Gods Effectual Calling, Treatise · Chapter 34
CHAP. XXXIIII. Of Repentance.
REpentance followeth faith, as the effect followeth his cauſe: For that godly ſorrow which is according to God, and worketh repentance, is the daughter of Faith, as we ſhall ſee afterward. Of this benefit there are diuers names in diuers languages. The Hebrues do cal it TESCHUBHAH, the Grecians, foreign, and foreign. The word foreign is of a verbe which ſignifieth to bee wiſe after a thing is done, to retract his ſentence, to change his mind, & to returne to a right mind. Whereupon Repentance is nothing els but an after wit, a reuerſing of iudgment, and chaunge of determinations. The word foreign is of the verbe foreign, which ſignifieth to be carefull and anxious after a thing is done: Wherupon foreign is nothing els but a trouble and diſquietneſſe of heart, after a thing is acted. Therefore theſe two Greeke words differ, for that the firſt concerneth properly the mind or vnderſtanding: the ſecond, the heart and affection. They differ alſo in another reſpect, in that foreign comprehendeth the whole worke and benefit of Repentance (for the change of the mind, which is implied in this word, doth neceſſarily preſuppoſe the ſorrow of the heart: and that ſame foreign (which is a contrition & an axnietie after the fact committed:) whereas foreign is rather reſtrained to ſignifie only a part of this benefit, namely, the firſt, which conſiſteth in ſorow, in contrition, and the diſquiet of the heart after a thing is done: for it followeth not, that whereſoeuer this ſame cōpunction of of heart be, there ſhould preſently follow that ſound Repentance; as it is neceſſarie that whereſoeuer ſound Repentance be found, there alſo muſt be that compunction of heart. Some there are which make a third difference betweene theſe two, affirming that this ſound Repentance properly belongs to the godly, and to the Elect, and onelyonly to them; for the elect onelyonly, properly, and in very truth become wiſe after their fals, and they doe onelyonly change their minds, and their purpoſes, & returne to a ſound mind; whereas ſome compunction, and diſquietneſſe of heart doth not onelyonly belong to the godly and the elect, but alſo to the wicked, and to the Reprobates, in whom there is found after a ſin committed, ſome griefe, and diſquietneſſe of heart, not ſo much for the ſinne committed, as for the puniſhment of the ſinne. But we are to vnderſtand that whereſoeuer this ſame ſorrow is attributed to the wicked, there is not vnderſtood hereby that godly care and ſorrow which is according to God; but a worldly ſorrow, and a ſorrow which is vntounto death. In which ſenſe it is attributed to Iudas, Mat. 27. 3. Iudas repented himſelfe: but contrariwiſe, when it foreign.is attributed to the Godly, thereby is ſignified not ſo much a ſorrow for the puniſhment of ſinne it ſelfe, as for the offence and diſpleaſure of God. Thus farre of the Greeke names of Repentance.
The Latines do call it a Conuerſion, an after-wit, to returne to heart and vnderſtanding, and repentance. Conuerſion Conuerſio. Reſipiſcentia.doth fitly anſwer with the Hebrue word: and it is a word which the Prophets hauehave vſed in the old Teſtament, Teſchubbah.Conuert me, O Lord, and I ſhall be conuerted, Ier. 31. Euen as Chriſt and his Apoſtles themſelues vſe the foreſaid Greeke words in the newe Teſtament, of Repentance and Compunction of heart. A change of the mind is properly ſignified in the Greeke word foreign, for to foreign.change the mind is to begin to be wiſe after the deede done. Penance is ſignified in the Greeke word foreign: for it is deriued of the verbe Poenitere, which ſignifieth a puniſhment: for in this kind of repentance, that ſorrow and anxietie of the heart is a puniſhment. For as the Greeke word foreign doth differ from the word foreign, ſo doth poenitentia, penance, from the word Reſipiſcentia, Reſipiſcentia.Repentance. For to paſſe by other differences, the word Penance ſignifieth properly one part onelyonly of this benefit, to wit, ſorrow, diſquietneſſe, and anxietie after the deed done. But the word Reſipiſcentia, which is a change of the mind, doth comprehend this whole benefit: for the change of the mind, and to become wiſe after our fals, doth neceſſarily preſuppoſe the ſorrow of the heart, as the efficient cauſe. The old Latine tranſlation doth tranſlate both the Greeke words eueryevery where Poenitentia, Penance. The aduerſaries doe earneſtly contend, that the word Penance is euerie where to be retained, to wit, that they may defend the Sacrament of Penance (as they call it) euen by the very name it ſelf, to conſiſt in externall and corporall affliction. The word Reſipiſcentia, which ſignifieth a change of the mind, is more vſed by our Diuines when they ſpeake of this grace. And thus much concerning the names of this benefit.
The parts thereof are generally theſe, firſt ſorrow, then after ſorrow a chang of the mind & purpoſe, which Parts of Repentance.is properly (as is afore ſaid) ſignfied by the Greeke word, vſed for repentance. Wee are therefore firſt to ſpeake of ſorrow, which is the firſt part of repentance, and this ſorrow is of two kinds. Firſt for the puniſhment of ſin, which 2. Co. 7. is called The ſorrow of the world, and alſo a ſorrow Sorrow twofold.which is to death: Secondly, it is a ſorrow for the ſinne it ſelfe, and becauſe of the offence which is committed againſt God, which in like manner is called of the Apoſtle A ſorrow according to God. Of both theſe we will ſpeake ſeuerally. The principall efficient of the firſt ſorrow which is conceiued in heart, for the puniſhment of ſin, is the holy Ghoſt, which Rom. 8. verſe 15. 16. is called the ſpirit of bondage to feare, that is to ſay, which teſtifieth vntounto vsus of our ſeruile and miſerable condition without Chriſt, and therefore doth beget feare and horror within vsus.
The inſtrument wherby the ſpirit doth worke this ſorrow in our hearts, is the preaching of the law. The ſum whereof is in that ſyllogiſme, concerning the which we hauehave ſpoken in the doctrine of faith: the propoſition of which ſyllogiſme is this. Curſed is eueryevery one that continueth not in all things, which are written in the book of this law to do thē. The aſſumption is by eueryevery mans conſcience thus annexed. But I hauehave not continued in them: & the concluſion therefore is this: I am accurſed. From hence dooth that ſorrow, or rather that horror of the heart ariſe or ſpring, not ſomuch for ſin which is in the aſſumption, as for the puniſhment, and feare of the curſe, which is in the concluſion. And this is that which is called the pricke of conſcience, which by meanes of the concluſion before ſhewed, doth not only prick a wounded mind, but alſo pierce euen through the heart. And this legall ſorrow, if the grace of the Goſpell did not put an helping hand betweene it and vsus, would driue a man into vtter deſperation. And thus much concerning that firſt ſorrow.
The very ſame ſpirit of God is likewiſe a principal efficient cauſe of the latter ſorrow, but not proceeding as before: for now he becommeth the ſpirit of adoption, Wherby we crie Abba, Father. Rom. 8. that is, teſtifying of our adoption in Chriſt, and therefore doth inlarge both our heart and mouth to call vponupon God familiarly, as vponupon our Father.
The inſtrument whereby the holy ſpirit doth worke this faith in our hearts, it is the preaching of the Goſpell: the ſumme whereof is contained in that ſyllogiſme concerning which we hauehave ſpoken in the doctrine of faith. The propoſition of this ſyllogiſme is, He that beleeueth ſhal be iuſtified, and ſhall liue; whereupon faith doth aſſume, ſaying: But I do beleeue; and concludeth ſaying: Therefore righteouſneſſe and life pertaineth vntounto me. In this concluſion there is I confeſſe, matter of ioy, & of vnſpeakable gladneſſe: but it is as true that there is in it matter of ſorrow alſo; which is conceiued after we hauehave known the mercy of God in Chriſt to be ſo great, and doth ariſe in this reſpect, becauſe we hauehave offended ſo merciful and ſo louing a Father. It is then a ioy mixt with ſorrow, & with the vnſpeakable and glorious ioy of faith hauing ioined with it ſighes that cannot be expreſſed. And thus much alſo of the later ſorrow.
Now let vsus ſee how both theſe kinds of ſorrow belong vntounto ſound repentance: That firſt ſorrow which is of the law, and is conceiued by reaſon of the puniſhment which followeth ſinne: I confeſſe it is no part of this holy change and conuerſion vntounto God: for of it own nature it doth rather eſtrange vsus from God, then conuert vsus to The terror of the law a preparatiue for the Goſpell.God; and in very deede it dooth altogether alienate the wicked from God as from a terrible iudge. Notwithſtanding in repentance it hath his vſe for it prepareth the elect by giuing them ſenſe of their miſery, to that grace and mercy which is propounded in the Goſpell. The latter ſorrow which is according to God, and is effected by the Goſpel, is properly a part of repentance and dooth effect that change of the mind, and reaſon before ſpecified. And therefore the Apoſtle ſaith, 2. Cor. 7. that the ſorrow which is according to God, cauſeth repentance. And thus far of the firſt part of this benefit which is found to be in ſorrow. The other followeth which is called properly by the Apoſtle 2. Cor. verſ. 7. a Chaunge of the minde. For there followeth after that godly ſorrow a certaine wonderfull change of the minde, of the will, and of the heart. As touching knowledge, and that illumination Second part of repentance.of the mind, this goes before the ſorrow we hauehave ſpoken of, & is an acknowledgment wrought in vsus firſt of ſinne and of our miſery, by the law: next of mercy, by the Goſpell. Therefore the chaunge of the mind which followeth this ſorrow: it pertaines to the faculty or iudgment of reaſon, which alſo is called the counſell and purpoſe of the mind Act. 11. 23.
He exhorteth them that with one purpoſe of heart they would cleaue vntounto the Lord. And the iudgment or counſell of the mind is chaunged in this ſort: The mind diſalloweth the euill which is committed, and alloweth the good hereafter to be practiſed. There are therefore two parts of the change of ye iudgement or counſell, the firſt is the diſallowing of the euill committed: the ſecond is the The change of the mind hath two branches.approuing of the good to be done. After the change of the iudgement, or counſell of the mind, there followeth a change of the wil in this manner: The will reiecteth that euill which is committed, or it declineth from it, and alloweth the good to be done hereafter, or inclineth thereunto. There are there two parts of this change, firſt a declination from the euil committed: ſecondly, an inclination to the good which is, or ought to be done. After the 2. Change of the will.change of the wil followeth the change of the hart, which is on this manner: The heart hateth and deteſteth that euill which it hath heretofore done, and it loues, and affects the good, which hereafter it ought to doe. There are therefore two parts of this change, the firſt is the deteſtation 3. Change of the heart.of euill done and committed: the ſecond is the louelove of that good which ought to be done.
In general therfore there are two parts of that chang of the mind, which is an effect of ſorow, the firſt is a change from euill, and from ſinne committed: the ſecond is a change to good hereafter to be practiſed and followed. Commonly theſe parts are called mortification, and viuification, but I know not how rightly & iuſtly: for mortification and viuification are properly parts of regeneration, which doth differ from repentance, as ſhalbe ſeene Regeneration and repentance differ.hereafter.
By that which hath bin already ſaid, we vnderſtand what be the eſpecial points of repentance, from whence it proceeds, and wherunto it ſerueth. The point from whence it proceedes, is the euill, or ſinne committed; the point to which it tendeth, is the good heereafter to bee done. Repentance therefore ſtandeth betweene two actions, paſt, and future; and it doth differ from regeneration: for the points thereof are not deeds and actions, but qualities, to wit, the corruption of nature, or the old man; and ſanctitie, or the new man: but of this we ſhall entreate afterward, when wee come to ſpeake of the difference of repentance, and of regeneration.
Ye ſee thē, after that great ſorow, how there is a change in the whole mind of man. Next, ye ſee by that hath been ſaide of this benefit of repentance, that repentance doth begin from the heart and doth proceede by the reaſonable faculties of the mind and will; and laſt of all, it dooth end and reſt in the heart: To conclude, it may eaſily be gathered by that which hath bin ſayd in the the treaty of the parts of it, what the definition of repentance is, that it Repentance deſined.is an after-wit, after the deede, and euill committed, and a ſorrow, becauſe God is offended, and from that ſorrow a certaine change of the whole minde from euill vntounto good. The effect of repentance is in the outward life, to wit, an amendment of life bringing forth fruit worthy of repentance, Matth. 3. verſ. 8.
There is queſtion concerning repētance, whether it be the ſame with regeneration or new birth; for the common oipnion of Dimnes is, that the benefits of regeneration, and new birth differ not in matter it ſelfe; notwithſtanding it appeares vntounto vsus that there is a differēce between theſe two, and it ſhall appeare to them alſo who diligently Repentance and regeneration differ.conſider the ends of both; for repentance is to be referred to our effectuall calling, and it is an effect of faith which is another part of our effectuall calling: for as many as beleeue, they repent, they change their counſell and returne to a better mind. But regeneration is the beginning of our glorification, and the beginning of a new creature. Repentance goeth before iuſtification, euen as faith and hope; for of the Baptiſt it is ſaid, That he preached the baptiſme of repentance for the remiſſion of ſins, Marke 3. 4. Luk. 3. 3. But regeneration followeth iuſtification, for being iuſtified we receiue the ſpirit of ſanctification whereby we are renewed, and as it were find a new creation begun euen in this life: Repētance is the cauſe, regeneration is the effect: for therefore God doth renews vsus in How reneneration and repentance differ.Chriſt, and make vsus new men, becauſe we repent vsus of our old life, and begin to be wiſe after ſin cōmitted. Notwithſtanding in the middle place betwixt repentance & regeneration, comes in iuſtification; when as God doth of his meere mercy & grace accompt, and repute vsus as iuſt. The name of repentance employeth ſorrow, but the name of regeneration gladnes. To conclude, the points of repentance, as whence it proceeds & whereunto it tends, they are deedes, the euil or ſin committed; and the good which ought to be practiſed: but the bounds of regeneration are qualities, inherent corruption, and ſanctity or holineſſe, which is wrought in vsus: the old man, and new man renewed in Chriſt.
But you will ſay, in repentance there is a change from euil to good; a change I ſay of the mind & hart: I anſwer, in our effectuall calling there begins a change of ye mind of man. Notwithſtanding al Diuines diſtinguiſh calling, & faith from regeneration, why then ſhould they not in like manner diſtinguiſh betweene repentance, (which followeth faith and our effectual calling) & regeneration? for eueryevery change of the mind is not to be deemed forthwith How repentance followeth regeneration.regeneration, but there are certain changes of mans mind which goe before regeneration, and which prepare the mind, and ſo the whole man vntounto regeneration, and to that new creation: in which kinde repentance is an eſpecial grace. Theſe things are to be diſtinguiſhed not in time but in nature: for at that very ſame inſtant, we beleeue and be effectually called, and do repent, and be iuſtified, and be regenerate.