Works, Part 3 · Sermon 7
OF REPENTANCE, AND TRVE SORROVV FOR SIN: THE SEVENTH SERMON.
Acts 2. vers. 37. 38.
Now when they heard it, they were pricked in their hearts, and saide vntounto Peter, and the other Apostles, Men and brethren, what shall we doe?
Then Peter saide vntounto them, Amend your liues, and bee baptized eueryevery one of you in the name of Iesus Christ for the remission of sinnes, &c.
IN this portion of the holy booke of God is set downe to vsus an effect, or rather a fruite of Peter his sermon, which hee made for the answering of the slanderous reports of the Iewes, at what time they sawe the wonderfull gifts of God sent downe vponupon the Apostles. In which Sermon, the Apostle had pricked their consciences with shewing them their sinnes, telling them of a suretie, that their iniquitie was the cause of Christ his death: whereby a certaine care began to bee wrought in them, in so much that being thus troubled, they enquired and saide, Men and brethren, what shall wee doe? Whereupon afterward followed the second Sermon of Peter: where hee exhorteth them to continue in their repentance, and teacheth vsus that if our sorrowe bee good, wee must goe forward therein. Further hee sheweth them to this ende, that they must beleeue, that beleeuing they may bee baptized, that being baptized they might receiue the gift of the holy Ghost. Lastly it is manifest, how they hearing that Sermon, first receiued the doctrine, and after perseuered in the practise of the same. Briefly therfore three things are hereto be noted. First, the fruitThree things to bee noted in this text. of the former Sermon of Peter contained in these wordes: Now when they heard it, &c. Secondly, the summe of a new Sermon of Peter in these wordes: Then Peter said vntounto them, Amend your liues, &c. Thirdly is set downe the fruite of their obedience. In the former part of this Chapter we may know the wonderfull workes of God, that the Apostles, who were neuer brought vp in schooles, spake with diuers tongues: which when the multitude heard, some are said to maruell and to be astonished: some mocked them and said, They are full of new wine. But when Peter with great boldnesse of spirit had in this Sermon which he made, set the trueth of God against their false accusations, and had preached against their sinne, then they left off mocking, and were pricked in their hearts. Where first wee may note the power of Gods word, which onelyonly is able to touch our consciences for sinne. ForThe power of Gods word, in the cōuersion of sinners neither the diuersity of tongues, nor other gifts of the holy Ghost could prick their hearts, as being able onelyonly to cast them into an admiration. What more forcible thing than that which causeth a godly sorrow, and causeth our consciences to be pricked? What so able to pricke our consciences as the word of God? Indeede many feele sorrow, and are inwardly pricked: but because therewith is not ioyned the power of Gods word, they bee either senselesse as blockes, or in their feeling they be murmurers. This commeth vntounto vsus by the dignitie of Gods word, in that no wonders from heauen, no miracles on earth can touch our hearts, and worke in vsus any good fruit without the same. For though the Lord should shew vntounto vsus all the wonders from heauen, which he shewed on the old world, and on Sodome, although he should lay al the plagues vponupon vsus, which he laid on Pharaoh, and on the Egyptians, without the word of God, we should be as vnprofitable beholders, as euer were the Sodomites, and should become as hard hearted as euer were Pharaoh, and the Egyptians: so that no iudgement from heauen, no trouble from earth can humbleThree waies. vsus, no blessing from aboue, no benefit from beneath can profit vsus, vntill the word of God commeth, which teacheth the olde way to forsake it, the newe way to enter into it, and the perfect way, to continue in it. And thus much for the generall scope of this doctrine.
Now more particularly we may obserue in this first part three things. First, the powerNote. of the word to pricke our consciences. Secondly, that this pricke must not cause in vsus a more rebelling against the word and Ministers thereof: but rather a greater reuerence to them both. Thirdly, such prickes must prepare vsus to a greater desire to profit. For the firstThe first entry to godlines, & beginning of repē tance is a godly sorrow for sinne. we must know, that this is the beginning of repentance, & this is the entrie to godlinesse, euen to conceiue a sorrowe for our sinnes, and so bee wounded with a feeling of our euils. For as long as men are secure, it is not possible that they should seriously apply their mind vntounto doctrine, neither without the knowledge and feeling of our sinnes can we heartily long for Christ. To this agree the Law, the Prophets, and the Apostles. The law, because in all their sacrifices, wherein Christ was prefigured, was manifested also vnderunder darke signes, the contrition of heart, and acknowledging their vnworthinesse. The Prophet as Dauid and Esay. Dauid in the fourth Psalme and fift verse faith, Tremble and sinne not: where the Prophet sheweth, that this is an effectuall thing to true repentance, to quake andPsal. 4. 5. tremble for feare of Gods iudgements. That wee may then truly examine our selues, wee must feare and humble our selues, because before trouble, terrour, and quaking at the iudgements of God, we wil neuer be brought to offer our selues to Christ alone. In Psalme 51. vers. 18. 19. the Prophet likewise sheweth, that no sacrifice is acceptable to God without a contrite heart, that is, neither prayer, neither almes-giuing, neither praise of thanksgiuing, vnles wee bringing an humble and contrite spirit with vsus, cast our selues downe before his iudgement seate, and sue for mercy in Christ. And here marke that he saith, The sacrifices of God are a troubled spirit, &c. where hee vsing the plurall number sheweth, that the sacrifices of repentance, which must not be one, but many, are humblenes of the spirit, and contrition of heart. For the affliction of the soule and contrition of the minde, doe so cast vsus downe, wounded with our sins, and humbled with a feeling of Gods wrath, as that it maketh vsus to acknowledge that we are nothing of our selues, and to seeke for our saluation wholy at the merciemercy of God. No marueile then (seeing by this meanes we being confounded and ashamed of our selues, & staying our selues on the only promises of God, doe come to confesse our owne nakednes and wretchednes) if the Prophet should say, that the Lord is pleased, with his sacrifice as with the sacrifice of sacrifices. The Prophet Esay 40. 6. 7. 8. saith. All flesh is grasse, and the beautie thereof as a flower of grasse; the grasse withereth, and the Esay 40. 6. 7. 8.flower falleth, when the breath of the Lord falleth vponupon it. Where the Prophet painting out man in his proper colours, and driuing him to seeke out saluatiō not in himselfe, but in Christ, describeth the outward part of man to be as grasse: and by the flower of grasse, he sheweth his gifts of minde being vnregenerate, as wisdome, memorie, knowledge, and vnderstanding. So that, when Gods spirit doth but breath on vsus, all our wisdome, all our knowledge, riches, and authoritie fal before the presence of the Lord of hosts, neither can we remaine, but only by the word of God, whereby we are borne againe. Wherefore the considering and meditating of our transitorie estate, driueth vsus to a contrition and humblenes of spirit. Besides, the Lord God, saith Esay, whom the heauens cannot containe, nor the earth hold,Esay 66 and 57. 14. 15. will come and dwell with a lowly, poore, and troubled spirit, and which standeth in awe of his word▪ God doth not accept our sacrifices, which are offered without trembling at his word, no more than if we should kill a man, and choake a dogge, or offer swines flesh, which was counted an abominable thing among the Iewes, or praise the thing that is vnright. Lastly, to this accordeth the Gospell, and the Apostles. Our Sauiour Christ, Matth. 9▪ 13. saith, I Matth. 9. 13.came not to call the righteous, but sinners to repentance; not eueryevery sinner, but that sinner which condemneth sinne in himselfe, and is wearie and laden with his sins. Matth. 11. 28. Matth. 21. 32. our Sauiour Christ preferreth the harlots and Publicans before the Pharisies: for they being pricked for their sinnes and conuicted, did sorrow, and heard Iohn preaching vntounto them. So then Christ giueth reliefe to those that want, righteousnesse to them that feele themselues sinners, ease to them which are burthened, light to them which are in darkenesse, life to them which are dead, and saluation to them which condemne themselues. The Apostle delareth, 1. Corin. 14. how the Corinthians were moued with strange tongues: but yet had not in admiration the word. Besides, hee sheweth by comparing the gift of tongues and prophecying together▪ that if an Infidell or vnlearned man should come, and heare them speake with strange tongues, hee would say, they were out of theirThe power of the plaine & simple preaching of the Gospell. wits: but if he should heare them speake the word of God plainely, hee would be rebuked of all men and iudged of all men, and so the secrets of his heart should be made manifest, he would fall downe on his face and worship God and say plainely, when hee feeleth his sinnes, they rifle mine heart, they shew my secret sinnes, doubtles this is Gods doing, God is in them, I will follow this religion. Wherefore in this appeareth the power of the word,The power of the word. in that it citeth and summoneth our consciences before the tribunall of God, and woundeth vsus with a liuely feeling of Gods iudgement, that he, who before through securitie did despise sound doctrine, may now bee constrained to giuegive the glorie vntounto God. This appeareth more plainely, Hebr. 4. 12. where it is saide, that the word of God is liuely, mightie in Heb. 4. 12.operation, and sharper than any two edged sword, and it pierceth through, and searcheth the most secret chambers of the soule, and deuideth thought from thought: and then all our holines shall seeme hypocrisie, all our righteousnesse shall seeme as a defiled cloth: we shall finde with Paul, that in vsus, that is, in our flesh, dwelleth no righteousnesse. For mens consciences areThe word must pierce vsus. colde, neither are they touched and displeased with their euils, so long as they be in ignorance: but when the word of God pierceth into the vttermost corners of their consciences, and telleth them, that they hauehave to doe with the Lord; they are throughly touched and begin to feare, and entering into themselues, examining their conscience, they come to the knowledge of that, which before they had forgotten. Wee can neuer bee offered to God without his spirit, Iohn 16. vers. 8. For hee reprooueth the world of sinne, and awakethIohn 16. 8. our consciences, that those sinnes, which before were hid, should be made manifest. Dauid did lie an whole yeere without this pricke of conscience, and thought that all was well,2. Sam. 1. 2. vntill Nathan came, neither did he finde comfort of conscience, vntill he had thus been pricked, Iosephs brethren was thirteene yeeres, and neuer remembred their sinnes, vntill after such time the Lord laid it before them. The Prophet Dauid, Psalm. 32. (which he intituled a Psalme of instruction concerning the free remission of sinnes) teacheth how weA false perswasion of the pardon of sins in many. shall finde the same. For many perswaded themselues, that their sinnes are forgiuen, when they be not. He also sheweth, that vntill trouble of minde did driue him to particularize and confesse his speciall sinnes to God, he found no comfort. Manasses did eate the bread of sorrowe, and did drinke the water of griefe, and vntill hee had lamented and sorrowed for his sinnes he felt no rest, nor peace. The woman of Samaria, Iohn 4. was pleasant, and iested with our Sauiour Christ, vntill her sinnes were opened, and then shee began to answere with more reuerence. For vntill shee was willed to call her husband, shee thought all was safe: but after hee had tolde her, that shee had plaied the adulteresse, shee acknowledged him that hee was a Prophet. Wherefore wee may see by this which hath been spoken, that the word of God only pricketh our consciences, as plainly may here appeare by the Iewes, who cared not for the Apostles, nor made any conscience, vntill their hearts were pricked.
In the second place we must note, that they were rightly pricked. For many oftentimes are pricked, which kick against the pricke, and hauing their consciences galled by the word, they murmure either against the preacher of the word, or against the word it selfe.Signes of godly sorrow. Here then is the difference betweene the godly and the wicked, the one is pricked, and is made more carefull in a godly conscience; the other more hardened than before. But this is a godly sorrowe, when wee louelove the man that rebuketh vsus, and reuerence the word the more being by it reprooued in our conscience. Doe wee louelove him then that rebuketh vsus? then we heare profitably. Let vsus examine our selues in this sort: I see God hath wounded me by him, he is the instrument whereby God doth humble me, I wil therefore louelove him.To be often touched with out amendment, dangerous. Contrarily, if we be often touched and amend not, we are in danger of Gods wrath. Many indeede are pricked with pouertie, many with sicknes, and some with other like afflictions, but few with their sinnes, which is the cause of their pouertie, sicknes, and other afflictions. Let vsus then learne a willingnes to offer our selues to be taught and to bee pricked for sin, as these men were. The wicked also are pricked sometimes: but it is rather for feare of punishment, than for conscience to displease God, as were Caine and Iudas. Some men areHow foolishly many wold put off their sorrowes. pricked, and to put away their sorrowe, they will goe sleepe, they will goe play, they will goe sport, they will get to merrie companie, and passe away the time, and so, as they terme it, they will purge and driue away the rage of melancholie: they neuer goe to any preacher, to aske of the Lord, or at the mouth of his spirit: they neuer respect prayer, nor seeke any comfort in the word of God. But to put away sorrow on this sort is to call it a againe, and to feele it more freshly either in the houre of death, or in hell. Contrariwise, if our sorrow doth driue vsus to prayer, or to the word of God, it is good. As for the wicked and prophane worldlings, though (as the Wiseman saith, Ecclesiast. 11.) he spend all his dayes without any euill, yet his darkenes will be greater than his light, his sorrow greater than his pleasure, his losse greater than his gaine, his trouble greater than his vanity in hell. Let vsus not then so carnally shake off this godly sorrow: for the word will send vsus often an vnquiet spirit, that wee may seeke to bee quiet in Christ. To examine our selues herein: HaueHave we heard the word of God? were we pricked by it? then hauehave we profited: HaueHave wee not bin pricked thereby? then as yet are we not a sacrifice for the Lord. For, as was said before, Christ comforteth them that are troubled, hee helpeth them that doubt, he easeth them which are in distresse, hee setteth their feete in the way of peace and gladnesse, that hauehave long been in darknes and sorrow. HaueHave ye not been sorrowfull, and will ye learne a salue for this sore? be sorrowfull, that ye were not sorrowfull; be pricked in your hearts, because you were not pricked. HaueHave wee heard the word? let vsus examine our selues, if our knowledgeA true examination of our selues. be the better, if our affections be the holier. As hauing heard the exposition of the law of God, doe we feare God? doe we know how to louelove God? doe we pray to God? doe we worship God in our soules, and in our bodies more carefully, and in greater conscience than we hauehave done heretofore? Are we not now as prophane and carelesse still in giuing the right worship to the true God, as before wee were too superstitious, in seruing Angels, Saints, and other false gods; neither sorrowing for our Idolatrie, nor caring for true religion? HaueHave wee not blasphemed, and prophaned the name of God in vnreuerent hearing his word, in vnprofitable talking of his workes, and abusing his owne maiestie with swearing and cursing as much as euer wee did before we heard his word? HaueHave wee kept holy the Sabbath? or hauehave we not prophaned it, by open neglect of the word, by playing, sporting,In our examination hee teacheth vsus to follow the order of the commandements. drinking, and other vanities? Doe wee not still send forth our seruants to dispatch our busines on that day, as if it were the market day, when they may doe such things most lawfully? Are not parents, householders, and gouernours, as slacke in prouoking obedience; and children, seruants and subiects, as slow in yeelding obedience as euer they were) parents in the meane time, not seeing that children therefore rebell against them, because they rebell against God; nor householders perceiue that seruants doe not their duties to them, because they doe not their dutie to God? Are we lesse wrathfull, and more mercifull? Are we lesse riotous, and filthie defilers of our flesh? and are wee more sober, chast and holie? Are we lesse giuen to oppression, to hard dealing one with another, and more iust, righteous, and carefull to maintaine the good estate of our brethren? Are wee not backbiters, slanderers, or sowers of discord, causers of contention among our neighbours? being farre off from maintaining louelove, vnitie, and the good name of our brethren? The cause why wee cannot see further into these things, is, because wee flatter our selues,Note. and because we compare our selues with our selues and with others, but not with the rule of Gods word. Let vsus then learne to accuse our selues, and to iudge our owne consciences. For if God see vsus condemne our selues, hee will not condemne vsus; if we accuse our selues,1. Cor. 11. 30. 31. God will not suffer Satan to accuse vsus; if wee iudge our selues, God will acquite vsus from the fearefull iudgement to come; if wee bee displeased for our sinnes, God will be pleased with vsus in Christ his righteousnesse. On the contrarie, whilest we lie in our sinnes, we lie in our owne blood; if wee iudge not our selues, God will both iudge vsus, and bee reuenged of our sinne; he will set our house on fire, he will send enemies, hee will send earthquakes, he will send famines to consume our goods, he wil make friends foes, he wil send sicknes and sorenesse vponupon our bodies, & a troubled spirit into our soules, he will send vsus an ill name: thus will he bring plague vponupon plague vntill we repent, and come to a feeling of our sins. And why doth God all this? because we will not come to iudge our selues. For this cause (saith the Apostle, 1. Cor. 11. 30.) that is, because wee iudge not our selues, many are weake, and sicke among you, and many sleepe. 31. For if wee would iudge our selues, wee should not be iudged. 32. But when we are iudged, we are chastened of the Lord, that wee should not be condemned with the world. Likewise the Prophet, Psal. 89. and 30, 31. 32. 33. But if his children for sake my law, and walke not in my iudgements, if they breake my statutes and keepe not my commandements: then will I visit their transgression with the sword, and their iniquitie with strokes: yet my louing kindnesse will I not take from him, neither will I falsifie my truth. For as a father withdraweth from his childe sometimes his louelove, and whippeth him with the rod of correction: so the Lord dealeth often with his children, and scourgeth their naked conscience.Simile. God doth iudge his heere, but his enemies will hee iudge in the world to come: if we bee not punished here, the punishment will be as thunderbolts in the day of iudgement. Hast thou been afflicted, and not profited? Will not a little crosse serue thee? a greater shal come to thee. Will not a few troubles turne thee to God? then many shall come vponupon thee. If a man be not troubled for sinne here, it is the way to hell: if hee bee troubled here, it is theSorrow for sin, the way to heauen. way to heauen. And as they which hauehave not bin troubled hauing had a little ioy, shall hauehave eternall paine: so they which here hauehave had a little paine, shall after hauehave euerlasting ioy. They that are corrected and hauehave profited by it, are afflicted of the Lord in merciemercy: but they that bee vexed and amend not, receiue a token of Gods further wrath.Luk 16. Wherefore we must not looke to feele comfort in the remission of sinnes, vnlesse wee alsoTrue humiliation before sound cōfort. hauehave sorrow for committing our sinnes. For neuer any of Gods children were comforted throughly, but they were first humbled for their sinnes. To the working of which humiliation, wee must remember Gods iudgements shewed on others. Hath God destroyed the whole world for sinne, and can hee not, or will hee not destroy thee for sinne? Hath hee ouerthrowne whole nations, and will hee suffer thee to lie still in thy sinnes? See how full hell is alreadie, and yet daily wee runne headlong thither. Consider also how great thy sinne was, that could not be cleansed but by the blood of Iesus Christ: Oh how foule was that sinne, that nothing else could wash it, but Christ his heart blood? Oh how great was our guiltinesse, that was raunsomed by such a price? How great was the sore that needeth such a salue? how deepe was the wound that needed such a medicine? O louing kindnes and vnspeakable louelove towards vsus! Shall ChristRom. 6. 12. Zach. 12. 10. 11. Gal. 5. 24. 2…. …ee slaine for our sinnes, and wee not labour to slay sinne in our selues? Shall Christ dye for our sinnes, and sinne as yet is not dead in vsus? Shall Christ bee crucified for vsus, and will wee not crucifie sinne in our selues? Shall Christ hauehave his heart pricked with a speare, and shall not wee hauehave our hearts pricked with sorrow? This is the true vse and meditation of Christ his passion. Wee are wont to defie the Iewes for accusing Christ, wee spit at Iudas for betraying Christ, and wee condemne Pilate for condemning Christ: but wee are much more to bee at defiance with our sinnes, which accused him before the iudgement seate of God; wee are to accuse our selues, who hauehave and daily doe betray him; wee must condemne ourselues, whose sinnes hauehave condemned him. But if neither the iudgements of God, hell, nor the crosse of Christ can moue vsus, then let vsus examine our selues how wee can reioyce in Christ.
It followeth to speake of the counsell of Peter, Repent: as if he should say, I know yourNot to cōtent our selues with sorrow for sin, but to proceede to repentance. 2. Cor. 7. 9▪ 10 hearts are pricked, howbeit I wil shew you, how it is the policie of the diuell, to make these good motions quickly to waxe drie in you, hee will stay you from perseuering, you must therefore endeuour to continue in this godly sorrow. The Apostle saw, that this sorrow, which, as Paul witnesseth, is not to be repented of, as well begun in them: but in continuing his Sermon still to that effect, hee sheweth that our sorrow must be also continuall. Many sorrow, as hath been shewed, but in a worldly sorrowing, which bringeth eternall death, not in a godly griefe which bringeth repentance neuer to be repented of. Wherefore we are to note that repentance beginneth in vsus, continueth and endeth with sorrow.Note. Now, if it might bee, it were expedient to shewe what repentance is. In one word, repentanceRepentance what it is. is not a bare leauing of sinne, but an vtter condemning and misliking of that sinne which wee hauehave left. For though we hauehave left it, yet it may make vsus to sorrow for it many yeeres after, yea euen at the point of death. Dauid had left his sinne, but it caused him to sorrow many yeeres after. Iosephs brethren had forsaken and almost forgotten their sinne, yet it troubled them, and grieued them thirteene yeeres after. Our pricking of heart therforeRom 6. 3 4. Phil. 3. 9. 10. 11. must be continued and daily renued. This repentance is figured in Baptisme, both in that wee must dye to sinne, and burie it, and also that we must rise againe to newnes of life▪ for a man cannot dye to sinne but by the vertue of Christ his death, neither can he rise to righteousnesse without power of his resurrection. Now wee must know, that as our sinnes are forgiuen, so we must also receiue Gods spirit. If God promiseth merciemercy to our children, much more to vsus, if wee beleeue and receiue his promises; if to them which are a farre off, much more to them that are neere. And yet though wee hauehave been baptized an hundredWhat is meant by the gift of the holy Ghost. Act. 2. yeeres, and hauehave not receiued the holie Ghost, wee may dye in our sinnes. Some vnderstand by the gift of the holy Ghost, the graces of God bestowed on the Apostles: but in my iudgement their opinion is not sound, because that was a particular thing giuen onelyonly to them of that time, this promise is generall and respects all posterities. We are then toSorrow for sin must be continued. note, that repentance is a continuall course of sorrow, and if wee hauehave this in trueth, then may wee boldly seeke for comfort out of Gods word, and from his ministers, and looke What comfort they giuegive vsus on earth, the same shall be sea…ed also in heauen. Wherefore as it is requisite continually to till the group…f we will hauehave fruit and dailyNote. to eate, if we will liue: so in spirituall things, we must be humbled with continuall sorrow, that we may be refreshed with daily comfort in Christ, in whose name let vsus pray. Our Father, &c.
FINIS.