Remains, Sermon 1 – Title page 3
Iudas Repentance.
Matth. chap. 27. vers. 3, 4, 5.
Then when Judas, which betrayed him, saw that hee was condemned, he repented himselfe, and brought againe the thirty peeces of silver to the chiefe Priests and Elders,
Saying, I have sinned in betraying of innocent blood; and they said, what is that to us, see thou to it.
And when he had cast downe the silver peeces in the Temple, he departed, and went and hanged himselfe.
THese words doe containe the repentance of Iudas after his great sinne of betraying Christ; The summe of them is to shew what Sentence hee had cast upon him.
The parts of the words are these five:
First, a description of Iudas, One who betrayed Christ.
Secondly, the occasion of his Repentance; which is set forth by the circumstance of Time; When he saw he was condemned.
Thirdly; the Repentance itselfe, in these words, He repented himselfe, and brought againe, &c. Of which Repentance there are three parts:
1. He made restitution of that hee had taken, hee brought againe the thirty silver peeces.
2. He confesseth his sinne, saying, I have sinned in betraying innocent blood.
3. Hee shewes himselfe sorrowfull, so that if it were to doe againe, he would not doe it; which is another effect of his Repentance.
Fourthly, the entertainment that hee had of the Chiefe Priests and Elders afterward. Wherein observe,
1. They excule themselves, saying, What is that to us? although they had little reason to say so; for if hee had sinned in betraying Christ, then much more they who were the causes thereof.
2. They lay more burthen upon him, Looke thou to it.
Fifthly, the issue of all this; wherein is set downe,
1. What comfort hee had of those thirty silver peeces; He cast downe the silver peeces.
2. What Judgement God inflicted on him, hee made him his owne Executioner; He departed, and went and hanged himselfe. These are the parts of the words.
First, for the description of Iudas (one that betrayed Christ.) From whence observe, the doctrine is this, That looke what a man is in his life-time, such shall bee Doctr.his name in the end; if their lives have beene bad, their names at their death will be according; if good, their report shall be thereafter: as it is here plaine in Judas, hee hath his name according to his desert.
I deny not, but for a time a good man may bee evill spoken of, and an evill man may be magnified: For the former, wee may see it in many places; Our Saviour Christ himselfe was little regarded of the Scribes and Pharises; David may for a while be despised; Paul may be reproached; and so Ioseph, and many others. For the second, wicked men for a while may have good report; Iudas may so carry himselfe for a while, that none of the Disciples would so much as suspect him for a traytorto his Master. But behold the end of these men, it shall surely bee according to their deeds: Let Ieroboam carry a faire shew, let Ahab have a good report for a while, but marke the end of these men; for Ieroboam, who mingled his owne devices with the worship of God, behold, he hath his brand set upon him for his perpetuall infamy; Ieroboam the sonne of Nebat, who made all Israel to sinne, 2 King. 10. 29. and although Amazia made a great shew, yet at last was marked for an hypocrite; so Ahab at last was branded with a name of eternal disgrace. On the centrary side, good mens names shall flourish at their death, though it may bee before disgraced. David, although hee had committed many grievous sinnes, yet at the last his name was most honourable: And thus is that verified, God blesseth the righteous, but the name of the wicked shall rot, Prov. 10. 7.
Now to come to the Reasons of this Doctrine, why the Lord doth reward every man in the end according to their wayes in their life time.
The first reason hereof is taken from God himselfe; he blesseth and curseth mens wayes according to their workes; therefore needs must it bee that hee must blesse the godly, but curse the wicked; hee maketh their names to rot, and rotten things soone stincke: Hence is it that names of so many are so infamous after their death. And this the Lord doth for two reasons.
First, in regard of his truth, he cannot be corrupted. Reas. 1.And therefore as men are indeed, so hee blesseth or punisheth them; and although men may be deceived, yet he cannot; For hee knoweth the way of the righteous, and the way of the wicked shall perish, Psal. 1. 6.Psal. 1. 6.
Secondly, in regard of his glory; I will honour them that honour me, saith the Lord: If those that dishonour God should be honoured; or if those 1 Sam. 2. 30that honour God, should be dishonoured, it would be an impeachment to his honour; but God is tender over his honour, and therefore by no meanes will he suffer it so to be.
The second Reason is drawne from the men themselves; ordinarily men will bee like themselves: Reas. 2.Feigned things quickly returne into their owne nature, if good mettle be covered over with bad, the bad will soone weare away, and the good will appeare; and on the contrary side, if bad mettle bee covered with good, the good will soone weare away, and the bad will be seene; so a godly man may have some slips, but at the last it will appeare what he is; and an hypocrite may have many a good fit, yet sooner or later he will shew himselfe to be like himselfe.
The third reason is taken from other men; at the end envy ceaseth, and then their consciences that Reas. 3.before did but whisper, shall now speake aloud in their eares, that they have beene good men: on the other side, for wicked men, it may be they have beene great men, and so they dare not speake as they thought, but then feare shall be removed, and then they shall use liberty of speech: for why are wicked men well spoken of in this life? but onelyonly because that men dare not speake their minds; but then, when both envie and feare shall be removed, then shall Paul be Paul, and Iudas shall be Iudas.
Now the Vses are these three:
First, If mens names shall be according to their Use 3.hearts in their life times, then take heed that thou keepe not an evill heart in secret; for God who sees thy sinnes in secret, will reward thee openly; Mat 6. 4.God sees thy secret prophanenesse, thy secret covetousnesse; surely without thou doest speedily amend, God in the end will give thee a name accordingly: on the contrary, art thou secretly upright, holy, &c. God certainly who seeth it, will in the end plentifully reward thee; for if we have not credit with God, surely all glosses and shifts will doe no good: so that this is true both as well for the evill as the good. Let every man therefore looke to his owne conscience, and see how the case standeth with him. Art thou an hypocrite? God will even set a brand upon thee, as he did upon Cain which shall never be seperated from thee, no more Gen. 4. 15.then the shadow from the body; thou shalt never have a good name with men; yea, and rather then thy wickednesse shall be hidden, the very birds of the ayre shall disclose it; and although it may be thou thinkest that thy power or authority wil shield thee from an ill report, yet I tell thee thy expectation will much be frustrated.
Secondly, This should teach us daily to renew our repentance for our sinnes; for although it may Vse 2.be our sinnes be remitted, yet unlesse we doe daily by repentance cleanse our hearts, God at the length will bring us to shame; and as Iosephs brethren, who because they did not repent them of their sinne against their brother, were many yeeres after grieved and troubled for the same. Therefore as you love your names, by daily repentance make up the breaches of your heart and life; for thus did the Prophet David. Who would ever in the least manner have immagined that he, after his great sinnes of murder and adulterie, would have recovered his name; yet because that he unfeinedly, even from the bottome of his heart repented, behold at the last he recovers againe his name, and in the end dieth both full of riches and honours. So likewise Iob, though he was in his life time very impatient yet because that he repented him of it truly; afterward he is honoured for his patience; and hence is it that Saint Iames saith, Remember the patience of Iob. Iam. 5.A good name cannot but must follow grace and vertue, no lesse then a sweet smell will needes follow flowers and sweet oyntments. If then thou hast committed any sinne either in secret or openly, wilt thou have thy good name recovered before thou dye? be sure to make thy heart sure by repentance.
Thirdly, Let not good men be discouraged for Vse 3.evill reports that they may here have for a time, nor let not evill men be encouraged for the good reports for a time they may have; for at the last all evill reports that are cast on the godly shall vanish away, and all the good report that the wicked have had shall quite forsake them, and every one then shall plainly appeare what he is: the reason of this is, because the reports of the wicked have no sure rooting. Indeede certaine it is, that the godly often have an ill name, yet most sure is it, that at the last God will make their goodnesse to breake forth as the Sunne when it hath beene long darkened. Yet here must be one caution premised, that our hearts be substantially good. I denie not but a man may have some blemishes, but we must daily labour to keepe our hearts unspotted of the world: We must behave our selves blamelesly; but how? not by stopping the mouthes of men; but we must keepe our selves unspotted of the world, and arme our selves against it, by abstaining from sinne.
If paper be well oyled, cast inke upon it, and it will soone returne off againe, but if it be not oyled Simile.it will stay on; so if our hearts be well oyled against the world, by our innocent carriage, then if they have ill reports cast upon them, they will not remaine qut off againe presently; and so againe on the contrary side. And thus much for the first part of my Text.
2. The time [When he saw he was condemned.] Hence learne againe, That sinnes are commonly covered and glosses put upon them untill they becommitted, but after they becommitted Doctr. 2.they seeme most vile and odious.
This is plaine here in Iudas, before he committed this sinne it seemed a matter of nothing unto him, but after behold how hainous it is. Sathan herein is very readie to deceive us, as wee may see in manie examples. Thus delt he with Dauid when he went to number the people, when Ioab represented the sinne to him well enough, yet it seemed nothing 1 Chro. 21. 3to him, but he must needs have it done, then afterwards see how hainous it was to him, insomuch that it made him cry out, saying, I have done exceeding foolishly. But should we trace the whole Vers. 8.Bible, we can findeno better example then this of Iudas; Christ had given him so manie warnings, saying, One of you shall betray me: And againe, I have chosen twelue, and behold one of you is a divell. And againe, Mat. 26. 21. Iohn 6. 70.It were better for that man, by whom the Sonne Marke 14 21of man shall be betrayed, that he had never beene borne: yet all this would not serve, but the luster of the thirtie silver peeces had so blinded his eyes, that he could not see.
Now for the Reasons.
The first Reason is taken from a mans selfe; our lusts within us are so strong that we cannot see the Reas. 1.sinne; as was that in Cain: for the properties of these lusts are to cast a mist before our eyes, and to blinde-fold us thereby. As when a man doth any thing in his anger, while his anger lasts, he thinketh that he doth it with reason, but afterward he judgeth himselfe for it, and considers the thing as it is in itselfe; so is it when a man is blinded with his lusts, he goes on in sinne, perit enim judicium, cum res transit in effectum.
The second Reason is from the Divell, who covers our sinnes before they are committed with Reas. 2.some bairs; for hee knowes no fish will bite at a bare hooke: so sinne at the first is covered with profit, pleasures, &c. or else he laboureth to minse it with distinctions, but when its committed, then he sets it forth in its owne proper colours.
The third Reason is from God himselfe, who Reas. 3.giueth men up oftentimes in his just judgement; and then use all the perswasions and reasons in the world, and you cannot move them from it: hence is it that the Apostle speakes, Rom. 1. 28. As they regarded not to know God, so God gave them over to a reprobate Roin 1. 28sense, that they were not able to discerne of the truth: which is a metaphor taken from a toughstone, which is able to discerne betweene true gold and false; but when the vertue of this touch-stone is taken away, then it cannot difcerne; so in like manner, when as God shall give a man up to commit sinne, and take away his right minde, he cannot discerne evill from good, no more then a blind man can judge of colours; yea, and he is no stronger to resist any tentation, then Sampson was when his haire was cut off, to resist his enemies.
Indeed I deny not but that God may sometimes for sinne, leave good men to themselves; thus God delt with Ezekias, 2 Chron. 32. 31. who because he had shewed the Embassadours of the Prince of Babyion all his furniture, it is said God left him to himselfe.
And this is done for these two Reasons:
First, because God is willing to it for his owne glory.Reas.
Secondly, because by this their consciences come to be awakened, and begins to ring a loud peale in their eares.
But here we must know, that there is a great difference betweene Gods leaving of wicked men to themselves, and good men to themselves.
For first, for wicked men, their conscience is awakened, but not soundly untill the day of death, although they may have some remorse and sorrow before. But commonly God awakes a good man sooner. The sinnes of a good man are either lesser or greater; if lesser, he is sooner awakened; if greater, he is awaked with greater difficultie; for a grose sinne is alwayes most dangerous; this yee may see plainly in David, when he had cut off the lap of Sauls garment, hee quickly perceived his sinne; but when he had committed the foule sinne of adultery, he was more a great deale insensible of that.
The reason why wee are so insensible in grose sinnes is this, because when a godly man commits Reas.but a little sinne, for all that his heart stil remaines in good temper; but when he commits a great sinne, then its all out of order, and cannot perceive it so soone. Even as a man, if he hath a great blow Simile.on the head with a staffe, he is lesse sensible then if he had a little scratch or rench; so is it with Gods children in committing of sinne. Now the Use is this:
Seeing that this is the Divels craftinesse, first to Vse.cover sinnes before they be committed, let us then when we are assaulted with any tentation, take heed; let us not beleeve that that sinne is little, but rather let us demurre and consider a little the matter; If thou hast any good motions in thee, execute them speedily; but if thou art tempted to wickednesse stay a while, and consider a while. Its the note of a foole to goe on he regardeth not whether; but its the signe of a wise man, to see a danger a farre off, and escape it. Consider what will follow thy sin. At the first Iudas thought that thirty peeces of silver would have made amends for all, but after he was condemned, he repented for his former folly. If before we sinne we could but feele the sequences, we would never commit it; if we could but see the blindnesse of minde, the horrour of conscience, the hardnesse of heart that will inseparably follow them, we would certainly shun them; for is any man so mad as to thinke that if a man felt the surfeit first, before he eat the sweet meat, that he would then eat it? no surely: so could we but see the punishment now that will follow a little pleasure, surely we would reject all the pleasure.
Let us therefore be so wise for to looke to the baits that the divell casts before us, for he is cunning and subtill, and its good for us to thinke so.
We usually labour and strive against evill company, to abstaine from them; why should we then meddle with the divell, or be in his company? Evah was drawne to sinne through conference with Gen. 3. …him, although it may be at the first she intended it not. Gaze not at all upon these baits of sathan. And if he doe presse sore upon you, consider the consequents that will certainly follow, and say as Iezabel said (though after another manner) had Zimri peace, who slew his Master. If he tempt thee to lying, then say, had Annanias and Saphira peace, who lyed to the Lord? If he tempteth you to other sinnes, looke what the Scripture saith against such sinnes; as if he intice thee to commit fornication, remember that of the Apostle, Commit not fornication, as some did, whereof dyed three and twenty thou sands: 1 Corin. 10 Gen 38. 9or say thus, had Onan peace, who sinned in thus doing. Doth he intice thee to drunkennesse, say with thy selfe, had Nabal peace, who died not for his churlishnesse, but for his drunkennesse; so for any sinne in generall, doth he intice thee to it, looke to the plaine words of the Scripture; for there is no sinne without bitternesse.
But now to the intent we may the better be able to avoide his baits, let us consider the deceits and glosses which he useth to put before us: which are these:
His first deceit is, that he seldome tempts one to Satansdeceits 1the committing of one of the lest sinnes, but he promiseth either profit, pleasure, or some reward.
Now to this I answer, first, Here consider, if thou Answ. 2.doest not deprive thy selfe of a greater pleasure, even of the pleasure of a good conscience, surely that will bring more joy and comfort then any earthly thing can, yea, and at the last, more advantage in outward things then sinne.
Secondly, when he tels thee of his profitand pleasure; Answ. 2.tell him that he cannot be as good as his word, for the pleasures of sinare but for a season, and in the midst of these pleasures there is griese.
Now there is a double misery in every sinne:
First, that which is inherent, which is the sinne itselfe. The minde can never take contentment till it have the proper object; and every thing taketh pleasure when it is as it should be, otherwise it doth not, but as alegge or an arme being out of joynt, is full of paine and griefe; so when the mind and faculties thereof are distracted, they were as it were out of joynt, and full of griefe. The pleasures of the wicked have sorrow with them, but the sorrowes of the godly have joy.
Secondly, as to good actions there is pleasure adjoyned, so there are also some wils which follow every sinne. Sathan hee presents before our eyes faire pleasures, when he tempts us to hainous sins; but he never shewes us the paine and griefe that will follow. Thus did he with our Saviour, when he tempted him, shewing him all the kingdomes of the world, and the glory of them; but never did he shew him the griefe. Thus likewise did he when he tempted the Jsraelites, shewing them their fleshpots in Egypt, and their onions, &c. but he never shewed them the grievous paine and servitude that there in making brickes they did undergoe.
His second deceipt is this; he tels us, that though we sinne, yet we may escape and goe to heaven notwithstanding.2. Deceit.
I answer: Doe but remember what God saith to this temptation, Deut. 29. 19. When hee shall heare Answ.the words of this curse, if hee shall blesse himselfe in his heart, saying, I shall hauehave peace, although I walke according to the stubbornenesse of mine owne heart, quasi dixit, though I commit such and such sinnes, yet notwithstanding I shall goe to heaven; but marke what God saith, I willnot be mercifull unto that man, but my wrath and my jealousie shall smoake against him, every curse that is written in this booke shall light upon him, and his name shall be ro…ted out from under heaven. So Esd. 28. 12. I will disanull your covenant, and your agreement with hell shall not stand, qvasi dixit, when a man thinkes he shall efcape hell, and goe to heaven, though he commitsinne, he doth, as it were, make a covenant with hell, but God saith that covenant shall not stand. So Esd. 44. 11. Destruction shall come suddenly on them, and they shall not know the morning thereof. Indeed, perhaps they say, we will repent in the meane time; but I wish them seriously to consider the fore-named places.
Thirdly, the Divell tels us, that though we commit 3. Deceit.finne, yet we may leave it when we will.
But for the answer of this; know, it is a meere Answ.delusion; for can a black-moore change his skinne, Ier. 13. 23. Suppose a black-moore should be warned to come before a Prince with a faire skinne, and have a weekes space to prepare himselfe, and deferre it untill the last day, thinking he could doe it soone enough; would he not be accounted a foole? yet a black-moore shall sooner change his skin, then a wicked man depart from his evill way. Sinne is like to sicknesse, it weakens the strength of the mind, of the judgment, and affections, and takes away all our purposes which we had at the first.
If a man that is sicke can keepe his strength, then may a man that lives in finne keepe his, and rouze himselfe up by repentance at his pleasure; but it is not so, its God onelyonly that giveth repentance, now the spirit bloweth were it lusteth. If you say, I will be sorrowfull, forsake my sinnes, and repent when sicknesse comes, this will hardly prove true repentance, for Iudas did so. This repentance most commonly riseth from selfe-love; every creature loveth his owne safety; so at death a man is willing to leave sinne, but this comes from nature and selfelove, because he would not goe to hell, and most commonly thesemen, if it please God that ever they recover out of their sicknesses, they fall into the same courses againe.
Fourthly, He will excuse our sinne by some vertues wherewith it hath affinity; he will put on us 4. Deceit.palliata vitia, those vices that have some neerenesse to vertue
I answer: howsoever the divell may use such distinctions to helpe out his baits to sinne for a time, Answ.yet in the time of trouble they will not hold out, but appeare as they are indeed.
Fifthly, He makes men beleeve their nature is prone to it, and they cannot leave it. If I were as 5. Deceit.such and such men are indeed I could abstaine, but my nature is such that it will not suffer me.
I answer: Thou must know that this doth not excuse but aggravate thy sinne; if thy nature be Answ.prone to any sinne, know, that the sinne is much more grievous: we loathe a toad because of the venomous nature of it; so God loatheth our nature, because its sinfull. As a drunken man that murthers another commits a double sinne, one of drunkennesse, another of murther, which comes from drunkennesse; so, if our nature be prone to any sin which we commit, its a double sinne; first, in that it is naturall to us and originall: secondly, that we commit thereby originall transgressions. We had you know, a part in Adams sinne by propagation; now if we have a hand in it our selves by our strong inclinations thereunto, wee our selves are causes thereof: likewise let us not therefore goe about to excuse our selves with this, that because I am of an other temper then another man, I may take more liberty, and God will beare with us herein; for God certainly will beare with us the lesse.
Sixthly, He will turne away thy thoughts from the sinne, and fasten them on something else; so 6. Deceit.Iudas, his eye at the first was fastened on the thirty peeces of silver, but afterwards he thought of his sinne.
For this I commend unto you Davids practice, Answ. Psalme 119.I considered my wayes, and turned my feet unto thy testimonies. So looke thou first upon thy sinne before thou commit it, and labour to see his cunning therein. If David had seriously looked on the sinne of adultery before he had committed it, he would never have done it; hence is it that the Wise man councelleth us, Prov. 4. last. Ponder thy wayes aright, &c. And this is commonly the greatest deceit of all.
Seventhly, Helabours to draw men on to sinne 7. Deceit.by degrees, by a little and a little; he never aggravates the sin at the first, but extenuates it.
I answer: when water hath gotten a little passage, it will soone make a great breach; one little Answ.wedge makes way for a greater: so it may be a man commits but a little sinne at the first, but afterward the Divell drawes him to commit greater. A man that commits sinne is as one in a quicke sand, who sinkes deeper and deeper: or as a little sparke that kindles a great fire. Seeing therefore the case standeth thus, we ought to resist the beginnings of sin, and give peremptory deniall to the first temptations. And thus much for this point.
Now followeth the third point, viz. the repentance of Iudas in these words, Hee repented himselfe, &c. which repentance of his consisteth of three parts.
1. His restitution, he brought againe, &c.
2. His confession, I have sinned, &c.
3. He was sorrowfull.
From which repentance of his learne this Doctrine, That there is a false repentance, confession and restitution that is very like the true repentance, confession and restitution, Doctr.and can hardly be discerned.
This repentance, consession and restitution which Iudas made was not true, yet it was very like to true. Such was that of Saul, Ahab, and the rest. Such is the repentance of many at this day, who in some good mood, or in some afflictions seeme to repent; but this repentance breakes as bubbles, and vanisheth as the lightning in the ayre. This repentance is false, yet so like the true, that the difference betweene them is very hard to discerne, although in themselus they differ much; as true gold and counterfeit are hard to be discerned asunder by us, although in themselves there is a broad difference, as much as betweene gold and copper.
This false repentance may goefarre,
1. If we consider the substance of it.
2. If we consider the concommitants.
First, if we consider the substance, it may goe farre, for,
1. He may seriously consider his wayes.
2. He may have a kinde of sorrow for his sins.
3. He may sue for pardons for his sinnes, as doe many hypocrites.
4. He may desire faith and repentance, as Francis Spira did.
But here wee must know that there is a twofold desire of faith and repentance.
First, from a selfe-love, not out of a love to the graces, but feare of hell; and this may be in false repentance.
Secondly, From a love to the graces, having sensibly tasted them; this desire is grace.
5. There may be an amendment for a time, as did Saul and Pharaoh.
6. He may come to that passe, that if the sinne were to be committed againe, he would not doe it for all the world, as Iudas.
Secondly, Trve repentance and false are very like in respect of their concomitants.
1. This false repentance may cause a remorse, yea it may bring forth teares, as we may see in Saul, 1 Sam. 24. 17. he lift up his voice and wept.
2. This false repentance may cause confession, freely and fully, as did Pharaoh, Exod. 9. 27. taking shame to himselfe, and ascribing glory to God: thus did Saul, 1 Sam. 26. 21. he confessed that he had sinned exceedingly, so that one would have thought that it had beene true.
3. It may cause them to fast and pray for pardon, as did Ahab, 1 Kings 21. 27. but it was not in truth, but onelyonly in the time of his misery.
4. They may come to Restitution, as Iudas did.
5. They may bring forth some fruits of amendment of life; so that verie farre this false Repentance may goe; as the second and third ground.
And now behold true Repentance in substance and concomitants; what can you finde more in it? hence it is that so many are deceived with false repentance, which is so like the true; but bring them to the touchstone, and you shall finde a broad difference betweene them, as after you shall see.
Now the Reasons of this Point are taken from the false grounds from whence repentance comes, which are these:
1. It comes from selfe-love; when sinne proves hurtfull; and the hurt is neere at hand, then it may worke, but all out of selfe-love. An hypocrite when he finds fire in the sinne, hee throwes it away, but when once the fire is out of the coale, hee will play with it, and foole himselfe, hee feares onelyonly the fire, not the foulenesse of sinne; he hates the sting, not the sinne.
2. This repentance comes from the common gifts of the holy Ghost, which a carnall man may have; as,
First, Hee may disapprove the foulenesse of sinne.
Secondly, Hee may hate the uglinesse thereof.
But here we must know that the light of nature is extinguished in some more then in others; as no doubt but that it was rife in Iudas. When sinnes rightly are propounded to us, farre we may goe in false repentance.
Thirdly, their repentance comes from the beauty, sweetnesse, and excellency a carnall man may finde in Gods wayes, which may make him amend and turne unto God for a while: as in the time of Iohn Baptist, they confessed and turned to him (but it was but for a while;) the reason was, because he was a burning and a shining light, and they rejoyced in his light. So the second ground found a sweetnesse in the Word and left all, but yet returned, as 2 Pet. 2. latter end. Some in the excellency of Preaching may see a sweetnesse, and rejoyce a while, but yet returne againe to their sinnes.
Fourthly, Their repentance may arise from a good Family, company, or Ministry: Thus Ioash, (2 Chro. 24.) good, while Iehojada lived, which seemes to be thirtie yeeres; so Vzzia, 2 Chro. 26 was good all the dayes of Zacharia; so many are good while they are under carefull Governours, and in good company; so long as good meanes last they will be good. I cannot compare such men better then to the Swine, which whilest they are in faire meddowes keepe themselves cleane (which is no thanke to them, but the place) but as soone as they come to the mire they tumble in it; so will these men, so soone as opportunitie is given them.
2. So likewise confession may arise from false grounds.
First, from passion, being in good moods, they confesse sometimes, not otherwaies; but sound humiliation, as a spring, makes us alwayes ready to confesse.
Secondly, From some evident discovery of his sinnes; when the light shines so in his eyes, that he cannot but confesse; as Saul when he evidently saw Davids kindnesse, could not but confesse.
Thirdly, From some extorting cause; as here did Iudas, when God and his conscience prest him to it; so did Pharaoh when he was under the racke.
Thirdly, Restitution may also arise from false grounds.
There was a great difference betweene the restitution of Iudas and Zacheus, Iudas was sicke and opprest with his silver peeces, as a man of meat in his stomacke; therefore no wonder though hee would be rid thereof; but Zacheus did it most willingly and freely.
This sheweth unto us the vanity of the Popish Vse 1.doctrine, which makes but three parts of Repentance, Confession, Contrition, Satisfaction, all these had Iudas, yet who can say he truly repented; one may doe all that they say, yet be damned.
Let men then looke to themselves that have not Vse 2.gone as farre as Iudas, namely, have not repented, confessed, and restored; for though these be in false repentance, yet are they in true also; onelyonly in false there are these onelyonly, in true there is these and more also: for as the guilt in counterfeit gold (which makes it like the true) is good; so the fault is, that it is not throughout, such as the outside is; so these things in false repentance are good, the fault is, that their grounds are not good also.
And againe, they which have gone as farre as Iudas, and seeme to have repented, let them try themselves, and take heed they be not deceived.
Now there are two things that hinder us from judging aright of our estate.
1. Vnwillingnesse to search.
2. Unability to judge.
First, Unwillingnesse to search, and the causes of that are these:
First, because they have beene long sure, and others so judge of them, and therefore now they are loath to call in question their estate: But let such know, that nothing can establish their state more; for either your repentance was sound, and then the more comfort unto you if you search, or else it was not sound, and then the sooner you discover the falsenesse thereof, the sooner you may amend it.
2. It is because they are unwilling to make their hearts fully sound; they would not be perfect; they will have some sinne to dally with: but this is great folly in men, for want of one steppe more to misse heaven, and to make shipwracke in the haven of their happinesse.
Secondly, inabilitie in judging, not being able to judge whether wee have truely repented or not.
To helpe this; consider whether your repentance arise from a naturall conscience, or an heart truely changed, for that is all in all. If your heart be changed; and from that, and not from a naturall conscience enlightned, ariseth your repentance; but this is hardest of all to know.
You may know it two waies.
1. By the inward differences.
2. By the outward effects.
First, by the inward differences, and they are five:
First, if it come from an heart truely changed, thou shalt finde thy selfe doing all holy duties with a naturall inclination, as the fire to ascend; although thou meetest with many impediments, yet never leavest striving, but inwardly delightest in Gods law. A naturall conscience may doe much, but never make us inwardly from the bent of the heart to will good; now in spirituall things, its more to will then to doe; as Saint Paul would have the Corinthians not onelyonly to doe, but also to will. Hence 1 Cor. 8. 10.is it that Nehemiah desires the Lord to heare the Nehem, 1. 11prayers of them that did desire to feare him: This is the very Character of a Saint; The naturall conscience, if there were no hell, would sinne, love it, and use it; but inwardly to desire holinesse for it selfe is an infallible signe; so that were there no heaven nor hell, yet hee would choose holinesse, and could doe no otherwise, when it is his meat and drinke (as our Saviour speaketh) to doe Gods will. Now a man soundly an hungry, will eat though not hired; so would he doe the workes of holinesse though there were no reward. If you have this disposition, sure I am you have truly repented; if you have not, feare, and labour after it.
Secondly, the naturall conscience tells us this should be done, urgeth it, and blames if it bee not done; and hence ariseth hearty resolution and purposes, but it never enables to doe it, therefore hee never performes what he purposeth; but a heart truly changed enables us to doe it: As Paul saith, I can doe all things through Christ: not some, but all; whereas the naturall man cannot but sinne, because (as Saint Peter sayes) the will is not stirred nor changed; therefore although much may be done, yet it will downe againe; as a stone, if not changed into fire, though it be lifted up, yet it wil fall downe againe: Now the naturall conscience cannot change the will, therefore cannot he resist finne; but the true Convert can say, he can be chast, he can resist lusts, and the like; the other say (and say truly) they cannot but sinne, for the naturall conscience cannot change, and therefore they grow wearie of it, because it is not naturall; if they were truly changed, they would doe it with ease.
Thirdly, the naturall conscience can goe no further then it's enlightned; it may approve formall civill living, and holinesse in the generall, but it cannot so approve of holinesse in the particular, that the stricter any man is, the more they approve him, and desire to be like him: A man truly spirituall is burthensome to a natural conscience, though never so much enlightned; the high degrees of holinesse doe make him distaste him. Wherefore canst not thou delight in them that are good? thou hast care to feare.
Fourthly, the naturall conscience may make a man abstaine from many sinnes, but hee abstaines from none out of a detestation and hatred of them: he may indeed hate a morall vice, because hee may have a morall vertue contrary to it; but hee cannot hate sinne, for nothing is contrary to sinne but grace, which he hath not: If therefore you abstaine from sinne out of a hatred to it, it's certaine you are changed; else though you abstaine, it's but from a naturall conscience. Moses and Lot abstained from uncleannesse, so that they wept and were vexed, that was a signe of change; else abstaine never so much, it's not true grace. But if thou hatest it because it's sinne, and hatest all sinne both small and great, it's certaine thou art changed.
Fifthly, the naturall conscience may make us love some good men, and God also with a naturall love, because hee giveth them some good blessings; and may rejoyce in God with some flashes of joy; as, Hebr. 6. But to love God in his Attributes with the love of delight and conjugall love, to love him because he is holy, just, &c. this an heart unchanged cannot doe; and the reason is, because that all love of delight ariseth from similitude; and none thus love God, which are not changed, and so like him.
But you may say, How can I know this love of God?Obiect.
I answer, It's easie enough to be knowne. For, 1. He that loves God, keeps his Commandements. Answ.2. The Commandements of God are not burthensome unto him. But besides this, you may know in your heart whether you love him or no, as you can tell if you love a friend, for then your heart will be toward him, you will delight in him; Now if these signes be not in you, you may justly doubt that your repentance is no more than the repentance of Iudas was.
2. But now because these inward effects of sound repentance are hard to be discerned, wee will now consider the outward effects of true repentance, which are foure.
First, Constancie; true repentance holds out, all false repentance is inconstant; for it ariseth from passion which is ever inconstant, and therefore the repentance comming from it, must needs be inconstant; whether it be from feare or from novelty of holinesse, or perswasion, or companie, or some sudden joy, what-ever it be (not being a true change) it ceaseth, as heat that arising from rubbing goes away when the rubbing is ended; but it would continue if it arose from a soule giving life to the body. Indeed I confesse some passion may stay longer then other, as Ioash, Amazia, but when once Iehoida dyes, they will cease.
Secondly, an evennes & uniformity in their lives; counterfeits cannot ever be the same, but the godly are still the same, in all courses and places: Indeed they may be often uneven from the suddennesse of the occasion, as the newnesse of the ayre in the new Country, may make one sicke, but it kils not; so a godly man, in what place or time soever; remaines the same, thogh he get disadvantage by it; as a sheep falling into a ditch may be fouled, but is a sheep stil; but the wicked is cleane another man; he casts off the passion of goodnesse, and is cleane changed; but the godly man cannot cast off his nature, because he is borne of God, therefore cannot sinne; that is, in the manner he did before.
Thirdly, generality of obedience; the hypocrite ever rowles some sweet morsell under his tongue, and so doth something wherein he savoureth himselfe, but the godly man leaves all sinnes.
But you will say, the godly also have some beloed sin, & some infirmities to which they are inclinedObiect.
I answer: there is a great difference between the hypocrite and the godly man; for an hypocrite purposely Answ.keepeth some roome for his sin; but the godly man desires to be reproved, & will willingly suffer admonition, and desires no exempt place for his decrest sins, but would thorowly be tried.
But you will further object, that godly men both Obiect.have and doe often relapse?
I answer: he differs much from the wicked: for,Answ.
1. The godly man strives against that sinne most to which he is most inclined, by using all meanes against it, and shunning all the occasions thereof, which the wicked man doth not.
2. Although the godly man relapse, yet he never comes to allow himselfe in that sin: the wicked, finding sin pleasing, sits downe and followes it: as Saul, who purposed not to persecute David, but finding it pleasing to his lust, continued therein. Pharaoh for a time would let the people of Israel goe, but afterward for his pleasure stayed them.
3. They differ in the issue; the godly man gets the victory over his sin, but sin gets the victory over the wicked man.
4. Hypocriticall repentance is violent and earnest at the first, & slack afterwards; but true grace grows more and more: false, is like a land-flood, great on a sudden, but quickly dried up again, but in true grace it's as in a naturall birth, the begining is small, but it growes stronger and stronger; hypocrites are hot at the first, but quickly grown coole. I deny not but that a godly man may abate of his strength of grace as a childe may fall sicke and abate of his strength and beauty; but it's but a sicknesse, and commonly after it they shoot up the more: so the godly, though for a while they may be sicke, yet afterward they grow in grace the more for that sicknesse. The motion of the wicked is violent, swiftest at the first, but slacke afterward; but the motion of the godly is naturall, slowest at the first, but after it's swifter and swifter.
2. Having already shewne the difference betweene true and false repentance, I will now shew the difference betweene true and false confession.
True Confession is an infallible signe of grace; many thinke it an easie matter, but to confesse aright is a very hard thing: Many confesse for some byends, or some extorting cause; but true Confession hath these three properties.
First, it's particular; it confesseth the least and secretest corruption in the heart; and not onelyonly grosse sinnes: But the hypocrite, although he may confesse some grosse sinnes, yet never comes to full particular Confession.
Secondly true Confession is constant, but false is onelyonly in some good mood, or in some affliction, as sicknesse, &c.
Thirdly, true Confession ariseth from a good ground; namely, a base conceit of our selves, a true shame, and an earnest desire onelyonly to glorifie God, with a full purpose wholly to debase themselves, and a perfect resolvtion to forsake the sinne hee confesseth, which the wicked never doe.
3. Restitution that is true and right, differs from false.
Because hypocriticall restitution is in necessitie when hee cannot helpe it, but it's a burden to him, then hee casts it away as a dogge doth his vomit, when he is sicke by it; thus Iudas restored; but when we care for it, and it's pleasing to us, then to restore it is a signe of grace; thus did Zacheus chearefully, when hee might have kept it. The hypocrite restores as the Merchant that casteth his goods into the Sea, unwillingly; yet will rather lose them then his life.
Thus have we seene that there is a false repentance, confession, and restitution, much like to the true, and how they differ.
Then seeing there is such similitude betweene false repentance and true, this should teach us what Vse 3.to judge of such mens repentance which is onelyonly in the time of sicknesse; it's greatly to bee feared that it's even such as Iudas his was, false and hypocriticall, onelyonly in some mood.
Lastly, if this Repentance of Iudas was not true, Vse 4.what shall wee thinke of them that have not gone so farre as Iudas did, to repent, confesse, and restore, surely this is the case of many now adayes! All these things that were in the repentance of Iudas, are good and commendable in true repentance, but we must exceed it before wee can come at heaven; and therefore if they that doe not exceed it shall never come there, what shall become of those that come farre short of it?
Next, marke the name Iudas now gives Christ; he calls him Innocent; I have sinned in betraying of Innocent blood. Whence learne, That those things which are good, are approved to mens Doctr.consciences, whether they will or no.
Iudas confesseth Christ innocent now; this put not a new conceit of Christ into his conscience, but made him confesse what before he thought in his conscience to be so.
But some may say, that many men that are worthy Instruments of Gods glory, find envie and hatred Quest.here amongst men?
Indeed it's true; but it will bee but for a short time before the mist will be expelled from before Answ.their consciences; and afterward, although their consciences for a while may be tongue-tyed, yet they will openly approve them to be good men, as 2 Cor. 4. 2.Iudas here did Christ.
First, because it's not in the power of men to judge as they will, but they must judge according to the Reas.light of conscience that is in them, they cannot but see what's presented unto them by conscience: as the eye being open cannot but see what is shewed to it; and it's so naturall to the conscience to see truth; for light is put into the conscience even of the wicked by God himselfe: Hence is that that the Evangelist Saint Iohn sayes, Ioh. 1. The light shined in darkenesse: Where by light is meant the naturall light of conscience, which although it maketh not men obedient to the truth, yet it maketh them to acknowledge the truth. Therefore Conscience by the Schoolemen is called a Virgin, because it is not defiled by untruths, but ever murmurs against evill, and assents to truth and good; it may be opprest somewhat, but ever keepes it selfe streight in judgement; therefore the false judgement of the wicked comes not from conscience, but from lusts, which when they are gone (as in death, or often before) then they speake the truth.
Secondly, because God will have glory from all the creatures that hee hath made, and they cannot but acknowledge it to be right; therfore they which sinne against the holy Ghost, though they hate goodnesse, because they count it not good to them, yet in it selfe they thinke it to be good; therefore the Devils beleeving and trembling comes from their conscience.
This should teach us to thinke well of the waies Vse 1.of God, although others speake against them; for it is for some secret cause, and inwardly they doe approve of them in their consciences while they live, and oft witnesse the same at their deaths.
2. Be not discouraged for any opposition or hatred that thou shalt meet withall; what though they hate thee, yet they have that within them that will approve thee: Wee cannotapprove our selves to their wils, affections, or lusts; but whether they will or not, we may approve our selves to their conscienees. It is therfore a basenesse when we labor to approve our selves to any by doing evill; the best Galat. 6.way is to approve our selves to their consciences, and take Davids course, who when Micholl scofsed at him for dancing before the Arke, sayes, If this bee vile, I will yet be more vile; so shall I bee had in honour of the Virgins: So likewise, Art thou hated for Religion? Labour to exceed in that; so shall they honour thee in their consciences; and it's better to approve thy selfe to their consciences, for they indure; then to their lusts, for they are vanishing, and their good opinion of thee shall vanish. Hee that reproves, shall finde more favour in the latter end, then he that flatters; because he approves himselfe to the conscience, this onelyonly to the lusts.
Now followes the carriage of the Elders towards Iudas; they excused themselves, (saying, What is that unto us, Looke thou to it?) although they were the chiefest Agents therein. Whence learne this Doctrine, That there is a marvellous aptnesse in the nature of man, to excuse a sinne when hee hath committed Doctr.it.
The Pharises here were the men that moved and hired Iudas to betray Christ: Iudas was but the Instrument they used; and they had purposed to have put him to death, although Iudas had never betrayed him; yet they say, What is that to us? Thus also Adam having done that that was directly contrary to Gods Command, yet excuseth himselfe. Thus did the Kings of Israel; as Asah, when hee had committed an evident sinne, he would not acknowledge it; but when the Prophet comes to tell him of it, hee falls a threatning of him. Thus also did Amaziah.
First, because all sinne after it's committed, leaves a blot in the minde, which is compared to a Reas.shadow, which darkens the minde, so that it cannot see: For that that the Apostle sayes of hatred, 1 Joh. 2. 9. that such an one as hates his brother, liveth in darkenesse; the same may bee said of all other sinnes.
Secondly, because actuall sinnes increase the passion which at the first made us commit it; now the stronger the passions are, the more is the judgement corrupted.
Thirdly, because sinne worketh on those faculties which should judge, it weakeneth the judgement, and is like a blow on the head that taketh away all sense.
Fourthly, because actuall sinne grieveth the holy Ghost, and makes him depart, and it is hee onelyonly that convinceth us of sinne; and therefore how can we see when hee is gone, that enlightneth us? And when this holy Spirit is gone, then in comes the evill spirit which puts into us false reasons, and so we by them excuse our selves.
The Use is, first, therefore to let us take heed of Vse 1.declining from God, and falling into any sinne, seeing it's so difficult a thing to get out of it againe. What makes us to recover, but a sight of our sins? Now falling into sinne, blindeth our eyes, wherefore it must needs be very hard to recover. Seeing then it's so hard to recover, take heed of first falling into sinne; for a man that is a little fallen into sinne, is like a man in a quicke-sand, ready to sinke deeper and deeper. Suppose a man doth pollute Gods Sabbaths; at the first there is sorrow for it; afterward he beginnes to doe it more and more; but at last he doth it with delight. What is said of uncleannesse, is true of all sinnes: Prov. 30. 20. Shee wipes her mouth; i. e. excuseth: so that although she must needs confesse it to be a sinne, yet in that case shee accounteth it none.
Secondly, if thou art fallen into any sinne, remember Vse 2.thy aptnesse to excuse it, and labour to get out as soone as thou canst.
1. Remember what thy judgement was of that sinne before thou fellest into it, although now thou judge it small. Thy judgement is like a glasse; before it is crackt, it shewes true; but after it is crackt, it representeth things otherwise then they are. Thinke with thy selfe therefore how ill once thou thoughtest that sinne; and seeing thy owne judgement is blinded, helpe thy selfe with other holy mens judgements concerning that sinne.
2. Labour to abstaine from the acting of that sinne, and so will light come in againe by a little and a little, and then thou wilt see the uglinesse of it; for no man sees the uglinesse of a sinne, untill first he comes out of it.
And now we come to their Answer.
What is that to us, looke thou to it. From hence againe learne this Doctrine, That for the most part, in the time of our extremity, wee have least comfort from those which were our Doctr.companions in evill.
Iudas here comes to the High Priests, which were his companions in the betraying of Christ; but they give him poore comfort, What have wee to to doe with that, looke thou to it: Miserable comforters to a man in his extremity.
Now the Reasons are taken, first, From Gods Justice; it's just with God, when men joyne against Reas.him, to set them one against another. Thus he set Abimilecke and the men of Sechem one against another: God sends an evill spirit betweene them; he can make enemies to be friends, and friends to be enemies. There are abundance of such examples in hystories.
Secondly, from mans nature, which is apt to love the treason, and hate the Traytor: he hath a love to the lust, and so may love the treason; hee hath a principle in him to hate the Traytor.
Thirdly, from the nature of their love; it's for commodity or gaine, or some by end or other, and therefore when the commodity ceaseth, that also ceaseth; yea, and often turnes to hatred, as Ammons love to Thamar did.
This should teach us to take heed how wee joyne with men to doe evill: It's better to Vse.joyne to their consciences in doing well, for their consciences will continue; then to their lusts, for they wil end, and then their love to you wil end also. Hence it's said in the Proverbs, That he that reproveth, shall finde more favour in the end than he that flattereth. Many rejoice in the love of evil company; but all that love is but like glasse sodered together; when God sendeth the fire (as he did to Abimilecke) to melt that, they fall asunder, and all their love ceaseth.
Now the next thing is, Hee cast downe the thirty peeces of silver. And here the Doctrine is this, That, that that is the greatest comfort, when God once turnes his hand against us, proves most discomfortable.Doctr.
Iudas here thought these thirty peeces of silver a great matter, but when once God moved his conscience, he casts them away: So, suppose a man get favour, honor, riches, or any other thing naughtily, it will prove but a trouble.
1. From the curse of God; although the thing in it selfe be good, yet God ever mixeth some evill Reas.with it, which maketh it bitter. Stollen bread is sweet, but God filleth the mouth with gravell. All misery with Gods favour is most sweet, as Pauls imprisonments, and whippings, and Iosephs: but on the contrary side, all pleasure, with Gods displeasure, is bitter.
2. Because sinne makes the soule sicke, and then it's never well, untill it casts up; and thus Iudas, the thirty peeces, burdening his soule, must cast them up.
Many goe on in sinne, and are never troubled.Obiect.
As in our bodies, though there be ill humours, yet they make not a man sicke untill they be stirred; Answ.so doth not sinne untill God stirres it, as here hee did in Iudas, and then it makes us sicke.
This should therefore move men to take heed how they turne saile for their owne advantage. Vse.Suppose by going from God thou gettest what thou wouldest, yet God can make that comfort to prove but a burthen unto thee, as hee did Iudas his thirty silver peeces. Be therefore content to lose all before thou lose God.
Now followes the event of all, Hee went and hanged himselfe. Whence learne, That Gods wrath and sinne are exceeding terrible and Doctr.unsupportable, when they are once charged on the conscience.
This made Iudas to hang himselfe. Doe but a little consider mans nature, how loth to destroy himselfe, how afraid to be killed, and you shall find it to bee some great matter that must cause him to make an end of himselfe, and to cast himselfe into that which he feared; namely, hell: thus heavy is sinne when God once chargeth it on the conscience, that it maketh a man doe all this. Indeed sinne was as heavy before, but then it lay at our foot, and we felt it not; but when God layes it once on our shoulders, and on our Consciences, then shall wee feele the burthen thereof to be farre beyond all torments that can be imagined. See this in Christ, when God did but charge our sinnes on him, how intollerable werethey?
Now for your better understanding of this point, …. 3.I will first shew you what this horror of conscience is; which I will doe by explaining these five questions following.
By what meanes is this horror of conscience Quest. 1.wrought?
Two wayes: sometimes by Gods owne Spirit; Answ.sometimes by Satan.
First, it's done by Gods owne Spirit, when by it the mind is enlightned to see that he is in bondage by reason of sinne; Hence it is, that it is called the Spirit of bondage, Rom. 8.
Secondly, and more frequently, by Satan, when hee, by Gods permission, doth vexe and terrifie the soules of men, and drive them to despaire; and this is called horror, and the vexing of the soule.
Now whether this horror of conscience bee wrought by Gods owne Spirit, or by Satan, we may know by these foure differences:
1. If wee find any falshood mingled with this trouble of conscience, then it comes from the Divell; for the holy Ghost mingles no falshood, but onelyonly enlightens, and shewes the truth: light makes a thing seeme as it is.
2. You may discerne of it by the affection it striketh in us; for that that the Devill causeth in us, striketh a hatred of God; but that that Gods Spirit worketh in us, causeth a servile feare.
3. You may know it by the extremity of anguish it causeth; Gods Spirit worketh by meekenesse and consolation; but the Divell worketh by extremity of terror and feare.Answ.
4. You may know it by the manner of doing; for the Divell doth it disorderly, suddenly, and violently, without any equality; but the Spirit proceedeth orderly: first, it enlightneth the mind, and then it raiseth objections; and so goeth on by a little and a little; but the Devill worketh violently. Hence is that that Satan is said to buffet Paul; for all buffeting betokeneth violence. Indeed, sometime the Spirit doth unequally, but yet there is a great difference betweene Satans working and his.
What is to bee thought of such a condition?Quest. 2.
I answer, That such a condition being simply Answ.in it selfe considered, is very miserable; because it estrangeth and draweth the heart away from God, yea, and from Christ, who is the end of Gods works, and so therefore must needs be a most haynous sin; but yet as God useth it, it is a signe, or one of the first steps to faith; and a good meanes to subdue and weaken the stubbornnesse of our hearts.
Quest. How may wee know whether God intends this for a punishment, or for a preparation of grace?
Answ. You may know it by the event; for when God doth it for the salvation of the creature, then after it there followes grace; but if it brings not grace after it, if there be onelyonly a plowing and no harvest, the pricking with a Needle, and no thred, then it's a sparke of hell fire, and the very praludium of hell.
What shall wee then thinke of those that never Quest. 3.had this horror and trouble of conscience?
Their estate for all that may be very good; for this vexation is not absolutely needfull, although Answ.humiliation is; wherefore if thou hast it not, seeke not after it; for God useth many meanes: yet thou mayest take hence occasion the more to try thine estate.
Whether comes this horror from mellancholly, or how shall wee disceme it from mellancholly?Quest. 4.
If thou apprehend sinne and the wrath of God, Answ.then it is horror of conscience; for when the faculty is pinched upon the right object, to wit, sinne; then it's no melancholly; but in horror the conscience is pitched upon the right obeject, viz. sinne; for that is the proper object of the conscience: As for melancholly, that is not griefe, but extendeth griefe; as varnish is not colour, but doth extend the colour. Indeed melancholly may bee joyned with it, and draw it forth, but it comes not wholly from that, but from some other inward principle. As the fatnesse of the soyle may bring forth the corne the sooner, but yet that is not the cause thereof, but the root that it hath.
Againe I answer, that all diseases are healed by their contraries; If that this were melancholly, then might it be healed by merry company, which is the contrary unto it; but if it bee the horror of conscience, then must it onelyonly be healed by the apprehension of Gods love in Jesus Christ.
Whether may it befall the childe of God to Quest. 5.be in this case after he is in the estate of grace, or not?
I answer, That this extremity of horror which Iudas here tasted of, never befals the childe God Answ.after he is in the estate of grace; and my reason is this, Because that as perfect love casteth out all feare; so where there is some love left, there is no perfect feare. Indeed Gods children are never wholly without feare, Rom. 8. yet in their greatest feare there is in them the root of comfort remaining. There are many examples that may bee brought to prove the same, but I know none like that of our Saviour Christ, who although he was in such unspeakeable horror of conscience, that it made him cry out, My God, my God, why hast thou for saken mee? yet this horror was mingled with faith, comfort, and the assurance of Gods favour. So Gods Children may have such sorrow, and be so drunken with wormewood, that it may make them not to know what to doe; yet in all this griefe the fire of Gods love is not quite extinguished, but there are some sparkes thereof remaining under these ashes.
Here is a Caveat to be given of two things.
First, Let those that are in this disposition of Caveat.minde, take heed of that that Satan in this condition may labour to bring us unto; for then they are in a disease; and those that are in a disease, incline unto some thing: Take heed then of polluting the Sabbath, and other sinnes that hee may intice thee to; for Sanus and AEger differ, the one desires one thing, the other another.
Secondly, Something must bee done positively Caveat.for the healing of our griefe: when that we are in sorrow, wee must pitch it upon the proper object, to wit, sinne; and put away all worldly sorrow, for that bringeth death; but sorrow for sinne, that bringeth life.
All these things thus being expounded, the point is manifest,
That sinne and Gods wrath being charged on the conscience are exceeding terrible.Doctr.
Indeed, when the burthen lyes on the ground, we feele it not, but when it lyes on our shoulders: So, before this horror is charged on the conscience wee feele it not, but then is it exceeding terrible.
It is with griefe as it is with joy: There are three things in all joy.
1. There is a good thing.
2. There is the conjunction of that good thing to us.
3. A reflect knowledge thereof.
So also in griefe there are threethings.
1. There is a bad thing.
2. The conjunction of that to us.
3. The reflecting of the understanding, whereby we know the hurt that comes to us thereby.
When a man feeles, and sees, and knowes his sinne, then is it unsupportable, and the reason thereof is, because that then a mans spirit is wounded, and cannot beare it selfe.
The Reasons of this point are these three:
First, because that sinne and Gods wrath are in Reas. 1.themselves the greatest evill, as righteousnesse and Gods favour are the greatest good: Men may thinke that punishment were the greatest evill, but it is not; for that is but the effect of sinne, sinne is the cause thereof; now we know that the cause is alwayes greater than the effect: Now when God shall open our eyes to see this sinne and Gods wrath, then it will be an insupportable burthen. This is the reason that at the day of Judgement the wicked shall cry, Hils and Mountaines fall upon us, to hide us from the presence of the Judge, because that then God shall open their eyes to see their sinnes; which if hee should doe now while they are here on earth, would make them cry out as much. As it is with comfort, so it is with griefe: If we know not of it, it affects us not: As the Army that was about Gebezai, it comforted not him, because hee saw it not: So for griefe; although hell and damnation be about us, yet if we see it not, wee doe not regard it.
The second Reason is taken from Gods manner Reas. 2.of working on the spirit of the creature; hee then leaveth it; now wee are to know, That the greatest comfort the Creature hath, is the fruition of Gods presence, & the greatest griefe is his absence; if we want that, wee are deprived of all comfort; as if the Sunne be absent, wee are deprived of all light. If there were but a little comfort remaining, that would serve to hold the head above the water; but if all comfort bee gone, it then presently sinketh. The proper object of feare and griefe, is the absence of good, and prelence of evill, and both them come by the privation of Gods presence.
The third Reason is taken from the nature of conscience it selfe when it is awakened, because that Reas.then it is sensible of the least sinne; for every faculty, as it is larger, so it is more capable of joy and griefe; therefore men are said to be more capable of joy and griefe, than the bruit beasts; and in man the soule is more capable than the body; and in the soule, conscience of all other parts most capable; and as the conscience is capable of the greatest griefe, so also of the greatest comfort; it is capable of the peace of God, which passeth all understanding. And surely this horror of conscience is nothing else but a sparke of hell fire, which the Heathen had some inkling of, when they sayd they were exagitated with the furies.
Seeing then that the wrath of God is thus insuppartable, this should teach us in all things especially Vse 1.to labour to keepe a good conscience, and to labour to be free from the guilt of sinne: if the wrath of God be the greatest evill, then should the whole streame of our endevours be to take heed thereof, by labouring for to keepe a pure conscience: Proportion your care herein to the good that will come thereby; it will bring the unspeakeable comfort; without this labour to keepe a good conscience, thou wilt neuer have thy heart perfect; therefore labour for it, consider the good it bringeth: Men busie their heads here to the utmost for other things, as for Learning, Credit, Riches, Honour, and all because they thinke that they are worthy their labour; Let us then but consider the fruit that this peace of conscience will bring; let us but gather up our thoughts that are busied so much about other things, and but consider this a little; which if men would but doe, they would spend more time about it then they dee; for now these things are done but by the bye, and have not that tithe of the time spent about them that should be, which we spend about other things: But let such know, that it is but a folly to goe about that worke with a finger which requires the strength of the whole body: When this worke of the building of grace doth require the whole strength of a man, and we put not our whole strength thereto, it is no marvell if we doe not prosper therein. Let us therefore seriously consider our wayes, let us consider with what tentations the Devill daily assayeth us; Consider that it were as good get ground of the raging Sea, as of raging lusts; Consider these things with thy selfe; I am verily perswaded, that the chiefest cause why there is so much deadnesse in those that belong unto Christ, is, because they consider not their wayes. Take time therefore to consider thy wayes. It is no wonder to see men complaining of their weaknesse, when as they will not labour to keepe a good conscience; it is all one as if a sluggard should complaine of his poverty, or an idle scholler should complaine of his ignorance. Be exhorted therefore to prize the peace of conscience, spend the chiefest of your cares for it; what if you loose some few other things, so you get that, they are all nothing in comparison to that; but the common fashion now is to spend but a little time in such things as these are, and so thinke that enough too.
This sheweth us the miserable condition of those that still lye in their sinnes, it may be they thinke Vse 2.the burthen thereof to be light, and account it not; but when the burthen of their sinnes shall be layed upon them, they will finde to be intollerable; now while the burden lyes not on their shoulders they feele it not, but when God shall once say, Let him beare the burden of his sinnes, we shall finde them to be unsupportable, even able to presse us downe to hell, as here they did Iudas. The common fashion of men is not to regard what sinne they runne into for the escaping of some outward crosse, thinking that to be the greater, but they shall one day, to their cost, finde the contrary, that these outward punishments and losses are nothing in comparison to the inward; that as outward cold and heat is nothing to the inward, the heat in summer is nothing to the heat of the feaver; so that these outward crosses are but as the heat in summer; inward, like the heate of the feavor. But its a wonderfull thing to see how men, like little children, rejoyce and tremble at appearances. Children cry not at things to be feared, but at things not to be feared; as Hobgoblins, and the like, they cry: so doe men most commonly feare those things that are but umbrae doloris; for outward evils are like the scabbard without the sword, which cannotcut; they are only inward evils which are like a deepe pit, out of which we cannot be recovered. Set your hearts therefore in a right disposition of judging of sinne, that you may judge aright thereof as it is in it selfe; labour to apprehend Gods wrath for sinne, and beat downe those lusts that like mists hinder us from the sight thereof: Judge of sinne as the Scripture judgeth of it, for that is the true glasse; judge of these outward things as they are; see how you should judge of them in the day of death, and so judge of them now, and by this meanes you shall foresee the plague, and prevent it.
Seeing then that sinne is so unsupportable when Vse 3.once it is charged upon the conscience, this should teach us earnestly to sue for pardon for it above all other things, if we meane to have it. It is now become the fashion of the world to pray for the pardon of their sinne in a superficiall manner; but such shall never obtaine it, but only those that are fervent in prayer for it: for God will be glorified of every man, both of the unjust and just. 2. For the wicked, he will be glorified of them at the day of Judgement, in their destruction. This is the meaning of that place, Rev. 1. 7. Behold, he commeth with Clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wayle because of him. But for his owne servants, those that he calleth he first woundeth; he causeth them for to see their sinnes, and the pittifull case they are in by reason of them; and then he causeth them to see him in his Attributes of Love, Mercy and Judgement; and maketh them to sue unto him for pardon, as a man condemned, and ready to be executed: and thus he is also glorified by them.
Seeke therefore for the pardon of your sinnes; if you did but feele the burthen thereof a while, as Iudas did, you would: if you cannot see your sinnes, labour to see them.
Some may here say, How shall wee doe to get pardon? we desire it with all our hearts.Quest.
Use a right method.Answ.
1. Labour to be humbled by the Law.
2. Labor to be comforted againe by the Gospel.
1. For the Law that must humble us.
1. By the declaration of the fault.
2. By the commination of punishment.
Which thou must apply unto thy selfe.
1. Thou must apply unto thy selfe the corruption of thy nature, by reason of thy sinnes.
2. Thou must consider what thou hast deserved for this thy sinne: Thefirst being as the Jury, that tels a man hee is guilty; the second being as the Judge that pronounceth the sentence of death.
This is the way to be humbled, and so to come to sound repentance. Thus did Paul with Foelix, Act. 24 25. He reasoned of temperance, righteousnesse, and judgement to come.
1. He reasoned of Righteousnesse and Temperance; that is, he told him what righteousnesse and temperance was required of them that should be saved.
2. He added judgement to come; that is, he threatned the terrors of the Law, and so made himto tremble. So likewise let us doe, first consider what righteousnesse, temperance, purity and holinesse is required of them that would be saved; then in the second place considerthe judgement that is threatned if we doe not performe these things.
Now that we may the better see the fault,
1. Fasten thine eyes upon some particular grosse sin, as suppose it be of drunkennesse, uncleannesse, lying against the conscience; see if thou art guilty of such sins first, as the woman of Samaria did by her adultery, Ioh. 4. So David, when he had committed adultery, first he saw that, and the seeing that, hee came to see the corruption of his owne nature: for it is a loud sound that must first awaken a man, then being once awakened, he will heare lesser sounds.
2. After thou hast thus done, then consider the corruption of thy nature; looke on all the faculties of the soule, see how they are out of square; the understanding is dulled, the conscience, when it should cry, then its still; and when it should be still, then it cryes; the memory ready to forget good things, but prone to retaine privy grudges towards our neighbors; the will wil do a thing when as the understanding tels it, that it is contrary to Gods will, & therefore should not be done; and so likewise for the other affections; all which when we have done, let us looke on the streightnesse of the law, & the crookednes of our lives, how short we come of doing that we should, and then see what we have deserved for it.
2. This being done, let us comfort our selves with the Promises of the Gospell, for grace can never truly be wrought, untill by the Gospell we beleeve, humiliation cannot do it: we must therfore know that God is exceeding merciful more thē we canimagin, and lay hold upon his love in Christ, by a true faith.
Every man knowes that God is mercifull, but we are not fit for to receive his mercy.Obiect.
I answer; you know not what mercy is; It may be thou thinkest, if thou hadst more repētance, or more Answ.humiliation, then thou wert fit for mercy; but thou art deceived, for the more thy heart is out of order, the fitter thou art for mercy; for the greates thy sin hath bin, the more will his mercy be seen in the forgivenes therof. And therfore never look what your sinnes have been in time past, but see what your purpose & resolutiō is for the time to come; and (which is the hardest thing to do) labor to beleeve in Christ for the pardon of thy sins, and apply the promises to thy self, for a sin is never soundly healed until we apply the promises; for unlesse we apply the promises, we cannot truly delight in God, & untill we do truly delightin God we cannot hate sin, & thinke well of God & goodnes. And therfore, to conclude all, let us here be exhorted to labour for faith above al things which daily will increase grace in us.
FINIS.
THE SAINTS SPIRITVALL STRENGTH.
Excellently and Amply set forth in three Doctrines drawne from EPHES. 3. 16. That he would grant you, &c.
By the late Reverend and learned Preacher, IOHN PRESTON, Dr. in Divinity, Chaplaine in Ordinary to his Maiesty, Master of Emanuel Colledge in Cambridge, and sometimes Preacher of Lincolnes-Inne.
LONDON: Printed for Andrew Crooke. 1634.