Ob. Ahab repented, and his repentance was accepted, for it obtained a bleſſing, yet had he neuer any true faith, therefore repentance may be without faith.

Anſ. Ahab neuer had true repentance, and ſo his repentance is nothing againſt this point: 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: Semiplena & ficta penè obedientia, quando que hactenus placet deo, vt ad tempus iram remittat, & poenas corporales mitiget. Auguſt. That halfe and fained obedience ſometime ſo farre pleaſeth God, that for a time he will remit his anger, and mitigate temporall puniſhments: But neuer for matter of ſaluation. Againe, God ſhewed himſelfe pleaſed with Ahabs repentance, ſuch as it was, to encourage his owne to exerciſe true repentance; who may thereby be aſſured of a gracious acceptance, and liberall reward from him, who leaues not theſe vnrewarded. But finally we ſay Ahabs repentance proceeded from faith: which is thus made true; 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; ſo Ahab beleeued that God would do that which he had threatned, which made him repent, and ſo his repentance proceeded from faith; there is a double repentance anſwerable to this double faith, a temporarie repentance ariſing from a temporarie faith, and a ſauing repentance from a ſauing faith. Such as the faith is, ſitch is the repentance.

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.

Anſ. To cleere this doubt, we muſt conſider three things, 1. the order of nature, 2. the time, 3. the manifeſtation of them. In order of nature faith goeth before; in the manifeſtation of them, repentance is firſt; in time they are both ioyntly together. 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. As Ambroſe ſaith, Nemo rectè poſſit poenitentiam agere, niſi qui ſperauerit indulgentiam. Ambroſ. de poenit. lib. 1. cap. 1. No man can rightly repent, vnleſſe he hope for pardon. So that firſt Gods fauour is apprehended, and remiſſion of ſinnes beleeued, then vpon that commeth repentance, alteration of life, and conuerſion. But for manifeſtation, repentance both to a mans ſelfe and to another goes before faith, for it is ſooner diſcerned then faith. Iuſtification is like the ſap hid within the barke, when as repentance as the bud, ſpeedily ſheweth it ſelfe, before leafe, bloſſome, or fruit. Laſtly, if we reſpect the time, neither of them is one before the other, but are begotten in a man both at one inſtant, for faith is not begotten to day, and repentance to morrow, or ſome daies after, but he that beleeues inſtantly repented, though it be not ſo perceiued, no not of him that poſſeſſeth both. As the thunder crack and lightning are both at one and the ſame time, yet is one diſcerned before the other. All that this ſheweth or we would prooue by is, is this, that none can ſeriouſlie and trulie repent, but he that knowes he is Gods, none can know this but he that hath his grace and this faith.

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; and ſo it ariſeth not from thence.

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; which though it he not a proper worke of Gods ſanctifying ſpirit, nor any part of regeneration, yet is it a ſtep towards it, and to bee nouriſhed, becauſe it is as the needle to the thread, for it makes way for the true feere of God.

Vſe 1. 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. Beſides, it is certaine that repentance is the worke of a liuing man, of him that is ſpirituallie liuing no dead man can repent, But he that is with out faith, though he haue a name to liue, yet is dead: for, Habac. 2.4. The iuſt ſhall liue by his faith. No life then without faith, and no repētance without life; ſo not without faith, ſeeing repentance is the worke of a liuing, not a dead man. 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 •… , but no change of the heart from ſinfulnes to holines. That, a naturall man may haue; this, onely a ſpirituall: 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: 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, but for him of whoſe loue he is ſpecially aſſured? Then can it not be before, but muſt needes follow after faith.

Vſe 2. 2. This conuinceth the of error who thinke that faith is a part of repētance; but it cannot be that the roote and the fruit ſhould be both one thing, or one a part of the other. The ſtrongeſt reaſon they haue is, that faith and repentance are euer loyned together, without faith there can be no repentance. But if this reaſon haue any ſtrength, then is faith a part of the Sacrament, ſeeing it is as vnprofitable without it, and conioyned they muſt be where any fruit and comfort will be had. 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; why not the light a part of the heate in the ſunne? why not faith part of hope and charitie? ſeeing they are not, nor cannot be in this life without it, though charity may be and is without them in the life to come. Beſides, the ſcripture hath made them directly diſtinct: Mark. 1.15. Repent and beleeue the Goſpell. And Paul ſaith, Act. 20.21. he preached Repentance towards God, and faith in the Lord Ieſus. Then can it be no part of it, but the roote and beginning of it, whence it procee deth. For when the mind of a man hath once by faith imb • aced the goodnes of God and remiſſion of ſinnes by Ieſus Chriſt, 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: they are then not as parts one of another; but as cauſe and effect, faith the true cauſe, and repentance the neceſſarie effect.

Vſe 3. 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. Now attrition, they ſay, cannot merit; but contrition, if it be fall, doth merit remiſſion of ſinne and iuſtification. But this muſt needs be ſalfe, becauſe no contrition or repentance can be good, vnleſſe it come from faith; if it be without it, it is ſinne, and how ſhould ſinne merit? It is ſinne, for ſaith our Sauiour Chriſt: Matth. 7.17. A good tree brings f • orth good fruit, and a corrupt tree •… ings foorth euill fruit. And againe, Luk. 6.45. A goodman out of the good treaſure of his •… art bringeth forth good, and an euill man out of the euill treaſure of his heart bringeth forth euill. So that contrition, though it be good in it ſelfe, yet comming frō a bad tree, which euery man is; who is not ſanctified & made good by faith, it muſt needs be euill and ſinne; ſpecially ſeeing our Sauiour ſaith, Iohn 3.6. That which is borne of the fleſh; is flaſh. Which is true both of men and their actions, whoſoeuer is borne, and whatſoeuer is done of a naturall man, is corrupt. So contrition, if it come from a naturall man, one not ſanctified by faith, muſt needs be corrupt, and cannot merit remiſſion of ſinne. But if this contrition proceed of faith, and ſo be good, it can as little merit remiſſion of ſinne, which is before it. For a man no ſooner beleeues but he is iuſtified, no ſooner iuſtified, but he hath remiſſion of ſinne, which though he know not, or feele not, yet hath he then neuer the leſſe: for if want of feeling or ignorance of the being of any thing, ſhould argue the not being of it, then children in the wombe ſhould want life and reaſon, becauſe they haue no knowledge or feeling of either. It is not then as they falſely imagine, that men firſt repent, and from the merit of that commeth remiſſion of ſinne: but men firſt beleeue and apprehend remiſſion of ſinne, and then doe they repent, then do they forrow and mourne for ſinne, and turne vnto God from thoſe things which are diſpleaſing vnto him.

Vſe 4. 4. This will proue euery ignorant, vnbeleeuing, prophane man, to bee without true and ſauing repentance: for his ignorance and prophanenes telles euery man, that whatſoeuer is in his heart, yet faith is not there; and ſo hee beeing a dead man cannot bring forth the works of the liuing. 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, as ſome Heathen men haue done, yet hath he not repented. Then you will ſay, to what purpoſe ſhould any man doe any ſuch thing? Becauſe God hath commanded theſe, and they are meanes to obtaine that which is true repentance. 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; but becauſe God hath inioyned men to do what they can in renuing themſelues, and to approch as neere vnto grace as they can, although they cannot by any labour or endeuour, without the worke of Gods ſpirit attaine vnto it. All ſhould vſe the meanes and hope to obtaine grace; yea none can hope to obtaine it who vſe not the means; though ſome vſe ye meanes and doe not obtaine, and others not vſing the meanes doe obtaine: That with the meanes and without it the whole glorie and praiſe might be giuen to God, whoſe ſpirit blowes where it liſteth.

Vſe 5. 5. The laſt vſe of this is, to perſwade euery man to labour for true faith, if he haue it not, or for the increaſe of it being had, ſtill endeuouring to maintaine and nouriſh it, if for no other end and reaſon, yet becauſe it will bring forth in him true repentance not to he repented of, and renew it in him euery day, as his ſin reneweth, and make it acceptable vnto God: 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. It is not to be denied but that the beſt men haue many ſecret and priuie corruptions in them, which muſt be mortified; 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: for the obtaining of this then, muſt they heare the word with all diligence, for Rom. 10.17. faith comes by hearing, and hearing by the word of God. And for the nouriſhment of it, ſtill muſt they heare it with reuerence, for it is, as Chryſoſtome ſaith, as oyle to the lampe to keepe it burning. 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. Serpens non minimùm cu •… ſi corpus inciditur, modò caput ſuum integrum ſeruet. Sic tu praeter fidem caetera perdere non cura. Chryſost. homil. 24. in Matth. 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, yet if his head be whole, it will cure all the wounds of the other members: ſuch wiſdome ought they to haue, to labour aboue al things to keepe the faith whole and ſound, becauſe if any thing elſe take a wound this will cure all the reſt; but if this once ſuffer ſhipwracke, it will coſt them much before they can recouer it againe, and make themſelues whole, all other graces decaying and periſhing with it. For this then muſt they chiefly labour, that they may not once but euery day renew their repentance.

The third thing in the deſcription of repentance is, that it ariſeth alſo from the true knowledge of a mans ſpirituall eſtate.

Repentance ariſeth from the knovvledge of a mans ſpirituall estate. True ſauing repentance ariſeth from the true knowledge of a mans owne ſpirituall eſtate; and none can repent but they who haue this knowledge; which is proued by the courſe which was euer taken by thoſe who laboured to bring and induce offenders to repentance, for they laboured euer to ſet before their eies and to make them ſee the condition wherein they were. The Lord himſelfe when he came to viſit Adam, who had now ſinned, and to draw him to repentance, tooke this courſe with him; ſaying vnto him, Gen. 3.9. Adam where art thou? that is, in what a caſe art thou: ſee and knowe that howſoeuer thou art in the ſame place, yet thou art not in the ſame condition, and take notice of thy miſerable condition, that by it thou maiſt be drawne to ſeeke to me and not to flie from me. So the Prophet Nathan 2. Sam. 12.1.2.3. &c. being ſent to King Dauid to bring him to repentance, he took a courſe to make him ſee his ſins, and his owne miſerable eſtate, by a familiar parable wiſely applied, which made him ſee and confeſſe his ſinne, and ſeeke by true repentance for the pardon of it. So the Apoſtle Peter Act. 2.36. 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, and their wretched eſtate for that fact, that he might, as the ſucceſſe was, draw them to repentance. 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, and to make her ſee that ſhe was, wretched and miſerable, and blind and poore, and naked. Reuelat. 3.17. And this Ephraim ſpeaking of her ſelfe, ſheweth, that it was the cauſe of her repentance, Ierem. 31.19. When I was inſtructed, I repented. As if ſhe ſhould ſay, when my eies were open, that I ſaw my owne condition and eſtate, then I repented. By all theſe it is cleere that repentance ariſeth from ye knowledge of a mans ſpirituall eſtate. But to cōceiue this point more fully, we muſt vnderſtand that there are three parts of this knowledge, or three things are required to make a man know himſelfe and his eſtate throughly. 1. That he know his ſinne. 2. That he haue the ſenſe of his ſin, that is, of the puniſhment and curſe due to his ſinne. 3 The knowledge of his owne inability to free himſelfe, either from the ſinne, or from the puniſhment due to ſinne. The firſt of theſe is, the knowledge of a mans ſinfulnes, his naturall ſinfulneſſe, that by nature without temptation he is inclinable to all euill, and vtterly vnable to doe good: Then his inward ſinfulnes, that is, his ſecret motions which ſhould bee towards God and agreeable to his law, are altogether auerſe from him toward ſinne and diſobedience; theſe are his thoughts, luſt and concupiſcence of the ſoule: Laſtly, his outward actions both his ſinnes of omiſſion and commiſſion, his apparent euill, and his imperfect good things. The knowledge of all which are to be had by the law, for Rom. 3.20. by the law commeth the knowledge of ſin. The 2. part of this knowledge is the ſenſe of ſin, that is, the knowledge of the curſe and puniſhment due vnto ſin, for that is it which makes ſinne ſenſible to a man. Thus God dealt with the wicked when he had laid before them their ſins, as it is in the 50. Pſalm. verſ. 18. Pſalm. 50.18. When thou ſeeſt a theeſe thou runneſt with him, &c. Then he threatneth his iudgements againſt them, verſ. 22. Verſe 22. I will teare you in peeces, &c. To make them the more ſenſible. Now theſe are either ſpirituall plagues, or ourſes vpon their bodies, goods, wiues, children, friends, or vpon their name, memorie and poſteritie. All which may bee found in the Word, as Deut. 28. and ſuch like. The 3. part is, the knowledge of a mans owne inabilitie, either to free himſelfe from the ſinne, or the puniſhment due vnto it: that howſoeuer he may by his naturall ſtrength repreſſe the rage of his corruption, prune and lop it, cutting off the ſuperfluous bowes and branches of it, yet the roote and the whole bodie will remaine ſtill in his heart and ſoule, and will as occaſion is offered breake forth into all his members. And this is it which made Dauid to repent and pray ſo earneſtly to the Lord to purge him: Pſalm. 51.2.7. Waſh me throughly from mine iniquities, and purge me from my ſinne. And againe: Purge me with hyſſope and I ſhall be cleane. And that hee is as little able to auoid the puniſhment, either by hiding himſelfe, or by any wit or powet, or any meanes whatſoeuer: which was in them whom Peter preached to, and made them come with this note to Peter and the other Apoſtles: Act. 2.37. Men and brethren what ſhall we doe to be ſaued? The like was in the gaoler, who came trembling to Paul and Silas and ſaid, Act. 16.30. Sirs what may I doe to be ſaued? So that it is manifeſt that the knowledge and ſenſe of ſinne and the conſcience of a mans owne inabilitie to free himſelfe from either, will make a man turne to God and repent.

Now the reaſons of this truth are theſe. Reaſon 1. 1. Becauſe the ignorance of a mans eſtate is ſeldome or neuer ſeparated from a falſe opinion of a mans good eſtate, of his inward holineſſe and integritie of nature, of the goodnes of his actions, hauing a ſhew and ſemblance of ſome good. Now a man in his error will neuer ſeeke for the change of his eſtate. As hee that thinks himſelfe whole, though he be heartſicke, will neuer ſeeke to a Phyſitian, or vſe any meanes to mend and better himſelfe. But when he knowes his eſtate, & ſeeth how falſely he was conceited of himſelfe, then will he haſten to ſeeke change and amendment. For as a ſtate cannot be continued if it were good, vnleſſe it were thoroughly and fully knowne; ſo being vnknowne, can it not bee amended, being now amiſſe.

Reaſon 2. 2 Becauſe though the fight of ſinne would not driue them to this men not diſliking ſinne by nature; yet the ſenſe of puniſhment would, becauſe euery thing naturally feareth the deſtruction of it ſelfe, and would by all meanes preſerue it ſelfe; much more man, who diſcerning in this caſe, that his eſcaping muſt be by turning, will addreſſe himſelfe to it, for the ſafetie of himſelfe.

Reaſon 3. 3 Becauſe though the puniſhment would not moue him to this dutie or remoue him from his ſinne, ſo long as he felt it not, becauſe hee might hope by ſome meanes to eſcape it, as by hiding and couering his ſinne, or by fleeing I know not whither, or by Gods mercie and indulgence for ſome bountie to religion, or charitie to the poore, or ſuch like: yet if hee once come to know, that as he can free himſelfe no more from his ſinnes, then a Leopard from his ſpots, and a blacke More from his skinne: ſo can he as little free himſelfe from the puniſhment of ſinne by any other meanes whatſoeuer, it being impoſſible that God ſhuld let him goe vnpuniſhed, becauſe hee cannot bee vniuſt, and ſo bee brought into a ſtrait as Baalam was; then will he endeuour to performe repentance, by which onely he may eſcape and flee the vengeance to come.

Now the vſe wee haue to make of this point is this: Vſe 1. Firſt, to informe vs that the world and the Church hath many thouſand impenitent ſinners, ſuch as neuer haue repented, neither yet (in the caſe wherein they are) are they capable of repentance, becauſe they are ignorant of their ſpirituall eſtate; and that which is worſt, they cannot be perſwaded to looke into it: though they often caſt vp their eſtate to know what it is, I meane their worldly eſtate, yet they neuer ballance their ſpirituall eſtate, being either ſlothfull and negligent, or elſe being poſſeſſed with a falſe opinion of the vnneceſſarines of it, or with feare of the deſperateneſſe of it; like as bankerupts who are not able to pay a penie in the pound, dare not looke into their eſtate, leſt they procure griefe and diſcontentment to themſelues. Whatſoeuer the cauſe is, the thing is not done, and ſo they are without the knowledge of it: and whatſoeuer they thinke of themſelues, if impenitent ſinners muſt periſh, they cannot bee ſafe, feeing they cannot repent; which they cannot doe, as long as they are ignorant of themſelues and of their ſpirituall eſtate. If any man think it ſtrange, that man, who knoweth ſo many things ſhould be ignorant of himſelfe, when this is proper and peculiar to him to know himſelfe; 1. Cor. 2.11. For what man knoweth the things of a man, ſaue the ſpirit of a man which is in him? he conſidereth not that when the obiect is nie to, or laid vpon the ſenſe, it nothing ſo well diſcerneth it, and the eie of the bodie, though it behold all other things, yet it cannot ſee it ſelf, or ſome parts of the bodie which are neereſt vnto it. 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, and things vnder it, yet is it ignorant of it owne eſtate: like many Gentlemen trauellers, who know diuers ſtrange and forraine countries, and yet are ignorant of their owne: euery one being better conceited of himſelfe then there is cauſe, neither finding his defects nor diſcerning his corruptions; which procee deth from ſelf-loue, which maketh a man too well affected to himſelfe; 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. But by the particulars this will more appeare. For many cannot be perſwaded that they are ſo corrupt dynature, but their nature ſeemes to them to be pure, beautiful, 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. 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. Againe, for outward actions, they thinke that thoſe works, which haue any ſhew of goodnes, although they bee neuer ſo imperfect, corrupt and hypocriticall, yet they are good and may be meritorious to deſerue earthly and heauenlie bleſſings. Further, for meane and ordinarie ſinnes they thinke them veniall and light offences, not to bee accounted of, or auoided; they thinke their good meaning to be as good as perfect holines; their owne righteouſnes perfect and abſolute, ſo that they ſay in effect: Reuel. 3.17. I am rich, and increaſed with goods, and haue need of nothing. The Church hath many of theſe, as alſo as many who are without the ſenſe of ſin; •… o perſwade themſelues there is no ſuch puniſhment for ſinners, ſuch curſes as are ſpoken of, 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; and of his word, yet they eſtape vnpuniſhed, and liue as merilie in the world as the holieſt man doth, and at death die as peaceablie as he that liued beſt: ſo the patience of God that ſhould leade them to repentance, they make as a meanes to keepe them backe from repentance. 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; and ſo the ſickneſſe, which a man can cure himſelfe of, is nothing ſo grieuous vnto him. And for the puniſhment, they thinke they are able to eſcape it, either by their cunning conueying and couering of their ſinne, or by the great mercie of God who delighteth not in the miſerie of man, and his confuſion, but in their ſaluation, and ſo will be eafilie intreated by their pitifull moaning, to pardon their ſinnes; and if not, to beſtow on them the crowne of glorie, yet to remit them the puniſhment deſerued; or at the worſt that may fall, they can free themſelues by their works of mercie and other ſatiffactions; and ſo ſay there is no feare, but bleſſe themſelues in their hearts, ſaying, Deut. 29.19. Wee ſhall haue peace, although wee walke according to the ſtubb • en • ſſe of our owne hearts. Many thouſands there are who are thus ignorant of their eſtates, either in ſome of theſe or in all, neither are willing to come our of this ignorance, but in time of health and proſperitie ſpurne againſt the plaine miniſterie of the Word, as • h • which would giue them a view of themſelues, crying againſt the Miniſters as the woman againſt the Prophet, 1. King. 17.18. What haue I to do with thee? Art thou come vnto me to call my ſinne to remembrance, and to ſtay way ſonne? So, what haue we to doe with you, are you come to call our ſinnes to remembrance, and to ſlay our ſou •… ? And againſt the word as a ſalſe glaſſe; that as ſhe •… loohed her ſelfe in •… glaſſe, and appeared to her ſelfe no more deformed their 〈◊〉 was, yet more then ſhe was •… nceited of her ſelfe, broke it and 〈◊〉 vnder foote: ſo ſpurne they againſt the glaſſe of the word, as if it made them more deformed then they are indeed. All theſe vnder 〈◊〉 are in the ſtate of impenitechcie, and ſo in the ſtate of periſhing, becauſe they cannot, or they will not ſee themſelues and know their eſtate, that they might bee brought to repentance.

Vſe 2. 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. 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. They are worth the in • ſ 〈◊〉 that euery Miniſter ſhould 〈◊〉 and euery Chriſtian ſhould learne to know himſelfe, and his eſtate, in the things before ſpoken of. 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, ſo that he may crie out with the leper, I am vncleane, I am vncleane. 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 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, and his 〈◊〉 tranſgreſſions, his inward corrup •… 〈◊〉 the filthie, vncleane, and diſley a • motions of his mind, wil and affection, and his outward, his vaine, fooliſh, 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, or in reſpect of the ende, that they were done more for his owne glorie and gaine, then for the glorie of God, and good of his brother: 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, 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, or the curſe that is due vnto it. By which he may be made to come trembling and with feare, and accuſe himſelfe before the throne of God, and by a true renouncing of all his ſinnes, and a true turning from all his former wicked cour •… and carriage, truely repent and be g •… uſly accepted of God.

〈◊〉 deſcription of repentance the laſt thing is, that this turning is euer loyned with true humiliation; which not eſſarily followeth vpon the former, for as the error and falſe opinion of holines and happines, doth make a 〈◊〉 pround, pro •… ptuous and confi •… 〈◊〉 ; ſo the knowledge of a mans •… hed and d •… able eſtate and ſin •… condition, will abaſe him by humbling him. Now of this firſt in generall, then more particularlie. Generally,

Repentance ioyned vvith true humiliation. True repentance is euer ioyned with true humiliation; none can repent but hee is truely humbled by the ſight of his owne wretched and ſinfull eſtate, which is manifeſt by the exhortations of the Prothets calling to repentance, as in Ioel: Ioel 2.12. Therefore alſo now the Lord ſaith, turne you vnto me with all your heart; and with faſting, and with weeping, and with mourning. And againe in Iſaiah the Lord complaineth that the people did not repent, Iſai. 22.12.13. And in that day when the Lord God of hoſts did call vnto weeping and mourning, and to baldnes, and to girding with ſackcloth, beholdioy and gladnes, ſlaying oxen, and killing ſheep, eating fleſh, and drinking wine, eating and drinking, for to m •… we ſhall die; ſhewing thereby th •… becauſe they were not humbled, therefore they did not repent.

Hence is that of Micha: Micha 6.8. Hee bath ſhewed thee, O man, what is good and what the Lord requireth of thee; Surely to doe iuſtly, and to loue mercie, and to Humble thy ſelfe to walke with thy G •… Hence is that exhortation of P •… 1. Pet. 5.6. Humble your ſelues therefore vn •… might is hand of God, that he may 〈◊〉 you in due time. And S. Iames ſaith; Iames 4.7. Submit your ſelues to God. This alſo is proued by as many as repented, either truly or temporarily, either the practiſe conſidered, or the parable; now the practiſe may bee feene in David, who being reprooued by Nathan for murther and adultery, 2. Sam. 12. repented and humbled himſelfe vnder the hand of God; ſo Ahab though he had no ſound and ſauing repentance, 1. King. 21. yet his humiliation was anſwerable to his repentance. So did the Niniuites Iona. 3. humble themſelues by faſting and ſackcloth. The like may appeare by the parable in the Goſpell, Luk. 15.18.19. where Chriſt ſets out repentance vnder the ſtate of the prodigall ſonne, who comming home to his father, humbleth himſelfe, in ſaying to his father that he was not worthie to be called his ſonne. So the Publican commeth and humbleth himſelf and ſmote himſelfe vpon the breaſt, Luk. 18.13. and would not lift vp his eies to heauen: the 〈◊〉 may he ſeene in Peter, in Mary and others. By all which examples it is manifeſt, that whereſoeuer there is repentance there is humiliation.

•… nd this ſtands with reaſon. Reaſon 1. 1. Be •… true repentance riſeth from the ſight and knowledge of a mans eſtate, how wretched and ſinfull it is, which maketh him hunble; for whereas the 〈◊〉 and falſe opinion of a mans holineſſe doth puffe him vp with pride and maketh him confident and preſumptuous; on the contrarie, the true knowledge of a mans eſtate, and of his ſinnes will humble him: therefore this repentance comming from the knowledge of a mans eſſate, muſt needes bee ioyned with humiliation, from which knowledge there ariſeth a double fruit, which is, repentance, and humiliation.

Reaſon. 2. 2. Becauſe he that repenteth, receiueth grace from God and findeth grace and fauour with him, which •… elie the humbled doe, and not the proud, as Saint Iames ſaith: Iames 4.6. God reſiſteth the proud, and giueth grace to the humble.

The vſes of this point follow after 〈◊〉 manner: Vſe 1. Firſt, we may then pro •… nce of many that they are without repentance, many euen without the temporarie, and many without the true fauing repentance, becauſe they neuer came where humiliation gre •… , not the baſtard one, and much more, not where the true and natural 〈◊〉 miliation is to beg had, and 〈◊〉 had it: For they neuer had theſe ſeares and thoſe cares, thoſe pal • gs and gripes, which men that ha • e been humbled, haue had; they neuer 〈◊〉 to confeſſe and acknowledge their ſinnes, and condemne themſelues, but puffed vp, as black • ers with wind, ſo they with a windie and proud conceit of themſelues, and their 〈◊〉 eſtate, like the Pha • iſie; and to this they eaſily come, and ſo are kept from humiliation, being blinded by 〈◊〉 opinion and conce it of their 〈◊〉 good parts of nature, of their 〈◊〉 an •… gi •… by good leducation dock in •… trat, of their good workes they haue done to God, and to their •… ighbour, how many waies, and 〈◊〉 how great charges they haue maintained learning, ſet forward religion, ſerued God and releeued the poore. Theſe conceites ſo blind their eies and ouerſhadow all their ſenſes, that they make and pronounce themſelues not ſinfull, but holie, iuſt, and innocent. Another thing alſo that blindeth them, is a comparing of themſelues with thoſe who are more ſinfull, and in ſome reſpect notoriouſlie ſinfull: and then the opinion of their owne holineſſe which before was any thing doubtfull, is now put out of all controuerſie, and they exempted not onely from the ranke and rout of wicked men, but canonized Saints in their owne conceit. The picture of theſe is the Phariſie, who ſtood and praied thus with himſelfe, Luk. 18.11. O God I thanke thee that I am not as other men, extortioners, vniuſt, adulterers, or euen as this Publican; I faſt twice in the weeke, I giue tithe of all that euer I doe poſſeſſe: where both theſe deluſions are found in him; whereby he was without humiliation, and ſo iuſtification, and conſe • uentlie repentance. And this is the caſe of moſt men which are by theſe or the like means puſſed vp with pride; for is not this the ſpeech of many a man; I thanke God I am not ſo wicked as ſuch a man, I am not an Adulterer, a drunkard, or a whoremonger: I thanke God I loue the Church well, and I deſire God to loue me as wel, as I loue the Church? But let theſe men conſider what became of the Phariſie, he went away not iuſtified, becauſe hee was iuſt in his owne ſight; ſo all theſe men that with theſe things are thus lifted vp with pride, though they be thus iuſtified in their owne ſight, yet they ſtand as condemned perſons before God; for hee that iudgeth not himſelfe, God will iudge.

Vſe 2. 2. This may further teach vs how neceſſarie this humiliation is, ſeeing there can be no repentance without it, and therefore ought euery one to labour againſt the former deluſions, that wee bee not deceiued by them, and ſo kept in a proud conceit of our ſelues and heuer attaine, or inioy repentance. Now theſe deluſions are ouercome and abandoned thus: 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; for 〈◊〉 ſaith S. Paul, Rom. 14.23. What ſoeuer is not of faith is ſin. Whereupon Auguſtine ſaith, Infideluer miſereri, vitium eſt & peccatū. Auguſt. contra Iulian. Pelag. lib. 4.3. To • ſe compaſſion without faith is ſinne. Vnderſtand, that the ſin riſeth not from the act of compaſſion, but from the priuation of faith, and ſo of other things: 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, or to God and man, but from ſelfe-loue, pride, vaineglorie, &c. by which they muſt needs be corrupted, and ſo no reaſon they ſhould be proud of them: yea, as Gregorie ſaith, Rationi conſentaneum est, vt metuas bonis operibus, quàm in ijs glorieris. Gregor. moral. lib. 9. 11. There is more reaſon they ſhuld feare for their good works, then glory in them. But the other deluſion may thus be a • oided: If they would conſider that other mens ſins will condemne themſelues, not iuſtifie them. And that in ſinfu • nes they are as farre beyond others, yea and happily much further; then they are ſhort of them: therefore if the one giue them cauſe of pride, the other may iuſtly giue them cauſe of humiliation: 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, and all muſt bee at his command; but if hee come vnto the kings court, hee is no body in compariſon of thoſe that are there; 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; nor an oppreſſor, nor a drunkard, &c • but on the contrary, compare thy ſelfe with others, as with Peter, with Paul, &c. and thou ſhal ſee how fa • re thou commeſt ſhort of them; and if the one make thee proud; let the other make thee humble; by which meanes thou maiſt come to bee humbled before God, and hauing humiliation thou maiſt haue true repentance, and ſo bee in the ſtate of ſaluation, for whilſt thou art proud thou art void of repentance or of ſauing grace, and ſo out of the ſtate of ſaluation. 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; for he that condemneth this ſinne in himſelfe, as he doth other ſins, is not guiltie of it: but hee that will ſtand to iuſtifie his prido, this man is void o • humiliation, and being void of humiliation is void of repentance, and ſo out of the ſtate of ſoluation.

But now particularly to proc • ed further in this humiliation. It is double, inward and outward. Firſt of the inward and of the ſoule.

Humiliation double, inward and outward. 1. Jnward humiliation. Inward humiliation is in the ſoule and affections, and is this; 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. Theſe three then are in true humiliation; the firſt reſpects ſinne only; the ſecond, ſinne and preſent puniſhment; the third; puniſhment to comes Shame ariſeth from the ſight and ſenſe of a mans owne filthy nakednes, as the Scriptures cals it, that is, of his ſinne, and the defi • ing, which it pollutes a man withal. Sorrow is griefe conc • iued either of ſinne or puniſhment, or both; 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, nor accuſer, nor Iudge, yet hee would be humbled and brought on his knees for his ſinnes, becauſe he hath offence •… ſolouing and ſo gratious a father, and patient God, then is it godly ſorrow, but if onely for the puniſhment or • utſes due to them, and now preſent and vpon them, it is but worldlie ſorrow. If both theſe concur in a man, it is, the ſtate of a true repentant; 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. Feare is a grieuous ſenſe and apprehenſion of ſome •… ill to come, for 〈◊〉 is euer ioyned with the expectation of the thing feared: Now that theſe three are ioyned with repentance is manifeſt thus: As firſt for ſhame, Ephraim ſaith thus of her ſelfe: Ierem. 31.19. After that I conuerted I repented, and after that I was inſtructed I ſwore vpon my thigh: I was aſhamed, yea euen confounded becauſe I did beare the reproch of my youth: So the Lord by his Prophet calleth the people of the Iewes to the remembrance of their ſinnes and to be aſhamed: Iſai. 46.8. Remember this and be aſhamed. And the Apoſſle Paul ſaith, Rom. 6.21. What fruit had ye then in thoſe things whereof yee are now aſhamed? Secondly, for ſorrow, and for godly ſorrow, 〈 in non-Latin alphabet 〉 Paul ſpeaketh thus: 2. Cor. 7.10 Godlie ſorrow cauſeth repentance unto ſaluation not to be repented of: Such as Dauid had, as is manifeſt by thoſe two Pſalmes 32. and 51. Pſalm. 32. & 51. Such alſo had Peter, Now worldlie ſorrow was ſuch as Iudas and Achab had. Thirdly for 〈◊〉 : It was in the Iewes, who repented at the preaching of Peter and Acts 2.37. 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: Act. 16.29. Sirs, what muſt I doe to be ſaued? Now theſe ſeuerall inſtances I giue, not as if one of theſe onely were in them, and that humiliation is in one alone, but becauſe in ſome, one of theſe three is more perſpicuous, in ſome, another more manifeſt.

Now the reaſons proouing that the repentant muſt haue thoſe, and hath them, if ſo bee hee truely repent, are theſe:

Reaſon 1. 1 Becauſe when hee was a carnall man, being in a ſenſeleſſe ſecuritie, he neither knew nor conſidered what ſin was, neither ſaw he the deformitie of it. That as Adam ſaw not his nakednes in the ſtate of innocency, ſo not he in the ſtate of fecuritie: but being entred into the ſtate of repentance, his eies are opened, and he conceiueth of ſinne as it is indeede: 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. He is like to a man, that while he was in the darke, had his face and his ruffe, and garments mar • ello uſlie beſpotted and beſmired, of which hee was not aſhamed: but comming to the light, and ſeeing them, he bluſheth and is aſhamed, and accounts himſelfe not fit for mens companie: for now his eies are altogether vpon his ſpots, or the rents of his garments, and ſuch like. So is it with this repentant; 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, ſo that none can be ſo feuere a Iudge of him, as himſelfe. And hence it is that many men liue a long time; ſome 20. ſome 30. ſome 40. or 50. yeeres, and take themſelues to be very honeſt men; but when once they •… e out of their ſecuritie and are made to ſee their eſtate, they are aſhamed of themſelues, and thinke none more deformed and vile then they: ſo that thus it appeareth that ſhame and true repentance goe together.

Reaſon 2. 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: whereas if hee bee aſhamed and ſorrowfull, hee will put it away with indignation, euen as the Iewes were commanded Iſai. 30.22. 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; and as Ammon did Tamer, 2. Sam. 13.15. whoſe hatred was greater then his loue wherewith hee had loued her, and ſaid vnto her, Get thee hence.

Reaſon 3. 3 Becauſe if he haue not feare, his change will not be conſtant, ſeeing how willing ſoeuer the ſpirit is, 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, and kept from folly for feare of after-claps.

We ſee the doctrine, we muſt now conſider what vſe we are to make of it. Vſe 1. 1. Then is this a hard ſaying for many: for it excludeth them out of the number of repentants, when hardly any of theſe three, is to be found in them, whereas all muſt bee, or elſe they cannot be truely penitent; For many men may wee vpbraid, as the Prophet doth the people of God, ſaying vnto them, Ier. 3.3. Thou haſt a whores forhead, thou wouldeſt not be aſhamed. Such defending, excuſing, and leſſening of ſin is practiſed among mē. And if they happen to be aſhamed of ſome notorious ſins, condē ned of al, yet neuer of ordinarie ſinnes, which are cuſtomable with themſelues, or daily ſeene amongſt men. 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, and the filthines of it, than any man can, becauſe they are more holle and pure. Beſides, ſorrow they haue none; if any, it is but as ſome men laugh from the teeth outward; if it come to any bitternes of the heart, then is it but worldly ſorrow, ſoone cured by worldly meanes, and neuer godly ſorrow, or ſorrow according to God for the ſin: which appeareth, becauſe they cannot endure to haue that ſore rubbed on, or to haue that ſcarre ſhewed vnto them: 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 as much doe they abhorre the preaching of iudgement, becauſe they would not bee wakened and feared. And therefore when the miniſters by the preaching of the word come neere vnto their conſciences, and laie open their ſinnes, they then crie out that they driue them to deſpaire, when it is not they, but their owne ſins; neither commeth it from the word, but from their corruptions. 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, and ſo impenitent, and conſequently in theſtate of damnation.

Vſe 2. 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, Acts 2.37. 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, as men ſubiect to fooliſh and me ancholilee paſſions, but rather bothinke them not farre from repentance, if they haue it not alreache. 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. 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, and to make them new men. And howſoeuer it may ſeeme ſtrange to thoſe who haue had no experience therof; yet how ſhould it be otherwiſe but that mortall and weake man, at the ſight of his owne ſinnes, and the apprehenſion of the wrath of God due vnto them, I ſay, how ſhould it bee, but hee muſt needs be troubled with ſorrow and feare? ſeeing our Sauiour Chriſt who was a man without ſinne, 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 cried out, My God, •… y God, why haſt thou forſaken me? If he, I ſay, was thus diſh eſſed, 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. And know it is not any mans part to triumph other them, as commonly men do, and make a mocke of them; 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, for if they had they would lay to their helping hand to comfort them.

Vſe 3. Laſtly, this may teach euerie man to labour for this humiliation, euen this which is inward: If it bee but ſuch ſorrow and griefe as the wicked may haue, and ſo may be without true repentance, yet it is a meanes to let in the other: but if it be true ſorrow, ſorrow according to God, it is as certaine a companion of true repentance, as the heate is with the light in the Sunne; 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; 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, euen to the gates of hell, as being forlorne and in a moſt wretched eſtate. Example hereof we haue in Ezra, who was ſo farre humbled for the ſinnes of the people that he ſaid vnto God: Ezra 9.6. I am confounded and aſhamed to lift vp mine eies vnto thee my God, for our iniquities are increaſed ouer our heads, and our treſpaſſe is grown vp vnto the heauen: ſo ought euery man when he commeth before God, to labour to be aſhamed and confounded in himſelfe for his own ſinnes, 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, but when he is in his ſecret chamber or cloſet, when none but God can be an eie-witnes thereof: 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, yet were they aſhamed of their owne nakednes when they beheld the ſame. And to this ſhame muſt he ioyne ſorrow: ſorrow for ſin and for the puniſhment that belongeth vnto it. 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, 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?

Euery mans ſorrow ſhould be anſwerable to his ſinnes, all mens ſorrowes are not alike, neither is it neceſſarie; indeed that euery man ſhould haue ſorrow, that is neceſſarie, but there is a difference to be found among men, ariſing thus: Sometime from the greatnes and ſmalnes of their ſinnes: for as a burthen, the heauier it is the more it preſſeth downe; 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 that according to a mans ſinnes ſo is his ſorrow. The difference of the ſin makes diſſimilitude in ſorrow: 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; ſo ſome mens ſinnes are cured with a little ſorrow, others muſt haue more. In all, the rule of Chryſoſtome is general: Secundum peccatorum proportionem ſit tibi lachryma. Si magnus est lapſus tuus, maior ſit lachrymarum tuarum correns. Hom. 22. ad pop. Antioch. 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. 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, as the cauſe and effect, for then Prou. 18.14. a wounded ſpirit who can beare? or elſe they are leſſe, 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. Sometime there is a difference, becauſe ſome men the Lord deferres longer before he ſheweth them grace and fauour, oftentimes to proue their patience, or to make them pray more earneſtly, which maketh their ſorrow the greater; 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. So we reade of Lydia, Act. 16. for wee reade nothing of her ſorrow, but of her conuerſion. Laſtly, there is a difference, becauſe ſome men haue often bin in the ſchoole of repentance, and haue been often humbled, others haue neuer before been humbled. 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, when as he that neuer was, muſt haue ſharper potions: ſo muſt it be with theſe. From theſe or ſome ſuch like cauſes there ariſeth a difference in mens ſorrowes: but howſoeuer, of euery man there is required ſorrow for his ſinnes, or elſe no remiſſion of ſinnes: but for the quantitie of it (for me) he muſt be his owne Phyſitian, ſeeing he, and not we know the greatnes of his ſinnes. For euen in ſome diſeaſes Phyſitians who preſcribe the medicine, leaue the quantitie to be taken at the patients diſcretion. 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. 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, 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. 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; for vntill he be come to this condition, he deceiueth his owne heart, if he thinke he haue obtained mercie; but being thus humbled, and hauing ſhame, ſorrow, and feare, he is in the ſtate to finde mercy, comfort, and glorie.

Outward humiliation is double, verball, and reall. Hauing ſeene the inward humiliation, we muſt proceed to the outward, which is alſo double, verball, and reall. That which is in word is called confeſſion. The reall belongs to the whole life and all the actions of it. But firſt I muſt ſhew that there ought to be an outward humiliation.

Men ought outvvardly to humble themſelues. He that repenteth, muſt not only haue an inward, but an outward humiliation, not in ſoule, but in bodie, and other cariage of his life, manifeſted by that of Ioel: Ioel 2.12. Therefore now alſo ſaith the Lord, turne you vnto me with all your heart, and with faſting, and with weeping, and with mourning. Alſo by that of Iſaiah: Iſaiah 22.12. And in that day did the Lord God of hoſts call vnto weeping, and mourning, and to baldnes, and to girding with ſackcloth. Examples hereof are many, 2. Sam. 12. 2. Sam. 24. Dauid often repenting, humbled himſelfe outwardly: ſo Ahab that had but a temporarie repentance, yet he had an outward humiliation: ſo the people of Niniuie, what outward humiliation had they? The Apoſtle Peter and Mary Magdalon; all of them haue beene humbled, as in ſoule, ſo in body, which manifeſt, that whereſoeuer there is true repentance, there is alſo the outward humiliation.

And this hath reaſon to confirme it; Reaſon 1. 1. becauſe the Lord will be ſerued, both by the ſoule and the body, ſeeing he hath made both, and redeemed both; for, 1. Cor. 6.20. Yee are bought for a price, therefore glorifie God in your bodie, and in your ſpirit, 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.

Reaſon 2. 2. Becauſe as vnitie and agreement is pleaſant and acceptable vnto him betwixt man and man, ſo much more would it pleaſe him, that a man agree with himſelfe. Hence in the law was forbidden, ſowing diuers ſeeds in the ſame field, making garments of halfe linnen and halfe wollen, mourning in a feſtiuall time, as Nehemiah Nehem. 8.9. with the Prieſts and Leuites that inſtructed the people, ſaid vnto them, This day is holy vnto the Lord your God, mourne not, neither weepe. How vndecent and vnacceptable then would this diſagreement be betwixt the ſoule and the bodie, that when the one weepeth, the other ſhould laugh, when the ſoule is humbled with ſorrow and feare, the bodie ſhould be puffed vp and ſwell in ioy and pleaſure?

Reaſon 3. 3. Becauſe it will further his repentance, namely, for the mortification of the fleſh, and the corrupt luſts of it, and bringing it into obedience to the ſpirit, for it requires abſtinence from pleaſure and abundance of diet, whatſoeuer is aboue neceſſitie, yea often the abating of that. That as horſes, the more plentifully they are fed, the more fierce and vntractable they are, when as by withdrawing their prouender, they are made ſubiect to their rider; ſuch is the fleſh, by abundance made to rebell. And as a ſeruant that hath too much laid vpon him more than he can vndergoe, reprocheth and reuileth his maſter: ſo the bellie too full, corrupts the minde and vnderſtanding, as Chryſoſtome ſpeaketh; Hom. 45. in Matth. but when it is abated of that, it is brought into ſubiection of the ſpirit and ſoule.

Obiection. Heere may ſome obiect, that our Sauiour Chriſt willeth men when they faſt, Matth. 6.16. not to looke ſower as the hypocrites, for they diſſigure their faces that they might ſeeme vnto men to faſt; Alſo that of the Prophet Ioel, Ioel 2.13. Rent your hearts and not your garments, and turne vnto the Lord your God. And that of Dauid, Pſalm. 51.17. The ſacrifices of God are a contrite ſpirit. By which places it ſeemeth that the Lord requireth the inward humiliation, and not the outward.

Anſwere. I anſwere, the inward is the principall which God requireth, but he will alſo haue the other, and in requiring of this more principallie, he reiects not that. The inward is more in requeſt with God, as the outward with man, in their ſeruices. Yet as man would haue both, ſo God will; though principallie he require the inward; and if he ſeeme to reiect the outward, the cauſe is, for that he findeth it ſeuered from the other, and done in hypocriſie, which he abhors as much, as he did a dead carrion or carcaſe, brought to him for a ſacrifice vnder the law, when he required liuing ſacrifices; ſuch are theſe when the ſoule is not humbled with the bodie. Yet in ſome caſes the outward may be omitted, as when by vſing it men ſhall incurre the ſuſpition of hypocriſie, and a deſire of vaineglory, in which reſpect Chriſt our Sauiour forbid it. But rather the reproofe is, becauſe priuate things are done publikely, and ſuch as ſhould be betwixt God and himſelfe, are acted in the view of the world.