Collection of Discourses, Part 11 · Subpart 14 – Subpart 18
XIV.
OF MANS CONVERSION.
I.
NO man ſhall ever enioye eternall happineſſe in the life to come,Repentāce neceſſarie. which doeth not repent in this life and turne awaie from his ſinnes vntounto God.
II.
True repentaunce or converſion is a change or renuing of man wrought by the holy GHOST,What repentāce is. whereby man vppon tiue acknowledgement of GOD and his will (revealed in the Lawe and the Goſpell) and his owne corruption, doth ſeriouſlye feare GODS anger and iudgemente againſt ſinne: and is ſorie that by his ſinnes he hath heretofore and doth ſtill offend God: and yet obeying the commādement of faith in Chriſt and amendment of life, reſteth ſecure vponupon the mercy of God,Come vntounto me all yee &c. and his promiſe of grace by confidence in our mediator Chriſt: through whom, becauſe he is perſwaded that God is pleaſed, he ſubmitteth himſelfe vntounto him, as a ſonne to a loving father: and for this his receiving him into favor ſtudieth to ſhew himſelfe thankefull vntounto God for ever.Heare yee him, &c. Eph. 4. 21. If ſo bee yee have heard him & hauehave beene taught by him as the truth is in Ieſus, That is that yee caſt of concerning the converſation in times paſt the olde man, which is corrupt through deceiueable luſtes. And be renued in the spirite of your minde, and put on the newe man vvhichwhich after God is created in righteouſneſſe and true holineſſe. Tit. 3. 5. Hee ſaved vsus by the vvaſhing of the nevve birth, and the renuing of the holie Ghoſt. Rom. 7. 18. I knowe that in mee, that is in my fleſh, there dwelleth no goodneſſe, &c.: to the ende of the chapter. Iſay 5. 16. vvaſh and be cleane.
III.
This repentaunce conſiſteth of tvvo partes, which the ſcripture calleth mortifying of the old man, and quickning or raiſing againe of the new man. Romanes 6. 6. Our olde man is crucified with him. Galathians the ſeconde and nineteenth. By the lawe I am deade to the lawe, that I may liue to GOD: I am crucified with Chriſt, &c. Coloſſ. 3. 12. Buried with him through baptiſme, in vvhom yee are alſo raiſed vp together, through the faith of the operation of God, &c. Coloſſ. 3. 5. Mortifie therefore your earthly members, &c.
IV.
The olde man or vnrenued is he which is ignorant or doubtfull of God, and is ſubiect and yeeldeth to evill deſires. But the newe or renued man is he which knowing GOD aright, ſerveth him in true righteouſneſſe and holyneſſe. Epheſ. 4. 24.
V.
The mortifying of the olde man is vpō knowledge of our owne corruption, & Gods anger lying heavy on vsus therefore, to feare and ſorrow for our offences to God, and therefore heartilie to hate and avoide all ſinne.
VI.
But the quickning of the new man is vponupon knowledge of Gods merciemercy towardes vsus in Chriſt, to reioice and quiet our ſelues in God, and to hauehave a fervent deſire to obey God in all his commandements. Rom. 7. 22. I am delighted with the lawe of God in my inwarde man.
VII.
This renuing in infantes which are ſanctified by the ſpirite of GOD,Renuing of infantes. is onelie a beginning, that is a receauing of new qualities and inclinations: and therefore may more fitlie bee called regeneration or newe birth then repentaunce. But in men of riper yeares it concerneth motions and good actions, in the minde, will, and hearte. Luke the firſt and fifteenth▪ Hee ſhall bee filled with the holy Ghoſt from his mothers womb. Mat. 19. To ſuch belongeth the kingdome of heauen.
VIII.
Nether yet is it perfited in thoſe of riper yeares before the end of this life:Imperfect renewing. & therfore they which are conuerted, hauehave in them part of the new, and part as yet of the olde man: vntill ſuch time as together with the life they lay aſide all the oldnes or corruption of nature. Roman. 7. 23. I ſee another law in my members. 1. Ioh 1. 10. If we ſay we hauehave n… ſinne we lie or deceaue our ſelues.
IX
Therfore the whole life of the godly is and muſt be a certaine continuall repentance and conuerſion,Conuerſiō muſt be all our life. wherin they muſt ſtrongly perſiſt and proceede, fighting againſt the fleſh and the diuel vntounto the end of their life 1. Cor. 9. 24. So runne that yee may abtaine. Phil. 3. 13. Brethren I coūt not my ſelfe that I hauehave attained to it. Revel. 22. 11. He which is holy, let him be more holy.
X
The victorie in this combate is not doubtfull.Conuerſiō truely begon is not ex…inguiſhed. For in them in whome trew converſiō is once begon (although ſometimes they fal greeuouſly by humaine infirmitie, and the reliques of the olde man or ſinne, which in this life they beare about them:) it is neuer ſo extinguiſhed, but that they againe ſtruggle vp from their fall & are at length ſaued. Math. 7. 24 They that are built on the rocke do not fall. Phil. 1. 6. He which hath begon in you a good worke will finiſh it. 1. Ioh. 2. 19. If they had ben of vsus they had remained with vsus. 1. Ioh. 3. 9 He which is borne of God ſinneth not, but his ſeede remaineth in him.
XI.
But for al this it is not lawful for any mā frō this will of God to take occaſion of ſinning the more freelie,THE certaintie of perſeuerīg breedeth not carnal ſecuritie. or deferring and caſting of the time of his repentance. For that promiſe of the preſent & eternall grace of God pertaineth to ſuch as liue in true repentance and feare of God, not in carnall ſecuritie. For all ſuch as liue ſecurely are in danger to be forſaken & hardened by the iuſt iudgment of God, and dying without repentance, to periſh euerlaſtingly, but becauſe of the vncertaine continuance of this life, & eſpecially becauſe of Gods anger againſt ſuch as with ſecuritie & againſt cō ſcience abuſe his mercy. Mat. 24. 28. If the evil ſervant ſhall ſaie, my Lord delaieth his comming, &c. And v. 24. Watch, becauſe yee kow not the daie & the houre &c. Rom. 2. 4. Or despiſeſt thou the riches of his boū tie and patience? &c.
XII
The principal efficient cauſe of our converſion is the holie Ghoſt, Cauſes of cōuerſion.neither is any man converted but by his ſpeciall favour. But he effecteth it in mē of ripe yeares, eſpeciallie by knowledge of Gods word and faith there vntounto given: which is in all that repent & in them alone: ſo that neither faith is without converſion, nor converſion without faith. Pſal. 51. 12. Create in me ô God a cleane heart. And v. 13. I will teach the wicked thy waies. Ier. 3. 18. … me … Lord and I ſhall be converted: becauſe after thou diddeſt cōvert mee I repented. 1. Cor. 4. 15. I hauehave begotten you through the gospell. Act. 15. 9. By faith the heart is clenſed. Heb 4. …. The word they hard profited them not, becauſe it was mixed with faith in them that heard it. Iames 2. 17. Faith without workes is dead. Rom. 14. 23. That which is not of faith is ſinne.
XIII.
As therefore vntounto faith: Diverſe me…nes of converſiō.ſo alſo to the effecting, exerciſing, & furtherance of repentance in men, God vſeth many means, or external helping cauſes: as the good examples of others: the puniſhments of the wicked, the rewardes of the godlie, eſpecially croſſes and chaſtiſements. Mat. 5. 16. Let your light &c. Rom. 11. 11. By their deſtruction came ſalvation to the Gentiles, to provoke them to emulation. Alſo ver 21. If God spared not the naturall branches, beware leaſt hee spare not thee alſo. Pſal. 58. 12. And men ſhal ſay verily there is fruit for the righteous; doubt leſſe there is a God that iudgeth the earth. Pſ. 119. 71. It is good for me that I hauehave beene in trouble that I may learne thy ſtatutes. 1. Cor. 11. 37. When we are chaſtiſed, we are inſtructed by the Lord.
XIV.
The proper and perpetuall effects of true repē tance are,Effectes of repentāce. confeſſion of our owne vnworthines & of Gods mercy, and all good workes. But things indifferent, as faſting, laying aſide our comely & coſtly attire &c. are helps & ſignes of repentāce, not alwaies or neceſſarily, but ſuch as may bee vſed at the diſcretion & convenient occaſions of the godly. But eternall life and other Gods good giftes & benefites, are not effectes or deſerued revvards, but conſequents & free requitals of repē tance; as alſo of faith & good works Pſ. 51. Againſt thee only hauehave I ſinned; Dan. 9. 7. To thee O Lorde belongeth righteouſnes, but vntounto vsus confuſion. Mat. 3. 9. Bring forth fruits worthy of repentance 1. Tim. 4. 8. Bodily exerciſe profiteth little. Luc. 17. 10. When yee hauehave done all, ſay, we are vnprofitable ſervants.
XV. As therfore al the elect are in this life cōverted,The reprobate never truely repent. ſo none of the reprobate do truly repent: but the more they are vexed with an evill cōſcience, & feeling or fear of puniſhmēt, ſo much the more falling into deſpaire they ſtorme againſt God & his iudgements, turne themſelues away frō God, ſin the more grievouſly, and blaſpheme openly: or ſome time for feare of puniſhment, or deſire of glory or other commodities of this life, they forſake their errors, embrace and profeſſe the truth, abſtaine from external offences, and make a ſhew of holineſſe, being indeede hypocrites, without faith, louelove or feare of God, and therefore in the end fall quite away. Examples are frequent, of Caine, Eſa…, Iudas, Saul Ahab, Eſaie the fifty and ſeventh and one and twentith. There is no peace with the wicked. Matth. 21. 44. and Hebre. 66. They which hauehave once bin lightned & after fall, are not any more renued by repētance, & 2. Pet. 2. 20. For if they after they hauehave eſcaped frō the filthines of the worlde, by the knowledge of our Lord, &c. are yet entāgled againe therein & overcome, their latter ende is worſe with them then the beginn…ng.
XVI.
The Papiſtes opinion touching repentaunce i… impious, that contrition may bee and is ſufficient for our ſinnes, and that it is a merit of remiſſion of ſins: that confeſſion or reckning vp al … mans ſins to the Miniſter is neceſſarie: that the workes or rites cōmanded not by God, but by the Miniſters, are neceſſary, and ſatiſfactions for the eternal puniſhments, or thoſe of purgatory, due to our ſins. Pſal. 90. 11. Who hath knowne the greatneſſe of thine anger… Tit. 3. 5 He hath ſaved vsus, not by thoſe iuſt workes which we hauehave done, but of his mercy by the w…ſhing &c. Pſal. 19. 13. Who can vnderſtande his faults? clenſe mee from my ſecret faultes. Eſa. 29. 13. Math. 15. 8. In vaine they worſhip me with traditions of men.
XV. OF THE LAW OF GOD.
1 A Law in generall is a ſentence commanding that which is honeſt, and binding the reaſonable nature to obedience, with a promiſe of reward if that obedience be performed, & threatning of puniſhment, if it be violated.
2 Of lawes ſome are divine, ſome humane.
3 Humane lawes are either civill or eccleſiaſticall.
4 The principall differences betweene divine and humane lawes are theſe: that diuine laws do partly concerne Angels and men, partly all, and partly ſome men: humane lawes concerne onelyonly ſome men. Secondly divine lawes, beſides externall actions, doe alſo require the internall qualities and motions: humane lawes commaunde only certaine externall actions. Thirdly, divine lawes propoſe not only corporall and temporall, but alſo ſpirituall and eternall puniſhments and rewards… humane lawes promiſe and threaten rewards and puniſhments only corporall and temporall. Fourthly, obedience to divine lawes is the end of humane laws: humane muſt ſerue to the obſervatiō of divine laws. Fiftly, of divine laws ſome are eternall, and ſome mutable; all humane lawes are mutable. Laſtly, divine laws can be abrogated by none but God; humane lawes for probable cauſes many bee chaunged and abrogated by men.
XVI. OF THE PARTS OF GODS LAW.
1 THere are in holy ſcripture found 3. partes of Gods law. That is to ſay, Mora…, Ceremonial, and Iudiciall.
2 The morall law, whoſe ſumme is conteined in the ten commaundements, is a doctrine agreeing with the eternall and immutable wiſedome and rule of iuſtice in God, diſcerning good and evill, naturally knowne, and bread in reaſonable creatures, in the creation, & many times after repeated and declared by the mouth of God, teaching vsus that there is a God, and what manner of God he is, binding all reaſonable creatures to perfect obedience & conformity externall & internal to that rule, promiſing the favour of God and life eternal to all that performe perfect obedience, and denouncing the anger of God & eternal puniſhment, to all that are not perfectlie conformable therevnto, vnleſſe there be granted remiſſion of ſins & reconciliation through the ſon of God our mediatour.
3 The law of nature before the fal was altogether the ſame with the moral law of god: but the knowlege of God being after the fall obſcured in mans minde, the lawe of nature is now become only a part of the decalogue or ten commandements, being obſcure and maimed eſpecially in the knowledge and worſhip of God, for which cauſe alſo God repeated and declared againe in his church the whole body of his law.
4 Ceremonial lawes are certaine precepts of ceremonies, that is, of actions, and externall ſolemne geſtures, or ſuch as muſt be performed in the publique ſervice of God, with obſervation of the ſelfſame circumſtances, ordained either to ſignifie future things, or for orders ſake.
5 Iudiciall lawes concerne the externall defence of diſcipline, according to both tables of the decal…gue, or concerning civil governmēt amongſt the Iewes, that is, touching the order & duties of magiſtrates; iudgments, puniſhments, contracts, and differences of being Lord or owner of ought.
6 This diſtinction of divine lawes, muſt be obſerued, both becauſe of the difference of theſe laws, which being neglected their right force and meaning cannot wel be vnderſtood, & alſo that we may well iudge and inſtruct others in the abrogation and vſe of the law.
7 Theſe are the differences betweene the lawe moral, and ceremonial and iudicial lawes. Firſt, moral commandements or precepts are naturally knowne: ceremonial and iudicial are not.
8 Secondly, moral lawes binde al reaſonable creatures, ceremonial and iudicial were only preſcribed to the Iewes.
9 Thirdly, moral lawes are ever in force, ceremoniall and iudiciall are not.
10 Fourthly, moral lawes commaund external & internall obedience, ceremonial and iudicial cō maund only obedience external, which notwithſtanding muſt be ioined with internal moral obedience.
11 Fiftly, moral lawes are general, not limited with certaine circumſtaunces, ceremonial and iudiciall are ſpecial, that is, determined by certaine circumſtances.
12 Sixtly, ceremonial and iudicial laws are types foreſhewing ſome thing; moral laws are not types but ſignified by types.
13 Seventhly, moral lawes are a principall vvorſhip of God, or the ende of other lawes; ceremonial and iudicial owe ſervice to the moral, that by them theſe may the better be obſerued.
14 Eighthlie, lawes ceremonial yeeld to the morall; but morall lawes yeelde not to the ceremoniall.
XVII. OF THE VSE AND ABROGATING OF GODS LAW.
1 THe ceremoniall and iudiciall lawes of Moſes in reſpect of obedience due to them, are abrogated by the comming of the Mesſias.
2 The moral law is abrogated in reſpect of the curſe, not in reſpect of obedience due to it.
3 Vſes of the ceremoniall and iudicial lawes of Moſes, partly were, & partly are theſe. Firſt a ſchooling or leading vsus vntounto Chriſt, that is, a ſignifying, or ſhadowing of ſpirituall and heavenly things in the kingdome of Chriſt.
4 Secondly, a diſtinction of Gods people from other nations.
5 Thirdly, an execution or putting in practiſe the law moral, which requireth a limitatiō of many circumſtances, both in church & cōmōweale.
6 Fourthly, … teſtifi…ng of our obedience toward… God.
7 Fiftly, the ſealing of Gods covenant by ceremonies, which were ſacramental ſignes.
8 Sixtly▪ a preſervation of the Moſaicall policie, til Chriſts comming, by iudicial lawes, which were the ſinewes and forme of the common weale.
9 Laſtly, a confirmation of the new teſtament, by comparing the fulfilling of all things with the types.
10 The morall law, in time of our innocencie, had other vſes, then now it hath, as, a perfect conforming of the life of man to GODS will, a good conſcience, and ſure confidence in Gods louelove & favour.
11 In this our corrupt nature theſe vſes it hath▪ firſt a maintaining of diſcipline within and without the church.
12 Secondly, an acknowledgement of our ſinnes, which two vſes pertaine vntounto all men, and are that p…dagogie or ſchooling of the law, wherby we are led vntounto Chriſt.
13 Thirdly, an information to the true worſhip of God, which vſe is peculiar to the renued or regetate.
14 And theſe are the principal vſes; beſides which there are alſo ſome others as namely, a teſtimony that there is a God, & what maner of God he is.
15 A note of the church, which is diſtinguiſhed by integrity & purity of the law from all other ſects.
16 A teſtimonie of that excellency of mans nature which was before the fall, & which is reſtored vntounto vsus by Chriſt.
17 A teſtimony of eternal life, wherin the law ſhall be fulfilled, ſeeing in this life it is not fulfilled, and God made it not that it ſhoulde never attaine its proper and principall end.
OF THE EXPOSITION AND DIVIſion of the Decalogue.
1 THe Decalogue or ten commandements, cō taining a ſumme of the whole law of God, are to be vnderſtood according to that expoſition, which hath beene delivered by Moſes, the Prophets, Chriſt and his Apoſtles.
2 The law of god requireth perfect obediēce both▪ inward & outward, in the mind, wil, hart, & actiōs, that is, in our words, deeds, and external geſtures.
3 Our obedience to al the other commandemēts muſt be referred vntounto the firſt, becauſe the louelove & glory of God muſt be the impulſiue & final cauſe of al our obedience.
4 The interpretation of every law muſt be gathered from the end for vvhichwhich it was made.
5 For divers ends one & the ſame vvorke may be cōmanded or contained in divers cōmandemēts.
6 Precepts affirmatiue & cōmanding do include alſo the negatiue and prohibition: & contrarily.
7 Some principal kind of thing being cōmanded or prohibited, other kinds alſo which are neere & like vntounto that are vniverſally commanded or prohibited.
8 Where the effect is commanded or forbidden, there likewiſe we muſt vnderſtand that the cauſe is alſo commanded or prohibited.
9 With the relatiues their correlatiues alſo are cō māded, becaus the on cānot be without the other
10 There are two tables of the decalogue, the firſt cō priſeth in 4. cōmādements certaine duties to bee performed immediatly tovvards God: the ſecond teacheth in 6 cōmandemēts what duties muſt be performed towards our neighbour immediatlie, but towards God mediatly, that is towardes our neighbor for the cōmandement & glory of God.
11 The precepts of the ſecond table yeeld place vntounto the precepts of the firſt.
12 That is the truer diviſiō of the decalogue, which reckneth the ſecond commandement of images, the tenth of concupiſcence.