The Saints Humiliation, Sermon 9
MATTHEW. 3.8.
Bring forth therefore fruits meet for Repentance.
THe Baptiſts method, is, after the framing of his Arguments, to propoſe the exhortation. The Sermon is partly Hortatory, partly Doctrinall; The part Hortatory, is, unto Repentance; where,
1. The Arguments: Verſe 7. Of them already.
2. The Propoſition: Verſ. 8. The verſe that I have now read. foreign. Bring forth therefore fruits meet for Repentance.
The Interlineary reads it, Ʋt ſic effugiatis. Common expoſition annexeth it thus; That therefore ye may bee able to flee wrath, ſeriouſly repent. It is not difficult; the mind of the place is this: See that yee neither mock God, nor mee, nor your ſelves with hypocriſie: but bee ſincere in your repentance, declare the truth of it by good workes, for Repentance is knowne ſo as the tree by the fruits. There are two parts:
1. The Inference.
2. The Exhortation.
1. The Inference, therefore. Hee drawes this grave and ſerious concluſion from the former reproofe. Let us learn that wiſdom and love in our reprehending of others, that it may not bee to the ſhaming of their perſons, but to the bettering of their ſoules: elſe wee ſhall rather ſharpen men unto revenge, than reclaime them or reforme their errours. Let them ſee, we meane not to laſh them, but to bring them unto God.
2. The Exhortation; Bring forth fruits meet for repentance. Without ſtraining or fetching blood of the Text, there are naturally but theſe two Obſervations, which I ſhall follow at this time, and make uſefull to you.
I. That there are fruits worthy of, or meet for Repentance.
II. That wee muſt bring forth thoſe worthy or meete fruits.
I. That there are fruits meete for Repentance. That I may more diſtinctly and uſefully handle this obſervation, I ſhall endeavour before I apply it, to explicate and confirme it.
I. Concerning the explication of it, three things are to be cleered.
1. What repentance is.
2. What are fruits.
3. What are worthy fruits, or fruits meet for repentance: all which termes are in the propoſition.
1. What Repentance is, is the ordinary ſubject of ſermons, and of many books now extant; ſo that it is to be ſuppoſed that you cannot be ignorant of the nature of it; nor will yee expect that in the compaſſe of a ſermon time I ſhould deliver the myſtery ſo fully as others have written it; yet I ſhall labour to bring things unto a viewe in a cloſe and collected manner, for the ſatisfaction of the text, and ſo farre as ſhall be uſefull for the preſent. And becauſe words are the garments of things, and notionall words (becauſe they ſignifie) doe make us underſtand natures; therefore that we may conceive of repentance rightly, we will conſider,
1. The Name.
2. The Thing.
1. Concerning the name; it is a rule in Lactantius; Graeci meliùs & ſignificantiùs foreign dicunt, quam nos Latini poſſumus reſipiſcentiam dicere; and the ſumme is, that they ſpeak better who uſe the Greek words. Theſe are two of ſpeciall uſe.
1. Metanoia, foreign, which comes of foreign, the firſt faculty of the reaſonable ſoule. The underſtanding is the firſt mover, which ſometimes, either for want of light, or neglect of care, miſtakes, and ruſheth upon an error; the review of that miſtake or error is called foreign, a ſecond, or an after-underſtanding. So in the generall.
foreign, The ſorrowing after a thing is done; as 2 Cor. 7.8. foreign. Though I made you ſorry, I doe not repent (id eſt) I am not ſorry, though I did repent (id est) though I was ſorry. So Rom. 11.29. The gifts and calling of God are foreign, without repentance: (i. e.) God is not ſorry for beſtowing them. So alſo in the generall: But becauſe there may be a change, and ſorrowing to the worſe, therefore the words in their own naked ſignification do not expreſſe enough; but as they ſignifie in common uſe. Thus foreign, is of foreign, Madneſſe, & foreign Afterwards, & is the correcting of a mans ſelfe for his folly; and ſo it is taken for foreign, Soundneſſe of mind; as Lactantius hath well deſcribed it; Is enim quem facti ſui poenitet, errorem ſuum pristinum intelligit, ideo que Graeci meliùs, &c. Reſipiſcit enim, ac mentem ſuam quaſi ab inſania recipit, quem errati piget, caſtigat que ſeipſum dementiae. So alſo in the now uſe, foreign is the ſame with foreign and as Nazianzen adds unto it, foreign, A turning to the better. The Latin word Poenitentia, which is of poena, puniſhment, as agreeing rather with ſorrow onelyonly than converſion; doth not ſo properly expreſſe what wee have in hand, as Reſipiſcentia. The word is not uſed in ancient Latin writers, only once found in Cicero, when hee ſpeakes of Alexander, how paſſionate he was after hee had killed Clitus, Tanta fuit vis poenitendi. Yet I ſhould not be very preciſe in rejecting that word, or taking the other; partly, becauſe I find it uſed by old Chriſtian Latins, as Lactantius, and Tertullian, and Cyprian; partly and ſpecially, becauſe I conceive more in repentance than a bare acknowledgement of errour, or turning unto God; That there is beſides, an afflicting or grieving of the ſoule, and a deteſtation of ſin; which manifeſts it ſelfe by outward ſignes, As Job 42.6. I abhorre my ſelfe, and repent in duſt and aſhes. And, Joel 2.12. Turne unto mee in faſting, weeping and mourning. There the Hebrew word foreign Sciub is uſed, which is ever tranſlated foreign, yet is not without externall ſignes of ſorrow and deteſtation. So St. Auſtin in one Epiſtle uſeth it, Eſt poenitentia bonorum & fidelium poena quotidiana, in qua pectora tundimus dicentes, Dimitte nobis debita noſtra. And in another place; Certam poenitentiam non facit niſi odium peccati, & Amor Dei, quando ſic poenites, ut tibi amarum ſapiat in animo quod antè dulce fuit in vita, & quod te prius oblectabat in corpore, ipſum te cruciat in mente. The name then gives all this unto us, that it is an after-wit, ſorrowing for ſin, turning from it with deteſtation, unto God.
2. But it is not enough to looke upon the garment, but we muſt know the thing itſelfe; which falls under divers acceptations: and becauſe Preachers according to the ambiguous ſenſe of it, uſe it ſometimes one way, ſometimes another, that the unacquainted here is confounded by rhe ambiguity, & knoweth not how to take it; That I may direct you to a profitable hearing of others in this point; I will tell you the differences, and how repentance is taken,
1. Leſſe properly.
2. More properly.
3. Improperly.
1. Leſſe properly, Repentance is two wayes ſpoken of, and underſtood.
1. Synecdochically, and then it is no more than Contrition; foreign, a diſpleaſing, or wounding of the ſoule; which is, either Legall, and that may bee found in Reprobates; or Evangelicall, which is only in converts, and is called a ſorrow unto God.
2. Generally, and that is more than Contrition, in a generall notion; it is the whole turning of a man to God. Which difference ſerves ſomewhat to the cleering of that controverted queſtion, Which is firſt, Faith or Repentance? If wee take Repentance Synecdochically, then Repentance is before Faith: If Generally, then Faith is before Repentance.
2. More properly: and then repentance is upon the ſight and deteſtation of ſinne, the true converſion of the life unto God. This the Scripture calls, The renewing of the ſoule; Eph. 4.23. Be renewed in the ſpirit of your mind. Ezekiel ſpeakes of it, and more than the Apoſtle: Repent, and turne your ſelves from all your tranſgreſſions, make you a new heart and a new ſpirit. Ezek. 18.30, 31. Which agreeth with thoſe other places which make two parts, Mortification and Vivification; a dying with Chriſt, and a riſing to newneſſe of life: Rom. 6.4. A departing from evill, and doing good; Pſal. 34.14. A ceaſing to doe evill, and learning to doe well, Eſa. 1.16, 17.
3. Improperly; and ſo the outward profeſſion is called repentance; and this is beſt expreſſed by the word Poenitentia, penitence, or penance. This is ordinary, or extraordinary; and both, either of one alone, or common to many; the common to many is a publike manifeſtation of ſorrow, deteſtation, and converſion, by ſome humiliation; and ſo theſe aſſemblies of ours, and ſuch of the like nature, have beene called, and not improperly, by ſome of the Ancients, Penances. But what repentance is, properly, I told you in the ſecond diviſion. So wee have cleered the firſt thing, what repentance is.
2. The ſecond is, What are fruits. The word fructus, may either be derived, à ferendo, becauſe of bearing or bringing forth; or à fruendo, of enjoying, becauſe fruit is the pleaſure or riches of any thing that beares: and being the vertue of every thing in its kind, it hath a kind of deliciouſneſſe in it, as the Gr. foreign ſeemeth to bee of the Chald. carpe, ſweet ripe fruit. But that derivation which I am moſt pleaſed in, is, that a fruitfull man is called foreign, of foreign and foreign, a Birth, of foreign, to beare; ſo that fruit is that which a living thing ſends out of it. That which hath life in it, ſendeth forth ſomewhat: you may ſee it in Animals, they procreate; you may ſee it in plants, if a ſtock be dead, it ſo remaines, but if there be life in it, it ſhoots out branches, buds, leaves; ſomewhat it ſends forth of it ſelfe. The fruit of an Animal is the worke of that life; ſo the fruit of the plant is the worke of the plant: and therefore the Apoſtle hath cleared this phraſe by another, Acts 26.20. Paul preached to the Gentiles, that they might doe workes meet for repentance. The fruits are the workes of that repentance which hath life within it: which may ſatiſfie for the cleering of that.
3. The third is, What are meet fruits, or fruits meet for repentance. This may admit of a double interpretation.
1. Our fruits or works muſt be meet for repentance, that is, there muſt be ſomewhat in the degree of our repentance, ſuitable to the degree of our ſins. I know it is true, that there is nothing but Chriſts death which is infinitely meritorious, which is proportionable to the ſinne: yet the acts of our repentance muſt ſuite with the acts of our ſin. This wee finde in the example of Peter, He ſinned greatly, and hee wept bitterly: hee ſinned, and hee wept; but there is a farther proportion, hee ſinned greatly, and hee wept bitterly. Paul was a Perſecuter, but when hee was converted, hee became a Preacher; there is a proportion; but Paul who was a bloody Perſecuter, became a moſt painfull Preacher: there's a farther meetneſſe. Wee muſt thus be anſwerable in our penitence, to our ſinne; when we have ſlipt from God, wee muſt catch a faſter hold upon him; and by ſo much faſter as our ſlip was fouler.
2 But ſecondly, which is the ſenſe I would rather give you; there muſt bee anſwerableneſſe in our works to the truth of our repentance; our works muſt correſpond to the life which is within us; when we are converted, there muſt be works meet.
1. To Synecdochicall repentance; true ſorrow, and thoſe notes which are given fully by the Apoſtle, 2. Cor. 7.11.
2. To generall repentance; hatred of ſin, purpoſe to leave ſin, reformation of the life.
3. To proper repentance; Converſion, a new principle of life, and ſuch actions as flow from new life.
4. To improper repentance; profeſsion by ſignes: they are theſe; contrition, confeſſion, and ſatisfaction. Theſe are all fraits worthy of, or meet for repentance; and it ſhall ſuffice for rhe firſt buſineſſe which I promiſed, The explication.
2. The confirmation of this truth, that there are ſuch fruits, appears:
1. Becauſe God hath commanded them: if there were not ſuch a thing in rerum natura, there ſhould be no precept; for though wee are ſometimes commanded to doe what wee cannot doe, yet wee are never commanded to doe what never was to be done: if God bid us be perfect, therefore there is perfection, though we cannot be perfect. But this is required both here, and Act. 26.20.
2. Becauſe repentance hath life, a true perfect life: now where is perfect life, there is a work, it ſhoots out fruit. Hee that is a true penitent, a true convert, hath a ſpirit of life within; for faith hath purified his heart from dead works: and therefore he lives unto God, and brings forth fruit unto holineſſe.
3. It appears there are ſuch fruits, becauſe wee have found ſuch in the examples of holy men, who have repented and have been converted. To preſent thoſe examples, were to ſpend away the time needleſly; and therefore I leave it to them that are well acquainted with the Bible-hiſtory, and fall unto application.
Ʋſe 1. If there be fruits meet for repentance, it condemnes thoſe dead formes of Popiſh penances, which have no life, nor no fruits worthy of an inward life. It is true that in elder times there were ceremonious corrections of ſhame, appointed in the Church; as Tertullian ſhews us the cuſtome of his time: Sacco & Cineri incubare, corpus ſordibus obſcurare, presbyteris advolvi, & aris dei adgeniculari: Yet now the popiſh penances are as blaſphemous as they are ridiculous and idle, when preſumptuous Confeſſors dare injoyne them, as ſatisfactory and meritorious. We acknowledge, that nothing is more common in true religion, or more neceſſary than true repentance; which wee conceive to be the hatred of ſin, termining in the love of the Righteouſneſſe of Chriſt; whoſe proper Seate is in the minde and will, both being changed, the one to know, the other to love, that duty which we owe to God and man. We know, theſe inward motions are not hid; That hatred ſhewes it ſelfe by confeſſion, by tears; This love, by all works of piety and charity. But beleeve further, that it is ſometimes needfull to require & receive abſolution from the Church according to the authority that Chriſt committed to her. It is an impudent ſlander of the Jeſuits therefore, who ſay, that wee together with the Novatian Heretikes, have taken away, not onelyonly the name, but the power & rites of eccleſiaſticall reconciliation of ſinners unto God. For we both deny, that the Novatians or Cathariſts did deny, the reſtitution of the fallen by publique penance: for their errour was this, that there is no place for repentance for thoſe who fall after Baptiſme; which occaſioned the Jeſuits miſtake. And none will ſay that the Novatians denyed penance to be a Sacrament; for that later fiction was not then invented, and therefore could not be then queſtioned. Meer Sophiſtry: By faining the Novatians to be their adverſaries, they would gain credit to their cauſe; deſiring to make their Readers beleeve the Novatians did oppoſe it; thereby hoping to prove it anciently defended, becauſe anciently reſiſted. foreign. And for our ſelves, wee deny, that wee deny either penitence or abſolution; but wee deny penance to be a ſacrament, as having neither ſacramentall matter, nor ſacramentall inſtitution. We juſtly finde fault with the multitude of their idle penances and their nature.
Ʋſe 2. If there be fruits of Repentance, meet for it, and worthy of it, it gives us a ground of Tryall, to diſcover the truth of our Repentance by the fruits. Wee will examine thoſe Signes particularly, according to the formerly named different acceptations; that being more diſtinct, wee may make the application cloſer to the Conſcience.
1. Taking Repentance for Contrition; the fruit or ſigne of it is to bee truely and ſincerely ſorrowfull for ſin: but becauſe all men doe profeſſe themſelves ſorrowfull, we judge of the truth of it.
1. True and unfeined ſorrow grieves more for the offence, than for the puniſhment. It grieves at ſin, not onelyonly as a burden, and that which wearies us with the heavie load of following wrath; but as it is a ſin, a violation of divine Law: and from hence, it looks upon it as an odious thing, though it ſaw no puniſhment; vile and filthy, though not dangerous.
2. Unfeined ſorrow is greateſt for ſin, greater for ſin than for other croſſes, or what els may move diſpleſure. The apprehenſion of ſin, by a ſorrow-toucht man, makes his memory & thoughts bitter to him; that he is in Bitternes becauſe of his ſin, as one is in Bitternes for his firſt borne: according to the phraſe uſed, Zach. 12.10. Yet this tryall muſt be with caution; for a Convert doth not alwaies finde this difference of ſorrow ſenſitively, but ever Intellectivê quoad diſplicentiam voluntatis. He may be ſometimes over-born with a paſſionate ſodain grief, for the loſſe of health, or credit, or eſtate, or friend; and may be for the time miſerably diſtempered: but in his ſerious collected thoughts, hee ſees ſin as the ſwallowing Evill, that which drowns the thought of others. And becauſe Triſtitia is ex eo quod patitur aliquis, as the ſchoole ſpeakes: therefore he that ſorrows for ſin, is wearied with it, and that makes him nolle peccatum, diſaffect it, and deſirous to ſhake it off. This is the firſt ſigne, True ſorrow.
2. Taking Repentance for a generall turning, there are three ſignes:
1. Hatred of ſinne, which was the praiſe of Epheſus, This thou haſt, that thou hateſt the deeds of the Nicolaitans, which I alſo hate, Rev. 2.6. The Penitent caſts not off his ſin, as the Merchant in a tempeſt throws away his goods, becauſe hee cannot keep them; but willingly, freely, becauſe hee cannot endure to looke upon them. Why are ſome men in the time of their Sickneſſe violent in throwing away their ſins? Not for want of love unto them, but they ſee the Sea growes high, the Tempeſt rageth, they begin to apprehend what death is, and what hell is; and know, unleſſe they lighten their veſſel, they cannot be ſafe: then they are buſie in the work, they throw over-boord their uſury, their drunkenneſſe, their ſwearing, and ſuch like ſtuffe: but it is not out of hatred to their ſins, but of love to themſelves; for if they could continue in their ſins, and be ſaved when they have don, they could be contented not to part. Their practiſe and affection may be lively ſeen in Phaltiels hiſtory: David had married Michol, Saul injuriouſly gave her to another: when David came to the Crown and was able to command, hee ſends for his wife Michol; her husband dares not diſobey, but brings her on her journy, and then ſends her from him: But what? Is Phaltiel weary of his Michol, that he now forſakes her? nay, hee was enforced; and though ſhe were gone, he looks after her to Bahurim, weeping. Carnall men, though for feare, or ſome other reaſons they ſhake hands with their ſins, yet they have many a longing heart after them, and beſtow many affectionate looke; they part, and yet they are loth to part aſunder. But unfeined hatred ſues for a Bill of Divorce, and with much willingneſſe forſakes ſin, as a lewd and paltry ſtrumpet, angry that ſo long hee was wedded to it. But the truth of this appeares further.
1. When our hatred is againſt all ſin, without any exception.
2. When it is conſtant, without Truce, or any Intermiſsion.
3. When it is implacable, without articling for agreement, or hope of any future reconciliation.
4. When it is vehement, without granting any preſent favour or toleration. All which notions I might enlarge profitably, but that I remember you obſerve how the time ſpends.
2. Beſides hatred of ſinne, there will be a purpoſe to leave, which diſcovers it ſelfe right and ſincere.
1. When the purpoſe ſhewes it ſelfe full for the future time, againſt future ſinnes, by its readineſſe in the preſent againſt preſent ſinnes. It is the formall proteſtation of deceitfull men, That they will reforme, they will leave ſuch courſes: but, in the meane time, they earneſtly purſue, what they ſay, they doe purpoſe to leave.
2. When there is a purpoſe to uſe the means, as well as to reſolve the end; they meane to forſake ſinne, that ply the ordinance, that attend upon preaching, that are much in prayer, that are often in the combat: if men neglect theſe meanes, I cannot beleeve that they are fallen out with their ſins in earneſt.
3. When there is an indeavour to remove away thoſe impediments which uſually hinder the execution of the purpoſe. If a man ſay hee purpoſes to leave drinking, and yet hath no care to refraine ill company, it argues his purpoſe is deceitfull, becauſe hee ſtudies not to remove the hindrances of his purpoſe.
3. Beſides this hatred and purpoſe, there will be reformation; a reformation of the whole man, an amendment of life. Hee that can ſee his ſinne, confeſſe his ſin, weep for his ſinne, and yet returne to his ſinne againe: Beleeve not ſuch a mans repentance; for where is his reformation? I confeſſe there may be infirmity, and the penitent may ſometime fall into the ſinne again. But what meanes this cleaving? this continuance in ſinne? You all, if demanded, would boaſt your repentance: ſo did Saul of his obedience, in the matter of Amalek: But ſayth Samuel unto him, What then meanes the lowing of Oxen and bleating of Sheep in mine ears? God commanded him to ſlay all; Saul ſaith he had done the whole commandement: but whence then was that noiſe? Are yee Drunkards ſtill, common Swearers ſtill, whore-maſters ſtill, Profaners of the Lords day ſtill? and come to theſe faſts as penitents? and witneſſe your boaſt of repentance? Are yee humbled as the Lord commanded? Have yee repented as the Lord comands? What meanes this noiſe? Why doth your drunkenneſſe, your oathes, your profaneſſe continue? you have not done as the Lord required, if there were true repentance there would bee reformation. This is the ſecond.
3. Taking repentance for converſion, the ſigne of it is a new life, which is many waies diſcerned. There are new thoughts, new deſires, new delights. The ſoule dwells upon heaven, and lives by faith; by faith which ſeaſons the affections, and takes away the ſouls frettings and impatiencies, and weanes us from earthly pleaſures, making us, as weaned children, to be content with the dug or without it, teaching us ſo to look upon the comforts of the breaſt what ever we count ſweet, that if God be pleaſed to give them, if God be pleaſed to deny them, ſtill to be contented. Our new life will alſo have a new appetite, a deſire after ſpirituall food, a ſigne of grace, than which I know none more common or better; for ſuch as the life is, ſuch is the nouriſhment and choice of food. But I will rather enlarge my ſelfe upon one other inſtance, the inſtance of ſpirituall motion▪ but becauſe motion may be found in diverſe things, this rule muſt be diſtinctly examined. Prayer, reading, hearing, meditation, are motions; and men no other than naturall performe them: the difference is from the principle. An engin moves, and a man moves, but there is not the ſame principle of motion in the engin and the man. An engin is made of wheeles, and beeing wound up to a certaine heighth, the wheeles run, till the ſpring be downe, and then it ſtaies, and unleſſe wound up againe, continues idle, becauſe it is but an engine. But man moves from a principle of life, and hath of his owne a loco-motive faculty. If naturall men be upon a good motion, it is becauſe ſomthing windes them up, for ye may pegge and ſtrain the natural to what ye will, by preſenting ſuch reſpects as pleaſe them, & then ſet them on going: but the motion will not hold. But the Chriſtians is from life, Chriſt is formed in them, & they live by the faith of the Son of God. We may alſo ſomtimes be deceived as wel in the ſpeed as in the motion: wicked men may be forward upon things that are good: but here is ſtill the difference: ſaith the Apoſtle Rom. 1.7. foreign: What is in mee is ready. In the Chriſtian there is a foreign, which is the word there uſed, a readineſſe, a free naturallneſſe as it were unto that which it doth. Two horſes run upon their full ſpeed, but here is the tryall of the goodneſſe; The one is forced forward by the ſpur, and if the ſteele were from his ſide, the Jade would ſtand quiet; but the other, being full of ſpirit and courage, that carries him forward, that (of himſelf) he can hardly be kept in. Naturall men, if they doe any good, it is becauſe they are ſpurred on: but there is a foreign, a freeneſſe in the right man, it is his life that carries him on to good duties with cheerefulneſſe. Beſides, (for I can hardly leave this meditation) our ſpirituall life will ſhew it ſelfe in the uniformity of our motion: It is right, not circular. Man moves not as the ſphears orbicularly, which is the reaſon that men are ſoone giddy when they turne round. The Chriſtian is not his own compaſſe, but moves upon a line, ſtreight to Scripture-canon. And in regard of the ſubject the motion is uniform, every part equally moves, and equally ſwift with the whole. If the arme, or leg, or any part move not equally, but lamely, there is defect: but chiefly, if the conſerving parts be dull. The intellect, will, affections, move with an harmony, where there is this principle. This is the third ſigne or fruit.
4. Laſtly, taking repentance for an outward profeſſion of it, the fruits or ſignes of it, are three.
1. Contrition: I meane an outward contrition, for of inward ſorrow I ſpake before. The penitent Magdalen abounded in teares, they ran downe like water, that ſhe waſhed the feet of our Saviour with them. So Peter wept bitterly, hee drew plenty of that water. I cannot credit every wet eye, for ſome, like the Crocodiles, have teares at will; and beſides, the conſtitution of ſome bodies (I thinke) is ſuch, that they cannot wet their cheekes; but how-ever, the heart muſt bee ſo affected; and if our conſtitution will admit it, ſometimes upon ſome occaſions our eyes. But herein we may diſcover the deceitfull pretence of dry conſtitution; when wee can be apt enough to ſhed teares for other cauſes, teares of anger, teares of griefe, teares of fullenneſſe; and then, if wee have none for ſinne, it is an Argument of deceitfull carnall hearts, for if we had not hard hearts, we ſhould not have ſuch dry eyes.
2. Confeſſion: David is oft our patterne, ſo is Nehemiah, ſo is Daniel: So Job profeſſeth, Hee did not cover his ſinne as Adam, nor hide iniquity in his boſome, Job 31.33. Wee are not aſhamed to ſinne before men, why then ſhould we be aſhamed to confeſſe our ſinnes. But oh, when ſhall our congregations bee witneſſes of our publike repentance? When ſhall wee ſee a Drunkard come and ſay; lo, here am I, the ſcandall of your ſociety and faith, that have abuſed together my ſelfe and the good creatures of God, I now acknowledge in the face and ſight of heaven, how I have offended. When ſhall we ſee the uncleane perſon prevent a cenſure by a voluntary penance? oh when? when? There muſt bee ſome ſutableneſſe in our confeſſion of ſinne unto our ſinne.
3. Satisfaction: That Diſcipline, Thoſe penances, which were uſed in the purer primitive times by the Church, were called Satisfactions. Chryſoſtome, and Hierom ſeeme to underſtand this Text ſo. Repentance muſt in ſome kind or other bee witneſſed by this; So Zacheus witneſſed the truth of his: and the reprobated Judas will condemne our neglect, hee ſorrowed for his fault, made confeſſion to the Prieſts, made reſtitution of the moneyes: Ah, how far more fearfull is our caſe, if wee come ſhort of the reprobated Judas? Theſe may bee the grounds of our tryall; and ſo much of the firſt Obſervation.
II. The ſecond Obſerv. that is is our duty to bring forth fruits meet for repentance.
It needs not explication, for all the difficulty was cleared in the former; onelyonly let us ſee it briefly confirmed.
1. It is our duty, for there are many precepts; therefore Paul prayes for the Coloſſians, that they might walke worthy of the Lord unto all pleaſing, being fruitfull in every good worke, Col 1.10. Your owne reading may find more.
2. We have not only precept, but decree; wee are ordained to it: It is the end of our creation, and of our redemption: We are Gods workmanſhip, created in Chriſt Jeſus unto good works, which God hath before ordained that wee ſhould walk in them, Eph. 2.10.
3. It is the end of Gods dealing wth us; if he afford mercies, if threats, if judgmēts, al are to call us to repentance. His mercies are to that end: if he ſenſe his Vine-yard, gather out the ſtones, dreſſe it, & build a wine-preſſe, then he lookes for grapes, Eſa. 5. His threatnings are to that purpoſe: he tels us he purpoſeth to ſtrike, that the Axe is ready, laid to the root, that every tree might bring forth fruit. His judgements are ſo intended, & therfore complaines that by them his people were not bettered; Why ſhould ye bee ſtricken any more? yee revolt more and more, Eſa. 1.5. And the towns are condemned where our Saviour went; for if the ſame things had bin done in Tyre, it had repented long agon. Let me apply it.
Ʋſe. 1. If it bee our duty; it then very juſtly condemneth,
1. The barren, who bring forth no fruits at all. I may ſay to many, as our Saviour to thoſe in the Market place, Cur ſtatis otioſi? why ſtand ye all the day idle? men live onelyonly as if they were ſent but to live without a farther end; I may wonder as our Saviour; Why ſtand yee all your youth idle? all your ſtrength idle? all your old age idle? what a ſhame is it, that men ſhould ſpend ſo many yeares, 20, 30, 40, 50, an 100 yeares ſome, and doe nothing, make no entrance, or if an entrance, no progreſſe in grace. Hath no man hired you? Have yee not been hired by meanes, by mercies, by offers of grace? Why doe wee ſpend our ſtrength and labour to inſtruct you? wherefore have yee the Goſpel? why have ye enjoyed preaching? the benefit of ſo many ſermons, and do nothing, but continue barren?
2. It condemns ſuch as are indeed fruitfull, but bring not forth fruits worthy of repentance. Men are but too fruitfull in the works of darkneſſe. The fruits of ignorance, the fruits of profaneneſſe, the fruits of Popery, the fruits of Atheiſme, doe every where abound. You bring forth fruits worthy of your ſelves, being ranke ground for weeds that are noyſom & unprofitable. Ye bring not fruits meet for this buſineſſe and this day. A faſting day is but a bud or flower, but the fruit muſt follow afterward. When yee aſſemble to a worke of this nature, there is a good ſhew made, faire bloſſoms: but if there be a day of humiliation and no reformation follow; it is but a bloſſomed tree, which at length commeth to nothing.
Ʋſe 2. If it bee our duty, let us be carefull of our duty: this application I ſhall more profitably branch; into,
1. A direction.
2. An exhortation.
1. A direction, how wee may be wrought unto the duty:
1. How to repent.
2. How to bring forth worthy fruits.
1. A direction how to repent; I will method you in the way which you muſt take, and carry your meditations through the ſeverall degrees by which yee muſt aſcend.
1. Learne to conſider ſinne, to conceive of it rightly, to ſee it in its owne nature. Let us not deceive our ſelves in our condition, to think our ſelves rich, and increaſed in goods, and to have need of nothing; when in deed wee are wretched and miſerable, and poore, and blind, and naked: Rev. 3.7. that ye may the better diſcern and do this, conſider;
1. The infinite majeſty of God, which by your ſins is offended.
2. The infinite bonds and relations that by your ſins are violated.
3. The heavie wrath which upon ſuch violations from ſuch a Majeſty, by your ſinnes you have juſtly incurred.
4. What good things, which otherwiſe yee might have poſſeſſed, by your ſinnes yee are deprived of, and have forfeited.
5 What evils, as the effects of divine wrath, by your ſins are brought upon you.
6. The infiniteneſſe, and preciouſneſſe of Chriſts ſufferings, which for your ſinnes hee freely under-went. Yee may ſpread your thoughts upon theſe, and by them helpe your ſelves to the ſerious conſideration of the haynous nature of ſinne, which is the firſt worke to bee done.
2. Conſider obedience unto God to bee a duty abſolutely neceſſary, that one thing neeedfull, Luke 10.42. So neceſſary, that when ſome related Pilates fact, that hee mingled the blood of divers Galileans with their Sacrifices, CHRIST told them, Except yee repent yee ſhall all likewiſe periſh, Luke 13.3. Conſider repentance to bee ſo neceſſary, that without it there is no ſalvation, but ye are ſure to periſh.
3. Upon the apprehenſion of ſinne, and the neceſſity of repentance, goe and caſt your ſelves downe before the preſence of God, in the humbleſt maner, when you are in private alone by your ſelves: lay your ſelves open unto him; poure forth confeſſions: for if wee confeſſe our ſins, hee is faithfull and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. 1 Joh. 1.9. See what encouragement David gives, I acknowledged my ſinne unto thee, and mine iniquity have I not hid: J ſaid, I will confeſſe my Tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſinne, Pſal, 32.5. And goe and ſay unto God as David did, Against thee, thee onelyonly have I ſinned, and done this evill in thy ſight. Pſal. 51.4.
4. When ye are at the loweſt, then caſt up an eye to Chriſt, by faith embrace the promiſe of life; by faith in him expect not onelyonly the juſtification of your perſons, but the renovation of your natures; that the covenant of promiſe may be performed: challenge of Gods truth, That he would give you a new heart, and put a new ſpirit within you, that he would take away the ſtony heart of your fleſh, and give you an heart of fleſh: that he would make you remember your owne evill wayes, and your doings that were not good, that yee might loath your ſelves in your ſight for your iniquities and for your abomination. Ezek. 36.26.31.
5. When ye have challenged mercy and grace, then reſolve in the ſtrength of God to returne. There is nothing in your owne power, and therefore a bare ſimple reſolution will not availe you.
Wee often obſerve ſuch reſolutions come to nothing: and no wonder; becauſe they are not taken in the power of God.
A groſſe ſinner, in a good ſudden mood, begins to bethink himſelfe, and then hee reſolves to leave his ſinne. I have heard a drunkard, when hee hath been reproved, ſay, I will leave this drinking and company-keeping: or a ſwearer ſay, I will refraine theſe oathes. And ſo of others.
Haply ſome may commend theſe reſolves: I cannot, dare not: I think it no commendable thing, but a remedy as dangerous as the ſinne, becauſe the remedy is a ſigne. You will thinke it ſtrange divinity: but obſerve whether theſe men doe not as frequently fall into the ſinne as reſolve againſt it: they reſolve not to doe it, and then doe it: they againe reſolve not to doe it, and againe they doe it: That is their courſe, the circle which they run round in, to ſinne, and reſolve, to reſolve, and ſinne. And obſerve, whether you ever knew one of theſe bare reſolutions to have good ſucceſſe. But this muſt be your way; Lord, I ſee what I muſt doe, but together with it I ſee what I am not able to doe: thou haſt made me willing, make mee alſo able: my deſires are towards grace, and ſo farre as I am able to reſolve, I doe reſolve, but it is in the power of thy might: Oh add unto thine owne worke, perfect thine owne beginnings. This is to reſolve to repent in Gods power, and it ſucceeds; for wee are not ſufficient of our ſelves, to thinke any thing as of our ſelves, but our ſufficiencie is of God, 2 Cor. 3.5.
6. Laſtly, let us ſtrengthen our reſolutions with this care to avoid all impediments that might hinder our returning unto God. Many things do impedite or intangle the ſoule, ſometimes worldlineſſe hangs like a clog, ſometimes love of company and pleaſure is like a ſnare about the feet; but wee muſt thruſt away ſuch, as troubleſome importunate ſuiters, whoſe impudence will not have denyall. Wee ſhall never goe freely till we be unclogged. This is the method we muſt take in the courſe of our repentance.
2. The other direction is, how yee may bring forth fruits. Be not wanting to your ſelves, neglect not tillage and the right husbanding and manuring of your ground; or becauſe the metaphor is here of a tree, doe what is in your power to make a fair and flouriſhing growth. But, becauſe Paul may plant, and Apollo water, but God muſt give the encreaſe: therefore becauſe it is God worke, entreat him to doe it; be often and much in prayer.
1. That God would afford a moyſture from his ordinances, and to you grace and power to ſucke up that moyſture. The tree ſends its roots up and downe, ſome this way, ſome that, every way; to ſuck from the humid earth, and of the deaw and raine that falls from heaven, to draw what it can unto it ſelfe. Pray that God would drop downe vertue in the word, and labour diligently to attract it.
2. That God would put within you, the heate of charity, that out of love you might keep the commandements. It is heate which conveyes the moyſture up into the ſap of the tree, and carries along the nutrimentall humour: hence it is, that in ſpring time the trees and plants doe ſprout. Where there is love in the heart, there will be obedience in the life: Mary the penitent did much, for ſhee loved much.
3. Pray that God would ſanctifie to you all ſeverall conditions. The winter is profitable to the plants, to ſolid and collect them: The ſummer, that they may emit or ſend without what they have collected. Pray that God would ſanctifie tryall, & a more pleaſing life, both, to that end that you might be more fuitfull. This is the direction.
2. I will end with an exhottation.
1. Let us endeavour to be meetly or worthily fruitfull, to be ſome way anſwerable in the degree of our repentance, to the degree of ſin. When ſhall we find penitents come blubbered into our Churches? Oh that ſuch as have beene eminent in their ſin, would bee eminent in their repentance. There are ſome have an eminency of evill; ſometimes in a Towne or Pariſh wee ſhall know ſome who are noted, & poynted at for common Drunkards: ſome are knowne by their common ſwearing: They are knowne by theſe ſins, as others are by their Trades. Oh that ſuch men would not only repent, but give publike teſtimony of their repentance, that they might be noted for that alſo; ſuch a one, ſuch a one is a convert. O, that Drunkards, Adulterers, Swearers, Oppreſſors, Sabbath-breakers would be eminent in the contrary, in ſobriety, in the uſe of drinkes, in temperance to correct their fleſh, in a ſtrict watch over their tongues, in mercy to the poore, in a conſcionable obſervation of the Lords dayes. We think any thing enough for God, if ye leave your callings or pleaſures for one of theſe dayes, heare, and pray out the time that the congregation ſtayes together, yee thinke yee doe enough; you think a ſigh a great matter, the drop of a teare to bee almoſt meritorious. Ah, why ſhould wee be ſo ungratefull, ſo unanſwerable unto God. When you fall into ſin, yee purſue it violently, why ſhould there not bee ſuch zeale in the return? As ye ſinned with greedineſſe, with violence repent.
2. In our repentance let us bee anſwerable to our ſpirituall life: let us live as ſuch as wee are. In civill relations wee can eaſily doe it, wee can live ſuitably to our eſtates, wee can very eaſily live above it. If a man baſely and meanely borne, bee raiſed by the acceſſion of a great wealth to be a Gentleman, hee can ſoone forget how hee lived when he was poore, he can very eaſily learn ſtately carriage, to looke high, and ſpeake big, and deſpiſe his neighbours. There are exceſſes in our carriage this way, whence it is, that the commonalty live like Gentry, the Gentry like Nobility, the Nobility like Princes, and Princes ſcarce know how to live. Oh that there could bee theſe exceſſes in our ſpirituall manner of life. Chriſtians live as heathens, as unbeleevers, as wordlings, It is a ſhame for us to live ſo much under our ſelves. But let us endeavour, that are Saints, yet ſo much as wee can, to live as Angels, live as much as we can in heaven; have heavenly thoughts, & heavenly deſires, and heavenly motions: to live, if not above, yet at leaſt anſwerable to our principle of life.
Let mee conclude with an application of entreaty to your conſciences, that ye would be moved to return unto God. Wil a threat prevaile? Know then, that the Lord knoweth how to reſerve the unjuſt unto the day of judgement to be puniſhed, 2 Pet. 2.9. The Baptiſt urgeth this argument in his ſermon, Now the Axe is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit, is hewen downe and cast into the fire: in the tenth verſe of this Chapter. Beloved, judgements are come neere us: The Peſtilence is Gods Axe, and a very ſharp one, it can cut downe men ſuddenly, it can cut downe Countreys; it hath felled Preſton wood, and tall growne trees in other places: It is laid neare the root of this County, in Lancaſhire on the one ſide, in Denbighſhire, on the other, in Shropſhire, on this: how eaſie is it for God to fetch another blow, and lay us downe? or why ſhould wee expect to ſtand untoucht, when the wood round about us is either feld or cropt? Why doe wee deſpiſe the riches of Gods goodneſſe; and after our hardneſſe and impenitent hearts, treaſure up unto our ſelves wrath againſt the day of wrath, and the revelation of the righteous judgement of God? Rom. 2.5. But I will not end with a threat, but would rather deſire that the goodneſſe of God might lead us to repentance. The word that the Apoſtle uſeth is foreign, The goodneſſe of God it leads on, or invites, or provokes, Rom. 2.4. Let this be motive enough; let his foreign and his foreign, his forbearance, that, though he be provoked, hee is patient and will not ſtrike, and his long-ſuffering, that he waits and expects when wee will returne; let theſe move us. Let the promiſe of mercy move us: let the mercy that we already have received move us, for we may obſerve that wee have not loſt the fruit of our labours, of our faſting, of our prayers; for Sweden proſpers, and the rage of our neighbour peſtilence ceaſeth; that wee hope, ſhortly to bee as loud in our praiſes, as wee have beene ſolemne in our humiliations.
Deo Opt. Max. ſit gloria.
End of the text · Samuel Torshell, The Saints Humiliation (1633)