CHAP. I. What Repentance is .

THere is no one point in practicall Diuinity of greater consequence then this of Repentance . A naile that all the Sermons both of Prophets , and Apostles were continually hammering . Christ himselfe as he continually beat vpon it , so in his last farwell ascending into heauen , in speciall manner he commended the preaching , and pressing thereof to his Disciples , telling them , that it was necessary that Repentance , and Remission of sinnes should bee preached in Luk. 24 37. his name among all nations . In which words Repentance hath a double commendation . 1. That it is ioyned with remission of sinnes , and that so , that none can feele the sweet of it , that feeles not the sowre of this . 2. That it is made a doctrine fitting all sorts and conditions . Some doctrines are for Gouernours , some for Subiects , some for Rich , some for Poore , some for young , some for olde , some for the wicked , some for the godly , some for the Court , some for the Countrey ; but Repentance being for sinners , I came to call sinners to Repentance , Matth. 9. it is for all , none can exempt himselfe from the reach thereof , vnlesse withall hee can free himselfe from the touch of sinne . Therfore it must be preached among all nations .

Repentance then neuer beeing vnseasonable , surely not now ; when God , what by our sinnes , what by his iudgements , calleth vnto weeping and mourning , vnto baldnesse and girding with sacke-cloath . Is. 22. And yet behold ioy and gladnesse , slaying of oxen and sheep , Epicure-like eating of flesh , and drinking of wine . It is high time therefore both for Presse and Pulpit , to ring lowde peales of this argument . Which though it be much in many mens mouthes , yet is it little in their reines , being more spoken of , then vnderstood , and yet better vnderstood then practised , better knowen then felt . Wherfore for our more happy direction in it , let vs first see what it is . Now I thinke it may not amisse thus be described .

Repentance is a supernaturall grace of the sanctifying spirit , wherby a beleeuing sinner so humbleth himselfe for sinne , that hee turnes from it to the Lord .

1. I call it a Grace . Some thinke it onely an action . Repentance is a grace But that phrase Ezech. 12. 10. of powring the spirit of grace , ( meaning Repentance ) on the house of Iudah , seemes to argue it to be a quality , or infused gift , so as faith and charity are . So also that phrase of giuing Repentance Acts 5. 31. and 11. 18. for if God giue it , we receiue it . Now wee cannot properly be sayd to receiue an action which wee doe , but the power , gift , or grace whereby we do it . That speech also Matth. 3. 8. Bring forth fruits worthy Repentance , shewes that Repentance it selfe is not an outward action , as the Papists would make it , but an inward grace to bee expressed in outward actions .

2. I call it a supernaturall grace , not onely in regard Supernaturall of corrupt nature , for so euery grace is supernaturall , but also of innocent : for though Adam before the fall had loue , feare , temperance , &c. yet Faith and Repentance had hee not ; for he needed them not .

This shewes that Repentance is not a Legall , but an Euangelicall grace . For all legall graces And therfore Euangelicall . were naturally in Adam . Repentance then belongs to the Gospell . 1. Because properly it is commanded , as is also iustifying faith , in the Gospell . Mark . 1. 14. Christ preached the Gospell . One might thinke what was that . The next verse tels vs ; saying , Repent , and beleeue the Gospell . 2. It is promised in the Gospell , in the Couenant of grace Ezech. 36. 26. I will take away the stony heart out of your body , and giue you an heart of flesh . Which that it is a promise of the Gospell , appeares plainely vers. 22. I doe not this for your sakes , but for mine owne names sake . And so Ierem. 32. 40. I will make an euerlasting Couenant with them , that I will neuer turne away from them to doe them good , but I will put my feare in their hearts , that they shall not depart from me . And this is further euident , because Repentance is sealed in the Sacraments of the Gospell . For Baptisme is called the Baptisme of Repentance . Luk. 3. 3. because it seals vp to vs Gods promise of Repentance 3. It is wrought in vs by the Ministery of the Gospell , Galat. 3. 2. whilest it sets before our eyes Christ crucified , and so causes vs to lament . Ezech. 12. 10. Therfore Christ commanded that Repentance should be preached in his name , who by his obedience hath merited it for vs as well as remission of sinnes Luc. 24. 46. 47. and in this regard is sayd to bee raised vp of his father , to giue Repentance to the house of Israel , Acts 5. 31. As for the Law , it being the ministery of death . 2. Cor. 3. how can it worke Repentance which is vnto life ? 2. Cor. 7. 10. Acts 11. 18. Repentance is required vnto the sense of mercy and forgiuenesse . The Law then knowing no forgiuenesse , neither knowes it any Repentance . When the Law is broken , it requires the suffering of the curse , and not any Repentance for the auoyding of the curse . It sends vs down to the dungeon of damnation , and seales it vpon vs with an vnremoueable stone , not giuing vs the least inckling of any recouery . Nay the Law setting out vnto vs that most rigorous and precise Iustice of God , and his infinite , and implacable wrath against sin , doth in a manner forbid all Repentance . Telling vs t is in vaine to seeke by our teares and lamentations any mercy at his hands , who is a consuming fire , a God of pure eyes , and cannot behold iniquity . The Law then of it selfe leaues a man in vtter desperation , then which what can be more contrary to sauing Repentance ? and is no otherwise a schoole-master vnto Christ , then as the minister of the Gospell makes vse of it contrary to it owne nature to driue vs vnto Christ , by shewing the sinner condemned in the Law , that it were not best for him to trust any longer to the Law , but to accept of the grace offered in the Gospell .

The Vse . 1. If Repentance be a part of the Gospell , then know we it is not so sowre and crabbed a thing as most thinke . Indeed the Law is pure vineger . But the Gospell is refreshing and suppling oyle , euen the soueraigne balme of Gilead , and of this Gospell , the glad tidings of peace , is Repentance a part . Yea , it is one of the legacies of the new Testament . A rich treasure purchased with the bloud of Christ . Luc. 24. 46. 47. Sorrow indeed is bitter and vnpleasant to our corrupt nature ; yet many things are wholsome , that are not so toothsome . The sheepe of Christ know that to feed vpon this salt marsh is the onely preseruatiue against the rot . Therefore nothing is there they lesse repent themselues of , then this Repentance , nothing they reioyce more in , then this sorrow : and good reason . It is a peece of that blessed Gospell .

2. If the difficulty of Repentance discourage thee , remember that the commandements of the Gospell haue grace annexed ; by reason the same things that are commanded in the Gospell are also promised : and so this yoake is sweet and easie .

3. If the weaknesse of thy Repentance trouble thee , remember it is an Euangelicall grace : and how little a mite will the Gospell accept ? euen a penny for a pound . A desire to repent is Repentance heere : and to grieue because wee cannot bee grieued , goes currant for godly sorrow .

3. In the description I adde further , that it is a Wrought by the Spirit , euen grace of the spirit , to shew that the Spirit is the authour thereof , as appeareth , Ezech. 12. 10. I will powre the spirit of grace vpon the house of Iudah , and then they shall lament . Before we can powre out one teare into Gods bottle , God must powre the water of his spirit vpon the dry and heathy ground of our hearts . Rom. 8. 26. Wee cannot breath out so much as a sigh , but the spirit must first breath it in . We cannot suspirare , vnlesse God doe first inspirare . That we may truely say heere with Dauid , in euery repenting sigh , sob , teare , Of thine owne , Lord haue we giuen thee . Wee powre out , because thou hast first powred in . Peter weepes , but first Christ looked on him . The waters flow , but then specially when the winde blowes Psal. 147. 18. Oh to how low an ebbe will the waters of repenting teares come , if this blessed winde of the Spirit blow not ? It is the fire of the Spirit in our hearts ( like as in a Still ) that sendeth vp those dewes of repenting teares into our heads , that droppe foorth of our eyes .

Vse . Let no man thinke Repentance in his own power , and so that hee may repent when hee will . Can any man melt a stone ? or turne it into flesh ? By repentance we breake the strong snares of Sathan , wherein we are hampered , And what power shall 2. Tim. 2. 26. enable vs to doe that , but that which is stronger then Sathan , euen the power of the spirit ? Man is like a wild Asses colt , Iob 11. 12. will he euer be tame of himselfe ? no , it is the spirit that must tame and humble him by conuincing his conscience of sin . Ioh. 16. 8. Man is like a silly lost wandring sheep . Will hee euer be able to get into the high way of himselfe . No , he must heare the voice of his sheepheard crying behinde him , This is the way , walke in it . Is . 30. 21. Else he will wander in the wrong way irreturneably . Therefore while that voyce soundeth in our hearts , while we are called vpon by it to day , harden wee not our hearts . While the Spirit stirs in thy heart , as once the Angell in the poole Ioh. 5. take the opportunity . The Spirit who is the worker of repentance is not at thy beck . Thou canst not set him on worke when thou wouldest , suffer him then to worke , when he would . If wee could humble our selues we should neuer be humble : foreuen this power of humbling our selues would make vs proud . God therefore hath reserued it to himselfe , and his owne Spirit , that so we might be humble indeed ; yeelding our selues to be wrought vpon by him when he commeth , yea and in humility attending vpon him , and waiting for his comming in the exercises of the Word and prayer , as they Acts 1. 4. 14. But how many may be charged , as they Acts 7. 51. Yee stiffe-necked , and of vncircumcised hearts and eares , yee haue alwaies resisted the holy Ghost . And therefore are ye so hard hearted , and stiffe-necked , because you haue resisted the holy Ghost , when he would haue bowe your neckes , and softened your heart .

4. It is said to be a grace of the sanctifying spirit , The sanctifying Spirit . to distinguish it from the legall repentance that is sometime in the reprobate , hauing receiued the spirit of bondage vnto feare : for this repentance is a fruit of an effectuall calling , Ier. 31. 19. After I was conuerted , I repented : and so is peculiar to the regenerate . And heereby also is it differenced from that blush , and neere resemblance of Repentance which is in such reprobates , as haue receiued the enlightning spirit .

5. It followeth in the description ; whereby the In order of nature it is after Faith . beleeuing sinner . I make the subiect of Repentance to be a sinner : for so doth Christ Matth. 9. shewing that such as are perfect neede Repentance no more then whole men do physick . But withall I cal this sinner , a beleeuing sinner , to shew that faith must goe before Repentance as the ground and root thereof . In time Faith and Repentance are both together , but in the order of nature , faith is first .

Reasons . 1. Repentance and griefe for displeasing God by sinne necessarily argue the loue of God : for a man would neuer grieue but rather reioyce at the offence of him whom he hates . When Christ wept for Lazarus , the Iewes sayd , Loe how he loued him . Ioh. 11. and Christ imputes the repenting teares of that sinnefull woman Luc. 7. to loue ; Much is forgiuen her , for she loued much . And wheras Acts 20. 21. Paul makes Faith and Repentance the summe of the Gospell , the same Apostle 2. Tim. 1. 13. makes faith and loue the summe of it : which shewes plainely that Repentance comes from loue , and so consequently from faith , because faith works by loue , Gal. 5. 6. and it is impossible wee should euer loue God , till by faith wee know our selues loued of God . 2. Repentance beeing vnto life must needes bee drawen out of Christ the fountaine of all spirituall life , and quickning grace . So that a man must first receiue Christ before he can receiue Repentance , or any grace from Christ . Now faith is that which receiues Christ : Ioh. 1. 12. 3. Repentance being the softning of our hearts , and the changing of our natures , how shall our stony harts bee molten , but in Christs bloud ? and what can bathe them in that blood , but faith ? And how shall such wilde oliue branches as wee be changed , but by being engrafted into Christ as into the naturall Oliue ? And what can ingraft vs into him , but faith ? 4. It is impossible that a man apprehending nothing in God but rigour and seuerity , should euer relent toward him , or come in and submit himselfe . No , there is mercy with thee ô Lord that thou mightest be feared , Psal. 130. This is it that brings in the sinner creeping and crouching before God ; as the Syrians to Ahab , because they had heard the Kings of Israel were mercifull . Christs 1. Kin. 20. 31. gracious aspect cast on Peter drew foorth the tears . Gods gracious reuealing of himselfe not to the ear onely , but eye also of Iob , made him abhorre himselfe , and repent , Iob 42. 6. hence the exhortations to Repentance are founded commonly vpon the mercy of God in the Gospell , as Ier. 3. 14. O yee disobedient children returne , for I am your Lord . So Matt. 3. Repent for the Kingdome of Heauen is at hand , in which Christ is ready to dispense mercy and forgiuenesse to the repenting sinner : so Os. 6. 1. Ioel 2. 13. Rom. 12. 1. 2. Cor. 7. 1. There must be faith then to apprehend at least some hope & possibility of mercy , or else the sinner will harden his heart , and enrage his affections , & grow furiously desperate against the Lord . 5. As the legall Repentance cannot be without Faith , beleeuing the threats of the Law , so neither by like proportion can the Euangelicall Repentance bee without faith in the promises of the Gospell going before .

Ob. Mar. 1. 15. Repent , and beleeue . Repentance is set first : and so Acts 20. 21.

Answ. 1. The order of placing things in Scripture is not alwayes according to the order of nature . But sometimes one thing is set first , which in order of nature is last , as the effect before the cause , and then the cause comes after , to shew how wee should obtaine the effect . As faith is set after a good conscience and pure heart , 1 Tim. 1. 5. when yet it is faith that purifieth the heart , Acts 15. So heere : first repent , and then , that yee may repent , beleeue .

2. Things in Scripture are often propounded according to the order of our sense and feeling . Now though faith in order of nature be first , and the act of Faith before the Act of Repentance , yet it is not so liuely and strong , and so , not so sensible to vs till after Repentance : for the promises are made onely to repenting sinners .

Ob. Matth. 21. 32. Yee repented not that yee might beleeue .

Answ. Sometimes then name of Repentance is giuen to the first preparatory beginnings and introductions thereof . Now the preparations to Repentance are those legall fits of feare and terrour which are both in nature and time to , before Faith .

The Vse . 1. Against the Popish Repentance , which is made to goe before mercy and forgiuenesse , as a meritorious procurer thereof . But as we haue seene Repentance is caused by the taste of Gods mercy by faith . Therefore the Baptist exhorteth to repentance , not that the Kingdome of Heauen may come , as earned out by the sweat of pennance , but because the Kingdome of Heauen is come . Againe , there cannot possibly bee any true repentance in Popery : because repentance springeth from the particular apprehension of Gods mercy by faith , which Popery cannot endure .

2. Against the Libertines abusing Gods mercy , and easinesse to forgiue , vnto wantonnesse . As the grace that Kings vse to shew against Parliaments makes many theeues . But indeed they are beasts , and no men that sin because of Gods mercy ; and it is an argument that they neuer by Faith tasted of Gods mercy in the pardon of their owne sinnes . For they that feele much forgiuenesse , loue much Luc. 7. If a man should tell a condemned Traytour that his Soueraigne would forgiue all his treasons , and restore him to all his former dignities , would not such mercy make his heart euen to melt , and knit him faster in loue , and duety then euer ?

3. Heere is comfort to all true Repentants that mourne for their sinnes , and purpose a new course . This repentance of theirs is an euident argument of their faith that hath tasted of the sweetnesse of Gods mercy , or else their hearts would neuer thus yeeld , nor relent toward God .

6. It is further added , so humbleth himselfe for It consisteth of two parts his sinne that he turnes from it to the Lord . In which words I set downe the two maine , and essentiall parts of Repentance , namely , Contrition , or , Humiliation , and Conuersion or Reformation .

That both these are required to repentance may appeare ,

1. By the very names which Repentance hath both in Hebrew , Greeke and Latine . In Hebrew it is called both Nacham and Teshubha , the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying erking , the latter turning . Answerable in the Greeke , Metameleia signifies , after-griefe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anxiety of minde after the doing of somewhat ; Metanoia , after-wit , or after-wisdome , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing our errour or slip we are better aduised , and change our minde . So Poenitentia , as the word imports the paine of griefe , and Resipiscentia the mindes recouering of wisdome , or becomming wiser after our folly . This harmony of languages as touching the names of Repentance shewes plainely there must bee in it these two things , griefe for that which is done amisse , and a change of our minde from that it was before .

2. By the phrases and manner of speech which the Scripture vseth touching Repentance . Sometimes repenting for , or of , as vncleannesse , 2. Cor. 12. 21. for idolatry , Reuel. 9. 20. which cannot otherwise be vnderstood then of griefe for the committing of such sinnes . But sometimes we meet with Repentance from . Repent from thy wickednesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 8. 22. And Repentance from dead workes , Heb. 26. 2. which cannot in any congruity of speech note griefe , but onely a change , or departure from sinne .

3. By the description of it in this sort in the Scripture , when it cals men to repentance ; as Ioel 2. 11. Turne to the Lord with weeping . Rend your hearts , and turne to the Lord . That is in one word , Repent . So Iames 4. after that Psal. 8. he had sayd , Draw neere to God , which is the generall , or whole of Repentance , afterward explaining it in the particulars , he addeth first , Clense your hearts , and purge your hands . There is Renouation , or Reformation : and then Psal. 9. 10. Suffer affliction , that is , bee touched with smarting griefe for your sinnes , as if you were in some grieuous outward affliction , Let your laughter be turned into weeping , humble your selues vnder the mighty hand of God . There is the other part , Contrition , or Humiliation . And 2. Chron. 7. 14. God promising mercy to his people vpon condition of their repentance , hee thus describes their repentance . If they shall humble themselues and turne from their euill wayes , making repentance to stand in these two points , in humbling themselues for , and turning themselues from their sinnes .

Ob. 2 Cor. 7. 10. Godly sorrow worketh Repentance . Heere sorrow is distinguished from repentance , as the cause from the effect .

Answ. Repentance , as may appeare by that already spoken , sometimes signifies onely one part of repentance ; sometimes onely the change and alteration of minde ; sometimes onely the touch of the affections . An example of the former is the place obiected : as also Ier. 18. If they repent , it shall repent me of the euill I had thought , that is , I will alter my mind , and repeale my threatnings . And Acts 11. 18. where the Iewes hauing heard Peter relate the descents of the holy Ghost vpon the Gentiles in hearing his sermon , conclude thereon ; Then hath God also to the Gentiles granted Repentance vnto life . There was no mention made of any sorrow , or humiliation , but onely of the wonderfull descent of the holy Ghost causing them to speake strange tongues , and to magnifie the name of God . Which strange change of their mindes by the holy Ghost it seemeth they call repentance . But there are examples of the latter also , where repentance onely signifies sorrow , and displeasure with our selues , as Gen. 6. It repenteth me I made man . Luc. 17. It repenteth me ; the speech of a trespasser crying him mercy whom hee hath offended . And Acts 26. 20. That they should repent and turne to God . Where Repentance being so plainely distinguished from Conuersion , must needes be restrained to the signification of sorrow and humiliation . But as from this place we may not gather that Repentance is not a turning to the Lord , no more may we from that other 2. Cor. 7. that it is not a godly sorrow .

Ob. One part is not a cause of his fellow-part . But sorrow is a cause of the change of mind , 2. Cor. 7. 10. Therefore sorrow and change of minde are not fellow-parts of Repentance .

Answ. One part may bee a cause of his fellow-part . As sanctification of the soule is the cause of the sanctification of the body . And yet both are parts of sanctification .

Ob. Contrition seems to be a part of the change and alteration . For what greater change then for a hard heart to turne soft , and a stony to become fleshie . And this is contrition or humiliation . Therefore Humiliation and Alteration are not well distinguished .

Answ. The Apostle plainely distinguisheth them , when he saith , Godly sorrow causeth Repentance , that is the change of minde . For though godly sorrow bee a part and peece of that passiue change which is wrought in vs at the first instant of our calling by God , yet it is a cause of the actiue change , whereby we change and alter the purpose and resolution of our harts before set on sinne , and now turne them to the Lord . For were it not that we felt the bitternesse of our sinnes , and were truly touched in conscience for them , wee would neuer in good sadnesse forsake , and abrenounce them .

Howsoeuer then some late Diuines take the word Repentance more restrainedly , some onely for a godly sorrow , others only for a turning from sinne to the Lord , yet the truth is , that Repentance accordingly as it is described in the Scripture is the connexion of them both .

Vse . Heere then is the triall of our Repentance . If humiliation and Reformation both meete together , then is our Repentance accomplished . But either of these single make but a halfe , and a halting repentance . An vnreformed sorrow is but deformed . And a sorrowlesse reformation is but a very sorry one . Humiliation without reformation , is a foundation without a building . And reformation without humiliation is a building without a foundation . To lay a foundation , and not to build on it , is to no purpose , but to expose our selues to laughter . Luc. 14. This man began : but could not finish . To build without a foundation is to play the foolish builder , Luc. 6. 48. for that building will soone fall , and so all our labour will be lost . Heere then is discouered a double errour in repentance .

1. Of such hypocrites as make much adoe , and seem to lay their sins much to heart , & yet stil continue in them , bathing & cherishing , not drowning & choaking them in their tears . Such a one was Ahab ; who crept & crouched , & put on sackcloath , being threatned for his cruelty against Naboth . But without any true reformation , for presently after he fell to as bad cruelty against the holy Prophet Micaiah Iudas was grieued for murthering Christ ; yet no change ensued : hee fell to murthering of himselfe . The Israelites being threatned by God when as they meditated a returne into Aegypt , wept and howled . And yet at the same time being commanded not to goe the next way to Canaan , but to fetch a compasse about , they disobeyed . But these men sorrow not aright , because they sorrow not as the Corinthians did vnto a transmentation , vnto a change of their thoughts and purposes from euill to good . It is not possible a man should truely grieue , and be displeased for his sins , and yet continue in them without a change . For as one very well sayes , vnlesse sinne be made a wanton it will not stay . It likes no grimme entertainement . The sad countenance , the weeping eyes , the frowning forehead dash it quite out of countenance . It is not able to stand before them . The teares of true Repentance haue a purging and a raising vertue : & therfore the Prophet exhorting to Repentance , sayes , Wash yee , make yee cleane . These teares therefore Is. 1. 16. are washing and cleansing teares ; where they fall they make cleane worke , scouring away the filthinesse of our sinnes . The abundance of naturall raine maketh the waies fowle that before were faire . But contrarily the more abundantly this raine falleth , the cleaner and fairer are the wayes of our hearts , and fitter for the feet of the Lord to walke in . For this is that same preparing of the way Matth. 3. of the Lord , which the Baptist requires . Worldly sorrow workes a change in the body ; it brings gray haires on the head , and furrowes and wrinckles in the face . It turnes youth into olde age , and strength into weaknesse , and so causeth death . But the change of godly sorrow is quite contrary : It turnes olde age into youth , and a weaknesse and sicknesse into health and strength . No distillations of waters heale our bodily diseases so , as this water doth our spirituall . This salt brine takes away all our raw humours , and makes vs sauory meate for the Lord . This raine dissolues the clowds of our iniquities , and ô what a pure cleerenesse is there in the heauen of our hearts ? And therfore iustly may wee suspect their repentance , whose sorrow brings not with it this happy change .

2. So also may we theirs , whose change and alteration proceedes not from godly sorrow , and touch of conscience for sinne . Let it not suffice vs that in many things wee haue reformed our wayes . For so did Herod , Iudas , and many other temporary beleeuers . But alas this reformation was not grounded vpon true humiliation , and so at length it came to nought , as an vnfounded building . And therefore by humiliation first digge wee deepe in our hearts , and cast out the rotten and vnsound ground , and so build wee . Excellent is the counsell of Christ to luke-warme Laodicea , be zealous , that is , reforme the fault of thy luke-warmnesse , Reuel. 3. but withall he addes , and Repent , namely , of thy lukewarmnesse , let the reformation of thy fault be grounded on sound sorrow for it . So may I say to the couetous , be liberall , and repent ; to the vncleane , be chaste , and repent ; to the neglecter of Gods worship , frequent the Church and exercises of Religion , and repent . Many Professours haue made a goodly flourish , and of couetous haue turned liberall , and of prophane deuout , and who so forward as they ? But when they turned religious they did not heartily repent , and repine at their former prophanesse , grieuing and grudging at the seruice which formerly they did Sathan . They sowed not the seed of their obedience in tears , nay with the stony ground they beganne in ioy , and therefore end in sorrow . Before haruest comes , all is withered , and they become vnfruitfull . They beganne not in humility , and therefore end not in glory . Nay they beganne in pride , and therefore end in shame . They beganne in impenitency , and therefore end in despaire . And thus haue we opened the definition of Repentance .

CHAP. II. In what order Humiliation is wrought .

REpentance then consisting of those two parts , Humiliation and Reformation , let vs speake of them both seuerally . And first of Humiliation , where consider first the grace it selfe : And secondly the contraries to it .

In the grace it selfe foure things are to be considered . 1. The Nature . 2. The Measure . 3. The Vse and Excellency . 4. The Practise .

1. For the nature two poynts must bee considered . 1. The nature of Humiliation in two things .

1. In what order it is wrought . 2. What are the qualities and propeties of it being wrought .

For the former ; it is thus to be considered .

1. The spirit by the shrill trumpet of the Law arouseth the sinners drousie conscience , setteth his 1. The order of it . sinnes in order before him , and presenteth him with that fearefull spectacle of eternall death and condemnation . And that so , that the poore sinner selfe-conuict , and selfe-condemned holding vp his guilty hands before Gods Tribunall , and receiuing the sentence of death , doth not onely see hell with a wide and gaping mouth ready to deuoure him , but euen in a manner feeleth himselfe in hell already ; the terrours of God fighting against him , and the envenomed arrowes of the Almighty sticking in his ribbes ; so that in this perplexity being brought downe to the very gate of hell , and feeling the very flashings of hell fire in his conscience , he cries out , Miserable man that I am , who shall deliuer me ? Who shall descend into this deepe , to Rom. 7. helpe me out of the myre , wherein I sticke so fast ?

A man in this case is like a rocke which with some mighty shaking is made to tremble , but yet still retaines his hardnesse ; or as an iron vessell which with some violent stroakes is broken into peeces , but these peeces remaine whole and hard , and are not yet molten by the fire . Now vnto humiliation there is required not onely a broken , but also a contrite spirit . And Contrition is when all is stamped to very dust , and ground as it were to powder , so that there is a through dissolution of that which before was firmely hardened and compacted together . But the Law of it selfe cannot dissolue and soften the hard heart of man : Therefore the sinner though neuer so violently shaken and battred with the thunderbolts of the Law , is not as yet truely humbled , but onely prepared for , and in the way vnto humiliation . As when a thing is torne and broken , though into great and solide lumps , it is neerer to dissolution , then when it was whole and entire .

2. Therefore the spirit by the hammer of the Law hauing broken vs , doth in the next place by the fire of the Gospell melt vs . For the word of God Ierem. 23. 9. is both a hammer breaking the rockes , and a fire . A hammer in the Law : A fire in the Gospell , which with the heat of Gods loue in Christ doth melt , mollifie , and dissolue our hearts into the teares of godly sorrow . For after that in the Law we haue seene our miserable and desperate estate in our selues , we should presently raue , and rage against the Lord , did hee not in this our extremity giue vs some hope and inckling of mercy ; presenting vnto our eye the infinite merits of Christ , the indefinite promises of the Gospell , calling all without exception to the fruition of those merits , excluding none but such as exclude themselues , and despise the grace that is offered them . But when once mercy is tendred to vs that stand condemned in the Law , and that onely vpon condition of our humble & submissiue embracing of it , Oh then the working of our bowels ! the stirring of our affections ! the melting & relenting of our repenting hearts ! reasoning thus with themselues ; And is it so indeed ? hath the Lord giuen his owne Son to the death to saue sinners ? & doth hee offer vs the benefit therof , who hauing been such desperate Rebels against him stand cast , and condemned euen in the sentence of our own consciences ? What marble brest , what oaken heart is there whom such kindnes would not affect ? How can we chuse but out of loue and affection towards so sweet and gracious a God , grieue , that euer we haue so grieued him ?

And now hath Contrition it perfect worke in vs , when the bloud of the Lambe hath melted the Adamant , and the Sun-shine of Gods loue in Christ hath thawen the ice of our hearts . For before it was the feare of hell , and so indeed selfe-loue , and in a manner pride that humbled vs , because we would not be miserable . But now it is the loue of God that humbleth vs , because of the wrong wee haue done him , who hath done vs so much good . Before it was the hatred onely of punishment that made vs to grieue , but now it is the hatred of sin ( that brings the punishment ) and that specially , because displeasing to the Lord our good God , that causes all the trouble .

And thus we see in what order , and by what degrees Contrition is wrought .

But heere certaine questions may be mooued .

Quest. 1. Whether the sole threatnings and curses of the Law are not of themselues auaileable vnto true contrition ? forasmuch as Iosiahs heart melted in godly sorrow , vpon the hearing of the 2. Chro. 34. 27 threatnings .

Answ. Those threatnings were not meerely Legall , but such as were qualified with some tincture of mercy in the Gospell . Afflictions soften our hearts , but how ? no otherwise then as we apprehend Gods mercy in them : So did Iosiah apprehend mercy in those threatnings , & that they proceeded from Gods loue , and so accounted them as the wounds of a friend , and thence came the melting of his heart . Dauid relented euen at Shemeies bitter reuilings , but it was through the sense of Gods sweet mercy in them .

Quest. 2. Whether God keepe the order spoken of constantly in humbling his children , so that none can truely be grieued for sinne till they haue beene cast downe with legall terrours ?

Answ. 1. Many may haue the first degree of humiliation by the Law , which neuer come to the second by the Gospell . As Iudas , Caine , and other Reprobates vtterly ouerwhelmed with the terrors of the Law , as children sometimes in the trauell are killed with the paines thereof , before they can be borne . But as there can bee no birth without the paines of the trauell going before , so neither no true Repentance , without some terrours of the Law , and streights of conscience . None can haue the second degree without the first .

The Reason is plaine . None can haue Repentance , but such as Christ cals to Repentance . Now he cals onely sinners to Repentance . Matth. 9. 13. euen sinners heauy laden with the sense of Gods wrath against sinne . Math. 11. 29. He comes only to saue the lost sheep , that is , such sheep as feele themselues lost in themselues , and know not how to find the way to the folde , Rom. 8. 15. Yee haue not againe receiued the spirit of bondage vnto feare ; which shews that once they did receiue it , namely , in the very first preparation vnto conuersion , that then the spirit of God in the Law did so beare witnesse vnto them of their bondage and miserable slauery , that it made them to tremble . Now there vnder the person of the Romans , the Apostle speaks to all beleeuers , and so shewes that it is euery Christians common case .

2. Yet all are not handled alike . Though none wholly scape , yet some haue gentler fits then others , and some are but sprinkled in this baptisme , wherein others are euen doused ouer head and eares , and some doe but sippe of that cuppe , wherof others drinke to the very dregges . It is with the trauell of a sinner in his Repentance , as with a womans in child-birth . None trauels heere without paine , yet some are like those Hebrew women Exod. 1. and haue a farre quicker dispatch then many others . Those conuerts Acts 2. in their Repentance had some grudgings and prickes of conscience , but yet they had none of Iobs nor Dauids fits which held them many dayes together . For the same Peter that wounded , presently healed them , and being filled with the ioy of the holy Ghost , they comfortably conuersed with the Christians . Matthew as it is thought at his first conuersion entertained Christ with a feast , and so did Lydia the Apostles , which they could not haue done , if they had beene in any extremities of the agonies of conscience . God applies himselfe heere to the seuerall natures , conditions and dispositions of his children .

1. Some haue beene more hainous sinners , and of longer standing then the rest . Now the more festred and dangerous the wound is , the sharper must be the cure . Some sores will as easily bee let out with the pricking of a pinne , as others with the Surgeons launching . The more viscous and glutinous the humour is , the stronger must the purge be . The greater the burthen is , the greater will bee the paine of the backe . Hence it was that Paul being a more hainous offender then the rest of the Apostles , as being a malicious persecutor , whereas they had beene honest and sober fishermen , hence it was I say , that hee tasted deeper of this cup then they , as we see Acts 9. insomuch that he sayes the Law slew him . Rom. 7. Hence also it is that such who in their tender yeeres by meanes of religious nurture haue beene seasoned with the grace of God , dropping by little and little into them , before any grosser defilement of actuall transgression , doe not behold that grim and seuere countenance of the Law , which those commonly see who stand idle to the twelfth houre .

2. God meanes to employ some in more worthy seruices . For the which hee sees it fit to prepare them by the deepest humiliation . For the higher , and greater the building is , the deeper must the foundation be layd in the earth .

3. Some are of greater places and parts then others , some naturally of a more crabbed & crooked disposition , some more stout , bold , hardy then others . Now the hard knotty wood must haue a hard wedge . An angry word or looke workes more vpon a softly , then an hundred blows would vpon a crosse and sturdy spirit . Both these reasons hold also in S. Paul that Prince of the Apostles , ordained of God to bee a worthier instrument then the rest , being a man of great parts & singular learning , and withall , as it should seeme by the story , of a fierce and fiery spirit . So great personages whose high places puffe them vp , that they may truely repent had need to be taken down throughly with a deep sense of the legall terrors . For euen we poore worms that haue nothing almost either in regard of our parts or places to make vs swell , see yet , what a do we haue to be humbled , and what neede wee haue of the wedge of the Law , and afflictions to be driuen in throughly into our hearts .

Quest. 3. To what end and purpose doth the Lord thus exercise his children , whom hee brings to repentance ?

Answ. There are more especially sixe reasons of Gods proceeding in this manner .

1. To vrge them to seeke vnto Christ , as the hunted beast flies to his den , and the pursued malefactour to the hornes of the altar , and as vnder the Law the chased man-killer to his city of refuge . Thus Agar confounded with the sense of his owne brutishnesse fled vnto Ithiel , and Vcal , that is Christ Iesus . Prou. 30. 1. 2. 3. Paul likewise when so followed by the Law that being almost out of breath , he cried out , Miserable man that I am , hides himselfe in the hole of this rocke , euen in the wounds of Christ . I thanke God through Iesus Christ , Rom. 7. Thus the destroying Angell droue the Israelites into their chambers , and made them lurke there . Exod. 12. 32. Is. 26. 20. and Dauids deepes made him send foorth many a deepe sigh , and strong cry to the throne of grace Psal. 130. 1. as Christ himselfe did in the like case . Hebr. 5.

2. To bring their tastes into better rellish with Christ . Thirst makes vs rellish our drinke ; Hunger our meat . The full stomacke of a Pharisie surcharged with the superfluities of his owne merits , will loath the hony-combe of Christs righteousnesse . Their heart is fat as grease ( saith Dauid ) but I delight in thy Law . By the opposition shewing that Psal. 119. 70. it is onely the leane heart , pined and pinched with spirituall famine that feeles delight in the promises . This was it which made that young Prodigall to rellish euen seruants fare , though before wanton , when full fed at home . Nothing more vnsauoury to a senselesse brawny heart then Christs bloud . No more rellish feeles hee in it , then in a chip . But ô how acceptable is the fountaine of liuing waters to the chased Hart panting and braying ? The bloud of Christ to the weary and tired soule ? to the thirsty conscience scorched with the sense of Gods wrath ? He that presents him with it how welcome is he ? euen as a speciall choyce man , one of a thousand . The deeper is the sense of misery , Iob 33. 19. 23. the sweeter is the sense of mercy . The traytour layd downe on the blocke is more sensible of his Soueraignes mercy in pardoning , then he who is not yet attached . Therefore cxcellently S. Paul , God hath shut vp all vnder sinne , that hee might haue mercy on all . As though hee could not shew mercy without shewing iustice , because wee cannot taste the sweet of his mercy , vnlesse before our mouths be imbittered with the wormewood of his iustice . With thee the father lee shall finde mercy , saith repenting Hos. 14. 4. Israel . When a man is brought into the straits of a poore desolate shiftlesse orphane , then is hee fit for mercy . Sweetly Bernard , God poures not the Deus non infundit oleum misericordiae nisi in vas contritum . oyle of his mercy , saue into a broken vessell . For indeed whole vessels are full vessels : And so Gods precious oyle would runne ouer , and be spilt on the ground if powred into them . Therefore first must they be emptied of their euill liquour ; and that they cannot , vnlesse Gods hand shake , tumble , batter and breake them , and then will they be capable of that oyle .

3. To worke a more perfect cure of their sins . For the cure of the stone in the heart is like that of the stone in the bladder . God must vse sharpe incision , and come with his pulling and plucking instruments , and rend the heart in peeces , ere that sin can be got out of it . Euen as a tree that is deepely rooted in the earth , cannot be pluckt vp by the very roots , but the earth though firme before , must be broke vp . And as in a lethargie it is needefull the patient should be cast into a burning feuer , because the senses are benummed , and this will wake them , and dry vp the besotting humors ; so in our dead security before our conuersion , God is faine to let the Law , Sinne , Conscience and Sathan loose vpon vs , and to kindle the very fire of hell in our soules , that so wee might bee roused : Our sinnes sticke close vnto vs as the prisoners bolt , and wee are shut vp vnder them , as in a strong prison : and therefore vnlesse , as once in Paul and Silas their case , an earth-quake , so heere there come a mighty heart-quake , violently breaking open the prison doores , and shaking of our fetters , neuer shall wee get our liberty . We goe on resolutely and stoutly in our sinnes , and vnlesse wee bee scared as once Balaam in his couetousnesse by the naked sword of the Lord threatning destruction , wee will neuer turne backe . How violently did Sathan driue Paul in the way of persecution ? Would he euer haue giuen ouer , if a contrary winde had not encountred him , and blew him off his horse , and smit him down to the ground dead and blinde ? But then hee had his lesson giuen him for euer persecuting more . How now Paul is it good persecuting ? how now vnhappy venturous childe is it good running neer the fire , the water , when thy father shall take thee vp by the heeles , and scorch thee , and drench thee , and almost let thee quite fall in ? How now Lot , is it good staying in Sodome , when fire and brimstone are comming about thine eares ? If Dauid like of his broken bones , let him fall againe to murther and adultery . If thou like the sowre sawce of a guilty hellish conscience , fall to the sweet meat of thy sin , and eat vnto surfet . But this sowre sawce makes the Elect of God loath their meat , though neuer so sweete . When they see they cannot retaine their right hands , eyes and feet , without such aches , such tortures , yea and danger of the ouerthrow of the whole body , then they yeelde them to the cutting and mortifying hand of the Surgeon . Then farwell profit , farwell pleasure , treasure and all , rather then I will endure such a racke , such a hell in my conscience .

4. To make vs the more pliable to Gods will . How refractary was the woman of Samaria , till Ioh. 4. Christ sat as a Iudge in her conscience , and pinched her with that close imputation of adultery . There was no dealing with Iob till the whirl-wind schooled Iob. him . An vnhumbled sinner is as vnfit for Gods instruction , as an vnbroken colt for the saddle , and as the hard and clotty fallow ground not subdued by Ierem. 4. the plough is for the seede . Who can weilde a mightie hard rocke ? but let it bee broken to fitters , and stamped to dust , the hand of the Artificer may worke it as he will . When Isay Is 6. Acts 9. and Paul were tamed with the terrors of the Lord , then , Lord heere I am . What wilt thou haue mee doe ? When the Lyons and Beares are meekned , then a little childe may lead them . Is . 11. Hence those speeches , The Lord shall direct the humble . Humble Psalm. 25. Mic. 6. 2. Chro. 30. 8. Ierem. 44. 10. thy selfe to walke with thy God . Be not stiffe-necked , but giue the hand to the Lord , to be lead by him . They are not humbled , neither haue they walked in the wayes of the Lord . There is no more resistance in a bruised heart against the Lord , then in soft waxe against the seale .

5. To procure vs the sounder comfort . Whole sores throb and rage . Ease is by breaking . The deeper the wound is searched and teinted , and the sharper corrasiues be applied , the sounder will the flesh be afterward . The lower ebbe , the higher tide . The deeper our descent in Humiliation , the higher our ascent in Consolation . Therefore when Christ promiseth vs his spirit to be our Comforter , he shewes this shall bee the first ground-worke of Comfort which hee shall lay , the conuincing of our conscience of sinne . I will send the Comforter , and hee Ioh. 16. shall conuince the world of sinne . A miserable Comforter one would thinke ; no , but marke whether this Conuiction of sinne tends . For it is added , that he shall conuince them of righteousnesse ; After he hath soundly conuicted them of sinne in themselues vnto condemnation . He shall to their comforts conuict their iudgements , and perswade their hearts of righteousnesse in Christ vnto iustification . So the Prophet sheweth how his peace was wrought out of his trouble , When I heard , my bellie Hab. 3. 16. trembled , my lips shooke , rottennesse entred into my bones , and I trembled , but marke the end of all this , that I might rest in the day of trouble . Surely after the most toylesome labour is the sweetest sleepe . After the greatest tempests the stillest calmes . Sanctified trouble establishes peace . And the shaking of these windes makes the trees of Gods Eden take the deeper rooting .

6. God heerein hath respect to his owne glory which he gaineth to himselfe in working thus by contraries , ioy out of feare , light out of darknesse , heauen out of hell . When he meant to blesse Iacob Gen. 32. he wrestled with him as an aduersary , euen till hee lamed him . When he meant to preferre Ioseph to the throne , hee threw him downe into the dungeon ; to the golden chaine about the necke , hee laded him with iron ones about his legges , and caused the iron to Psal. 105. enter into his soule . When he meant to make a most beautifull and orderly world , he makes first a vast gulfe , a grosse Chaos , wherein was nothing but darknesse and confusion : and yet out of it he caused light to shine , and out of it brought hee this goodly frame of heauen and earth which now wee see . Euen so in the second creation which is by Regeneration , first there is nothing but a hellish Chaos of darkenesse in the minde , of Confusion in the heart , and yet at length comes forth the goodliest creature that euer was , the new creature in Christ .

The Vse of all this is ,

1. To discouer their errour who thinke they haue true Repentance , when they haue only some legall qualmes of sorrow , some stirrings and stingings of conscience , which euen the fiends in hell haue , who yet are vncapable of Repentance . Indeed these are preparations to Contrition as wee heard in the Elect , and are as the pricking of the needle before the thread . But contrition it selfe is a further matter . Christ biddes the heauy loaden come vnto him , and learne of him to bee humble . A man therefore may be heauy loaden , and as yet not come to him , nor truely humbled . When those whom Peter pricked asked what they should doe to be eased of that paine , hee prescribed them Repentance , as the salue for that sore of a wounded conscience . A man may haue a sore , and feele it , and yet want the salue that should heale it . And yet the feeling of the sore is the first step to recouery . For this makes vs enquire after the salue .

2. To terrifie such as being stupefied in conscience , and are wholly vnsensible of sinne , can carry it away lightly as Sampson did the gates of the city , and their backes neuer complaine of the burthen . These blocks , that neuer in their life were moued with Gods threatnings , neuer in any straight of conscience , neuer groaned vnder the burthen of Gods anger , they haue not so much as entred into the porch of this house , or lift the foote ouer the threshold of this schoole of Repentance . In Dauids Repentance for numbring the people , this is noted at the first step , his heart smote him , So in 2. Sam. 24. his Repentance for adultery , hee notes this to bee the ground , My sinne is euer before me . The terrible Psal. 51. image thereof affrights me continually . But for these Brutes , their sinne is euer behinde them . Nothing is before them , but their profits , their pleasures , their bagges , their barnes . And the delightfull image of these things so bewitches and besots them , that they will neuer see the face of sinne , till they feele the fire of hell . And iust it is , that such who will not see sinne heere by the light of Gods word , should at last see it for euer by the light of the Diuels fire .

3. To comfort such as are distressed in conscience in the apprehension of Gods wrath against their sinne . It is a speciall worke of the spirit thus to discouer vnto them their misery , and in the sight thereof to touch their heart . Yee haue not againe receiued Rom. 8. 15. the spirit of bondage vnto feare , saith Paul . The word Receiued implieth that the trouble of conscience is to be accounted of , as a gift : and the word Spirit shewes the author of the gift . Heere is comfort then ; thou art in the way to saluation , thou hast receiued the first gift which the spirit bestoweth vpon all those whom it bringeth to Repentance , in that thou seest thy bondage , and tremblest . Yea , but poore comfort thou wilt say , to behold and feele God as an enemy , with his sword wounding me , & then with his naile continually raking in the wounds , with his axe continually hewing and hacking mee , yea , and quite cutting me downe , and laying me flat on the ground . Silly man who seest not the depth of Gods wisedome . Gods wounds are not mortall but medicinable , the wounds not of a Swash-buckler , that giues a gash and runnes away , but of a Surgeon that wounds and then heales ; God sees the Diuell hath giuen thee many a secret wound which will fester , vnlesse he heale them with these wounds of his . Gods axe hewes thee down not for the fire , but for the building , that thou mayest be a piller in his house . The Reuel. 3. Mason pluckes downe an house , but not with an intent to destroy it , but to re-edifie it , and raise it vp againe in better forme and fashion . God brings thee downe to the belly of hell , but it is but to bring the vp into the bosome of Abraham . Hee sends his Sergeant to arrest thee for thy debt , commands thee and all thou hast to bee sold . But hee doth but dissemble , and hide his fatherly affections , as once Ioseph did his brotherly ; His meaning is in conclusion to forgiue thee euery farthing . He scorches thee with the heate of his wrath , and afflicts thee with a maruellous thirst like that of Diues . But in the middest of thy extremity hee releeues thee as once Hagar , opening thine eyes to see that Zach. 13. 1. blessed Fountaine issuing out of the pierced side of Christ . He troubles thy heart , and stirres vp the mud of thy guilty conscience , but it is no otherwise then the Angel troubled the poole of Bethesda ; Gen. 9. now mayest thou expect health and helpe . The raine-bow though it threaten raine , yet it is a signe the world shall no more bee drowned with raine . So the wounds and terrors of conscience , though they threaten damnation to the Elect , yet are they a signe , that they shall not be ouerwhelmed with it . Nay as the sottish security of the wicked is a signe of vndoubted destruction , as in the olde worlds prophane worldlinesse , and Baltashars sacrilegious carousings : so contrarily , heere terror and trouble are fore-runners of assured peace . As when they cry peace , peace , heauen , heauen , hell and perdition are at hand : so when these in their distresse cry , Hell , Hell , damnation , damnation , Heauen and saluation are at hand . And surely , much better is this hell which leades vnto , and ends in an eternall Heauen , then that transitory heauen of secure worldlings , which ends in an euerlasting hell . Happy then are wee if wee haue so our hell in this life , that we may haue our Heauen for euer in the life to come . Be not afrayd of this hell which will deliuer thee vp safely into Heauen : fear not that fal into Gods dungeon which shal rebound thee back into his palace . Feare not that hand which in killing quickens , in oppressing eases : nay euen in the valley of death , mayest thou boldly say , Thy rod , euen thy smiting rod , comforts mee ; In the middest of these sore trauels and troubles , looking with the Psal. 23. trauailing woman to the ioyfull issue , the happy birth of sauing Repentance . Remembring that the short paine of this Surgeons cutting of thee , shall ease thee of that continuall and farre heauier paine of the stone in thy heart . Surely , as when Christ called the blinde man the Disciples sayd . Be of good comfort , he calleth thee : so may I boldly say to all burthened in consciencc : Be of good comfort , Christ Iesus calleth you , saying , Come vnto mee all yee that are heauy loaden that I may ease you . If thou feelest the weight of this burthen now , there is Matth. 11. one that will translate it from thy shoulders to his owne . If not , thou shalt certainely feele it in the life to come ; when thou alone must beare it for euer . Is it not then a happy turne , that since thou must be thus burthened here , or hereafter thou art laden heere , where Christ may ease thee , so that thou mayst auoyd that clog in hell , easelesse and eternall .