The Practice of Repentance, Chapter 32 – Chapter 33
CAP. 32. Meanes of Repentance in regard of ones selfe.
3. IN thy selfe, for the helping forward of Repentance, keep a continuall audit, and take account of thy selfe and estate. A speciall way and meanes to bring the Prodigall back to Repentance, was, that he returned and came into himselfe: And Dauid, Psal. 119.59. I considered my waies, and turned my feet.
To which purpose for further direction, consider in thy selfe foure things:
1. Take notice of thy heart, and disposition of it, in the desires and affections of it; both in what they hauehave beene, and what they ought to be.
1. Consider how thou hast loued thy sins, what a deale of poison, and hatred thou hast had of grace; how thou hast beene wedded to the lusts of the flesh, how hand-fasted to the world, how earnest thou hast bin in prosecuting the profits of this life, with vtter neglect of better things; and then how necessary it is to clear out this self louelove, and louelove of sin, to make roome for better.
2. Consider which will bee the principall desire of a repentant heart: as namely,
1. To bee rid of sin. Rom. 7. O miserable man, &c. neuer was a prisoner so weary of his bolts, nor a sickeman of his paine, as the penitent of his sin.
2. To please God in all the waies of his Commandements. Psal. 119.5. Oh that my waies were directed, &c.
3. To be in nearest fellowship with God in Christ. Cant. 1.3. Draw me, and we will run. Oh when shal I come into thy sight?
And these desires will be insatiable, till the soule get a presence, sight, and comfortable hold of God: for neuer can a good heart be delighted but in seeking most excellent things, with most excellent affections.
2. To further thy Repentance, recount thy life, actions, and course, what it is, what it ought to be. Neuer man considered his waies aright; but found something to be redressed. As
1. If hee behold the infinite euils of his whole life committed against God, and his Law, & light of his grace.
2. The innumerable good duties omitted, for which he hath had calling and opportunity.
3. The good thing done, but failed in all, both in the
Manner,
End.
Oh what a measure of sorrow, will this set to a carefull heart, to see it selfe so far from answering his horrible sins, that he cannot answer one of a thousand of his best actions through his life. All this showeth the need of merciemercy answerable to so wofull miserie.
3. Consider seriously the checks of thy owne conscience. Thou mayst contemne the checks of men: but neuer reiect the checks of thy conscience. For conscience keepeth Court in the soule at all times, there is a continuall Tearme: it hath a power to examine, witnesse, and sentence at any time. And this sentence admitteth no delay, no delusion, no appeale. If thou feelest the priuie nips of conscience, listen to so neer and wholesome a rebuker, lest it grow to a seared conscience, and God in iustice discharge it of the office it holdeth in the soule vnderunder him, when he seeth it vnregarded.
But doe thus: 1. when thy conscience checketh thee, blesse God for a waking conscience: which will onelyonly checke great ones, whom none else may; and for things which none else can.
2. When conscience accuseth thee, and, as the Clarke of the Lords Crown office, readeth a bill of inditement against thee, take his office on thy selfe, plead guilty, accuse thy selfe too. The way not to be iudged of the Lord, is to iudge our selues before the Lord.
3. If conscience go on to prick thy heart, and fetch blood of thy soule, now feele the smart, apply the blood of Christ to stay the smart, and bleeding of it. This is the chiefe labour of Repentance.
4. To further thy Repentance, remember thy latter end, the shortnesse of thy life, the approach of thy death, and the terror of the day of iudgement. This numbring of our daies is a meanes to apply our hearts to wisedome, Psal. 90 12. But therfore is mens iniquitie in their skirts, because they remember not their latter end, Lam. 1.9.
CAP. 33. Meanes of Repentance concerning others.
4. MEanes of Repentance in respect of others.
1. If a good man be cast amongst good men, he wil quicken himselfe to repentance and reformation.
1. By humble submission of minde hee yeeldeth to all godly admonitions, of good men; and blesseth God with Dauid for their rebukes.
An impenitent person beareth such affection to his sins, that he disaffecteth him that reproueth him: But this man, contrary, is a stone in the Lords Temple, and is willing to be hewed and polished; and, as a man knowing himselfe out of the way, is willing to be set in againe by any, euen the meanest that knoweth it better than he.
2. By imitating their godly example, which is a great incitation to goodnesse. Whence Christians are called lights, shining in the darknesse of the world, holding forth the word of life; whose light must shine, that others seeing it may glorifie God.
And God putteth good examples to good vse in the world, not onelyonly to conuince the aduersary, but sometimes to win the disobedient, and to gaine a testimony in their consciences to the truth; yea, & to prouoke others to an holy emulation, to get share in the same grace.
2 If good men be cast among enemies of God, and grace, yet they will bee furthering themselues, in their way of Repentance: they will take knowledge of the reproches of their enemies, by whom they may heare their sinne sooner, and plainer told them, than by friends; although neither in a good manner, nor to a good end.
1 But this will helpe to humble a good man: Let Shemei alone (saith Dauid) I hauehave deserued it, 2. Sam. 16.
And no sooner shall a wicked man accuse a Saint, but he with an heauy heart will accuse himselfe before the Lord. Nothing is more ordinary, than for wicked men to scandalize godly ones: They are hypocrites, proud, couetous, and what not? and when they heare this, they can goe to the Lord, and complaine of themselues, that they are so indeed, and can rifle themselues, and be more vile in themselues, than the others tearmes can make them.
They can inroll themselues, as Paul, before the Lord, the chiefe of all sinners. But all this while when they intend to wound them, they helpe to heale their wound, and make them humbly seeke to the Physitian.
Augustine hearing the Donatists reuiling him for the former wickednesse of his youth, made this answer: The more you blame my disease, I will so much the more admire my Physitian. And Beza to one obiecting against him the wantonnesse of his youth, and wit in his Poems: answered, Iste homo inuidet mihi gratiam Christi.