heare ye word, they should put on the spirit of meeknes, and hearken diligently to the word of God, and not bee offended at the Minister,
And so, say I, for hearers and the reproved, when they come to hear you word, they should put on the Spirit of meekness, and harken diligently to the word of God, and not be offended At the Minister,
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or at the word, when it speaketh not as they would haue it: but marke this exhortation of the Apostle;
or At the word, when it speaks not as they would have it: but mark this exhortation of the Apostle;
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and remember, that to the end they may receiue the word to bee conuerted by it;
and Remember, that to the end they may receive the word to be converted by it;
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They must bee swift wheare, slow to speake, and slow to wrath. They must be swift where, slow to speak, and slow to wrath.
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The second instrumentall cause of repentance is faith, within vs, wchich is, as one saith, the mother of repentance, which brings ir forth, The second instrumental cause of Repentance is faith, within us, wchich is, as one Says, the mother of Repentance, which brings ir forth,
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as the word is the begetter, and so may haue the name of father. But of that hath been spoken in the description of repentance.
as the word is the begetter, and so may have the name of father. But of that hath been spoken in the description of Repentance.
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The third instrumentall cause or speciall meanes by which repentance is obtained or renewed, is prayer; The third instrumental cause or special means by which Repentance is obtained or renewed, is prayer;
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faith within vs, this from within vs, is the meanes of it:
faith within us, this from within us, is the means of it:
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I say, by faithfull prayer, and earnest inuocation of the name of God, men obtaine this gift of God, to repent.
I say, by faithful prayer, and earnest invocation of the name of God, men obtain this gift of God, to Repent.
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Hence it is that Dauid when hee had fallen into sinne, knowing that hee had not repentance in his owne power, prayeth so earnestly to God and saith:
Hence it is that David when he had fallen into sin, knowing that he had not Repentance in his own power, Prayeth so earnestly to God and Says:
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Create in me a cleane heart, O God, and renew a right spirit within me. Create in me a clean heart, Oh God, and renew a right Spirit within me.
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And Ephruim vseth the same meanes for his conuersion, touching whom the Prohpet Ieremie bringeth in the Lord thus saying:
And Ephruim uses the same means for his conversion, touching whom the Prophet Ieremie brings in the Lord thus saying:
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I haue heard Ephraim lamenting thus; Thou hast corrected me, and I was chastised as an vntamed calfe: I have herd Ephraim lamenting thus; Thou hast corrected me, and I was chastised as an untamed calf:
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conuert thou me, and I shall be conuerted, &c. And Ieremie prayeth in his Lamentation for himselfe and his people thus:convert thou me, and I shall be converted, etc. And Ieremie Prayeth in his Lamentation for himself and his people thus:
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Turne thou vs vnto thee O Lord, and we shall bee turned, renew our daies as of old. Turn thou us unto thee Oh Lord, and we shall be turned, renew our days as of old.
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By all which places it is apparent that prayer is a meanes, by which repentance is obtained from God,
By all which places it is apparent that prayer is a means, by which Repentance is obtained from God,
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and that men of old haue sought it from him; And reason they had to doe so.
and that men of old have sought it from him; And reason they had to do so.
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First, because it is Gods gift: First, Because it is God's gift:
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now his gifts hee giueth to men who desire them, and so seeke for them by feruent prayer;
now his Gifts he gives to men who desire them, and so seek for them by fervent prayer;
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for defire will make them aske, and that with earnestnes.
for desire will make them ask, and that with earnestness.
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For most commonly where the heart affecteth, there (as one saith) the hand toucheth,
For most commonly where the heart affects, there (as one Says) the hand touches,
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and the tongue talketh, yea and that with earnestnes and intention.
and the tongue talketh, yea and that with earnestness and intention.
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Seeing then God giues repentance, but not vndesired, desire and prayer must needs be a special means to come by it.
Seeing then God gives Repentance, but not undesired, desire and prayer must needs be a special means to come by it.
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Secondly, because God workes this in men by his spirit, it affecting, mouing, and changing mens hearts, Secondly, Because God works this in men by his Spirit, it affecting, moving, and changing men's hearts,
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and therefore it is called the spirit of regeneration, and sanctification, by S. Paul to Titus,: He saued vs by the washing of the new birth,
and Therefore it is called the Spirit of regeneration, and sanctification, by S. Paul to Titus,: He saved us by the washing of the new birth,
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and the renuing of the holie Ghost. and the renewing of the holy Ghost.
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Now this is to be obtained by prayer, as our Sauiour Christ in the Gospell of S. Luke saith:
Now this is to be obtained by prayer, as our Saviour christ in the Gospel of S. Luke Says:
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If ye that are euill, can giue good gifts vnto your ohildren, how much more shall your heaueuly father giue the holy Ghost to them that desire him? Hence is that prayer of Dauid: Restore to me the ioy of thy saluation, If you that Are evil, can give good Gifts unto your ohildren, how much more shall your heaueuly father give the holy Ghost to them that desire him? Hence is that prayer of David: Restore to me the joy of thy salvation,
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and stablish me with thy free spirit. and establish me with thy free Spirit.
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The spirit then is Gods finger to work repentance, the meanes to obtaine the spirit is prayer:
The Spirit then is God's finger to work Repentance, the means to obtain the Spirit is prayer:
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therefore is inuocation of God a special meanes to obtaine repentance. Here may some obiect: If prayer be a meanes by which men come to repentance;
Therefore is invocation of God a special means to obtain Repentance. Here may Some Object: If prayer be a means by which men come to Repentance;
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how should an impenitent sinner pray? or pray that he may be accepted? and so at all,
how should an impenitent sinner pray? or pray that he may be accepted? and so At all,
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or any time be conuerted?
or any time be converted?
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I answere, that an impenitent man is either such as neuer repented, or such as hauing repented, is relapsed, and fallen into some sin. I answer, that an impenitent man is either such as never repented, or such as having repented, is relapsed, and fallen into Some since.
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This latter, though he haue diminished his graces, hath not vtterly lost them by his fall,
This latter, though he have diminished his graces, hath not utterly lost them by his fallen,
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and so hauing them (though in smaller measure) hee may pray for the renewing thereof.
and so having them (though in smaller measure) he may pray for the renewing thereof.
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The other sort of impenitents is double, either the Heathen and Infidels, who indeed cannot pray in faith, knowing not the Gospel, of whom is that spoken by S. Paul to the Romans:
The other sort of impenitents is double, either the Heathen and Infidels, who indeed cannot pray in faith, knowing not the Gospel, of whom is that spoken by S. Paul to the Roman:
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How shall they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard, &c. Or they are young, How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not herd, etc. Or they Are young,
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and new borne Christrans, who may be indued with some knowledge, and may pray, though not as they ought,
and new born Christians, who may be endued with Some knowledge, and may pray, though not as they ought,
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nor as the faithfull of better vnderstanding doe:
nor as the faithful of better understanding do:
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I say they may haue some generall faith, though not a speciall, expresse & distinct faith, by which they may be able to pray,
I say they may have Some general faith, though not a special, express & distinct faith, by which they may be able to pray,
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as Carnelius did, who prayed and so had faith, as Augustine saith: His almes were receiued, and his prayers heard, before he beleeued in Christ:
as Carnelius did, who prayed and so had faith, as Augustine Says: His alms were received, and his Prayers herd, before he believed in christ:
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yet did he not giue and pray without some faith.
yet did he not give and pray without Some faith.
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For (saith he) else how did be call vpon him, on whom he had not beleeued? Meaning that hee had a faith,For (Says he) Else how did be call upon him, on whom he had not believed? Meaning that he had a faith,
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though not a distinct faith, as afterward he had by the preaching of Peter. Now prayer from these or the first kind of men, who neede repentance, may obtaine and preuaile with God for this gift.
though not a distinct faith, as afterwards he had by the preaching of Peter. Now prayer from these or the First kind of men, who need Repentance, may obtain and prevail with God for this gift.
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And now I passe to the vses of this point. The first whereof is: That if prayer bee a meanes to beget repentance;
And now I pass to the uses of this point. The First whereof is: That if prayer be a means to beget Repentance;
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then may we see hereby whence it is in part that many men neuer repent, nor turne to God, but goe on still in their wicked and wandring courses;
then may we see hereby whence it is in part that many men never Repent, nor turn to God, but go on still in their wicked and wandering courses;
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namelie, because they neuer once pray for it. As therefore S. Iames saith, Yee get nothing, because yee aske not;
namely, Because they never once pray for it. As Therefore S. James Says, Ye get nothing, Because ye ask not;
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fo may be said of these men, they obtaine not, because they aske not, nor seeke it.
fo may be said of these men, they obtain not, Because they ask not, nor seek it.
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Many other things they may be heard asking of God, and sometimes a little coldlie the remission of their sins,
Many other things they may be herd asking of God, and sometime a little coldly the remission of their Sins,
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and more earnestlie the remoouing of a punishment, or iudgement; but they neuer desire, or pray heartilie for repentance.
and more earnestly the removing of a punishment, or judgement; but they never desire, or pray heartily for Repentance.
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Which ariseth either from the blindnes of their minds, or the corruption of their affections, sometime from the one, and sometime from the other.
Which arises either from the blindness of their minds, or the corruption of their affections, sometime from the one, and sometime from the other.
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Some men happilie thinke so well of themselues, that they need it not, and where there is no need,
some men happily think so well of themselves, that they need it not, and where there is no need,
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or no neede felt and discerned, there will bee no seeking not desiring. No man desireth that, which he alreadie inioyeth.
or no need felt and discerned, there will be no seeking not desiring. No man Desires that, which he already Enjoyeth.
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Now to haue, and not to want, differ not much;
Now to have, and not to want, differ not much;
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and what is prayer, but a desire and seeking to haue that we want? which want they not discerning they pray not,
and what is prayer, but a desire and seeking to have that we want? which want they not discerning they pray not,
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and praying not it prooues they discerne not their need.
and praying not it Proves they discern not their need.
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Whosoeuer, saith Bernard, doth not earnestly desire repentance, hee seemeth to say by his practise, that hee hath no need of it. Whosoever, Says Bernard, does not earnestly desire Repentance, he seems to say by his practice, that he hath no need of it.
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Some againe though they discerne they need it, yet they thinke they can repent when they list,
some again though they discern they need it, yet they think they can Repent when they list,
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and that it is a thing in their owne power.
and that it is a thing in their own power.
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Now he that hath need of any thing, and can supplie his owne want, or is so perswaded hee can doe it,
Now he that hath need of any thing, and can supply his own want, or is so persuaded he can do it,
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when it shal be fitting for him, he will neuer aske it, or seeke it elsewhere.
when it shall be fitting for him, he will never ask it, or seek it elsewhere.
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And this is that conceit which possesseth most men, and so maketh them neuer seeke, nor pray for repentance.
And this is that conceit which Possesses most men, and so makes them never seek, nor pray for Repentance.
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Some againe are so corrupted in their affections, and in such loue with their sinne, that they aske not this,
some again Are so corrupted in their affections, and in such love with their sin, that they ask not this,
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because they are loth to part with that; or if they pray, it is coldly, and careleslie, to teach God to denie.
Because they Are loath to part with that; or if they pray, it is coldly, and carelessly, to teach God to deny.
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As a little before we heard Augustine confesse of himselfe, that whilest he was in his sinnes, being loth to part with them, hee prayed God to giue him chastitie,
As a little before we herd Augustine confess of himself, that whilst he was in his Sins, being loath to part with them, he prayed God to give him chastity,
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but desired it not in his heart, but was affraid lest God would heare him too soone,
but desired it not in his heart, but was afraid lest God would hear him too soon,
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because hee would liue in sinne still, to fulfil the lusts of his flesh.
Because he would live in sin still, to fulfil the Lustiest of his Flesh.
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So these men haue many sins of pleasure, profit or delight, and they pray to God to giue them repentance,
So these men have many Sins of pleasure, profit or delight, and they pray to God to give them Repentance,
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but they desire it not in their harts, because they are loth to part with their sinnes.
but they desire it not in their hearts, Because they Are loath to part with their Sins.
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Or admit they goe about to make a change, yet as Augustine saith of himselfe;
Or admit they go about to make a change, yet as Augustine Says of himself;
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They are loth to goe such a strait, narrow, and painefull way, by crucifying the flesh and mortifying the members. They Are loath to go such a strait, narrow, and painful Way, by crucifying the Flesh and mortifying the members.
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And so they pray not, or they get not, because they aske not, or aske amisse.
And so they pray not, or they get not, Because they ask not, or ask amiss.
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But some man may obiect here, what neede men aske, and pray for repentance, seeing God giueth it to many not asking, But Some man may Object Here, what need men ask, and pray for Repentance, seeing God gives it to many not asking,
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as hee gaue it to Paul and others? I answere, that this is no dispensation to free any man from this dutie.
as he gave it to Paul and Others? I answer, that this is no Dispensation to free any man from this duty.
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It being a sinne for a man, not to pray for the things which he is bound to haue:
It being a sin for a man, not to pray for the things which he is bound to have:
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though God then doe giue him them vndesired, yet is hee to bee humbled in soule,
though God then do give him them undesired, yet is he to be humbled in soul,
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when he hath them, for not praying for them: And so no doubt they were that truly repented.
when he hath them, for not praying for them: And so no doubt they were that truly repented.
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Besides, Gods extraordinarie dealing is no rule for ordinarie things, nor any warrant for a man to neglect ordinary meanes.
Beside, God's extraordinary dealing is no Rule for ordinary things, nor any warrant for a man to neglect ordinary means.
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As it is no warrant for a man to neglect prouision for his life, because the Lord extraordinarily fed the Prophet by rauens.
As it is no warrant for a man to neglect provision for his life, Because the Lord extraordinarily fed the Prophet by Ravens.
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Yea rather men should thus inferre, that if to them hee gaue it, not seeking it,
Yea rather men should thus infer, that if to them he gave it, not seeking it,
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and if hee was found of thē that sought him not, how much more will he be found of those, who seeke him,
and if he was found of them that sought him not, how much more will he be found of those, who seek him,
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and giue to those who aske it of him?
and give to those who ask it of him?
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The second vse is, to perswade men, to vse this meanes by which they may thus obtaine repentance, or renew it; The second use is, to persuade men, to use this means by which they may thus obtain Repentance, or renew it;
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not onely to frequent the hearing of the word, which is one meanes, by which this may be wrought in them,
not only to frequent the hearing of the word, which is one means, by which this may be wrought in them,
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but feruently also to call vpon God, who is powerfull by his word, that it may be effectuall hereto,
but fervently also to call upon God, who is powerful by his word, that it may be effectual hereto,
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and that hee would turne their hearts, and doe that which is his proper & glorious worke,
and that he would turn their hearts, and do that which is his proper & glorious work,
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namely, to drop into them his grace, which may mollifie their stony hearts, and to quicken their soules being cleane dead in sinne.
namely, to drop into them his grace, which may mollify their stony hearts, and to quicken their Souls being clean dead in sin.
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And this ought they to doe not seldome, or coldly, or negligently, but often with vehemencie of affection,
And this ought they to do not seldom, or coldly, or negligently, but often with vehemency of affection,
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and with all importunitie, giuing no rest, night nor day to themselues, or to God, till they haue obtained their desire.
and with all importunity, giving no rest, night nor day to themselves, or to God, till they have obtained their desire.
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For this importunitie how it will preuaile, Christ sheweth in Saint Lukes Gospell by the parable of the vnrighteous Iudge, which though hee feared not God nor reuerenced man,
For this importunity how it will prevail, christ shows in Saint Lukes Gospel by the parable of the unrighteous Judge, which though he feared not God nor reverenced man,
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yet because the widow troubled him, by her importunitie, hee would dee her right. yet Because the widow troubled him, by her importunity, he would dee her right.
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And to whet them on, they ought to labour to see their want of it by reason of their owne sinfull and wretched estate, together with their inabilitie to performe it of themselues, who cannot make one haire white,
And to whet them on, they ought to labour to see their want of it by reason of their own sinful and wretched estate, together with their inability to perform it of themselves, who cannot make one hair white,
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or blacke, nor remooue any wrinkle from their faces, much lesse change their soules. They may be able to pray to God as Augustine did:
or black, nor remove any wrinkle from their faces, much less change their Souls. They may be able to pray to God as Augustine did:
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The house of my soule is very little, how canst thou come vnto her? doe thou therefore inlarge it: The house of my soul is very little, how Canst thou come unto her? do thou Therefore enlarge it:
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It is very ruinous, doe thou repaire it: It hath many things which may offend thy holie eies: I confesse and know it:
It is very ruinous, do thou repair it: It hath many things which may offend thy holy eyes: I confess and know it:
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but who shall elense it? or to whom rather should I pray then vnto thee? Specially seeing the holy man Iob saith, Who can make it cleane, that commeth of an vncleane thing? As if he said, no man. but who shall elense it? or to whom rather should I pray then unto thee? Specially seeing the holy man Job Says, Who can make it clean, that comes of an unclean thing? As if he said, no man.
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And yet Dauid saith to God, Wash me thorowlie from mine iniquitie, and clense me from my sinne. And againe:
And yet David Says to God, Wash me thoroughly from mine iniquity, and cleanse me from my sin. And again:
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Purge me with hyssope, and I shall be cleane: wash mee, and I shall be whiter then snow. Purge me with hyssop, and I shall be clean: wash me, and I shall be Whiter then snow.
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And hee that shall thus pray shall obtaine, hee that shall thus wrestle with God, shall vndoubtedly ouercome.
And he that shall thus pray shall obtain, he that shall thus wrestle with God, shall undoubtedly overcome.
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For if men who are sillie wormes, stand so much vpon their honour, that they thinke it a disgrace, that any man should say, that hee had in vaine asked helpe at their hands:
For if men who Are silly worms, stand so much upon their honour, that they think it a disgrace, that any man should say, that he had in vain asked help At their hands:
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as we reade of the Senators of Rome in old time:
as we read of the Senators of Rome in old time:
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Shall not God, who is as able as the richest, and as willing to giue as the frankest,
Shall not God, who is as able as the Richest, and as willing to give as the frankest,
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yea, and hath as great care of his glorie, as any man hath of his worldly worship and renowne, thinke it a disgrace that any man should goe from him, with this discomfort,
yea, and hath as great care of his glory, as any man hath of his worldly worship and renown, think it a disgrace that any man should go from him, with this discomfort,
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& say, I haue in vaine afflicted my soule, humbled my selfe at his footstoole, repaired to the place of his presence,
& say, I have in vain afflicted my soul, humbled my self At his footstool, repaired to the place of his presence,
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and called vpon him faithfully, & can get nothing? And the rather shuld we thus frequently pray,
and called upon him faithfully, & can get nothing? And the rather should we thus frequently pray,
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because God hath so often granted grace to men, euen whilest they asked it;
Because God hath so often granted grace to men, even whilst they asked it;
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and doth touch their hearts and soules by his spirit, in the very instant, while they are thus exercised in earnest prayer.
and does touch their hearts and Souls by his Spirit, in the very instant, while they Are thus exercised in earnest prayer.
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For as the Smith striketh the iron while it is hot, or fit to receiue any forme or impression:
For as the Smith striketh the iron while it is hight, or fit to receive any Form or impression:
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so God, although hee could imprint his grace in the coldest and hardest heart, or most flintie disposition,
so God, although he could imprint his grace in the Coldest and Hardest heart, or most flinty disposition,
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yet hee rather doth it when the affections are stirred vp by hearing of the word, publike praier,
yet he rather does it when the affections Are stirred up by hearing of the word, public prayer,
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or by some priuate Christian exercise of reading, singing, praying and such like: and then chiefly sendeth hee his spirit and worketh, and thereby conuaieth grace vnto men.
or by Some private Christian exercise of reading, singing, praying and such like: and then chiefly sends he his Spirit and works, and thereby conuaieth grace unto men.
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Therefore there should bee more care had in comming to the publike assemblies of the Church,
Therefore there should be more care had in coming to the public assemblies of the Church,
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and praiers thereof, and in stirring vp our affections to pray vnto God, seeing at that time especially he giueth grace vnto men,
and Prayers thereof, and in stirring up our affections to pray unto God, seeing At that time especially he gives grace unto men,
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and if we be not wanting to our selues, he will not be wanting vnto vs. He then that reiecteth these,
and if we be not wanting to our selves, he will not be wanting unto us He then that rejects these,
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& goeth on carelesly and negligently, if God doe not giue him repentance, but leaue him in the blindnes and hardnes of his owne hart, he hath none to accuse but himselfe.
& Goes on carelessly and negligently, if God do not give him Repentance, but leave him in the blindness and hardness of his own heart, he hath none to accuse but himself.
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And thus much for the efficient causes of repentance, whether principall or instrumentall, without vs or within vs, or from vs.
And thus much for the efficient Causes of Repentance, whither principal or instrumental, without us or within us, or from us
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Now we must proceed to the finall cause, and end of repentance, which is principally the glory of God, Now we must proceed to the final cause, and end of Repentance, which is principally the glory of God,
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and then the good of the repentant, either temporall, or spirituall;
and then the good of the repentant, either temporal, or spiritual;
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either present or to come, as the remoueall, and preuenting of punishment, or procuring of some good,
either present or to come, as the removal, and preventing of punishment, or procuring of Some good,
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as earthly blessings, and eternall happines.
as earthly blessings, and Eternal happiness.
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I say, all men ought to confesse their sinnes, and humble themselues, condēning all their waies in the sight of God,
I say, all men ought to confess their Sins, and humble themselves, Condemneth all their ways in the sighed of God,
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and studie and labour for the mortification of the flesh, and true regeneration, that they may glorifie God, by that change and new life,
and study and labour for the mortification of the Flesh, and true regeneration, that they may Glorify God, by that change and new life,
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and procure good to themselues spiritual and corporall, temporall & eternall.
and procure good to themselves spiritual and corporal, temporal & Eternal.
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Which is manifest by yt in the book of Ioshua: whē as Achan had sinned, Ioshua biddeth him giue glorie to God, & confesse his sin.
Which is manifest by that in the book of Ioshua: when as achan had sinned, Ioshua bids him give glory to God, & confess his since.
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And the Apostle Paul saith in the Epistle to ye Romans: They haue all sinned, and are depriued of the glorie of God:
And the Apostle Paul Says in the Epistle to the Roman: They have all sinned, and Are deprived of the glory of God:
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as if he had said, they are depriued of that, by which God is glorified.
as if he had said, they Are deprived of that, by which God is glorified.
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And if we consider of repentance as it is beneficial vnto mā, S. Iohn saith, that repentance auoideth iudgements to come. So they that heard Peter preach, were such as by repētance did auoid the iudgement to come.
And if we Consider of Repentance as it is beneficial unto man, S. John Says, that Repentance avoideth Judgments to come. So they that herd Peter preach, were such as by Repentance did avoid the judgement to come.
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And our Sauiour Christ saith, Except ye repent ye shall all likewise perish: where he noteth, that where no repentance is, there is no escaping of iudgement. And the Prophet Ezekiel saith: Make you a new heart.
And our Saviour christ Says, Except you Repent you shall all likewise perish: where he notes, that where no Repentance is, there is no escaping of judgement. And the Prophet Ezekielem Says: Make you a new heart.
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Why will ye die, O ye house of Israel? which is not ment of the temporal death, but of death eternall.Why will you die, Oh you house of Israel? which is not meant of the temporal death, but of death Eternal.
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So then by all these places it is manifest that the end of repentance, is the glorie of God, and the good of men. And not without good reason.
So then by all these places it is manifest that the end of Repentance, is the glory of God, and the good of men. And not without good reason.
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First, because the glorie of God ought to bee the end of all mens actions: First, Because the glory of God ought to be the end of all men's actions:
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as it is to himselfe, the end of all his workes, and he made them for his glorie;
as it is to himself, the end of all his works, and he made them for his glory;
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so it should be to men, the end of their workes. And therefore S. Paul to the Corinthians willeth them saying:
so it should be to men, the end of their works. And Therefore S. Paul to the Corinthians wills them saying:
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Whether yee eate or drinke or whatsoeuer yee doe, doe all to the glorie of God. Whither ye eat or drink or whatsoever ye do, do all to the glory of God.
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Now this being so principall an action of man, ought also to haue this end.
Now this being so principal an actium of man, ought also to have this end.
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2. Secondly, because by repentance sin is remooued, which procureth euill to men, and hindreth good from them: 2. Secondly, Because by Repentance since is removed, which procureth evil to men, and hindereth good from them:
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and such men are in the state of sanctification and holines, which hath the promises both of this life and that that is to come,
and such men Are in the state of sanctification and holiness, which hath the promises both of this life and that that is to come,
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and which is the way to the kingdome of of glorie, and so to saluation, though not the cause;
and which is the Way to the Kingdom of of glory, and so to salvation, though not the cause;
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and so mans good is procured by it. The vses which wee may haue from this end of repentance are these:
and so men good is procured by it. The uses which we may have from this end of Repentance Are these:
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First, this may teach vs to see that many mens repentance is faultie, not in other things onely, but in this also:
First, this may teach us to see that many men's Repentance is faulty, not in other things only, but in this also:
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who when they either haue it indeed in some measure, or els but a shew or semblance of true repentance,
who when they either have it indeed in Some measure, or Else but a show or semblance of true Repentance,
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yet they neuer thinke once of this end; the glory of God is the furthest thing in their thought.
yet they never think once of this end; the glory of God is the furthest thing in their Thought.
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Hence is it, that in a iudgement from God, when they are feared, or afflicted, they grieue not that they haue dishonoured him,
Hence is it, that in a judgement from God, when they Are feared, or afflicted, they grieve not that they have dishonoured him,
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but onely that they haue dipleased him, and procured such hard things to themselues, and so repent onely to auoid or remooue them,
but only that they have displeased him, and procured such hard things to themselves, and so Repent only to avoid or remove them,
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and neuer to bring any glorie to him.
and never to bring any glory to him.
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Which maketh many men who hope of repentance, to take libertie to sinne, when once they are freed.
Which makes many men who hope of Repentance, to take liberty to sin, when once they Are freed.
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As Ahab did, who when he was punished, thought he had displeased God, and so sought to please him againe by his outward humiliation, that hee might escape the punishment,
As Ahab did, who when he was punished, Thought he had displeased God, and so sought to please him again by his outward humiliation, that he might escape the punishment,
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but neuer thought of the dishonour hee had done to God, but returned to his old sinnes againe.
but never Thought of the dishonour he had done to God, but returned to his old Sins again.
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Men commonly doe but humble themselues as mariners doe, who in a storme and in the danger of shipwracke make long prayers and large promises vnto God;
Men commonly do but humble themselves as Mariners do, who in a storm and in the danger of shipwreck make long Prayers and large promises unto God;
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but if they haue once escaped to the land, and recouered their spirits, they returne to their old distempers and disorders again:
but if they have once escaped to the land, and recovered their spirits, they return to their old distempers and disorders again:
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so many men who are crept out of a iudgement, returne againe to their old dishonoring of God;
so many men who Are crept out of a judgement, return again to their old Dishonoring of God;
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which proueth plainly that in their repentance they onely respected themselues, and not the glorie of God at all,
which Proves plainly that in their Repentance they only respected themselves, and not the glory of God At all,
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or at least not principally, as they should.
or At least not principally, as they should.
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2. Secondly, this doth admonish euery one, not onely to repent, but to doe it with that affection he ought; 2. Secondly, this does admonish every one, not only to Repent, but to do it with that affection he ought;
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and to propound the iust end of it to himself: to wit, principally the glory of God;
and to propound the just end of it to himself: to wit, principally the glory of God;
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that as at first he dishonored God by his sinning, & opened the mouthes of men to blaspheme the name of God,
that as At First he dishonoured God by his sinning, & opened the mouths of men to Blaspheme the name of God,
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as Dauid made the Heathen to blaspheme by his adulterie:
as David made the Heathen to Blaspheme by his adultery:
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and as the Lord to deliuer his name from repro•h slew Dauids childe, and smit it with death;
and as the Lord to deliver his name from repro•h slew David child, and smit it with death;
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so should hee aime at the glorifying of God, and freeing him from any imputation, by crucifying his sinnes,
so should he aim At the glorifying of God, and freeing him from any imputation, by crucifying his Sins,
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and mortifying his corruptions, and with Dauid offer vnto God a contrite and a broken heart,
and mortifying his corruptions, and with David offer unto God a contrite and a broken heart,
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as a sacrifice acceptable, and labour to shew forth his workes of renouation, that men may see them and glorifie God.
as a sacrifice acceptable, and labour to show forth his works of renovation, that men may see them and Glorify God.
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And then in the second place, to aime at his owne good, specially spirituall and eternall saluation, and then temporall preseruation.
And then in the second place, to aim At his own good, specially spiritual and Eternal salvation, and then temporal preservation.
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Neither of which can hee doe in truth, if either as some, so hee returne againe to his corruptions,
Neither of which can he do in truth, if either as Some, so he return again to his corruptions,
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and think, because of repentance, he hath libertie to sinne, when as repentance is a remedie for sin,
and think, Because of Repentance, he hath liberty to sin, when as Repentance is a remedy for since,
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and not a prouocation to sin. For the medicine is necessarie for the wound, and not the wound for the medicine;
and not a provocation to since. For the medicine is necessary for the wound, and not the wound for the medicine;
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because men seeke the medicine for the wound, and not the wound for the medicine. Wherefore he that shall wound himselfe with sinne, because he hath a remedie, tempteth God,Because men seek the medicine for the wound, and not the wound for the medicine. Wherefore he that shall wound himself with sin, Because he hath a remedy, tempts God,
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and doth rightly aime, neither at the glorie of God, nor the good of himselfe.
and does rightly aim, neither At the glory of God, nor the good of himself.
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But he that indeede hath these ends before his eies and in his heart, will leaue his old sinnes and corruptions,
But he that indeed hath these ends before his eyes and in his heart, will leave his old Sins and corruptions,
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and denie them all, and strlue to his power neuer to fall into them againe. Ambrose tels vs a fable, and giues vs the morall with it.
and deny them all, and strlue to his power never to fallen into them again. Ambrose tells us a fable, and gives us the moral with it.
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There goes a tale, saith he, of a yong man who had been entangled with the loue of an harlot; There Goes a tale, Says he, of a young man who had been entangled with the love of an harlot;
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at length wearied with her societie, he departed from her, and went into a strange countrey.
At length wearied with her society, he departed from her, and went into a strange country.
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Then his loue being worne out, he returned, and estsoones he met with his old friend, but did not salute her:
Then his love being worn out, he returned, and eftsoon he met with his old friend, but did not salute her:
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she wondring at it, supposed he knew her not. The next time therefore she met him, she said to him: I am she I was. To whom he answered:
she wondering At it, supposed he knew her not. The next time Therefore she met him, she said to him: I am she I was. To whom he answered:
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But I am not be I was. But I am not be I was.
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The morall is this, that the Lord said well (saith the Father) that if any will be my disciple, let him denie himselfe, The moral is this, that the Lord said well (Says the Father) that if any will be my disciple, let him deny himself,
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and take vp his crosse and follow me. and take up his cross and follow me.
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Therefore if we will be the disciples of Christ, we must denie all our old companions, our old sinnes and corruptions, forsaking them all, and walk with Christ:
Therefore if we will be the Disciples of christ, we must deny all our old Sodales, our old Sins and corruptions, forsaking them all, and walk with christ:
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so shall we not only propound to our selues these ends, but also in some measure procure them, causing other men by our true conuersion and holy conersation to glorifie God;
so shall we not only propound to our selves these ends, but also in Some measure procure them, causing other men by our true conversion and holy conersation to Glorify God;
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and also preparing, and obtaining in the end by the mercie and promise of God, good things both spirituall and temporall for our selues.
and also preparing, and obtaining in the end by the mercy and promise of God, good things both spiritual and temporal for our selves.
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Hauing thus spoken of the description, parts, and causes of repentance, and seeing much more may be added,
Having thus spoken of the description, parts, and Causes of Repentance, and seeing much more may be added,
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as Ambrose saith, lest wee should leaue as it were the dishes of our words and discourse but halfe eaten;
as Ambrose Says, lest we should leave as it were the Dishes of our words and discourse but half eaten;
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I must yet prosecute it further, and in the next place speake of the parties in whom this true repentance is wrought. I must yet prosecute it further, and in the next place speak of the parties in whom this true Repentance is wrought.
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For as the Apostle saith, that all haue not faith, so repentance is not common to all, that is to say, true, sincere, and sauing repentance;
For as the Apostle Says, that all have not faith, so Repentance is not Common to all, that is to say, true, sincere, and Saving Repentance;
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for there is a repentance of Ethnicks and Infidels, who for feare of punishment, and sometime for loue of vertue, may leaue their sinnes.
for there is a Repentance of Ethnics and Infidels, who for Fear of punishment, and sometime for love of virtue, may leave their Sins.
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And there is a serious repentāce of the wicked, but it is but temporarie, as that of Ahab, which is but worldly sorrow that brings forth death.
And there is a serious Repentance of the wicked, but it is but temporary, as that of Ahab, which is but worldly sorrow that brings forth death.
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And there is a repentance of hypocrites, which is fained and Pharisaicall, onely in the outward act.
And there is a Repentance of Hypocrites, which is feigned and Pharisaical, only in the outward act.
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But of none of these doe I speake, but of true repentance, such as is described before;
But of none of these do I speak, but of true Repentance, such as is described before;
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touching which this is the point to be obserued: That true, sincere, and sauing repentance is onlie of the elect;
touching which this is the point to be observed: That true, sincere, and Saving Repentance is only of the elect;
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and that none can repent, and truely turne to God from their sin but they who are elected of him.
and that none can Repent, and truly turn to God from their since but they who Are elected of him.
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And this is a book case, prooued thus.
And this is a book case, proved thus.
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First in Isaiah, where the Lord promiseth the Redeemer vnto them that turne from iniquite in Iacob:
First in Isaiah, where the Lord promises the Redeemer unto them that turn from iniquity in Iacob:
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So that onely they for whom Christ died, can repent. So the Apostle Peter saith: God hath made him a Prince and a Sauiour to giue repentance to Israel.
So that only they for whom christ died, can Repent. So the Apostle Peter Says: God hath made him a Prince and a Saviour to give Repentance to Israel.
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That is, to the true people of God.
That is, to the true people of God.
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Hence it is that the Apostle Paul to the Romanes speaketh of some that cannot repent through the hardnes of their hearts.
Hence it is that the Apostle Paul to the Romans speaks of Some that cannot Repent through the hardness of their hearts.
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Likewise the Author to the Hebrewes excludeth manie from repentance, and saith, That it is not possible that they should be renewed by repentance.
Likewise the Author to the Hebrews excludeth many from Repentance, and Says, That it is not possible that they should be renewed by Repentance.
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This further hath a probatum est, as we say, for it is neuer found in the Scriptures, that any truly repented,
This further hath a probatum est, as we say, for it is never found in the Scriptures, that any truly repented,
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but such as were Gods by election and grace, and such were Dauid, Peter, Manasses, Mary and such like, who truely repented because they were his,
but such as were God's by election and grace, and such were David, Peter, Manasses, Marry and such like, who truly repented Because they were his,
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whereas others neuer could, because they were not elected of him. Therefore this is a thing onely proper to the children and elect of God:
whereas Others never could, Because they were not elected of him. Therefore this is a thing only proper to the children and elect of God:
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which truth standeth with reasons also out of the word of truth.
which truth Stands with Reasons also out of the word of truth.
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The first is, because repentance and remission of sinnes goe together, and to whom one belongeth, to them both appertaine: The First is, Because Repentance and remission of Sins go together, and to whom one belongeth, to them both appertain:
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therefore are they ioyned together by the Apostle Peter: Hee shall giue repentance to Israel, and remission of sinnes.
Therefore Are they joined together by the Apostle Peter: He shall give Repentance to Israel, and remission of Sins.
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But remission of sinnes is proper to the elect of God, and is onely a benefit bestowed vpon his owne:
But remission of Sins is proper to the elect of God, and is only a benefit bestowed upon his own:
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As in the Apostles creed wee beleeue it to bee a priulledge onely belonging to the Church and her members:
As in the Apostles creed we believe it to be a priulledge only belonging to the Church and her members:
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1751
Therefore repentance is likewise onelie theirs.
Therefore Repentance is likewise only theirs.
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The second is, because true repentance, the spirit of regeneration, and true faith euer goe together, and are inseparable; The second is, Because true Repentance, the Spirit of regeneration, and true faith ever go together, and Are inseparable;
dt ord vbz, c-acp j n1, dt n1 pp-f n1, cc j n1 av vvi av, cc vbr j;
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for from these it ariseth, and commeth, as hath been shewed:
for from these it arises, and comes, as hath been showed:
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now onlie the elect can haue these, and those who are Gods. As saith the Apostle to the Romans:
now only the elect can have these, and those who Are God's As Says the Apostle to the Roman:
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1755
They that haue the spirit of Christ they are his. And none can haue faith but those that haue Gods spirit. They that have the Spirit of christ they Are his. And none can have faith but those that have God's Spirit.
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1756
And S. Iohn saith, To as many as receined him, and beleeued in his name, hee gaue power to be the sonnes of God.
And S. John Says, To as many as received him, and believed in his name, he gave power to be the Sons of God.
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1757
Then if faith and the spirit of sanctification, be proper onely to the elect, none but they are likewise capable of this benefit of repentance.
Then if faith and the Spirit of sanctification, be proper only to the elect, none but they Are likewise capable of this benefit of Repentance.
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1758
The third is, because repentance in this life, and saluation in that which is to come, are necessarie consequents one of another: whosoeuer repenteth, shall be saued: The third is, Because Repentance in this life, and salvation in that which is to come, Are necessary consequents one of Another: whosoever Repenteth, shall be saved:
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1759
and whosoeuer is saued did repent: but saluation is onely of the elect, therefore repentance is proper to them also.
and whosoever is saved did Repent: but salvation is only of the elect, Therefore Repentance is proper to them also.
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1760
Why then is repentance preached to all? Why then is Repentance preached to all?
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1761
Because the Lord onely knoweth who are his, and who belongeth to his election, and not man; Because the Lord only Knoweth who Are his, and who belongeth to his election, and not man;
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1762
and therefore though there bee many wolues within the Church, as sheep without;
and Therefore though there be many wolves within the Church, as sheep without;
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1763
yet must (as Augustine saith) the Minister preach to al, because often wolues are made sheep,
yet must (as Augustine Says) the Minister preach to all, Because often wolves Are made sheep,
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1764
and for ought that he knoweth one may be called as well as another. For as Augustine speaketh of faith, so may I of repentance:
and for ought that he Knoweth one may be called as well as Another. For as Augustine speaks of faith, so may I of Repentance:
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1765
The nature of man may haue and is capable of faith, as it is of charitie: The nature of man may have and is capable of faith, as it is of charity:
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1766
(I ad, of repentance) but it is a proper grace of the faithful to haue faith & charity.
(I and, of Repentance) but it is a proper grace of the faithful to have faith & charity.
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1767
(I adde here also, repentance.) And sometime men most vnlikely are wont to haue faith and brought to repent;
(I add Here also, Repentance.) And sometime men most unlikely Are wont to have faith and brought to Repent;
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1768
and others whom men would thinke God had chosen, are reiected.
and Others whom men would think God had chosen, Are rejected.
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1769
As Dauid in the eies of Samuel was farthest off from the kingdome of all the sons of Ishai, yet he only was anointed:
As David in the eyes of Samuel was farthest off from the Kingdom of all the Sons of Jesse, yet he only was anointed:
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1770
so oftentimes hee that is most likely in the eies of man, by reason of a ciuil course of life, is farthest from repentance.
so oftentimes he that is most likely in the eyes of man, by reason of a civil course of life, is farthest from Repentance.
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1771
Who would haue thought that Saul a persecuting Pharisie should haue bin conuerted, and many other ciuill and slie Pharisies and Scribes been left in their sins? yet so it was.
Who would have Thought that Saul a persecuting Pharisee should have been converted, and many other civil and sly Pharisees and Scribes been left in their Sins? yet so it was.
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1772
By which it appeareth, that many more vnlikely are called and conuerted, when others more likely are left in their corruption.
By which it appears, that many more unlikely Are called and converted, when Others more likely Are left in their corruption.
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1773
And thus the question being resolued, I come to the vses of this point.
And thus the question being resolved, I come to the uses of this point.
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1774
And first this is but cold newes for many men liuing in the Church, and lying in their sins, in their hardnes of hart and impenitencie; And First this is but cold news for many men living in the Church, and lying in their Sins, in their hardness of heart and impenitency;
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1775
yea when they are such, as by the means, which draw others to a consideration and search of their waies,
yea when they Are such, as by the means, which draw Others to a consideration and search of their ways,
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1776
and to a reformation of their liues, they are more hardned, and further from returning: as namely by the iudgements of God, and the preaching of the word.
and to a Reformation of their lives, they Are more hardened, and further from returning: as namely by the Judgments of God, and the preaching of the word.
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1777
This may be cold at their hearts, they can haue no assurance that they are Gods:
This may be cold At their hearts, they can have no assurance that they Are God's:
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1778
I doe not say, that they are not his at all, for not simple impenitencie, but finall obstinacie, is a proofe of that;
I do not say, that they Are not his At all, for not simple impenitency, but final obstinacy, is a proof of that;
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1779
but they can haue no assurance that they are his, while they are in that condition:
but they can have no assurance that they Are his, while they Are in that condition:
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1780
yea rather they haue iust cause to suspect they are not his.
yea rather they have just cause to suspect they Are not his.
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1781
Such men especially, as when they are perswaded to this dutie, answer, some in words and some by their cariage, what needs this? or to what end is it? our sinnes are now past,
Such men especially, as when they Are persuaded to this duty, answer, Some in words and Some by their carriage, what needs this? or to what end is it? our Sins Are now past,
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1782
neither can wee effect, that we should not haue fallen; that that is done, cannot be vndone;
neither can we Effect, that we should not have fallen; that that is done, cannot be undone;
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1783
why then should we mourne or afflict our selues? These persons consider not, that though the action bee ceased,
why then should we mourn or afflict our selves? These Persons Consider not, that though the actium be ceased,
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1784
yet the guilt remaineth, which is an obligation binding them to eternall destruction, and leauing in them the corruption and deformity of the soule and all the faculties of it.
yet the guilt remains, which is an obligation binding them to Eternal destruction, and leaving in them the corruption and deformity of the soul and all the faculties of it.
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1785
But if they would reason rightlie, they should conclude the contrary to that they imagine. One comforting a certaine Philosopher, mourning for the death of his son, vsed this argument to perswade him;
But if they would reason rightly, they should conclude the contrary to that they imagine. One comforting a certain Philosopher, mourning for the death of his son, used this argument to persuade him;
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1786
that by al his lamentation he could not remedie that which was done, and reuiue his sonne:
that by all his lamentation he could not remedy that which was done, and revive his son:
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1787
to whom hee answered, Yea this especially I grieue for, that it cannot be otherwise. So should they mourne that they haue offended, and that it cannot be otherwise compassed,
to whom he answered, Yea this especially I grieve for, that it cannot be otherwise. So should they mourn that they have offended, and that it cannot be otherwise compassed,
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1788
but that they haue offended and transgressed the law of God. Others there are who seeing their sin prosper with them, and God vsing it well,
but that they have offended and transgressed the law of God. Others there Are who seeing their since prosper with them, and God using it well,
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1789
and accomplishing by it, what hee would haue come to passe, aske why they should vexe and trouble themselues.
and accomplishing by it, what he would have come to pass, ask why they should vex and trouble themselves.
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1790
As those men did, of whō S. Paul to the Romans speaketh, who said:
As those men did, of whom S. Paul to the Roman speaks, who said:
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1791
If the verity of God hath more abounded through my lie vnto his glory, why am I yet condemned as a sinner? Which also was the voice of Lea, who said: If the verity of God hath more abounded through my lie unto his glory, why am I yet condemned as a sinner? Which also was the voice of Lea, who said:
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1792
God hath giuen me my reward, because I gaue my maid to my husband. See, because God did not curse her, shee blessed her selfe in her sin. God hath given me my reward, Because I gave my maid to my husband. See, Because God did not curse her, she blessed her self in her since.
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1793
Many men when they see sin prosper, blesse themselues in it, and neuer bethinke themselues of sorrowing or repenting.
Many men when they see since prosper, bless themselves in it, and never bethink themselves of sorrowing or repenting.
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1794
As if men might abide in sinne because grace doth abound, or good may come of it;
As if men might abide in sin Because grace does abound, or good may come of it;
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1795
but whosoeuer conclude so, the Apostles sentence is, their damnation is iust.
but whosoever conclude so, the Apostles sentence is, their damnation is just.
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1796
The second vse serueth for matter of comfort to as many as are partakers of this grace and gift of true repentance, The second use serveth for matter of Comfort to as many as Are partakers of this grace and gift of true Repentance,
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1797
because by it they may be assured they are of the elect of God, and of the number of his.
Because by it they may be assured they Are of the elect of God, and of the number of his.
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1798
A thing that many men would know, and for that purpose fall to search into Gods secrets,
A thing that many men would know, and for that purpose fallen to search into God's secrets,
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1799
and so often to lose themselues (as the proud Eagles lose their eies, looking vpon the bodie of the Sunne, not content with the beames of it:) whereas with more safety and lesse labour they may find it neerer hand.
and so often to loose themselves (as the proud Eagles loose their eyes, looking upon the body of the Sun, not content with the beams of it:) whereas with more safety and less labour they may find it nearer hand.
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1800
What follie is it for a Merchant to traffike far for a commodity, & with danger of obtaining it, when he hath done all;
What folly is it for a Merchant to traffic Far for a commodity, & with danger of obtaining it, when he hath done all;
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1801
when he may haue it at home? Euen so is it great follie for a man to climbe vp into heauen,
when he may have it At home? Eve so is it great folly for a man to climb up into heaven,
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1802
and to search curiously into the counsell of God, for his election, when as he may haue the proofe of it within himselfe:
and to search curiously into the counsel of God, for his election, when as he may have the proof of it within himself:
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1803
namely, if he haue a new heart and a new life, if hee haue truly repented, and be renewed.
namely, if he have a new heart and a new life, if he have truly repented, and be renewed.
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1804
This is the brand and marke of all Gods sheepe, he that hath it may be assured he is his.
This is the brand and mark of all God's sheep, he that hath it may be assured he is his.
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1805
As the Apostle to Timothie saith:
As the Apostle to Timothy Says:
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1806
The foundation of God standeth sure, and hath this seale, the Lord knoweth who are his, The Foundation of God Stands sure, and hath this seal, the Lord Knoweth who Are his,
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1807
& let euery one that calleth on the name of Christ, depart from iniquity. & let every one that calls on the name of christ, depart from iniquity.
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1808
That is to say, if a man do repent, and forsake sin, he shall know in himselfe whether hee bee the child of God or no.
That is to say, if a man do Repent, and forsake since, he shall know in himself whither he be the child of God or no.
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1809
Againe to the Colossians hee saith: They that are Christs haue crucified the flesh, with the lusts thereof:
Again to the colossians he Says: They that Are Christ have Crucified the Flesh, with the Lustiest thereof:
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1810
whence also this will follow, they that haue not crucified the flesh, with the lusts thereof, they are none of Christs.
whence also this will follow, they that have not Crucified the Flesh, with the Lustiest thereof, they Are none of Christ.
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1811
Wouldest thou know now whether thou art Christs or not? then examine thy self, whether thy lusts and affections are crucified or not.
Wouldst thou know now whither thou art Christ or not? then examine thy self, whither thy Lustiest and affections Are Crucified or not.
vmd2 pns21 vvi av cs pns21 vb2r npg1 cc xx? av vvb po21 n1, cs po21 n2 cc n2 vbr vvn cc xx.
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If they be not, but sinne haue as much sway and force in thee as euer it had,
If they be not, but sin have as much sway and force in thee as ever it had,
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and is not subdued, nor the bodie of sinne destroyed in thee, thou art none of Christs.
and is not subdued, nor the body of sin destroyed in thee, thou art none of Christ.
cc vbz xx vvn, ccx dt n1 pp-f n1 vvn p-acp pno21, pns21 vb2r pix pp-f npg1.
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But if the flesh and corruptions thereof bee subdued, mortified and crucified, then art thou Christs.
But if the Flesh and corruptions thereof be subdued, mortified and Crucified, then art thou Christ.
p-acp cs dt n1 cc n2 av vbi vvn, j-vvn cc vvn, av vb2r pns21 npg1.
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And, as the standers by said of Peter, Thou art one of his, for euen thy speech bewraieth thee:
And, as the standers by said of Peter, Thou art one of his, for even thy speech bewrayeth thee:
np1, c-acp dt n2 p-acp vvd pp-f np1, pns21 vb2r crd pp-f png31, c-acp av po21 n1 vvz pno21:
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1816
so may all beholders say of thee, Thou art one of his: yea thou maist vnfallablie say to thine owne heart;
so may all beholders say of thee, Thou art one of his: yea thou Mayest vnfallablie say to thine own heart;
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1817
I am his, for my repentance, my mortification and sanctification doth seale vp the same vnto me.
I am his, for my Repentance, my mortification and sanctification does seal up the same unto me.
pns11 vbm po31, p-acp po11 n1, po11 n1 cc n1 vdz vvi a-acp dt d p-acp pno11.
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1818
We haue seene thus in generall the parties to whom repentance is appropriated, that is, the elect:
We have seen thus in general the parties to whom Repentance is appropriated, that is, the elect:
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1819
now more specially we must consider them.
now more specially we must Consider them.
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1820
The elect are of two sorts, either such as are vncalled, and as yet naturall men:
The elect Are of two sorts, either such as Are uncalled, and as yet natural men:
dt n-vvn vbr pp-f crd n2, d d c-acp vbr j-vvn-u, cc c-acp av j n2:
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1821
or else such as are called and regenerate; both these haue neede of repentance and must repent.
or Else such as Are called and regenerate; both these have need of Repentance and must Repent.
cc av d c-acp vbr vvn cc vvn; d d vhb n1 pp-f n1 cc vmb vvi.
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1822
And in the first place wee must speake of the first.
And in the First place we must speak of the First.
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1823
The naturall man and hee that is yet not called must repent, and repentance is verie needfull for him; which wee prooue thus: The natural man and he that is yet not called must Repent, and Repentance is very needful for him; which we prove thus:
dt j n1 cc pns31 cst vbz av xx vvn vmb vvi, cc n1 vbz av j p-acp pno31; r-crq pns12 vvb av:
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1824
They were naturall men to whom Iohn preached: Repent, for the kingdome of God is at hand.
They were natural men to whom John preached: repent, for the Kingdom of God is At hand.
pns32 vbdr j n2 p-acp r-crq np1 vvd: vvb, p-acp dt n1 pp-f np1 vbz p-acp n1.
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1825
So were those vnto whom Peter preached, saying;
So were those unto whom Peter preached, saying;
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1826
Amend your liues, &c. Likewise those to whom Christ preached, saying, Except yee amend your liues, yee shall all likewise perish. Amend your lives, etc. Likewise those to whom christ preached, saying, Except ye amend your lives, ye shall all likewise perish.
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1827
Of whom also Saint Paul speaketh, willing Timothie to instruct them that are contrarie minded, proouing if at any time God will giue them repentance.
Of whom also Saint Paul speaks, willing Timothy to instruct them that Are contrary minded, proving if At any time God will give them Repentance.
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1828
Naturall men then who neuer repented, and yet doe belong to the election of God, ought to repent. And for good reasons.
Natural men then who never repented, and yet do belong to the election of God, ought to Repent. And for good Reasons.
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1829
The first is, because all the elect shall enter heauen, and shall possesse the ioyes th• …, which cannot bee, The First is, Because all the elect shall enter heaven, and shall possess the Joys th• …, which cannot be,
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1830
vnlesse they bee regenerate, and renewed by repentance.
unless they be regenerate, and renewed by Repentance.
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1831
As our Sauiour Christ said to Nicodemus: Except a man be borne againe, hee cannot enter into the kingdome of heauen.
As our Saviour christ said to Nicodemus: Except a man be born again, he cannot enter into the Kingdom of heaven.
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1832
What must hee enter into the wombe againe? No: But except a man be borne of water, and of the spirit.
What must he enter into the womb again? No: But except a man be born of water, and of the Spirit.
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1833
Then he must be a regenerate man, and therefore a repentant man, that he may enter into heauen. The second is:
Then he must be a regenerate man, and Therefore a repentant man, that he may enter into heaven. The second is:
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1834
Because euery naturall man, as he is such an one is but the old man, hath the image of Satan,
Because every natural man, as he is such an one is but the old man, hath the image of Satan,
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1835
and is as like him, as an egge is to an egge.
and is as like him, as an egg is to an egg.
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1836
But he must be a new creature in Christ, and haue the image of God, which is not to be had, but by repentance.
But he must be a new creature in christ, and have the image of God, which is not to be had, but by Repentance.
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1837
For to put off the old man and put on the new, he must passe by these straits of mortifying and crucifying,
For to put off the old man and put on the new, he must pass by these straits of mortifying and crucifying,
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1838
as, saith Augustine, the serpent is said to put off her old skinne, and receiue new strength, being streined or pressed by the straitnes of a hole, by which she passeth.
as, Says Augustine, the serpent is said to put off her old skin, and receive new strength, being strained or pressed by the straitness of a hold, by which she passes.
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1839
But some may obiect the saying of our Sauiour: But Some may Object the saying of our Saviour:
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1840
That there shall bee more ioy in heauen for one sinner that conuerteth, then ninetie and nine iust persons, that need no amendment of life. That there shall be more joy in heaven for one sinner that Converts, then ninetie and nine just Persons, that need no amendment of life.
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1841
Then it seemeth all must not repent, nor haue neede of it. I answer, that there are none so iust, that need not to repent.
Then it seems all must not Repent, nor have need of it. I answer, that there Are none so just, that need not to Repent.
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1842
For if we respect men before their calling;
For if we respect men before their calling;
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1843
then S. Paul saith, All haue sinned, and there is none righteous, no not one But if we respect men called, it is not against this point:
then S. Paul Says, All have sinned, and there is none righteous, no not one But if we respect men called, it is not against this point:
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1844
and if wee should vnderstand the place of them, the resolution is easie, that it is spoken comparatiuelie, in respect of sinners that neuer repented:
and if we should understand the place of them, the resolution is easy, that it is spoken comparatively, in respect of Sinners that never repented:
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That they neede not so much repentance as the other.
That they need not so much Repentance as the other.
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As a house once repaired well, will not need so much repairing, as that which neuer was repaired.
As a house once repaired well, will not need so much repairing, as that which never was repaired.
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1847
But if the place bee vnderstood of Angels, as Ambrose doth interpret it, it is nothing to men.
But if the place be understood of Angels, as Ambrose does interpret it, it is nothing to men.
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1848
If it be vnderstood of the Pharisies and hypocrites, which thought that they had no neede of repentance,
If it be understood of the Pharisees and Hypocrites, which Thought that they had no need of Repentance,
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1849
and by that had the more neede, as Augustine doth expound it; it maketh nothing against this, but that all naturall men haue neede of repentance.
and by that had the more need, as Augustine does expound it; it makes nothing against this, but that all natural men have need of Repentance.
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Which may for vse of it teach this thing further: That they are in error;
Which may for use of it teach this thing further: That they Are in error;
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1851
who thinke of themselues, or speak of some other, that they haue no need of repentance, they liue so ciuillie, vprightlie,
who think of themselves, or speak of Some other, that they have no need of Repentance, they live so civilly, uprightly,
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1852
and so vnblameablelie, and deale so trulie.
and so vnblameablelie, and deal so truly.
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1853
But these must know, that all this ciuill carriage, without faith and repentance, is nothing else before God then a beautifull abomination:
But these must know, that all this civil carriage, without faith and Repentance, is nothing Else before God then a beautiful abomination:
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1854
For a corrupt tree cānot bring forth good fruit: For a corrupt tree cannot bring forth good fruit:
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1855
and if euer God open their eyes, and giue them new harts to see and discerne better, (as men come out of a dungeon) they will wonder and maruell at their palpable and grosse darknes they were in before.
and if ever God open their eyes, and give them new hearts to see and discern better, (as men come out of a dungeon) they will wonder and marvel At their palpable and gross darkness they were in before.
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1856
In the meane time, that which Christ saith in Mathew, may be spoken to them:
In the mean time, that which christ Says in Matthew, may be spoken to them:
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1857
Except your righteousnes doe exceede the righteousnes of the Scribes and Pharisies, yee shall not enter into the kingdome of heauen: Except your righteousness do exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of heaven:
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1858
and yet were these Pharisies as ciuill as they can be for their liues. Two things deceiued the Pharisies,
and yet were these Pharisees as civil as they can be for their lives. Two things deceived the Pharisees,
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1859
and so doe deceiue them, that they thinke they haue no neede of repentance:
and so do deceive them, that they think they have no need of Repentance:
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1860
First, because they haue some good motions and dispositions, many good things that they haue gottē by custom,
First, Because they have Some good motions and dispositions, many good things that they have got by custom,
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1861
and doe many good workes, and are at much cost for the worship of God, the helpe of the poore,
and do many good works, and Are At much cost for the worship of God, the help of the poor,
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1862
and the furtherance of religion and learning:
and the furtherance of Religion and learning:
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1863
which doth so ouershadow and couer their corruptions, wherein they are, that they thinke they cannot be mended.
which does so overshadow and cover their corruptions, wherein they Are, that they think they cannot be mended.
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1864
Secondly, they compare themselues with some notorious sinners, and finding themselues in a better condition, they are as canonized Saints in their own opinion, who doubtlesse neede no reformation.
Secondly, they compare themselves with Some notorious Sinners, and finding themselves in a better condition, they Are as canonized Saints in their own opinion, who doubtless need no Reformation.
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1865
That this is the minde of our meere ciuill honest men, shall appeare if we set them by the Pharisie in the Gospell, who had this speech;
That this is the mind of our mere civil honest men, shall appear if we Set them by the Pharisee in the Gospel, who had this speech;
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1866
I am not as other men are, extortioners, vniust, adulterers, or as this Publican. I am not as other men Are, extortioners, unjust, Adulterers, or as this Publican.
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1867
Is not this the voice of many a man? I thanke God I am not like such a man (comparing himselfe with some notorious sinner) but I loue the Church, heare sermons, receiue the Sacraments, pay the Minister his due,
Is not this the voice of many a man? I thank God I am not like such a man (comparing himself with Some notorious sinner) but I love the Church, hear Sermons, receive the Sacraments, pay the Minister his endue,
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1868
and giue almes to the poore, deale vprightly, oppresse and defraud no man, &c. which formall Christianitie and ciuill honestie doth so blind them and ouershadow their sins, that they thinke themselues not to stand in neede of repentance,
and give alms to the poor, deal uprightly, oppress and defraud no man, etc. which formal Christianity and civil honesty does so blind them and overshadow their Sins, that they think themselves not to stand in need of Repentance,
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1869
and so they lie still in their corruptions and sins.
and so they lie still in their corruptions and Sins.
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1870
But euery one must labour against these corruptions, and know that this repentance is absolutely necessarie for them,
But every one must labour against these corruptions, and know that this Repentance is absolutely necessary for them,
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1871
and that meate and drinke is not more necessarie to keepe their bodies from famishing, then this to preserue their soules from perishing.
and that meat and drink is not more necessary to keep their bodies from famishing, then this to preserve their Souls from perishing.
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1872
We haue seene hitherto that the naturall man hath need of repentance:
We have seen hitherto that the natural man hath need of Repentance:
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1873
now must wee see what is to bee iudged of the regenerate, concerning whom this I affirme and deliuer:
now must we see what is to be judged of the regenerate, Concerning whom this I affirm and deliver:
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1874
The regenerate man must repent, as well as the naturall, hee also hath need of it, The regenerate man must Repent, as well as the natural, he also hath need of it,
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1875
as well, though not as much. Repentance is required in him. This is manifest by that in the Reuelation.
as well, though not as much. Repentance is required in him. This is manifest by that in the Revelation.
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1876
The Church of Ephesus had many good things in her, yet shee decaied in graces, God exhorts her therefore, to remember from whence she was fallen, and repent.
The Church of Ephesus had many good things in her, yet she decayed in graces, God exhorts her Therefore, to Remember from whence she was fallen, and Repent.
dt n1 pp-f np1 vhd d j n2 p-acp pno31, av pns31 vvd p-acp n2, np1 vvz pno31 av, p-acp vvb p-acp c-crq pns31 vbds vvn, cc vvi.
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1877
Euen so in the same chapter was it with the Church of Pergamus, and yet because shee had those among her that maintained the doctrine of Balaam, as also of the Nicolaitans, therfore she must repent.
Even so in the same chapter was it with the Church of Pergamos, and yet Because she had those among her that maintained the Doctrine of balaam, as also of the Nicolaitans, Therefore she must Repent.
av av p-acp dt d n1 vbds pn31 p-acp dt n1 pp-f np1, cc av c-acp pns31 vhd d p-acp pno31 cst vvd dt n1 pp-f np1, c-acp av pp-f dt njp2, av pns31 vmb vvi.
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1878
The like also was commanded to the Church of Sardi. He saith, Bee awake and strengthen the things that remaine that are readie to die;
The like also was commanded to the Church of Sardi. He Says, be awake and strengthen the things that remain that Are ready to die;
dt j av vbds vvn p-acp dt n1 pp-f np1. pns31 vvz, vbi j cc vvi dt n2 cst vvb cst vbr j pc-acp vvi;
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1879
for I haue not found thy workes perfect before me: remember therefore and repent. for I have not found thy works perfect before me: Remember Therefore and Repent.
c-acp pns11 vhb xx vvn po21 n2 j p-acp pno11: vvb av cc vvi.
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1880
So likewise Ephraim the people of God, hauing fallen from God, and being become as an vntamed heyfer, she commeth and prayeth, Lord conuert thou me, and I shal be conuerted.
So likewise Ephraim the people of God, having fallen from God, and being become as an untamed heifer, she comes and Prayeth, Lord convert thou me, and I shall be converted.
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1881
And our Sauiour Christ by the two parables, one of the lost sheepe, that was brought home vpon the shoulder, the other of the prodigall sonne, manifesteth that there is place of repentance for men falling into sinne after regeneration. Examples wee haue many:
And our Saviour christ by the two parables, one of the lost sheep, that was brought home upon the shoulder, the other of the prodigal son, manifesteth that there is place of Repentance for men falling into sin After regeneration. Examples we have many:
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1882
Dauid a man after Gods owne heart was againe renewed by repentance, when he had fallen by sinne.David a man After God's own heart was again renewed by Repentance, when he had fallen by sin.
np1 dt n1 p-acp n2 d n1 vbds av vvn p-acp n1, c-crq pns31 vhd vvn p-acp n1.
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1883
So Peter that was euen the chiefest among the Apostles, in respect of gifts and graces, falling into sinne, was renewed by repentance.
So Peter that was even the chiefest among the Apostles, in respect of Gifts and graces, falling into sin, was renewed by Repentance.
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1884
Then it is manifest that repentance is necessarie for those that are called and regenerate. And for this wee haue good reason.
Then it is manifest that Repentance is necessary for those that Are called and regenerate. And for this we have good reason.
cs pn31 vbz j cst n1 vbz j p-acp d cst vbr vvn cc vvn. cc p-acp d pns12 vhb j n1.
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1885
The first is, because the most regenerate man that is sinneth. S. Iames saith, that in many things we sinne all. The First is, Because the most regenerate man that is Sinneth. S. James Says, that in many things we sin all.
dt ord vbz, c-acp dt av-ds j-vvn n1 cst vbz vvz. np1 np1 vvz, cst p-acp d n2 pns12 vvb d.
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1886
And Salomon saith, that no man in the earth is so iust, that sinneth not.
And Solomon Says, that no man in the earth is so just, that Sinneth not.
cc np1 vvz, cst dx n1 p-acp dt n1 vbz av j, cst vvz xx.
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1887
And our Sauiour Christ teacheth euery man, euen the most perfect, to pray for forgiuenes of his sinnes,
And our Saviour christ Teaches every man, even the most perfect, to pray for forgiveness of his Sins,
cc po12 n1 np1 vvz d n1, av-j dt av-ds j, pc-acp vvi p-acp n1 pp-f po31 n2,
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1888
and that euery day, as the coniunction of the third and fourth petitions shews.
and that every day, as the conjunction of the third and fourth petitions shows.
cc cst d n1, c-acp dt n1 pp-f dt ord cc ord n2 vvz.
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1889
Therfore must there be a renewing of repentance, and a new application of the salue to the sore. Therefore must there be a renewing of Repentance, and a new application of the salve to the soar.
av vmb a-acp vbi dt vvg pp-f n1, cc dt j n1 pp-f dt n1 p-acp dt j.
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1890
The second is, because no man is so regenerate, but he hath manie corruptions still continuing in him. The second is, Because no man is so regenerate, but he hath many corruptions still Continuing in him.
dt ord vbz, c-acp dx n1 vbz av vvn, cc-acp pns31 vhz d n2 av vvg p-acp pno31.
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1891
Therefore S. Iohn saith, If we say we haue no sin, we deceiue our selues,
Therefore S. John Says, If we say we have no since, we deceive our selves,
av np1 np1 vvz, cs pns12 vvb pns12 vhb dx n1, pns12 vvb po12 n2,
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1892
and truth is not in vs. And many such like places there are, proouing that then onely when a man goeth out of his bodie, at his last day and death, is hee freed from the bodie of this death,and truth is not in us And many such like places there Are, proving that then only when a man Goes out of his body, At his last day and death, is he freed from the body of this death,
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1893
or the stumps of that bodie.
or the stumps of that body.
cc dt n2 pp-f d n1.
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1894
For though corruption came in a moment, by one sinne, yet is it not cast out in a moment at one time.
For though corruption Come in a moment, by one sin, yet is it not cast out in a moment At one time.
p-acp cs n1 vvd p-acp dt n1, p-acp crd n1, av vbz pn31 xx vvi av p-acp dt n1 p-acp crd n1.
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1895
The image of God was lost in a minute, yet is it not repaired againe in a mans whole life time perfectly,
The image of God was lost in a minute, yet is it not repaired again in a men Whole life time perfectly,
dt n1 pp-f np1 vbds vvn p-acp dt n1, av vbz pn31 xx vvn av p-acp dt ng1 j-jn n1 n1 av-j,
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1896
but as houses are long in building againe, which are ouerturned in an instant.
but as houses Are long in building again, which Are overturned in an instant.
cc-acp c-acp n2 vbr av-j p-acp vvg av, r-crq vbr vvn p-acp dt n-jn.
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1897
Now then for the mortifying of those corruptions, and the renewing of the other graces, the regenerate man must still exercise repentance.
Now then for the mortifying of those corruptions, and the renewing of the other graces, the regenerate man must still exercise Repentance.
av av p-acp dt j-vvg pp-f d n2, cc dt vvg pp-f dt j-jn n2, dt j-vvn n1 vmb av vvi n1.
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1898
The first vse of this doctrine, may serue to confute their error, who denie repentance to men, which once professing, The First use of this Doctrine, may serve to confute their error, who deny Repentance to men, which once professing,
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1899
or being regenerate, after through infirmitie fall away & seeme to denie Christ, in time of persecution or trouble,
or being regenerate, After through infirmity fallen away & seem to deny christ, in time of persecution or trouble,
cc vbg vvn, c-acp p-acp n1 vvi av cc vvb pc-acp vvi np1, p-acp n1 pp-f n1 cc n1,
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1900
and conclude that such men cannot be renewed againe by repentance, who for their ground vse the words of our Sauior Christ:
and conclude that such men cannot be renewed again by Repentance, who for their ground use the words of our Saviour christ:
cc vvb cst d n2 vmbx vbi vvn av p-acp n1, r-crq p-acp po32 n1 vvi dt n2 pp-f po12 n1 np1:
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1901
He that denieth me be foremen, I wil deny him before my father which is in heauen. He that Denieth me be foremen, I will deny him before my father which is in heaven.
pns31 cst vvz pno11 vbi n2, pns11 vmb vvi pno31 p-acp po11 n1 r-crq vbz p-acp n1.
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1902
Therefore, say they, he that denieth Christ, there is no place for him to repent.
Therefore, say they, he that Denieth christ, there is no place for him to Repent.
av, vvb pns32, pns31 cst vvz np1, pc-acp vbz dx n1 p-acp pno31 pc-acp vvi.
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1903
The answere is, that Christ speaketh there of a finall deniall, and of one that doth persist to denie him to the end.
The answer is, that christ speaks there of a final denial, and of one that does persist to deny him to the end.
dt n1 vbz, cst np1 vvz a-acp pp-f dt j n1, cc pp-f pi cst vdz vvi pc-acp vvi pno31 p-acp dt n1.
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1904
But otherwise, for a man to denie Christ in some extremitie of persecution, is not the thing there meant;
But otherwise, for a man to deny christ in Some extremity of persecution, is not the thing there meant;
p-acp av, p-acp dt n1 pc-acp vvi np1 p-acp d n1 pp-f n1, vbz xx dt n1 a-acp vvd;
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1905
but, as Isaiah saith, They draw neere to me with their lips, but their hearts are farre from me:
but, as Isaiah Says, They draw near to me with their lips, but their hearts Are Far from me:
cc-acp, c-acp np1 vvz, pns32 vvb av-j p-acp pno11 p-acp po32 n2, cc-acp po32 n2 vbr av-j p-acp pno11:
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1906
So these on the contrarie may come neere to God with their hearts, though their lips bee farre from him:
So these on the contrary may come near to God with their hearts, though their lips be Far from him:
av d p-acp dt n-jn vmb vvi av-j p-acp np1 p-acp po32 n2, cs po32 n2 vbb av-j p-acp pno31:
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1907
for such may be drawne to denie him in word, but beleeue on him in their hearts;
for such may be drawn to deny him in word, but believe on him in their hearts;
c-acp d vmb vbi vvn pc-acp vvi pno31 p-acp n1, cc-acp vvb p-acp pno31 p-acp po32 n2;
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1908
of whom we may say, that the punishment ouercame them, it was not trecherie that turned them aside:
of whom we may say, that the punishment overcame them, it was not treachery that turned them aside:
pp-f ro-crq pns12 vmb vvi, cst dt n1 vvd pno32, pn31 vbds xx n1 cst vvd pno32 av:
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1909
they denied him once, but they confessed him daily: they denied him in word, but they confessed him by their sighes, groanes and teares,
they denied him once, but they confessed him daily: they denied him in word, but they confessed him by their sighs, groans and tears,
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1910
yea they confessed him freely, and not by compulsion, as they denied him. Then no reason they should bee reiected, and not receiued.yea they confessed him freely, and not by compulsion, as they denied him. Then no reason they should be rejected, and not received.
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1911
For is not this as when an enemie taketh a citie, and leadeth the people captiue? They are led captiue, but against their willes; For is not this as when an enemy Takes a City, and leads the people captive? They Are led captive, but against their wills;
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1912
by force they goe towards another land, but 〈 ◊ 〉 affection they neuer remoue frō their own:
by force they go towards Another land, but 〈 ◊ 〉 affection they never remove from their own:
p-acp n1 pns32 vvb p-acp j-jn n1, cc-acp 〈 sy 〉 n1 pns32 av-x vvb p-acp po32 d:
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1913
they carrie their countrie in their hearts, and they seeke opportunitie how they may returne.
they carry their country in their hearts, and they seek opportunity how they may return.
pns32 vvb po32 n1 p-acp po32 n2, cc pns32 vvb n1 c-crq pns32 vmb vvi.
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1914
What then? when such shall returne, is there any who will not perswade to entertaine them,
What then? when such shall return, is there any who will not persuade to entertain them,
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1915
though with lesse honour, yet with more propension and alacritie, lest the enemie should haue wherein to insult and triumph? If thou pardon an armed mā, who could not resist, wouldst thou not pardon him, in whom onely faith doth fight? though with less honour, yet with more propension and alacrity, lest the enemy should have wherein to insult and triumph? If thou pardon an armed man, who could not resist, Wouldst thou not pardon him, in whom only faith does fight?
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1916
The second vse which is more proper to the doctrine, may serue for a matter of comfort to those who make conscience of sinne, who yet after they haue repented, fall into diuers sinues, The second use which is more proper to the Doctrine, may serve for a matter of Comfort to those who make conscience of sin, who yet After they have repented, fallen into diverse Sinews,
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1917
and sometime into the same againe, and again: and then are in doubt with themselues whether they may be renewed again by repentance:
and sometime into the same again, and again: and then Are in doubt with themselves whither they may be renewed again by Repentance:
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1918
for them, and for their instruction and consolation are these things written;
for them, and for their instruction and consolation Are these things written;
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1919
That repentance is for the regenerate, who both ought, and may repent, which thing presupposeth a fall.
That Repentance is for the regenerate, who both ought, and may Repent, which thing presupposeth a fallen.
cst n1 vbz p-acp dt j-vvn, r-crq d pi, cc vmb vvi, r-crq n1 vvz dt n1.
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1920
And therfore hath God set downe the fall and rising of many that others may gaine by them, saith Chrysostome, namely, that looking vpon their falles, who were more excellent, they themselues may be made more warie,
And Therefore hath God Set down the fallen and rising of many that Others may gain by them, Says Chrysostom, namely, that looking upon their falls, who were more excellent, they themselves may be made more wary,
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1921
and looke better to their standing, and by view of their falles, and rising againe, they may gather comfort, that they also may be restored to their former estate.
and look better to their standing, and by view of their falls, and rising again, they may gather Comfort, that they also may be restored to their former estate.
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1922
For though sometimes in the bodilie diseases, a man beholding the sicke, may participate in their infirmitie, will he, nill he:
For though sometime in the bodily diseases, a man beholding the sick, may participate in their infirmity, will he, nill he:
p-acp cs av p-acp dt j n2, dt n1 vvg dt j, vmb vvi p-acp po32 n1, vmb pns31, vmbx pns31:
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1923
as by looking vpon those who haue sore eies:
as by looking upon those who have soar eyes:
c-acp p-acp vvg p-acp d r-crq vhb av-j n2:
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1924
yet not so in the soule, especially when a man is troubled and distracted for his owne wants and infirmities,
yet not so in the soul, especially when a man is troubled and distracted for his own Wants and infirmities,
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1925
but he is rather cured by this sight of others mens falles.
but he is rather cured by this sighed of Others men's falls.
cc-acp pns31 vbz av-c vvn p-acp d n1 pp-f n2-jn ng2 n2.
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1926
Thesemust know then, that though they hauefallen, after their repentance and regeneration, yet they may rise againe by the same meanes.
Thesemust know then, that though they hauefallen, After their Repentance and regeneration, yet they may rise again by the same means.
j vvb av, cst cs pns32 vvn, p-acp po32 n1 cc n1, av pns32 vmb vvi av p-acp dt d n2.
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1927
Therfore let them looke to Abraham often falling into a lie, and yet rising againe.
Therefore let them look to Abraham often falling into a lie, and yet rising again.
av vvb pno32 vvi p-acp np1 av vvg p-acp dt n1, cc av vvg av.
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1928
Let them consider Dauid a man after Gods owne heart, who hauing abundance of his spirit yet fell,
Let them Consider David a man After God's own heart, who having abundance of his Spirit yet fell,
vvb pno32 vvi np1 dt n1 p-acp n2 d n1, r-crq vhg n1 pp-f po31 n1 av vvd,
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1929
and that groslie, from one sin to another, from a second to a third, and so from one sin to another,
and that grossly, from one since to Another, from a second to a third, and so from one since to Another,
cc cst av-j, p-acp crd n1 p-acp j-jn, p-acp dt ord p-acp dt ord, cc av p-acp crd n1 p-acp j-jn,
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vntill he had eleuen sins ioyned together.
until he had eleuen Sins joined together.
c-acp pns31 vhd crd n2 vvn av.
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1931
I accuse not the iust, but I glorifie God, saith Basil. I adde to him, I would comfort the weake. I accuse not the just, but I Glorify God, Says Basil. I add to him, I would Comfort the weak.
pns11 vvb xx dt j, cc-acp pns11 vvi np1, vvz np1 pns11 vvb p-acp pno31, pns11 vmd vvi dt j.
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1932
And out of him I say further:
And out of him I say further:
cc av pp-f pno31 pns11 vvb av-jc:
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1933
Let them aske Christ wherefore hee came vnto vs, and he will tell vs, he came not to call the righteous, but sinners to repentance: Let them ask christ Wherefore he Come unto us, and he will tell us, he Come not to call the righteous, but Sinners to Repentance:
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make them sinners, and he came for them. Now none hath benefit of Christ, but by repentance.
make them Sinners, and he Come for them. Now none hath benefit of christ, but by Repentance.
vvb pno32 n2, cc pns31 vvd p-acp pno32. av pix vhz n1 pp-f np1, cc-acp p-acp n1.
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1935
Againe, Aske him what hee carrieth vpon his shoulders, hee will tell thee, the lost sheepe.
Again, Ask him what he Carrieth upon his shoulders, he will tell thee, the lost sheep.
av, vvb pno31 r-crq pns31 vvz p-acp po31 n2, pns31 vmb vvi pno21, dt j-vvn n1.
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1936
Aske him for whose sake they reioyce in heauen, and he will tell thee, at the conuersion of a sinner. Ask him for whose sake they rejoice in heaven, and he will tell thee, At the conversion of a sinner.
vvb pno31 p-acp rg-crq n1 pns32 vvb p-acp n1, cc pns31 vmb vvi pno21, p-acp dt n1 pp-f dt n1.
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1937
The Angels will reioyce, and God wil embrace them with ioy;
The Angels will rejoice, and God will embrace them with joy;
dt n2 vmb vvi, cc np1 vmb vvi pno32 p-acp n1;
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why then should any forbid them to seeke vnto Christ by repentance, or they discourage themselues? But more pregnant is the parable of the prodigall sonne, vrged also by Basil: A man had two sons, they were two and both sons.
why then should any forbid them to seek unto christ by Repentance, or they discourage themselves? But more pregnant is the parable of the prodigal son, urged also by Basil: A man had two Sons, they were two and both Sons.
q-crq av vmd d vvi pno32 pc-acp vvi p-acp np1 p-acp n1, cc pns32 vvi px32? p-acp dc j vbz dt n1 pp-f dt j-jn n1, vvd av p-acp np1: dt n1 vhd crd n2, pns32 vbdr crd cc d n2.
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Were they sons? then thou canst not say, it was the returning of a man that was neuer called. Were they Sons? then thou Canst not say, it was the returning of a man that was never called.
vbdr pns32 n2? cs pns21 vm2 xx vvi, pn31 vbds dt vvg pp-f dt n1 cst vbds av-x vvn.
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1940
The younger of them hauing his portion, spent it in riotousnes amongst harlots, yet he returned againe to his father, and was receiued to fauour.
The younger of them having his portion, spent it in riotousness among harlots, yet he returned again to his father, and was received to favour.
dt jc pp-f pno32 vhg po31 n1, vvd pn31 p-acp n1 p-acp n2, av pns31 vvd av p-acp po31 n1, cc vbds vvn pc-acp vvi.
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See there, a son falling, yet see a son rising againe: and his father embracing him before euer he could speake a word.
See there, a son falling, yet see a son rising again: and his father embracing him before ever he could speak a word.
vvb a-acp, dt n1 vvg, av vvb dt n1 vvg av: cc po31 n1 vvg pno31 a-acp av pns31 vmd vvi dt n1.
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1942
So that if thou doest but consider of these, thou wiltneuer cast off hope of thy renewing againe by repentance, or of being receiued againe.
So that if thou dost but Consider of these, thou wiltneuer cast off hope of thy renewing again by Repentance, or of being received again.
av cst cs pns21 vd2 p-acp vvi pp-f d, pns21 av vvn a-acp n1 pp-f po21 vvg av p-acp n1, cc pp-f vbg vvn av.
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1943
Thus euery man should labour to comfort himselfe, and to make this benefit, by the infirmities of others.
Thus every man should labour to Comfort himself, and to make this benefit, by the infirmities of Others.
av d n1 vmd vvi pc-acp vvi px31, cc pc-acp vvi d n1, p-acp dt n2 pp-f n2-jn.
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1944
But now these men that are in this doubt, haue these following obiections against this truth and themselues.
But now these men that Are in this doubt, have these following objections against this truth and themselves.
cc-acp av d n2 cst vbr p-acp d n1, vhb d j-vvg n2 p-acp d n1 cc px32.
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1945
The author to the Hebrewes saith:
The author to the Hebrews Says:
dt n1 p-acp dt njpg2 vvz:
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1946
For it is impossible that they who were once lightned, &c. if they fal away should be renewed againe by repentance: And againe; For it is impossible that they who were once lightened, etc. if they fall away should be renewed again by Repentance: And again;
p-acp pn31 vbz j cst pns32 r-crq vbdr a-acp vvn, av cs pns32 vvi av vmd vbi vvn av p-acp n1: cc av;
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1947
If wee sinne willingly after wee haue receiued the knowledge of the truth, there remaineth no more sacrifice for sin. If we sin willingly After we have received the knowledge of the truth, there remains no more sacrifice for since.
cs pns12 vvb av-j c-acp pns12 vhb vvn dt n1 pp-f dt n1, a-acp vvz av-dx dc n1 p-acp n1.
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1948
Hereupon they inferre, that a man falling after he is called, is not to be renewed againe.
Hereupon they infer, that a man falling After he is called, is not to be renewed again.
av pns32 vvb, cst dt n1 vvg c-acp pns31 vbz vvn, vbz xx pc-acp vbi vvn av.
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1949
To this I answere, that it is true which the Apostle saith, that a man that hath bin inlightned, To this I answer, that it is true which the Apostle Says, that a man that hath been enlightened,
p-acp d pns11 vvb, cst pn31 vbz j r-crq dt n1 vvz, cst dt n1 cst vhz vbn vvn,
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1950
and hath tasted of the good word of God, if hee fall away, it is not possible he should be renewed again by repentance.
and hath tasted of the good word of God, if he fallen away, it is not possible he should be renewed again by Repentance.
cc vhz vvn pp-f dt j n1 pp-f np1, cs pns31 vvb av, pn31 vbz xx j pns31 vmd vbi vvn av p-acp n1.
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1951
But the meaning of the words is that, which must stay and comfort a man. Ambrose would thus interpret them;
But the meaning of the words is that, which must stay and Comfort a man. Ambrose would thus interpret them;
p-acp dt n1 pp-f dt n2 vbz d, r-crq vmb vvi cc vvi dt n1. np1 vmd av vvi pno32;
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1952
That it is not possible, (that is to say) with men, but with God it is. That it is not possible, (that is to say) with men, but with God it is.
cst pn31 vbz xx j, (cst vbz pc-acp vvi) p-acp n2, cc-acp p-acp np1 pn31 vbz.
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1953
But the words will not carrie that meaning.
But the words will not carry that meaning.
p-acp dt n2 vmb xx vvi d n1.
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1954
The Rhemists, they interpret it and say, the Apostle doth not speake of a thing that cannot be,
The Rhemists, they interpret it and say, the Apostle does not speak of a thing that cannot be,
dt n2, pns32 vvb pn31 cc vvi, dt n1 vdz xx vvi pp-f dt n1 cst vmbx vbi,
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1955
but to terrifie, and affect men withall, and to make them take heede of falling, he telleth them, it is not so easie a thing to be renewed, but they must indure a while the penance of the Church.
but to terrify, and affect men withal, and to make them take heed of falling, he Telleth them, it is not so easy a thing to be renewed, but they must endure a while the penance of the Church.
cc-acp pc-acp vvi, cc vvi n2 av, cc pc-acp vvi pno32 vvi n1 pp-f vvg, pns31 vvz pno32, pn31 vbz xx av j dt n1 pc-acp vbi vvn, p-acp pns32 vmb vvi dt n1 dt n1 pp-f dt n1.
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1956
A ridiculous thing it is that they should inuent such things to establish their owne fansies,
A ridiculous thing it is that they should invent such things to establish their own fancies,
dt j n1 pn31 vbz d pns32 vmd vvi d n2 pc-acp vvi po32 d n2,
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1957
as if the spirit of God did want words to expresse himselfe.
as if the Spirit of God did want words to express himself.
c-acp cs dt n1 pp-f np1 vdd vvi n2 pc-acp vvi px31.
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1958
But these words are vnderstood of the sinne against the holy Ghost, & not of a man falling only willingly,
But these words Are understood of the sin against the holy Ghost, & not of a man falling only willingly,
p-acp d n2 vbr vvn pp-f dt n1 p-acp dt j n1, cc xx pp-f dt n1 vvg av-j av-j,
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1959
or presumptuouslie, but of a man falling vtterly away, and that obstinately & contemptuouslie against Christ and against the truth.
or presumptuously, but of a man falling utterly away, and that obstinately & contemptuously against christ and against the truth.
cc av-j, cc-acp pp-f dt n1 vvg av-j av, cc cst av-j cc av-j p-acp np1 cc p-acp dt n1.
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1960
For if we looke diligentlie into the place we shall see it so;
For if we look diligently into the place we shall see it so;
p-acp cs pns12 vvb av-j p-acp dt n1 pns12 vmb vvi pn31 av;
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1961
If they fall away, they shal not be renewed, seeing they crucifie to themselues again the Sonne of God, If they fallen away, they shall not be renewed, seeing they crucify to themselves again the Son of God,
cs pns32 vvb av, pns32 vmb xx vbi vvn, vvg pns32 vvi p-acp px32 av dt n1 pp-f np1,
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1962
and make a mocke of him. and make a mock of him.
cc vvi dt n1 pp-f pno31.
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1963
Now he that so sinneth, and hath such a downfall, as that he maketh a mocke of the sufferings of Christ, the onely salue of his sore, it is not possible hee should be renewed againe.
Now he that so Sinneth, and hath such a downfall, as that he makes a mock of the sufferings of christ, the only salve of his soar, it is not possible he should be renewed again.
av pns31 cst av vvz, cc vhz d dt n1, c-acp cst pns31 vvz dt n1 pp-f dt n2 pp-f np1, dt j n1 pp-f po31 n1, pn31 vbz xx j pns31 vmd vbi vvn av.
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1964
And as for that which the Apostle saith:
And as for that which the Apostle Says:
cc c-acp p-acp d r-crq dt n1 vvz:
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1965
If a man sinne willingly, after hee hath receiued knowledge of the truth, there remaineth no more sacrifice for sinne: If a man sin willingly, After he hath received knowledge of the truth, there remains no more sacrifice for sin:
cs dt n1 n1 av-j, c-acp pns31 vhz vvn n1 pp-f dt n1, a-acp vvz av-dx dc n1 p-acp n1:
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1966
I answere, that the place is not simplie vnderstood of those who sin willingly and fall into sinne:
I answer, that the place is not simply understood of those who since willingly and fallen into sin:
pns11 vvb, cst dt n1 vbz xx av-j vvn pp-f d r-crq n1 av-j cc vvi p-acp n1:
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1967
but of those who fall from the truth, and cast from them willingly that one sacrifice, which is the only sacrifice, namely Christ;
but of those who fallen from the truth, and cast from them willingly that one sacrifice, which is the only sacrifice, namely christ;
cc-acp pp-f d r-crq vvb p-acp dt n1, cc vvd p-acp pno32 av-j cst pi n1, r-crq vbz dt j n1, av np1;
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1968
to them verily there is no other sacrifice left for their sin, whereas there is no other sacrifice fit or able to take away any sinne, but Christ being once offered.
to them verily there is no other sacrifice left for their since, whereas there is no other sacrifice fit or able to take away any sin, but christ being once offered.
p-acp pno32 av-j a-acp vbz dx j-jn n1 vvn p-acp po32 n1, cs pc-acp vbz dx j-jn n1 j cc j pc-acp vvi av d n1, cc-acp np1 vbg a-acp vvn.
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1969
Therefore he saith not, there is no remission, but, no sacrifice: shewing this to bee the meaning, of sinning willingly, that is, willingly reiecting the true sacrifice for sinne, which is Christ and the Gospell, which doth offer this sacrifice to all:
Therefore he Says not, there is no remission, but, no sacrifice: showing this to be the meaning, of sinning willingly, that is, willingly rejecting the true sacrifice for sin, which is christ and the Gospel, which does offer this sacrifice to all:
av pns31 vvz xx, pc-acp vbz dx n1, cc-acp, dx n1: vvg d pc-acp vbi dt n1, pp-f vvg av-j, cst vbz, av-j vvg dt j n1 p-acp n1, r-crq vbz np1 cc dt n1, r-crq vdz vvi d n1 p-acp d:
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1970
for such a sin then is no sacrifice, and so it cannot bee pardoned, being the sin against the holy Ghost.
for such a since then is no sacrifice, and so it cannot be pardoned, being the since against the holy Ghost.
c-acp d dt n1 av vbz dx n1, cc av pn31 vmbx vbi vvn, vbg dt n1 p-acp dt j n1.
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1971
Finally, I say with Ambrose, in answering the former place, conferring S. Pauls practise in the Epistle to the Corinthians, with this preaching of his:
Finally, I say with Ambrose, in answering the former place, conferring S. Paul's practise in the Epistle to the Corinthians, with this preaching of his:
av-j, pns11 vvb p-acp np1, p-acp vvg dt j n1, vvg n1 npg1 vvb p-acp dt n1 p-acp dt njp2, p-acp d vvg pp-f po31:
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1972
Shall wee think that Paul could preach against his own act? he forgaue the Corinthian his sin vpon repentance; Shall we think that Paul could preach against his own act? he forgave the Corinthian his since upon Repentance;
vmb pns12 vvi cst np1 vmd vvi p-acp po31 d n1? pns31 vvd dt jp po31 n1 p-acp n1;
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1973
how could be then here reproue his own iudgemēt? Therfore because he could not destroy that he had built, we must conceiue that he spake not things contrarie,
how could be then Here reprove his own judgement? Therefore Because he could not destroy that he had built, we must conceive that he spoke not things contrary,
q-crq vmd vbi av av vvi po31 d n1? av c-acp pns31 vmd xx vvi cst pns31 vhd vvn, pns12 vmb vvi cst pns31 vvd xx n2 n-jn,
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1974
but different, which may well stand tegether, not which ouerthrow one another. but different, which may well stand tegether, not which overthrow one Another.
cc-acp j, r-crq vmb av vvi av, xx r-crq n1 pi j-jn.
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1975
Otherwise it is manifest, that the Saints of God who haue sinned voluntarilie and against their conscience, vpon their repentance haue obtained remission.
Otherwise it is manifest, that the Saints of God who have sinned voluntarily and against their conscience, upon their Repentance have obtained remission.
av pn31 vbz j, cst dt n2 pp-f np1 r-crq vhb vvn av-jn cc p-acp po32 n1, p-acp po32 n1 vhb vvn n1.
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1976
Now that which hath been may bee, as well as nothing is new, which hath not been.
Now that which hath been may be, as well as nothing is new, which hath not been.
av cst r-crq vhz vbn vmb vbi, c-acp av c-acp pix vbz j, r-crq vhz xx vbn.
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1977
But secondly these obiect against this truth and themselues, that they cannot reade in the word of God of anie one who hath fallen into one and the same sinne diuers times, But secondly these Object against this truth and themselves, that they cannot read in the word of God of any one who hath fallen into one and the same sin diverse times,
p-acp ord d n1 p-acp d n1 cc px32, cst pns32 vmbx vvi p-acp dt n1 pp-f np1 pp-f d crd r-crq vhz vvn p-acp crd cc dt d n1 j n2,
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1978
and was againe recouered and renewed by repentance.
and was again recovered and renewed by Repentance.
cc vbds av vvn cc vvn p-acp n1.
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1979
But, sauing their iudgement, I thinke I can shew them some presidents of such as haue been called,
But, Saving their judgement, I think I can show them Some Presidents of such as have been called,
p-acp, vvg po32 n1, pns11 vvb pns11 vmb vvi pno32 d n2 pp-f d c-acp vhb vbn vvn,
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1980
and yet haue fallen twice into one sin, and been after renewed.
and yet have fallen twice into one since, and been After renewed.
cc av vhb vvn av p-acp crd n1, cc vbn a-acp vvn.
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1981
Let them remember with mee the father of the faithfull, Abraham denying Sara to bee his wife, and yet rising againe.
Let them Remember with me the father of the faithful, Abraham denying Sarah to be his wife, and yet rising again.
vvb pno32 vvi p-acp pno11 dt n1 pp-f dt j, np1 vvg np1 pc-acp vbi po31 n1, cc av vvg av.
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1982
And after in the twentith chapter hee falleth into the same sin, and yet riseth: here is a faithfull man falling twice into one sinne, and yet rising againe. And After in the Twentieth chapter he falls into the same since, and yet Riseth: Here is a faithful man falling twice into one sin, and yet rising again.
cc a-acp p-acp dt ord n1 pns31 vvz p-acp dt d n1, cc av vvz: av vbz dt j n1 vvg av p-acp crd n1, cc av vvg av.
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1983
So the holy man Iob confesseth that hee had twice fallen into one sinne: Once (saith he) I haue spoken, but I will answere no more:
So the holy man Job Confesses that he had twice fallen into one sin: Once (Says he) I have spoken, but I will answer no more:
np1 dt j n1 np1 vvz cst pns31 vhd av vvn p-acp crd n1: a-acp (vvz pns31) pns11 vhb vvn, cc-acp pns11 vmb vvi av-dx av-dc:
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yea twice, but I will proceede no further: yet was he againe renewed.yea twice, but I will proceed no further: yet was he again renewed.
uh av, cc-acp pns11 vmb vvi av-dx av-jc: av vbds pns31 av vvd.
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1985
Therefore let no man despaire in himselfe though hee haue fallen, and that often, but that yet hee may be renewed againe by repentance,
Therefore let no man despair in himself though he have fallen, and that often, but that yet he may be renewed again by Repentance,
av vvb dx n1 n1 p-acp px31 cs pns31 vhb vvn, cc cst av, cc-acp cst av pns31 vmb vbi vvn av p-acp n1,
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1986
for the couenant of God is generall and perpetuall: generall, without exception of sinnes, and perpetuall, without limitation of time;
for the Covenant of God is general and perpetual: general, without exception of Sins, and perpetual, without limitation of time;
p-acp dt n1 pp-f np1 vbz j cc j: n1, p-acp n1 pp-f n2, cc j, p-acp n1 pp-f n1;
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1987
for great sinnes as well as for small, and for all sinnes as well as any,
for great Sins as well as for small, and for all Sins as well as any,
p-acp j n2 c-acp av c-acp p-acp j, cc p-acp d n2 c-acp av c-acp d,
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and for all times as well as once.
and for all times as well as once.
cc p-acp d n2 c-acp av c-acp a-acp.
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1989
To what end else was that repeated of God? The Lord, the Lord, strong, mercifull and grations, slow to anger,
To what end Else was that repeated of God? The Lord, the Lord, strong, merciful and grations, slow to anger,
p-acp r-crq n1 av vbds d vvn pp-f np1? dt n1, dt n1, j, j cc j, j pc-acp vvi,
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and abundant in goodnes and truth, reseruing mercy for thousands, forgiuing iniquitie, transgression and sins: and abundant in Goodness and truth, reserving mercy for thousands, forgiving iniquity, Transgression and Sins:
cc j p-acp n1 cc n1, vvg n1 p-acp crd, j-vvg n1, n1 cc n2:
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1991
Wherefore doth the spirit of God thus repeate iniquitie, transgression, and sinne, if it were so, that a man falling after his calling, were not to be renewed by repentance? and where were the gratious goodnes of God? But admit the ground of this temptation were true;
Wherefore does the Spirit of God thus repeat iniquity, Transgression, and sin, if it were so, that a man falling After his calling, were not to be renewed by Repentance? and where were the gracious Goodness of God? But admit the ground of this temptation were true;
q-crq vdz dt n1 pp-f np1 av vvi n1, n1, cc n1, cs pn31 vbdr av, cst dt n1 vvg p-acp po31 n-vvg, vbdr xx pc-acp vbi vvn p-acp n1? cc q-crq vbdr dt j n1 pp-f np1? p-acp vvi dt n1 pp-f d n1 vbdr j;
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1992
yet is it as certaine a truth, that a man falling into seuerall sinnes after his repentance, may rise againe and be pardoned;
yet is it as certain a truth, that a man falling into several Sins After his Repentance, may rise again and be pardoned;
av vbz pn31 p-acp j dt n1, cst dt n1 vvg p-acp j n2 p-acp po31 n1, vmb vvi av cc vbb vvn;
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1993
and though one sinne again willingly, yet also be pardoned:
and though one sin again willingly, yet also be pardoned:
cc cs crd n1 av av-j, av av vbi vvn:
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1994
why not then falling into one and the same? Nay if Peter fell three times together into one sinne for the kind of it,
why not then falling into one and the same? Nay if Peter fell three times together into one sin for the kind of it,
q-crq xx av vvg p-acp crd cc dt d? uh-x cs np1 vvd crd n2 av p-acp crd n1 p-acp dt n1 pp-f pn31,
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1995
but euery time differing in the quantitie of it, yea and the last the greatest, and after all this yet found mercy:
but every time differing in the quantity of it, yea and the last the greatest, and After all this yet found mercy:
cc-acp d n1 vvg p-acp dt n1 pp-f pn31, uh cc dt ord dt js, cc p-acp d d av vvd n1:
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why may not a man, though he fall againe into the same sinne yet find mercie againe,
why may not a man, though he fallen again into the same sin yet find mercy again,
q-crq vmb xx dt n1, cs pns31 vvb av p-acp dt d n1 av vvi n1 av,
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1997
and the third time? It may be wich Princes a barre, in their proceedings;
and the third time? It may be which Princes a bar, in their proceedings;
cc dt ord n1? pn31 vmb vbi r-crq n2 dt n1, p-acp po32 n2-vvg;
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1998
if they haue pardoned a man for a great offence, why they should not grant him a pardon for the same, nay not for a lesse.
if they have pardoned a man for a great offence, why they should not grant him a pardon for the same, nay not for a less.
cs pns32 vhb vvn dt n1 p-acp dt j n1, c-crq pns32 vmd xx vvi pno31 dt n1 p-acp dt d, uh-x xx p-acp dt av-dc.
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1999
But with God it will be no barre at all: for he being infinitely more mercifull then men, and yet requiring this of men:
But with God it will be no bar At all: for he being infinitely more merciful then men, and yet requiring this of men:
p-acp p-acp np1 pn31 vmb vbi dx n1 p-acp d: c-acp pns31 vbg av-j av-dc j cs n2, cc av vvg d pp-f n2:
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Though thy brother sinne against thee seuen times in a day, and seuen times in a day turne againe to thee, saying, It repenteth mee, thou shalt forgiue him: Though thy brother sin against thee seuen times in a day, and seuen times in a day turn again to thee, saying, It Repenteth me, thou shalt forgive him:
cs po21 n1 n1 p-acp pno21 crd n2 p-acp dt n1, cc crd n2 p-acp dt n1 vvb av p-acp pno21, vvg, pn31 vvz pno11, pns21 vm2 vvi pno31:
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what needeth any to doubt, but he shall finde mercie and forgiuenes with him, if hee can and doe repent and returne? By all this I giue not libertie to sinne,
what needs any to doubt, but he shall find mercy and forgiveness with him, if he can and do Repent and return? By all this I give not liberty to sin,
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nor encourage any man to transgresse; I onely comfort them who haue sinned.
nor encourage any man to transgress; I only Comfort them who have sinned.
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That seeing repentance is appointed for the regenerate, as well as for the vnregenerate, to renew those that are fallen,
That seeing Repentance is appointed for the regenerate, as well as for the unregenerate, to renew those that Are fallen,
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as well as to renew those who were neuer yet called;
as well as to renew those who were never yet called;
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they should not doubt but to find mercie whensoeuer they sought the Lord, if so be they sought him in truth.
they should not doubt but to find mercy whensoever they sought the Lord, if so be they sought him in truth.
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The third vse of this doctrine is to teach vs, that if there be repentance to all, The third use of this Doctrine is to teach us, that if there be Repentance to all,
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and they haue need of it who haue been regenerate and renewed, then is there a necessarie vse of the preaching of the word,
and they have need of it who have been regenerate and renewed, then is there a necessary use of the preaching of the word,
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as well to men that are called, as to them that are not.
as well to men that Are called, as to them that Are not.
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This must bee vnto them instead of Christs looke vpon Peter, and the crowing of the cocke, wich may make them remember themselues and goe out and weepe bitterly for thir sinnes.
This must be unto them instead of Christ look upon Peter, and the crowing of the cock, which may make them Remember themselves and go out and weep bitterly for their Sins.
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The end of preaching was not only to beget men, but to vphold men also and renew them after their slippes and falles.
The end of preaching was not only to beget men, but to uphold men also and renew them After their slips and falls.
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For he that is in the best estate in this life is but as a ship, which if it be neglected it will rot in the hauen,
For he that is in the best estate in this life is but as a ship, which if it be neglected it will rot in the Haven,
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and if it bee kept neuer so carefully, it will still need some repairing. So euery man in this condition, if he be negligent, he will soone be corrupted;
and if it be kept never so carefully, it will still need Some repairing. So every man in this condition, if he be negligent, he will soon be corrupted;
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and be he as carefull as hee can, hee shall neede some repairing:
and be he as careful as he can, he shall need Some repairing:
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for liuing in a corrupt age, and in the company of wicked men, hee cannot chuse but gather corruption:
for living in a corrupt age, and in the company of wicked men, he cannot choose but gather corruption:
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how then shall hee bee renewed? must it not be by repentance? But how shall he repent,
how then shall he be renewed? must it not be by Repentance? But how shall he Repent,
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and be stirred vp to this dutie, though he were as perfect as Peter, if he haue not the looke of Christ and the crow of the cocke? I speake this in respect of those who account the preaching of the word after the Church is gathered, not so necessarie, supposing it a needlesse thing that the people should haue so much knowledge.
and be stirred up to this duty, though he were as perfect as Peter, if he have not the look of christ and the crow of the cock? I speak this in respect of those who account the preaching of the word After the Church is gathered, not so necessary, supposing it a needless thing that the people should have so much knowledge.
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But I must tell them that knowledge is not so much gotten by preaching, as by reading;
But I must tell them that knowledge is not so much got by preaching, as by reading;
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and that the speciall end of preaching, is not so much for knowledge, as for grace and sanctification;
and that the special end of preaching, is not so much for knowledge, as for grace and sanctification;
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and that a man may haue knowledge, and want sanctification, yea hee may in part bee sanctified and yet be farre short of that he ought to haues which doubtlesse is to bee increased by the same meanes it is begotten, which is preaching.
and that a man may have knowledge, and want sanctification, yea he may in part be sanctified and yet be Far short of that he ought to haues which doubtless is to be increased by the same means it is begotten, which is preaching.
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There is then perpetuall necessitie of it: which made God say of his church: I wil water it euery moment:
There is then perpetual necessity of it: which made God say of his Church: I will water it every moment:
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that is, make it bring forth fruit and increase: that is, make it bring forth fruit and increase:
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yea, and the rather, seeing a man is subiect to a continuall decrease in his soule,
yea, and the rather, seeing a man is Subject to a continual decrease in his soul,
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as hee is in his body, and to lose of the degrees of grace and sanctification which haue bin begotten in him by the preaching of the word. Where upon Chrysostome saith:
as he is in his body, and to loose of the Degrees of grace and sanctification which have been begotten in him by the preaching of the word. Where upon Chrysostom Says:
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The Art of teaching and hearing is not like other artes. The Art of teaching and hearing is not like other arts.
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For the goldsmith what worke soeuer he frameth and casteth in a mould, and laieth a side;
For the goldsmith what work soever he frameth and Cast in a mould, and Layeth a side;
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the next day when he returneth to his worke, hee findeth it as hee left it:
the next day when he returns to his work, he finds it as he left it:
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and, so the Blacke smith and the Mason, and eue•ie artificer; looke in what condition they leaue their worke, in the same they find it.
and, so the Black smith and the Mason, and eue•ie Artificer; look in what condition they leave their work, in the same they find it.
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But wee doe not find you, as we lefe you, but after that with much labour we haue reformed you,
But we do not find you, as we lefe you, but After that with much labour we have reformed you,
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and corrected you, and made you more zealous, you are no sooner departed but the multitude of businesses doth beset you on all sides,
and corrected you, and made you more zealous, you Are no sooner departed but the multitude of businesses does beset you on all sides,
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and corrupt you, and maketh our worke more diffioult then before. and corrupt you, and makes our work more diffioult then before.
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Reason then and good cause is there, that as men cate againe and often, for the repairing of the decaies of the bodie,
Reason then and good cause is there, that as men cate again and often, for the repairing of the decays of the body,
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so they should heare often, for the renewing and repairing of the breathes and decaies, which Satan and the world haue made in their soules. But how should they:
so they should hear often, for the renewing and repairing of the breathes and decays, which Satan and the world have made in their Souls. But how should they:
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heare without a preacher, and preaching? men euen after their rene wing and repentance are still subiect to sinne and sall,
hear without a preacher, and preaching? men even After their rene wing and Repentance Are still Subject to sin and shall,
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and as subiect to lie long in it, euen many a weeke, and many a moneth,
and as Subject to lie long in it, even many a Week, and many a Monn,
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and yeeres, if there be not meanes affolded to waken them, though they bee very grieuous and fearefull falles and sinnes where with they are ouertaken:
and Years, if there be not means affolded to waken them, though they be very grievous and fearful falls and Sins where with they Are overtaken:
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as it was with holy Dauid, who for the space of 40. weekes, or there abouts, lay in his sins, that he had committed, both adulterie, and murther.
as it was with holy David, who for the Molle of 40. weeks, or there about, lay in his Sins, that he had committed, both adultery, and murder.
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And howsoeuer hee was a Prophet of God, and enlightned by the spirit of God,
And howsoever he was a Prophet of God, and enlightened by the Spirit of God,
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yet lay he all that time in security, neuer soundly repentiug nor renewing himselfe till by the voice of Nathan hee was awaked and recouered.
yet lay he all that time in security, never soundly repentiug nor renewing himself till by the voice of Nathan he was awaked and recovered.
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And if he, so rare and excellent a man, how much more may others lie in their sins without euer returning or renewing themselues,
And if he, so rare and excellent a man, how much more may Others lie in their Sins without ever returning or renewing themselves,
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if they haue not some Nathan, some Seer, some Preacher or other to awaken them out of their sleepe and securitie? As necessarie then as their repentance is,
if they have not Some Nathan, Some Seer, Some Preacher or other to awaken them out of their sleep and security? As necessary then as their Repentance is,
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and the perpetuall vse and exercise of it, so necessarie is the preaching of the word, especially seeing men may not stand at a stay,
and the perpetual use and exercise of it, so necessary is the preaching of the word, especially seeing men may not stand At a stay,
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but, (as hath been shewed) they ought daily to increase more and more, till they come to that age and perfection, whereunto God hath appointed.
but, (as hath been showed) they ought daily to increase more and more, till they come to that age and perfection, whereunto God hath appointed.
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Hitherto you haue heard of the nature, parts and causes of repentance, and lastly of the parties to whom it belongeth,
Hitherto you have herd of the nature, parts and Causes of Repentance, and lastly of the parties to whom it belongeth,
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and who haue neede of it.
and who have need of it.
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Wee must now proceede in the next place to speake of seuen things inseparable from repentance: we must now proceed in the next place to speak of seuen things inseparable from Repentance:
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which the Apostle Paul hath in his epistle to the Corinthians. His words are these:
which the Apostle Paul hath in his epistle to the Corinthians. His words Are these:
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For behold (saith he) this thing that ye haue bin godly sorie, what great care it hath wrought in you; For behold (Says he) this thing that you have been godly sorry, what great care it hath wrought in you;
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yea what clearing of your selues: yea what indignation: yea what feare: yea hoy great desire: yea what a zeale: yea what punishmet. yea what clearing of your selves: yea what Indignation: yea what Fear: yea hoy great desire: yea what a zeal: yea what punishment.
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Whether we shal cal them effects, or fruits, qualities or properties, affections or consequences of repentance, ye learned differ, the name is not greatly materiall,
Whither we shall call them effects, or fruits, qualities or properties, affections or consequences of Repentance, you learned differ, the name is not greatly material,
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when it is manifest they are things inse parably ioyned with repentance, so that there is no repentance, where they are not in some measure;
when it is manifest they Are things inse parably joined with Repentance, so that there is no Repentance, where they Are not in Some measure;
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and where they are, there is certainly repentance: of them then will I speake in order.
and where they Are, there is Certainly Repentance: of them then will I speak in order.
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If I may acquaint you sinst with the, conceit of some, who thinke that the first of these seuen respecteth both good and euill, which is cara. The three next euill onlys the first, which is cleering of your selues, respecteth euill pastethe second, which is indignation, euill present, the third, which is feare, euill to come:
If I may acquaint you sinst with thee, conceit of Some, who think that the First of these seuen respecteth both good and evil, which is cara. The three next evil onlys the First, which is clearing of your selves, respecteth evil pastethe second, which is Indignation, evil present, the third, which is Fear, evil to come:
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The three last they will haue to respect good onely; which are, desire 〈 ◊ 〉, punishment;
The three last they will have to respect good only; which Are, desire 〈 ◊ 〉, punishment;
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But I meane not to tye my selfe to thier sense, neither would I binde others.
But I mean not to tie my self to their sense, neither would I bind Others.
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And I will speake of them as the Apostle hath laid them downe.
And I will speak of them as the Apostle hath laid them down.
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The first the Apostle called care, or some interpret it, studie. It is thought to be that which is opposite to sloth and securitie.
The First the Apostle called care, or Some interpret it, study. It is Thought to be that which is opposite to sloth and security.
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So that where as a man that is without true faith, repentance, and sense of sin, is maruellous secure and carelesse, either to auoide euill and sinne,
So that where as a man that is without true faith, Repentance, and sense of since, is marvelous secure and careless, either to avoid evil and sin,
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or to doe the good that he ought: hee that hath this, is on the contrarie full of care, and full of thoughts,
or to do the good that he ought: he that hath this, is on the contrary full of care, and full of thoughts,
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how to auoid euill, and sinne, and keepe himselfe from being corrupted and defiled, and to doe the contrarie good: whence we may gather this.
how to avoid evil, and sin, and keep himself from being corrupted and defiled, and to do the contrary good: whence we may gather this.
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That euery one, that hath a godly sorrow, and true repentance, is not slothfull, but diligent; That every one, that hath a godly sorrow, and true Repentance, is not slothful, but diligent;
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nor carelesse, but carefull, to auoid all sin;
nor careless, but careful, to avoid all since;
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especially such as he hath humbled himselfe for, and hath repented of, so that hee doth not only leaue them,
especially such as he hath humbled himself for, and hath repented of, so that he does not only leave them,
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but he is also studious & carefull to auoid thē, which is manifest by this place of S. Paul to the Corinthians:
but he is also studious & careful to avoid them, which is manifest by this place of S. Paul to the Corinthians:
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What care it hath wrought in you: which place Ambrose interpreteth thus: He that repenteth is carefull he sin not againe. What care it hath wrought in you: which place Ambrose interpreteth thus: He that Repenteth is careful he since not again.
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As also he is most carefull to doe that which is good, and not onely doth, but is carefull to doe.
As also he is most careful to do that which is good, and not only does, but is careful to do.
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This our Sauiour Christ perswadeth the Church of Ephesus vnto:
This our Saviour christ Persuadeth the Church of Ephesus unto:
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That repenting she should remember from whence sne was fallen, and repent and doe her first workes. That repenting she should Remember from whence sne was fallen, and Repent and do her First works.
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Not only workes, but first workes, alluding vnto men that first enter friendship, they are then most carefull to doe duties one to an other.
Not only works, but First works, alluding unto men that First enter friendship, they Are then most careful to do duties one to an other.
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To this purpose I take it, that may be applied which was spoken to the Minister of the Church of Sardi, vsing two words, Be awake and watch: where he calleth them to repentance,
To this purpose I take it, that may be applied which was spoken to the Minister of the Church of Sardi, using two words, Be awake and watch: where he calls them to Repentance,
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and to shew it hee would haue them awnke, and watch, which noteth the carefulnes here quireth.
and to show it he would have them awnke, and watch, which notes the carefulness Here quireth.
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And these commandements are not clouds without water, words without grace, for by them, to all his he giueth that hee calleth for,
And these Commandments Are not Clouds without water, words without grace, for by them, to all his he gives that he calls for,
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and they requesting haue it, which is manifest in them who haue truely repented.
and they requesting have it, which is manifest in them who have truly repented.
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As in Dauid his carefulnes, and watchfulnes appeareth, by his manifold prayers, and the earnestnes of them, to be kept from euill,
As in David his carefulness, and watchfulness appears, by his manifold Prayers, and the earnestness of them, to be kept from evil,
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and for grace to doe the good; such a smoke argueth fire within.
and for grace to do the good; such a smoke argue fire within.
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The like may we see in Peter, in Manasses, and Marie, and in all those that haue repented.
The like may we see in Peter, in Manasses, and marry, and in all those that have repented.
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And to this purpose I may applie the saying of the Apostle Paul writing to the Ephesians:
And to this purpose I may apply the saying of the Apostle Paul writing to the Ephesians:
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Perswading him that had been a theefe, and had stollen, to steale no more, but rather labour with his bands:
Persuading him that had been a thief, and had stolen, to steal no more, but rather labour with his bans:
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because idlenes caused him to steale, therefore hee requireth this diligence, and care to auoide the sinne,
Because idleness caused him to steal, Therefore he requires this diligence, and care to avoid the sin,
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and for to doe the good. And reason also teacheth vs, that it will bee so in all who truely repent.
and for to do the good. And reason also Teaches us, that it will be so in all who truly Repent.
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1. Because he that hath truely repented, hath a true hatred of the euill and of sinne, 1. Because he that hath truly repented, hath a true hatred of the evil and of sin,
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and a sincere loue of the good and of righteousnes. Now as well the one affection as the other, breedeth care and deligence.
and a sincere love of the good and of righteousness. Now as well the one affection as the other, breeds care and deligence.
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As wee may see in those which bee enemies:
As we may see in those which bee enemies:
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where and whom they hate, how carefull and diligent are they to doe them a displeasure? so on the other side in friends;
where and whom they hate, how careful and diligent Are they to do them a displeasure? so on the other side in Friends;
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where a mā loueth, he is as careful and diligent to doe him good in matters to his power.
where a man loves, he is as careful and diligent to do him good in matters to his power.
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The like may I say of Metchants for their gaine, and of mothers for their infants:
The like may I say of Metchants for their gain, and of mother's for their Infants:
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they are most carefull to auoide their losse, and defend them from euill, and to do them the best good they can,
they Are most careful to avoid their loss, and defend them from evil, and to do them the best good they can,
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and all this out of loue.
and all this out of love.
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So trne repentants hauing the hatred of euill and the loue of good in them, will with all diligence and care auoide the euill, and doe the good.
So trne repentants having the hatred of evil and the love of good in them, will with all diligence and care avoid the evil, and do the good.
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2. Because the true repentant findeth that much is forgiuen him, and hereupon loueth much. 2. Because the true repentant finds that much is forgiven him, and hereupon loves much.
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According to that saying of Christ, touching Marie, noting a reason from the effect to the cause.
According to that saying of christ, touching marry, noting a reason from the Effect to the cause.
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It is a proofe, Much was forgiuen her, because she loued much:
It is a proof, Much was forgiven her, Because she loved much:
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and therefore shee loued much, because many sinnes were forgiuen her, as the second part of the verse she weth:
and Therefore she loved much, Because many Sins were forgiven her, as the second part of the verse she weth:
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Then the repentant hauing much forgiuen him, loueth much the forgiuer: which will make him carefull and diligent euen to auoide all things that may displease;
Then the repentant having much forgiven him, loves much the forgiver: which will make him careful and diligent even to avoid all things that may displease;
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and to do that which may be pleasing and acceptable: which may further instruct vs thus:
and to do that which may be pleasing and acceptable: which may further instruct us thus:
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1. That if this be a signe, an effect and fruit of repentance, insepar able from it, 1. That if this be a Signen, an Effect and fruit of Repentance, insepar able from it,
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as the light is from the sunne, it will argue and conuince many men, who boast of repentance, to bee without it indeede,
as the Light is from the sun, it will argue and convince many men, who boast of Repentance, to be without it indeed,
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and neuer to haue had it, seeing they liue in the carelesnesse of the flesh,
and never to have had it, seeing they live in the carelessness of the Flesh,
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and sleepe in securitie all the daies of their life, spending nights and daies, weeks, moneths and yeeres, in vanities, idlenes, fond delights, pleasures and voluptuousnes, in negligence of all duties, forgetfulnes of God,
and sleep in security all the days of their life, spending nights and days, weeks, months and Years, in vanities, idleness, found delights, pleasures and voluptuousness, in negligence of all duties, forgetfulness of God,
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and contempt of all good things.
and contempt of all good things.
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Is not the boast of such men a vaine brag, when they say they haue repentance? doe they not giue the Apostle the lie,
Is not the boast of such men a vain brag, when they say they have Repentance? do they not give the Apostle the lie,
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when he saith, that hee that repenteth hath carefulnes, to auoide sinne, and to doe the thing that is pleasing to God,
when he Says, that he that Repenteth hath carefulness, to avoid sin, and to do the thing that is pleasing to God,
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and they are euery where secure and carelesse? If they beleeue it not now, they shall one day know,
and they Are every where secure and careless? If they believe it not now, they shall one day know,
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and beleeue it to their no small cost.
and believe it to their no small cost.
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Others there are who boast of it, and liue not as these, for their liues are full of all carefulnes, watchings, labours,
Others there Are who boast of it, and live not as these, for their lives Are full of all carefulness, watchings, labours,
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and indeuours, but all is but for the world, and the flesh, being carefull for it to fulfill the lusts of it, to satisfie their lusting, coueting, vaineglorious, ambitious humors:
and endeavours, but all is but for the world, and the Flesh, being careful for it to fulfil the Lustiest of it, to satisfy their lusting, coveting, vainglorious, ambitious humours:
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But carelesse to know good or euill, and more carelesse to auoid the one or doe the other, shewing no hatred nor loue therein, arguing no perswasion of forgiuenes,
But careless to know good or evil, and more careless to avoid the one or do the other, showing no hatred nor love therein, arguing no persuasion of forgiveness,
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because there is no care of performing any dutie.
Because there is no care of performing any duty.
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Many can bee content for vaine glorie or other respects, to inuite Christ in his Ministers and members to eate with them,
Many can be content for vain glory or other respects, to invite christ in his Ministers and members to eat with them,
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as Simon did in the Gospell of S. Luke, who notwithstanding loued him nothing so deerely as Mary, for he had not,
as Simon did in the Gospel of S. Lycia, who notwithstanding loved him nothing so dearly as Marry, for he had not,
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and they haue not, so much forgiuen them: nay indeed they haue nothing pardoned vnto them, because they neuer repented.
and they have not, so much forgiven them: nay indeed they have nothing pardoned unto them, Because they never repented.
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2. This is to teach men by this first signe and fruite to trie their repentance, 2. This is to teach men by this First Signen and fruit to try their Repentance,
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and to seale it vp to them, by their care they haue to auoid sin,
and to seal it up to them, by their care they have to avoid since,
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and to doe that which is acceptable to God I doe not say by auoiding all;
and to do that which is acceptable to God I do not say by avoiding all;
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or doing all good, which is not possible;
or doing all good, which is not possible;
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but by their care of both, and in both, which care is in all that haue repentance,
but by their care of both, and in both, which care is in all that have Repentance,
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and is fruitles in none, but compasseth much, though it effect not all.
and is fruitless in none, but Compasseth much, though it Effect not all.
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Many here indeede will bragge they haue this, yea all who challenge repentance to themselues, will also lay claime to this:
Many Here indeed will brag they have this, yea all who challenge Repentance to themselves, will also lay claim to this:
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But whether their title be good or no, they shall know it by these notes:
But whither their title be good or no, they shall know it by these notes:
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First, if they bee studious and carefull to know what is sinne and righteousnes, pleasing or distastfull to God;
First, if they be studious and careful to know what is sin and righteousness, pleasing or distasteful to God;
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for how can they doe, or pretend care of doing, who haue not care of knowing? For, as Augustine saith:
for how can they do, or pretend care of doing, who have not care of knowing? For, as Augustine Says:
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Faith makes way for vnderstanding and knowledge, but vnbeleefe keepeth a man from it. Faith makes Way for understanding and knowledge, but unbelief Keepeth a man from it.
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So to obaying and doing, knowledge maketh way, but ignorance shutteth it vp, and excludes men from it.
So to obeying and doing, knowledge makes Way, but ignorance shutteth it up, and excludes men from it.
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And if men be not studious of knowledge, they speake absurdly if they boast of practise,
And if men be not studious of knowledge, they speak absurdly if they boast of practice,
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for none can do his masters will that knoweth it not. 2. If this care bee in them, they will watch to auoid all the meanes and occasious by which they may be ouertaken with sinne, especially such as they haue found themselues ouertakē withall before, and in former time;
for none can do his Masters will that Knoweth it not. 2. If this care be in them, they will watch to avoid all the means and occasious by which they may be overtaken with sin, especially such as they have found themselves overtaken withal before, and in former time;
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as pleasure, delights, companie and such like.
as pleasure, delights, company and such like.
c-acp n1, n2, n1 cc d av-j.
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For as he that would not fall into the water, wil not walke too nie the brim of it;
For as he that would not fallen into the water, will not walk too High the brim of it;
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and as men auoid the aire where the Cockatrice laieth her egges, because she poysons the same:
and as men avoid the air where the Cockatrice Layeth her eggs, Because she poisons the same:
cc c-acp n2 vvb dt n1 c-crq dt n1 vvz po31 n2, c-acp pns31 n2 dt d:
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So will will these men doe in these things; and not answere as some did Basil: The law is good, but sinne is sweeter. To whom he replied:
So will will these men do in these things; and not answer as Some did Basil: The law is good, but sin is Sweeten. To whom he replied:
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Pleasure is the diuels hooke, drawing men to perdition, the mother of sin, and sin the sting of death. Pleasure is the Devils hook, drawing men to perdition, the mother of since, and sin the sting of death.
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And especially the former, for which they haue smarted alreadie, for if a fish bee once taken with a hooke, it will be affraid to bite again:
And especially the former, for which they have smarted already, for if a Fish be once taken with a hook, it will be afraid to bite again:
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how much more should man haue this feare, and indeed the more his care after repentance is, the more he will auoide these. 3. If this care be in them, they haue their whole conuersation generally good and vpright;
how much more should man have this Fear, and indeed the more his care After Repentance is, the more he will avoid these. 3. If this care be in them, they have their Whole Conversation generally good and upright;
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though they haue their slips, and infirmities, yet they are but strangers vnto them, as it is in the parable of Nathan: who said vnto Dauid that hee had many sheepe,
though they have their slips, and infirmities, yet they Are but Strangers unto them, as it is in the parable of Nathan: who said unto David that he had many sheep,
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and his neighbour but one, and there comming a stranger vnto him, he spared his owne sheep,
and his neighbour but one, and there coming a stranger unto him, he spared his own sheep,
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and tooke that one of his neighbours for the entertainement of that stranger. Of which place Basil hath this interpretation:
and took that one of his neighbours for the entertainment of that stranger. Of which place Basil hath this Interpretation:
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This guest was well called a stranger, for Dauid was not accustomed to such sinnes: This guest was well called a stranger, for David was not accustomed to such Sins:
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So is it with them, their sins are but strangers vnto them, they accustome themselues onely to that which is good,
So is it with them, their Sins Are but Strangers unto them, they accustom themselves only to that which is good,
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and so doe and may approoue their care, and their repentance, by their conuersation.
and so doe and may approve their care, and their Repentance, by their Conversation.
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But he that dwelleth in sinne, and maketh it an ordinary custome to sinne, good things comming but as strangers to him, he can neuer seale vp his repentance to himselfe.
But he that dwells in sin, and makes it an ordinary custom to sin, good things coming but as Strangers to him, he can never seal up his Repentance to himself.
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But if he haue this study and care of knowledge, together with this warinesse of all the occasions, by which he hath been ouertaken in the by-past times,
But if he have this study and care of knowledge, together with this wariness of all the occasions, by which he hath been overtaken in the bypast times,
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and this consiant conuersing in the waies of God, then he certainely hath this studie or care which the Apostle maketh an vnseparable companion of repentance,
and this consiant conversing in the ways of God, then he Certainly hath this study or care which the Apostle makes an unseparable Companion of Repentance,
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and so may be certaine he hath repented; otherwise as Christ saith, Except you repent you shall perish:
and so may be certain he hath repented; otherwise as christ Says, Except you Repent you shall perish:
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So vnlesse hee haue this care, hee shall certainelie perish. The second signe or effect thereof, is in our translation called, clearing of our selues:
So unless he have this care, he shall Certainly perish. The second Signen or Effect thereof, is in our Translation called, clearing of our selves:
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yea what clearing of your selues. Ambrose readeth it, as if it were, confession, whereas some reade it, excusing; yea what clearing of your selves. Ambrose readeth it, as if it were, Confessi, whereas Some read it, excusing;
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for repentance hath no excusing but confession, saith one. The word is Apologie or defence.
for Repentance hath no excusing but Confessi, Says one. The word is Apology or defence.
p-acp n1 vhz dx vvg p-acp n1, vvz pi. dt n1 vbz np1 cc n1.
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The meaning is not, that a penitent man, for the auoyding of God iudgements, should either deny the offence,
The meaning is not, that a penitent man, for the avoiding of God Judgments, should either deny the offence,
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or lessen his fault, which cannot stand with true repentance. But the defence here spoken of, is a defence against sinne and Satan accusing him;
or lessen his fault, which cannot stand with true Repentance. But the defence Here spoken of, is a defence against sin and Satan accusing him;
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when as one by a deprecation, and desire of the pardon of his sinne, (accusing himselfe to God,
when as one by a deprecation, and desire of the pardon of his sin, (accusing himself to God,
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and so desiring pardon) hath obtained it, by which hee may bee able to make his defence against sinne and Satan;
and so desiring pardon) hath obtained it, by which he may be able to make his defence against sin and Satan;
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and this I take to bee the meaning of the word: whereupon I ground this:
and this I take to be the meaning of the word: whereupon I ground this:
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That sorrow according to God, and true repentance, bringeth foorth in the repentant a clearing of himselfe, and a defence by deprecation. That sorrow according to God, and true Repentance, brings forth in the repentant a clearing of himself, and a defence by deprecation.
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That is to say, when a man hath the feeling of sinne, and findeth it,
That is to say, when a man hath the feeling of sin, and finds it,
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and Satan accusing of him, he cannot abide and beare that accusation, but is disquieted vntill he haue gotten the pardon of his sinne,
and Satan accusing of him, he cannot abide and bear that accusation, but is disquieted until he have got the pardon of his sin,
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therfore he flieth to God, and prayeth to him for the forgiuenes of his sinne, with as much feruencie and earnestnes,
Therefore he flies to God, and Prayeth to him for the forgiveness of his sin, with as much fervency and earnestness,
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as for the weightiest thing in the world, confessing the action, and inditement, but desiring the pardon of it, by which hee may bee able to answere his accusers.
as for the Weightiest thing in the world, confessing the actium, and indictment, but desiring the pardon of it, by which he may be able to answer his accusers.
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So saith the Apostle there, the defence which he speaketh of being against these, and that which defendeth him, being to be had from God.
So Says the Apostle there, the defence which he speaks of being against these, and that which defendeth him, being to be had from God.
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Thus Hosea taught the people, by deprecation and prayer to get that where with they might answere their enemie,
Thus Hosea taught the people, by deprecation and prayer to get that where with they might answer their enemy,
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when hee bad them pray the Lord to take away all iniquitie: that being pardoned they might defend themselues against the accusation of sinne and Satan.
when he bade them pray the Lord to take away all iniquity: that being pardoned they might defend themselves against the accusation of sin and Satan.
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This was also the practise of Daniel, first to confesse his sinnes and accuse himselfe to God,
This was also the practice of daniel, First to confess his Sins and accuse himself to God,
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and then he said, O Lord heare, O Lord forgiue, &c. Likewise Dauid commeth and intreateth God for pardon of his sinnes, as a fruit after repentance.
and then he said, Oh Lord hear, Oh Lord forgive, etc. Likewise David comes and intreateth God for pardon of his Sins, as a fruit After Repentance.
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For when the Prophet Nathan had been with him, and told him his sinne was forgiuen him, yet it seemeth hee had not that assurance, by which he might boldly answere his enemies and defend himselfe,
For when the Prophet Nathan had been with him, and told him his sin was forgiven him, yet it seems he had not that assurance, by which he might boldly answer his enemies and defend himself,
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and for that it is he there prayeth so earnestly.
and for that it is he there Prayeth so earnestly.
cc p-acp cst pn31 vbz pns31 a-acp vvz av av-j.
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So the prodigall son, being long in a vaine course, when his conscience began to accuse him,
So the prodigal son, being long in a vain course, when his conscience began to accuse him,
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and his sinnes were brought to mind by his sorrowes, and penurie he suffered;
and his Sins were brought to mind by his sorrows, and penury he suffered;
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hee came to his father in close words, desiring the pardon of his fact, by way of accusing of himself, saying, Father, I haue sinned against heauen,
he Come to his father in close words, desiring the pardon of his fact, by Way of accusing of himself, saying, Father, I have sinned against heaven,
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and against thee, and am not worthie to bee called thy sonne, make me one of thy hired seruants: and against thee, and am not worthy to be called thy son, make me one of thy hired Servants:
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That by this meanes being receiued to fauour, and hauing obtained mercie, he might defend himselfe against all accusers.
That by this means being received to favour, and having obtained mercy, he might defend himself against all accusers.
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These with the like testimonies and examples prooue this defence or cleering of a mans selfe, to goe necessarilie with repentance.
These with the like testimonies and Examples prove this defence or clearing of a men self, to go necessarily with Repentance.
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And reason it is it should doe so. 1. Because the repentant is still subiect to sin, though not so much as before,
And reason it is it should do so. 1. Because the repentant is still Subject to since, though not so much as before,
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and more subiect to the accusation of his conscience, being now awaked, which before was asleepe,
and more Subject to the accusation of his conscience, being now awaked, which before was asleep,
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and to the pursuite of Satan, he being now out of his hands:
and to the pursuit of Satan, he being now out of his hands:
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for as Pharaoh more hatefully pursued the Israelites when they were gone out of his kingdome, then before;
for as Pharaoh more hatefully pursued the Israelites when they were gone out of his Kingdom, then before;
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so doth he them, and so finding that hee hath no friend but God, no maruell if he seeke to him for the more fauour and assurance of his loue, that hee may bee able to defend himselfe.
so does he them, and so finding that he hath no friend but God, no marvel if he seek to him for the more favour and assurance of his love, that he may be able to defend himself.
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Euen as prisoners and felons, the more inditements are put into the court against them, and the more the euidences doe presse the same against them;
Eve as Prisoners and felons, the more inditements Are put into the court against them, and the more the evidences do press the same against them;
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the more earnestly they sue for pardon, that they may cleare themselues of all those accusations,
the more earnestly they sue for pardon, that they may clear themselves of all those accusations,
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and defend thēselues against their pursuers.
and defend themselves against their pursuers.
cc vvi px32 p-acp po32 n2.
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2. The secodd reason is, because he more and more seeth his state and corruption better then before when first he repented, by oueruiewing againe his life: 2. The secodd reason is, Because he more and more sees his state and corruption better then before when First he repented, by oueruiewing again his life:
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as by the reading ouer againe that which a man hath written he better spieth ye faults in it:
as by the reading over again that which a man hath written he better spieth you Faults in it:
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And so his sins appearing by his second thoughts of them, that may be able to defend himselfe against all accusations whatsoeuer.
And so his Sins appearing by his second thoughts of them, that may be able to defend himself against all accusations whatsoever.
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Now vpon this second signe or effect we inferre these two vses:
Now upon this second Signen or Effect we infer these two uses:
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1. It manifesteth that many a man neuer had this godly sorrow, who neuer sought thus to cleere or to defend themselues; 1. It manifesteth that many a man never had this godly sorrow, who never sought thus to clear or to defend themselves;
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but contrarily haue gone about to defend their sins, either by denying it, or putting God to his proofes,
but contrarily have gone about to defend their Sins, either by denying it, or putting God to his proofs,
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as they did deale with him in Malachie: Wherein haue wee despised thy name? wherein haue we polluted thee? Or by defence,
as they did deal with him in Malachi: Wherein have we despised thy name? wherein have we polluted thee? Or by defence,
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as Ionah did, who when God asked him if he did well to be angrie, answered, that he did well to be angrie euen to the death.
as Jonah did, who when God asked him if he did well to be angry, answered, that he did well to be angry even to the death.
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Or by a cautelous answere, as Cain did, who when God asked him where his brother was, hee answered:
Or by a cautelous answer, as Cain did, who when God asked him where his brother was, he answered:
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Am I my brothers keeper? Or by a good purpose, like vnto Abimeleck, who when hee tooke the wife of Abraham, said, he did it with an vpright heart. Or els by putting it vpon others, Am I my Brother's keeper? Or by a good purpose, like unto Abimelech, who when he took the wife of Abraham, said, he did it with an upright heart. Or Else by putting it upon Others,
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as Saul, who when he was commanded of God to slay Amaleck, and destroy all his cattell, being reprooued of Samuel for not doing it, laid the fault on the people, that they had spared the best things, &c. Or if none of these will serue,
as Saul, who when he was commanded of God to slay Amalek, and destroy all his cattle, being reproved of Samuel for not doing it, laid the fault on the people, that they had spared the best things, etc. Or if none of these will serve,
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then is that of the Elephant wel moralized in them, and as it were verified:
then is that of the Elephant well moralized in them, and as it were verified:
av vbz cst pp-f dt n1 av vvn p-acp pno32, cc c-acp pn31 vbdr vvn:
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for he being guiltie of his deformity, cannot abide to looke his owne face in the cleere water,
for he being guilty of his deformity, cannot abide to look his own face in the clear water,
c-acp pns31 vbg j pp-f po31 n1, vmbx vvi pc-acp vvi po31 d n1 p-acp dt j n1,
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but flies it, and seekes the muddy and troubled chanels:
but flies it, and seeks the muddy and troubled channels:
cc-acp vvz pn31, cc vvz dt j cc j-vvn n2:
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so they know their soules are so filthie, that they dare not so much as to come where they shall be made to see themselues,
so they know their Souls Are so filthy, that they Dare not so much as to come where they shall be made to see themselves,
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but desire that which will dawbe them vp.
but desire that which will daub them up.
cc-acp vvb d r-crq vmb vvi pno32 a-acp.
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But if all will not serue, but that they are againe and againe made to see their sins,
But if all will not serve, but that they Are again and again made to see their Sins,
p-acp cs d vmb xx vvi, cc-acp cst pns32 vbr av cc av vvd pc-acp vvi po32 n2,
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and their conscience is awakned to accuse them, either by the word or by some affliction vexing them as the euill spirit did Saul; then they seeke to dispatch away such thoughts, by musike,
and their conscience is awakened to accuse them, either by the word or by Some affliction vexing them as the evil Spirit did Saul; then they seek to dispatch away such thoughts, by music,
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and mirth, pastime, and dalliance, as Saul did the euill spirit by Dauids playing vpon a harpe;
and mirth, pastime, and dalliance, as Saul did the evil Spirit by David playing upon a harp;
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and so increase them more and more, and cause them to ranckle inwardly. These are like debtors, who being cleane out at heeles:
and so increase them more and more, and cause them to rankle inwardly. These Are like debtors, who being clean out At heals:
cc av vvi pno32 n1 cc av-dc, cc vvi pno32 pc-acp vvi av-j. d vbr j n2, r-crq vbg j av p-acp n2:
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as wee say, seeke shifts to put off the clamor of their creditors for a day or a week,
as we say, seek shifts to put off the clamor of their creditors for a day or a Week,
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and seeke no protection for themselues, no way to cleere themselues:
and seek no protection for themselves, not Way to clear themselves:
cc vvb dx n1 p-acp px32, xx n1 pc-acp vvi px32:
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but when they know their creditors haue entred actions against them, and feed Sergeants to arrest them;
but when they know their creditors have entered actions against them, and feed Sergeants to arrest them;
cc-acp c-crq pns32 vvb po32 n2 vhb vvn n2 p-acp pno32, cc vvi n2 pc-acp vvi pno32;
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yea when they are arrested, they onely seeke to corrupt the Sergeants, or get them into a Tauerne and make them drunke,
yea when they Are arrested, they only seek to corrupt the Sergeants, or get them into a Tavern and make them drunk,
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and so get from them, and then they thinke all is well:
and so get from them, and then they think all is well:
cc av vvb p-acp pno32, cc av pns32 vvb d vbz av:
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So these being farre in debt, and arrested by an accusing conscience, all their care is how to bee eased of it, how to corrupt it,
So these being Far in debt, and arrested by an accusing conscience, all their care is how to be eased of it, how to corrupt it,
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or to make it drunke with pleasures and delites; and then they thinke all will be well.
or to make it drunk with pleasures and delights; and then they think all will be well.
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But in the meane time all is worse then naught with them, for they are without true repentance, which hath not a defence of sinne,
But in the mean time all is Worse then nought with them, for they Are without true Repentance, which hath not a defence of sin,
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but an accusation of sinne, and takes a course to cleere the person, and to get a defence and protection against all accusations and accusers.
but an accusation of sin, and Takes a course to clear the person, and to get a defence and protection against all accusations and accusers.
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2. By this may a man trie his repentance whether it bee good, or no, 2. By this may a man try his Repentance whither it be good, or no,
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and whether it bee true or false, if it haue this fruite in him, that hauing sinned since his former repentance, as he cannot but sinne;
and whither it be true or false, if it have this fruit in him, that having sinned since his former Repentance, as he cannot but sin;
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if then (I say) hee shall seeke to cleere himselfe with God, and get a defence for himselfe;
if then (I say) he shall seek to clear himself with God, and get a defence for himself;
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not if hee cleere his sinne and defend it:
not if he clear his sin and defend it:
xx cs pns31 vvb po31 n1 cc vvi pn31:
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but if after his fall and committing of sinne, he find sinne to him as the Prophet Zacharie speaketh, as heauie as a talent of leade,
but if After his fallen and committing of sin, he find sin to him as the Prophet Zacharias speaks, as heavy as a talon of lead,
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and that he find no quiet within himselfe, but accusing and burning, till hee hath gotten into some place, where hee may lament and mourne for his sinne,
and that he find no quiet within himself, but accusing and burning, till he hath got into Some place, where he may lament and mourn for his sin,
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and so accuse and condemne it, and intreat the Lord for pardon;
and so accuse and condemn it, and entreat the Lord for pardon;
cc av vvi cc vvi pn31, cc vvi dt n1 p-acp n1;
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as the guiltie and condemned person at the barre cries for life, when his accusers call vpon the Iudge for sentence against him:
as the guilty and condemned person At the bar cries for life, when his accusers call upon the Judge for sentence against him:
c-acp dt j cc j-vvn n1 p-acp dt n1 vvz p-acp n1, c-crq po31 n2 vvb p-acp dt n1 p-acp n1 p-acp pno31:
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yea if hee bee like an vniust, but a wise Merchant, who hauing run himselfe so deepe in debt, by taking vp of euerie man,
yea if he be like an unjust, but a wise Merchant, who having run himself so deep in debt, by taking up of every man,
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while he could haue credit, to maintaine his pompe and state, that he is able to pay little or nothing of it,
while he could have credit, to maintain his pomp and state, that he is able to pay little or nothing of it,
cs pns31 vmd vhi n1, pc-acp vvi po31 n1 cc n1, cst pns31 vbz j pc-acp vvi j cc pix pp-f pn31,
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and seeth that his creditors come vpon him, will yeeld his person to none of thē,
and sees that his creditors come upon him, will yield his person to none of them,
cc vvz d po31 n2 vvn p-acp pno31, vmb vvi po31 n1 p-acp pix pp-f pno32,
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nor diuide his state among them, but layes out a great part of it to get a protection from the Prince, that he may not be touched of any,
nor divide his state among them, but lays out a great part of it to get a protection from the Prince, that he may not be touched of any,
ccx vvi po31 n1 p-acp pno32, cc-acp vvz av dt j n1 pp-f pn31 pc-acp vvi dt n1 p-acp dt n1, cst pns31 vmb xx vbi vvn pp-f d,
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and till he haue it will neuer lie from the Court gate, or the Presence Chamber doore:
and till he have it will never lie from the Court gate, or the Presence Chamber door:
cc c-acp pns31 vhi pn31 vmb av-x vvi p-acp dt n1 n1, cc dt n1 n1 n1:
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So if hee neuer lie from God, be neuer out of his court, or from the presence chamber,
So if he never lie from God, be never out of his court, or from the presence chamber,
av cs pns31 av-x vvi p-acp np1, vbb av-x av pp-f po31 n1, cc p-acp dt n1 n1,
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but still solicite him with prayer, till hee haue a protection and a defence against Satan,
but still solicit him with prayer, till he have a protection and a defence against Satan,
cc-acp av vvi pno31 p-acp n1, c-acp pns31 vhb dt n1 cc dt n1 p-acp np1,
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and all who would or can lay any thing against him. Whosoeuer hath this signe, hath questionlesse the thing;
and all who would or can lay any thing against him. Whosoever hath this Signen, hath questionless the thing;
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and in whomsoeuer this effect is, the cause is fure in him also, and he hath vndoubtedly repented.
and in whomsoever this Effect is, the cause is fure in him also, and he hath undoubtedly repented.
cc p-acp ro-crq d n1 vbz, dt n1 vbz zz p-acp pno31 av, cc pns31 vhz av-j vvn.
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The third signe or fruite of repentance is indignation. This is numbred among the other, as S. Paul hath set them downe: The third Signen or fruit of Repentance is Indignation. This is numbered among the other, as S. Paul hath Set them down:
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which some men restraine and referre to the Corinthians, vnderstanding it of that indignation or anger, where with the Corinthians were angrie, which Some men restrain and refer to the Corinthians, understanding it of that Indignation or anger, where with the Corinthians were angry,
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and very hot against the sinne of the incestuous person, which before they fauoured, or wincked at.
and very hight against the sin of the incestuous person, which before they favoured, or winked At.
cc av j p-acp dt n1 pp-f dt j n1, r-crq c-acp pns32 vvd, cc vvn p-acp.
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Whereunto though I cannot simplie subscribe, seeing I know no reason why this should be restrained, more than the other,
Whereunto though I cannot simply subscribe, seeing I know no reason why this should be restrained, more than the other,
c-crq cs pns11 vmbx av-j vvi, vvg pns11 vvb dx n1 q-crq d vmd vbi vvn, av-dc cs dt n-jn,
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and not be generall to them and to all true repentants:
and not be general to them and to all true repentants:
cc xx vbi j p-acp pno32 cc p-acp d j n2:
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yet thence we may see what is the meaning of this word, namely, to bee angrie with,
yet thence we may see what is the meaning of this word, namely, to be angry with,
av av pns12 vmb vvi r-crq vbz dt n1 pp-f d n1, av, pc-acp vbi j p-acp,
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and very much offended, yea to bee out of quiet with ones selfe that hee committed such a thing,
and very much offended, yea to be out of quiet with ones self that he committed such a thing,
cc av av-d vvn, uh p-acp vbi av pp-f j-jn p-acp pi2 n1 cst pns31 vvd d dt n1,
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so that though before hee liked it well enough, and approoued himselfe in the sinnes he committed,
so that though before he liked it well enough, and approved himself in the Sins he committed,
av cst cs a-acp pns31 vvd pn31 av av-d, cc vvn px31 p-acp dt n2 pns31 vvd,
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yet now he hates euery sinne he falles into, both loathing it & abhorring himself for committing of it.
yet now he hates every sin he falls into, both loathing it & abhorring himself for committing of it.
av av pns31 vvz d n1 pns31 vvz p-acp, d vvg pn31 cc vvg px31 p-acp vvg pp-f pn31.
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The point then to be obserued is this:
The point then to be observed is this:
dt n1 av pc-acp vbi vvn vbz d:
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That true repentance, begets, and brings foorth indignation, making men angrie and hot against those sinnes, which before they liked and fauoured, That true Repentance, begets, and brings forth Indignation, making men angry and hight against those Sins, which before they liked and favoured,
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and to hate those they loued before, and to be displeased with those which were pleasing to them,
and to hate those they loved before, and to be displeased with those which were pleasing to them,
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yea to bee angrie and out of patience with themselues, that they were such wretches and so carelesse to bee ouertaken with them,
yea to be angry and out of patience with themselves, that they were such wretches and so careless to be overtaken with them,
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and to take on, as it were, with themselues that they haue slipped into such sinnes.
and to take on, as it were, with themselves that they have slipped into such Sins.
cc pc-acp vvi a-acp, c-acp pn31 vbdr, p-acp px32 cst pns32 vhb vvn p-acp d n2.
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Which as the Apostle affirmeth in this place, that their godly sorrow had brought forth indignation: so is it to be seene in other examples.
Which as the Apostle Affirmeth in this place, that their godly sorrow had brought forth Indignation: so is it to be seen in other Examples.
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Dauid repenting for his two capitall sinnes, what indignation had he? The 51. Psal. for the first can shew, being the monument of his bitter mourning and lamentation for it to God, and his grieuing at himselfe. David repenting for his two capital Sins, what Indignation had he? The 51. Psalm for the First can show, being the monument of his bitter mourning and lamentation for it to God, and his grieving At himself.
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Likewise when hee saw the wrath of God come vpon the people for his sinne, what indignation he had with himselfe for the sin, his words will expresse:
Likewise when he saw the wrath of God come upon the people for his sin, what Indignation he had with himself for the since, his words will express:
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Behold Lord (saith he) I haue sinned, yea I haue done wickedly, but these sheepe what haue they done? let thine hand I pray thee be against me, and my fathers house: Behold Lord (Says he) I have sinned, yea I have done wickedly, but these sheep what have they done? let thine hand I pray thee be against me, and my Father's house:
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So we may see Iob crying out:
So we may see Job crying out:
av pns12 vmb vvi np1 vvg av:
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I am vile: I haue spoken once, yea twice, but I will do so no more: And againe he said: I am vile: I have spoken once, yea twice, but I will do so no more: And again he said:
pns11 vbm j: pns11 vhb vvn a-acp, uh av, cc-acp pns11 vmb vdi av av-dx av-dc: cc av pns31 vvd:
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Therefore I abhorre my selfe and repent in dust and ashes. So likewise in Esay, the Lord speaking of his peole that should repent; Therefore I abhor my self and Repent in dust and Ashes. So likewise in Isaiah, the Lord speaking of his people that should Repent;
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he maketh this an argument that they had repented, when they should pollute the couerings of the images of siluer, and the rich ornament of their images of gold,
he makes this an argument that they had repented, when they should pollute the coverings of the Images of silver, and the rich ornament of their Images of gold,
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and cast them away as a menstruous cloath, and say vnto it, Get thee hence. Yea euen those images, which their owne hands haue made: and cast them away as a menstruous cloth, and say unto it, Get thee hence. Yea even those Images, which their own hands have made:
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shewing the indignation that they should haue with themselues for their sinnes. So when Ephraim repented, this was the effect of her repentance:
showing the Indignation that they should have with themselves for their Sins. So when Ephraim repented, this was the Effect of her Repentance:
vvg dt n1 cst pns32 vmd vhi p-acp px32 p-acp po32 n2. av c-crq np1 vvd, d vbds dt n1 pp-f po31 n1:
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When I conuerted I repented, and after that I was instructed, I smote vpon my thigh, I was ashamed, When I converted I repented, and After that I was instructed, I smote upon my thigh, I was ashamed,
c-crq pns11 vvd pns11 vvd, cc p-acp cst pns11 vbds vvn, pns11 vvd p-acp po11 n1, pns11 vbds j,
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yea euen confounded, because I did beare the reproch of my youth. yea even confounded, Because I did bear the reproach of my youth.
uh av-j vvn, c-acp pns11 vdd vvi dt n1 pp-f po11 n1.
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Likewise the bitter weeping of Peter, and the carriage of Mary Magdalene manifest the truth of this doctrine.
Likewise the bitter weeping of Peter, and the carriage of Marry Magdalene manifest the truth of this Doctrine.
av dt j n-vvg pp-f np1, cc dt n1 pp-f uh np1 j dt n1 pp-f d n1.
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Lastly, this is that which the Lord noteth should bee in his people when they had repented:
Lastly, this is that which the Lord notes should be in his people when they had repented:
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Thou shalt remember and bee ashamed, and neuer open thy mouth any more because of thy shame, Thou shalt Remember and be ashamed, and never open thy Mouth any more Because of thy shame,
pns21 vm2 vvi cc vbi j, cc av-x vvb po21 n1 d dc c-acp pp-f po21 n1,
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when I am pacified towards thee for all that thou hast done. when I am pacified towards thee for all that thou hast done.
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Then this indignation goeth euer with true repentance, and is inseparable from it, which these testimonies prooue;
Then this Indignation Goes ever with true Repentance, and is inseparable from it, which these testimonies prove;
av d n1 vvz av p-acp j n1, cc vbz j p-acp pn31, r-crq d n2 vvb;
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and the reasons also ensuing will confirme.
and the Reasons also ensuing will confirm.
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1. Because hee that hath truly repented, is reconciled to God, and is become his spouse, his friend and his child. 1. Because he that hath truly repented, is reconciled to God, and is become his spouse, his friend and his child.
crd p-acp pns31 cst vhz av-j vvn, vbz vvn p-acp np1, cc vbz vvn po31 n1, po31 n1 cc po31 n1.
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Then can it not be, but he will dislike that which hath displeased him, and bee offended with himselfe for that, which may make any breach betwixt God and himselfe.
Then can it not be, but he will dislike that which hath displeased him, and be offended with himself for that, which may make any breach betwixt God and himself.
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For so wee see in any of these, that when they haue done but the least thing that may offend, they take on greatly with themselues,
For so we see in any of these, that when they have done but the least thing that may offend, they take on greatly with themselves,
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and the more, where more loue is.
and the more, where more love is.
cc dt av-dc, c-crq dc n1 vbz.
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2. Because now he knoweth how sin maketh a separation betwixt him and his God, abandoning God from him, 2. Because now he Knoweth how since makes a separation betwixt him and his God, abandoning God from him,
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and withdrawing his heart from God, and therefore is displeased with it, and angrie with himselfe for it.
and withdrawing his heart from God, and Therefore is displeased with it, and angry with himself for it.
cc vvg po31 n1 p-acp np1, cc av vbz vvn p-acp pn31, cc j p-acp px31 p-acp pn31.
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As a chaste spouse and modest Matron is offended with her selfe, when shee hath looked,
As a chaste spouse and modest Matron is offended with her self, when she hath looked,
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or spoken, or done any thing amisse, which maketh her husband to withdraw himself from her,
or spoken, or done any thing amiss, which makes her husband to withdraw himself from her,
cc vvn, cc vdn d n1 av, r-crq vvz po31 n1 pc-acp vvi px31 p-acp pno31,
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or steales her owne heart from him.
or steals her own heart from him.
cc vvz po31 d n1 p-acp pno31.
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3. Because he that hath repented is regenerate, and so made holie, therefore he hateth and abhorreth sinne, 3. Because he that hath repented is regenerate, and so made holy, Therefore he hates and abhorreth sin,
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for it is naturall to holines to abhorre and loth sinne.
for it is natural to holiness to abhor and loath sin.
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Hence is that of Lactantius: It is naturall to good to bee mooued and affected with the sinne of another;
Hence is that of Lactantius: It is natural to good to be moved and affected with the sin of Another;
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as it is naturall to euill to reioyce in the fall of another, Then much more to be affected with,as it is natural to evil to rejoice in the fallen of Another, Then much more to be affected with,
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and grieued with his own euil & sins, yea with himself for them.
and grieved with his own evil & Sins, yea with himself for them.
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This indignation thē in al proofe and reason being an effect of repentance, may, as the former, instruct vs thus:
This Indignation them in all proof and reason being an Effect of Repentance, may, as the former, instruct us thus:
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1. That many men perswade themselues, and are deceiued by their owne harts, thinking that they haue truly repented, 1. That many men persuade themselves, and Are deceived by their own hearts, thinking that they have truly repented,
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when the time is yet to come that euer they were angrie and offended with themselues,
when the time is yet to come that ever they were angry and offended with themselves,
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for the sin they had committed; or disliked and hated their sin.
for the since they had committed; or disliked and hated their since.
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Nay many, & most liue still in their sins, and loue them, because they bring them in, pleasure, honor, gaine, &c. As some Courts haue liked of,
Nay many, & most live still in their Sins, and love them, Because they bring them in, pleasure, honour, gain, etc. As Some Courts have liked of,
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and hountenanced Informers, because they bring sacks to the mill; and as the Pope doth the stewes, because of the reuenew hee receiues thereby;
and hountenanced Informers, Because they bring sacks to the mill; and as the Pope does the Stews, Because of the revenue he receives thereby;
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so they like of their sinnes, because of that good which commeth of them, as they account good,
so they like of their Sins, Because of that good which comes of them, as they account good,
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and therefore they will not leaue them, neither can they dislike or hate them. Yea oftentimes whē they are gauled or grieued for them by some reproofe of conscience,
and Therefore they will not leave them, neither can they dislike or hate them. Yea oftentimes when they Are Galled or grieved for them by Some reproof of conscience,
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or by the word, by some afflictiō, or iudgement, as beggers euer & anon are by their sores:
or by the word, by Some affliction, or judgement, as beggars ever & anon Are by their sores:
cc p-acp dt n1, p-acp d n1, cc n1, c-acp n2 av cc av vbr p-acp po32 n2:
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yet as they will not haue those sores cured, because they are a couer for ease and idlenes,
yet as they will not have those sores cured, Because they Are a cover for ease and idleness,
av c-acp pns32 vmb xx vhi d n2 vvn, c-acp pns32 vbr dt n1 p-acp n1 cc n1,
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and now and then bring them in a peny;
and now and then bring them in a penny;
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and therefore cannot endure the Surgeans but if they be forced to receiue some plaister, they will pull it off specdilie againe,
and Therefore cannot endure the Surgeons but if they be forced to receive Some plaster, they will pull it off specdilie again,
cc av vmbx vvi dt n2 p-acp cs pns32 vbb vvn pc-acp vvi d n1, pns32 vmb vvi pn31 a-acp av-j av,
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when his backe is once turned:
when his back is once turned:
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so is it with these men in their sins, they dislike them not, they would not be cured of them,
so is it with these men in their Sins, they dislike them not, they would not be cured of them,
av vbz pn31 p-acp d n2 p-acp po32 n2, pns32 vvb pno32 xx, pns32 vmd xx vbi vvn pp-f pno32,
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nay they dislike them, who would helpe to pull them out of them.
nay they dislike them, who would help to pull them out of them.
uh-x pns32 vvb pno32, r-crq vmd vvi pc-acp vvi pno32 av pp-f pno32.
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And therefore as Demetrius cried out against Paul, amongst his crafts-mates, because hee would ouerthrow their craft, by which they got their goods;
And Therefore as Demetrius cried out against Paul, among his crafts-mates, Because he would overthrow their craft, by which they god their goods;
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so doe these men against all them, which would ouerthrow their trade and custome of sinning.
so do these men against all them, which would overthrow their trade and custom of sinning.
av vdb d n2 p-acp d pno32, r-crq vmd vvi po32 n1 cc n1 pp-f vvg.
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And if this be a signe of true repentance, and an vnseparable fruite, such men deceiue themselues if they think they haue repented.
And if this be a Signen of true Repentance, and an unseparable fruit, such men deceive themselves if they think they have repented.
cc cs d vbb dt n1 pp-f j n1, cc dt j-u n1, d n2 vvi px32 cs pns32 vvb pns32 vhb vvn.
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Moreouer, some men there be that can leaue their sinnes, who yet neuer did, nor do lothe them,
Moreover, Some men there be that can leave their Sins, who yet never did, nor do loath them,
av, d n2 pc-acp vbi d vmb vvi po32 n2, r-crq av av-x vdd, ccx vdb j pno32,
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or were angry with themselues for them; but therefore only left them, either because they found losse and damage by them;
or were angry with themselves for them; but Therefore only left them, either Because they found loss and damage by them;
cc vbdr j p-acp px32 p-acp pno32; cc-acp av av-j vvd pno32, d c-acp pns32 vvd n1 cc vvi p-acp pno32;
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as the young man his ioy and prodigalitie, when he groweth in yeeres or because strength of bodie and abilitie faileth them, as the adulterer his follie;
as the young man his joy and prodigality, when he grows in Years or Because strength of body and ability Faileth them, as the adulterer his folly;
c-acp dt j n1 po31 n1 cc n1, c-crq pns31 vvz p-acp n2 cc c-acp n1 pp-f n1 cc n1 vvz pno32, c-acp dt n1 po31 n1;
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or because they haue felt the smart of them, as when the hand of God, or the sword of the Magistrate hath met with them.
or Because they have felt the smart of them, as when the hand of God, or the sword of the Magistrate hath met with them.
cc c-acp pns32 vhb vvn dt n1 pp-f pno32, c-acp c-crq dt n1 pp-f np1, cc dt n1 pp-f dt n1 vhz vvn p-acp pno32.
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But that these neuer disliked their sinnes is manifest, for they haue but changed prodigalitie for couetousnes, which argueth no true dislike of sin, or indignation:
But that these never disliked their Sins is manifest, for they have but changed prodigality for covetousness, which argue no true dislike of since, or Indignation:
p-acp cst d av-x vvd po32 n2 vbz j, c-acp pns32 vhb p-acp vvn n1 p-acp n1, r-crq vvz dx j n1 pp-f n1, cc n1:
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for that is as well against loue, as another, and if against any, thou against all:
for that is as well against love, as Another, and if against any, thou against all:
c-acp d vbz c-acp av p-acp n1, c-acp j-jn, cc cs p-acp d, pns21 p-acp d:
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whereupon these men when they haue strength, returne to the stewes againe, and when the hand of God is once remooued from them, to their former sinnes.
whereupon these men when they have strength, return to the Stews again, and when the hand of God is once removed from them, to their former Sins.
c-crq d n2 c-crq pns32 vhb n1, vvb p-acp dt n2 av, cc c-crq dt n1 pp-f np1 vbz a-acp vvn p-acp pno32, p-acp po32 j n2.
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They were offended with this, not with their sinnes, and therefore neuer trulie repented.
They were offended with this, not with their Sins, and Therefore never truly repented.
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To these wee may adde also all such, as talke of the sinnes and infirmities of their youth with ioy,
To these we may add also all such, as talk of the Sins and infirmities of their youth with joy,
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or without indignation, so shewing directly that they haue left them, but not repented of them.
or without Indignation, so showing directly that they have left them, but not repented of them.
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2. This may comfort as many as find this indignation, and anger in them against themselues & their sine; 2. This may Comfort as many as find this Indignation, and anger in them against themselves & their sine;
crd d vmb vvi p-acp d c-acp vvi d n1, cc n1 p-acp pno32 p-acp px32 cc po32 fw-la;
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who though they be ouer come sometimes, by their passions, and their pleasures of sin, and by other means drawn into it;
who though they be over come sometime, by their passion, and their pleasures of since, and by other means drawn into it;
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yet when they haue done, they are offended, and in a fume with themselues, and angrie,
yet when they have done, they Are offended, and in a fume with themselves, and angry,
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and dislike it, and can say in truth that which S. Paul did, I allow not that which I doe:
and dislike it, and can say in truth that which S. Paul did, I allow not that which I do:
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for what I would, that doe I not: but what I hate, that doe I. for what I would, that do I not: but what I hate, that do I.
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Euen as Ammon after he had abused his Sister Tamen, he put her away with indignation and hatred:
Even as Ammon After he had abused his Sister Tamen, he put her away with Indignation and hatred:
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yea with more hatred, then euer he had loue to her before:
yea with more hatred, then ever he had love to her before:
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So if they put away their sinnes with more batred, then euer they loued them and affected them before:
So if they put away their Sins with more batred, then ever they loved them and affected them before:
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which if it bee indeed for sinne, because it is sinne, and because they haue offended God,
which if it be indeed for sin, Because it is sin, and Because they have offended God,
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as a father, not only as a Iudge, it is true indignation.
as a father, not only as a Judge, it is true Indignation.
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For this hatred and indignation, must be like his sorrow, which if it bee true, is such as grieues for sinne principally,
For this hatred and Indignation, must be like his sorrow, which if it be true, is such as grieves for sin principally,
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because it is sin, and maketh one then to grieue, when there is no conscience to accuse, no diuell to terrifie, no Iudge to arraigne and condemne,
Because it is since, and makes one then to grieve, when there is no conscience to accuse, no Devil to terrify, no Judge to arraign and condemn,
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nor hell to torment, yet then is he cast downe, because hee hath offended, a louing, mercifull and long suffering God.
nor hell to torment, yet then is he cast down, Because he hath offended, a loving, merciful and long suffering God.
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And againe, when the anger and indignation of a man is as well for secret sinnes, as open; for small, as great;
And again, when the anger and Indignation of a man is as well for secret Sins, as open; for small, as great;
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for such as are condemned by the law of God onely, as for those which are punishable by the law of man:
for such as Are condemned by the law of God only, as for those which Are punishable by the law of man:
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this affection if a man can find to bee within him, hee may assure himselfe that hee hath true repentance.
this affection if a man can find to be within him, he may assure himself that he hath true Repentance.
d n1 cs dt n1 vmb vvi pc-acp vbi p-acp pno31, pns31 vmb vvi px31 cst pns31 vhz j n1.
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3. This may incourage men to labour for, and nourish this indignation in themselues, this wrath and hatred against and of their sinnes. 3. This may encourage men to labour for, and nourish this Indignation in themselves, this wrath and hatred against and of their Sins.
crd d vmb vvi n2 pc-acp vvi p-acp, cc vvi d n1 p-acp px32, d n1 cc n1 p-acp cc pp-f po32 n2.
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They may hate no person, but they must hate their sinnee, or them for it.
They may hate no person, but they must hate their sinnee, or them for it.
pns32 vmb vvi dx n1, cc-acp pns32 vmb vvi po32 n1, cc pno32 p-acp pn31.
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If a restraint be touching ye hatred of their person, there is libertie for the hatred of the sin,
If a restraint be touching the hatred of their person, there is liberty for the hatred of the since,
cs dt n1 vbb vvg dt n1 pp-f po32 n1, pc-acp vbz n1 p-acp dt n1 pp-f dt n1,
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and especially for a mans own sins;
and especially for a men own Sins;
cc av-j p-acp dt ng1 d n2;
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for if hee haue not the hatred and indignation for his own, the other for other mens is but hypocrisie,
for if he have not the hatred and Indignation for his own, the other for other men's is but hypocrisy,
c-acp cs pns31 vhb xx dt n1 cc n1 p-acp po31 d, dt j-jn p-acp j-jn ng2 vbz cc-acp n1,
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if hee be not more angry with a lesse sin in himselfe, then a greater in another.
if he be not more angry with a less since in himself, then a greater in Another.
cs pns31 vbb xx av-dc j p-acp dt av-dc n1 p-acp px31, cs dt jc p-acp j-jn.
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We are forbidden to let the Sun set vpon our wrath in respect of men that offend vs, but not of sinnes where by wee offend God.
We Are forbidden to let the Sun Set upon our wrath in respect of men that offend us, but not of Sins where by we offend God.
pns12 vbr vvn pc-acp vvi dt n1 vvn p-acp po12 n1 p-acp n1 pp-f n2 cst vvb pno12, cc-acp xx pp-f n2 c-crq p-acp pns12 vvb np1.
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In our hatred of them, the Sunne must both set and rise, and it must vpon them still remaine,
In our hatred of them, the Sun must both Set and rise, and it must upon them still remain,
p-acp po12 n1 pp-f pno32, dt n1 vmb av-d vvi cc vvi, cc pn31 vmb p-acp pno32 av vvi,
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for he shall euer haue more peace with God and more assurance of his loue, that is most out of peace and most angrie with himself,
for he shall ever have more peace with God and more assurance of his love, that is most out of peace and most angry with himself,
c-acp pns31 vmb av vhi dc n1 p-acp np1 cc dc n1 pp-f po31 n1, cst vbz av-ds av pp-f n1 cc av-ds j p-acp px31,
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and hath the greatest indignation in himselfe for his sinnes.
and hath the greatest Indignation in himself for his Sins.
cc vhz dt js n1 p-acp px31 p-acp po31 n2.
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As Phineas was then most acceptable to God, when he had shewed it against the sin of Zimbrie & Cosbie: So shal he be that sheweth it most against his own sin, by which he hath dishemouted and prouoked God.
As Phinehas was then most acceptable to God, when he had showed it against the since of Zimbrie & Cosbie: So shall he be that shows it most against his own since, by which he hath dishemouted and provoked God.
p-acp np1 vbds av av-ds j p-acp np1, c-crq pns31 vhd vvn pn31 p-acp dt n1 pp-f np1 cc np1: av vmb pns31 vbi cst vvz pn31 av-ds p-acp po31 d n1, p-acp r-crq pns31 vhz vvn cc vvd np1.
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The fourth effect, and suit of this repentance, is feare, for so saith Paul: yea what feares: that is to say, a certaine awe of God, The fourth Effect, and suit of this Repentance, is Fear, for so Says Paul: yea what fears: that is to say, a certain awe of God,
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when a man is afraide to displease him. There is a double feare, one filiall, and an other fertile, differing thus;
when a man is afraid to displease him. There is a double Fear, one filial, and an other fertile, differing thus;
c-crq dt n1 vbz j pc-acp vvi pno31. pc-acp vbz dt j-jn n1, crd j, cc dt j-jn j, vvg av;
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1. In respect of the obiect, which is sin: Filiall feare feareth sinne as sinne, and because it is sin:
1. In respect of the Object, which is since: Filial Fear fears sin as sin, and Because it is since:
crd p-acp n1 pp-f dt n1, r-crq vbz n1: j n1 vvz n1 p-acp n1, cc c-acp pn31 vbz n1:
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seruile feare feareth punishment rather then sin, and sin in respect of punishment. 2. In respect of their grounds,
servile Fear fears punishment rather then since, and since in respect of punishment. 2. In respect of their grounds,
j n1 vvz n1 av-c cs n1, cc n1 p-acp n1 pp-f n1. crd p-acp n1 pp-f po32 n2,
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for filiall feare feareth God, because he is gracious and merciful:
for filial Fear fears God, Because he is gracious and merciful:
p-acp j n1 vvz np1, c-acp pns31 vbz j cc j:
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feruile feare feareth God because hee is lust, and powerfull, and able to putrish for sinne. 3. They differ in regard of their attendance,
feruile Fear fears God Because he is lust, and powerful, and able to putrish for sin. 3. They differ in regard of their attendance,
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for filiall feare is ioyned with loue, such as good subiects beare to good Princes, and ordinarily children beare to their parents:
for filial Fear is joined with love, such as good Subjects bear to good Princes, and ordinarily children bear to their Parents:
p-acp j n1 vbz vvn p-acp n1, d c-acp j n2-jn vvb p-acp j n2, cc av-j n2 vvi p-acp po32 n2:
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but seruile feare is ioyued with hatred, such, as seruants beare to their cruol inasters:
but servile Fear is ioyued with hatred, such, as Servants bear to their cruol inasters:
cc-acp j n1 vbz vvn p-acp n1, d, c-acp n2 vvb p-acp po32 fw-it ng1:
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this maketh a man flee from God and get as farre as hee can out of his sight:
this makes a man flee from God and get as Far as he can out of his sighed:
d vvz dt n1 vvb p-acp np1 cc vvi c-acp av-j c-acp pns31 vmb av pp-f po31 n1:
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the other maketh a man draw neerer and neerer to God, and presse vpon him as farre as hee can with reuerence.
the other makes a man draw nearer and nearer to God, and press upon him as Far as he can with Reverence.
dt n-jn vvz dt n1 vvb av-jc cc av-jc p-acp np1, cc vvi p-acp pno31 c-acp av-j c-acp pns31 vmb p-acp n1.
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Now here I vnderstand the Apostle speaketh of filiall fere, because he speakes of men in the state of grace,
Now Here I understand the Apostle speaks of filial fere, Because he speaks of men in the state of grace,
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and of an effect of the grace of repentance and regeneration. So that then in the fourth place I obserue this: that
and of an Effect of the grace of Repentance and regeneration. So that then in the fourth place I observe this: that
cc pp-f dt n1 pp-f dt n1 pp-f n1 cc n1. av cst av p-acp dt ord n1 pns11 vvb d: cst
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True repentance bringeth foorth in men feare, that is, an affection fearing sinne, because it is sinne fearing to offend God, True Repentance brings forth in men Fear, that is, an affection fearing sin, Because it is sin fearing to offend God,
j n1 vvz av p-acp n2 vvb, cst vbz, dt n1 vvg n1, c-acp pn31 vbz n1 vvg pc-acp vvi np1,
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because of his mercie and goodnes, and benefits receiued;
Because of his mercy and Goodness, and benefits received;
c-acp pp-f po31 n1 cc n1, cc n2 vvn;
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not flying or departing from God, but drawing neerer vnto him, when they haue offended him. So saith the Apostle here.
not flying or departing from God, but drawing nearer unto him, when they have offended him. So Says the Apostle Here.
xx vvg cc vvg p-acp np1, cc-acp vvg av-jc p-acp pno31, c-crq pns32 vhb vvn pno31. np1 vvz dt n1 av.
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The same also is manifest in Dauid who being a thirst, desired the water of Bethlehem to drinke, whereupon three of his worthies, brake through the host of their enemies,
The same also is manifest in David who being a thirst, desired the water of Bethlehem to drink, whereupon three of his worthies, brake through the host of their enemies,
dt d av vbz j p-acp np1 r-crq vbg dt n1, vvd dt n1 pp-f np1 pc-acp vvi, c-crq crd pp-f po31 n2-j, vvd p-acp dt n1 pp-f po32 n2,
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and brought him some of (the water:
and brought him Some of (the water:
cc vvd pno31 d a-acp (dt n1:
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but Dauid would not drinke of it, but poured it out, for an oblation to the Lord;
but David would not drink of it, but poured it out, for an oblation to the Lord;
cc-acp np1 vmd xx vvi pp-f pn31, p-acp vvn pn31 av, p-acp dt n1 p-acp dt n1;
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and said, Let not my God suffer me to doe this:
and said, Let not my God suffer me to do this:
cc vvd, vvb xx po11 np1 vvi pno11 pc-acp vdi d:
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should I drinke the blood of these-mens liues? for they haue brought it with the ieopardie of their liues. should I drink the blood of these-mens lives? for they have brought it with the jeopardy of their lives.
vmd pns11 vvi dt n1 pp-f ng2 n2? c-acp pns32 vhb vvn pn31 p-acp dt n1 pp-f po32 n2.
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This sheweth that it was the sinne hee feared, and not the punishment. So likewise the Prophet Hosea saith:
This shows that it was the sin he feared, and not the punishment. So likewise the Prophet Hosea Says:
d vvz cst pn31 vbds dt n1 pns31 vvd, cc xx dt n1. av av dt n1 np1 vvz:
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Aftorward shall the children of Israel conuert, and seek the Lord their God, & shal feare the Lord and his goodnesse, in the latter daies. Aftorward shall the children of Israel convert, and seek the Lord their God, & shall Fear the Lord and his Goodness, in the latter days.
av-j vmb dt n2 pp-f np1 vvi, cc vvi dt n1 po32 n1, cc vmb vvi dt n1 cc po31 n1, p-acp dt d n2.
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So saith the Prophet Dauid: There is mercie with thee O Lord, that thou maiest bee feared:
So Says the Prophet David: There is mercy with thee Oh Lord, that thou Mayest be feared:
av vvz dt n1 np1: pc-acp vbz n1 p-acp pno21 uh n1, cst pns21 vm2 vbi vvn:
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Likewise the prodigall sonne, when he repented, his feare made him come to his father to confesse his sinne.
Likewise the prodigal son, when he repented, his Fear made him come to his father to confess his sin.
av dt j-jn n1, c-crq pns31 vvd, po31 n1 vvd pno31 vvi p-acp po31 n1 pc-acp vvi po31 n1.
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And Marie sought Christ for his goodnes, though shee had lead her life in wickednesses,
And Marry sought christ for his Goodness, though she had led her life in Wickednesses,
cc uh vvd np1 p-acp po31 n1, cs pns31 vhd vvn po31 n1 p-acp n2,
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and was smitten for them, yea and foucken with feare, yet her feare made her presse vpon Christ.
and was smitten for them, yea and foucken with Fear, yet her Fear made her press upon christ.
cc vbds vvn p-acp pno32, uh cc vvn p-acp n1, av po31 n1 vvd pno31 vvi p-acp np1.
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These all teach vs that repentance is accompanied with a filiall feare; which thing these reasons also confirme.
These all teach us that Repentance is accompanied with a filial Fear; which thing these Reasons also confirm.
np1 d vvb pno12 d n1 vbz vvn p-acp dt j n1; r-crq n1 d n2 av vvi.
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1. Because euery true repentant, is a true child of God Now at is the nature of a child, 1. Because every true repentant, is a true child of God Now At is the nature of a child,
crd p-acp d j j, vbz dt j n1 pp-f np1 av p-acp vbz dt n1 pp-f dt n1,
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as to obey of loue, so to feare to disobey of loue. For all feare (saith Bernard ) is seruile, if it flow not from loue. And againe:
as to obey of love, so to Fear to disobey of love. For all Fear (Says Bernard) is servile, if it flow not from love. And again:
c-acp pc-acp vvi pp-f n1, av pc-acp vvi pc-acp vvi pp-f n1. p-acp d n1 (vvz np1) vbz j, cs pn31 vvb xx p-acp n1. cc av:
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The honour and reuerence which commeth not from loue, is no honor but a formall fanning. The honour and Reverence which comes not from love, is no honour but a formal fanning.
dt n1 cc vvi r-crq vvz xx p-acp n1, vbz dx n1 p-acp dt j vvg.
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2. Because in the 〈 ◊ 〉 repentant, Gods loue be areth sway, as selfe-loue did before therefore as that made him sometimes restraine his corruptions, 2. Because in the 〈 ◊ 〉 repentant, God's love be areth sway, as Self-love did before Therefore as that made him sometime restrain his corruptions,
crd p-acp p-acp dt 〈 sy 〉 j, ng1 n1 vbb vvz n1, c-acp n1 vdd p-acp av c-acp cst vvd pno31 av vvi po31 n2,
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for hope of good, or feare of punishment: so this now maketh him flie, and feare sinne, because God is good.
for hope of good, or Fear of punishment: so this now makes him fly, and Fear sin, Because God is good.
p-acp n1 pp-f j, cc n1 pp-f n1: av d av vvz pno31 vvi, cc vvb n1, c-acp np1 vbz j.
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There is one man (saith Bernard ) that confesseth to God and reuerenceth him, because he is potent and mightie: There is one man (Says Bernard) that Confesses to God and reverenceth him, Because he is potent and mighty:
pc-acp vbz crd n1 (vvz np1) d vvz p-acp np1 cc vvz pno31, c-acp pns31 vbz j cc j:
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another, because bee is good to him: a third because he is simply and absolutely good. Another, Because bee is good to him: a third Because he is simply and absolutely good.
n-jn, c-acp n1 vbz j p-acp pno31: dt ord c-acp pns31 vbz av-j cc av-j j.
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As it is in the Psalmes: Psal 118.1. Praise ye the Lord, because he is good.
As it is in the Psalms: Psalm 118.1. Praise you the Lord, Because he is good.
p-acp pn31 vbz p-acp dt n2: np1 crd. vvb pn22 dt n1, c-acp pns31 vbz j.
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The first of these is a seruant, and feareth: the second is an hireling, and desireth for himself:
The First of these is a servant, and fears: the second is an hireling, and Desires for himself:
dt ord pp-f d vbz dt n1, cc vvz: dt ord vbz dt n1, cc vvz p-acp px31:
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the third is a son, and giueth honor to his father. the third is a son, and gives honour to his father.
dt ord vbz dt n1, cc vvz n1 p-acp po31 n1.
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And indeede as he that loueth another, is afraid out of his loue to offend him,
And indeed as he that loves Another, is afraid out of his love to offend him,
cc av c-acp pns31 cst vvz j-jn, vbz j av pp-f po31 n1 pc-acp vvi pno31,
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euen so is it with such a man towards God. 3. Because the repentant hath a perswasion of the loue of God to him;
even so is it with such a man towards God. 3. Because the repentant hath a persuasion of the love of God to him;
av av vbz pn31 p-acp d dt n1 p-acp np1. crd p-acp dt j vhz dt n1 pp-f dt n1 pp-f np1 p-acp pno31;
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which hee knoweth from his owne loue to God, which he findeth in himselfe (this rising as it were from the reflexe of that heate) and therefore he will flie to GOD,
which he Knoweth from his own love to God, which he finds in himself (this rising as it were from the reflex of that heat) and Therefore he will fly to GOD,
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and not from him, euen when hee hath offended him.
and not from him, even when he hath offended him.
cc xx p-acp pno31, av c-crq pns31 vhz vvn pno31.
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Now vpon this thus taught and proued, I ground these vses, crossing some, and comforting others.
Now upon this thus taught and proved, I ground these uses, crossing Some, and comforting Others.
av p-acp d av vvn cc vvn, pns11 n1 d n2, vvg d, cc vvg n2-jn.
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1. This is a hard saying for many, in whom there is no feare, or at least but a slauish and seruile feare, which is manifest thus,
1. This is a hard saying for many, in whom there is no Fear, or At least but a slavish and servile Fear, which is manifest thus,
crd d vbz dt j n-vvg p-acp d, p-acp ro-crq a-acp vbz dx n1, cc p-acp ds p-acp dt j cc j n1, r-crq vbz j av,
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because they hate sinne onely for the punishment;
Because they hate sin only for the punishment;
c-acp pns32 vvb n1 av-j p-acp dt n1;
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that is, they like and loue their sinne indeed, but sometime restraine the committing of it, in regard of the danger that may insue of it:
that is, they like and love their sin indeed, but sometime restrain the committing of it, in regard of the danger that may ensue of it:
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as he that hath a mind to eate some kind of meate, that the Physition hath forbidden him,
as he that hath a mind to eat Some kind of meat, that the physician hath forbidden him,
c-acp pns31 cst vhz dt n1 pc-acp vvi d n1 pp-f n1, cst dt n1 vhz vvn pno31,
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and is hurtfull, abstaineth only, because he dareth not touch it for feare of further incōueniences.
and is hurtful, abstaineth only, Because he dareth not touch it for Fear of further inconveniences.
cc vbz j, vvz av-j, c-acp pns31 vvz xx vvi pn31 p-acp n1 pp-f jc n2.
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Or then onely they abstaine from it when they feele his hand, or feare an imminent iudgement,
Or then only they abstain from it when they feel his hand, or Fear an imminent judgement,
cc av av-j pns32 vvb p-acp pn31 c-crq pns32 vvb po31 n1, cc vvb dt j n1,
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or haue the fresh remembrance of some one which is newly remoued. Or onely for feare of the euill, or hope of good.
or have the fresh remembrance of Some one which is newly removed. Or only for Fear of the evil, or hope of good.
cc vhb dt j n1 pp-f d crd r-crq vbz av-j vvn. cc av-j p-acp n1 pp-f dt j-jn, cc n1 pp-f j.
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The whippe, scourge, and rod causeth the hypocrite as an asse, a foole, and a slaue, to forbeare, and leaue sinne.
The whip, scourge, and rod Causes the hypocrite as an Ass, a fool, and a slave, to forbear, and leave sin.
dt n1, n1, cc n1 vvz dt n1 p-acp dt n1, dt n1, cc dt n1, pc-acp vvi, cc vvi n1.
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And the wages only makes the hireling to doe so.
And the wages only makes the hireling to do so.
cc dt n2 av-j vvz dt n1 pc-acp vdi av.
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Againe, because their feare is ioyned with hatred, such as seruants haue to their bad and cruell masters,
Again, Because their Fear is joined with hatred, such as Servants have to their bad and cruel Masters,
av, c-acp po32 n1 vbz vvn p-acp n1, d c-acp n2 vhb p-acp po32 j cc j n2,
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and therefore they would get themselues from God, as fugitiue seruants. Like vnto Hagar, that was inforced to flie from her cruell mistres.
and Therefore they would get themselves from God, as fugitive Servants. Like unto Hagar, that was enforced to fly from her cruel mistress.
cc av pns32 vmd vvi px32 p-acp np1, c-acp n-jn n2. j p-acp np1, cst vbds vvn pc-acp vvi p-acp po31 j n1.
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Therefore saith one, the wicked are troubled after sinne, that they cannot get themselues farre enough from God;
Therefore Says one, the wicked Are troubled After sin, that they cannot get themselves Far enough from God;
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as the godly are on the contrarie distracted after their offences, that they cannot come neere enough to God;
as the godly Are on the contrary distracted After their offences, that they cannot come near enough to God;
c-acp dt j vbr p-acp dt n-jn vvn p-acp po32 n2, cst pns32 vmbx vvi av-j av-d p-acp np1;
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those being afraid to be found of God, as these to lose God. Augustine compareth the wicked to an vnchast and an adulterous woman, who feareth her husband,
those being afraid to be found of God, as these to loose God. Augustine compareth the wicked to an unchaste and an adulterous woman, who fears her husband,
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but it is because shee loueth her naughtines, therefore his companie is not delightfull but burthensome,
but it is Because she loves her naughtiness, Therefore his company is not delightful but burdensome,
cc-acp pn31 vbz c-acp pns31 vvz po31 n1, av po31 n1 vbz xx j p-acp j,
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and liuing ill, she is affraid of his comming, lest hee finde her, and finde out her naughtines, and lightnes.
and living ill, she is afraid of his coming, lest he find her, and find out her naughtiness, and lightness.
cc vvg j-jn, pns31 vbz j pp-f po31 n-vvg, cs pns31 vvb pno31, cc vvi av po31 n1, cc n1.
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Lastly, because their feare is ioyned with hatred of God, and so, as, whom me feare they hate, and whom they hate they desire might perish:
Lastly, Because their Fear is joined with hatred of God, and so, as, whom me Fear they hate, and whom they hate they desire might perish:
ord, c-acp po32 n1 vbz vvn p-acp n1 pp-f np1, cc av, c-acp, r-crq pno11 vvb pns32 vvb, cc r-crq pns32 vvb pns32 vvi vmd vvi:
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So they feare and hate God, and could desire he were not.
So they Fear and hate God, and could desire he were not.
av pns32 vvb cc vvi np1, cc vmd vvi pns31 vbdr xx.
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And such a man is not only an homicide, but a deicide, wishing there were neuer a God to punish him;
And such a man is not only an homicide, but a deicide, wishing there were never a God to Punish him;
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or at least, that God either could not punish his sinnes or would not, or did not know them.
or At least, that God either could not Punish his Sins or would not, or did not know them.
cc p-acp ds, cst np1 d vmd xx vvi po31 n2 cc vmd xx, cc vdd xx vvi pno32.
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And so hee could wish God were no God, who would haue him either to be vniust or vnable, or ignorant. And so he could wish God were no God, who would have him either to be unjust or unable, or ignorant.
cc av pns31 vmd vvi np1 vbdr dx n1, r-crq vmd vhi pno31 d pc-acp vbi j cc j-u, cc j.
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And thus hating God, he is at the most, only possessed with a seruile feare.
And thus hating God, he is At the most, only possessed with a servile Fear.
cc av vvg np1, pns31 vbz p-acp dt ds, av-j vvn p-acp dt j n1.
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And so cannot otherwise, without lying to his owne soule, perswade himselfe, but that he wanteth true repentance, whose fruite is a filiall feare.
And so cannot otherwise, without lying to his own soul, persuade himself, but that he Wants true Repentance, whose fruit is a filial Fear.
cc av vmbx av, p-acp vvg p-acp po31 d n1, vvb px31, cc-acp cst pns31 vvz j n1, rg-crq n1 vbz dt j n1.
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2. This is for comfort, where this filiall feare is, and to them who haue it,
2. This is for Comfort, where this filial Fear is, and to them who have it,
crd d vbz p-acp n1, c-crq d j n1 vbz, cc p-acp pno32 r-crq vhb pn31,
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for they by it may be assured they haue the true godly sorrow. Now this is to be discerned by the contraries of seruile feare;
for they by it may be assured they have the true godly sorrow. Now this is to be discerned by the contraries of servile Fear;
c-acp pns32 p-acp pn31 vmb vbi vvn pns32 vhb dt j j n1. av d vbz pc-acp vbi vvn p-acp dt n2-jn pp-f j n1;
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because they who haue this filiall feare doe hate sinne because it is sinne, and would not commit it though it might bee done without danger,
Because they who have this filial Fear do hate sin Because it is sin, and would not commit it though it might be done without danger,
c-acp pns32 r-crq vhb d j n1 vdb vvi n1 c-acp pn31 vbz n1, cc vmd xx vvi pn31 cs pn31 vmd vbi vdn p-acp n1,
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as a man that loatheth any meate, will not cate it, though the Physitians assure him hee may doe it without surfit,
as a man that Loathes any meat, will not cate it, though the Physicians assure him he may do it without surfeit,
c-acp dt n1 cst vvz d n1, vmb xx vvi pn31, cs dt n2 vvb pno31 pns31 vmb vdi pn31 p-acp vvi,
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because hee hath a lothing and dislike of it.
Because he hath a loathing and dislike of it.
c-acp pns31 vhz dt n-vvg cc n1 pp-f pn31.
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Againe, they dislike not the outward act, and externall worke only, but also the desires, motions, and affections tending thereto:
Again, they dislike not the outward act, and external work only, but also the Desires, motions, and affections tending thereto:
av, pns32 vvb xx dt j n1, cc j n1 av-j, cc-acp av dt n2, n2, cc n2 vvg av:
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they hate them though they cannot auoid them. It grieueth them to offend, yea to bee prouoked to offend, so good and gratious,
they hate them though they cannot avoid them. It grieves them to offend, yea to be provoked to offend, so good and gracious,
pns32 vvb pno32 cs pns32 vmbx vvi pno32. pn31 vvz pno32 pc-acp vvi, uh p-acp vbi vvn pc-acp vvi, av j cc j,
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so mercifull and louing a father, who hath euer been so good and gracious vnto them.
so merciful and loving a father, who hath ever been so good and gracious unto them.
av j cc j-vvg dt n1, r-crq vhz av vbn av j cc j p-acp pno32.
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Their feare is euer ioyned with loue, such as good subiects beare to good princes and children to their fathers,
Their Fear is ever joined with love, such as good Subjects bear to good Princes and children to their Father's,
po32 n1 vbz av vvn p-acp n1, d c-acp j n2-jn vvb p-acp j n2 cc n2 p-acp po32 n2,
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and therefore they seeke to presse as neere to God as they can, & dare with reuerence of his maiestie, (like the prodigall sonne, who came to his father,
and Therefore they seek to press as near to God as they can, & Dare with Reverence of his majesty, (like the prodigal son, who Come to his father,
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and willingly yeelded himself into his hands) being troubled that by reason of their sin they cannot come neere enough to God, fearing to lose God.
and willingly yielded himself into his hands) being troubled that by reason of their since they cannot come near enough to God, fearing to loose God.
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Wherefore Augustine compareth these to a chast woman, who loueth and feareth her husband, and liueth with him in good sort,
Wherefore Augustine compareth these to a chaste woman, who loves and fears her husband, and lives with him in good sort,
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and would neuer haue him out of her sight, yea she so loueth him, that shee feareth to offend him because hee is her husband, she feareth to giue him any occasion to grieue,
and would never have him out of her sighed, yea she so loves him, that she fears to offend him Because he is her husband, she fears to give him any occasion to grieve,
cc vmd av-x vhi pno31 av pp-f po31 n1, uh pns31 av vvz pno31, cst pns31 vvz pc-acp vvi pno31 c-acp pns31 vbz po31 n1, pns31 vvz pc-acp vvi pno31 d n1 pc-acp vvi,
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or to make him depart from her:
or to make him depart from her:
cc pc-acp vvi pno31 vvi p-acp pno31:
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So where there is this true filial feare of the children of God, there is all carefull auoyding of offence, there is all watchfulnesse vsed, that no cause be giuen of grieuing him, or to make him depart;
So where there is this true filial Fear of the children of God, there is all careful avoiding of offence, there is all watchfulness used, that no cause be given of grieving him, or to make him depart;
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there is al desire to inioy his presence continually.
there is all desire to enjoy his presence continually.
pc-acp vbz d n1 pc-acp vvi po31 n1 av-j.
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Which things whosoeuer truely findeth in himselfe, hee may know himselfe to haue this fourth effect of true repentance,
Which things whosoever truly finds in himself, he may know himself to have this fourth Effect of true Repentance,
r-crq n2 c-crq av-j vvz p-acp px31, pns31 vmb vvi px31 pc-acp vhi d ord n1 pp-f j n1,
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yea to haue repentance it selfe, and so to be in the state of saluation. The fifth effect and fruite of this repentance is desire;
yea to have Repentance it self, and so to be in the state of salvation. The fifth Effect and fruit of this Repentance is desire;
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yea what desire; which is a feruent affection to God, and his word, and to spirituall and heauenly things. yea what desire; which is a fervent affection to God, and his word, and to spiritual and heavenly things.
uh q-crq n1; r-crq vbz dt j n1 p-acp np1, cc po31 n1, cc p-acp j cc j n2.
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That this should bee vnderstood of a care to reforme himselfe, as Ambrose would haue it, I see no reason, seeing it were then but the same with the first.
That this should be understood of a care to reform himself, as Ambrose would have it, I see no reason, seeing it were then but the same with the First.
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Or that it should be a desire to shew their loue to Paul, in desiring to do what he desireth,
Or that it should be a desire to show their love to Paul, in desiring to do what he Desires,
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and commandeth, I see as little reason for it;
and commands, I see as little reason for it;
cc vvz, pns11 vvb c-acp j n1 p-acp pn31;
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nay there is good reason against it, seeing this desire is not particular to the Corinthians,
nay there is good reason against it, seeing this desire is not particular to the Corinthians,
uh a-acp vbz j n1 p-acp pn31, vvg d n1 vbz xx j p-acp dt njp2,
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but generall to all repentants, as the other effects were.
but general to all repentants, as the other effects were.
cc-acp n1 p-acp d n2, c-acp dt j-jn n2 vbdr.
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I then take it for a feruent affection to God, and his word, and to spirituall things. From whence this will arise; that,
I then take it for a fervent affection to God, and his word, and to spiritual things. From whence this will arise; that,
pns11 av vvb pn31 p-acp dt j n1 p-acp np1, cc po31 n1, cc p-acp j n2. p-acp c-crq d vmb vvi; cst,
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True repentance bringeth forth a desire, and feruent affection, to God, and his word, and all holy and spirituall things. True Repentance brings forth a desire, and fervent affection, to God, and his word, and all holy and spiritual things.
j n1 vvz av dt n1, cc j n1, p-acp np1, cc po31 n1, cc d j cc j n2.
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This is manifest by the example of the Iayler, who after hee was smitten with sorrow and true repentance came with this note to Paul, saying, What shall I do to be saued? being full of desire and this affection.
This is manifest by the Exampl of the Jailer, who After he was smitten with sorrow and true Repentance Come with this note to Paul, saying, What shall I do to be saved? being full of desire and this affection.
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The like desire was in those to whom Peter preached, and it brought forth the like words;
The like desire was in those to whom Peter preached, and it brought forth the like words;
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Men and brethren what shall we doe to be saued? This also was in Dauid, who professed of himselfe thus:Men and brothers what shall we do to be saved? This also was in David, who professed of himself thus:
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As the Hart brayeth for the riuers of water, so panteth my soule after thee, O God. As the Heart Brayeth for the Rivers of water, so pants my soul After thee, Oh God.
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My soule thirsteth for God, euen for the liuing God:
My soul Thirsteth for God, even for the living God:
po11 n1 vvz p-acp np1, av p-acp dt j-vvg n1:
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when shall I come and appeare before the presence of God? Thereby shewing the earnestnes of his desire after God.when shall I come and appear before the presence of God? Thereby showing the earnestness of his desire After God.
c-crq vmb pns11 vvi cc vvi p-acp dt n1 pp-f np1? av vvg dt n1 pp-f po31 n1 p-acp np1.
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So our Sauiour Christ noteth this affection to haue been in those who were conuerted and repented at the preaching of Iohn, saying:
So our Saviour christ notes this affection to have been in those who were converted and repented At the preaching of John, saying:
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From the daies of Iohn Baptist hitherto, the kingdome of heauen suffereth violence, and the violent take it by force. From the days of John Baptist hitherto, the Kingdom of heaven suffers violence, and the violent take it by force.
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The Apostle Peter also calleth vpon new repentants and new borne Christians, that they, As new borne babes, would desire the sincere milke of the word: as if he said:
The Apostle Peter also calls upon new repentants and new born Christians, that they, As new born babes, would desire the sincere milk of the word: as if he said:
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Are ye indeed new borne by repentance, and regenerated, then desire the milke of the word,
are you indeed new born by Repentance, and regenerated, then desire the milk of the word,
vbr pn22 av av-j vvn p-acp n1, cc vvn, av vvb dt n1 pp-f dt n1,
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as the child desireth the breast.
as the child Desires the breast.
c-acp dt n1 vvz dt n1.
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This also is manifest in the Canticles, where is expressed what a desire the spouse of Christ had vnto her husband.
This also is manifest in the Canticles, where is expressed what a desire the spouse of christ had unto her husband.
np1 av vbz j p-acp dt n2, q-crq vbz vvn r-crq dt n1 dt n1 pp-f np1 vhd p-acp po31 n1.
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Draw me (saith she) and we will runne after thee: the king hath brought me into his chambers: Draw me (Says she) and we will run After thee: the King hath brought me into his chambers:
vvb pno11 (vvz pns31) cc pns12 vmb vvi p-acp pno21: dt n1 vhz vvn pno11 p-acp po31 n2:
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we will reioyce and be glad in thee, we will remember thee more than wine, &c. And Dauid saith;we will rejoice and be glad in thee, we will Remember thee more than wine, etc. And David Says;
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O how loue I thy law! it is my meditation continually. Oh how love I thy law! it is my meditation continually.
uh q-crq vvb pns11 po21 n1! pn31 vbz po11 n1 av-j.
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See in all these and by all this, how this desire and repentance haue and must goe hand in hand;
See in all these and by all this, how this desire and Repentance have and must go hand in hand;
vvb p-acp d d cc p-acp d d, c-crq d n1 cc n1 vhb cc vmb vvi n1 p-acp n1;
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yea and that also with good reason:
yea and that also with good reason:
uh cc cst av p-acp j n1:
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1. Because the repentant hath tasted of God, and his word, his goodnes, and the sweetnes of it, wherein he can find no satietie at all, he can neuer haue enough, he is neuer satiffied, 1. Because the repentant hath tasted of God, and his word, his Goodness, and the sweetness of it, wherein he can find no satiety At all, he can never have enough, he is never satisfied,
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but the more he hath, the more hee may, and the more he desireth still.
but the more he hath, the more he may, and the more he Desires still.
cc-acp dt av-dc pns31 vhz, dt av-dc pns31 vmb, cc dt av-dc pns31 vvz av.
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As Augustine cōfessed, after his calling when he had repented, and begun once to taste how good the Lord was, that he tasted too late of him:
As Augustine confessed, After his calling when he had repented, and begun once to taste how good the Lord was, that he tasted too late of him:
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I haue loued thee too late; I have loved thee too late;
pns11 vhb vvn pno21 av av-j;
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O thou beautie most ancient, yet euer new and fresh, I haue loued thee too late. Oh thou beauty most ancient, yet ever new and fresh, I have loved thee too late.
uh pns21 n1 av-ds j, av av j cc j, pns11 vhb vvn pno21 av av-j.
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So questiōles he thought he had tasted too little;
So questionless he Thought he had tasted too little;
av j pns31 vvd pns31 vhd vvn av j;
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and so shall all thinke who haue once truly begun to taste of God, for there is no satietie,
and so shall all think who have once truly begun to taste of God, for there is no satiety,
cc av vmb d vvi r-crq vhb a-acp av-j vvn pc-acp vvi pp-f np1, c-acp pc-acp vbz dx n1,
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and a man cannot haue his full apprehension of God and his word, till hee come to enioy him face to face,
and a man cannot have his full apprehension of God and his word, till he come to enjoy him face to face,
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and til he come where hee shall hunger no more. If any one obiect that of our Sauiour Christ which he spake:
and till he come where he shall hunger no more. If any one Object that of our Saviour christ which he spoke:
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Whosoeuer shall drink of the water that I shall giue him, shall neuer bee more athirst: Whosoever shall drink of the water that I shall give him, shall never be more athirst:
r-crq vmb vvi pp-f dt n1 cst pns11 vmb vvi pno31, vmb av-x vbi av-dc j:
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Therefore there is satietie of these spirituall things.
Therefore there is satiety of these spiritual things.
av pc-acp vbz n1 pp-f d j n2.
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I answere, he meaneth not that a man should haue such satietie in them, as that hee should desire them no more,
I answer, he means not that a man should have such satiety in them, as that he should desire them no more,
pns11 vvb, pns31 vvz xx d dt n1 vmd vhi d n1 p-acp pno32, c-acp cst pns31 vmd vvi pno32 dx av-dc,
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but that while he tasteth of them, he should thirst after no other.
but that while he tasteth of them, he should thirst After no other.
cc-acp cst cs pns31 vvz pp-f pno32, pns31 vmd vvi p-acp dx j-jn.
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As a man whose palate tasteth of that meate or liquor which delites it, desireth no other,
As a man whose palate tasteth of that meat or liquour which delights it, Desires no other,
p-acp dt n1 rg-crq n1 vvz pp-f d n1 cc n1 r-crq n2 zz, vvz dx n-jn,
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but yet thirsteth and hungreth after that still:
but yet Thirsteth and hungereth After that still:
cc-acp av vvz cc vvz p-acp d av:
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so he that drinks of Christs water, shall find that contentment in it that hee doth not desire any other,
so he that drinks of Christ water, shall find that contentment in it that he does not desire any other,
av pns31 cst vvz pp-f npg1 n1, vmb vvi d n1 p-acp pn31 cst pns31 vdz xx vvi d n-jn,
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though he thirsteth still for this.
though he Thirsteth still for this.
cs pns31 vvz av p-acp d.
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2. Because the true repentant is inlightned with some knowledge more then hee had, of God and his word. 2. Because the true repentant is enlightened with Some knowledge more then he had, of God and his word.
crd p-acp dt j j vbz vvn p-acp d n1 av-dc cs pns31 vhd, pp-f np1 cc po31 n1.
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Now as a man increaseth in knowledge, so hee doth in loue: for by his knowledge he apprehends more causes of loue in the thing loued.
Now as a man increases in knowledge, so he does in love: for by his knowledge he apprehends more Causes of love in the thing loved.
av c-acp dt n1 vvz p-acp n1, av pns31 vdz p-acp n1: c-acp p-acp po31 n1 pns31 vvz dc n2 pp-f n1 p-acp dt n1 vvd.
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Then as men are hardlie drawne to loue without cause, so where they see cause they loue;
Then as men Are hardly drawn to love without cause, so where they see cause they love;
av c-acp n2 vbr av vvn pc-acp vvi p-acp n1, av c-crq pns32 vvb n1 pns32 vvb;
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and where there are more causes, they loue more. And hence it is that the repentant hath more loue to God and his word,
and where there Are more Causes, they love more. And hence it is that the repentant hath more love to God and his word,
cc c-crq pc-acp vbr dc n2, pns32 vvb av-dc. cc av pn31 vbz d dt j vhz dc n1 p-acp np1 cc po31 n1,
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because he seeth now more causes why hee should desire and loue them, then he did before when hee liued in ignorance.
Because he sees now more Causes why he should desire and love them, then he did before when he lived in ignorance.
c-acp pns31 vvz av dc n2 c-crq pns31 vmd vvi cc vvi pno32, cs pns31 vdd a-acp c-crq pns31 vvd p-acp n1.
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Now from this point we may learne these things:
Now from this point we may Learn these things:
av p-acp d n1 pns12 vmb vvi d n2:
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1. That it is no wonder that there is so little loue and desire, to be found in our age, toward God and his word, 1. That it is no wonder that there is so little love and desire, to be found in our age, towards God and his word,
crd cst pn31 vbz dx n1 cst pc-acp vbz av j n1 cc n1, pc-acp vbi vvn p-acp po12 n1, p-acp np1 cc po31 n1,
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and of spirituall things, seeing the doctrine and practise of repentance is so little knowne and vsed:
and of spiritual things, seeing the Doctrine and practice of Repentance is so little known and used:
cc pp-f j n2, vvg dt n1 cc n1 pp-f n1 vbz av av-j vvn cc vvn:
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yea and that it is so, this will prooue it; 1. Because all the desire of most men is set vpon the world.
yea and that it is so, this will prove it; 1. Because all the desire of most men is Set upon the world.
uh cc cst pn31 vbz av, d vmb vvi pn31; crd p-acp d dt n1 pp-f ds n2 vbz vvn p-acp dt n1.
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Now you know in a Conduit, the more water goeth by one pipe, the lesse must needs goe by another:
Now you know in a Conduit, the more water Goes by one pipe, the less must needs go by Another:
av pn22 vvb p-acp dt n1, dt av-dc n1 vvz p-acp crd n1, dt av-dc vmb av vvi p-acp j-jn:
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yea & as Christ saith, that a man cannot loue both God and Mammon: so not the word and the world.
yea & as christ Says, that a man cannot love both God and Mammon: so not the word and the world.
uh cc c-acp np1 vvz, cst dt n1 vmbx vvi d n1 cc np1: av xx dt n1 cc dt n1.
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Againe, they mightily and miserablie complaine of too much preaching and teaching, thinking the labourers too many, which Christ thought too few,
Again, they mightily and miserably complain of too much preaching and teaching, thinking the labourers too many, which christ Thought too few,
av, pns32 av-j cc av-j vvi pp-f av av-d vvg cc vvg, vvg dt n2 av d, r-crq np1 vvd av d,
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or else that they are too diligent:
or Else that they Are too diligent:
cc av cst pns32 vbr av j:
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murmuring as it were against God, that he hath in some sort and some places fulfilled his word that he spoke by Isaiah: The earth shall be full of the knowledge of the Lord,
murmuring as it were against God, that he hath in Some sort and Some places fulfilled his word that he spoke by Isaiah: The earth shall be full of the knowledge of the Lord,
vvg p-acp pn31 vbdr p-acp np1, cst pns31 vhz p-acp d n1 cc d n2 vvn po31 n1 cst pns31 vvd p-acp np1: dt n1 vmb vbi j pp-f dt n1 pp-f dt n1,
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as the waters that couer the sea: meaning the meanes of knowledge. Which must needs argue that these complainers are no louers of God and his word,as the waters that cover the sea: meaning the means of knowledge. Which must needs argue that these complainers Are no lovers of God and his word,
c-acp dt n2 cst vvb dt n1: vvg dt n2 pp-f n1. r-crq vmb av vvi cst d n2 vbr dx n2 pp-f np1 cc po31 n1,
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but haue soules loathing this light foode Manna:
but have Souls loathing this Light food Manna:
cc-acp vhb n2 vvg d j n1 n1:
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and so though it grieue me to speake it, more then I know it wil them to heare it;
and so though it grieve me to speak it, more then I know it will them to hear it;
cc av cs pn31 vvb pno11 pc-acp vvi pn31, av-dc cs pns11 vvb pn31 vvi pno32 pc-acp vvi pn31;
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yet I must tell them, that this little loue to the word, nay this loathing of it, doth manifestly conuince them to be without true repentance,
yet I must tell them, that this little love to the word, nay this loathing of it, does manifestly convince them to be without true Repentance,
av pns11 vmb vvi pno32, cst d j n1 p-acp dt n1, uh-x d n-vvg pp-f pn31, vdz av-j vvi pno32 pc-acp vbi p-acp j n1,
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and so to be in the state of damnation, and in the snare of the Diuell, which hath taken them at his will.
and so to be in the state of damnation, and in the snare of the devil, which hath taken them At his will.
cc av pc-acp vbi p-acp dt n1 pp-f n1, cc p-acp dt n1 pp-f dt n1, r-crq vhz vvn pno32 p-acp po31 n1.
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2. This will leade vs to a fit marke and note, whereby euery man may know whether hee hath true repentance. 2. This will lead us to a fit mark and note, whereby every man may know whither he hath true Repentance.
crd d vmb vvi pno12 p-acp dt j n1 cc n1, c-crq d n1 vmb vvi cs pns31 vhz j n1.
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Thou knowest thine owne hart, so doe not I, but God knoweth it, and iudgeth. Then canst thou not deceiue him.
Thou Knowest thine own heart, so do not I, but God Knoweth it, and Judgeth. Then Canst thou not deceive him.
pns21 vv2 po21 d n1, av vdb xx pns11, cc-acp np1 vvz pn31, cc vvz. av vm2 pns21 xx vvi pno31.
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Therefore examine thine owne heart whether thou hast this desire in thee, or not:
Therefore examine thine own heart whither thou hast this desire in thee, or not:
av vvb po21 d n1 cs pns21 vh2 d n1 p-acp pno21, cc xx:
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whether as a new borne babe thou desirest the sincere milke of the word, and hunger after spiritual things,
whither as a new born babe thou Desirest the sincere milk of the word, and hunger After spiritual things,
cs c-acp dt j vvn n1 pns21 vv2 dt j n1 pp-f dt n1, cc n1 p-acp j n2,
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as after spirituall treasure and riches.
as After spiritual treasure and riches.
c-acp p-acp j n1 cc n2.
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Doest thou in some measure follow Dauid, whose loue to the word of God was not onely a wonder to others,
Dost thou in Some measure follow David, whose love to the word of God was not only a wonder to Others,
vd2 pns21 p-acp d n1 vvi np1, rg-crq n1 p-acp dt n1 pp-f np1 vbds xx av-j dt n1 p-acp n2-jn,
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but to himself, saying, Lord how loue I thy law!
but to himself, saying, Lord how love I thy law!
cc-acp p-acp px31, vvg, n1 c-crq n1 pns11 po21 n1!
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Or if thou canst not find this desire in thee, then doest thou dislike thy selfe and bewaile thy dull affections after spirituall things? Bee thou then comforted in it, that it is some token that thou art partaker of repentance.
Or if thou Canst not find this desire in thee, then dost thou dislike thy self and bewail thy dull affections After spiritual things? Bee thou then comforted in it, that it is Some token that thou art partaker of Repentance.
cc cs pns21 vm2 xx vvi d n1 p-acp pno21, av vd2 pns21 vvi po21 n1 cc vvi po21 j n2 p-acp j n2? np1 pns21 av vvn p-acp pn31, cst pn31 vbz d n1 cst pns21 vb2r n1 pp-f n1.
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But thou wilt demaund, how thou shalt know whether thou hast this desire or no; seeing euery man is apt to challenge this vnto himself, who hath nothing lesse.
But thou wilt demand, how thou shalt know whither thou hast this desire or no; seeing every man is apt to challenge this unto himself, who hath nothing less.
cc-acp pns21 vm2 vvi, c-crq pns21 vm2 vvi cs pns21 vh2 d n1 cc av-dx; vvg d n1 vbz j pc-acp vvi d p-acp px31, r-crq vhz pix dc.
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I answer thee, that thou shalt know it by this, if thou findest no satietie in heauenly things, I answer thee, that thou shalt know it by this, if thou Findest no satiety in heavenly things,
pns11 vvb pno21, cst pns21 vm2 vvi pn31 p-acp d, cs pns21 vv2 dx n1 p-acp j n2,
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but the more thou tastest of them, the more thou desirest;
but the more thou tastest of them, the more thou Desirest;
cc-acp dt av-dc pns21 vv2 pp-f pno32, dt av-dc pns21 vv2;
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for as the truth and the word of God is not vnfitlie compared to the waters of the sea, which the deeper thou drawest from the bottome, the sweeter thou shalt find them;
for as the truth and the word of God is not unfitly compared to the waters of the sea, which the Deeper thou drawest from the bottom, the Sweeten thou shalt find them;
p-acp c-acp dt n1 cc dt n1 pp-f np1 vbz xx av-j vvn p-acp dt n2 pp-f dt n1, r-crq dt avc-jn pns21 vv2 p-acp dt n1, dt jc pns21 vm2 vvi pno32;
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so the more knowledge a man hath in spirituall things, the more delightfull will they be to him,
so the more knowledge a man hath in spiritual things, the more delightful will they be to him,
av dt av-dc n1 dt n1 vhz p-acp j n2, dt av-dc j vmb pns32 vbb p-acp pno31,
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though in the beginning to the taste of a naturall man they are bitter and vnpleasant, till he be changed.
though in the beginning to the taste of a natural man they Are bitter and unpleasant, till he be changed.
cs p-acp dt n1 p-acp dt n1 pp-f dt j n1 pns32 vbr j cc j-u, c-acp pns31 vbb vvn.
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So againe may they be compared to the same waters of the sea, which the more a man drinkes of them, the more hee desires still:
So again may they be compared to the same waters of the sea, which the more a man drinks of them, the more he Desires still:
av av vmb pns32 vbi vvn p-acp dt d n2 pp-f dt n1, r-crq dt av-dc dt n1 vvz pp-f pno32, dt av-dc pns31 vvz av:
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So the more a man truly tasteth of the word of God, the more he shall desire it still, hee will neuer bee satisfied,
So the more a man truly tasteth of the word of God, the more he shall desire it still, he will never be satisfied,
av dt av-dc dt n1 av-j vvz pp-f dt n1 pp-f np1, dt av-dc pns31 vmb vvi pn31 av, pns31 vmb av-x vbi vvn,
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and hee thinkes hee can neuer haue enough. Hee then that findeth this in himselfe, may bee assured that hee hath repented:
and he thinks he can never have enough. He then that finds this in himself, may be assured that he hath repented:
cc pns31 vvz pns31 vmb av-x vhi d. pns31 av cst vvz d p-acp px31, vmb vbi vvn cst pns31 vhz vvn:
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for this desire being present, godly sorrow cannot bee absent and wanting.
for this desire being present, godly sorrow cannot be absent and wanting.
c-acp d n1 vbg j, j n1 vmbx vbi j cc j-vvg.
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But alas many men are like the woman of Samaria, who when Christ had said, Whosoeuer drinketh of the water that I shall giue him, shall neuer thirst more, presently prayed him, saying, Master giue me of that water that I may thirst no more, nor come hither to draw:
But alas many men Are like the woman of Samaria, who when christ had said, Whosoever Drinketh of the water that I shall give him, shall never thirst more, presently prayed him, saying, Master give me of that water that I may thirst no more, nor come hither to draw:
p-acp uh d n2 vbr av-j dt n1 pp-f np1, r-crq c-crq np1 vhd vvn, r-crq vvz pp-f dt n1 cst pns11 vmb vvi pno31, vmb av-x vvi av-dc, av-j vvd pno31, vvg, n1 vvb pno11 pp-f d n1 cst pns11 vmb vvi av-dx av-dc, ccx vvb av pc-acp vvi:
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vnderstanding and dreaming of materiall water, such as shee daily needed for the bodie: So doe many men;
understanding and dreaming of material water, such as she daily needed for the body: So do many men;
n1 cc vvg pp-f j-jn n1, d c-acp pns31 av-j vvd p-acp dt n1: av vdb d n2;
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now for when wee talke of the desire of spirituall riches, they will talke of earthly;
now for when we talk of the desire of spiritual riches, they will talk of earthly;
av c-acp c-crq pns12 vvb pp-f dt n1 pp-f j n2, pns32 vmb vvi pp-f j;
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and whereas they should desire those things, that concerne the spirit, all their desire is for the world:
and whereas they should desire those things, that concern the Spirit, all their desire is for the world:
cc cs pns32 vmd vvi d n2, cst vvb dt n1, d po32 n1 vbz p-acp dt n1:
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how should there bee true grace in these men? how should they haue any assurance that they haue repented? when they are like vnto those in the Gospell that were inuited vnto the kings feast, who had their seuerall excuses, that they might absent themselues.
how should there be true grace in these men? how should they have any assurance that they have repented? when they Are like unto those in the Gospel that were invited unto the Kings feast, who had their several excuses, that they might absent themselves.
q-crq vmd pc-acp vbi j n1 p-acp d n2? q-crq vmd pns32 vhb d n1 cst pns32 vhb vvn? c-crq pns32 vbr av-j p-acp d p-acp dt n1 cst vbdr vvn p-acp dt ng1 n1, r-crq vhd po32 j n2, cst pns32 vmd vvi px32.
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One said that he had taken a farme, and he must goe and see it; another had bought a yoke of oxen, and hee must goe and prooue them: One said that he had taken a farm, and he must go and see it; Another had bought a yoke of oxen, and he must go and prove them:
crd vvd cst pns31 vhd vvn dt n1, cc pns31 vmb vvi cc vvi pn31; j-jn vhd vvn dt n1 pp-f n2, cc pns31 vmb vvi cc vvi pno32:
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and another had married a wife, and he could not come.
and Another had married a wife, and he could not come.
cc n-jn vhd vvn dt n1, cc pns31 vmd xx vvi.
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So many a man saith, my profits let mee that I cannot come to heare the word of God,
So many a man Says, my profits let me that I cannot come to hear the word of God,
av d dt n1 vvz, po11 n2 vvb pno11 cst pns11 vmbx vvi pc-acp vvi dt n1 pp-f np1,
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and my pleasures carrie mee another way.
and my pleasures carry me Another Way.
cc po11 n2 vvb pno11 j-jn n1.
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Some other againe will say, when I haue done seeking the world, when I haue ouercome such a businesse, another time,
some other again will say, when I have done seeking the world, when I have overcome such a business, Another time,
d j-jn av vmb vvi, c-crq pns11 vhb vdn vvg dt n1, c-crq pns11 vhb vvn d dt n1, j-jn n1,
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or another yeere will I come to heare the word. O miserable estate!
or Another year will I come to hear the word. O miserable estate!
cc j-jn n1 vmb pns11 vvb pc-acp vvi dt n1. sy j n1!
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where is that loue and desire, and that longing after the word which is required in all repentants? Ambrose saith:
where is that love and desire, and that longing After the word which is required in all repentants? Ambrose Says:
q-crq vbz d n1 cc n1, cc d n1 p-acp dt n1 r-crq vbz vvn p-acp d n2? np1 vvz:
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If I should offer thee gold, thou wilt not say, I wil come to morow, but this day thou wilt take it:
If I should offer thee gold, thou wilt not say, I will come to morrow, but this day thou wilt take it:
cs pns11 vmd vvi pno21 n1, pns21 vm2 xx vvi, pns11 vmb vvi p-acp n1, cc-acp d n1 pns21 vm2 vvi pn31:
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no man will deferre, no man will excuse. But the redemption of the soule is proffered and promised, and no man hasteneth.
no man will defer, no man will excuse. But the redemption of the soul is proffered and promised, and no man hasteneth.
dx n1 vmb vvi, dx n1 vmb vvi. p-acp dt n1 pp-f dt n1 vbz vvn cc vvn, cc dx n1 vvz.
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How truly may that speech of the Father be spoken of our times? for earthly things no man wil take time til to morrow,
How truly may that speech of the Father be spoken of our times? for earthly things no man will take time till to morrow,
c-crq av-j vmb d n1 pp-f dt n1 vbb vvn pp-f po12 n2? p-acp j n2 dx n1 vmb vvi n1 c-acp p-acp n1,
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but greedily they will seeke for them, and not stay till they bee offered them.
but greedily they will seek for them, and not stay till they be offered them.
cc-acp av-j pns32 vmb vvi p-acp pno32, cc xx vvi c-acp pns32 vbb vvn pno32.
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But for spirituall things most mens states are weake, and like men readie to breake, they are taking order for two, three, foure,
But for spiritual things most men's states Are weak, and like men ready to break, they Are taking order for two, three, foure,
p-acp p-acp j n2 av-ds ng2 n2 vbr j, cc j n2 j pc-acp vvi, pns32 vbr vvg n1 p-acp crd, crd, crd,
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and sixe moneths, and then are they as farre from any good sufficiencie, or further then they were before.
and sixe months, and then Are they as Far from any good sufficiency, or further then they were before.
cc crd n2, cc av vbr pns32 c-acp av-j p-acp d j n1, cc av-jc cs pns32 vbdr a-acp.
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But to conclude, if true repentance bring forth desire of these spirituall and heauenly things,
But to conclude, if true Repentance bring forth desire of these spiritual and heavenly things,
p-acp pc-acp vvi, cs j n1 vvi av n1 pp-f d j cc j n2,
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as their condition is fearefull who haue it not, so is theirs happie and comfortable, who vnfainedly find it in their hearts:
as their condition is fearful who have it not, so is theirs happy and comfortable, who unfeignedly find it in their hearts:
c-acp po32 n1 vbz j r-crq vhb pn31 xx, av vbz png32 j cc j, r-crq av-j vvb pn31 p-acp po32 n2:
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for it doth certainely seale vp vnto them their true conuersion and new birth, by which they are liuing creatures in Christ here through his grace,
for it does Certainly seal up unto them their true conversion and new birth, by which they Are living creatures in christ Here through his grace,
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and shall liue with him in glorie, through his merits in the life to come. The sixth fruit and effect of repentance is zeale;
and shall live with him in glory, through his merits in the life to come. The sixth fruit and Effect of Repentance is zeal;
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yea what zeale. This zeale is opposite to luke-warmenesse, contrary to cold, it is heate. He is cold which is prophane, an enemie to pietie, and the workes of holines.yea what zeal. This zeal is opposite to lukewarmness, contrary to cold, it is heat. He is cold which is profane, an enemy to piety, and the works of holiness.
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He is luke-warme, that hath some phansie, or loue to good things, some righteousnesse in the outward act,
He is lukewarm, that hath Some fancy, or love to good things, Some righteousness in the outward act,
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or some common, or cursorie inclination, therwith contenting himselfe, as iudging his case to be as good as the best,
or Some Common, or cursory inclination, therewith contenting himself, as judging his case to be as good as the best,
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and can endure to go no further: He is hot or zealous, who is feruent for the glorie & worship of God,
and can endure to go no further: He is hight or zealous, who is fervent for the glory & worship of God,
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and the works of pietie, & is sorrowful when he seeth the defect of thē, in himself or others.
and the works of piety, & is sorrowful when he sees the defect of them, in himself or Others.
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Our point then to be noted is this:
Our point then to be noted is this:
po12 n1 av pc-acp vbi vvn vbz d:
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True repentance bringeth foorth zeale, that is, maketh men zealous for God, and his worship, zealous of pietie, True Repentance brings forth zeal, that is, makes men zealous for God, and his worship, zealous of piety,
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and good workes, not to do them carelesly, and negligently, but it maketh them do, (though with great labour and cost,
and good works, not to do them carelessly, and negligently, but it makes them do, (though with great labour and cost,
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yea danger and hazard) those things which they see, they ought to doe. This is manifest in this place, as also in many other.
yea danger and hazard) those things which they see, they ought to do. This is manifest in this place, as also in many other.
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As in the Reuelation Christ saith to the Church of Laodicea; Be zealous therefore, and amend:
As in the Revelation christ Says to the Church of Laodicea; Be zealous Therefore, and amend:
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noting that where zeale is, there will also bee repentance, and amendment of life.
noting that where zeal is, there will also be Repentance, and amendment of life.
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Did not Dauids repentance bring forth this zeale, when he would be at cost with God to procure his worship,
Did not David Repentance bring forth this zeal, when he would be At cost with God to procure his worship,
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and would not offer a burnt offering vnto the Lord that should cost him nothing? for whereas if he would, hee might haue offered a free offering vnto him,
and would not offer a burned offering unto the Lord that should cost him nothing? for whereas if he would, he might have offered a free offering unto him,
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yet he would not receiue it for nothing, but would giue the price thereof.
yet he would not receive it for nothing, but would give the price thereof.
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So may we see this zeale in those men that were conuerted by the preaching of the Gospel at Ephesus, they were enforced to take their bookes, which were of a great price, So may we see this zeal in those men that were converted by the preaching of the Gospel At Ephesus, they were Enforced to take their books, which were of a great price,
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and to burne them, that thereby they might glorifie God by spoyling of those things which were before the cause of his dishonor.
and to burn them, that thereby they might Glorify God by spoiling of those things which were before the cause of his dishonour.
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The like may be said of Paul and Peter, Marie, and other repentants, who haue had this zeale,
The like may be said of Paul and Peter, Marry, and other repentants, who have had this zeal,
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as is at large recorded in the Scripture: and how in reason should it be otherwise?
as is At large recorded in the Scripture: and how in reason should it be otherwise?
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1. Because the true repentant is Gods, and chosen to life, honor, and happinesse, which this thing, 1. Because the true repentant is God's, and chosen to life, honour, and happiness, which this thing,
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namely, that he is repentant, doth manifest vnto him.
namely, that he is repentant, does manifest unto him.
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Then may wee allude to that which Dauid saith, in defence of his dancing before the Arke, in his zeale, when he was derided by Michol, giuing the reason why he did it,
Then may we allude to that which David Says, in defence of his dancing before the Ark, in his zeal, when he was derided by Michal, giving the reason why he did it,
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because, saith he, The Lord hath chosen me, rather then thy father and all his house.
Because, Says he, The Lord hath chosen me, rather then thy father and all his house.
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So in this case, if he for an earthly kingdome was so zealous for God,
So in this case, if he for an earthly Kingdom was so zealous for God,
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how much more ought those so to be, that are chosen to a heauenly kingdome?
how much more ought those so to be, that Are chosen to a heavenly Kingdom?
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2. Because he is regenerate, & made again, and if the first creation required as much, as Dauid saith: Serue the Lord with gladnes: 2. Because he is regenerate, & made again, and if the First creation required as much, as David Says: Serve the Lord with gladness:
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and he addeth the reason, Because he hath made vs & not we our selues; much more doth this second.
and he adds the reason, Because he hath made us & not we our selves; much more does this second.
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The more excellent the one is than the other, the more zeale is required for the one, than for the other. Bernard compareth them thus:
The more excellent the one is than the other, the more zeal is required for the one, than for the other. Bernard compareth them thus:
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He that made mee first did secondly remake me; in the first, he gaue me my selfe; He that made me First did secondly remake me; in the First, he gave me my self;
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in the second he gaue me himselfe: to whom I owe my selfe for my selfe, I owe more then my selfe,
in the second he gave me himself: to whom I owe my self for my self, I owe more then my self,
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for that hee gaue me himselfe. for that he gave me himself.
c-acp cst pns31 vvd pno11 px31.
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He that is first set vp by a man, ought to bee maruellous careful, & as it were zealous for him;
He that is First Set up by a man, ought to be marvelous careful, & as it were zealous for him;
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how much more he that being a bankrupte, and many pounds worse than nothing, is discharged of all,
how much more he that being a bankrupte, and many pounds Worse than nothing, is discharged of all,
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and set vp againe? So is it in this, for men by sinne are worse than nothing,
and Set up again? So is it in this, for men by sin Are Worse than nothing,
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and being (as it were) set vp by God againe, what zeale for the Lord ought they to haue? &c.
and being (as it were) Set up by God again, what zeal for the Lord ought they to have? etc.
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3. Because he being redeemed, knoweth the price of his redemption, how deere it cost God, 3. Because he being redeemed, Knoweth the price of his redemption, how deer it cost God,
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and Christ, and why they paied so deere for him.
and christ, and why they paid so deer for him.
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Namely, as Paul to Titus saith, That the redeemed might bee a peculiar people to God, zealous of good workes.
Namely, as Paul to Titus Says, That the redeemed might be a peculiar people to God, zealous of good works.
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That is the ende why God gaue so great a price, as the blood of his owne sonne, that we might be a peculiar people, zealous vnto him.
That is the end why God gave so great a price, as the blood of his own son, that we might be a peculiar people, zealous unto him.
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Then they that know this, in liew of that mercie, will grow zealous, and think that they cannot be too zealous for him, that hath paid so great a price for them.
Then they that know this, in lieu of that mercy, will grow zealous, and think that they cannot be too zealous for him, that hath paid so great a price for them.
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Now by this truth, for the vse of it, we may first condemne our age, Now by this truth, for the use of it, we may First condemn our age,
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as that which promiseth, or performeth little repentance, because there is so little zeale amongst vs:
as that which promises, or Performeth little Repentance, Because there is so little zeal among us:
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for seeing repentance bringeth forth zeale, where there is little zeale, there is little repentance, and where no zeale, there no repentance.
for seeing Repentance brings forth zeal, where there is little zeal, there is little Repentance, and where no zeal, there no Repentance.
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And that I may iustly challenge our age of want of this zeale, appeareth thus, because it is growne to that in our times, that nothing is so much condemned,
And that I may justly challenge our age of want of this zeal, appears thus, Because it is grown to that in our times, that nothing is so much condemned,
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as the zeale here spoken of:
as the zeal Here spoken of:
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Zeale for any thing and any person, saue for God and his truth is reputed commendable,
Zeal for any thing and any person, save for God and his truth is reputed commendable,
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and in any course saue in the way of pietie.
and in any course save in the Way of piety.
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They are commended, who are zealous so their prince and his crowne, and accounted good subiects;
They Are commended, who Are zealous so their Prince and his crown, and accounted good Subjects;
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so they who are zealous for their captaine and his honour, and esteemed good souldiers;
so they who Are zealous for their captain and his honour, and esteemed good Soldiers;
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so they who are zealous for their father and master, and his credit, and are reckoned good sonnes or seruants;
so they who Are zealous for their father and master, and his credit, and Are reckoned good Sons or Servants;
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but if they bee zealous for God and his glorie or seruice, they shall be reuiled and derided:
but if they be zealous for God and his glory or service, they shall be reviled and derided:
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yea Papists if they be deuout and zealous in their superstitious vanities are commended of many;
yea Papists if they be devout and zealous in their superstitious vanities Are commended of many;
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and yet Protestants if they bee zealous and forward in the way of truth and godlines, they are scorned and mocked,
and yet Protestants if they be zealous and forward in the Way of truth and godliness, they Are scorned and mocked,
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as Isaac was of Ismael, euen of those who liue in the same kingdome, citie, Church, and house.
as Isaac was of Ishmael, even of those who live in the same Kingdom, City, Church, and house.
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The people condemne thir Minister, as too zealous, and on the contrarie, the Minister the people, as too forward;
The people condemn their Minister, as too zealous, and on the contrary, the Minister the people, as too forward;
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so the master, the father, the husband condemne the seruant, the child and the wife, and these againe the other.
so the master, the father, the husband condemn the servant, the child and the wife, and these again the other.
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How may wee thinke then that they are zealous themselues? verily if they were they would not condemne zeale in others, nay they could not.
How may we think then that they Are zealous themselves? verily if they were they would not condemn zeal in Others, nay they could not.
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For though a man in his hypocrisie may condemne that euill in another which he allowes in himselfe,
For though a man in his hypocrisy may condemn that evil in Another which he allows in himself,
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yet can hee not condemne the good hee is indued withall, for good cannot but reloyce and delite in her like.
yet can he not condemn the good he is endued withal, for good cannot but reloyce and delight in her like.
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Therfore to prooue these voide of zeale, we neede no further proofe or euidence, then their condemning of zeale, in others.
Therefore to prove these void of zeal, we need no further proof or evidence, then their condemning of zeal, in Others.
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When then we haue so many condemners of zeale, wee must needs haue many voide of zeale.
When then we have so many condemners of zeal, we must needs have many void of zeal.
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Few we haue who can say as Iehu, when he met with Iehonadab, saying vnto him when he took him vp into his chariot:
Few we have who can say as Iehu, when he met with Jehonadab, saying unto him when he took him up into his chariot:
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Is thy heart vpright, as mine is towards thine? then giue me thy hand, and come and see the zeale that I haue for the Lord of hosts. Is thy heart upright, as mine is towards thine? then give me thy hand, and come and see the zeal that I have for the Lord of hosts.
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Few, I say, that can take others into their houses, chambers and companie, and shew them how zealous they are for God and his glorie, in reading and conferring of the scripture, in prayer and other practise of pietie:
Few, I say, that can take Others into their houses, chambers and company, and show them how zealous they Are for God and his glory, in reading and conferring of the scripture, in prayer and other practice of piety:
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nay, they can rather shew them how zealous and feruent they are for their pleasure and profit,
nay, they can rather show them how zealous and fervent they Are for their pleasure and profit,
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for themselues and their owne states.
for themselves and their own states.
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But the zeale for the Lord of hosts they condemne in others, and therfore cannot haue it in themselues,
But the zeal for the Lord of hosts they condemn in Others, and Therefore cannot have it in themselves,
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and so cannot haue true repentance.
and so cannot have true Repentance.
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2. By this may euery one trie, whether they haue repentance or not, euen whether they haue fire or no, by this heate. 2. By this may every one try, whither they have Repentance or not, even whither they have fire or no, by this heat.
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If they be not cold, nor lukewarme, but striue to bee hot, and zealous in Gods seruice,
If they be not cold, nor lukewarm, but strive to be hight, and zealous in God's service,
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and in the way of piety, respecting rather what God calleth for, then fearing what men condemne.
and in the Way of piety, respecting rather what God calls for, then fearing what men condemn.
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But there may well be zeale without repentance, neither is al zeale good, for there is a bad, But there may well be zeal without Repentance, neither is all zeal good, for there is a bad,
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as well as a good zeale:
as well as a good zeal:
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how will zeale prooue it then? I answere, it is true, that as the sea water and the raine water agree in the matter,
how will zeal prove it then? I answer, it is true, that as the sea water and the rain water agree in the matter,
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yet they differ by diuers qualities and properties, as sweet and salt, thicke and thin, light and heauie:
yet they differ by diverse qualities and properties, as sweet and salt, thick and thin, Light and heavy:
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So a good zeale and bad are both affections; but they differ in many seueral things.
So a good zeal and bad Are both affections; but they differ in many several things.
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And first, as the Moralist speaketh, of other affections, that they are so farre good, as they are guided by wisdome, and kept within the bounds limited by it:
And First, as the Moralist speaks, of other affections, that they Are so Far good, as they Are guided by Wisdom, and kept within the bounds limited by it:
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and on the contrarie, they are euill, when they passe those bounds:
and on the contrary, they Are evil, when they pass those bounds:
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So in this zeale, it is so farre good as it is gouerned by true knowledge and faith;
So in this zeal, it is so Far good as it is governed by true knowledge and faith;
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and so far bad, as it is depriued of this. As the Apostle Paul saith of the Iewes:
and so Far bad, as it is deprived of this. As the Apostle Paul Says of the Iewes:
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I beare them witnes that they haue the zeale of God, but not according to knowledge: I bear them witness that they have the zeal of God, but not according to knowledge:
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that is, their zeale was not ruled by reason, nor grounded vpon the word of God,
that is, their zeal was not ruled by reason, nor grounded upon the word of God,
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but according to their owne fancie: teaching vs thereby what is good, and what is bad zeale.
but according to their own fancy: teaching us thereby what is good, and what is bad zeal.
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Zeale is then euill and bad when it will not be, nor is ruled by true knowledge (that is, not subiect to the word) but by custome, tradition, our own affections and wils;
Zeal is then evil and bad when it will not be, nor is ruled by true knowledge (that is, not Subject to the word) but by custom, tradition, our own affections and wills;
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and of this may be said, as before, that such haue zeale, but not according to knowledge:
and of this may be said, as before, that such have zeal, but not according to knowledge:
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and they may be prayed for, as Christ prayed for the Iewes: Father forgiue them, for they know not what they doe.
and they may be prayed for, as christ prayed for the Iewes: Father forgive them, for they know not what they do.
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And this zeale argueth no repentance: but that which is according to knowledge, submitted to the word of God, is good,
And this zeal argue no Repentance: but that which is according to knowledge, submitted to the word of God, is good,
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and wil prooue a man to haue repentance. Againe, zeale consisteth of two affections, loue and sorrow;
and will prove a man to have Repentance. Again, zeal Consisteth of two affections, love and sorrow;
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loue for the glorie of God and his seruice; sorrow when it is not performed.
love for the glory of God and his service; sorrow when it is not performed.
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May wee compare spirituall things with earthly things? wheresoeuer there is this loue it is speedie for the compassing of that it desireth.
May we compare spiritual things with earthly things? wheresoever there is this love it is speedy for the compassing of that it Desires.
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Therefore wee reade when Shechim loued Dinah, Iacobs daughter, he was speedie in compassing that, by which he might obtaine her,
Therefore we read when Schechem loved Dinah, Iacobs daughter, he was speedy in compassing that, by which he might obtain her,
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though the thing was very sore and grieuous which he was to doe:
though the thing was very soar and grievous which he was to do:
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so where there is this affection in the heart of man, it maketh a man forward,
so where there is this affection in the heart of man, it makes a man forward,
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and speedie to procure the glorie of God, and to accomplish his seruice. Secondly, loue hath another propertie;
and speedy to procure the glory of God, and to accomplish his service. Secondly, love hath Another property;
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wheresoeuer it is, notwithstanding all difficulties, discouragements, or dangers, yet will that man goe forward for the procuring of that hee loueth,
wheresoever it is, notwithstanding all difficulties, discouragements, or dangers, yet will that man go forward for the procuring of that he loves,
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and dreadeth not for any feare or discouragement, so he may obtaine the thing hee affecteth.
and dreads not for any Fear or discouragement, so he may obtain the thing he affects.
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So it is said of Iacob, he serued seuen yeeres for Rachel, and being deceiued by her father, in giuing vnto him Leah in stead of Rachel, hee was content to serue seuen yeeres more, and yet those yeeres seemed vnto him but a few daies, hauing borne the cold of the winter, the heate of the summer, the chilling of the Moone,
So it is said of Iacob, he served seuen Years for Rachel, and being deceived by her father, in giving unto him Leah in stead of Rachel, he was content to serve seuen Years more, and yet those Years seemed unto him but a few days, having born the cold of the winter, the heat of the summer, the chilling of the Moon,
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and the burning of the Sunne, the dangers both by night and day; and all this was because he loued her.
and the burning of the Sun, the dangers both by night and day; and all this was Because he loved her.
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So if there be this loue of God in men, it will neuer shrinke for all difficulties that may be;
So if there be this love of God in men, it will never shrink for all difficulties that may be;
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he that hath it, will not faint, nor be hindred with all lets and impediments which may fall out,
he that hath it, will not faint, nor be hindered with all lets and impediments which may fallen out,
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as the reproches and indignities which men, Satans complices, wil be readie to cast vpon him;
as the Reproaches and indignities which men, Satan accomplices, will be ready to cast upon him;
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neither will he thinke the time long, nor the labour too much for it, but goe thorow,
neither will he think the time long, nor the labour too much for it, but go thorough,
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and thorow trauell and paine, that he may procure the glorie of God, and aduance his worship and seruice.
and thorough travel and pain, that he may procure the glory of God, and advance his worship and service.
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Therfore whereas men pretend zeale, let them examine themselues according to this affection, and trie whether there bee this loue in the heart or not.
Therefore whereas men pretend zeal, let them examine themselves according to this affection, and try whither there be this love in the heart or not.
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Thirdly, he that hath true zeale, he hath this affection of sorrow, mourning when he cannot obtaine,
Thirdly, he that hath true zeal, he hath this affection of sorrow, mourning when he cannot obtain,
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or procure the glorie of God as he would.
or procure the glory of God as he would.
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We haue begun to compare heauenly things with earthly, and spiritual with carnal, may we once more proceed? It is written of Ammon that when he could not inioy Tamar, whom hee loued, hee was sore vexed and fell sicke,
We have begun to compare heavenly things with earthly, and spiritual with carnal, may we once more proceed? It is written of Ammon that when he could not enjoy Tamar, whom he loved, he was soar vexed and fell sick,
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and grew leane day by day, because hee could not enioy her; these effects had his loue in him.and grew lean day by day, Because he could not enjoy her; these effects had his love in him.
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So when there is true loue to God and his glorie, there if men cannot further it,
So when there is true love to God and his glory, there if men cannot further it,
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as much as they would, if they cannot enioy his word, if they see him dishonoured,
as much as they would, if they cannot enjoy his word, if they see him dishonoured,
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and false worship established, they will pine and grieue and fall away. As it is said, The zeale of thy house hath eaten mee.
and false worship established, they will pine and grieve and fallen away. As it is said, The zeal of thy house hath eaten me.
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And as Elias said, I haue been very zealous for the Lord of hosts.
And as Elias said, I have been very zealous for the Lord of hosts.
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Hee was so stricken with sorrow, that he was readie to die, because he saw not the glorie of God go forward:
He was so stricken with sorrow, that he was ready to die, Because he saw not the glory of God go forward:
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so that where there is true zeale, there is also this affection of sorrow and mourning.
so that where there is true zeal, there is also this affection of sorrow and mourning.
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Then let euery man examine himselfe, by these three rules, whether he haue this affection within him or no,
Then let every man examine himself, by these three rules, whither he have this affection within him or no,
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and so whether he haue repented:
and so whither he have repented:
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if he haue not this affection, at the best he is but lukewarme, and euen such an one whom God wil spue out of his mouth,
if he have not this affection, At the best he is but lukewarm, and even such an one whom God will spue out of his Mouth,
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and cast out of his house:
and cast out of his house:
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but hauing it truly in himselfe, he may be assured he hath truly repented, and so is regenerate and holy,
but having it truly in himself, he may be assured he hath truly repented, and so is regenerate and holy,
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and shall both abide in the house of God all his life, and be afterwards receiued into his euerlasting tabernacles.
and shall both abide in the house of God all his life, and be afterwards received into his everlasting Tabernacles.
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The seuenth signe, or fruit of repentance is, reuenge or punishment; The Seventh Signen, or fruit of Repentance is, revenge or punishment;
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yea what punishment: which some restraine particularlie to the Corinthians, as they did the former effect, indignation: yea what punishment: which Some restrain particularly to the Corinthians, as they did the former Effect, Indignation:
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vnderstanding it of that punishment, which they inflicted vpon the incestuous person;
understanding it of that punishment, which they inflicted upon the incestuous person;
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that whereas as before they spared him, now admonished, they executed the censure of the Church against him, and excommunicated him.
that whereas as before they spared him, now admonished, they executed the censure of the Church against him, and excommunicated him.
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Which admit it bee true, that it may be so vnderstood, yet it carrieth with it another generall sense, seeing al sinne is to be punished, wheresoeuer it is found,
Which admit it be true, that it may be so understood, yet it Carrieth with it Another general sense, seeing all sin is to be punished, wheresoever it is found,
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and speciallie should men begin with themselues.
and specially should men begin with themselves.
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This being then a signe, or fruit of repentance, it must begin, and bee in a mans selfe.
This being then a Signen, or fruit of Repentance, it must begin, and be in a men self.
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It differs from indignation, because that is in the affection, this is in the action:
It differs from Indignation, Because that is in the affection, this is in the actium:
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that is a iust conceiued anger towards himselfe for his sinne, and hatred of the sinne;
that is a just conceived anger towards himself for his sin, and hatred of the sin;
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this the punishment of himselfe for those sinnes, and a taking as it were, a iustreuenge of himselfe for them.
this the punishment of himself for those Sins, and a taking as it were, a iustreuenge of himself for them.
d dt n1 pp-f px31 p-acp d n2, cc dt vvg c-acp pn31 vbdr, dt n1 pp-f px31 p-acp pno32.
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Which is when men haue offended in yeelding too much to their owne desires, pleasures, delights,
Which is when men have offended in yielding too much to their own Desires, pleasures, delights,
r-crq vbz c-crq n2 vhb vvn p-acp vvg av av-d p-acp po32 d n2, n2, n2,
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and profits, then for the freeing of themselues from the euill of sin, they denie some things to themselues, which otherwise they might lawfullie vse for their comfort:
and profits, then for the freeing of themselves from the evil of since, they deny Some things to themselves, which otherwise they might lawfully use for their Comfort:
cc n2, av p-acp dt n-vvg pp-f px32 p-acp dt n-jn pp-f n1, pns32 vvb d n2 p-acp px32, r-crq av pns32 vmd av-j vvi p-acp po32 n1:
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which if they doe not, they shall, in the punishment which God shall bring vpon them, taste the bitternes of that, that seemed sweete vnto them. The point then is this:
which if they do not, they shall, in the punishment which God shall bring upon them, taste the bitterness of that, that seemed sweet unto them. The point then is this:
r-crq cs pns32 vdb xx, pns32 vmb, p-acp dt n1 r-crq np1 vmb vvi p-acp pno32, vvb dt n1 pp-f d, cst vvd j p-acp pno32. dt n1 av vbz d:
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True repentance bringeth forth punishment or reuenge. True Repentance brings forth punishment or revenge.
j n1 vvz av n1 cc n1.
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That is, he that is trulie penitent doth holilie and iustly punish himselfe, and is reuenged of himselfe for his sinnes.
That is, he that is truly penitent does holily and justly Punish himself, and is revenged of himself for his Sins.
cst vbz, pns31 cst vbz av-j j-jn vdz av-j cc av-j vvi px31, cc vbz vvn pp-f px31 p-acp po31 n2.
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Which as it is manifest in this place, so also in diuers other places:
Which as it is manifest in this place, so also in diverse other places:
r-crq c-acp pn31 vbz j p-acp d n1, av av p-acp j j-jn n2:
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as first, some doe not vnfitly applie to this purpose that place of S. Paul to the Corinthians, If wee would iudge our selues, we should not bee iudged:
as First, Some do not unfitly apply to this purpose that place of S. Paul to the Corinthians, If we would judge our selves, we should not be judged:
c-acp ord, d vdb xx av-j vvi p-acp d n1 cst n1 pp-f n1 np1 p-acp dt njp2, cs pns12 vmd vvi po12 n2, pns12 vmd xx vbi vvn:
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Which though in the generall it be spoken of the whole conuersion, and of the whole act of repentance, with al the appurtenances,
Which though in the general it be spoken of the Whole conversion, and of the Whole act of Repentance, with all the appurtenances,
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yet the whole will carrie this particular.
yet the Whole will carry this particular.
av dt j-jn vmb vvi d j.
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Thus Dauid repenting, punished himselfe in his humiliation for his child, and his sinne, who besought the Lord,
Thus David repenting, punished himself in his humiliation for his child, and his sin, who besought the Lord,
av np1 vvg, vvn px31 p-acp po31 n1 p-acp po31 n1, cc po31 n1, r-crq vvd dt n1,
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and fasted, and lay a whole night vpon the earth, and would not for that time receiue any meate for his refreshing.
and fasted, and lay a Whole night upon the earth, and would not for that time receive any meat for his refreshing.
cc vvd, cc vvd dt j-jn n1 p-acp dt n1, cc vmd xx p-acp d n1 vvi d n1 p-acp po31 n-vvg.
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Likewise another example in the same man may be seene, when in giuing way vnto his lust, he had desired the waters of Bethlehem,
Likewise Another Exampl in the same man may be seen, when in giving Way unto his lust, he had desired the waters of Bethlehem,
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and after did see it was brought with the liues of his three Worthies:
and After did see it was brought with the lives of his three Worthies:
cc a-acp vdd vvi pn31 vbds vvn p-acp dt n2 pp-f po31 crd n2-j:
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to take a holie reuenge of himselfe, hee would not drinke of it, but powred it vpon the ground,
to take a holy revenge of himself, he would not drink of it, but poured it upon the ground,
pc-acp vvi dt j n1 pp-f px31, pns31 vmd xx vvi pp-f pn31, cc-acp vvd pn31 p-acp dt n1,
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for a sacrifice to the Lord.
for a sacrifice to the Lord.
p-acp dt n1 p-acp dt n1.
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Likewise, we haue the example of the woman, that shewed the fruit of her repentance, hauing before abused her eies to vncleannes,
Likewise, we have the Exampl of the woman, that showed the fruit of her Repentance, having before abused her eyes to uncleanness,
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and her haire to vanitie, by laying it out to the inticing of youth to follie,
and her hair to vanity, by laying it out to the enticing of youth to folly,
cc po31 n1 p-acp n1, p-acp vvg pn31 av p-acp dt j-vvg pp-f n1 p-acp n1,
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when she had repented she tooke a holy reuenge of her selfe, and vsed her eies as a spring to yeeld water to wash Christs feete,
when she had repented she took a holy revenge of her self, and used her eyes as a spring to yield water to wash Christ feet,
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and her haire to be as a towell to wipe them.
and her hair to be as a towel to wipe them.
cc po31 n1 pc-acp vbi p-acp dt n1 pc-acp vvi pno32.
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So likewise those cunning men that were Necromancers, being conuerted by the preaching of the word to repentance, would burne those bookes that were before deare vnto them,
So likewise those cunning men that were Necromancers, being converted by the preaching of the word to Repentance, would burn those books that were before deer unto them,
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for a reuenge vpon themselues for their sinne, shewing both an indignation in the affection, and a iust reuenge in the action.
for a revenge upon themselves for their sin, showing both an Indignation in the affection, and a just revenge in the actium.
p-acp dt n1 p-acp px32 p-acp po32 n1, vvg d dt n1 p-acp dt n1, cc dt j n1 p-acp dt n1.
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Thus then and in these and such like hath repentance brought foorth this reuenge or punishment; and reason it should:
Thus then and in these and such like hath Repentance brought forth this revenge or punishment; and reason it should:
av av cc p-acp d cc d av-j vhz n1 vvn av d n1 cc n1; cc vvb pn31 vmd:
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1. Because the repentant now discerneth two things which he saw not before: 1. Gods loue to him. 2. His dislike and hatred of his sinne. 1. Because the repentant now discerneth two things which he saw not before: 1. God's love to him. 2. His dislike and hatred of his sin.
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Now then for his loue, he taketh punishment, and an holie reuenge of himselfe.
Now then for his love, he Takes punishment, and an holy revenge of himself.
av av p-acp po31 n1, pns31 vvz n1, cc dt j n1 pp-f px31.
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It is necessarie (saith Ambrose ) that euerie one should take reuenge and punishment for him, whose loue and affection hee perceiueth to bee towards him. It is necessary (Says Ambrose) that every one should take revenge and punishment for him, whose love and affection he perceives to be towards him.
pn31 vbz j (vvz np1) cst d crd vmd vvi n1 cc n1 p-acp pno31, rg-crq n1 cc n1 pns31 vvz pc-acp vbi p-acp pno31.
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For so shall he shew loue againe. 2. Because by this he may preuent Gods punishment of it. For the Apostle Paul saith:
For so shall he show love again. 2. Because by this he may prevent God's punishment of it. For the Apostle Paul Says:
p-acp av vmb pns31 vvi n1 av. crd p-acp p-acp d pns31 vmb vvi npg1 n1 pp-f pn31. p-acp dt n1 np1 vvz:
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Iudge your selues, and yee shall not be iudged. Judge your selves, and ye shall not be judged.
vvi po22 n2, cc pn22 vmb xx vbi vvn.
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As if hee should say, iudge not your selues, and yee shall bee iudged of God:
As if he should say, judge not your selves, and ye shall be judged of God:
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but take this reuenge on your selues, and iudge your selues, and God shall not iudge you.
but take this revenge on your selves, and judge your selves, and God shall not judge you.
cc-acp vvb d n1 p-acp po22 n2, cc vvb po22 n2, cc np1 vmb xx vvi pn22.
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He doth not speake this as if it were any redemption or satisfaction for the punishment,
He does not speak this as if it were any redemption or satisfaction for the punishment,
pns31 vdz xx vvi d c-acp cs pn31 vbdr d n1 cc n1 p-acp dt n1,
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but because it was Gods counsell and purpose, by chastening and correcting of them, to shake them from their security, that being put in minde of his anger, they might bee more warie afterward.
but Because it was God's counsel and purpose, by chastening and correcting of them, to shake them from their security, that being put in mind of his anger, they might be more wary afterwards.
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Which man doing by this voluntarie reuenge, preuents God, that there is no neede of any such admonition from him:
Which man doing by this voluntary revenge, prevents God, that there is no need of any such admonition from him:
r-crq n1 vdg p-acp d j-jn n1, vvz np1, cst pc-acp vbz dx n1 pp-f d d n1 p-acp pno31:
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for as diseases are cured by contraries, so are these euils.
for as diseases Are cured by contraries, so Are these evils.
c-acp c-acp n2 vbr vvn p-acp n2-jn, av vbr d n2-jn.
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Why then (may some obiect) are not the penances, pilgrimages and other sort of punishments lawfull in poperie, Why then (may Some Object) Are not the penances, Pilgrimages and other sort of punishments lawful in popery,
uh-crq av (n1 d n1) vbr xx dt n2, n2 cc j-jn n1 pp-f n2 j p-acp n1,
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or why should they be condemned as they are?
or why should they be condemned as they Are?
cc q-crq vmd pns32 vbi vvn c-acp pns32 vbr?
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I answere briefly (for it hath bin answered at large in the point of humiliation) that we condemne them, I answer briefly (for it hath been answered At large in the point of humiliation) that we condemn them,
pns11 vvb av-j (c-acp pn31 vhz vbn vvn p-acp j p-acp dt n1 pp-f n1) cst pns12 vvb pno32,
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because in some of them we may say, that they are spoiled in dressing, and vse the prouerbe much more truely here,
Because in Some of them we may say, that they Are spoiled in dressing, and use the proverb much more truly Here,
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then men doe in their choler, when their meates distaste their palats; God sendeth meate, but the diuell sendeth Cookes.
then men do in their choler, when their Meats distaste their palates; God sends meat, but the Devil sends Cooks.
cs n2 vdb p-acp po32 n1, c-crq po32 n2 vvb po32 n2; np1 vvz n1, cc-acp dt n1 vvz n2.
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God hath ordained some of these, but the diuell hath stirred vp men, to corrupt them seuerally, to make them distaste God.
God hath ordained Some of these, but the Devil hath stirred up men, to corrupt them severally, to make them distaste God.
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Namely, that whereas God commandeth, or alloweth them to be done, and that men shall doe them;
Namely, that whereas God commands, or alloweth them to be done, and that men shall do them;
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to the end they may dislike God, and be made vnprofitable to the actor, the diuell hath taught them to make that publik, which should be priuate,
to the end they may dislike God, and be made unprofitable to the actor, the Devil hath taught them to make that public, which should be private,
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and so by ostentation, or hypocrisie to marre the act; yea to vse them at such times, as the Lord calleth to the contrarie;
and so by ostentation, or hypocrisy to mar the act; yea to use them At such times, as the Lord calls to the contrary;
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yea to thinke by them to merit remission of sinne, at least of the temporall punishment:
yea to think by them to merit remission of sin, At least of the temporal punishment:
uh p-acp vvi p-acp pno32 pc-acp vvi n1 pp-f n1, p-acp ds pp-f dt j n1:
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which as it is ignorantly taught by their priests, (seeing remission of sinne goeth before this, a man hauing no sooner beleeued,
which as it is ignorantly taught by their Priests, (seeing remission of sin Goes before this, a man having no sooner believed,
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and repented, but both the guilt and punishment are remitted, euen before hee can performe any such act as this) so is it sacrilegious to Christ, who hath freed vs from both,
and repented, but both the guilt and punishment Are remitted, even before he can perform any such act as this) so is it sacrilegious to christ, who hath freed us from both,
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whereas this makes his sufferings and merits imperfect, and for one of them only.
whereas this makes his sufferings and merits imperfect, and for one of them only.
cs d vvz po31 n2 cc n2 j, cc p-acp crd pp-f pno32 av-j.
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And this is like that Colloquintida, which spoiled the whole pot of pottage, which was made for the children of the Prophets.
And this is like that Colloquintida, which spoiled the Whole pot of pottage, which was made for the children of the prophets.
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These are like good medicines, which being not taken in their time, season, and quantitie, are poysons rather then medicines.
These Are like good medicines, which being not taken in their time, season, and quantity, Are poisons rather then medicines.
d vbr av-j j n2, r-crq vbg xx vvn p-acp po32 n1, n1, cc n1, vbr n2 av-c cs n2.
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But others of them are will-worship, things without warrant, precept or practise, and so good reason there is,
But Others of them Are will-worship, things without warrant, precept or practice, and so good reason there is,
p-acp n2-jn pp-f pno32 vbr n1, n2 p-acp n1, n1 cc n1, cc av j n1 pc-acp vbz,
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why we should condemne the things and reprooue their authors. And now I come to the vses of this seuenth and last signe.
why we should condemn the things and reprove their Authors. And now I come to the uses of this Seventh and last Signen.
c-crq pns12 vmd vvi dt n2 cc vvi po32 n2. cc av pns11 vvb p-acp dt n2 pp-f d ord cc ord n1.
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1. If this be so, how can many men perswade themselues that they haue repented, 1. If this be so, how can many men persuade themselves that they have repented,
crd cs d vbb av, q-crq vmb d n2 vvi px32 cst pns32 vhb vvn,
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when there is in their affection, no indignation against themselues and their sins, and in the action no reuenge nor punishment? they haue done no execution vpon themselues or their sinnes, they neuer yet restrained or bridled their lusts,
when there is in their affection, no Indignation against themselves and their Sins, and in the actium no revenge nor punishment? they have done no execution upon themselves or their Sins, they never yet restrained or bridled their Lustiest,
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for all their offending by them in whoredomes, vncleannes, and wantonnesse.
for all their offending by them in whoredoms, uncleanness, and wantonness.
p-acp d po32 vvg p-acp pno32 p-acp n2, n1, cc n1.
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They neuer yet abated the vanitie, and excesse of their apparell, which made them offend against that sobrietie, which becommeth women, that professe the feare of God.
They never yet abated the vanity, and excess of their apparel, which made them offend against that sobriety, which becomes women, that profess the Fear of God.
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They neuer yet fasted a meale or two, a day or two, because they offended in gluttonie, drunkennes, & excesse.
They never yet fasted a meal or two, a day or two, Because they offended in gluttony, Drunkenness, & excess.
pns32 av-x av vvd dt n1 cc crd, dt n1 cc crd, c-acp pns32 vvd p-acp n1, n1, cc n1.
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But rather like those whom the Prophet Esay speaketh of, who said, Come I will bring wine,
But rather like those whom the Prophet Isaiah speaks of, who said, Come I will bring wine,
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and wee will fill our selues with strong drinke, and to morrow shall bee as this day, and much more abundant. and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundant.
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Or else like vnto him that Salomon speaketh of: They haue stricken me, but I was not sicke:
Or Else like unto him that Solomon speaks of: They have stricken me, but I was not sick:
cc av av-j p-acp pno31 cst np1 vvz pp-f: pns32 vhb vvn pno11, cc-acp pns11 vbds xx j:
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they haue beaten me, but I knew not when I awoke: therefore will I seeke it yet still. they have beaten me, but I knew not when I awoke: Therefore will I seek it yet still.
pns32 vhb vvn pno11, cc-acp pns11 vvd xx c-crq pns11 vvd: av vmb pns11 vvi pn31 av av.
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These and such like cannot perswade themselues they haue true repentance; or if they doe, it is a deceitfull perswasion.
These and such like cannot persuade themselves they have true Repentance; or if they do, it is a deceitful persuasion.
d cc d av-j vmbx vvi px32 pns32 vhb j n1; cc cs pns32 vdb, pn31 vbz dt j n1.
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If the Corinthians had been still indulgent to the incestuous person, and not haue punished him,
If the Corinthians had been still indulgent to the incestuous person, and not have punished him,
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and excomunicated him, would euer the Apostle haue acknowledged them to haue truely repented? surely no:
and excommunicated him, would ever the Apostle have acknowledged them to have truly repented? surely no:
cc vvn pno31, vmd av dt n1 vhb vvn pno32 pc-acp vhi av-j vvn? av-j av-d:
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and when as they neuer tooke any reuenge of themselues for any sinne they haue committed, shall God acknowledge them for true repentants? questionles no:
and when as they never took any revenge of themselves for any sin they have committed, shall God acknowledge them for true repentants? questionless no:
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and that shall they one day know when God will iudge them, because they haue not iudged themselues.
and that shall they one day know when God will judge them, Because they have not judged themselves.
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2. This may teach men (to the end they may be perswaded their repentance is true, 2. This may teach men (to the end they may be persuaded their Repentance is true,
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& to seale it vp to themselues) both to search their hearts for this, and to labour still it may be •ound in them, euen this punishment, and reuenge.
& to seal it up to themselves) both to search their hearts for this, and to labour still it may be •ound in them, even this punishment, and revenge.
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If they haue been, or they be Iudges to themselues, and excutioners for the Lord against those things wherein they haue offended him,
If they have been, or they be Judges to themselves, and excutioners for the Lord against those things wherein they have offended him,
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and haue been reuenged of themselues, and their sinnes for the Lords sake. As hauing offended in gluttouie, they reuenge themselues by fasting meales, and daies.
and have been revenged of themselves, and their Sins for the lords sake. As having offended in gluttouie, they revenge themselves by fasting meals, and days.
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If by whordome and vncleannes, they be reuenged of their lusts, and flesh, by reforming, and brideling of thē, by some lawful seueritie afterward.
If by whoredom and uncleanness, they be revenged of their Lustiest, and Flesh, by reforming, and bridling of them, by Some lawful severity afterwards.
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If in couetous catching, and polling of other mens goods, they will bee reuenged of themselues, by restitution, and deminishing their store.
If in covetous catching, and polling of other men's goods, they will be revenged of themselves, by restitution, and diminishing their store.
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If in vsing excessiue pride of apparell, by withdrawing from themselues such costlie attire, as might happilie otherwise be worne, both for their calling and abilitie.
If in using excessive pride of apparel, by withdrawing from themselves such costly attire, as might happily otherwise be worn, both for their calling and ability.
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And so in all things taking a godly reuenge of themselues, and of the flesh for withdrawing their soules from God,
And so in all things taking a godly revenge of themselves, and of the Flesh for withdrawing their Souls from God,
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and making them to do that which is contrarie vnto him, dealing in this case, as a chaste woman would do, who being maried to a certaine noble man, absent,
and making them to do that which is contrary unto him, dealing in this case, as a chaste woman would do, who being married to a certain noble man, absent,
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and vnseene, should be perswaded of some baud, or pandor, that another is her husband,
and unseen, should be persuaded of Some baud, or pander, that Another is her husband,
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and so being credulous, should take him, dwell with him, and vse him as her husband.
and so being credulous, should take him, dwell with him, and use him as her husband.
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But after, vnderstanding better, and that she was abused by this leaud woman, how would she handle such a deceiuer? with what indignation would shee looke vpon her? how full of wrath would her heart,
But After, understanding better, and that she was abused by this lewd woman, how would she handle such a deceiver? with what Indignation would she look upon her? how full of wrath would her heart,
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and countenance be? how would she be reuenged of her? she would thinke it too little to drinke her blood,
and countenance be? how would she be revenged of her? she would think it too little to drink her blood,
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and teare her flesh, but by all means would torture her, who had so deceiued her,
and tear her Flesh, but by all means would torture her, who had so deceived her,
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and brought her into that pollution.
and brought her into that pollution.
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So the soule, whose eies God hath opened, and inlightned, by which shee seeth her lawfull and true husband,
So the soul, whose eyes God hath opened, and enlightened, by which she sees her lawful and true husband,
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for whom she was created, and seeth also, how by the deceit of the flesh she was drawne, to affect and imbrace, to loue and liue with that which is contrary to God,
for whom she was created, and sees also, how by the deceit of the Flesh she was drawn, to affect and embrace, to love and live with that which is contrary to God,
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and giue that vnto it which is Gods:
and give that unto it which is God's:
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how can she abstaine from this holy reuenge? how can she chuse but afflict the flesh, that she may reuenge this iniurie to God and her selfe? By which this will be manifest, that such a soule hath repented, and returned.
how can she abstain from this holy revenge? how can she choose but afflict the Flesh, that she may revenge this injury to God and her self? By which this will be manifest, that such a soul hath repented, and returned.
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Prouided that all this be done of men without any conceit of merit, or satisfaction to God for the sin,
Provided that all this be done of men without any conceit of merit, or satisfaction to God for the since,
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or punishment, but onely as an effect of repentance, to seale the same vp to themselues,
or punishment, but only as an Effect of Repentance, to seal the same up to themselves,
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and by this to preuent sinne to come, that they may preuent the iudgements of God:
and by this to prevent sin to come, that they may prevent the Judgments of God:
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that finding out the depth of the wound that sin hath made, they may thus remoue the causes,
that finding out the depth of the wound that since hath made, they may thus remove the Causes,
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and extinguish the remnants of it, taking away the occasions, and preuenting the reentring of it again,
and extinguish the remnants of it, taking away the occasions, and preventing the reentering of it again,
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and so preuent Gods hand, which would otherwise smite thē;
and so prevent God's hand, which would otherwise smite them;
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not to be satisfied in the course of his iustice, (which was effected by Christ;
not to be satisfied in the course of his Justice, (which was effected by christ;
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neither would he touch vs for any thing past, if by perfect forsaking of sinne, we were fullie ioyned vnto him) but to driue vs by bitter sorrow, to purge out that sinfulnes and those remainders which our precedent sins left behind them, in respect whereof we are not yet fully ioyned to Christ.
neither would he touch us for any thing past, if by perfect forsaking of sin, we were Fully joined unto him) but to driven us by bitter sorrow, to purge out that sinfulness and those remainders which our precedent Sins left behind them, in respect whereof we Are not yet Fully joined to christ.
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And so hauing this signe as the others, may bee assured they haue truly repented, are regenerated,
And so having this Signen as the Others, may be assured they have truly repented, Are regenerated,
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and haue Christ in their hearts, as the shepheards were sure, when they found all the signes the Angel gaue them, that that was he they found in the cratch:
and have christ in their hearts, as the shepherds were sure, when they found all the Signs the Angel gave them, that that was he they found in the cratch:
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and so may they bee assured that when death shall come, they shall (as Simeon prayed when he had Christ in his armes) depart in peace, and enter into glorie.
and so may they be assured that when death shall come, they shall (as Simeon prayed when he had christ in his arms) depart in peace, and enter into glory.
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Now from these signes and fruits of repentance, we must proceed in the next place to the time of repentance, Now from these Signs and fruits of Repentance, we must proceed in the next place to the time of Repentance,
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when men ought to performe this dutie. And first of the generall time of repentance.
when men ought to perform this duty. And First of the general time of Repentance.
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In this life and vpon the earth there is only place for repentance, men onely can heere repent and turne to God. In this life and upon the earth there is only place for Repentance, men only can Here Repent and turn to God.
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So much that place of Timothie prooueth, Instructing them with meekenes, that are contrarie minded, proouing if God at any time will giue the repentance, &c. Wherby it appeareth that this repentance must bee in this life,
So much that place of Timothy proveth, Instructing them with meekness, that Are contrary minded, proving if God At any time will give the Repentance, etc. Whereby it appears that this Repentance must be in this life,
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because the ministery of the word is onely of vse in this life.
Because the Ministry of the word is only of use in this life.
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Again, in the Reuelation Christ speaking of Iezabel, saith, he gane her time & space to repent.
Again, in the Revelation christ speaking of Jezebel, Says, he gane her time & Molle to Repent.
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Meaning, he had let her liue to repent;
Meaning, he had let her live to Repent;
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if he had cut her off before, hee had taken from her the time of repentance.
if he had Cut her off before, he had taken from her the time of Repentance.
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This is insinuated in the parable of ye figtree in the Gos-Gospel, where our Sauior Christ saith, Except you repēt you shal al perish:
This is insinuated in the parable of the Fig tree in the Gos-Gospel, where our Saviour christ Says, Except you Repent you shall all perish:
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wherupon he doth inferre the parable, that 〈 … 〉 and bestowed all the cost that might be,
whereupon he does infer the parable, that 〈 … 〉 and bestowed all the cost that might be,
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and yet it brought forth no fruit; the Master of the Vineyard commanded it then to be cut downe.
and yet it brought forth no fruit; the Master of the Vineyard commanded it then to be Cut down.
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Insinuating, that if they did not bring forth the fruit of repentāce before they were cut downe and died, they should neuer do it.
Insinuating, that if they did not bring forth the fruit of Repentance before they were Cut down and died, they should never do it.
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Also the preaching of Iohn Baptist witnesseth the same, who saith: Now is the axe put to the roote of the tree:
Also the preaching of John Baptist Witnesseth the same, who Says: Now is the axe put to the root of the tree:
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therfore euery tree that bringeth not foorth good fruit is hewen down and cast into the fire. Therefore every tree that brings not forth good fruit is hewn down and cast into the fire.
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Also the Lord speaketh by the Prophet Ezechiel: As I liue, saith the Lord God, I delight not in the death of a sinner,
Also the Lord speaks by the Prophet Ezechiel: As I live, Says the Lord God, I delight not in the death of a sinner,
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but that he turne and liue.
but that he turn and live.
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Turne you, turne you from your euill waies, for why will yee die, O ye house of Israel? Cyprian thinketh that this place doth prooue, that repentance is only to bee performed in this life, Turn you, turn you from your evil ways, for why will ye die, Oh you house of Israel? Cyprian Thinketh that this place does prove, that Repentance is only to be performed in this life,
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because God saith, that he will not the death of a sinner, but rather that he returne:
Because God Says, that he will not the death of a sinner, but rather that he return:
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noting that if he do die, then the time •s p•st, therfore he desireth his turning •efore he dieth.
noting that if he do die, then the time •s p•st, Therefore he Desires his turning •efore he Dieth.
vvg cst cs pns31 vdb vvi, cs dt n1 vbz vvn, av pns31 vvz po31 vvg av pns31 vvz.
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S. Paul saith, We must •ll appeare before the iudgement seat of Christ, that euery man may receiue the •hings that are done in his body, accor•ing to that he hath done,
S. Paul Says, We must •ll appear before the judgement seat of christ, that every man may receive the •hings that Are done in his body, accor•ing to that he hath done,
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whether it be • … d or euill. whither it be • … worser or evil.
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Whence I gather, that euery one at the general iudgemēt day must giue an account of ye things done in his bodie in this life,
Whence I gather, that every one At the general judgement day must give an account of you things done in his body in this life,
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but nothing of things done after this life.
but nothing of things done After this life.
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Which place with the other proue that repentance is an act to be performed in this life onely:
Which place with the other prove that Repentance is an act to be performed in this life only:
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and reason it should be so:
and reason it should be so:
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1. Because repentance is a fruit of faith, and is performed of none but they who haue faith; 1. Because Repentance is a fruit of faith, and is performed of none but they who have faith;
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it neither goeth before faith, neither can come afterward, when faith is ceased and is no longer;
it neither Goes before faith, neither can come afterwards, when faith is ceased and is no longer;
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but in this life onely faith hath a being, and not in that life whith is to come for both faith and hope cease to be after this life.
but in this life only faith hath a being, and not in that life vuhith is to come for both faith and hope cease to be After this life.
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For S. Paul saith, Now abideth faith, hope and loue, euen these three: but the chiefest of these is loue.
For S. Paul Says, Now Abideth faith, hope and love, even these three: but the chiefest of these is love.
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The reason is, because faith and hope end in this life, when a man hath obtained that he beleeued and hoped for; but loue is euerlasting:
The reason is, Because faith and hope end in this life, when a man hath obtained that he believed and hoped for; but love is everlasting:
dt n1 vbz, c-acp n1 cc n1 n1 p-acp d n1, c-crq dt n1 vhz vvn cst pns31 vvd cc vvn p-acp; cc-acp n1 vbz j:
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faith then ceasing in this life, which is the tree that bringeth forth repentance, repentance being the fruit must needs cease.
faith then ceasing in this life, which is the tree that brings forth Repentance, Repentance being the fruit must needs cease.
n1 av vvg p-acp d n1, r-crq vbz dt n1 cst vvz av n1, n1 vbg dt n1 vmb av vvi.
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2. Because the essentiall parts of repentance cannot be performed but in this life; which are mortification, and regeneration; 2. Because the essential parts of Repentance cannot be performed but in this life; which Are mortification, and regeneration;
crd p-acp dt j n2 pp-f n1 vmbx vbi vvn cc-acp p-acp d n1; r-crq vbr n1, cc n1;
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there being afterwards no corruption, and sinne to be mortified, namely in those who haue right to repentance and are the subiects of it.
there being afterwards no corruption, and sin to be mortified, namely in those who have right to Repentance and Are the Subjects of it.
a-acp vbg av dx n1, cc n1 pc-acp vbi vvn, av p-acp d r-crq vhb vvi p-acp n1 cc vbr dt n2-jn pp-f pn31.
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The first vse of this doctrine is this, to reach vs, that if there be no vse of repentance after this life: The First use of this Doctrine is this, to reach us, that if there be no use of Repentance After this life:
dt ord n1 pp-f d n1 vbz d, pc-acp vvi pno12, cst cs pc-acp vbb dx n1 pp-f n1 p-acp d n1:
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then is there no vse of Purgatory, such as the Papists speake of: for men die either repentant, and so not capable of that place;
then is there no use of Purgatory, such as the Papists speak of: for men die either repentant, and so not capable of that place;
av vbz pc-acp dx n1 pp-f n1, d c-acp dt njp2 vvb pp-f: c-acp n2 vvb d j, cc av xx j pp-f d n1;
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or vnrepentant, and so deseruing a worse. For afterward is no place for repentance, and then for no redemption and deliuerance;
or unrepentant, and so deserving a Worse. For afterwards is no place for Repentance, and then for no redemption and deliverance;
cc j, cc av vvg dt jc. p-acp av vbz dx n1 p-acp n1, cc av p-acp dx n1 cc n1;
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for their satisfaction being a part of their repentance, and no repentance but in this life,
for their satisfaction being a part of their Repentance, and no Repentance but in this life,
p-acp po32 n1 vbg dt n1 pp-f po32 n1, cc dx n1 cc-acp p-acp d n1,
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therefore after this life can be no satisfaction.
Therefore After this life can be no satisfaction.
av p-acp d n1 vmb vbi dx n1.
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For, for them by commutation of penance, to free men from the paines of Purgatorie, is absurd,
For, for them by commutation of penance, to free men from the pains of Purgatory, is absurd,
p-acp, p-acp pno32 p-acp n1 pp-f n1, p-acp j n2 p-acp dt n2 pp-f n1, vbz j,
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for that commutation cannot be without repentance.
for that commutation cannot be without Repentance.
c-acp cst n1 vmbx vbi p-acp n1.
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This error • … me•h to rise from the practise of the Church, who in the more purer times of it,
This error • … me•h to rise from the practice of the Church, who in the more Purer times of it,
d n1 • … av-d pc-acp vvi p-acp dt n1 pp-f dt n1, r-crq p-acp dt av-dc jc n2 pp-f pn31,
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when they had excommunicated any for a publike offence, and ha• … for him a long time of his repentance, that is, to manifest it vnto the Church,
when they had excommunicated any for a public offence, and ha• … for him a long time of his Repentance, that is, to manifest it unto the Church,
c-crq pns32 vhd vvn d p-acp dt j n1, cc n1 … c-acp pno31 dt j n1 pp-f po31 n1, cst vbz, pc-acp vvi pn31 p-acp dt n1,
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if before that was accomplished, they saw surficient signes of his repentance, they sometime remitted, 〈 ◊ 〉 esse of it.
if before that was accomplished, they saw surficient Signs of his Repentance, they sometime remitted, 〈 ◊ 〉 esse of it.
cs p-acp d vbds vvn, pns32 vvd j n2 pp-f po31 n1, pns32 av vvn, 〈 sy 〉 fw-la pp-f pn31.
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And vpon this and 〈 ◊ 〉 this grew these satisfactions and commutations.
And upon this and 〈 ◊ 〉 this grew these satisfactions and commutations.
cc p-acp d cc 〈 sy 〉 d vvd d n2 cc n2.
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But that was onely a mitigation of the punishment, which the Church had designed, and yet not without repentance;
But that was only a mitigation of the punishment, which the Church had designed, and yet not without Repentance;
p-acp d vbds av-j dt n1 pp-f dt n1, r-crq dt n1 vhd vvn, cc av xx p-acp n1;
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but neuer of that which God had appointed, did they remit or think vpon to change;
but never of that which God had appointed, did they remit or think upon to change;
cc-acp av pp-f d r-crq np1 vhd vvn, vdd pns32 vvi cc vvi p-acp pc-acp vvi;
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which these malepartly do, at least according to their owne doctrine; and that without repentance, there being no repentance after this life nor place for that. But as Iustin Martyr saith;
which these malepartly doe, At least according to their own Doctrine; and that without Repentance, there being no Repentance After this life nor place for that. But as Justin Martyr Says;
r-crq d av-jn n1, p-acp ds vvg p-acp po32 d n1; cc cst p-acp n1, a-acp vbg dx n1 p-acp d n1 ccx n1 p-acp d. cc-acp c-acp np1 n1 vvz;
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After the soule is departed out of the bod•e, eftsoones is there made a distinction of good and euill: After the soul is departed out of the bod•e, eftsoons is there made a distinction of good and evil:
p-acp dt n1 vbz vvn av pp-f dt n1, av vbz a-acp vvn dt n1 pp-f j cc j-jn:
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For the soules are carried by the Angels to those places which are worthie of them and are fitted for them:
For the Souls Are carried by the Angels to those places which Are worthy of them and Are fitted for them:
c-acp dt n2 vbr vvn p-acp dt n2 p-acp d n2 r-crq vbr j pp-f pno32 cc vbr vvn p-acp pno32:
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the soules of the good are carried into paradise, but the soules of the wicked are carried to hell, where they shall be kept till the resurrection. the Souls of the good Are carried into paradise, but the Souls of the wicked Are carried to hell, where they shall be kept till the resurrection.
dt n2 pp-f dt j vbr vvn p-acp n1, cc-acp dt n2 pp-f dt j vbr vvn p-acp n1, c-crq pns32 vmb vbi vvn p-acp dt n1.
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2. This will afford comfort vnto as many, as haue cruelie repented; which comfort standeth in this, that though their liues be short, and not so short, 2. This will afford Comfort unto as many, as have cruelly repented; which Comfort Stands in this, that though their lives be short, and not so short,
crd d vmb vvi n1 p-acp p-acp d, c-acp vhb av-j vvn; r-crq n1 vvz p-acp d, cst cs po32 n2 vbb j, cc xx av j,
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as vncertaine, being not certain of one day or houre, being tennants at will;
as uncertain, being not certain of one day or hour, being tenants At will;
c-acp j, vbg xx j pp-f crd n1 cc n1, vbg n2 p-acp n1;
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yet let death come when it wil, they are prouided for it, and may giue it entertainem•t with cheereful countenances.
yet let death come when it will, they Are provided for it, and may give it entertainem•t with cheerful countenances.
av vvb n1 vvi c-crq pn31 vmb, pns32 vbr vvn p-acp pn31, cc vmb vvi pn31 av p-acp j n2.
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And as Danid said of Ahimaaz, he is a good man, and commeth with good tidings:
And as David said of Ahimaaz, he is a good man, and comes with good tidings:
cc c-acp vvd vvd pp-f vhz, pns31 vbz dt j n1, cc vvz p-acp j n2:
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so may they say, that haue repented, of death, let it come, it bringeth good tidings vnto them,
so may they say, that have repented, of death, let it come, it brings good tidings unto them,
av vmb pns32 vvb, cst vhb vvn, pp-f n1, vvb pn31 vvi, pn31 vvz j n2 p-acp pno32,
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because they are at peace with God, and in fauour with him;
Because they Are At peace with God, and in favour with him;
c-acp pns32 vbr p-acp n1 p-acp np1, cc p-acp n1 p-acp pno31;
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for they know that euery thing shall turne for their aduantage, death it selfe shall be an aduantage to them.
for they know that every thing shall turn for their advantage, death it self shall be an advantage to them.
c-acp pns32 vvb cst d n1 vmb vvi p-acp po32 n1, n1 pn31 n1 vmb vbi dt n1 p-acp pno32.
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This made the Apostle Paul desire to die, because he might bee with Christ; when hee was once assured that he was reconciled to God.
This made the Apostle Paul desire to die, Because he might be with christ; when he was once assured that he was reconciled to God.
np1 vvd dt n1 np1 vvb pc-acp vvi, c-acp pns31 vmd vbi p-acp np1; c-crq pns31 vbds a-acp vvn cst pns31 vbds vvn p-acp np1.
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A malefactor, who hath offended the law, and for the same is taken and committed and in danger of death;
A Malefactor, who hath offended the law, and for the same is taken and committed and in danger of death;
dt n1, r-crq vhz vvn dt n1, cc p-acp dt d vbz vvn cc vvn cc p-acp n1 pp-f n1;
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yet if hee can a weeke before the Assises get his pardon from the prince,
yet if he can a Week before the Assizes get his pardon from the Prince,
av cs pns31 vmb dt n1 p-acp dt n2 vvb po31 n1 p-acp dt n1,
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then though, all the other prisoners be full of terror and griefe, yet he wisheth euery day,
then though, all the other Prisoners be full of terror and grief, yet he wishes every day,
av c-acp, d dt j-jn n2 vbb j pp-f n1 cc n1, av pns31 vvz d n1,
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for the day of assises, because he is then sure to be acquitted.
for the day of assizes, Because he is then sure to be acquitted.
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So a man that hath repented, by which he hath assurance of pardon and reconciliation with God, needes not feare this day of affise or iudgement, howsoeuer others may feare and quake when death commeth,
So a man that hath repented, by which he hath assurance of pardon and reconciliation with God, needs not Fear this day of affise or judgement, howsoever Others may Fear and quake when death comes,
np1 dt n1 cst vhz vvn, p-acp r-crq pns31 vhz n1 pp-f n1 cc n1 p-acp np1, vvz xx vvi d n1 pp-f vvb cc n1, c-acp n2-jn vmb vvi cc vvi c-crq n1 vvz,
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because they must not onely depart from men, but in stead of their societie, shal haue the diuell to terrifie them,
Because they must not only depart from men, but in stead of their society, shall have the Devil to terrify them,
c-acp pns32 vmb xx av-j vvi p-acp n2, cc-acp p-acp n1 pp-f po32 n1, vmb vhi dt n1 pc-acp vvi pno32,
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and hell to forment them, and the whole wr• … 〈 ◊ 〉 God laid vpon them for their impenitence;
and hell to forment them, and the Whole wr• … 〈 ◊ 〉 God laid upon them for their impenitence;
cc n1 pc-acp vvi pno32, cc dt j-jn n1 … 〈 sy 〉 uh-np vvn p-acp pno32 p-acp po32 n1;
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where as he, I say, that hath repented shall not neede to feare, neither van euil death, nor a sudden death:
where as he, I say, that hath repented shall not need to Fear, neither van evil death, nor a sudden death:
c-crq c-acp pns31, pns11 vvb, cst vhz vvn vmb xx vvi pc-acp vvi, dx n1 j-jn n1, ccx dt j n1:
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〈 ◊ 〉 a sudden death, because if he haue repented, no death can come suddenly to him;
〈 ◊ 〉 a sudden death, Because if he have repented, no death can come suddenly to him;
〈 sy 〉 dt j n1, c-acp cs pns31 vhb vvn, dx n1 vmb vvi av-j p-acp pno31;
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nor yet an euill death, for what euill death can come to a man that hath liued well,
nor yet an evil death, for what evil death can come to a man that hath lived well,
ccx av dt j-jn n1, p-acp r-crq j-jn n1 vmb vvi p-acp dt n1 cst vhz vvn av,
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and hath truely repented? That is not, saith Chrysostome, to haue an euill death, to end his daies by a violent death,
and hath truly repented? That is not, Says Chrysostom, to have an evil death, to end his days by a violent death,
cc vhz av-j vvn? cst vbz xx, vvz np1, pc-acp vhi dt j-jn n1, pc-acp vvi po31 n2 p-acp dt j n1,
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but to die in his si• … es, which no repentant doth Like to that which Hierom reporteth of Hikarion, comforting himselfe against the feare of death,but to die in his si• … es, which no repentant does Like to that which Hieronymus Reporteth of Hikarion, comforting himself against the Fear of death,
cc-acp pc-acp vvi p-acp po31 n1 … fw-ge, r-crq dx j vdz av-j p-acp cst r-crq np1 vvz pp-f np1, vvg px31 p-acp dt n1 pp-f n1,
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when he said to his soule:
when he said to his soul:
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O my soule goe out of thy house of they, why are thou afraid? these seventie yeeres almost hast thou serued Christ, Oh my soul go out of thy house of they, why Are thou afraid? these seventie Years almost hast thou served christ,
uh po11 n1 vvi av pp-f po21 n1 pp-f pno32, q-crq vbr pns21 j? d crd n2 av vh2 pns21 vvn np1,
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and dost thou yet feare to die? The like, I say, may a repentant man shy to his soule:and dost thou yet Fear to die? The like, I say, may a repentant man shy to his soul:
cc vd2 pns21 av vvi pc-acp vvi? dt j, pns11 vvb, vmb dt j n1 j p-acp po31 n1:
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Goe out my soule, 〈 ◊ 〉 shouldest thou bee afraid to goe to him, with whom thou are reconciled,
Go out my soul, 〈 ◊ 〉 Shouldst thou be afraid to go to him, with whom thou Are reconciled,
vvb av po11 n1, 〈 sy 〉 vmd2 pns21 vbi j pc-acp vvi p-acp pno31, p-acp ro-crq pns21 vbr vvn,
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and from whom thou hast a 〈 ◊ 〉 barge of all thy sinnes? It is for them to feare to die, who haue neuer repented, who neuer serued Christ,
and from whom thou hast a 〈 ◊ 〉 barge of all thy Sins? It is for them to Fear to die, who have never repented, who never served christ,
cc p-acp ro-crq pns21 vh2 dt 〈 sy 〉 n1 pp-f d po21 n2? pn31 vbz p-acp pno32 pc-acp vvi pc-acp vvi, r-crq vhb av vvn, r-crq av-x vvd np1,
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but haue been the slaues of their flesh and Satan; seeing whose they were 〈 ◊ 〉, his shall they bee dying:
but have been the slaves of their Flesh and Satan; seeing whose they were 〈 ◊ 〉, his shall they be dying:
cc-acp vhb vbn dt n2 pp-f po32 n1 cc np1; vvg r-crq pns32 vbdr 〈 sy 〉, po31 vmb pns32 vbi vvg:
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It is 〈 ◊ 〉 for him to bee vnwilling and fearefull to goe •ce Christ, who beleeues that hee shall begin to reigne with Christ,
It is 〈 ◊ 〉 for him to be unwilling and fearful to go •ce christ, who believes that he shall begin to Reign with christ,
pn31 vbz 〈 sy 〉 c-acp pno31 pc-acp vbi j cc j pc-acp vvi n1 np1, r-crq vvz cst pns31 vmb vvi pc-acp vvi p-acp np1,
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because hee hath here suffered and crucified his flesh and his lusts for Christ, and his loue.
Because he hath Here suffered and Crucified his Flesh and his Lustiest for christ, and his love.
c-acp pns31 vhz av vvn cc vvd po31 n1 cc po31 n2 p-acp np1, cc po31 n1.
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3. This may teach vs that if there bee no time for repentance after this life,
3. This may teach us that if there be no time for Repentance After this life,
crd d vmb vvi pno12 d cs pc-acp vbi dx n1 p-acp n1 p-acp d n1,
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then is it a fearefull condition, wherin many men are who contemne repentance when they are called to it.
then is it a fearful condition, wherein many men Are who contemn Repentance when they Are called to it.
av vbz pn31 dt j n1, c-crq d n2 vbr r-crq vvb n1 c-crq pns32 vbr vvn p-acp pn31.
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And no maruell if death be so feareful to them.
And no marvel if death be so fearful to them.
cc dx n1 cs n1 vbb av j p-acp pno32.
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For thence is the feare of death (saith Chrysostome ) because wee liue 〈 ◊ 〉 in • … steritie fitting Christians, For thence is the Fear of death (Says Chrysostom) Because we live 〈 ◊ 〉 in • … steritie fitting Christians,
c-acp av vbz dt n1 pp-f n1 (vvz np1) c-acp pns12 vvb 〈 sy 〉 p-acp • … n1 vvg np1,
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but leade a delicate and voluptuous life: but lead a delicate and voluptuous life:
cc-acp vvb dt j cc j n1:
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Euen such a life as all they who put far from them repentance, haue made choice of to themselves,
Even such a life as all they who put Far from them Repentance, have made choice of to themselves,
av d dt n1 c-acp d pns32 r-crq vvd av-j p-acp pno32 n1, vhb vvn n1 pp-f p-acp px32,
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and so cannot but bee pressed with the guiltines of their consciences, seeing they neuer tooke the way to haue any discharge:
and so cannot but be pressed with the guiltiness of their Consciences, seeing they never took the Way to have any discharge:
cc av vmbx cc-acp vbi vvn p-acp dt n1 pp-f po32 n2, vvg pns32 av vvd dt n1 pc-acp vhi d n1:
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but are like to a malefactor that hath neglected the time, and hath not gotten his pardon, till the day of Assifes come,
but Are like to a Malefactor that hath neglected the time, and hath not got his pardon, till the day of Assizes come,
cc-acp vbr av-j p-acp dt n1 cst vhz vvn dt n1, cc vhz xx vvn po31 n1, c-acp dt n1 pp-f n2 vvn,
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when it is too late to seeke for it;
when it is too late to seek for it;
c-crq pn31 vbz av j pc-acp vvi p-acp pn31;
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must he not needs be in great feare and horrible distractions? much more feareful must it needs be to these, who haue neglected the time of repentance,
must he not needs be in great Fear and horrible distractions? much more fearful must it needs be to these, who have neglected the time of Repentance,
vmb pns31 xx av vbi p-acp j n1 cc j n2? av-d av-dc j vmb pn31 av vbi p-acp d, r-crq vhb vvn dt n1 pp-f n1,
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& so of obtaining their pardon euen till the very day of their iudgement;
& so of obtaining their pardon even till the very day of their judgement;
cc av pp-f vvg po32 n1 av p-acp dt j n1 pp-f po32 n1;
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To these, as Bernard saith, if it should be said to morrow you shall got out, it should be a commination and no comfort: To these, as Bernard Says, if it should be said to morrow you shall god out, it should be a commination and no Comfort:
p-acp d, p-acp np1 vvz, cs pn31 vmd vbi vvn p-acp n1 pn22 vmb vvn av, pn31 vmd vbi dt n1 cc dx n1:
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yea and to conclude, as the 〈 ◊ 〉 father speaketh;
yea and to conclude, as the 〈 ◊ 〉 father speaks;
uh cc pc-acp vvi, c-acp dt 〈 sy 〉 n1 vvz;
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These dying in this condition, are not so much to bee said to goe out, at to goe in: These dying in this condition, Are not so much to be said to go out, At to go in:
d vvg p-acp d n1, vbr xx av av-d pc-acp vbi vvn pc-acp vvi av, p-acp pc-acp vvi p-acp:
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who goe not into the light and into liber the, but into prison, into darkenes, into hell. who go not into the Light and into liber the, but into prison, into darkness, into hell.
r-crq vvb xx p-acp dt n1 cc p-acp fw-la av, cc-acp p-acp n1, p-acp n1, p-acp n1.
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Now wee will proceede to the particular time of repentance, which is double; first, present, it must be done instantly without delay: 2. Continuall; Now we will proceed to the particular time of Repentance, which is double; First, present, it must be done instantly without Delay: 2. Continual;
av pns12 vmb vvi p-acp dt j n1 pp-f n1, r-crq vbz j-jn; ord, j, pn31 vmb vbi vdn av-jn p-acp n1: crd j;
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it must be done constantly and euery day. And first for the present and the speede of it.
it must be done constantly and every day. And First for the present and the speed of it.
pn31 vmb vbi vdn av-j cc d n1. cc ord p-acp dt j cc dt n1 pp-f pn31.
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Repentance must be done speedilie without delay, or deferring from time to time, or from one day to another. Repentance must be done speedily without Delay, or deferring from time to time, or from one day to Another.
n1 vmb vbi vdn av-j p-acp n1, cc vvg p-acp n1 p-acp n1, cc p-acp crd n1 p-acp j-jn.
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Which is manifest by the Scripture. Dauid saith: To day if ye will heard his voice harden not your heart:
Which is manifest by the Scripture. David Says: To day if you will herd his voice harden not your heart:
r-crq vbz j p-acp dt n1. np1 vvz: p-acp n1 cs pn22 vmb vvd po31 n1 vvi xx po22 n1:
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As if hee said, if you will repent, you must not deferre it till to morrow,
As if he said, if you will Repent, you must not defer it till to morrow,
c-acp cs pns31 vvd, cs pn22 vmb vvi, pn22 vmb xx vvi pn31 p-acp p-acp n1,
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but it must be done while it is called to day. And S. Iohn saith: Repent, for the kingdome of God is at hand: And our Sauiour Christ saith;
but it must be done while it is called to day. And S. John Says: repent, for the Kingdom of God is At hand: And our Saviour christ Says;
cc-acp pn31 vmb vbi vdn cs pn31 vbz vvn p-acp n1. cc np1 np1 vvz: np1, p-acp dt n1 pp-f np1 vbz p-acp n1: cc po12 n1 np1 vvz;
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Seeke ye first the kingdome of God, and the righteousnesse thereof. The Author also to the Hebrewes saith: Seek you First the Kingdom of God, and the righteousness thereof. The Author also to the Hebrews Says:
vvb pn22 ord dt n1 pp-f np1, cc dt n1 av. dt n1 av p-acp dt njpg2 vvz:
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Exhort ye one another while it is called to day, &c. This counsell the Prophet Esay giueth vs: Exhort you one Another while it is called to day, etc. This counsel the Prophet Isaiah gives us:
vvb pn22 crd j-jn n1 pn31 vbz vvn p-acp n1, av d n1 dt n1 np1 vvz pno12:
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Seeke the Lord (saith he) while he may be found, call vpon him while he is neere. Seek the Lord (Says he) while he may be found, call upon him while he is near.
vvb dt n1 (vvz pns31) n1 pns31 vmb vbi vvn, vvb p-acp pno31 cs pns31 vbz j.
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All which and many of the like kind prooue that repentance ought to be without any delaying or putting off, and not without cause:
All which and many of the like kind prove that Repentance ought to be without any delaying or putting off, and not without cause:
d r-crq cc d pp-f dt j n1 vvi d n1 vmd pc-acp vbi p-acp d n-vvg cc vvg a-acp, cc xx p-acp n1:
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1. Because the deferring of repentance; if euer it bee performed, breedeth more matter of hartie, and bitter sorrow for sinne, 1. Because the deferring of Repentance; if ever it be performed, breeds more matter of hearty, and bitter sorrow for sin,
crd p-acp dt vvg pp-f n1; cs av pn31 vbi vvn, vvz dc n1 pp-f j, cc j n1 p-acp n1,
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so that the present delight will neuer answere, nor counteruaile the future paine and griefe;
so that the present delight will never answer, nor countervail the future pain and grief;
av cst dt j n1 vmb av-x vvi, ccx vvi dt j-jn n1 cc n1;
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or if it neuer be performed, then do men but sill vp the vials of Gods wrath,
or if it never be performed, then do men but sill up the vials of God's wrath,
cc cs pn31 av-x vbi vvn, av vdb n2 p-acp zz a-acp dt n2 pp-f npg1 n1,
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and heape vp iudgement to themselues, as S. Paul saith in his Epistle to the Romans;
and heap up judgement to themselves, as S. Paul Says in his Epistle to the Roman;
cc vvi a-acp n1 p-acp px32, c-acp np1 np1 vvz p-acp po31 n1 p-acp dt njp2;
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But thou after thine hardnesse, and beart that cannot repent, heapest vp vnto thy selfe wrath against the day of wrath. But thou After thine hardness, and beart that cannot Repent, heapest up unto thy self wrath against the day of wrath.
cc-acp pns21 p-acp po21 n1, cc vvi|pn31 cst vmbx vvi, vv2 a-acp p-acp po21 n1 n1 p-acp dt n1 pp-f n1.
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2. Because by deferring, a man may bee depriued of the meants, by which God vsually worketh this repentance, 2. Because by deferring, a man may be deprived of the meants, by which God usually works this Repentance,
crd p-acp p-acp vvg, dt n1 vmb vbi vvn pp-f dt n2, p-acp r-crq np1 av-j vvz d n1,
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and regeneration, which is the word; for they see it is translated from place to place, from one parish to another;
and regeneration, which is the word; for they see it is translated from place to place, from one parish to Another;
cc n1, r-crq vbz dt n1; c-acp pns32 vvb pn31 vbz vvn p-acp n1 p-acp n1, p-acp crd n1 p-acp j-jn;
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from one land to another, and this is that whereby God vsually worketh it:
from one land to Another, and this is that whereby God usually works it:
p-acp crd n1 p-acp j-jn, cc d vbz d c-crq np1 av-j vvz pn31:
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which if it be taken from them, how can it be expected they should come to repentance? or who shall worke it in them? for if they neglect the means, it is p•esumption to hope God wil worke it without the meanes.
which if it be taken from them, how can it be expected they should come to Repentance? or who shall work it in them? for if they neglect the means, it is p•esumption to hope God will work it without the means.
r-crq cs pn31 vbb vvn p-acp pno32, c-crq vmb pn31 vbi vvn pns32 vmd vvi p-acp n1? cc q-crq vmb vvi pn31 p-acp pno32? p-acp cs pns32 vvb dt n2, pn31 vbz n1 pc-acp vvi np1 vmb vvi pn31 p-acp dt n2.
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3. Because the longer he deferreth it, the harder will it be for him to repent, partly because he groweth more in sinne: 3. Because the longer he deferreth it, the harder will it be for him to Repent, partly Because he grows more in sin:
crd p-acp dt av-jc pns31 vvz pn31, dt jc vmb pn31 vbi p-acp pno31 pc-acp vvi, av c-acp pns31 vvz av-dc p-acp n1:
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for it is not to be denied, but that men generally, and naturally, as they grow in strength, wit and worldly wisedome,
for it is not to be denied, but that men generally, and naturally, as they grow in strength, wit and worldly Wisdom,
c-acp pn31 vbz xx pc-acp vbi vvn, cc-acp d n2 av-j, cc av-j, c-acp pns32 vvb p-acp n1, n1 cc j n1,
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so they grow in sinfulnes, hardnes of heart, and other infidelitie.
so they grow in sinfulness, hardness of heart, and other infidelity.
av pns32 vvb p-acp n1, n1 pp-f n1, cc j-jn n1.
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As the drunkard doth not quench his thirst, nor satisfie his appetite, but increase the burning thirst of his bodie,
As the drunkard does not quench his thirst, nor satisfy his appetite, but increase the burning thirst of his body,
p-acp dt n1 vdz xx vvi po31 n1, ccx vvi po31 n1, cc-acp vvb dt j-vvg n1 pp-f po31 n1,
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and insatiable temperance of his minde:
and insatiable temperance of his mind:
cc j n1 pp-f po31 n1:
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〈 ◊ 〉 sinfull and worldly pleasures, the longer they are enioyed the more greedily they are desired,
〈 ◊ 〉 sinful and worldly pleasures, the longer they Are enjoyed the more greedily they Are desired,
〈 sy 〉 j cc j n2, dt jc pns32 vbr vvn dt av-dc av-j pns32 vbr vvn,
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and more obstinately preferred before God, and spirituall graces.
and more obstinately preferred before God, and spiritual graces.
cc av-dc av-j vvn p-acp np1, cc j n2.
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And partly because sin will take the deeper roote, and the longer the tree groweth the hardlier it is remoued,
And partly Because since will take the Deeper root, and the longer the tree grows the hardlier it is removed,
cc av c-acp n1 vmb vvi dt jc-jn n1, cc dt jc dt n1 vvz dt jc pn31 vbz vvn,
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for the roote is the deeper, because custome will adde to nature, and so will prooue vnresistable,
for the root is the Deeper, Because custom will add to nature, and so will prove unresistable,
p-acp dt n1 vbz dt jc-jn, c-acp n1 vmb vvi p-acp n1, cc av vmb vvi j,
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and almost not to be reformed.
and almost not to be reformed.
cc av xx pc-acp vbi vvn.
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Of a peruerse will (saith Augustine ) riseth lust, and lust being obeyed, groweth to a custome, Of a perverse will (Says Augustine) Riseth lust, and lust being obeyed, grows to a custom,
pp-f dt j n1 (vvz np1) vvz n1, cc n1 vbg vvn, vvz p-acp dt n1,
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and while custome is not resisted, it groweth to a necessitie. and while custom is not resisted, it grows to a necessity.
cc cs n1 vbz xx vvn, pn31 vvz p-acp dt n1.
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And so by this delaying of repentance, it is made almost impossible, at least maruellous difficult and hard.
And so by this delaying of Repentance, it is made almost impossible, At least marvelous difficult and hard.
cc av p-acp d n-vvg pp-f n1, pn31 vbz vvn av j, p-acp ds j j cc j.
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4. Because late repentance is not so acceptable, partly because it is seldom true repentance: 4. Because late Repentance is not so acceptable, partly Because it is seldom true Repentance:
crd p-acp j n1 vbz xx av j, av c-acp pn31 vbz av j n1:
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and partly, as Basil saith, If a man leaue sinne when age and weakenes hinder him for following of it, we must thank his weakenes, and not him.
and partly, as Basil Says, If a man leave sin when age and weakness hinder him for following of it, we must thank his weakness, and not him.
cc av, c-acp np1 vvz, cs dt n1 vvb n1 c-crq n1 cc n1 vvi pno31 p-acp vvg pp-f pn31, pns12 vmb vvi po31 n1, cc xx pno31.
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What thank is it to renounce the world, when hee is leauing of it? to mortifie his members,
What thank is it to renounce the world, when he is leaving of it? to mortify his members,
q-crq vvb vbz pn31 pc-acp vvi dt n1, c-crq pns31 vbz vvg pp-f pn31? pc-acp vvi po31 n2,
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when they are mortified by sicknes? when it is like, sin rather leaueth him then he leaues sinne?
when they Are mortified by sickness? when it is like, sin rather Leaveth him then he leaves sin?
c-crq pns32 vbr vvn p-acp n1? c-crq pn31 vbz j, vvb av-c vvz pno31 cs pns31 vvz n1?
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5. Because by repentance a man is regenerate, made a new man, and as it were reneweth his youth. 5. Because by Repentance a man is regenerate, made a new man, and as it were Reneweth his youth.
crd p-acp p-acp n1 dt n1 vbz vvn, vvd dt j n1, cc c-acp pn31 vbdr vvz po31 n1.
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Now if a Physitian should promise to make an old man a young man, what speede would he make to take his diet? So ought men in this case to make speede to returne vnto God, Now if a physician should promise to make an old man a young man, what speed would he make to take his diet? So ought men in this case to make speed to return unto God,
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when repentance hath that effect that of old men, it maketh them yong and new men.
when Repentance hath that Effect that of old men, it makes them young and new men.
c-crq n1 vhz d n1 cst pp-f j n2, pn31 vvz pno32 j cc j n2.
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If men will runne to a Physitian that can but cure the bodie, how much more ought they to make speede to God by repentance,
If men will run to a physician that can but cure the body, how much more ought they to make speed to God by Repentance,
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when they shal by this meanes be made new creatures in Christ Iesus? And thus much for the doctrine and the confirmation of it both by the word and by reason. Now follow the vses.
when they shall by this means be made new creatures in christ Iesus? And thus much for the Doctrine and the confirmation of it both by the word and by reason. Now follow the uses.
c-crq pns32 vmb p-acp d n2 vbb vvn j n2 p-acp np1 np1? cc av av-d p-acp dt n1 cc dt n1 pp-f pn31 d p-acp dt n1 cc p-acp n1. av vvb dt n2.
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1. This reproueth the corruptions of men, who liuing in the sound of the Word, 1. This Reproveth the corruptions of men, who living in the found of the Word,
crd np1 vvz dt n2 pp-f n2, r-crq vvg p-acp dt n1 pp-f dt n1,
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and being made to perceiue and discerne the necessitie of this dutie of repentance, yet still deferre and prolong it, being not so wise in their generation as the children of the world are in theirs, who take the time and opportunitie.
and being made to perceive and discern the necessity of this duty of Repentance, yet still defer and prolong it, being not so wise in their generation as the children of the world Are in theirs, who take the time and opportunity.
cc vbg vvn pc-acp vvi cc vvi dt n1 pp-f d n1 pp-f n1, av av vvi cc vvi pn31, vbg xx av j p-acp po32 n1 p-acp dt n2 pp-f dt n1 vbr p-acp png32, r-crq vvb dt n1 cc n1.
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The Merchant buyeth while the Mart lasteth, the souldier fighteth while the battell indureth, the husbandman soweth while it is winter, reapeth when it is haruest, maketh hay when the Sun-shineth, the smith striketh while the iron is hot yea & the Stork, & the Turtle & the Crane know their appointed time:
The Merchant buyeth while the Mars lasteth, the soldier fights while the battle Endureth, the husbandman Soweth while it is winter, reapeth when it is harvest, makes hay when the Sun-shineth, the smith striketh while the iron is hight yea & the Stork, & the Turtle & the Crane know their appointed time:
dt n1 vvz cs dt n1 vvz, dt n1 vvz n1 dt n1 vvz, dt n1 vvz cs pn31 vbz n1, vvz c-crq pn31 vbz n1, vvz n1 c-crq dt j, dt n1 vvz n1 dt n1 vbz j uh cc dt n1, cc dt n1 cc dt n1 vvb po32 j-vvn n1:
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but men know not their time of returning vnto God, or they doe neglect it, though they be continually called vpon, and heare the voice of God;
but men know not their time of returning unto God, or they do neglect it, though they be continually called upon, and hear the voice of God;
p-acp n2 vvb xx po32 n1 pp-f vvg p-acp np1, cc pns32 vdb vvi pn31, cs pns32 vbb av-j vvn p-acp, cc vvi dt n1 pp-f np1;
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Awake thou that sleepest, stand vp from the dead, and Christ shall giue thee light. Awake thou that Sleepest, stand up from the dead, and christ shall give thee Light.
vvb pns21 cst vv2, vvb a-acp p-acp dt j, cc np1 vmb vvi pno21 n1.
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Yet they like drowsie men sleep still in sin, and answere nothing else but those remisse and drowsie words;
Yet they like drowsy men sleep still in since, and answer nothing Else but those remiss and drowsy words;
av pns32 av-j j n2 vvb av p-acp n1, cc vvb pix av cc-acp d j cc j n2;
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Anon, behold anon wee come, let vs alone a little:
Anon, behold anon we come, let us alone a little:
av, vvb av pns12 vvb, vvb pno12 av-j dt j:
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but this anon and anon hath no neasure with it, and this suffer me a little is drawne out to the length; but this anon and anon hath no neasure with it, and this suffer me a little is drawn out to the length;
cc-acp d av cc av vhz dx n1 p-acp pn31, cc d vvb pno11 dt j vbz vvn av p-acp dt n1;
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till Satans generall practise preuaile against them, which is to deceiue carelesse sinners, by promising them time enough:
till Satan general practice prevail against them, which is to deceive careless Sinners, by promising them time enough:
p-acp npg1 j n1 vvi p-acp pno32, r-crq vbz pc-acp vvi j n2, p-acp vvg pno32 n1 av-d:
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as raking vsurers are wont to giue day to yong heires, from time to time, till at last they winde their inheritance from them.
as raking usurers Are wont to give day to young Heirs, from time to time, till At last they wind their inheritance from them.
c-acp vvg n2 vbr j pc-acp vvi n1 p-acp j n2, p-acp n1 p-acp n1, c-acp p-acp ord pns32 vvi po32 n1 p-acp pno32.
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These neuer thinke that impenitencie is a sin, and a sin against the Gospell, greater then that is against the Law, making all their sins more sinful:
These never think that impenitency is a since, and a since against the Gospel, greater then that is against the Law, making all their Sins more sinful:
np1 av-x vvi d n1 vbz dt n1, cc dt n1 p-acp dt n1, jc cs d vbz p-acp dt n1, vvg d po32 n2 av-dc j:
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as the Author to ye Heb. affirmeth of it, these remember not how hard sin will be remoued,
as the Author to you Hebrew Affirmeth of it, these Remember not how hard since will be removed,
c-acp dt n1 p-acp pn22 np1 vvz pp-f pn31, d vvb xx c-crq j n1 vmb vbi vvn,
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when custome is added to nature, as a twofold cord to bind sinne vnto them.
when custom is added to nature, as a twofold cord to bind sin unto them.
c-crq n1 vbz vvn p-acp n1, c-acp dt j n1 pc-acp vvi n1 p-acp pno32.
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And as Zophar said to Iob of a wicked man, that his bones are full of the sinnes of his youth,
And as Zophar said to Job of a wicked man, that his bones Are full of the Sins of his youth,
cc p-acp np1 vvd p-acp np1 pp-f dt j n1, cst po31 n2 vbr j pp-f dt n2 pp-f po31 n1,
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and it shall lie downe with him in the dust:
and it shall lie down with him in the dust:
cc pn31 vmb vvi a-acp p-acp pno31 p-acp dt n1:
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as diseases after they are entred into the marrow and bones are incurable, insomuch as they go with men to the graue:
as diseases After they Are entered into the marrow and bones Are incurable, insomuch as they go with men to the graven:
c-acp n2 c-acp pns32 vbr vvn p-acp dt n1 cc n2 vbr j, av c-acp pns32 vvb p-acp n2 p-acp dt n1:
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so doth sinne with the vnrepentant vnto his death.
so does sin with the unrepentant unto his death.
av vdz n1 p-acp dt j p-acp po31 n1.
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These remember not how hardly Satan can bee cast out, when hee hath kept a long time possessiō,
These Remember not how hardly Satan can be cast out, when he hath kept a long time possession,
np1 vvb xx c-crq av np1 vmb vbi vvn av, c-crq pns31 vhz vvn dt j n1 n1,
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nay how vnwilling they will grow by this continuance, to goe out of his bondage.
nay how unwilling they will grow by this Continuance, to go out of his bondage.
uh-x q-crq j pns32 vmb vvi p-acp d n1, pc-acp vvi av pp-f po31 n1.
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As a captiue who hath been laid long in prison, hath both lesse meanes, and lesse desire of libertie:
As a captive who hath been laid long in prison, hath both less means, and less desire of liberty:
p-acp dt j-jn r-crq vhz vbn vvn av-j p-acp n1, vhz d dc n2, cc dc n1 pp-f n1:
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for his captiuitie by long continuance is made more familiar.
for his captivity by long Continuance is made more familiar.
c-acp po31 n1 p-acp j n1 vbz vvn av-dc j-jn.
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These forget that sinne, and the strength of it is increased, partly because it maketh grace weaker,
These forget that sin, and the strength of it is increased, partly Because it makes grace Weaker,
np1 vvb cst n1, cc dt n1 pp-f pn31 vbz vvn, av c-acp pn31 vvz n1 jc,
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as a disease doth nature, and partly because it bringeth in more, as one sinne brings in a second,
as a disease does nature, and partly Because it brings in more, as one sin brings in a second,
c-acp dt n1 vdz n1, cc av c-acp pn31 vvz p-acp av-dc, c-acp crd n1 vvz p-acp dt ord,
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and that a third, and so it is hard contending against two or twentie.
and that a third, and so it is hard contending against two or twentie.
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These remember not how old age and sicknesse will bee most vnfit for this, because it is indeed hard and difficult,
These Remember not how old age and sickness will be most unfit for this, Because it is indeed hard and difficult,
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and a heauy burthen, and a hard duty, when as age and sicknesse are a burthen, not to be borne of themselues,
and a heavy burden, and a hard duty, when as age and sickness Are a burden, not to be born of themselves,
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yea when the grashopper will bee a burthen;
yea when the grasshopper will be a burden;
uh c-crq dt n1 vmb vbi dt n1;
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and when they are not able to put off or put on their apparell, how shall they put off sinne, and when they Are not able to put off or put on their apparel, how shall they put off sin,
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and put on righteousnesse? Yea if they would then goe about it, and were able to doe some thing against their corruption,
and put on righteousness? Yea if they would then go about it, and were able to do Some thing against their corruption,
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yet Satan ioyning himselfe in more malitious diligence to keepe them from it, then before,
yet Satan joining himself in more malicious diligence to keep them from it, then before,
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when as he seeth the time draweth neere, wherein he must attaine his purpose, or else for euer faile of his desire,
when as he sees the time draws near, wherein he must attain his purpose, or Else for ever fail of his desire,
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how little in such weakenesse shall they preuaile against him? These remember not that they may be depriued of the meanes, whereby this is to bee wrought in them, God taking it from them, or keeping them from it.
how little in such weakness shall they prevail against him? These Remember not that they may be deprived of the means, whereby this is to be wrought in them, God taking it from them, or keeping them from it.
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And if it was not effectuall to conuert them when they often had it, what hope can they haue to be turned without this? Oh, but some will say;
And if it was not effectual to convert them when they often had it, what hope can they have to be turned without this? O, but Some will say;
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sicknesses may worke it, for it putteth vs in minde of our ende, and it openeth the eare, that before was shut.
Sicknesses may work it, for it putteth us in mind of our end, and it Openeth the ear, that before was shut.
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But medicines are for the diseases they are ordained, and if the medicine cure not the eies, which is ordained for it,
But medicines Are for the diseases they Are ordained, and if the medicine cure not the eyes, which is ordained for it,
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and hath a vertue to cure it, what shall that doe, which hath no such power? Admit it putteth men in mind of their end,
and hath a virtue to cure it, what shall that do, which hath not such power? Admit it putteth men in mind of their end,
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and so that they were certainly assured to die to morrow, yet S. Paul in his epistle to the Corinthians speaketh of some, who thought of dying to morrow,
and so that they were Certainly assured to die to morrow, yet S. Paul in his epistle to the Corinthians speaks of Some, who Thought of dying to morrow,
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and yet no such thing was wrought in them; for they said, Let vs eate, and drinke, for to morrow we shall die:
and yet no such thing was wrought in them; for they said, Let us eat, and drink, for to morrow we shall die:
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Which sheweth that men are neuer a whit the neerer by that assurance of death, to their conuersion, which is only wrought by God, not by the meanes of sicknesse,
Which shows that men Are never a whit the nearer by that assurance of death, to their conversion, which is only wrought by God, not by the means of sickness,
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or feare of death, but by the preaching of the Word, which is Gods ordinance. But admit they haue the word, and the Minister comming to them:
or Fear of death, but by the preaching of the Word, which is God's Ordinance. But admit they have the word, and the Minister coming to them:
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know they not that many sicknesses, shutteth the care, as well as others open it? And may it not be iust, that they which had a deafe eare to God in their health, should be made deafe by him in their sicknes? or that he should lay vpon them a kind of lethargie,
know they not that many Sicknesses, shutteth the care, as well as Others open it? And may it not be just, that they which had a deaf ear to God in their health, should be made deaf by him in their sickness? or that he should lay upon them a kind of lethargy,
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and drowsie sicknesse, so that they cannot be awaked to heare two sentences together? or giue them a crasie and diseased braine, that they shall be able to conceiue nothing,
and drowsy sickness, so that they cannot be awaked to hear two sentences together? or give them a crazy and diseased brain, that they shall be able to conceive nothing,
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or remember nothing? Finally, these remember not that they may haue such hardnesse of heart, that they cannot finde repentance,
or Remember nothing? Finally, these Remember not that they may have such hardness of heart, that they cannot find Repentance,
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though they seeke it with teares, as Esau did.
though they seek it with tears, as Esau did.
cs pns32 vvb pn31 p-acp n2, c-acp np1 vdd.
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Lastly, they remember not, that if they could doe it, yet how vngratefull, and vnacceptable it should be to God, that when they can no longer serue sinne,
Lastly, they Remember not, that if they could do it, yet how ungrateful, and unacceptable it should be to God, that when they can no longer serve sin,
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and Satan, they should offer themselues to God, when they were weake and blinde, and lame, and sicke;
and Satan, they should offer themselves to God, when they were weak and blind, and lame, and sick;
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Cursed is he that hath a male, and sacrificeth to the Lord a corrupt thing. Cursed is he that hath a male, and Sacrificeth to the Lord a corrupt thing.
vvn vbz pns31 cst vhz dt j-jn, cc vvz p-acp dt n1 dt j n1.
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As if hee should say, Cursed is hee that hath strength of yeers, action of body,
As if he should say, Cursed is he that hath strength of Years, actium of body,
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and affection of soule, and spendeth it in the seruice of the flesh and Satan, and offers to God his old age, his weake and feeble bodie and soule;
and affection of soul, and spendeth it in the service of the Flesh and Satan, and offers to God his old age, his weak and feeble body and soul;
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and it is like to be the more vnacceptable, because it is rather for feare of punishment,
and it is like to be the more unacceptable, Because it is rather for Fear of punishment,
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and hope of reward, than for any loue they beare to God.
and hope of reward, than for any love they bear to God.
cc n1 pp-f n1, cs p-acp d n1 pns32 vvb p-acp np1.
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To conclude, Basil vrging this point, saith, Thus Cain offered vp sacrifices to God, first he serued himselfe, and then brought to God:
To conclude, Basil urging this point, Says, Thus Cain offered up Sacrifices to God, First he served himself, and then brought to God:
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but God reiected both him and his sacrifice. but God rejected both him and his sacrifice.
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So let him, that shall thus serue God, and thus sacrifice to God himselfe, when he hath first serued the flesh, the world and Satan, with all the strength and liuelihood of his bodie and minde,
So let him, that shall thus serve God, and thus sacrifice to God himself, when he hath First served the Flesh, the world and Satan, with all the strength and livelihood of his body and mind,
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and bring his weakest and worse parts to God, looke to bee reiected of God.
and bring his Weakest and Worse parts to God, look to be rejected of God.
cc vvi po31 js cc jc n2 p-acp np1, vvb pc-acp vbi vvn pp-f np1.
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2. This may perswade vs to labour for speedie repentance, to follow the counsel which the Angell gaue to Lot going out of Sodom, saying, Escape for thy life: so flee for thy life, thou that art a Christian. 2. This may persuade us to labour for speedy Repentance, to follow the counsel which the Angel gave to Lot going out of Sodom, saying, Escape for thy life: so flee for thy life, thou that art a Christian.
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And the better to stirre thee vp to this, consider these two things: the follie, and the difficultie of procrastinating repentance, and turning to God.
And the better to stir thee up to this, Consider these two things: the folly, and the difficulty of procrastinating Repentance, and turning to God.
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The folly appeareth, first, because prescription and custome often preuaileth against all law.
The folly appears, First, Because prescription and custom often prevaileth against all law.
dt n1 vvz, ord, c-acp n1 cc n1 av vvz p-acp d n1.
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For when a man hath enioied and possessed a thing long, hee hath eleauen points of law,
For when a man hath enjoyed and possessed a thing long, he hath eleauen points of law,
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and will by occasion of long possession keepe it: so will sinne and Satan doe with thee.
and will by occasion of long possession keep it: so will sin and Satan do with thee.
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Follie then it is, not to make speed to take forth an Eiectione firmae against them.
Folly then it is, not to make speed to take forth an Eiectione firmae against them.
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Secondly, what madnes is it for a man that is fallen into some pit, or filthie puddle, to lie still and not to hasten out? Sin is as filthie as any puddle:
Secondly, what madness is it for a man that is fallen into Some pit, or filthy puddle, to lie still and not to hasten out? since is as filthy as any puddle:
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madnes then it is and follie to deferre the comming out of it.
madness then it is and folly to defer the coming out of it.
n1 cs pn31 vbz cc n1 pc-acp vvi dt n-vvg av pp-f pn31.
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If sinne (saith Basil ) be an honest thing, then keepe it to the end: If sin (Says Basil) be an honest thing, then keep it to the end:
cs n1 (vvz np1) vbb dt j n1, av vvb pn31 p-acp dt n1:
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but if it bee a filthie and hurtfull thing to him that committeth it, why doest thou continue in that which is hurtfull? for no man that desireth to ease his stomacke of choler, will endeuour to encrease it by a bad and intemperate diet. but if it be a filthy and hurtful thing to him that Committeth it, why dost thou continue in that which is hurtful? for no man that Desires to ease his stomach of choler, will endeavour to increase it by a bad and intemperate diet.
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It is a maruellous madnes, that an Asse should fall into a pit, and his master will instantly lift him out,
It is a marvelous madness, that an Ass should fallen into a pit, and his master will instantly lift him out,
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and yet when hee that is a Christian is fallen into this pit of filthinesse, he careth not to come out. 2. It is a follie to vse procrastination in those things whose times and opportunitie passe,
and yet when he that is a Christian is fallen into this pit of filthiness, he Careth not to come out. 2. It is a folly to use procrastination in those things whose times and opportunity pass,
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as in transplanting of plants, in grafting of fiēces, in taming of beasts, in instructiō of youth;
as in transplanting of plants, in grafting of fiences, in taming of beasts, in instruction of youth;
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for the time past will hardly be recouered: so is it in this, there being but one appointed time for it.
for the time passed will hardly be recovered: so is it in this, there being but one appointed time for it.
p-acp dt n1 p-acp n1 av vbi vvn: av vbz pn31 p-acp d, a-acp vbg p-acp crd j-vvn n1 p-acp pn31.
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Take heede (saith) Basil ) lest thou be ashamed of thy owne purposes, when thou shalt finde that late repentance will profit thee nothing. Take heed (Says) Basil) lest thou be ashamed of thy own Purposes, when thou shalt find that late Repentance will profit thee nothing.
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Learne wisedom from the virgines, who are therefore accounted foolish for that they neglected the time,
Learn Wisdom from the Virgins, who Are Therefore accounted foolish for that they neglected the time,
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when they might haue had oyle, and spent it in riot and sleeping, and were after shut out and excluded from the presence of the bridegrome. when they might have had oil, and spent it in riot and sleeping, and were After shut out and excluded from the presence of the bridegroom.
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Now the difficultie appeareth: 1. Because custome is another nature, and as hard it is for a man to change, that hee is accustomed to, as to alter natures course.
Now the difficulty appears: 1. Because custom is Another nature, and as hard it is for a man to change, that he is accustomed to, as to altar nature's course.
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Hence is that of Ieremie: Can the black more change his skinne, or the Leopard his spots? then may ye also doe good, that are accustomed to doe euill.
Hence is that of Ieremie: Can the black more change his skin, or the Leopard his spots? then may you also do good, that Are accustomed to do evil.
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Hence also is that of Basil: As a man cannot vnlearne his mothers tongue, so can hee hardly leaue the custome of sinne.
Hence also is that of Basil: As a man cannot unlearn his mother's tongue, so can he hardly leave the custom of sin.
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2. Because naturall faculties will bee spent in a man by which God ordinarily worketh:
2. Because natural faculties will be spent in a man by which God ordinarily works:
crd p-acp j n2 vmb vbi vvn p-acp dt n1 p-acp r-crq np1 av-jn vvz:
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much harder is it for a man to grow rich, when he hath spent his fathers patrimonie,
much harder is it for a man to grow rich, when he hath spent his Father's patrimony,
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then when hee hath those foundations and helps. 3. Continuance in sinne addeth to the weight of sinne,
then when he hath those foundations and helps. 3. Continuance in sin adds to the weight of sin,
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as a burden is increased by adding to it.
as a burden is increased by adding to it.
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If then it bee difficult in youth to leaue it, much more in age. 4. Because at the death of a man hee hath many impediments,
If then it be difficult in youth to leave it, much more in age. 4. Because At the death of a man he hath many impediments,
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as the infirmitie pressing of him, the care of disposing his earthlie things possessing of him, his wife at one eare, his children at another, all which hinder him that he cannot so freely thinke of his soule, and sinne:
as the infirmity pressing of him, the care of disposing his earthly things possessing of him, his wife At one ear, his children At Another, all which hinder him that he cannot so freely think of his soul, and sin:
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yea and perhaps, few or none will be found, when he is carelesse himselfe, to call vpon him,
yea and perhaps, few or none will be found, when he is careless himself, to call upon him,
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and put him in minde of his wants.
and put him in mind of his Wants.
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Who shall, saith Basil, admonish him, (that is possessed and oppressed with a mortall disease,) of things necessarie then to be remembred? Shall his nie kindred? but these cannot for griefe. Who shall, Says Basil, admonish him, (that is possessed and oppressed with a Mortal disease,) of things necessary then to be remembered? Shall his High kindred? but these cannot for grief.
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Shall strangers? but these wil contemne him.
Shall Strangers? but these will contemn him.
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Shal friends? but these will be fearefull to trouble him, by putting him in mind of any such things. Shall Friends? but these will be fearful to trouble him, by putting him in mind of any such things.
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And so hauing many impediments, and few or no furtherances, how difficult will the dutie then be vnto him? 5. It is iust with God to contemne that man dying, that contemned him liuing.
And so having many impediments, and few or no furtherances, how difficult will the duty then be unto him? 5. It is just with God to contemn that man dying, that contemned him living.
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And Chrysostome saith, Let this affect a sinner, That he who while hee liued, was forgetfull of God,
And Chrysostom Says, Let this affect a sinner, That he who while he lived, was forgetful of God,
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when hee is a dying shal be forgetful of himselfe. when he is a dying shall be forgetful of himself.
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Make speed then, and repent betime, which is the best way to ouercome sinne and Satan.
Make speed then, and Repent betime, which is the best Way to overcome sin and Satan.
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The best way to kill an earth lie serpent is to bruse his head, not his taile;
The best Way to kill an earth lie serpent is to bruise his head, not his tail;
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& the best way to ouercome Satan, wil be in the beginning, in life, not in death.
& the best Way to overcome Satan, will be in the beginning, in life, not in death.
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Let vs thē not put it off from day to day, and from one time to another.
Let us them not put it off from day to day, and from one time to Another.
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For it is not to morrow that God requireth, but to day: for he saith, To day if yee will heare my voice harden not your hearts.
For it is not to morrow that God requires, but to day: for he Says, To day if ye will hear my voice harden not your hearts.
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Put it not off till you haue disposed of your goods and worldlie affaires;
Put it not off till you have disposed of your goods and worldly affairs;
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for ought not thy soule to be more deare to thee then all things in the world? then take time while thou hast it,
for ought not thy soul to be more deer to thee then all things in the world? then take time while thou hast it,
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lest thou repent with teares too late, and so haue no benefit by it.
lest thou Repent with tears too late, and so have no benefit by it.
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Remember there wil be a time whē there will be a iudgement without mercie, when if thou neglect this day of saluation and acceptable season, thou shalt be cast to hell,
remember there will be a time when there will be a judgement without mercy, when if thou neglect this day of salvation and acceptable season, thou shalt be cast to hell,
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and there shalt lie in miserie, howling and crying out, Oh miserable wretch;
and there shalt lie in misery, howling and crying out, O miserable wretch;
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what did I meane that I did not confesse my sins, repent and turne to God,
what did I mean that I did not confess my Sins, Repent and turn to God,
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whē I was on earth? now I see others partakers of the heauenly ioyes, and I thrust out and cast into these miserable torments:
when I was on earth? now I see Others partakers of the heavenly Joys, and I thrust out and cast into these miserable torments:
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when thou shalt bee inforced to say: Oh how iustare Gods iudgements? I was spoken vnto, but I would not heare:
when thou shalt be enforced to say: O how iustare God's Judgments? I was spoken unto, but I would not hear:
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I was instructed, and intreated by the Ministers of Christ to repent, but I stopped mine eares against their admonitions.
I was instructed, and entreated by the Ministers of christ to Repent, but I stopped mine ears against their admonitions.
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How doe I now iustlie feele that, which nothing could make me to feare? But to end this point, I suppose I haue not spent my breath in vaine,
How do I now justly feel that, which nothing could make me to Fear? But to end this point, I suppose I have not spent my breath in vain,
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but that there are many here, vpon whom these things haue wrought, and in whom they haue begotten good purposes of repenting and forsaking their sinnes;
but that there Are many Here, upon whom these things have wrought, and in whom they have begotten good Purposes of repenting and forsaking their Sins;
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now I beseech you by the mercies of God and the merits of Christ, and I charge you by the loue you owe to your selues and your soules, that you smother not these motions,
now I beseech you by the Mercies of God and the merits of christ, and I charge you by the love you owe to your selves and your Souls, that you smother not these motions,
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but make much of them, and quench not the spirit, withstand not this call and exhortation of God.
but make much of them, and quench not the Spirit, withstand not this call and exhortation of God.
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Let it be enough, that he hath stood thus long knocking at the doores of your heart,
Let it be enough, that he hath stood thus long knocking At the doors of your heart,
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and hath not been let in. It is more then time, you giue ouer to abuse his patience and long suffering;
and hath not been let in. It is more then time, you give over to abuse his patience and long suffering;
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and to day, while it is called, to day, hearken vnto his voice, lest you afterwards be hardned through the deceitfulnes of sinne,
and to day, while it is called, to day, harken unto his voice, lest you afterwards be hardened through the deceitfulness of sin,
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when you shall not be able to repent, though there may seeme to be some desire in you;
when you shall not be able to Repent, though there may seem to be Some desire in you;
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and when he wil not be intreated, because you came not when he called you: nor will open vnto you, because you were not readie at his comming.
and when he will not be entreated, Because you Come not when he called you: nor will open unto you, Because you were not ready At his coming.
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The second particular time of repentance is, that it be done constantly, and euery day. And so the thing is this:
The second particular time of Repentance is, that it be done constantly, and every day. And so the thing is this:
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Repentance is not once or twice to be performed, it is not the exercise of a Christian for once or twice, a day or two, Repentance is not once or twice to be performed, it is not the exercise of a Christian for once or twice, a day or two,
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but it must be the continuall exercise of him. The Author to the Hebrewes saith, To day if ye will beare his voice.
but it must be the continual exercise of him. The Author to the Hebrews Says, To day if you will bear his voice.
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And againe, Exhort one another daily while it is called to day.
And again, Exhort one Another daily while it is called to day.
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As to day admits no delay, so it admits no interruption, but this speaketh to euerie man,
As to day admits no Delay, so it admits no interruption, but this speaks to every man,
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as yesterday, so to day, and so to morrow, so long as there is to day.
as yesterday, so to day, and so to morrow, so long as there is to day.
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And S. Paul saith, That though our outward man perish, yet the inward man is renewed daily:
And S. Paul Says, That though our outward man perish, yet the inward man is renewed daily:
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what is this renewing, but regeneration? which is a part of repentance, and being to be done daily,
what is this renewing, but regeneration? which is a part of Repentance, and being to be done daily,
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therefore there must be a daily repentance. Againe, S. Paul saith:
Therefore there must be a daily Repentance. Again, S. Paul Says:
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Wee all behold as in a mirrour, the glorie of God with open face, and are changed into the same image from glorie to glory: we all behold as in a mirror, the glory of God with open face, and Are changed into the same image from glory to glory:
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noting that when we are changed, it is not done in a moment, but from glory to glory, that is, from one degree to another.
noting that when we Are changed, it is not done in a moment, but from glory to glory, that is, from one degree to Another.
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And Dauid saith, I haue gone astray like a lost sheepe: seeke thy seruant, for I doe not forget thy commandements.
And David Says, I have gone astray like a lost sheep: seek thy servant, for I do not forget thy Commandments.
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And as one saith, What is the whole life, or what are the whole actions of the godly,
And as one Says, What is the Whole life, or what Are the Whole actions of the godly,
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but repentance? for they are departings from euill, and certaine renouations or new obedience to God,
but Repentance? for they Are departings from evil, and certain renovations or new Obedience to God,
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or at least ought to bee.
or At least ought to be.
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And Christ hath taught vs daily to say, Forgiue vs our trespasses, arguing yt there must be a continual repentance, in that this prayer is to be said euery day, hauing reference to the petition going before, that as we must aske euery day for our daily bread wee eate,
And christ hath taught us daily to say, Forgive us our Trespasses, arguing that there must be a continual Repentance, in that this prayer is to be said every day, having Referente to the petition going before, that as we must ask every day for our daily bred we eat,
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so must we daily aske for the forgiuenesse of our sinnes. Now there can bee no remission of sinnes, where repentance is not.
so must we daily ask for the forgiveness of our Sins. Now there can be no remission of Sins, where Repentance is not.
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Then must it be continually practised, and that for good reason:
Then must it be continually practised, and that for good reason:
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1. Because all men, euen the best, are still subiect to fall, and to be corrupted, 1. Because all men, even the best, Are still Subject to fallen, and to be corrupted,
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therefore they must still rise, and be purged:
Therefore they must still rise, and be purged:
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for liuing in an infected aire, they cannot but draw corruption, though they are neuer so warie of themselues.
for living in an infected air, they cannot but draw corruption, though they Are never so wary of themselves.
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Yea, seeing (as Chrysostome saith) the Church is as Paradise, where there is the Serpent besetting, Eue seducing, and Adam seduced:
Yea, seeing (as Chrysostom Says) the Church is as Paradise, where there is the Serpent besetting, Eue seducing, and Adam seduced:
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So here is the diuell inducing, and the flesh seducing; the soule then must needes transgresse.
So Here is the Devil inducing, and the Flesh seducing; the soul then must needs transgress.
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2. Because a Christian mans life is, a way, a path, and a walke, therefore in this way a man must not stand, 2. Because a Christian men life is, a Way, a path, and a walk, Therefore in this Way a man must not stand,
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but goe, he may not sit downe but goe on, and grow to perfection, and hee that doth not increase, doth decrease,
but go, he may not fit down but go on, and grow to perfection, and he that does not increase, does decrease,
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for there is no standing at a stay. Now this increase is wrought by repētance and renouation.
for there is no standing At a stay. Now this increase is wrought by Repentance and renovation.
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Therefore he must needs exercise regeneration, and repentance, and that not for a day but his whole life.
Therefore he must needs exercise regeneration, and Repentance, and that not for a day but his Whole life.
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Repentance is neuer separated from godly sorrow, but mourne we cannot alway, seeing the Apostle willeth vs, to reioyce with them that reioyce. Repentance is never separated from godly sorrow, but mourn we cannot always, seeing the Apostle wills us, to rejoice with them that rejoice.
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I answere, that these two may well stand together, because they are exercised about diuers obiects. I answer, that these two may well stand together, Because they Are exercised about diverse objects.
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A man may well reioyce in God, and mourne in himselfe;
A man may well rejoice in God, and mourn in himself;
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he may well reioyce for another mans good, yet mourne for his owne sinne, or euill;
he may well rejoice for Another men good, yet mourn for his own sin, or evil;
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he may haue sorrow mixed with ioy.
he may have sorrow mixed with joy.
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As a man when he hath escaped shipwracke and is got to the shore reioyceth in his owne safety,
As a man when he hath escaped shipwreck and is god to the shore rejoices in his own safety,
p-acp dt n1 c-crq pns31 vhz vvn n1 cc vbz vvn p-acp dt n1 vvz p-acp po31 d n1,
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but seeing his friend suffer shipwracke and cast away, he cannot but mourne, and instantly be thus diuersly affected:
but seeing his friend suffer shipwreck and cast away, he cannot but mourn, and instantly be thus diversely affected:
cc-acp vvg po31 n1 vvi n1 cc vvd av, pns31 vmbx p-acp vvi, cc av-jn vbi av av-j vvn:
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so that both these may well stand together.
so that both these may well stand together.
av cst d d vmb av vvi av.
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But sometime we must sleepe, and then wee cannot repent, for then all actions, and senses cease. But sometime we must sleep, and then we cannot Repent, for then all actions, and Senses cease.
cc-acp av pns12 vmb vvi, cc av pns12 vmbx vvi, c-acp av d n2, cc n2 vvb.
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I answere as Paul did some men for indifferent things: Hee that obserueth the day, obserueth it to the Lord: I answer as Paul did Some men for indifferent things: He that observeth the day, observeth it to the Lord:
pns11 vvb p-acp np1 vdd d n2 p-acp j n2: pns31 cst vvz dt n1, vvz pn31 p-acp dt n1:
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and he that obserueth not the day, obserueth it not to the Lord: He that eateth, eateth to the Lord, and giueth God thanks:
and he that observeth not the day, observeth it not to the Lord: He that Eateth, Eateth to the Lord, and gives God thanks:
cc pns31 cst vvz xx dt n1, vvz pn31 xx p-acp dt n1: pns31 cst vvz, vvz p-acp dt n1, cc vvz np1 n2:
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and he that eateth not, eateth not to the Lord, and giueth God thanks. So may I say, he that sleepeth, sleepeth to the Lord, and giueth God thankes.and he that Eateth not, Eateth not to the Lord, and gives God thanks. So may I say, he that Sleepeth, Sleepeth to the Lord, and gives God thanks.
cc pns31 cst vvz xx, vvz xx p-acp dt n1, cc vvz np1 n2. av vmb pns11 vvb, pns31 cst vvz, vvz p-acp dt n1, cc vvz np1 n2.
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For euen by our sleepe wee obay God, who hath so made our natures;
For even by our sleep we obey God, who hath so made our nature's;
p-acp av-j p-acp po12 n1 pns12 vvi np1, r-crq vhz av vvn po12 n2;
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and if we receiue it as we ought to doe, we doe then performe an action, whereby we doe glotifie God,
and if we receive it as we ought to do, we do then perform an actium, whereby we do glotifie God,
cc cs pns12 vvb pn31 c-acp pns12 vmd pc-acp vdi, pns12 vdb av vvi dt n1, c-crq pns12 vdb vvi np1,
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for thereby were are made fit, and able to performe seruice vnto him, and so we not only sinne not, but doe good then.
for thereby were Are made fit, and able to perform service unto him, and so we not only sin not, but do good then.
c-acp av vbdr vbr vvd j, cc j pc-acp vvi n1 p-acp pno31, cc av pns12 xx av-j n1 xx, cc-acp vdb j av.
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Some againe may obiect, and say, that repentance is physicke, and that is not to be taken euery day, some again may Object, and say, that Repentance is physic, and that is not to be taken every day,
d av vmb vvi, cc vvi, cst n1 vbz n1, cc d vbz xx pc-acp vbi vvn d n1,
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for if it bee it will doe more hurt then good.
for if it be it will do more hurt then good.
c-acp cs pn31 vbb pn31 vmb vdi av-dc vvn av j.
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I answere, it is true, it is compared to physicke, but similitudes doe not hold in euery thing, they runne not vpon all foure: I answer, it is true, it is compared to physic, but Similitudes do not hold in every thing, they run not upon all foure:
pns11 vvb, pn31 vbz j, pn31 vbz vvn p-acp n1, cc-acp n2 vdb xx vvi p-acp d n1, pns32 vvb xx p-acp d crd:
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therefore though it be like physicke in some things, yet in other things it differeth. Men take physicke but seldome, because their bodies are not alwaies distempered:
Therefore though it be like physic in Some things, yet in other things it differeth. Men take physic but seldom, Because their bodies Are not always distempered:
av cs pn31 vbb j n1 p-acp d n2, av p-acp j-jn n2 pn31 vvz. np1 vvb n1 p-acp av, c-acp po32 n2 vbr xx av vvn:
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but for the sicknesse of the soule it is contrarie, for that sicknesse seaseth vpon a man continually,
but for the sickness of the soul it is contrary, for that sickness seizeth upon a man continually,
cc-acp p-acp dt n1 pp-f dt n1 pn31 vbz j-jn, c-acp cst n1 vvz p-acp dt n1 av-j,
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therefore hee must vse repentance alway.
Therefore he must use Repentance always.
av pns31 vmb vvi n1 av.
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Besides, physicke for the bodie is not vsed dailie, because no man can take physicke so warily,
Beside, physic for the body is not used daily, Because no man can take physic so warily,
p-acp, n1 p-acp dt n1 vbz xx vvn av-j, c-acp dx n1 vmb vvi n1 av av-j,
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but oftentimes it will take away good humors, as well as bad;
but oftentimes it will take away good humours, as well as bad;
cc-acp av pn31 vmb vvi av j n2, c-acp av c-acp j;
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but it is contrarie in repentance, for it taketh away al bad humors of the soule, and leaueth the good behind.
but it is contrary in Repentance, for it Takes away all bad humours of the soul, and Leaveth the good behind.
cc-acp pn31 vbz j-jn p-acp n1, c-acp pn31 vvz av d j n2 pp-f dt n1, cc vvz dt j a-acp.
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Therefore there ought to be a continual vse of it, and that to good vse and purpose.
Therefore there ought to be a continual use of it, and that to good use and purpose.
av a-acp vmd p-acp vbi dt j n1 pp-f pn31, cc cst p-acp j n1 cc n1.
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But now I come to the vses.
But now I come to the uses.
p-acp av pns11 vvb p-acp dt n2.
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1. This serueth to reprooue all such as repent, or practise this dutie of repentance, only by fits with intermission, onely taking it vp as a tertian or quartan ague, euery other day, who diuide their time betwixt God and the world, begin in the spirit, 1. This serveth to reprove all such as Repent, or practise this duty of Repentance, only by fits with intermission, only taking it up as a tertian or quartan ague, every other day, who divide their time betwixt God and the world, begin in the Spirit,
crd np1 vvz pc-acp vvi d d c-acp vvb, cc vvi d n1 pp-f n1, av-j p-acp n2 p-acp n1, av-j vvg pn31 a-acp p-acp dt n-jn cc j-jn n1, d j-jn n1, r-crq vvb po32 n1 p-acp np1 cc dt n1, vvb p-acp dt n1,
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but end in the flesh, who being gone out of the Sodom of sinne, doe not goe forward in their iournie,
but end in the Flesh, who being gone out of the Sodom of sin, do not go forward in their journey,
cc-acp vvb p-acp dt n1, r-crq vbg vvn av pp-f dt np1 pp-f n1, vdb xx vvi av-j p-acp po32 n1,
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and practise of this, but with Lots wise looke backe, with a desire to inioy the pleasures thereof;
and practice of this, but with Lots wise look back, with a desire to enjoy the pleasures thereof;
cc n1 pp-f d, cc-acp p-acp n2 j n1 av, p-acp dt n1 pc-acp vvi dt n2 av;
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which prooueth directly, that their repentance was neuer good, not because they fall, which is incident to all,
which proveth directly, that their Repentance was never good, not Because they fallen, which is incident to all,
r-crq vvz av-j, cst po32 n1 vbds av-x j, xx c-acp pns32 vvb, r-crq vbz j p-acp d,
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but because they still practise not this dutie of repentance, to rise again.
but Because they still practise not this duty of Repentance, to rise again.
cc-acp c-acp pns32 av vvb xx d n1 pp-f n1, pc-acp vvi av.
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And hence it commeth that these men prooue farre worse, then they who neuer made any such shew of repentance, and much more secure.
And hence it comes that these men prove Far Worse, then they who never made any such show of Repentance, and much more secure.
cc av pn31 vvz cst d n2 vvb av-j av-jc, cs pns32 r-crq av vvd d d n1 pp-f n1, cc av-d av-dc j.
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For as it is with a salue applied to a wound, which wanteth a virtue to heale, the sore and venome of the disease, ouercomming the vertue of it, the wound doth more fester, and ranckle inward:
For as it is with a salve applied to a wound, which Wants a virtue to heal, the soar and venom of the disease, overcoming the virtue of it, the wound does more fester, and rankle inward:
p-acp c-acp pn31 vbz p-acp dt n1 vvn p-acp dt n1, r-crq vvz dt n1 pc-acp vvi, dt j cc n1 pp-f dt n1, vvg dt n1 pp-f pn31, dt n1 vdz dc vvi, cc vvi j:
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so this spiritual salue applied to soules wounded with sins, not curing them, they waxe worse and worse:
so this spiritual salve applied to Souls wounded with Sins, not curing them, they wax Worse and Worse:
av d j n1 vvn p-acp n2 vvn p-acp n2, xx vvg pno32, pns32 vvb av-jc cc av-jc:
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or when a salue is not continued, but the wound is suffered to take cold, and to ranckle inward;
or when a salve is not continued, but the wound is suffered to take cold, and to rankle inward;
cc c-crq dt n1 vbz xx vvn, cc-acp dt n1 vbz vvn pc-acp vvi j-jn, cc pc-acp vvi j;
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so it is with them that are not cured by this spirituall salue, they grow worse and worse.
so it is with them that Are not cured by this spiritual salve, they grow Worse and Worse.
av pn31 vbz p-acp pno32 cst vbr xx vvn p-acp d j n1, pns32 vvb av-jc cc av-jc.
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As men roused out of sleepe, with some stirring noise or vnusuall sound they presently start vp and are amased;
As men roused out of sleep, with Some stirring noise or unusual found they presently start up and Are amazed;
p-acp n2 vvn av pp-f n1, p-acp d j-vvg n1 cc j-u n1 pns32 av-j vvi a-acp cc vbr vvn;
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but after they haue been sometime acquainted with the noise, they can sleepe secure lie and not bee much disquieted:
but After they have been sometime acquainted with the noise, they can sleep secure lie and not be much disquieted:
cc-acp c-acp pns32 vhb vbn av vvn p-acp dt n1, pns32 vmb vvi j n1 cc xx vbi av-d vvn:
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so awaked out of their carnall securitie by the threatnings of the law, as it were by canon shot, thundred in their eares, at the first they begin a little to bee affected,
so awaked out of their carnal security by the threatenings of the law, as it were by canon shot, thundered in their ears, At the First they begin a little to be affected,
av vvd av pp-f po32 j n1 p-acp dt n2-vvg pp-f dt n1, c-acp pn31 vbdr p-acp n1 vvn, vvd p-acp po32 n2, p-acp dt ord pns32 vvi dt j pc-acp vbi vvn,
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but after falling asleepe againe in their sinnes, these fearefull sounds nothing disquiet them, but they are much more secure.
but After falling asleep again in their Sins, these fearful sounds nothing disquiet them, but they Are much more secure.
cc-acp p-acp vvg j av p-acp po32 n2, d j n2 pix vvi pno32, cc-acp pns32 vbr av-d av-dc j.
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2. This may perswade vs as to begin with the first, so to hold on with the last, to be both speedie and constant, in the practise of this dutie of repentance, by which we may assure our selues, the rather that it is true, 2. This may persuade us as to begin with the First, so to hold on with the last, to be both speedy and constant, in the practice of this duty of Repentance, by which we may assure our selves, the rather that it is true,
crd d vmb vvi pno12 a-acp pc-acp vvi p-acp dt ord, av pc-acp vvi a-acp p-acp dt ord, pc-acp vbi d j cc j, p-acp dt n1 pp-f d n1 pp-f n1, p-acp r-crq pns12 vmb vvi po12 n2, dt av-c cst pn31 vbz j,
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when it is constant, and not variable, and by fits.
when it is constant, and not variable, and by fits.
c-crq pn31 vbz j, cc xx j, cc p-acp n2.
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If we finde it oftentimes difficult, and that when we haue ouercome one, straightway there riseth vp another;
If we find it oftentimes difficult, and that when we have overcome one, straightway there Riseth up Another;
cs pns12 vvb pn31 av j, cc cst c-crq pns12 vhb vvn pi, av a-acp vvz a-acp j-jn;
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nay if like the monster Hydra, when one head is cut off, many others arise, at least appeare; yet must wee continue.
nay if like the monster Hydra, when one head is Cut off, many Others arise, At least appear; yet must we continue.
uh-x cs j dt n1 np1, c-crq crd n1 vbz vvn a-acp, d n2-jn vvb, p-acp ds vvi; av vmb pns12 vvi.
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For men that desire health, doe not giue ouer their physicke, if they see their disease grow,
For men that desire health, do not give over their physic, if they see their disease grow,
p-acp n2 cst vvb n1, vdb xx vvi p-acp po32 n1, cs pns32 vvb po32 n1 vvi,
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but the greater it is the more they seeke after the meanes, and doe more frequently vse them.
but the greater it is the more they seek After the means, and do more frequently use them.
cc-acp dt jc pn31 vbz dt av-dc pns32 vvb p-acp dt n2, cc vdb av-dc av-j vvi pno32.
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And if not with one indeuour, thou canst ouercome sinne and corruption, thou maist with the 2.3.5.10. as Chrysostome speaketh of the cutting downe of an oake by many strokes which cannnot be by one.
And if not with one endeavour, thou Canst overcome sin and corruption, thou Mayest with the 2.3.5.10. as Chrysostom speaks of the cutting down of an oak by many Strokes which cannot be by one.
cc cs xx p-acp crd n1, pns21 vm2 vvi n1 cc n1, pns21 vm2 p-acp dt crd. c-acp np1 vvz pp-f dt n-vvg a-acp pp-f dt n1 p-acp d n2 r-crq vmbx vbi p-acp crd.
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If they be hardly ouercome with all thou canst do, think they will ouercome thee, if thou neglect them.
If they be hardly overcome with all thou Canst do, think they will overcome thee, if thou neglect them.
cs pns32 vbb av vvn p-acp d pns21 vm2 vdi, vvb pns32 vmb vvi pno21, cs pns21 vvb pno32.
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Therfore this repentance must bee continual for mortificatiō; so must it be also for regeneration: men must labour, and not thinke they be holy enough;
Therefore this Repentance must be continual for mortification; so must it be also for regeneration: men must labour, and not think they be holy enough;
av d n1 vmb vbi j p-acp n1; av vmb pn31 vbi av p-acp n1: n2 vmb vvi, cc xx vvi pns32 vbb j av-d;
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for as Bernard saith, That man ceaseth to be good, that doth not indeuour to grow better. Yea as Hierome saith:
for as Bernard Says, That man ceases to be good, that does not endeavour to grow better. Yea as Jerome Says:
c-acp c-acp np1 vvz, cst n1 vvz pc-acp vbi j, cst vdz xx vvi pc-acp vvi av-jc. uh p-acp np1 vvz:
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Not to striue to be holy is to be corrupt; not to continue in that endeuour.Not to strive to be holy is to be corrupt; not to continue in that endeavour.
xx pc-acp vvi pc-acp vbi j vbz pc-acp vbi j; xx pc-acp vvi p-acp d n1.
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For going against the wind and tide in this, if there be not a continuall rowing,
For going against the wind and tide in this, if there be not a continual rowing,
p-acp vvg p-acp dt n1 cc n1 p-acp d, cs pc-acp vbb xx dt j n-vvg,
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if any remissiō of the hands, or any time sitting still, they must needs decay, and fall backe.
if any remission of the hands, or any time sitting still, they must needs decay, and fallen back.
cs d n1 pp-f dt n2, cc d n1 vvg av, pns32 vmb av vvi, cc vvi av.
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Besides, if that were not, yet here is it much more true, then in the body;
Beside, if that were not, yet Here is it much more true, then in the body;
p-acp, cs d vbdr xx, av av vbz pn31 av-d av-dc j, av p-acp dt n1;
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a little thing, as a surfet, and such like, decaieth the health, and strength of it in a moment or minute,
a little thing, as a surfeit, and such like, decayeth the health, and strength of it in a moment or minute,
dt j n1, c-acp dt n1, cc d av-j, vvz dt n1, cc n1 pp-f pn31 p-acp dt n1 cc n1,
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or very short time, more then many meanes, and long time, will recouer the perfect health againe.
or very short time, more then many means, and long time, will recover the perfect health again.
cc av j n1, av-dc cs d n2, cc j n1, vmb vvi dt j n1 av.
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But the soule that was corrupted in a moment almost, is not recouerable in so short a time, as the other is;
But the soul that was corrupted in a moment almost, is not recoverable in so short a time, as the other is;
p-acp dt n1 cst vbds vvn p-acp dt n1 av, vbz xx j p-acp av j dt n1, c-acp dt n-jn vbz;
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therefore there must bee a constant care to practise this, by which it may bee recouered,
Therefore there must be a constant care to practise this, by which it may be recovered,
av pc-acp vmb vbi dt j n1 pc-acp vvi d, p-acp r-crq pn31 vmb vbi vvn,
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and repaired, and so fit to receiue the Lord, whether comming in grace, or in glorie.
and repaired, and so fit to receive the Lord, whither coming in grace, or in glory.
cc vvd, cc av j pc-acp vvi dt n1, cs vvg p-acp n1, cc p-acp n1.
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For who, about to intertaine a king, doth not prepare, and adorne his house, that it may be fit to receiue him,
For who, about to entertain a King, does not prepare, and adorn his house, that it may be fit to receive him,
p-acp r-crq, a-acp pc-acp vvi dt n1, vdz xx vvi, cc vvi po31 n1, cst pn31 vmb vbi j pc-acp vvi pno31,
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and fit for his abiding? dare any man in a beastly and beggerly house offer to receiue a king? And know,
and fit for his abiding? Dare any man in a beastly and beggarly house offer to receive a King? And know,
cc j p-acp po31 n-vvg? vvb d n1 p-acp dt j cc j n1 vvi pc-acp vvi dt n1? cc vvb,
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as Chrysostome saith, That one day is not enough to repaire or adorne a house for Christ,
as Chrysostom Says, That one day is not enough to repair or adorn a house for christ,
c-acp np1 vvz, cst crd n1 vbz xx av-d pc-acp vvi cc vvi dt n1 p-acp np1,
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but a man had neede to spend his whole life in repairing the hall of his heart for the eternall king.
but a man had need to spend his Whole life in repairing the hall of his heart for the Eternal King.
cc-acp dt n1 vhd n1 pc-acp vvi po31 j-jn n1 p-acp vvg dt n1 pp-f po31 n1 p-acp dt j n1.
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But thou hast sinned, let it repent thee: for repentance doth purge a sinner and repaireth holines in him. But thou hast sinned, let it Repent thee: for Repentance does purge a sinner and repaireth holiness in him.
p-acp pns21 vh2 vvn, vvb pn31 vvi pno21: p-acp n1 vdz vvi dt n1 cc vvz n1 p-acp pno31.
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In the next place, in this doctrine of repentance, we must-speake of the impediments which hinder men from the doing of it, In the next place, in this Doctrine of Repentance, we must-speake of the impediments which hinder men from the doing of it,
p-acp dt ord n1, p-acp d n1 pp-f n1, pns12 j pp-f dt n2 r-crq vvb n2 p-acp dt vdg pp-f pn31,
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and from the speedie doing of it. And the first of these is ignorance; not that I suppose any in the Church, is ignorant that it ought to bee:
and from the speedy doing of it. And the First of these is ignorance; not that I suppose any in the Church, is ignorant that it ought to be:
cc p-acp dt j vdg pp-f pn31. cc dt ord pp-f d vbz n1; xx cst pns11 vvb d p-acp dt n1, vbz j cst pn31 vmd pc-acp vbi:
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but ignorance of the nature of repentance, how it is a change, how there must be a mortification,
but ignorance of the nature of Repentance, how it is a change, how there must be a mortification,
cc-acp n1 pp-f dt n1 pp-f n1, c-crq pn31 vbz dt n1, c-crq a-acp vmb vbi dt n1,
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and regeneration, and such like, and as concerning this I say:
and regeneration, and such like, and as Concerning this I say:
cc n1, cc d av-j, cc c-acp vvg d pns11 vvb:
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Ignorance of the nature, substance, and parts of repentance is a great impediment to keepe men from repentance, Ignorance of the nature, substance, and parts of Repentance is a great impediment to keep men from Repentance,
n1 pp-f dt n1, n1, cc n2 pp-f n1 vbz dt j n1 pc-acp vvi n2 p-acp n1,
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and from the speedie, and continuall practise of it: which is manifest by that of Nicodemus, who was amazed at this doctrine of repentance,
and from the speedy, and continual practice of it: which is manifest by that of Nicodemus, who was amazed At this Doctrine of Repentance,
cc p-acp dt j, cc j n1 pp-f pn31: r-crq vbz j p-acp d pp-f np1, r-crq vbds vvn p-acp d n1 pp-f n1,
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and regeneration, as neuer hauing heard of any such thing before: for when Christ said vnto him;
and regeneration, as never having herd of any such thing before: for when christ said unto him;
cc n1, c-acp av vhg vvn pp-f d d n1 a-acp: c-acp c-crq np1 vvd p-acp pno31;
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Except a man be borne againe, he cannot see the kingdome of God; Except a man be born again, he cannot see the Kingdom of God;
c-acp dt n1 vbi vvn av, pns31 vmbx vvi dt n1 pp-f np1;
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Nicodemus thought that Christ had spoken of a naturall birth, and said, How can a man be borne which is old? can he enter into his mothers wombe againe and be borne? He could not be ignorant that such a thing was to be performed, Nicodemus Thought that christ had spoken of a natural birth, and said, How can a man be born which is old? can he enter into his mother's womb again and be born? He could not be ignorant that such a thing was to be performed,
np1 vvd cst np1 vhd vvn pp-f dt j n1, cc vvd, c-crq vmb dt n1 vbi vvn r-crq vbz j? vmb pns31 vvi p-acp po31 ng1 n1 av cc vbb vvn? pns31 vmd xx vbi j cst d dt n1 vbds pc-acp vbi vvn,
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as being a great Rabbi in Israel, and therfore knew the exhortations of the Prophets, Eschew euill and doe good.
as being a great Rabbi in Israel, and Therefore knew the exhortations of the prophets, Eschew evil and do good.
c-acp vbg dt j n1 p-acp np1, cc av vvd dt n2 pp-f dt n2, vvb j-jn cc vdb j.
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But yet the nature, and as it were the marrow and pith of this he knew not,
But yet the nature, and as it were the marrow and pith of this he knew not,
p-acp av dt n1, cc c-acp pn31 vbdr dt n1 cc n1 pp-f d pns31 vvd xx,
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and so could not make speede to performe it. So was it with Peters hearers;
and so could not make speed to perform it. So was it with Peter's hearers;
cc av vmd xx vvi n1 pc-acp vvi pn31. np1 vbds pn31 p-acp npg1 n2;
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for when they were pricked and touched in their hearts by the preaching of Peter, They said, men and brethren what shall we doe? Peter then calleth them to repentance,
for when they were pricked and touched in their hearts by the preaching of Peter, They said, men and brothers what shall we do? Peter then calls them to Repentance,
p-acp c-crq pns32 vbdr vvn cc vvn p-acp po32 n2 p-acp dt vvg pp-f np1, pns32 vvd, n2 cc n2 r-crq vmb pns12 vdi? np1 av vvz pno32 p-acp n1,
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and said, Amend your liues, and be baptised, &c. So that wee may see by these men, what was the impediment,
and said, Amend your lives, and be baptised, etc. So that we may see by these men, what was the impediment,
cc vvd, vvb po22 n2, cc vbi j-vvn, av av cst pns12 vmb vvi p-acp d n2, r-crq vbds dt n1,
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why they had not hitherto performed it;
why they had not hitherto performed it;
c-crq pns32 vhd xx av vvn pn31;
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neither could performe it now, that they saw their sinne and their miscrie • … n by reason of their ignorance of it.
neither could perform it now, that they saw their sin and their miscrie • … n by reason of their ignorance of it.
dx vmd vvi pn31 av, cst pns32 vvd po32 n1 cc po32 vvi • … wd p-acp n1 pp-f po32 n1 pp-f pn31.
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So was it with ye Iayler, who being astonied at the miraculous opening of the prison dore, came trembling,
So was it with you Jailer, who being astonished At the miraculous opening of the prison door, Come trembling,
np1 vbds pn31 p-acp pn22 n1, r-crq vbg vvn p-acp dt j n-vvg pp-f dt n1 n1, vvd vvg,
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and fell downe at Pauls feete, and said, what shall I doe to be saued? where we see that he was ignorant of this doctrine of repentance, and therefore could not repent:
and fell down At Paul's feet, and said, what shall I do to be saved? where we see that he was ignorant of this Doctrine of Repentance, and Therefore could not Repent:
cc vvd a-acp p-acp npg1 n2, cc vvd, r-crq vmb pns11 vdi pc-acp vbi vvn? c-crq pns12 vvb cst pns31 vbds j pp-f d n1 pp-f n1, cc av vmd xx vvi:
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So is it with all others;
So is it with all Others;
av vbz pn31 p-acp d n2-jn;
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ignorance is that which hath and will keepe them from repentance, and reason there is for it:
ignorance is that which hath and will keep them from Repentance, and reason there is for it:
n1 vbz d r-crq vhz cc vmb vvi pno32 p-acp n1, cc n1 pc-acp vbz p-acp pn31:
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1. Because men will neuer desire that they know not, and lesse endeuour and labour for it, which vsually followeth their desire. 1. Because men will never desire that they know not, and less endeavour and labour for it, which usually follows their desire.
crd p-acp n2 vmb av-x vvi cst pns32 vvb xx, cc dc n1 cc n1 p-acp pn31, r-crq av-j vvz po32 n1.
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Euen as a Hawke that seeketh not after the prey while she is hooded, though otherwise, she haue a great desire vnto it.
Eve as a Hawk that seeks not After the prey while she is hooded, though otherwise, she have a great desire unto it.
np1 p-acp dt n1 cst vvz xx p-acp dt n1 cs pns31 vbz vvn, cs av, pns31 vhb dt j n1 p-acp pn31.
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No maruaile then, that these men while they are ignorant labour not for it, nor desire it.
No marvel then, that these men while they Are ignorant labour not for it, nor desire it.
dx n1 av, cst d n2 cs pns32 vbr j vvb xx p-acp pn31, ccx vvi pn31.
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2. Because if they could desire, yet they could not performe: 2. Because if they could desire, yet they could not perform:
crd p-acp cs pns32 vmd vvi, av pns32 vmd xx vvi:
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for many may haue a general blind deuotiō to a thing which they are not able for their ignorance to do.
for many may have a general blind devotion to a thing which they Are not able for their ignorance to do.
c-acp d vmb vhi dt j j n1 p-acp dt n1 r-crq pns32 vbr xx j p-acp po32 n1 pc-acp vdi.
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As many men seeing the cunning works of some artificers, may haue a desire to do ye like,
As many men seeing the cunning works of Some artificers, may have a desire to do you like,
p-acp d n2 vvg dt j-jn n2 pp-f d n2, vmb vhi dt n1 pc-acp vdi pn22 av-j,
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but are not able to performe any one of them, seeing they are ignorant of the art:
but Are not able to perform any one of them, seeing they Are ignorant of the art:
cc-acp vbr xx j pc-acp vvi d crd pp-f pno32, vvg pns32 vbr j pp-f dt n1:
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no maruell then, if all the while men are ignorant of repentance, they performe it not. And hence may wee learne:
no marvel then, if all the while men Are ignorant of Repentance, they perform it not. And hence may we Learn:
av-dx n1 av, cs d dt n1 n2 vbr j pp-f n1, pns32 vvb pn31 xx. cc av vmb pns12 vvi:
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1. Whence it is that in our times, as in all times, this dutie is so little practised: 1. Whence it is that in our times, as in all times, this duty is so little practised:
crd c-crq pn31 vbz cst p-acp po12 n2, c-acp p-acp d n2, d n1 vbz av av-j vvn:
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it is manifest to be the ignorance of it;
it is manifest to be the ignorance of it;
pn31 vbz j pc-acp vbi dt n1 pp-f pn31;
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for to say nothing of the common beleefe and confession of men, who when they talke of saluation, they say they hope to be saued by their good meaning,
for to say nothing of the Common belief and Confessi of men, who when they talk of salvation, they say they hope to be saved by their good meaning,
c-acp pc-acp vvi pix pp-f dt j n1 cc n1 pp-f n2, r-crq c-crq pns32 vvb pp-f n1, pns32 vvb pns32 vvb pc-acp vbi vvn p-acp po32 j n1,
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and good works, and neuer thinke or speake of any such matter as repentance, and regeneration, at least as the Scripture speaketh of it;
and good works, and never think or speak of any such matter as Repentance, and regeneration, At least as the Scripture speaks of it;
cc j n2, cc av-x vvb cc vvi pp-f d d n1 p-acp n1, cc n1, p-acp ds p-acp dt n1 vvz pp-f pn31;
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yea to let passe those errors, which possesse many of the learned, and take vp their thoughts,
yea to let pass those errors, which possess many of the learned, and take up their thoughts,
uh p-acp vvb vvi d n2, r-crq vvb d pp-f dt j, cc vvb a-acp po32 n2,
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as well as the ignorant, as iustification by works, inherent holinesse, & mans own righteousnes; which argue plaine ignorance of this doctrine of repentance, and regeneration:
as well as the ignorant, as justification by works, inherent holiness, & men own righteousness; which argue plain ignorance of this Doctrine of Repentance, and regeneration:
c-acp av c-acp dt j, c-acp n1 p-acp n2, j n1, cc vvz d n1; r-crq vvb j n1 pp-f d n1 pp-f n1, cc n1:
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I say, to let passe these, what an infinit number of men liue in the Church, whose eares heare often of this from the mouthes of their Ministers, that they must repent,
I say, to let pass these, what an infinite number of men live in the Church, whose ears hear often of this from the mouths of their Ministers, that they must Repent,
pns11 vvb, pc-acp vvi vvi d, r-crq dt j n1 pp-f n2 vvb p-acp dt n1, rg-crq n2 vvb av pp-f d p-acp dt n2 pp-f po32 n2, cst pns32 vmb vvi,
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and so they know the name of it;
and so they know the name of it;
cc av pns32 vvb dt n1 pp-f pn31;
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but vnderstand nothing of the nature of it, none of the doctrine? but they thinke,
but understand nothing of the nature of it, none of the Doctrine? but they think,
cc-acp vvb pix pp-f dt n1 pp-f pn31, pix pp-f dt n1? cc-acp pns32 vvb,
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and are so deluded by Satan, and their owne selfeloue, and naturall reason, that hauing once the sight of their sinnes,
and Are so deluded by Satan, and their own Self-love, and natural reason, that having once the sighed of their Sins,
cc vbr av vvn p-acp np1, cc po32 d vvi, cc j n1, cst vhg a-acp dt n1 pp-f po32 n2,
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and their consciences conuinced out of Gods word;
and their Consciences convinced out of God's word;
cc po32 n2 vvd av pp-f npg1 n1;
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if they doe but in some generall termes confesse, that they are all sinners, and desire God after a formall manner to haue mercie vpon them;
if they do but in Some general terms confess, that they Are all Sinners, and desire God After a formal manner to have mercy upon them;
cs pns32 vdb cc-acp p-acp d j n2 vvb, cst pns32 vbr d n2, cc vvb np1 p-acp dt j n1 pc-acp vhi n1 p-acp pno32;
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if they can sometime straine from them a broken sigh, and be content to leaue some of their lesse pleasing sinnes,
if they can sometime strain from them a broken sighs, and be content to leave Some of their less pleasing Sins,
cs pns32 vmb av vvi p-acp pno32 dt j-vvn n1, cc vbi j pc-acp vvi d pp-f po32 av-dc j-vvg n2,
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though they neuer knew what the turning of the whole man meant, what it is to mortifie one member,
though they never knew what the turning of the Whole man meant, what it is to mortify one member,
cs pns32 av-x vvd r-crq dt n-vvg pp-f dt j-jn n1 vvd, r-crq pn31 vbz pc-acp vvi crd n1,
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or to be renewed in any part, inward or outward, neither had experience of any such things in themselues,
or to be renewed in any part, inward or outward, neither had experience of any such things in themselves,
cc pc-acp vbi vvn p-acp d n1, j cc j, dx vhd n1 pp-f d d n2 p-acp px32,
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as are the fruits of true repentance:
as Are the fruits of true Repentance:
c-acp vbr dt n2 pp-f j n1:
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I say, if vpon these sleight and small performances they should not be accepted of God,
I say, if upon these sleight and small performances they should not be accepted of God,
pns11 vvb, cs p-acp d n1 cc j n2 pns32 vmd xx vbi vvn pp-f np1,
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and man, as good repentants, they will quarell, as those hypocrites of whom the Prophet Esay speaketh, who say, Wherefore haue we fasted, and thou seest it not? we haue punished our selues,
and man, as good repentants, they will quarrel, as those Hypocrites of whom the Prophet Isaiah speaks, who say, Wherefore have we fasted, and thou See it not? we have punished our selves,
cc n1, c-acp j n2, pns32 vmb vvi, c-acp d n2 pp-f ro-crq dt n1 np1 vvz, r-crq vvb, c-crq vhb pns12 vvd, cc pns21 vv2 pn31 xx? pns12 vhb vvn po12 n2,
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and thou regardest it not, &c. But he will answere them, that he cannot away with their sicke,and thou regardest it not, etc. But he will answer them, that he cannot away with their sick,
cc pns21 vvd2 pn31 xx, av p-acp pns31 vmb vvi pno32, cst pns31 vmbx av p-acp po32 j,
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and blind, and lame sacrifices, though they say they are not euill, yet he accounteth them but the pollution and despising of his name.
and blind, and lame Sacrifices, though they say they Are not evil, yet he accounteth them but the pollution and despising of his name.
cc j, cc j n2, cs pns32 vvb pns32 vbr xx j-jn, av pns31 vvz pno32 p-acp dt n1 cc vvg pp-f po31 n1.
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2. If knowledge of repentance be so necessarie vnto repentance, as without which a man cannot repent: 2. If knowledge of Repentance be so necessary unto Repentance, as without which a man cannot Repent:
crd cs n1 pp-f n1 vbb av j p-acp n1, c-acp p-acp r-crq dt n1 vmbx vvi:
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then if there be any desire of this dutie in any man, hee must endeuour to remooue this first let and impediment:
then if there be any desire of this duty in any man, he must endeavour to remove this First let and impediment:
av cs pc-acp vbb d n1 pp-f d n1 p-acp d n1, pns31 vmb n1 pc-acp vvi d ord vvn cc n1:
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for this being in him, will not onely hinder him from the speedie doing of it,
for this being in him, will not only hinder him from the speedy doing of it,
c-acp d vbg p-acp pno31, vmb xx av-j vvi pno31 p-acp dt j vdg pp-f pn31,
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as fetters may hinder the speede of the swift, but make him he shall neuer be able to doe it.
as fetters may hinder the speed of the swift, but make him he shall never be able to do it.
c-acp n2 vmb vvi dt n1 pp-f dt j, cc-acp vvb pno31 pns31 vmb av-x vbi j pc-acp vdi pn31.
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As no man can exercise any Arte, that vnderstands not the principles & nature of it.
As no man can exercise any Art, that understands not the principles & nature of it.
p-acp dx n1 vmb vvi d n1, cst vvz xx dt n2 cc n1 pp-f pn31.
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Though some thinke a man may vnderstand the nature of an Arte, and teach it others,
Though Some think a man may understand the nature of an Art, and teach it Others,
cs d vvb dt n1 vmb vvi dt n1 pp-f dt n1, cc vvb pn31 n2-jn,
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yet neuer be able to practise it himselfe;
yet never be able to practise it himself;
av av-x vbi j pc-acp vvi pn31 px31;
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as they say a man may know Musicke, and be able to teach others, and yet be neuer able to play himselfe:
as they say a man may know Music, and be able to teach Others, and yet be never able to play himself:
c-acp pns32 vvb dt n1 vmb vvi n1, cc vbi j pc-acp vvi n2-jn, cc av vbi av j pc-acp vvi px31:
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yet sure it is, he that doth not know this, cannot act it.
yet sure it is, he that does not know this, cannot act it.
av j pn31 vbz, pns31 cst vdz xx vvi d, vmbx vvi pn31.
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Which vrgeth as the necessitie of the teaching of this point, so of the learning of it, that men should by all meanes possible,
Which urges as the necessity of the teaching of this point, so of the learning of it, that men should by all means possible,
r-crq vvz p-acp dt n1 pp-f dt n-vvg pp-f d n1, av pp-f dt n1 pp-f pn31, cst n2 vmd p-acp d n2 j,
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and with all the care and endeuour they can, labour for this knowledge, as they doe for earthly things;
and with all the care and endeavour they can, labour for this knowledge, as they do for earthly things;
cc p-acp d dt n1 cc n1 pns32 vmb, n1 p-acp d n1, c-acp pns32 vdb p-acp j n2;
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specially seeing the necessitie is such, as there is no saluation without it, neither can a man looke for any saluation by any other meanes.
specially seeing the necessity is such, as there is no salvation without it, neither can a man look for any salvation by any other means.
av-j vvg dt n1 vbz d, c-acp pc-acp vbz dx n1 p-acp pn31, dx vmb dt n1 vvb p-acp d n1 p-acp d j-jn n2.
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Now then, as in the things of this life, if there were no trade or way for a man to liue by,
Now then, as in the things of this life, if there were no trade or Way for a man to live by,
av av, c-acp p-acp dt n2 pp-f d n1, cs pc-acp vbdr dx n1 cc n1 p-acp dt n1 pc-acp vvi p-acp,
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and to keepe soule and bodie together, to get maintenance for it, but only by one, would not euery man labour for the knowledge,
and to keep soul and body together, to get maintenance for it, but only by one, would not every man labour for the knowledge,
cc pc-acp vvi n1 cc n1 av, pc-acp vvi n1 p-acp pn31, cc-acp av-j p-acp crd, vmd xx d n1 n1 p-acp dt n1,
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and endeuour to vnderstand that mysterie? Nay now that there are many, yea almost infinite,
and endeavour to understand that mystery? Nay now that there Are many, yea almost infinite,
cc n1 pc-acp vvi d n1? uh-x av d a-acp vbr d, uh av j,
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yet see how they labour for knowledge of one, to be able to maintaine a poore miserable condition vpon the earth;
yet see how they labour for knowledge of one, to be able to maintain a poor miserable condition upon the earth;
av vvb c-crq pns32 vvb p-acp n1 pp-f crd, pc-acp vbi j pc-acp vvi dt j j n1 p-acp dt n1;
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how should they then much more labour for this, when it is the onely thing whereby they must either take their way towards heauen,
how should they then much more labour for this, when it is the only thing whereby they must either take their Way towards heaven,
q-crq vmd pns32 av av-d av-dc n1 p-acp d, c-crq pn31 vbz dt j n1 c-crq pns32 vmb av-d vvi po32 n1 p-acp n1,
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or neuer come there? Who, being in a strange countrie, ignorant of his way to his natiue soile, where he should inherit great things,
or never come there? Who, being in a strange country, ignorant of his Way to his native soil, where he should inherit great things,
cc av-x vvb a-acp? q-crq, vbg p-acp dt j n1, j pp-f po31 n1 p-acp po31 j-jn n1, c-crq pns31 vmd vvi j n2,
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if he were once come thither, would not be willing to learne, and diligent to know the meanes and the way? Doubtlesse none,
if he were once come thither, would not be willing to Learn, and diligent to know the means and the Way? Doubtless none,
cs pns31 vbdr a-acp vvn av, vmd xx vbi j pc-acp vvi, cc j pc-acp vvi dt n2 cc dt n1? av-j pi,
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but he that hath no desire at all neither to his countrie, nor his inheritance.
but he that hath no desire At all neither to his country, nor his inheritance.
cc-acp pns31 cst vhz dx n1 p-acp d av-dx p-acp po31 n1, ccx po31 n1.
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And so may we well iudge of as many as content themselues, and sit downe in the ignorance of this doctrine, the Kings high way to the Court of Heauen, and the countrie of happines. The second impediment is despaire;
And so may we well judge of as many as content themselves, and fit down in the ignorance of this Doctrine, the Kings high Way to the Court of Heaven, and the country of happiness. The second impediment is despair;
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that is, when men are diffident, or despairing in themselues, by reason of their owne corruption, that is, when men Are diffident, or despairing in themselves, by reason of their own corruption,
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and the greatnes of the thing, that they shall neuer attaine to it, which maketh them often to defer,
and the greatness of the thing, that they shall never attain to it, which makes them often to defer,
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and to delay the time before they will set about it, and oftentimes neuer to endeuour for it.
and to Delay the time before they will Set about it, and oftentimes never to endeavour for it.
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And this seemeth to be proued by the saying of our Sauiour Christ in the Gospell of S. Iohn: No man can come vnto me,
And this seems to be proved by the saying of our Saviour christ in the Gospel of S. John: No man can come unto me,
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except it be giuen vnto him of my father. Whereupon many of his disciples went backe, and walked no more with him. except it be given unto him of my father. Whereupon many of his Disciples went back, and walked no more with him.
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Also by that place of Matthew, where Christ speaketh:
Also by that place of Matthew, where christ speaks:
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Ʋerily I say vnto you, that a rich man shall hardly enter into the kingdome of God. Ʋerily I say unto you, that a rich man shall hardly enter into the Kingdom of God.
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And againe, I say vnto you, it is easier for a camell to goe thorow the eye of an needle,
And again, I say unto you, it is Easier for a camel to go thorough the eye of an needle,
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then for a rich man to enter into the kingdome of God. then for a rich man to enter into the Kingdom of God.
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whereupon his disciples were in a maze, and said, Who can then be saued? Noting as it were an impossibilitie that any should bee saued, being so hard a thing to be effected;
whereupon his Disciples were in a maze, and said, Who can then be saved? Noting as it were an impossibility that any should be saved, being so hard a thing to be effected;
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and so by one particular vnderstanding all sorts of men, and by their answere, shewing, as it were, the despairing of other men, in themselues.
and so by one particular understanding all sorts of men, and by their answer, showing, as it were, the despairing of other men, in themselves.
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And may not that in the Acts prooue this, where the people beeing pricked in their hearts, at the preaching of Peter, said, Men and bretheren what shall we doe? who, despairing in themselues,
And may not that in the Acts prove this, where the people being pricked in their hearts, At the preaching of Peter, said, Men and brethren what shall we do? who, despairing in themselves,
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if God had not shewed them more mercie, would neuer haue gone about this thing. These and many such like, will easilie prooue this to be an impediment;
if God had not showed them more mercy, would never have gone about this thing. These and many such like, will Easily prove this to be an impediment;
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and for further proofe I adde these reasons: 1. Because when they are any waies awakened, and come to the sight of themselues,
and for further proof I add these Reasons: 1. Because when they Are any ways awakened, and come to the sighed of themselves,
cc p-acp jc n1 pns11 vvb d n2: crd p-acp c-crq pns32 vbr d n2 vvn, cc vvb p-acp dt n1 pp-f px32,
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and their sins, they are like the seruant of Elisha, who cast his eies onely vpon his enemies, the huge armie of the Assyrians ready to assault him,
and their Sins, they Are like the servant of Elisha, who cast his eyes only upon his enemies, the huge army of the Assyrians ready to assault him,
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and so thought himselfe lost, and impossible to stand in their sight. So these men beholding their infirmities of nature, together with all their sinnes of custome;
and so Thought himself lost, and impossible to stand in their sighed. So these men beholding their infirmities of nature, together with all their Sins of custom;
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of ignorance, of knowledge, of weakenes and wilfulnes, and such like, doe account this not onely painefull to striue against them but almost impossible to ouercome them, and forsake them:
of ignorance, of knowledge, of weakness and wilfulness, and such like, do account this not only painful to strive against them but almost impossible to overcome them, and forsake them:
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and so sit down before they begin.
and so fit down before they begin.
cc av vvb a-acp c-acp pns32 vvb.
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2. Because in that condition they are not so sharpe sighted to discerne what is against them, 2. Because in that condition they Are not so sharp sighted to discern what is against them,
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as they are blind, like the forenamed seruant, who saw not the angels that stood there prest readie to sight for him, and on his side;
as they Are blind, like the forenamed servant, who saw not the Angels that stood there pressed ready to sighed for him, and on his side;
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so doe not they see, how nie God is vnto them with his graces, and what helpes and spirituall succors he is readie to send vnto them, who do goe about this worke,
so do not they see, how High God is unto them with his graces, and what helps and spiritual succors he is ready to send unto them, who do go about this work,
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and doe truely, and constantly seeke it at his hands.
and do truly, and constantly seek it At his hands.
cc vdb av-j, cc av-j vvi pn31 p-acp po31 n2.
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That he doth not only looke on, iudge and reward, as the Iudges did in the games of Olympia, but also putteth to his helping hand, sustaining their infirmities,
That he does not only look on, judge and reward, as the Judges did in the games of Olympia, but also putteth to his helping hand, sustaining their infirmities,
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and enabling them to doe that which he requires, and to ouercome all that oppose against them.
and enabling them to do that which he requires, and to overcome all that oppose against them.
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But see what wee may learne from this.
But see what we may Learn from this.
cc-acp vvb r-crq pns12 vmb vvi p-acp d.
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1. This teacheth vs, that it is no maruell though many bee still found impenitent, seeing they are possessed with this despaire and diffidence, 1. This Teaches us, that it is no marvel though many be still found impenitent, seeing they Are possessed with this despair and diffidence,
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and the tongue telles vs, it is rooted in the heart.
and the tongue tells us, it is rooted in the heart.
cc dt n1 vvz pno12, pn31 vbz vvn p-acp dt n1.
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For perswade them to this dutie, they seeme willing, but they say they cannot tell which way to turne themselues,
For persuade them to this duty, they seem willing, but they say they cannot tell which Way to turn themselves,
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nay they desist to begin, because they despaire euer to attaine vnto it:
nay they desist to begin, Because they despair ever to attain unto it:
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for they tell vs how maruellous hard and difficult a thing it is, how paineful and laborious, that they despaire euer to goe thorow with it, if they should begin:
for they tell us how marvelous hard and difficult a thing it is, how painful and laborious, that they despair ever to go thorough with it, if they should begin:
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and so in the cowardlinesse and slothfulnesse of their owne heart, goe neuer about it: when as notwithstanding, that is true in them which Chrysostome saith;
and so in the cowardliness and slothfulness of their own heart, go never about it: when as notwithstanding, that is true in them which Chrysostom Says;
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Let vs thinke what things the diuell hath commanded them, how laborious and grieuous they be; Let us think what things the Devil hath commanded them, how laborious and grievous they be;
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yet they make not difficultie any let why they should not obey his commandements: yet they make not difficulty any let why they should not obey his Commandments:
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but in these things they tell vs of the difficultie, and so by despaire remaine impenitent.
but in these things they tell us of the difficulty, and so by despair remain impenitent.
cc-acp p-acp d n2 pns32 vvb pno12 pp-f dt n1, cc av p-acp n1 vvi j.
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We see how apt and laborious men are in following their pleasures (saith the Father) which is the seruice of the diuell,
We see how apt and laborious men Are in following their pleasures (Says the Father) which is the service of the Devil,
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yea with what danger they will doe it:
yea with what danger they will do it:
uh p-acp q-crq n1 pns32 vmb vdi pn31:
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as Tumblers to goe along vpon a cord, whose safetie consisteth in an exact euen cariage of the bodie, the least swaying to either side is no little hazard of their liues;
as Tumblers to go along upon a cord, whose safety Consisteth in an exact even carriage of the body, the least swaying to either side is no little hazard of their lives;
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others carrying a beame vpright vpō their foreheads, or swords and such like;
Others carrying a beam upright upon their foreheads, or swords and such like;
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whom if thou perswade to this dutie or any part of Gods seruice, they crie out of the difficultie of it.
whom if thou persuade to this duty or any part of God's service, they cry out of the difficulty of it.
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Perswade an adulterer to leaue his adultery, and to mortifie that member, he pretends the difficultie of it;
Persuade an adulterer to leave his adultery, and to mortify that member, he pretends the difficulty of it;
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yet obserue him and thou shalt see him take greater paines, for the satisfying of his lust and desire,
yet observe him and thou shalt see him take greater pains, for the satisfying of his lust and desire,
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then in reason he need to doe in mortifying of them, hauing the assistance of Gods spirit;
then in reason he need to do in mortifying of them, having the assistance of God's Spirit;
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for hee wasteth his bodie, hee consumeth his goods, he exposeth himselfe to the rereproch of the world, to the law of the Magistrate, to the curse of God, both for bodie and soule;
for he wastes his body, he consumeth his goods, he exposeth himself to the rereproch of the world, to the law of the Magistrate, to the curse of God, both for body and soul;
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and yet he feares difficultie to mortifie this.
and yet he fears difficulty to mortify this.
cc av pns31 vvz n1 pc-acp vvi d.
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So the aspiring mind who perswades himself that it is a thing impossible to ouercome his ambition,
So the aspiring mind who persuades himself that it is a thing impossible to overcome his ambition,
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and so neuer goes about it, will on hands and knees, on foote and horse backe, toile like a horse, following of Princes courtes,
and so never Goes about it, will on hands and knees, on foot and horse back, toil like a horse, following of Princes Courts,
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for one step of honour more then he hath.
for one step of honour more then he hath.
p-acp crd n1 pp-f n1 av-dc cs pns31 vhz.
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So if thou call vpon a couetous man to subdue his couetousnes, and labour to be crucified to the world, hee holds out difficulties,
So if thou call upon a covetous man to subdue his covetousness, and labour to be Crucified to the world, he holds out difficulties,
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and saith it is a labor not to be indured:
and Says it is a labour not to be endured:
cc vvz pn31 vbz dt n1 xx pc-acp vbi vvn:
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and yet takes hee much more paines, rising earely and going to bed late, & eating the bread of care and sorrow, to scrape that together, which had, will no more satisfie him,
and yet Takes he much more pains, rising early and going to Bed late, & eating the bred of care and sorrow, to scrape that together, which had, will no more satisfy him,
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then waters of the sea will quench his thirst. No maruell then if many men remaine stil impenitent and lie in their sinnes.
then waters of the sea will quench his thirst. No marvel then if many men remain still impenitent and lie in their Sins.
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2. This may instruct him that would repent, to labour to remoue this, and to steppe ouer or breake thorow this hedge, which is made against him, 2. This may instruct him that would Repent, to labour to remove this, and to step over or break thorough this hedge, which is made against him,
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and to gather his spirits vnto him, and take courage to goe about it, for the difficultie of this lieth more in his faintnesse and sloth, then in the thing.
and to gather his spirits unto him, and take courage to go about it, for the difficulty of this lies more in his faintness and sloth, then in the thing.
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As Chrysostome spoke of a commandement of the Law;
As Chrysostom spoke of a Commandment of the Law;
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The commandement is hard, not in it owne nature, but by the sloth of the hearer. The Commandment is hard, not in it own nature, but by the sloth of the hearer.
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Honie by nature is sweet, yea most lussious; but to those who are sicke it is bitter, and not to be tasted;
Honey by nature is sweet, yea most luscious; but to those who Are sick it is bitter, and not to be tasted;
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which is not from the nature of it, but from their infirmitie. So the law is not burdensome by nature, but by our sloth and negligence: which is not from the nature of it, but from their infirmity. So the law is not burdensome by nature, but by our sloth and negligence:
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which will be much more true of this, being a precept of the Gospell; which is much more assisted by the spirit, and more giuing grace then the other.
which will be much more true of this, being a precept of the Gospel; which is much more assisted by the Spirit, and more giving grace then the other.
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Besides, if it be now difficult and hard, and he vnable for it, can he thinke to make himselfe more able by despairing,
Beside, if it be now difficult and hard, and he unable for it, can he think to make himself more able by despairing,
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or delaying in his diffidence, when as sinne will grow the stronger, and himselfe the weaker? As well good things as euill if they long continue, grow stronger:
or delaying in his diffidence, when as sin will grow the Stronger, and himself the Weaker? As well good things as evil if they long continue, grow Stronger:
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as a tree in the ground, the longer, the more vnremooueable; as an ague, the more fits, the more incurable;
as a tree in the ground, the longer, the more vnremooueable; as an ague, the more fits, the more incurable;
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and a beast the elder, the more vntameable. and a beast the elder, the more untameable.
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And if the multitude doe now discourage him, what will they doe when they are growne to be more? And if his youth be not able to ouercome them,
And if the multitude do now discourage him, what will they do when they Are grown to be more? And if his youth be not able to overcome them,
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but he falleth before them, how shal he stand when he is old? But that which must best incourage him is, that which Christ spake to take this diffidence from his Disciples.
but he falls before them, how shall he stand when he is old? But that which must best encourage him is, that which christ spoke to take this diffidence from his Disciples.
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In the Gospell of S. Matthew, With man this is vnpossible, but with God all things are possible.
In the Gospel of S. Matthew, With man this is unpossible, but with God all things Are possible.
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Which is as much as if hee had told them, that though it were impossible for any man to repent and turne,
Which is as much as if he had told them, that though it were impossible for any man to Repent and turn,
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yet with God it is not onely possible, but also easie. And therefore they ought not to bee discouraged from seeking, nor despaire of attaining it,
yet with God it is not only possible, but also easy. And Therefore they ought not to be discouraged from seeking, nor despair of attaining it,
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but account it an easie thing, and though this hedge were a stone wall, yet by the helpe of God he may leape ouer it, or breake thorow it.
but account it an easy thing, and though this hedge were a stone wall, yet by the help of God he may leap over it, or break thorough it.
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And the rather should a man labour against this difficultie and discouragement, because if he doe not kill and crucifie them, they will certainely kill him;
And the rather should a man labour against this difficulty and discouragement, Because if he do not kill and crucify them, they will Certainly kill him;
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and is it not better to kill then bee killed? If a Physition should tell his patient that he must change his diet,
and is it not better to kill then be killed? If a physician should tell his patient that he must change his diet,
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and take physicke and purge away his corrupt humors of choler or melancholie, or he must die for it,
and take physic and purge away his corrupt humours of choler or melancholy, or he must die for it,
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though it were verie vnpleasant, yea very difficult and hard, yet would hee not sticke to doe it:
though it were very unpleasant, yea very difficult and hard, yet would he not stick to do it:
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how much more ought men to doe this for the soule? A certaine Philosopher when hee found his goods and riches to hinder him, he could not goe the way of vertue,
how much more ought men to do this for the soul? A certain Philosopher when he found his goods and riches to hinder him, he could not go the Way of virtue,
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as he desired, threw them into the sea, with this farwell: I had rather drowne you, then you should drowne me:
as he desired, threw them into the sea, with this farewell: I had rather drown you, then you should drown me:
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How much more ought a Christian to part with his sins, and giue them such a farwell,
How much more ought a Christian to part with his Sins, and give them such a farewell,
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though it bee somewhat more difficult? And to conclude, as Hierom counselled Heliododorus to go on in the course of pietie and following after Christ:
though it be somewhat more difficult? And to conclude, as Hieronymus counseled Heliododorus to go on in the course of piety and following After christ:
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Though his little nephew should hang about his necke: Though his little nephew should hang about his neck:
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though his mother should, with her haire about her head, and her garments rent, shew him the teates which gaue him sucke:
though his mother should, with her hair about her head, and her garments rend, show him the teats which gave him suck:
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though his father should lie vpon the threshold to stop vp his passage:
though his father should lie upon the threshold to stop up his passage:
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yet he would haue him trample vpon his father, and with drie eies follow after Christ.
yet he would have him trample upon his father, and with dry eyes follow After christ.
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For this is a special kind of pietie, to be cruell in this thing. For this is a special kind of piety, to be cruel in this thing.
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So would I counsell euery one, though his sinnes were as deare as his father and mother and dearest friends,
So would I counsel every one, though his Sins were as deer as his father and mother and dearest Friends,
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though it be neuer so difficult to part with them, yet that he should cast them away,
though it be never so difficult to part with them, yet that he should cast them away,
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and trample vpon them to follow after Christ, and performe true obedience to him, for this is a speciall kinde of pietie, to be cruell in this execution.
and trample upon them to follow After christ, and perform true Obedience to him, for this is a special kind of piety, to be cruel in this execution.
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The third impediment is presumption of Gods mercie, whereby they are perswaded he will accept them, whensoeuer they come and returne. The third impediment is presumption of God's mercy, whereby they Are persuaded he will accept them, whensoever they come and return.
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And that this is such a let, needeth no further proofe then of sinners themselues, who often alleage for themselues (why they should not seare to deferre their repentance,
And that this is such a let, needs no further proof then of Sinners themselves, who often allege for themselves (why they should not sear to defer their Repentance,
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and still to follow their pleasures) the sweet promises of Gods mercie at all times, as these:
and still to follow their pleasures) the sweet promises of God's mercy At all times, as these:
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First the Lord speaketh by his Prophet Ezechiel, That he desireth not the death of a sinner.
First the Lord speaks by his Prophet Ezechiel, That he Desires not the death of a sinner.
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And againe, by the same Prophet: As I liue, saith the Lord God, I desire not the death of the wicked,
And again, by the same Prophet: As I live, Says the Lord God, I desire not the death of the wicked,
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but that the wicked turne from his way and liue. but that the wicked turn from his Way and live.
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And Christ saith in the Gospell of S. Matthew: I will haue mercie, and not sacrifice.
And christ Says in the Gospel of S. Matthew: I will have mercy, and not sacrifice.
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And againe in the same Euangelist our Saniour speaketh:
And again in the same Evangelist our Saviour speaks:
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Come vnto me all ye that are wearie and heauie laden, and I will ease you. Come unto me all you that Are weary and heavy laden, and I will ease you.
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And S. Paul to Timothie hath these words:
And S. Paul to Timothy hath these words:
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Who will that all men should be saued, and come to the knowledge of the truth. Who will that all men should be saved, and come to the knowledge of the truth.
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Then what needs such haste to repentance? what needs all this care and speed? they shall be receiued at all times:
Then what needs such haste to Repentance? what needs all this care and speed? they shall be received At all times:
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and by the abuse of these, they abuse God and themselues, and still are kept from returning,
and by the abuse of these, they abuse God and themselves, and still Are kept from returning,
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and that by these meanes also:
and that by these means also:
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1. Because they so remember, and their mindes so runne on his mercie, that hee is mercifull, that they vtterly forget his iustice, and that he is iust. 1. Because they so Remember, and their minds so run on his mercy, that he is merciful, that they utterly forget his Justice, and that he is just.
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They think so much of the promises of the Gospell, that they forget the curses of the Law,
They think so much of the promises of the Gospel, that they forget the curses of the Law,
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and gather poison out of the swee•e flowers of Gods promises:
and gather poison out of the swee•e flowers of God's promises:
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which makes them neuer feare any danger, though they remaine still without returning, and so they adde drunkennes to thirst.
which makes them never Fear any danger, though they remain still without returning, and so they add Drunkenness to thirst.
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2, Because they louing their sinnes, for the pleasure, profit, or preferment, or such things as they bring in, doe willingly lay hold of any thing that may harten them still in them, 2, Because they loving their Sins, for the pleasure, profit, or preferment, or such things as they bring in, do willingly lay hold of any thing that may harten them still in them,
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and will not see that which should draw them from them.
and will not see that which should draw them from them.
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3. Because repentance is so hard a thing and vnpleasant, and therefore men can be willing to auoid the labour and paines of it, 3. Because Repentance is so hard a thing and unpleasant, and Therefore men can be willing to avoid the labour and pains of it,
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so long as they haue any hope to auoid the danger of their sins, and haue any hope of inioying life and space to returne and repent.
so long as they have any hope to avoid the danger of their Sins, and have any hope of enjoying life and Molle to return and Repent.
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Now for the vses of this point they are these:
Now for the uses of this point they Are these:
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1. This teacheth that this age is ful of impenitencie, their wordes and works declare it manifestly; 1. This Teaches that this age is full of impenitency, their words and works declare it manifestly;
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and how should it be otherwise? for if they had no other let, yet this, that they are full of presumption of the mercie and goodnesse of God, is impedimentenough.
and how should it be otherwise? for if they had no other let, yet this, that they Are full of presumption of the mercy and Goodness of God, is impedimentenough.
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They haue not any true faith in the promises and mercies of God:
They have not any true faith in the promises and Mercies of God:
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for if they had, they would not so abuse them, but would rather returne to him,
for if they had, they would not so abuse them, but would rather return to him,
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and seeke the pardon of that is past, and to please him in future time. But only they haue a meere presumption of it, which appeareth as by their speeches,
and seek the pardon of that is past, and to please him in future time. But only they have a mere presumption of it, which appears as by their Speeches,
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as afore, so by alleaging other examples of it, & telling vs Gods mercie is aboue all his workes:
as afore, so by alleging other Examples of it, & telling us God's mercy is above all his works:
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which things are set downe in the Scripture for the comfort of the weake, and not to incourage the wicked;
which things Are Set down in the Scripture for the Comfort of the weak, and not to encourage the wicked;
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written for the penitent, and not for the obstinate.
written for the penitent, and not for the obstinate.
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Therefore for them to take hold of them is presumption, when they were neuer intended to them;
Therefore for them to take hold of them is presumption, when they were never intended to them;
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being childrens bread, and not for dogges to deuoure. But another thing manifesting their presumption, is their impatience vnder the rod of the Law,
being Children's bred, and not for Dogs to devour. But Another thing manifesting their presumption, is their impatience under the rod of the Law,
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and the reproofes of the Word, arguing they are like those, whose palats are vsed to sweet meats so long, that they can endure nothing that is sharpe:
and the reproofs of the Word, arguing they Are like those, whose palates Are used to sweet Meats so long, that they can endure nothing that is sharp:
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like those who (as Augustine saith) hauing eaten sowre grapes, haue their teeth set on edge, that they cannot eate, or delight in bread:
like those who (as Augustine Says) having eaten sour grapes, have their teeth Set on edge, that they cannot eat, or delight in bred:
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so they being giuen to sinne, cannot endure the word, specially as it is thus against them;
so they being given to sin, cannot endure the word, specially as it is thus against them;
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of whom there is a great deale lesse hope, than of any other that is raging in despaire.
of whom there is a great deal less hope, than of any other that is raging in despair.
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2. This may admonish all men to take notice, that this is a maine let and hinderance from this dutie, 2. This may admonish all men to take notice, that this is a main let and hindrance from this duty,
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and then to labour to ouercome it;
and then to labour to overcome it;
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which one shall best do if he wil conceiue of God aright, namely, that he is as just as mercifull;
which one shall best do if he will conceive of God aright, namely, that he is as just as merciful;
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and that if the gratious promises shew the one, then the seuere and grieuous threatning; of the Law manifest the other.
and that if the gracious promises show the one, then the severe and grievous threatening; of the Law manifest the other.
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And why should not one eye be vpon this, as well as another vpon that? they should consider that place of Nahum, That the Lord is slow to anger,
And why should not one eye be upon this, as well as Another upon that? they should Consider that place of Nahum, That the Lord is slow to anger,
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but hee is great in power, and will not surely cleere the wicked.
but he is great in power, and will not surely clear the wicked.
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Bernard saith, God hath two feet, mercy and iustice, we must not take hold of either of them alone:
Bernard Says, God hath two feet, mercy and Justice, we must not take hold of either of them alone:
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for iustice without mercie will not make men so feare, as mercy without iustice doth make men continue and perseuere in a corrupt life. for Justice without mercy will not make men so Fear, as mercy without Justice does make men continue and persevere in a corrupt life.
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Therefore, he that would be saued, and truly repent, he must kisse both these feete, the one will make him come with boldnes, the other wil make him hasten with feare, and keep him from presuming.
Therefore, he that would be saved, and truly Repent, he must kiss both these feet, the one will make him come with boldness, the other will make him hasten with Fear, and keep him from presuming.
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Others speake of God as hauing two armes, mercie and iustice, one as long as the other,
Others speak of God as having two arms, mercy and Justice, one as long as the other,
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vnlesse we make him a monster, and vnperfect. And if he thus conceiue of God aright, hee may preserue himselfe from this.
unless we make him a monster, and unperfect. And if he thus conceive of God aright, he may preserve himself from this.
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Againe, it is good for him to consider those promises hee auowes, whether hee hath any part in them or no:
Again, it is good for him to Consider those promises he avows, whither he hath any part in them or not:
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and let him know, that while he remaineth impenitent, hee hath no part in them at all,
and let him know, that while he remains impenitent, he hath no part in them At all,
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and so preyes vpon another mans right.
and so preys upon Another men right.
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For those were made to the repentant, and not to the impenitent, as the places do expound themselues,
For those were made to the repentant, and not to the impenitent, as the places do expound themselves,
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as it is in that of Ezechiel, thus set downe:
as it is in that of Ezechiel, thus Set down:
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As I line, faith the Lord, I desire not the death of the wicked, but that the wicked turne from his waies, and line: As I line, faith the Lord, I desire not the death of the wicked, but that the wicked turn from his ways, and line:
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turne you, turne you from your euillwaies, for why will yee die ô ye house of Israel? The latter part sheweth, he speaketh not of al sinners, but of those who turne vnto him, from their wicked waies.turn you, turn you from your euillwaies, for why will ye die o you house of Israel? The latter part shows, he speaks not of all Sinners, but of those who turn unto him, from their wicked ways.
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Also that of Matthew, where Christ saith, I will haue mercie, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
Also that of Matthew, where christ Says, I will have mercy, and not sacrifice: for I am not come to call the righteous, but Sinners to Repentance.
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He she weth that whosoeuer are called to him, that in him they may haue saluation, are called also to repentance.
He she weth that whosoever Are called to him, that in him they may have salvation, Are called also to Repentance.
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And againe, our Sauiour Christ faith in the same Euangelist: Come vnto me all ye that are weary, and laden, and I will ease you.
And again, our Saviour christ faith in the same Evangelist: Come unto me all you that Are weary, and laden, and I will ease you.
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Hee meaneth not all without exception, but who find their sinne irkesome and grieuous vnto them,
He means not all without exception, but who find their sin irksome and grievous unto them,
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and desire nothing more than to be freed from that intollerable burden. So S. Paul to Timothie saith:
and desire nothing more than to be freed from that intolerable burden. So S. Paul to Timothy Says:
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That God would haue none to bee saued, but such as come to the knowledge of the truth: That God would have none to be saved, but such as come to the knowledge of the truth:
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such as beleeue the word, and haue redemption by Christ, and so turne to God. Likewise Dauid in the 73. Psalm.
such as believe the word, and have redemption by christ, and so turn to God. Likewise David in the 73. Psalm.
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beginneth the Psalme with the admiration of Gods goodnesse to the godly, where he saith: That God is good to Israel, euen to the pure in heart.
begins the Psalm with the admiration of God's Goodness to the godly, where he Says: That God is good to Israel, even to the pure in heart.
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And yet in the whole Psalme following, he she weth nothing but the heauie iustice of GOD to the wicked,
And yet in the Whole Psalm following, he she weth nothing but the heavy Justice of GOD to the wicked,
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euen when he giueth them most prosperitie, and wealth, concluding so of them in the 27. verse of the same Psal. For loe (saith he) they that withdraw themselues from thee shall perish:
even when he gives them most Prosperity, and wealth, concluding so of them in the 27. verse of the same Psalm For lo (Says he) they that withdraw themselves from thee shall perish:
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thou destroyest all them that goe a whoring from thee. Therefore to the ignorant, obstinate, impenitent, and secure sinners these belong not at all.thou destroyest all them that go a whoring from thee. Therefore to the ignorant, obstinate, impenitent, and secure Sinners these belong not At all.
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Againe, admit it be as they say, that God will be so mercifull to them, and is so gratious;
Again, admit it be as they say, that God will be so merciful to them, and is so gracious;
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how vngratefull, and wicked a consequence is this, to reason from his loue to rebellion, that therefore men may bee gracelesse towards him,
how ungrateful, and wicked a consequence is this, to reason from his love to rebellion, that Therefore men may be graceless towards him,
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because he is so gracious to them? they neuer learne this in the schoole of the Scripture, but the contrarie.
Because he is so gracious to them? they never Learn this in the school of the Scripture, but the contrary.
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As in that of Paul to the Romans;
As in that of Paul to the Roman;
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Despisest thou the riches of his bountifulnes, and patience, and long sufferance, not knowing that the bountifulnes of God, leadeth thee to repentance? Teaching men to looke for more iustice, Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God, leads thee to Repentance? Teaching men to look for more Justice,
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and not the continuance of mercie.
and not the Continuance of mercy.
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Nay, nature itselfe if it haue any sparke of the image of God remaining, teacheth otherwise.
Nay, nature itself if it have any spark of the image of God remaining, Teaches otherwise.
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If a man haue a father, or but a friend, that by reason of the loue he beareth him, would hardly be displeased,
If a man have a father, or but a friend, that by reason of the love he bears him, would hardly be displeased,
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or moued to anger against him, would he make this vse of his loue, and patience, still to prouoke him with new iniutles? Nay it would moue him to loue him,
or moved to anger against him, would he make this use of his love, and patience, still to provoke him with new iniutles? Nay it would move him to love him,
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and loue would make him loth to displease him, and fearfull to offend him.
and love would make him loath to displease him, and fearful to offend him.
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Which being so, then these men are monsters in nature, and reason, that because God will be mercifull,
Which being so, then these men Are monsters in nature, and reason, that Because God will be merciful,
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therefore they will sinne, and displease him.
Therefore they will sin, and displease him.
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But to restraine vs from this presumption, wee must remember what is prooued before, that God is iust,
But to restrain us from this presumption, we must Remember what is proved before, that God is just,
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as well as mercifull, and that the promises of God belong to the repentant, and not to the obstinate;
as well as merciful, and that the promises of God belong to the repentant, and not to the obstinate;
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and though God be good to his, yet that he will destroy the wicked:
and though God be good to his, yet that he will destroy the wicked:
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and let vs not answere God with these vnkindnesses, because he is mercifull, therefore we will sinne against him;
and let us not answer God with these Unkindnesses, Because he is merciful, Therefore we will sin against him;
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but rather because he is gratious, let vs turne vnto him, and we shall find pardon.
but rather Because he is gracious, let us turn unto him, and we shall find pardon.
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The fourth impediment to repentance is despairing of the goodnesse and mercie of God, a thing contrarie to the former. The fourth impediment to Repentance is despairing of the Goodness and mercy of God, a thing contrary to the former.
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There be two things, saith Augustine, whereby sinners are in great danger, the one in hoping too much, the other in hoping too little, the one presumption, the other desperation, this is contrarie to that.
There be two things, Says Augustine, whereby Sinners Are in great danger, the one in hoping too much, the other in hoping too little, the one presumption, the other desperation, this is contrary to that.
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By this was Cain damned, despairing of Gods mercies, as if they were lesse then his sinne.
By this was Cain damned, despairing of God's Mercies, as if they were less then his sin.
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By this Iudas perished, who seeing his sinne, could not lay hold of Gods mercie, but as without hope hanged himselfe, and brast asunder with despaire.
By this Iudas perished, who seeing his sin, could not lay hold of God's mercy, but as without hope hanged himself, and braced asunder with despair.
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The like may I say of Simon Magus, who began as it were to liue in a day,
The like may I say of Simon Magus, who began as it were to live in a day,
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and died in the same, and of diuers others, who by this despaire, like the swine in the Gospell by the diuell, haue been carried headlong into the sea of destruction and perdition,
and died in the same, and of diverse Others, who by this despair, like the Swine in the Gospel by the Devil, have been carried headlong into the sea of destruction and perdition,
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and were neuer able to come out againe, by returning and repenting.
and were never able to come out again, by returning and repenting.
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1. Because Satan, who made men in former times to looke vpon their sinnes with a young sight, 1. Because Satan, who made men in former times to look upon their Sins with a young sighed,
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and so they seemed smal, makes them now behold them with an old spectacle, which makes euery thing seeme great,
and so they seemed small, makes them now behold them with an old spectacle, which makes every thing seem great,
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and so they are ouertaken with a fearefull sight, and apprehension of them;
and so they Are overtaken with a fearful sighed, and apprehension of them;
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during which time Satan resteth not to suggest that God indeede is merciful, but he wil neuer extend his mercie toward such hainous offenders, whose sinnes are in number, numberlesse, in qualitie,
during which time Satan rests not to suggest that God indeed is merciful, but he will never extend his mercy towards such heinous offenders, whose Sins Are in number, numberless, in quality,
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and nature most grieuous, and outragious.
and nature most grievous, and outrageous.
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And so putting them out of hope of mercie they cannot during that time repent and returne.
And so putting them out of hope of mercy they cannot during that time Repent and return.
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2. Because others seeing their sins so grieuous, and thinking them not possible to bee pardoned, say within themselues; Well, we are damned alreadie: 2. Because Others seeing their Sins so grievous, and thinking them not possible to be pardoned, say within themselves; Well, we Are damned already:
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why doe we not then whatsouer pleaseth vs best in this life? These men are murdered by despaire: As Augustine speaketh.
why do we not then whatsoever Pleases us best in this life? These men Are murdered by despair: As Augustine speaks.
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Or rather murder themselues by not repenting. Now for the vse it is thus much. This impediment is rarer then the former, few there are whom Satan assaies with it,
Or rather murder themselves by not repenting. Now for the use it is thus much. This impediment is rarer then the former, few there Are whom Satan assays with it,
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because it is too fearefull euen to others, and would disaduantage him more, then he can gaine by it,
Because it is too fearful even to Others, and would disadvantage him more, then he can gain by it,
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though he vse it in some, where hee seeth it may aduantage him, and sometime when he feareth to bee cast out.
though he use it in Some, where he sees it may advantage him, and sometime when he fears to be cast out.
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Yet as fewer die of the sword, then of surfetting by a plentie, and full diet:
Yet as fewer die of the sword, then of surfeiting by a plenty, and full diet:
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So fewer perish by this, then by the other. Yet for the taking away of this snare, and the remoouing of this impediment;
So fewer perish by this, then by the other. Yet for the taking away of this snare, and the removing of this impediment;
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euery one that is troubled with it must vnderstand, that though their sinnes were neuer so great,
every one that is troubled with it must understand, that though their Sins were never so great,
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and hainous, yet this should not keepe them from turning to God by vnfained repentance, which they may bee assured shall bee accepted, for these reasons, and grounds.
and heinous, yet this should not keep them from turning to God by unfeigned Repentance, which they may be assured shall be accepted, for these Reasons, and grounds.
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First, from the name of God, and his royall title, as it is expressed by God himselfe in the booke of Exodus:
First, from the name of God, and his royal title, as it is expressed by God himself in the book of Exodus:
ord, p-acp dt n1 pp-f np1, cc po31 j n1, c-acp pn31 vbz vvn p-acp np1 px31 p-acp dt n1 pp-f fw-la:
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The Lord, the Lord strong, mercifull and gratious, slow to anger, and abundant in mercie, and truth, reseruing mercie for thousands, forgiuing iniquitie, and transgression and sinne. The Lord, the Lord strong, merciful and gracious, slow to anger, and abundant in mercy, and truth, reserving mercy for thousands, forgiving iniquity, and Transgression and sin.
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Where the greatest part of it, is mercie, goodnes, long suffering, and readinesse to forgiue.
Where the greatest part of it, is mercy, Goodness, long suffering, and readiness to forgive.
c-crq dt js n1 pp-f pn31, vbz n1, n1, av-j vvg, cc n1 pc-acp vvi.
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And why is all this? but for the comfort of such as haue neede of mercie,
And why is all this? but for the Comfort of such as have need of mercy,
cc q-crq vbz d d? cc-acp p-acp dt n1 pp-f d c-acp vhb n1 pp-f n1,
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and not onely to encourage them to come, but to make them affraid, by such feares as these to be kept from him, which they cannot doe, without denying this vnto them,
and not only to encourage them to come, but to make them afraid, by such fears as these to be kept from him, which they cannot do, without denying this unto them,
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and so bring much dishonour and disgrace vnto him, and sinne to themselues.
and so bring much dishonour and disgrace unto him, and sin to themselves.
cc av vvb d n1 cc vvi p-acp pno31, cc n1 p-acp px32.
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For as men much dishonour great princes, in doubting of, and calling in question their title,
For as men much dishonour great Princes, in doubting of, and calling in question their title,
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and regall stiles, and make themselues capable of treason, so is it in this. 2. They must thinke, his name is not a bare title,
and regal stile, and make themselves capable of treason, so is it in this. 2. They must think, his name is not a bore title,
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as some princes haue, without any part of the thing; but as his name, so is his nature, as the Prophet Micha manifesteth:
as Some Princes have, without any part of the thing; but as his name, so is his nature, as the Prophet Micah manifesteth:
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Who is a God like vnto thee, that taketh away iniquity and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for euer, for mercie pleaseth him. Who is a God like unto thee, that Takes away iniquity and passes by the Transgression of the remnant of his heritage? he retaineth not his wrath for ever, for mercy Pleases him.
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And why is this, but because, as the seruants of Benhadad perswaded him to let them put on sackcloath about their loynes, and ropes about their heads,
And why is this, but Because, as the Servants of Benhadad persuaded him to let them put on Sackcloth about their loins, and ropes about their Heads,
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and to let them goe to the King of Israel, and so humble, and submit themselues vnto him,
and to let them go to the King of Israel, and so humble, and submit themselves unto him,
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because the Kings of Israel were reported to be merciful Kings, and therfore said they, It may be Ahab will saue thy life:
Because the Kings of Israel were reported to be merciful Kings, and Therefore said they, It may be Ahab will save thy life:
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So should others incourage themselues in respect of God, and not onely because it is his nature,
So should Others encourage themselves in respect of God, and not only Because it is his nature,
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but because hee is said to take pleasure in it, that he is maruellous glad to haue the occasion, to shew his mercie;
but Because he is said to take pleasure in it, that he is marvelous glad to have the occasion, to show his mercy;
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not that he is simply glad of sinne, and the miserie of man, the obiect of his mercie;
not that he is simply glad of sin, and the misery of man, the Object of his mercy;
xx cst pns31 vbz av-j j pp-f n1, cc dt n1 pp-f n1, dt n1 pp-f po31 n1;
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but glad that sinners wil come to him that hee may manifest his mercie, and the greater the sinner is, the more gladder of him,
but glad that Sinners will come to him that he may manifest his mercy, and the greater the sinner is, the more gladder of him,
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for it more magnifieth his mercie. 3. To ouercome this let vnto repentance, they should thinke of the promises of God, who is true, and cannot lie: As these and such like:
for it more magnifieth his mercy. 3. To overcome this let unto Repentance, they should think of the promises of God, who is true, and cannot lie: As these and such like:
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First, that of Esay; Let the wicked forsake his waies, and the vnrighteous his owne imaginations,
First, that of Isaiah; Let the wicked forsake his ways, and the unrighteous his own Imaginations,
ord, cst pp-f np1; vvb dt j vvi po31 n2, cc dt j-u po31 d n2,
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and returne vnto the Lord, and hee will haue mercie vpon him: and to our God, for he is very readie to forgiue. and return unto the Lord, and he will have mercy upon him: and to our God, for he is very ready to forgive.
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Also that of Ezekiel; But if the wicked will returne from all his sinnes, that hee hath committed,
Also that of Ezekielem; But if the wicked will return from all his Sins, that he hath committed,
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and keepe all my statutes, and do that which is lawfull and right, he shall surely liue, and not die.
and keep all my statutes, and do that which is lawful and right, he shall surely live, and not die.
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All his transgressions that hee hath committed, they shall not bee mentioned vnto him, but in his righteousnes that he hath done hee shall liue.
All his transgressions that he hath committed, they shall not be mentioned unto him, but in his righteousness that he hath done he shall live.
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Haue I any desire that the wicked should die, saith the Lord God? or shall he not liue,
Have I any desire that the wicked should die, Says the Lord God? or shall he not live,
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if he turne from his waies? And againe by the same Prophet he speaketh; As I liue, saith the Lord God, I desire not the death of the wicked,
if he turn from his ways? And again by the same Prophet he speaks; As I live, Says the Lord God, I desire not the death of the wicked,
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but that the wicked turne from his way, and liue, &c. And lest these should be thought to appertaine onely to those, who haue committed few and small sinnes, let them consider that place of Esay, and see what manner of men the Lord promiseth forgiuenes vnto, vpon their true repentance, whose words are:but that the wicked turn from his Way, and live, etc. And lest these should be Thought to appertain only to those, who have committed few and small Sins, let them Consider that place of Isaiah, and see what manner of men the Lord promises forgiveness unto, upon their true Repentance, whose words Are:
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Come now, and let vs reason together, saith the Lord: Come now, and let us reason together, Says the Lord:
vvb av, cc vvb pno12 vvi av, vvz dt n1:
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though your sinnes were as crimsin, they shall bee made white as snow, though they were as red like scarlet, they shall bee as wooll. And S. Iohn saith:though your Sins were as crimson, they shall be made white as snow, though they were as read like scarlet, they shall be as wool. And S. John Says:
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If we walke in the light, as he is in the light, we haue fellowship one with another, and the blood of Iesus Christ his son cleanseth vs from all sinne. And againe: If we walk in the Light, as he is in the Light, we have fellowship one with Another, and the blood of Iesus christ his son Cleanseth us from all sin. And again:
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If we acknowledge our sins, he is faithfull, and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse. If we acknowledge our Sins, he is faithful, and just to forgive us our Sins, and to cleanse us from all unrighteousness.
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Here is no restraint of number or grieuousnes.
Here is no restraint of number or grievousness.
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And if they yet stagger, let them take his othe which he hath made to put them out of all doubt of his abundant loue vnto them;
And if they yet stagger, let them take his other which he hath made to put them out of all doubt of his abundant love unto them;
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as it is manifest in the Epistle to the Heb. So God willing more abundant lie to shew vnto the heires of promise the stablenes of of his counsell, bound himselfe by an oath;
as it is manifest in the Epistle to the Hebrew So God willing more abundant lie to show unto the Heirs of promise the stableness of of his counsel, bound himself by an oath;
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That by two immutable things, wherein it is impossible that God should lie, we might haue strong consolation, which haue the refuge to hold fast the hope, that is set before vs. And so vnlesse God bee vntrue, and more;That by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have the refuge to hold fast the hope, that is Set before us And so unless God be untrue, and more;
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as a periured person, which is blasphemie to thinke, this let neede bee no impediment.
as a perjured person, which is blasphemy to think, this let need be no impediment.
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But if it yet haue any more liuely force in them to hinder them, let them consider what sinners he hath receiued:
But if it yet have any more lively force in them to hinder them, let them Consider what Sinners he hath received:
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As Rahab the harlot, of which Chrysostom hath this saying:
As Rahab the harlot, of which Chrysostom hath this saying:
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That Iesus who said, Rahab the harlot shall liue, was the image of the Lord Iesus, saying, the harlots and publicans shall go• … before you into the kingdome of God, Also Manasses and Mary, whose sinnes were like the debt of him that ought fiue hundred pence, That Iesus who said, Rahab the harlot shall live, was the image of the Lord Iesus, saying, the harlots and Publicans shall go• … before you into the Kingdom of God, Also Manasses and Marry, whose Sins were like the debt of him that ought fiue hundred pence,
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and of Peter, and Paul, with infinit others.
and of Peter, and Paul, with infinite Others.
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Consider further if God be good, peccantibus, to those that sin, as they haue experience, by his patience,
Consider further if God be good, peccantibus, to those that since, as they have experience, by his patience,
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and many otherwise what will he bee poenitentibus (that is) to those that repent? yea as saith Chrysostome, If men bee good to seruants when they haue offended,
and many otherwise what will he be poenitentibus (that is) to those that Repent? yea as Says Chrysostom, If men be good to Servants when they have offended,
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and doe receiue them into fauour againe, if they humble themselues, and not onely haue them in the same account,
and do receive them into favour again, if they humble themselves, and not only have them in the same account,
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but also giue them more libertie; but also give them more liberty;
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how will God be gratious and good to his? If our Sauiour Christ doe thus teach men to vse a motiue to God to forgiue them their sinnes;
how will God be gracious and good to his? If our Saviour christ do thus teach men to use a motive to God to forgive them their Sins;
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For euen we forgiue euery man: how much more may it be a ground to them to hope for his mercy, For even we forgive every man: how much more may it be a ground to them to hope for his mercy,
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when they see how mercifull men are, who haue but a dramme of mercie, in comparison of that infinite mercie which is in him? Now if a man lay together and compound as it were all these simples, he may make thereof an excellent confection, to keepe him from this euill of despairing of the mercy of God,
when they see how merciful men Are, who have but a dram of mercy, in comparison of that infinite mercy which is in him? Now if a man lay together and compound as it were all these simples, he may make thereof an excellent confection, to keep him from this evil of despairing of the mercy of God,
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and make him the more able and willing to returne vnto God & repent.
and make him the more able and willing to return unto God & Repent.
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But some will say, you say well Sir, God is mercifull, but I am so vnworthie of my selfe, But Some will say, you say well Sir, God is merciful, but I am so unworthy of my self,
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and I finde so many insirmities in mee, that I am not worthie of the mercie of God,
and I find so many Infirmities in me, that I am not worthy of the mercy of God,
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and therefore I cannot expect it.
and Therefore I cannot expect it.
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I answer, that this is a common obiection, which riseth not from humilitie, but from the pride of thy heart, which maketh thee to say thus, I answer, that this is a Common objection, which Riseth not from humility, but from the pride of thy heart, which makes thee to say thus,
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because thou wouldest not be beholding to God for his mercie, but wouldest haue God bee beholding to thee for thy worthinesse.
Because thou Wouldst not be beholding to God for his mercy, but Wouldst have God be beholding to thee for thy worthiness.
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But if thou wouldest haue God to haue the glorie, stand not vpon thy infirmities:
But if thou Wouldst have God to have the glory, stand not upon thy infirmities:
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for the more vnworthy thou art in thine own sight, the more worthie thou art in the sight of God,
for the more unworthy thou art in thine own sighed, the more worthy thou art in the sighed of God,
c-acp dt av-dc j pns21 vb2r p-acp po21 d n1, dt av-dc j pns21 vb2r p-acp dt n1 pp-f np1,
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and the more acceptable, because Gods glory is then most magnified.
and the more acceptable, Because God's glory is then most magnified.
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As our Sauior Christs power was magnified, not in curing one that was a few daies sicke,
As our Saviour Christ power was magnified, not in curing one that was a few days sick,
p-acp po12 n1 npg1 n1 vbds vvn, xx p-acp vvg pi cst vbds dt d n2 j,
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but in curing of him that was 38. yeeres diseased:
but in curing of him that was 38. Years diseased:
cc-acp p-acp vvg pp-f pno31 cst vbds crd n2 vvn:
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so the mercie of God is not magnified so much in curing of a small sinner, so the mercy of God is not magnified so much in curing of a small sinner,
av dt n1 pp-f np1 vbz xx vvn av av-d p-acp vvg pp-f dt j n1,
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or a few sins, but in curing of great sinners, doth his goodnes most shew it selfe.
or a few Sins, but in curing of great Sinners, does his Goodness most show it self.
cc dt d n2, cc-acp p-acp vvg pp-f j n2, vdz po31 n1 av-ds vvi pn31 n1.
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Doest thou thinke yt God is like some Physitians that wil doe nothing without a fee? so he will doe no more for thee then thou art worthie of:
Dost thou think that God is like Some Physicians that will do nothing without a fee? so he will do no more for thee then thou art worthy of:
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nay, it is farre cōtrary with God, for he neuer cured any, who was not brought both to see and know and acknowledge his owne spirituall pouertie and vnworthinesse,
nay, it is Far contrary with God, for he never cured any, who was not brought both to see and know and acknowledge his own spiritual poverty and unworthiness,
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and to thinke himselfe lesse then the least of Gods mercies.
and to think himself less then the least of God's Mercies.
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When thou art so humbled, that with the Centurion thou canst send thy friends, thy prayers, to Christ with this message, Lord I am not worthie thou shouldest enter vnder my roofe;
When thou art so humbled, that with the Centurion thou Canst send thy Friends, thy Prayers, to christ with this message, Lord I am not worthy thou Shouldst enter under my roof;
c-crq pns21 vb2r av vvn, cst p-acp dt n1 pns21 vm2 vvi po21 n2, po21 n2, p-acp np1 p-acp d n1, n1 pns11 vbm xx j pns21 vmd2 vvi p-acp po11 n1;
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and with Peter, Lord depart from me a sinfull man;
and with Peter, Lord depart from me a sinful man;
cc p-acp np1, n1 vvi p-acp pno11 dt j n1;
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thou shalt find thy soule cured, thy sinnes pardoned, and Christ will come to thee in mercie.
thou shalt find thy soul cured, thy Sins pardoned, and christ will come to thee in mercy.
pns21 vm2 vvi po21 n1 vvn, po21 n2 vvn, cc np1 vmb vvi p-acp pno21 p-acp n1.
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And now I come to the fifth impediment, which is the cares, and pleasures of this present life, of the loue of the world and the things of it, which is either in seeking for them, or in vsing of them. And now I come to the fifth impediment, which is the Cares, and pleasures of this present life, of the love of the world and the things of it, which is either in seeking for them, or in using of them.
cc av pns11 vvb p-acp dt ord n1, r-crq vbz dt n2, cc n2 pp-f d j n1, pp-f dt n1 pp-f dt n1 cc dt n2 pp-f pn31, r-crq vbz d p-acp vvg p-acp pno32, cc p-acp vvg pp-f pno32.
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This impediment is double, those who haue not attained them;
This impediment is double, those who have not attained them;
d n1 vbz j-jn, d r-crq vhb xx vvn pno32;
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but are in want, or necessitie, thinke they may lawfully prouide for the bodie, before the soule,
but Are in want, or necessity, think they may lawfully provide for the body, before the soul,
cc-acp vbr p-acp n1, cc n1, vvb pns32 vmb av-j vvi p-acp dt n1, p-acp dt n1,
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and deferre the care of this, till that be sufficientlie prouided for.
and defer the care of this, till that be sufficiently provided for.
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Those who haue them doe more inlarge their appetite and desire of them, inuenting new & fresh pleasures daily, by which they are kept from this.
Those who have them do more enlarge their appetite and desire of them, inventing new & fresh pleasures daily, by which they Are kept from this.
d r-crq vhb pno32 vdb av-dc vvi po32 n1 cc n1 pp-f pno32, vvg j cc j n2 av-j, p-acp r-crq pns32 vbr vvn p-acp d.
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Now that these things are a let, if the common experience of euery man doe not sufficientlie proue it,
Now that these things Are a let, if the Common experience of every man do not sufficiently prove it,
av cst d n2 vbr dt n1, cs dt j n1 pp-f d n1 vdb xx av-j vvi pn31,
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then may the testimonies of these places of Scripture confirme it:
then may the testimonies of these places of Scripture confirm it:
av vmb dt n2 pp-f d n2 pp-f n1 vvi pn31:
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As first that place of S. Luke, where many being inuited to a wedding, all of them made delaies and excuses, either profit,
As First that place of S. Lycia, where many being invited to a wedding, all of them made delays and excuses, either profit,
c-acp ord d n1 pp-f n1 av, c-crq av-d vbg vvn p-acp dt n1, d pp-f pno32 vvd n2 cc n2, d n1,
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or pleasure, cares, or delight hindring them;
or pleasure, Cares, or delight hindering them;
cc n1, n2, cc n1 vvg pno32;
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and therefore one pretēded, that he had bought a farme, and he must goe and see it:
and Therefore one pretended, that he had bought a farm, and he must go and see it:
cc av crd j-vvn, cst pns31 vhd vvn dt n1, cc pns31 vmb vvi cc vvi pn31:
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and another, that he had bought a yoke of oxen, and hee must goe and prooue them:
and Another, that he had bought a yoke of oxen, and he must go and prove them:
cc j-jn, cst pns31 vhd vvn dt n1 pp-f n2, cc pns31 vmb vvi cc vvi pno32:
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and another said, that hee had married a wife, and hee could not come. So that one thing or other hindreth them from hearkning to the voice of God.
and Another said, that he had married a wife, and he could not come. So that one thing or other hindereth them from Harkening to the voice of God.
cc n-jn vvd, cst pns31 vhd vvn dt n1, cc pns31 vmd xx vvi. av d crd n1 cc n-jn vvz pno32 p-acp vvg p-acp dt n1 pp-f np1.
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So we reade of certaine who heard the Word, but were not brought by it to repentance.
So we read of certain who herd the Word, but were not brought by it to Repentance.
av pns12 vvb pp-f j r-crq vvd dt n1, cc-acp vbdr xx vvn p-acp pn31 p-acp n1.
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The reason was, because the cares of the world grew vp.
The reason was, Because the Cares of the world grew up.
dt n1 vbds, c-acp dt n2 pp-f dt n1 vvd a-acp.
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as thornes with the seede, and the deceitfulnes of riches choked the word, and it was made vnfruitfull. as thorns with the seed, and the deceitfulness of riches choked the word, and it was made unfruitful.
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So the rich man in the Gospell (so called because riches was his master) euen s•tled himselfe vpon his lees,
So the rich man in the Gospel (so called Because riches was his master) even s•tled himself upon his lees,
av dt j n1 p-acp dt n1 (av vvn c-acp n2 vbds po31 n1) av-j vvd px31 p-acp po31 n2,
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and his hope vpon his wealth, and debarred himselfe from this dutie of repentance;
and his hope upon his wealth, and debarred himself from this duty of Repentance;
cc po31 n1 p-acp po31 n1, cc vvd px31 p-acp d n1 pp-f n1;
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And said vnto his soule, thou hast enough laid vp for many yeeres, liue at ease, eate, drinke, and take thy pleasure. And said unto his soul, thou hast enough laid up for many Years, live At ease, eat, drink, and take thy pleasure.
cc vvd p-acp po31 n1, pns21 vh2 d vvn a-acp p-acp d n2, vvb p-acp n1, vvb, vvb, cc vvb po21 n1.
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To this may be added the example of the Rulers, who are said to beleeue in Christ, yet they did not confesse him,
To this may be added the Exampl of the Rulers, who Are said to believe in christ, yet they did not confess him,
p-acp d vmb vbi vvn dt n1 pp-f dt n2, r-crq vbr vvn pc-acp vvi p-acp np1, av pns32 vdd xx vvi pno31,
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lest they should be cast out of the Synagogue. lest they should be cast out of the Synagogue.
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And the reason of this was, because they loued the praise of men, more thē the praise of God.
And the reason of this was, Because they loved the praise of men, more them the praise of God.
cc dt n1 pp-f d vbds, c-acp pns32 vvd dt n1 pp-f n2, n1 pno32 dt n1 pp-f np1.
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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 ye cause.
And though in the former verse they pretended Fear to be the cause, yet it is told us Here, that care & love of the world was the cause.
cc cs p-acp dt j n1 pns32 vvd n1 pc-acp vbi dt n1, av pn31 vbz vvn pno12 av, cst n1 cc n1 pp-f dt n1 vbds dt n1.
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This was also the reason why Demas had forsaken Paul, namely, because he had embraced this present world.
This was also the reason why Demas had forsaken Paul, namely, Because he had embraced this present world.
d vbds av dt n1 q-crq np1 vhd vvn np1, av, c-acp pns31 vhd vvn d j n1.
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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 finally that parable of our Sa•iuio• christ of the prodigal son does illustrate and make manifest this point unto us For all the while that his portion lasted, that he had enough to spend upon his pleasure and delight, he fled from his father,
cc av-j d n1 pp-f po12 np1 np1 pp-f dt j-jn n1 vdz vvi cc vvi j d n1 p-acp pno12 p-acp d dt n1 cst po31 n1 vvd, cst pns31 vhd av-d pc-acp vvi p-acp po31 n1 cc n1, pns31 vvd p-acp po31 n1,
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and could neuer bethinke himselfe to turne vnto him: but when his patrimonie was spent, and that he was bitten with penurie and want;
and could never bethink himself to turn unto him: but when his patrimony was spent, and that he was bitten with penury and want;
cc vmd av-x vvi px31 pc-acp vvi p-acp pno31: cc-acp c-crq po31 n1 vbds vvn, cc cst pns31 vbds vvn p-acp n1 cc n1;
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then hee could lay downe with himselfe all meane•, •o• he might with greatest humility come again• to his father,
then he could lay down with himself all meane•, •o• he might with greatest humility come again• to his father,
av pns31 vmd vvi a-acp p-acp px31 d n1, n1 pns31 vmd p-acp js n1 vvb n1 p-acp po31 n1,
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and fell downe before him, and acknowledged his • … ult.
and fell down before him, and acknowledged his • … ult.
cc vvd a-acp p-acp pno31, cc vvd po31 • … n1.
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It is manifest then that these are maine impediments, and in reason they cannot be otherwise.
It is manifest then that these Are main impediments, and in reason they cannot be otherwise.
pn31 vbz j av cst d vbr n1 n2, cc p-acp n1 pns32 vmbx vbi av.
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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. 1. Because Repentance requires all a men care and diligence, the attention of the Whole heart, it is not a little that can work it out.
crd p-acp n1 vvz d dt ng1 n1 cc n1, dt n1 pp-f dt j-jn n1, pn31 vbz xx dt j cst vmb vvi pn31 av.
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But where the care and pleasures of the world is, there the heart is stollen away, and the affections diuided, not to diuers but contrarie things; and so as the senses;
But where the care and pleasures of the world is, there the heart is stolen away, and the affections divided, not to diverse but contrary things; and so as the Senses;
p-acp c-crq dt n1 cc n2 pp-f dt n1 vbz, a-acp dt n1 vbz vvn av, cc dt n2 vvn, xx p-acp j p-acp j-jn n2; cc av c-acp dt n2;
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which haue many obiects, can hardly attend any one seriouslie and as they should, to perceiue them well;
which have many objects, can hardly attend any one seriously and as they should, to perceive them well;
r-crq vhb d n2, vmb av vvi d pi av-j cc a-acp pns32 vmd, pc-acp vvi pno32 av;
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no more can the affections affect truly and effect thorowlie two things of such contrarie natures.
no more can the affections affect truly and Effect thoroughly two things of such contrary nature's.
dx dc vmb dt n2 vvb av-j cc vvi av-j crd n2 pp-f d j-jn n2.
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The second reason is, because the cares of the world choke the word; The second reason is, Because the Cares of the world choke the word;
dt ord n1 vbz, c-acp dt n2 pp-f dt n1 vvi dt n1;
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if they hinder not a man from receiuing it, as full hands are able to receiue nothing, no not gold,
if they hinder not a man from receiving it, as full hands Are able to receive nothing, no not gold,
cs pns32 vvb xx dt n1 p-acp vvg pn31, c-acp j n2 vbr j pc-acp vvi pix, uh-dx xx n1,
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when they are full, of clay before;
when they Are full, of clay before;
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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.
now affections Are like hands, Says Augustine, which when they Are full of the world how shall they receive the word? or if they receive it a little, they will soon choke it.
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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?
Then when the word is God's Instrument to bring men to Repentance, when either it is not received or choked, what shall beget this in them? how must not Cares needs keep them from Repentance?
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3. Because by these, men are made licentious, and voluptuous; 3. Because by these, men Are made licentious, and voluptuous;
crd p-acp p-acp d, n2 vbr vvn j, cc j;
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and so can neuer profit by the word, (no more then seede sowne in the mire can grow) nor exercise mortificatiō.
and so can never profit by the word, (no more then seed sown in the mire can grow) nor exercise mortification.
cc av vmb av-x vvi p-acp dt n1, (av-dx av-dc cs n1 vvn p-acp dt n1 vmb vvi) ccx n1 n1.
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Their minds being transported that they cannot remember themselues, nor God, nor the last day.
Their minds being transported that they cannot Remember themselves, nor God, nor the last day.
po32 n2 vbg vvn cst pns32 vmbx vvi px32, ccx np1, ccx dt ord n1.
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Therefore our Sauiour Christ exhorteth vs, that wee should take heed of surfetting, and drunkennes, the cares of this life,
Therefore our Saviour christ exhorteth us, that we should take heed of surfeiting, and Drunkenness, the Cares of this life,
av po12 n1 np1 vvz pno12, cst pns12 vmd vvi n1 pp-f vvg, cc n1, dt n2 pp-f d n1,
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lest that day come on vs vnwares, and take vs without repentance, and our oyle in our lampes, which these things must needs effect.
lest that day come on us unwares, and take us without Repentance, and our oil in our lamps, which these things must needs Effect.
cs d n1 vvn p-acp pno12 av-j, cc vvb pno12 p-acp n1, cc po12 n1 p-acp po12 n2, r-crq d n2 vmb av vvi.
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But let vs make some vse of this.
But let us make Some use of this.
cc-acp vvb pno12 vvi d n1 pp-f d.
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This ought to incite vs to labour to remooue this impediment, and striue the more against it, This ought to incite us to labour to remove this impediment, and strive the more against it,
d pi pc-acp vvi pno12 pc-acp vvi pc-acp vvi d n1, cc vvi dt av-dc p-acp pn31,
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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;
Because it is one of the most dangerous ones, and that which Carrieth men away with the stream, Some not blushing to pretend this as a let, and to profess it;
c-acp pn31 vbz crd pp-f dt av-ds j pi2, cc cst r-crq vvz n2 av p-acp dt n1, d xx j-vvg pc-acp vvi d c-acp dt vvb, cc pc-acp vvi pn31;
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others though they cou• … it, yet if then pulse be fel•, it leaneth this way altogether.
Others though they cou• … it, yet if then pulse be fel•, it leaneth this Way altogether.
n2-jn c-acp pns32 n1 … pn31, av cs av n1 vbb n1, pn31 vvz d n1 av.
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It is one of the greatest, most general, and dangerous impediments.
It is one of the greatest, most general, and dangerous impediments.
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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:
To remove it then, First, from those who have not riches, and such a state as they could desire, they ought to Remember that saying of christ, who adviseth every man:
p-acp vvi pn31 av, ord, p-acp d r-crq vhb xx n2, cc d dt n1 c-acp pns32 vmd vvi, pns32 vmd pc-acp vvi cst vvg pp-f np1, r-crq vvz d n1:
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First seeke the Kingdome of God, and the righteousnesse thereof, and all these things shall be ministred vnto you. First seek the Kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you.
ord vvb dt n1 pp-f np1, cc dt n1 av, cc d d n2 vmb vbi vvn p-acp pn22.
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Which rule if they obserue, the things which they desire shall be gotten with great facility and abundance;
Which Rule if they observe, the things which they desire shall be got with great facility and abundance;
r-crq n1 cs pns32 vvb, dt n2 r-crq pns32 vvb vmb vbi vvn p-acp j n1 cc n1;
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of which, as the promise of God may perswade a man, in that hee hath giuen godlinesse so large a charter;
of which, as the promise of God may persuade a man, in that he hath given godliness so large a charter;
pp-f r-crq, c-acp dt n1 pp-f np1 vmb vvi dt n1, p-acp cst pns31 vhz vvn n1 av j dt n1;
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namely, that it hath the promise both of this life, and that which is to come:
namely, that it hath the promise both of this life, and that which is to come:
av, cst pn31 vhz dt n1 av-d pp-f d n1, cc cst r-crq vbz pc-acp vvi:
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so may his performance thereof, because he hath thus blessed others euen in these things;
so may his performance thereof, Because he hath thus blessed Others even in these things;
av vmb po31 n1 av, c-acp pns31 vhz av vvn n2-jn av p-acp d n2;
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as for example, Salomon: for when God gaue him his choice to ask what he would,
as for Exampl, Solomon: for when God gave him his choice to ask what he would,
c-acp p-acp n1, np1: c-acp c-crq np1 vvd pno31 po31 n1 pc-acp vvi r-crq pns31 vmd,
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because he asked neither long life, nor riches, nor the life of his enemies, but wisdome and vnderstanding to heare iudgement,
Because he asked neither long life, nor riches, nor the life of his enemies, but Wisdom and understanding to hear judgement,
c-acp pns31 vvd dx j n1, ccx n2, ccx dt n1 pp-f po31 n2, cc-acp n1 cc n1 pc-acp vvi n1,
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therefore the Lord answered him according to his desire, and said, I haue giuen thee a wise and vnderstanding heart,
Therefore the Lord answered him according to his desire, and said, I have given thee a wise and understanding heart,
av dt n1 vvd pno31 vvg p-acp po31 n1, cc vvd, pns11 vhb vvn pno21 dt j cc n1 n1,
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so that there hath been none like thee, before thee, neitherafter thee shall arise the like vnto thee.
so that there hath been none like thee, before thee, neitherafter thee shall arise the like unto thee.
av cst a-acp vhz vbn pix av-j pno21, p-acp pno21, av pno21 vmb vvi dt j p-acp pno21.
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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.
Moreover, I have given thee that which thou hast not asked, both riches and honour, so that among the Kings, there shall be none like unto •hee all thy days.
av, pns11 vhb vvn pno21 cst r-crq pns21 vh2 xx vvn, d n2 cc n1, av cst p-acp dt n2, pc-acp vmb vbi pix av-j p-acp uh d po21 n2.
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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.
Here we may see earthly things given unto Solomon for a reward, Because he had in his choice, preferred Wisdom before wealth and all other earthly blessings.
av pns12 vmb vvi j n2 vvn p-acp np1 p-acp dt n1, c-acp pns31 vhd p-acp po31 n1, vvd n1 p-acp n1 cc d j-jn j n2.
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They should remember also the vncertaintie of them:
They should Remember also the uncertainty of them:
pns32 vmd vvi av dt n1 pp-f pno32:
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And therefore S. Paul willeth Timothie, to charge them that are rich in this world, that they trust not in vncertaine riches.
And Therefore S. Paul wills Timothy, to charge them that Are rich in this world, that they trust not in uncertain riches.
cc av n1 np1 vvz np1, pc-acp vvi pno32 cst vbr j p-acp d n1, cst pns32 vvb xx p-acp j n2.
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And this is in holding of them, if they haue got them.
And this is in holding of them, if they have god them.
cc d vbz p-acp vvg pp-f pno32, cs pns32 vhb vvn pno32.
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And Salomon saith, Wilt thou cast thine eies vpon that which is nothing? For riches taketh her to her wings,
And Solomon Says, Wilt thou cast thine eyes upon that which is nothing? For riches Takes her to her wings,
np1 np1 vvz, vm2 pns21 vvi po21 n2 p-acp d r-crq vbz pix? p-acp n2 vvz pno31 p-acp po31 n2,
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as an Eagle, and flieth into the heauens. as an Eagl, and flies into the heavens.
c-acp dt n1, cc vvz p-acp dt n2.
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And a man should here also consider, that when he hath most neede of them they shall least helpe him;
And a man should Here also Consider, that when he hath most need of them they shall lest help him;
cc dt n1 vmd av av vvi, cst c-crq pns31 vhz av-ds n1 pp-f pno32 pns32 vmb cs vvb pno31;
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neither can doe him any good, and therefore Salomon saith againe, That riches auaile not in the day of wrath:
neither can do him any good, and Therefore Solomon Says again, That riches avail not in the day of wrath:
dx vmb vdi pno31 d j, cc av np1 vvz av, cst n2 vvi xx p-acp dt n1 pp-f n1:
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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;
And Job, though sometime rich, yet he said thus of himself: Naked Come I out of my mother's womb, and naked shall I return thither;
cc np1, c-acp av j, av pns31 vvd av pp-f px31: j vvd pns11 av pp-f po11 ng1 n1, cc j vmb pns11 vvi av;
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the Lord hath giuen, and the Lord hath taken, &c. And that howsoeuer riches cannot helpe him in the time of his aduersitie;the Lord hath given, and the Lord hath taken, etc. And that howsoever riches cannot help him in the time of his adversity;
dt n1 vhz vvn, cc dt n1 vhz vvn, av cc d c-acp n2 vmbx vvi pno31 p-acp dt n1 pp-f po31 n1;
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yet if hee labour for repentance, that will abide with him, that being true that righteousnesse (as Salomon saith) deliuereth from death. Then,
yet if he labour for Repentance, that will abide with him, that being true that righteousness (as Solomon Says) Delivereth from death. Then,
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as the same wise mā speaketh, Trauel not 〈 … 〉 to be rich, but cease from thy wisdome, and labor for that which will remaine with thee.
as the same wise man speaks, Travel not 〈 … 〉 to be rich, but cease from thy Wisdom, and labour for that which will remain with thee.
c-acp dt d j n1 vvz, vvb xx 〈 … 〉 pc-acp vbi j, cc-acp vvb p-acp po21 n1, cc n1 p-acp d r-crq vmb vvi p-acp pno21.
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If any shall pretend vnto me the maintenance of his life, and bodie, in health, and competency, and prouision for his wife, and children:
If any shall pretend unto me the maintenance of his life, and body, in health, and competency, and provision for his wife, and children:
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I denie not, but that men may lawfully, yea must of necessity haue care of their temporal estate,
I deny not, but that men may lawfully, yea must of necessity have care of their temporal estate,
pns11 vvb xx, cc-acp d n2 vmb av-j, uh vmb pp-f n1 vhb n1 pp-f po32 j n1,
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yea so much the greater as it is worse, and more vnsetled:
yea so much the greater as it is Worse, and more unsettled:
uh av av-d dt jc c-acp pn31 vbz jc, cc av-dc j-vvn:
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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,
For if the body perish for want of things needful, how should the foul be endued with the life of righteousness and holiness? But this is that I persuade that men should nor do,
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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,
as commonly men do, that suffer themselves to be possessed with the Cares of this world, that is, not so hotly to pursue them, that they forget to seek for this,
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but that in al wants, miseries, and troubles, their chiefe care, studie, desire, and endeuour, bee set vpon this,
but that in all Wants, misery's, and Troubles, their chief care, study, desire, and endeavour, be Set upon this,
cc-acp cst p-acp d n2, n2, cc n2, po32 j-jn n1, n1, n1, cc n1, vbb vvn p-acp d,
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and they chiefly labour for it. For being in distresse they haue more need to seeke God, and to exercise this.
and they chiefly labour for it. For being in distress they have more need to seek God, and to exercise this.
cc pns32 av-jn vvi p-acp pn31. p-acp vbg p-acp n1 pns32 vhb dc n1 pc-acp vvi np1, cc pc-acp vvi d.
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And better were it to suffer their bodies to pine for want of food, then their soules to continue in the state of sinfulnesse, and death.
And better were it to suffer their bodies to pine for want of food, then their Souls to continue in the state of sinfulness, and death.
cc jc vbdr pn31 pc-acp vvi po32 n2 pc-acp vvi p-acp n1 pp-f n1, cs po32 n2 pc-acp vvi p-acp dt n1 pp-f n1, cc n1.
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For as our Sauiour Christ saith, What will it profit a man if hee win the whole world,
For as our Saviour christ Says, What will it profit a man if he win the Whole world,
p-acp p-acp po12 n1 np1 vvz, q-crq vmb pn31 vvi dt n1 cs pns31 vvb dt j-jn n1,
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and lose his owne soule? So in the case of wife and children:and loose his own soul? So in the case of wife and children:
cc vvi po31 d n1? av p-acp dt n1 pp-f n1 cc n2:
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let men thinke it is a fearefull condition, that the prouerb, (though it be prophane) should be fulfilled in them:
let men think it is a fearful condition, that the proverb, (though it be profane) should be fulfilled in them:
vvb n2 vvb pn31 vbz dt j n1, cst dt n1, (cs pn31 vbb j) vmd vbi vvn p-acp pno32:
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Happie is the sonne whose father goeth to the diuell: So happie wife, and happie bodie, whose soule goeth to the diuell.
Happy is the son whose father Goes to the Devil: So happy wife, and happy body, whose soul Goes to the Devil.
j vbz dt n1 rg-crq n1 vvz p-acp dt n1: av j n1, cc j n1, rg-crq n1 vvz p-acp dt n1.
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And as for these who haue these outward things alreadie, they may more freely seeke the spirituall,
And as for these who have these outward things already, they may more freely seek the spiritual,
cc c-acp p-acp d r-crq vhb d j n2 av, pns32 vmb av-dc av-j vvi dt j,
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and are bound more strongly so to doe, and they should know more is required of them.
and Are bound more strongly so to do, and they should know more is required of them.
cc vbr vvn av-dc av-j av pc-acp vdi, cc pns32 vmd vvi n1 vbz vvn pp-f pno32.
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They may learne by experience, that which reason could not teach them before, that is, the vanitie, vncertaintie, and lothsomnes of them.
They may Learn by experience, that which reason could not teach them before, that is, the vanity, uncertainty, and loathsomeness of them.
pns32 vmb vvi p-acp n1, cst r-crq n1 vmd xx vvi pno32 a-acp, cst vbz, dt n1, n1, cc n1 pp-f pno32.
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For as one saith, Earthlie things are like to certaine herbes, which grow in the fields, which a farre off seeme very beautiful;
For as one Says, Earthly things Are like to certain herbs, which grow in the fields, which a Far off seem very beautiful;
p-acp p-acp crd vvz, j n2 vbr av-j p-acp j n2, r-crq vvb p-acp dt n2, r-crq dt av-j a-acp vvb av j;
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but when a man is come nie, and hath gathered the leaues, they smell rankelie, which a man will speedily cast away, correcting the error of his eies, by the touch of his hand.
but when a man is come High, and hath gathered the leaves, they smell rankelie, which a man will speedily cast away, correcting the error of his eyes, by the touch of his hand.
cc-acp c-crq dt n1 vbz vvn av-j, cc vhz vvn dt n2, pns32 vvb av-j, r-crq dt n1 vmb av-j vvi av, vvg dt n1 pp-f po31 n2, p-acp dt n1 pp-f po31 n1.
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So should they doe with these, and labour to haue the seeing of that, which is in truth:
So should they do with these, and labour to have the seeing of that, which is in truth:
av vmd pns32 vdb p-acp d, cc n1 pc-acp vhi dt vvg pp-f d, r-crq vbz p-acp n1:
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That they are by the word not vnfitlie compared to thornes, saith Chrysostome; as thornes howsoeuer they are taken hold of, they pricke,
That they Are by the word not unfitly compared to thorns, Says Chrysostom; as thorns howsoever they Are taken hold of, they prick,
cst pns32 vbr p-acp dt n1 xx av-j vvn p-acp n2, vvz np1; p-acp n2 c-acp pns32 vbr vvn vvi pp-f, pns32 vvb,
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so earthly things are eftsoones through our corruption causes of destruction, and of sorrow, (though not of the true sorrow) when as spirituall things are as pretious stones,
so earthly things Are eftsoons through our corruption Causes of destruction, and of sorrow, (though not of the true sorrow) when as spiritual things Are as precious stones,
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as in other respects, so in this, that as they delight wheresoeuer they are beholden; so these are euer pleasant and continuall comforts.
as in other respects, so in this, that as they delight wheresoever they Are beholden; so these Are ever pleasant and continual comforts.
c-acp p-acp j-jn n2, av p-acp d, cst c-acp pns32 vvb c-crq pns32 vbr vvi; av d vbr av j cc j n2.
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They therfore should learne, to vse the world, as though they vsed it not, to touch it as honie, but not tumble in it. They Therefore should Learn, to use the world, as though they used it not, to touch it as honey, but not tumble in it.
pns32 av vmd vvi, pc-acp vvi dt n1, c-acp cs pns32 vvd pn31 xx, pc-acp vvi pn31 p-acp n1, cc-acp xx vvi p-acp pn31.
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Remember if they enter too farre into it, the laylor is couetousnesse, as saith Chrysostome; I would adde voluptuousnesse and the like,
remember if they enter too Far into it, the laylor is covetousness, as Says Chrysostom; I would add voluptuousness and the like,
np1 cs pns32 vvb av av-j p-acp pn31, dt n1 vbz n1, c-acp vvz np1; pns11 vmd vvi n1 cc dt j,
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if they be thorowlie in, the more they assay to goe out, the more fetters they will put vpon them.
if they be thoroughly in, the more they assay to go out, the more fetters they will put upon them.
cs pns32 vbb av-j p-acp, dt av-dc pns32 vvb pc-acp vvi av, dt dc n2 pns32 vmb vvi p-acp pno32.
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And so both by seeking of them, and by inioying of them, shall they be still kept from this dutie of repentance,
And so both by seeking of them, and by enjoying of them, shall they be still kept from this duty of Repentance,
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and so out of the state of saluation.
and so out of the state of salvation.
cc av av pp-f dt n1 pp-f n1.
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The sixt impediment is offence, that is, either such as they feare from wicked men, their companions before in their sinne, that is, their hatreds, iniuries, The sixt impediment is offence, that is, either such as they Fear from wicked men, their Sodales before in their sin, that is, their hatreds, injuries,
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and reproches, or such as they take from those who professe they haue attained this worke of regeneration and repentance.
and Reproaches, or such as they take from those who profess they have attained this work of regeneration and Repentance.
cc n2, cc d c-acp pns32 vvb p-acp d r-crq vvb pns32 vhb vvn d n1 pp-f n1 cc n1.
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Of the first sort we haue a proofe in Nicodemus, whose repentance was deferred for feare of men;
Of the First sort we have a proof in Nicodemus, whose Repentance was deferred for Fear of men;
pp-f dt ord n1 pns12 vhb dt n1 p-acp np1, rg-crq n1 vbds vvn p-acp n1 pp-f n2;
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which appeareth by his comming to Christ by night.
which appears by his coming to christ by night.
r-crq vvz p-acp po31 n-vvg p-acp np1 p-acp n1.
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Also by the example of the Rulers, of whom many beleeued in Christ, but because of the Ph•risies they did not confesse him, test they should be cast out of the Synagogue:
Also by the Exampl of the Rulers, of whom many believed in christ, but Because of the Ph•risies they did not confess him, test they should be cast out of the Synagogue:
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Because they loued the praise of men, more then the praise of God. Like vnto Zedekia, who refused to goe foorth vnto the King of Babels Princes, because,Because they loved the praise of men, more then the praise of God. Like unto Zedekiah, who refused to go forth unto the King of Babels Princes, Because,
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as himselfe confessed, he was careful of the •ewes that were f•ed vnto the Caldeans, lest they should deliuer him into their hands, and they mocke him.
as himself confessed, he was careful of the •ewes that were f•ed unto the Chaldaeans, lest they should deliver him into their hands, and they mock him.
c-acp px31 vvn, pns31 vbds j pp-f dt n1 cst vbdr vvn p-acp dt njp2, cs pns32 vmd vvi pno31 p-acp po32 n2, cc pns32 vvb pno31.
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The second kind of offence appeareth by these exhortations:
The second kind of offence appears by these exhortations:
dt ord n1 pp-f n1 vvz p-acp d n2:
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As of Paul vnto the Colossians, Walke wisely toward them that are without, and redeeme the time.
As of Paul unto the colossians, Walk wisely towards them that Are without, and Redeem the time.
c-acp pp-f np1 p-acp dt njp2, vvb av-j p-acp pno32 cst vbr p-acp, cc vvi dt n1.
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As if he should say, Giue them no offence, as a meanes to keepe them out still.
As if he should say, Give them no offence, as a means to keep them out still.
c-acp cs pns31 vmd vvi, vvb pno32 dx n1, c-acp dt n2 pc-acp vvi pno32 av av.
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Againe by the same Apostle vnto the Thessalonians, who exhorteth them to behaue themselues honestly towards them that are without;
Again by the same Apostle unto the Thessalonians, who exhorteth them to behave themselves honestly towards them that Are without;
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and that nothing bee lacking vnto them. And vnto the Corinthians:and that nothing be lacking unto them. And unto the Corinthians:
cc cst pix vbi vvg p-acp pno32. cc p-acp dt njp2:
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Giue none offence, neither to the lewes, nor to the Grecians, nor to the Church of God. Give none offence, neither to the lewes, nor to the Greeks, nor to the Church of God.
vvb pix n1, av-dx p-acp dt zz, ccx p-acp dt njp2, ccx p-acp dt n1 pp-f np1.
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For if offences from these, and corruptions in carriage, did not hinder them, why should the Apostle thus exhort them to beware of such carriage,
For if offences from these, and corruptions in carriage, did not hinder them, why should the Apostle thus exhort them to beware of such carriage,
c-acp cs n2 p-acp d, cc n2 p-acp n1, vdd xx vvi pno32, q-crq vmd dt n1 av vvi pno32 pc-acp vvi pp-f d n1,
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lest they should lay a stumbling blocke before them? Yea and reason tels vs these must needs hinder men.
lest they should lay a stumbling block before them? Yea and reason tells us these must needs hinder men.
cs pns32 vmd vvi dt j-vvg n1 p-acp pno32? uh cc n1 vvz pno12 d vmb av vvi n2.
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1. Because men are a great deale more sensible of the iniuries, and indignities which men can doe them, 1. Because men Are a great deal more sensible of the injuries, and indignities which men can do them,
crd p-acp n2 vbr dt j n1 av-dc j pp-f dt n2, cc n2 r-crq n2 vmb vdi pno32,
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then they are of the iudgements that God can bring vpon them, remaining in that course, wherein they then walke;
then they Are of the Judgments that God can bring upon them, remaining in that course, wherein they then walk;
cs pns32 vbr pp-f dt n2 cst np1 vmb vvi p-acp pno32, vvg p-acp d n1, c-crq pns32 av vvi;
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and naturall men especiallie liue rather by sense then by faith.
and natural men especially live rather by sense then by faith.
cc j n2 av-j vvi av-c p-acp n1 av p-acp n1.
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2. Because if they see the wants and infirmities, yea sometimes the vices and sinces that are found in them who haue receiued grace and repentance, being but personall, they impute them to the profession, 2. Because if they see the Wants and infirmities, yea sometime the vices and sinces that Are found in them who have received grace and Repentance, being but personal, they impute them to the profession,
crd p-acp cs pns32 vvb dt n2 cc n2, uh av dt n2 cc n2 cst vbr vvn p-acp pno32 r-crq vhb vvn n1 cc n1, vbg p-acp j, pns32 vvb pno32 p-acp dt n1,
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and not able to distinguish betwixt the person and the profession, they are made out of loue with the profession,
and not able to distinguish betwixt the person and the profession, they Are made out of love with the profession,
cc xx j pc-acp vvi p-acp dt n1 cc dt n1, pns32 vbr vvn av pp-f n1 p-acp dt n1,
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for the personall faults, and so neuer endeuour for it, but are discouraged from it.
for the personal Faults, and so never endeavour for it, but Are discouraged from it.
p-acp dt j n2, cc av av-x n1 p-acp pn31, cc-acp vbr vvn p-acp pn31.
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To remoue these • … drances, men ought first to labour for spirituall courage, and to contemne all those iniuries and reproches that sinners will cast vpon them, such as they are readie to forsake, and come to God. To remove these • … Dances, men ought First to labour for spiritual courage, and to contemn all those injuries and Reproaches that Sinners will cast upon them, such as they Are ready to forsake, and come to God.
pc-acp vvi d • … n2, n2 vmd ord p-acp n1 p-acp j n1, cc pc-acp vvi d d n2 cc n2 cst n2 vmb vvi p-acp pno32, d c-acp pns32 vbr j pc-acp vvi, cc vvb p-acp np1.
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For those reproches cannot hurt them, vnlesse they be faint-hearted within.
For those Reproaches cannot hurt them, unless they be fainthearted within.
p-acp d n2 vmbx vvi pno32, cs pns32 vbb j p-acp.
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As I may say of pleasure, saith, Chysost. that it consisteth not in the dressing of the meate,
As I may say of pleasure, Says, Chrysostom. that it Consisteth not in the dressing of the meat,
p-acp pns11 vmb vvi pp-f n1, vvz, vvn. cst pn31 vvz xx p-acp dt n-vvg pp-f dt n1,
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but in the affection of the eater: So say I of reproches, that they are somewhat or nothing;
but in the affection of the eater: So say I of Reproaches, that they Are somewhat or nothing;
cc-acp p-acp dt n1 pp-f dt n1: av vvb pns11 pp-f n2, cst pns32 vbr av cc pix;
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not from his opinion that reprocheth, but from his affection that suffereth, and is reproched.
not from his opinion that Reproacheth, but from his affection that suffers, and is reproached.
xx p-acp po31 n1 cst vvz, cc-acp p-acp po31 n1 cst vvz, cc vbz vvd.
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For example, let a man cast vpon thee very strange and vnheard of infamies and reproches:
For Exampl, let a man cast upon thee very strange and unheard of infamies and Reproaches:
p-acp n1, vvb dt n1 vvd p-acp pno21 av j cc j pp-f n2 cc n2:
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if thou deride them, if thou set light by his words, thou hast suffered no reproch.
if thou deride them, if thou Set Light by his words, thou hast suffered no reproach.
cs pns21 vvi pno32, cs pns21 vvb n1 p-acp po31 n2, pns21 vh2 vvn dx n1.
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For as if thou hadst a bodie of Adamant, or iron;
For as if thou Hadst a body of Adamant, or iron;
p-acp c-acp cs pns21 vhd2 dt n1 pp-f n1, cc n1;
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if thou were smitten with innumerable darts on all sides, yet thou hadst, receiued neuer a wound:
if thou were smitten with innumerable darts on all sides, yet thou Hadst, received never a wound:
cs pns21 vbdr vvn p-acp j n2 p-acp d n2, av pns21 vhd2, vvd av dt n1:
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for wounds come not from the hands of him that cast those darts, but from the bodie of him that suffereth:
for wounds come not from the hands of him that cast those darts, but from the body of him that suffers:
c-acp n2 vvb xx p-acp dt n2 pp-f pno31 cst vvd d n2, cc-acp p-acp dt n1 pp-f pno31 cst vvz:
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So here iniuries and reproches haue not their being from the madnes of him that reprocheth,
So Here injuries and Reproaches have not their being from the madness of him that Reproacheth,
av av n2 cc n2 vhb xx po32 vbg p-acp dt n1 pp-f pno31 cst vvz,
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but from the meekenes of him that suffereth.
but from the meekness of him that suffers.
cc-acp p-acp dt n1 pp-f pno31 cst vvz.
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Doth any man iniurie thee? thou feelest not, thou grieuest not, thou hast suffered no iniurie, thou hast rather smitten him, than he thee.
Does any man injury thee? thou Feel not, thou grievest not, thou hast suffered no injury, thou hast rather smitten him, than he thee.
vdz d n1 n1 pno21? pns21 vv2 xx, pns21 vv2 xx, pns21 vh2 vvn dx n1, pns21 vh2 av vvn pno31, cs pns31 pno21.
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For hee that reprocheth, if he see his wound and stroke goe not to the heart of him that suffereth, hee is much more vexed then before,
For he that Reproacheth, if he see his wound and stroke go not to the heart of him that suffers, he is much more vexed then before,
p-acp pns31 cst vvz, cs pns31 vvb po31 n1 cc n1 vvb xx p-acp dt n1 pp-f pno31 cst vvz, pns31 vbz d dc vvn av a-acp,
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and a man meekely suffering his reproches, the stroke of those reproches doe returne vpon him that sent them out, of their own accord.
and a man meekly suffering his Reproaches, the stroke of those Reproaches do return upon him that sent them out, of their own accord.
cc dt n1 av-j vvg po31 n2, dt n1 pp-f d n2 vdb vvi p-acp pno31 cst vvd pno32 av, pp-f po32 d n1.
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Againe, he shall finde that God will take notice of all these, as hee said he did of the reproches which fell vpon the Church of the Smyrnians:
Again, he shall find that God will take notice of all these, as he said he did of the Reproaches which fell upon the Church of the Smyrnians:
av, pns31 vmb vvi cst np1 vmb vvi n1 pp-f d d, c-acp pns31 vvd pns31 vdd pp-f dt n2 r-crq vvd p-acp dt n1 pp-f dt njp2:
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I know the blasphemies of them, &c. to doe to his as Dauid promised himself from the Lord, that he would looke vpon his affliction, and to doe him good for their cursing: I know the Blasphemies of them, etc. to do to his as David promised himself from the Lord, that he would look upon his affliction, and to do him good for their cursing:
pns11 vvb dt n2 pp-f pno32, av pc-acp vdi p-acp po31 p-acp np1 vvd px31 p-acp dt n1, cst pns31 vmd vvb p-acp po31 n1, cc pc-acp vdi pno31 j p-acp po32 j-vvg:
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& amongst other things happily this good which Dauid speaketh of, that the Lord would make him of the very sume seruants, which Michol told him had despised him, to be had in honour.
& among other things happily this good which David speaks of, that the Lord would make him of the very fume Servants, which Michal told him had despised him, to be had in honour.
cc p-acp j-jn n2 av-j d j r-crq np1 vvz pp-f, cst dt n1 vmd vvi pno31 pp-f dt j n1 n2, r-crq np1 vvd pno31 vhd vvn pno31, pc-acp vbi vhn p-acp n1.
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So that God wil make those who now reproch and dospise him, afterwards to honour him,
So that God will make those who now reproach and dospise him, afterwards to honour him,
av cst np1 vmb vvi d r-crq av n1 cc vvi pno31, av pc-acp vvi pno31,
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yea and to glorifie God for them, in the day of their visitation, when God shall call them.
yea and to Glorify God for them, in the day of their Visitation, when God shall call them.
uh cc pc-acp vvi np1 p-acp pno32, p-acp dt n1 pp-f po32 n1, c-crq np1 vmb vvi pno32.
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And as for scandals, which arise from professors, hee must learne to put a difference betwixt the person and the profession,
And as for scandals, which arise from professors, he must Learn to put a difference betwixt the person and the profession,
cc c-acp p-acp n2, r-crq vvb p-acp n2, pns31 vmb vvi pc-acp vvi dt n1 p-acp dt n1 cc dt n1,
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and not for the faults of him to condemne this.
and not for the Faults of him to condemn this.
cc xx p-acp dt n2 pp-f pno31 pc-acp vvi d.
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I haue heard it often obserued, that in many handie crafts, the more skilfull the trades man is, the more vitious he proues in his carriage,
I have herd it often observed, that in many handy crafts, the more skilful the trades man is, the more vicious he Proves in his carriage,
pns11 vhb vvn pn31 av vvn, cst p-acp d j n2, dt av-dc j dt ng1 n1 vbz, dt av-dc j pns31 vvz p-acp po31 n1,
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as in drunkennes and such like: yet no man condemnes his Art for all that;
as in Drunkenness and such like: yet no man condemns his Art for all that;
c-acp p-acp n1 cc d av-j: av dx n1 vvz po31 n1 p-acp d d;
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and why then should men condemne this art of pietie, for the impieties of the professors of it? Alas how many should haue stumbled at pietie when Dauid fell into his vncleane and bloody sinne? how many at Christianitie,
and why then should men condemn this art of piety, for the impieties of the professors of it? Alas how many should have stumbled At piety when David fell into his unclean and bloody sin? how many At Christianity,
cc q-crq av vmd n2 vvi d n1 pp-f n1, p-acp dt n2 pp-f dt n2 pp-f pn31? np1 c-crq d vmd vhi vvn p-acp n1 c-crq np1 vvd p-acp po31 j cc j n1? c-crq d p-acp np1,
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when Iudas an Apostle of Christ hanged himselfe, being before filthie and couetous? how many at Peters deniall and forswearing his Master? Nay take heede whosoeuer thou art,
when Iudas an Apostle of christ hanged himself, being before filthy and covetous? how many At Peter's denial and forswearing his Master? Nay take heed whosoever thou art,
c-crq np1 dt n1 pp-f np1 vvn px31, vbg p-acp j cc j? q-crq d p-acp npg1 n1 cc vvg po31 n1? uh-x vvb n1 r-crq pns21 vb2r,
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and know that these scandals may be laid before thee in Gods iustice that thou mightest stumble at to thy destruction;
and know that these scandals may be laid before thee in God's Justice that thou Mightest Stumble At to thy destruction;
cc vvb cst d n2 vmb vbi vvn p-acp pno21 p-acp npg1 n1 cst pns21 vmd2 vvi p-acp p-acp po21 n1;
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but labor to make good out of their euils, and let them moue thee to striue and pray for more grace, that thou maist be able to stand, though they fall.
but labour to make good out of their evils, and let them move thee to strive and pray for more grace, that thou Mayest be able to stand, though they fallen.
cc-acp n1 pc-acp vvi j av pp-f po32 n2-jn, cc vvb pno32 vvi pno21 pc-acp vvi cc vvb p-acp dc n1, cst pns21 vm2 vbi j pc-acp vvi, cs pns32 vvb.
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And thinke, that if a wo• belong to them who giue the scandall, (which yet by their repentance they may auoid) it cannot be well with thee, which takest the scandal,
And think, that if a wo• belong to them who give the scandal, (which yet by their Repentance they may avoid) it cannot be well with thee, which Takest the scandal,
cc vvb, cst cs dt n1 vvb p-acp pno32 r-crq vvb dt n1, (r-crq av p-acp po32 n1 pns32 vmb vvi) pn31 vmbx vbi av p-acp pno21, r-crq vv2 dt n1,
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and art by it kept from repentance.
and art by it kept from Repentance.
cc n1 p-acp pn31 vvd p-acp n1.
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Now we must proceede to the seuenth let and impediment, which is the ends of other men, who hauing liued very wickedly, Now we must proceed to the Seventh let and impediment, which is the ends of other men, who having lived very wickedly,
av pns12 vmb vvi p-acp dt ord vvi cc n1, r-crq vbz dt n2 pp-f j-jn n2, r-crq vhg vvn av av-j,
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and vngratiouslie, yet haue died very peaceablie, and either in truth or shew, very happily; whereupon they gather that they also may make the like end, though they liue impiouslie,
and ungraciously, yet have died very peaceably, and either in truth or show, very happily; whereupon they gather that they also may make the like end, though they live impiously,
cc av-j, av vhb vvn av av-j, cc av-d p-acp n1 cc n1, av av-j; c-crq pns32 vvb cst pns32 av vmb vvi dt j n1, cs pns32 vvb av-j,
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and impenitentlie, all the daies of their liues:
and impenitently, all the days of their lives:
cc av-j, d dt n2 pp-f po32 n2:
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hence it is that nothing is so common in their mouthes, as the good theefe saued at the last houre, who at the last houre passed from the state of a wicked man, to the condition of a godly man,
hence it is that nothing is so Common in their mouths, as the good thief saved At the last hour, who At the last hour passed from the state of a wicked man, to the condition of a godly man,
av pn31 vbz d pix vbz av j p-acp po32 n2, c-acp dt j n1 vvn p-acp dt ord n1, r-crq p-acp dt ord n1 vvd p-acp dt n1 pp-f dt j n1, p-acp dt n1 pp-f dt j n1,
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and out of the place of dead bodies, into the place of liuing soules;
and out of the place of dead bodies, into the place of living Souls;
cc av pp-f dt n1 pp-f j n2, p-acp dt n1 pp-f j-vvg n2;
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yea, and they will long talke of the end of a wicked man, or men, which they haue seene or heard to haue been quiet and peaceable, to animate themselues, to goe on still in their sinnes, and keepe them from repentance.
yea, and they will long talk of the end of a wicked man, or men, which they have seen or herd to have been quiet and peaceable, to animate themselves, to go on still in their Sins, and keep them from Repentance.
uh, cc pns32 vmb av-j vvi pp-f dt n1 pp-f dt j n1, cc n2, r-crq pns32 vhb vvn cc vvn pc-acp vhi vbn j-jn cc j, pc-acp vvi px32, pc-acp vvi p-acp av p-acp po32 n2, cc vvi pno32 p-acp n1.
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Yea they will not passe ouer the vnquiet ends and deaths of many, who haue repented,
Yea they will not pass over the unquiet ends and death's of many, who have repented,
uh pns32 vmb xx vvi p-acp dt j n2 cc n2 pp-f d, r-crq vhb vvn,
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and their vncomfortablenes at their death, who exercised this dutie much in their life time,
and their vncomfortablenes At their death, who exercised this duty much in their life time,
cc po32 n1 p-acp po32 n1, r-crq vvd d n1 av-d p-acp po32 n1 n1,
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and so are kept from this repentance, yea, and they haue reason why they should not make such hast to this.
and so Are kept from this Repentance, yea, and they have reason why they should not make such haste to this.
cc av vbr vvn p-acp d n1, uh, cc pns32 vhb n1 c-crq pns32 vmd xx vvi d n1 p-acp d.
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1. Because they thinke of themselues that they haue liued, and do still liue a farre more orderly and ciuill life then they haue done, 1. Because they think of themselves that they have lived, and do still live a Far more orderly and civil life then they have done,
crd p-acp pns32 vvb pp-f px32 cst pns32 vhb vvn, cc vdb av vvi dt av-j av-dc j cc j n1 cs pns32 vhb vdn,
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though not so holily as some others.
though not so holily as Some Others.
cs xx av av-j c-acp d n2-jn.
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And so doubt not to make as good, or rather a better ende, then the best of them.
And so doubt not to make as good, or rather a better end, then the best of them.
cc av vvb xx pc-acp vvi c-acp j, cc av-c dt jc n1, cs dt js pp-f pno32.
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2. Because in the hypocrifie of their hearts, they perswade themselues that they are the children of God, 2. Because in the hypocrify of their hearts, they persuade themselves that they Are the children of God,
crd p-acp p-acp dt n1 pp-f po32 n2, pns32 vvb px32 cst pns32 vbr dt n2 pp-f np1,
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and more deere vnto him thē those, whose ends they remember:
and more deer unto him them those, whose ends they Remember:
cc av-dc j-jn p-acp pno31 pno32 d, rg-crq n2 pns32 vvb:
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and therefore make no doubt to find as much fauour, as they suppose, they haue done alreadie.
and Therefore make no doubt to find as much favour, as they suppose, they have done already.
cc av vvb dx n1 pc-acp vvi p-acp d n1, c-acp pns32 vvb, pns32 vhb vdn av.
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Thirdly, because by the discomfortable ends of such as haue repented, Satan worketh vpon their corruption, Thirdly, Because by the discomfortable ends of such as have repented, Satan works upon their corruption,
ord, c-acp p-acp dt j n2 pp-f d c-acp vhb vvn, np1 vvz p-acp po32 n1,
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and perswades them that it is abootelesse and vnprofitable thing for them to vexe and disquiet themselues in crucifying their corruptions, seeing they see but little fruite of it in the end.
and persuades them that it is abootelesse and unprofitable thing for them to vex and disquiet themselves in crucifying their corruptions, seeing they see but little fruit of it in the end.
cc vvz pno32 cst pn31 vbz j cc j-u n1 p-acp pno32 pc-acp vvi cc vvi px32 p-acp vvg po32 n2, vvg pns32 vvb p-acp j n1 pp-f pn31 p-acp dt n1.
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But let vs make some vse of these mens follie.
But let us make Some use of these men's folly.
cc-acp vvb pno12 vvi d n1 pp-f d ng2 n1.
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Euery man ought to striue against this, if they desire at all to bee saued, which must bee by repentance; Every man ought to strive against this, if they desire At all to be saved, which must be by Repentance;
d n1 vmd pc-acp vvi p-acp d, cs pns32 vvb p-acp d pc-acp vbi vvn, r-crq vmb vbi p-acp n1;
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they ought to labour to remooueit:
they ought to labour to remooueit:
pns32 vmd pc-acp vvi pc-acp vvi:
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which that they may doe the more easilie, they should first remember, and consider it well, that the quiet ends of most wicked men (though not of all) commeth partly by the iustice of God,
which that they may do the more Easily, they should First Remember, and Consider it well, that the quiet ends of most wicked men (though not of all) comes partly by the Justice of God,
r-crq d pns32 vmb vdi dt av-dc av-j, pns32 vmd ord vvi, cc vvb pn31 av, cst dt j-jn n2 pp-f ds j n2 (cs xx pp-f d) vvz av p-acp dt n1 pp-f np1,
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and partly by the subtiltie of S• … n, and their owne corruption, so to blind them, that they may haue,
and partly by the subtlety of S• … n, and their own corruption, so to blind them, that they may have,
cc av p-acp dt n1 pp-f np1 … wd, cc po32 d n1, av p-acp vvb pno32, cst pns32 vmb vhi,
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and doe still imagine, that they are as deare to God as any of his,
and do still imagine, that they Are as deer to God as any of his,
cc vdb av vvi, cst pns32 vbr a-acp j-jn p-acp np1 c-acp d pp-f png31,
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and as sure of heauen, and euerlasting happinesse, and life, though they neuer repented in truth,
and as sure of heaven, and everlasting happiness, and life, though they never repented in truth,
cc p-acp j pp-f n1, cc j n1, cc n1, cs pns32 av-x vvd p-acp n1,
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neither knew hee what it meant. And to change Augustines words a little: By hoping and despaire, many men perish:
neither knew he what it meant. And to change Augustine's words a little: By hoping and despair, many men perish:
av-dx vvd pns31 r-crq pn31 vvd. cc pc-acp vvi njp2 n2 dt j: p-acp vvg cc n1, d n2 vvi:
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I say, By hoping and presuming manie perish, hoping euill in their liues, but presuming worse in their deaths.
I say, By hoping and presuming many perish, hoping evil in their lives, but presuming Worse in their death's.
pns11 vvb, p-acp vvg cc vvg d vvi, vvg j-jn p-acp po32 n2, cc-acp vvg av-jc p-acp po32 n2.
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And this God doth, either lest they should bee conuerted and bee saued, as the Lord commandeth in Esay: to make the heart of this people fat, make their eares heauie,
And this God does, either lest they should be converted and be saved, as the Lord commands in Isaiah: to make the heart of this people fat, make their ears heavy,
cc d np1 vdz, d cs pns32 vmd vbi vvn cc vbi vvn, c-acp dt n1 vvz p-acp np1: p-acp vvb dt n1 pp-f d n1 j, vvb po32 n2 j,
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and shut their eies, lest they see with their eies, and heare with their eares, and vnderstand with their hearts, and conuert, and hee heale them: and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and he heal them:
cc vvd po32 n2, cs pns32 vvb p-acp po32 n2, cc vvi p-acp po32 n2, cc vvi p-acp po32 n2, cc vvi, cc pns31 vvi pno32:
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Or that their companions, who haue contemned God, and his lawes with them, might bee hardned in their course, he hauing a purpose to destroy both the one, and the other.
Or that their Sodales, who have contemned God, and his laws with them, might be hardened in their course, he having a purpose to destroy both the one, and the other.
cc d po32 n2, r-crq vhb vvn np1, cc po31 n2 p-acp pno32, vmd vbi vvn p-acp po32 n1, pns31 vhg dt n1 pc-acp vvi d dt pi, cc dt n-jn.
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If it proceed from Satans craft and subtiltie, that men be thus holdē in impenitencie,
If it proceed from Satan craft and subtlety, that men be thus held in impenitency,
cs pn31 vvb p-acp npg1 n1 cc n1, cst n2 vbb av vvn p-acp n1,
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then is it after this manner, he being sure of them, and by the former delusion hauing held them, seeing what is for his purpose, will not trouble them,
then is it After this manner, he being sure of them, and by the former delusion having held them, seeing what is for his purpose, will not trouble them,
av vbz pn31 p-acp d n1, pns31 vbg j pp-f pno32, cc p-acp dt j n1 vhg vvn pno32, vvg r-crq vbz p-acp po31 n1, vmb xx vvi pno32,
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but feede them on still with a vaine hope of saluation, by which not onely they dying, are as the diuell said to Saul, To morow thou and thy; sonnes shall be with me:
but feed them on still with a vain hope of salvation, by which not only they dying, Are as the Devil said to Saul, To morrow thou and thy; Sons shall be with me:
cc-acp vvb pno32 a-acp av p-acp dt j n1 pp-f n1, p-acp r-crq xx av-j pns32 vvg, vbr p-acp dt n1 vvd p-acp np1, p-acp n1 pns21 cc po21; n2 vmb vbi p-acp pno11:
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so they and their soules with him:
so they and their Souls with him:
av pns32 cc po32 n2 p-acp pno31:
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but he also holdeth many in his power still, who outliue them, which would be made to bethink themselues,
but he also holds many in his power still, who outlive them, which would be made to bethink themselves,
cc-acp pns31 av vvz d p-acp po31 n1 av, r-crq vvb pno32, r-crq vmd vbi vvn pc-acp vvi px32,
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if they should see their companions for their former courses to be at their deaths, full of doubts and perplexities.
if they should see their Sodales for their former courses to be At their death's, full of doubts and perplexities.
cs pns32 vmd vvi po32 n2 p-acp po32 j n2 pc-acp vbi p-acp po32 n2, j pp-f n2 cc n2.
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Againe, this should bee thought on, when the repentant dieth not so comfortable;
Again, this should be Thought on, when the repentant Dieth not so comfortable;
av, d vmd vbi vvn a-acp, c-crq dt j vvz xx av j;
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that it argueth not, he neuer had it, because now hee hath not the seeling of it, no more then a mans feeling of nothing but aches,
that it argue not, he never had it, Because now he hath not the seeling of it, no more then a men feeling of nothing but aches,
cst pn31 vvz xx, pns31 av-x vhd pn31, c-acp av pns31 vhz xx dt n1 pp-f pn31, av-dx av-dc cs dt ng1 n1 pp-f pix cc-acp n2,
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and paines, will prooue that he was neuer healthfull; or that it is not now, because it appeareth not;
and pains, will prove that he was never healthful; or that it is not now, Because it appears not;
cc n2, vmb vvi cst pns31 vbds av-x j; cc cst pn31 vbz xx av, c-acp pn31 vvz xx;
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for so should all trees in the winter, be accounted dead, because their life appeareth not;
for so should all trees in the winter, be accounted dead, Because their life appears not;
c-acp av vmd d n2 p-acp dt n1, vbb vvn j, c-acp po32 n1 vvz xx;
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for as this commeth from extremitie of cold, so that may come from extremitie of heate, by a burtting ague, which may so distemper the braine, that he may be like Peter in the mount, speake he know not what.
for as this comes from extremity of cold, so that may come from extremity of heat, by a burtting ague, which may so distemper the brain, that he may be like Peter in the mount, speak he know not what.
c-acp c-acp d vvz p-acp n1 pp-f j-jn, av cst vmb vvi p-acp n1 pp-f n1, p-acp dt j-vvg n1, r-crq vmb av vvi dt n1, cst pns31 vmb vbi j np1 p-acp dt n1, vvb pns31 vvb xx r-crq.
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The iudgement of a man then, is to be fetched from his life in former time,
The judgement of a man then, is to be fetched from his life in former time,
dt n1 pp-f dt n1 av, vbz pc-acp vbi vvn p-acp po31 n1 p-acp j n1,
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for as he liue• and beleeued, so shall he end in trueth, whatsoeuer he do in shew;
for as he liue• and believed, so shall he end in truth, whatsoever he do in show;
c-acp c-acp pns31 n1 cc vvd, av vmb pns31 vvi p-acp n1, r-crq pns31 vvz p-acp vvi;
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for the outward death, he may die like a wicked man, for these things fall out alike to all,
for the outward death, he may die like a wicked man, for these things fallen out alike to all,
p-acp dt j n1, pns31 vmb vvi av-j dt j n1, p-acp d n2 vvb av av-j p-acp d,
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as the wise man saith in his booke Ecclesiastes;
as the wise man Says in his book Ecclesiastes;
c-acp dt j n1 vvz p-acp po31 n1 vvz;
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Al things come alike to al, and the same condition is to the iust, and to the wicked, to the good, All things come alike to all, and the same condition is to the just, and to the wicked, to the good,
d n2 vvb av-j p-acp d, cc dt d n1 vbz p-acp dt j, cc p-acp dt j, p-acp dt j,
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and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not:
and to the pure, and to the polluted, and to him that Sacrificeth, and to him that Sacrificeth not:
cc p-acp dt j, cc p-acp dt j-vvn, cc p-acp pno31 cst vvz, cc p-acp pno31 cst vvz xx:
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as is the good, so is the sinner, he that sweareth, as he that feareth an oth. as is the good, so is the sinner, he that Sweareth, as he that fears an oath.
c-acp vbz dt j, av vbz dt n1, pns31 cst vvz, c-acp pns31 cst vvz dt n1.
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And these mēs ends if they would consider them well, should make them rather hasten,
And these men's ends if they would Consider them well, should make them rather hasten,
cc d ng2 n2 cs pns32 vmd vvi pno32 av, vmd vvi pno32 av-c vvi,
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then deferre repentance, doe it when they haue the vse of their vnderstanding, memorie, and other partes fit for such a holy busines;
then defer Repentance, do it when they have the use of their understanding, memory, and other parts fit for such a holy business;
av vvi n1, vdb pn31 c-crq pns32 vhb dt n1 pp-f po32 n1, n1, cc j-jn n2 j p-acp d dt j n1;
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lest deferring it, such a distractiō may befall them at their ends, specially seeing they see it hath happened to such as are his.
lest deferring it, such a distraction may befall them At their ends, specially seeing they see it hath happened to such as Are his.
cs vvg pn31, d dt n1 vmb vvi pno32 p-acp po32 n2, av-j vvg pns32 vvb pn31 vhz vvn p-acp d c-acp vbr png31.
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But they take with the left hand, that God offereth with the right hand, & so turne it to their hurt.
But they take with the left hand, that God Offereth with the right hand, & so turn it to their hurt.
p-acp pns32 vvb p-acp dt j n1, cst np1 vvz p-acp dt j-jn n1, cc av vvb pn31 p-acp po32 n1.
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Thirdly, for the example of the theefe, it is but one, and why should men presume of it,
Thirdly, for the Exampl of the thief, it is but one, and why should men presume of it,
ord, p-acp dt n1 pp-f dt n1, pn31 vbz p-acp crd, cc q-crq vmd n2 vvi pp-f pn31,
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when they haue instances of many thousands dying as senseles•y, as they liued wickedly? Would not that malefactor bee condemned, who had meanes, opportunitie,
when they have instances of many thousands dying as senseles•y, as they lived wickedly? Would not that Malefactor be condemned, who had means, opportunity,
c-crq pns32 vhb n2 pp-f d crd vvg p-acp n1, c-acp pns32 vvd av-j? vmd xx d n1 vbi vvn, r-crq vhd n2, n1,
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and time enough, to get his pardon, if he should deferre vpon hope, that when hee was going to the gallowes hee might then haue his pardon, only vpon this ground,
and time enough, to get his pardon, if he should defer upon hope, that when he was going to the gallows he might then have his pardon, only upon this ground,
cc n1 av-d, pc-acp vvi po31 n1, cs pns31 vmd vvi p-acp n1, cst c-crq pns31 vbds vvg p-acp dt n2 pns31 vmd av vhi po31 n1, av-j p-acp d n1,
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because there is a president of one, that the King did so saue, and yet but one president of all the records of the land? So in this:
Because there is a president of one, that the King did so save, and yet but one president of all the records of the land? So in this:
c-acp pc-acp vbz dt n1 pp-f crd, cst dt n1 vdd av vvi, cc av p-acp crd n1 pp-f d dt n2 pp-f dt n1? av p-acp d:
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were he not a desperate fellow, that would vndertake to make an asse to speake,
were he not a desperate fellow, that would undertake to make an Ass to speak,
vbdr pns31 xx dt j n1, cst vmd vvi pc-acp vvi dt n1 pc-acp vvi,
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and that vpon the hazard of his life, if he did it not, and presuming to doe it,
and that upon the hazard of his life, if he did it not, and presuming to do it,
cc cst p-acp dt n1 pp-f po31 n1, cs pns31 vdd pn31 xx, cc vvg pc-acp vdi pn31,
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because hee readeth of one Asse, Baalams Asse, which did speake? So here, there is one, that no man finding true faith, and repentance should despare;
Because he readeth of one Ass, Baalams Ass, which did speak? So Here, there is one, that no man finding true faith, and Repentance should despair;
c-acp pns31 vvz pp-f crd n1, np1 n1, r-crq vdd vvi? av av, pc-acp vbz pi, cst dx n1 vvg j n1, cc n1 vmd vvi;
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and but one, that none might presume.
and but one, that none might presume.
cc p-acp crd, cst pix vmd vvi.
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Furthermore the act was a very extraordinarie thing, done at an extraordinarie time, at the last houre vpon the crosse,
Furthermore the act was a very extraordinary thing, done At an extraordinary time, At the last hour upon the cross,
np1 dt n1 vbds dt j j n1, vdn p-acp dt j n1, p-acp dt ord n1 p-acp dt n1,
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when Christ was entring his glorie.
when christ was entering his glory.
c-crq np1 vbds vvg po31 n1.
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And as Princes, at the time of their coronation, pardon such notorious offenders, and offences, the like whereof they will very hardly euer remit afterwards:
And as Princes, At the time of their coronation, pardon such notorious offenders, and offences, the like whereof they will very hardly ever remit afterwards:
cc c-acp n2, p-acp dt n1 pp-f po32 n1, vvb d j n2, cc n2, dt j c-crq pns32 vmb av av av vvi av:
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So our Sauiour putting off his abasement, and humiliation, and readie to enter his glory,
So our Saviour putting off his abasement, and humiliation, and ready to enter his glory,
av po12 n1 vvg a-acp po31 n1, cc n1, cc j pc-acp vvi po31 n1,
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and kingdome, did this to magnifie his mercie, virtue, and excellency of his merit, which he then performed vpon the crosse. The occasion extraordinarie;
and Kingdom, did this to magnify his mercy, virtue, and excellency of his merit, which he then performed upon the cross. The occasion extraordinary;
cc n1, vdd d pc-acp vvi po31 n1, n1, cc n1 pp-f po31 n1, r-crq pns31 av vvd p-acp dt n1. dt n1 j;
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the action not like to be ordinarie.
the actium not like to be ordinary.
dt n1 xx av-j pc-acp vbi j.
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Now what follie were it, for a man to commit such a grieuous offence, vpon hope before ye day of Assises, ye coronatiō of a Prince may come? and more follie and madnes is there in this.
Now what folly were it, for a man to commit such a grievous offence, upon hope before you day of Assizes, you coronation of a Prince may come? and more folly and madness is there in this.
av q-crq n1 vbdr pn31, p-acp dt n1 pc-acp vvi d dt j n1, p-acp n1 p-acp pn22 n1 pp-f n2, pn22 n1 pp-f dt n1 vmb vvi? cc dc n1 cc n1 vbz a-acp p-acp d.
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Finally, for this Augustine maketh certaine notes, which will put a difference of these men from the theefe.
Finally, for this Augustine makes certain notes, which will put a difference of these men from the thief.
av-j, c-acp d np1 vvz j n2, r-crq vmb vvi dt n1 pp-f d n2 p-acp dt n1.
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As first, he did not wittinglie, but ignorantly deferre his repentance, hauing not had the doctrine of the Gospel, by which he might be brought to come to Christ, and repent:
As First, he did not wittingly, but ignorantly defer his Repentance, having not had the Doctrine of the Gospel, by which he might be brought to come to christ, and Repent:
p-acp ord, pns31 vdd xx av-j, cc-acp av-j vvi po31 n1, vhg xx vhn dt n1 pp-f dt n1, p-acp r-crq pns31 vmd vbi vvn pc-acp vvi p-acp np1, cc vvi:
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but they haue liued a long time within the sound of it, and haue neglected, and contemned it.
but they have lived a long time within the found of it, and have neglected, and contemned it.
cc-acp pns32 vhb vvn dt j n1 p-acp dt n1 pp-f pn31, cc vhb vvn, cc vvd pn31.
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The second difference which Augustine putteth betweene these impenitents, and the theefe, is, that hee did not desperately reserue the hope of his redemption to the last houre;
The second difference which Augustine putteth between these impenitents, and the thief, is, that he did not desperately reserve the hope of his redemption to the last hour;
dt ord n1 r-crq np1 vvz p-acp d n2-jn, cc dt n1, vbz, cst pns31 vdd xx av-j vvi dt n1 pp-f po31 n1 p-acp dt ord n1;
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but these most vngratefully resolue so to doe, and therefore deserue reiection. 3. He had no knowledge, either of religion,
but these most ungratefully resolve so to do, and Therefore deserve rejection. 3. He had no knowledge, either of Religion,
cc-acp d av-ds av-j vvi av pc-acp vdi, cc av vvb n1. crd pns31 vhd dx n1, av-d pp-f n1,
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or of Christ before this time, for if hee had had, it may be he would not haue •in the last among the Apostles in •umber, which was made the former •n the kingdome:
or of christ before this time, for if he had had, it may be he would not have •in the last among the Apostles in •umber, which was made the former •n the Kingdom:
cc pp-f np1 p-acp d n1, c-acp cs pns31 vhd vhn, pn31 vmb vbi pns31 vmd xx vhi vbn dt ord p-acp dt n2 p-acp n1, r-crq vbds vvn dt j n1 dt n1:
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whereas they cannot be ignorant of these, vnlesse their ignorance be affected, and by negligence brought vpō themselues. 4. His beleefe and confession was short,
whereas they cannot be ignorant of these, unless their ignorance be affected, and by negligence brought upon themselves. 4. His belief and Confessi was short,
cs pns32 vmbx vbi j pp-f d, cs po32 n1 vbb vvn, cc p-acp n1 vvn p-acp px32. crd po31 n1 cc n1 vbds j,
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but it was most vnfained and deuout;
but it was most unfeigned and devout;
cc-acp pn31 vbds av-ds j cc j;
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the occasion sheweth it, because it was then, when the perfection of the iust did stagger, saith Augustine, his Disciples for feare forsooke him,
the occasion shows it, Because it was then, when the perfection of the just did stagger, Says Augustine, his Disciples for Fear forsook him,
dt n1 vvz pn31, c-acp pn31 vbds av, c-crq dt n1 pp-f dt j vdd vvi, vvz np1, po31 n2 p-acp n1 vvd pno31,
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and his Apostles doubted of him;
and his Apostles doubted of him;
cc po31 n2 vvd pp-f pno31;
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yea we may adde, that though the people railed on him, yet hee prayed to him,
yea we may add, that though the people railed on him, yet he prayed to him,
uh pns12 vmb vvi, cst cs dt n1 vvd p-acp pno31, av pns31 vvd p-acp pno31,
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and when his fellow theefe reuiled him, hee iustified him, confessed his owne sinnes, and louinglie admonished his fellow, desiring as they had been brethren in iniquitie, they might bee partners in the pardon of it,
and when his fellow thief reviled him, he justified him, confessed his own Sins, and lovingly admonished his fellow, desiring as they had been brothers in iniquity, they might be partners in the pardon of it,
cc c-crq po31 n1 n1 vvd pno31, pns31 vvd pno31, vvd po31 d n2, cc av-vvg vvd po31 n1, vvg c-acp pns32 vhd vbn n2 p-acp n1, pns32 vmd vbi n2 p-acp dt n1 pp-f pn31,
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and in the worke of redemption.
and in the work of redemption.
cc p-acp dt n1 pp-f n1.
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But theirs most commonlie is not for loue of God, but feare of hell, not for hatred of sin,
But theirs most commonly is not for love of God, but Fear of hell, not for hatred of since,
p-acp png32 av-ds av-j vbz xx p-acp n1 pp-f np1, cc-acp vvb pp-f n1, xx p-acp n1 pp-f n1,
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but the punishment, and commonlie dissembled, and hypocriticall.
but the punishment, and commonly dissembled, and hypocritical.
cc-acp dt n1, cc av-j vvn, cc j.
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Seeing how vsually then they thus differ from the theefe, why doe they hope of his end? Shew me that faith of the theefe in thy selfe, (saith Augustine ) and then promise to thy selfe the like felicitie.
Seeing how usually then they thus differ from the thief, why do they hope of his end? Show me that faith of the thief in thy self, (Says Augustine) and then promise to thy self the like felicity.
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But when as faith, and repentance, is the free gift of God, which he seldom bestoweth on those, who haue contemned them in their liues, not to one of ten thousand,
But when as faith, and Repentance, is the free gift of God, which he seldom bestoweth on those, who have contemned them in their lives, not to one of ten thousand,
p-acp c-crq p-acp n1, cc n1, vbz dt j n1 pp-f np1, r-crq pns31 av vvz p-acp d, r-crq vhb vvn pno32 p-acp po32 n2, xx p-acp crd pp-f crd crd,
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why should any suffer himselfe by this impediment to be kept any longer from this dutie? nay by all of these, or by any other:
why should any suffer himself by this impediment to be kept any longer from this duty? nay by all of these, or by any other:
q-crq vmd d vvi px31 p-acp d n1 pc-acp vbi vvn d av-jc p-acp d n1? uh-x p-acp d pp-f d, cc p-acp d n-jn:
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for better were it for a man that he neuer had bin borne, then not to be borne again;
for better were it for a man that he never had been born, then not to be born again;
c-acp j vbdr pn31 p-acp dt n1 cst pns31 av-x vhd vbn vvn, cs xx pc-acp vbi vvn av;
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better to haue been any thing then a man, if hee bee not a renewed man.
better to have been any thing then a man, if he be not a renewed man.
av-jc pc-acp vhi vbn d n1 av dt n1, cs pns31 vbb xx dt j-vvn n1.
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Doubtlesse (saith Bernard ) it were more profit to vs, not to haue been, then to remaine our owne still. Doubtless (Says Bernard) it were more profit to us, not to have been, then to remain our own still.
av-j (vvz np1) pn31 vbdr dc n1 p-acp pno12, xx pc-acp vhi vbn, cs pc-acp vvi po12 d av.
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For they who would be their owne, that they might be as Gods, knowing good and euil (that is, our first parents) were made not so much now their owne, as the diuels. For they who would be their own, that they might be as God's, knowing good and evil (that is, our First Parents) were made not so much now their own, as the Devils.
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Now our owne are wee, or the diuels, or both our own and the diuels, and not Gods, vnlesse we bee renued by repentance;
Now our own Are we, or the Devils, or both our own and the Devils, and not God's, unless we be renewed by Repentance;
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how then ought we violently to breake thorow all these lets, and with spiritual fortitude,
how then ought we violently to break thorough all these lets, and with spiritual fortitude,
c-crq av vmd pns12 av-j pc-acp vvi p-acp d d n2, cc p-acp j n1,
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like Sampson, to carrie these gates vpon our shoulders, for they are the gates of hell? lest if we be shut within them, the Philistims,
like Sampson, to carry these gates upon our shoulders, for they Are the gates of hell? lest if we be shut within them, the philistines,
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and fiends of hell being vpon vs, we shall be a pray vnto them.
and fiends of hell being upon us, we shall be a prey unto them.
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Let vs then be strong and play the men, that wee be not seruants to this enemie for euer. Let us then be strong and play the men, that we be not Servants to this enemy for ever.
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The way to free our selues is now by time to shake off his yoke,
The Way to free our selves is now by time to shake off his yoke,
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and to denie our selues, and take vp Christs yoke, so shall we finde rest to our soules.
and to deny our selves, and take up Christ yoke, so shall we find rest to our Souls.
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And though we haue often begun this, and after haue been cast back and relapsed, yet let vs not despaire:
And though we have often begun this, and After have been cast back and relapsed, yet let us not despair:
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For often a Master wrastler taketh a fall, and after is made a conqueror: For often a Master wrestler Takes a fallen, and After is made a conqueror:
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and a souldier is wounded, and being cured, in the end is more honoured, then they who neuer were wounded.
and a soldier is wounded, and being cured, in the end is more honoured, then they who never were wounded.
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Many Merchants euen brought to beggers bush, again grow rich; and hauing suffered shipwrack, after that trafficke again, and attaine their old estate: Many Merchant's even brought to beggars bush, again grow rich; and having suffered shipwreck, After that traffic again, and attain their old estate:
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Euen so may i• bee with vs. And let no man faint in that thought, which the Father found in some in his daies;
Even so may i• be with us And let no man faint in that Thought, which the Father found in Some in his days;
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I can not performe perfect repentance: For as no man shall bee accepted for his perfect repentance, which none can haue; I can not perform perfect Repentance: For as no man shall be accepted for his perfect Repentance, which none can have;
pns11 vmb xx vvi j n1: p-acp p-acp dx n1 vmb vbi vvn p-acp po31 j n1, r-crq pix vmb vhi;
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so shall he not be reiected for his imperfect, so it be sincere and vpright. Therefore if thou canst not be the sunne, at least bee a starre.
so shall he not be rejected for his imperfect, so it be sincere and upright. Therefore if thou Canst not be the sun, At least be a star.
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If thou canst not come to the perfection of others, labour to be partner of this grace;
If thou Canst not come to the perfection of Others, labour to be partner of this grace;
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and hee that vnder the Law, would accept a paire of Turtle doues and two yong pigeons,
and he that under the Law, would accept a pair of Turtle Dove and two young pigeons,
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and in the Gospel, so accounted of the widowes mite, and a cup of cold water,
and in the Gospel, so accounted of the Widows mite, and a cup of cold water,
cc p-acp dt n1, av vvn pp-f dt ng2 n1, cc dt n1 pp-f j-jn n1,
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and recompenced their worke with the penny, who had laboured but one houre; will accept thy small labours in pietie, and not suffer them to bee in vaine,
and recompensed their work with the penny, who had laboured but one hour; will accept thy small labours in piety, and not suffer them to be in vain,
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but will plenteouslie reward them for his owne mercie, and through the merits of Iesus Christ. FINIS.
but will plenteously reward them for his own mercy, and through the merits of Iesus christ. FINIS.
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