Christs Cross, Part 2
THE SECOND PART.
With what minde we ſhould come vntounto the meditation of the paſsion.
THE ſecond part vntounto the things which we hauehave already ſpoken of, being well conſidered, followeth, that wee bring with vsus a true penitent minde: the practiſe and exerciſe whereof conſiſteth in theſe foure points of repentance following.
1 Contrition of the heart.
2 Vnfayned confeſſion.
3 A beleeuing and full confidence ſetled in the paſſion of Chriſt.
4 The fruits of faith.
But firſt we will ſpeake of repentance. To the ende We may inſtruct our preſent age with what mind they ſhould come vntounto the meditation of the paſſion, is firſt the contrition of the heart, by the nature of Repentance, which for the moſt part little vnderſtandeth the doctrine, and leſſe practiſeth the dutie, wherefore firſt we muſt ſhew what repentance is.
Repentance is the conſtant turning of man in his whole life from all ſinnes vntounto God, which muſt bee done ſo directly, that he muſt hate and deteſt his former evill life, purpoſing to become a new man, that God may make him a new heart and a new ſpirit, (not Ecleſ. 18. 31.in ſubſtance nor quantitie, but in qualitie) ariſing from a true and liuely faith, with a full perſwaſion of Gods mercies by the merits of Chriſt, for the forgiuenes of his ſinnes. But firſt let vsus conſider that there bee two 2. Repentāceskindes of Repentance, the one, a true repentance vntounto life, the other a falſe repentance vntounto death; and example we may hauehave by Iudas, who is ſaid to hauehave repented, 1. The falſe.and which is more, to hauehave confeſſed his fault, & which is moſt of all, to hauehave made reſtitution, and yet it was a falſe repentance, becauſe it ſprang not of a true faith, but rather of the feare of death, which hee ſaw imminent before his eies, of the griefe & tediouſneſe of paine, of the horrour of hel, and feare of Gods invincible puniſhment which he knew he muſt needs abide, becauſe he betraied the innocent blood. Cain repented, yet he was condemned; Eſau repented, yet hee was condemned; Antiochus alſo did repent, yet he is condēned becauſe their prolonged repentance ſprang not of faith. S. Paul ſaith, without faith it is impoſſible to pleaſe God, and without faith there can be no true repē tance.Heb. 11. 6.
Thus many Iudaſses and deſparing wretches wil ſay (whē a miniſter or preacher goes about to perſwade them to amend their liues, and returne vntounto God by repentance, in ſhewing them that God is more mercifull then man can be ſinfull, if man will be ſorrowfull) this or ſuch like anſwere; You ſay well indeed, God is mercifull, but alas, I am ſo vnworthy of my ſelfe, and finde ſo many imperfections in me, that I am not worthy of the merciemercy of God, and therefore I cannot expect it. Oh marke I beſeech you, this common obiection is altogether without faith, and it riſeth not from humilitie, but from the pride of the heart, and thereby it maketh many careleſſe men to diſtruſt in God: the reaſon is, becauſe they would not bee beholding vntounto God for his mercy, but would rather ſeeme to hauehave God to be beholding vntounto them for their worthineſſe. But if they would hauehave God to hauehave the glory, as moſt of right they ſhould, they muſt not ſtand vponupon their owne infirmities; for the more vnworthy they are in their owne ſight (if they truely repent and be hartily ſory for their ſinnes, with a full purpoſe to continue in newneſſe of life) the more worthy will they bee in the ſight of God, & the more acceptable, becauſe gods glory is then moſt magnified, who can make their ſins Eſa. 1. 18.if they were as red as crimſon, to bee as white as ſnow, &c. And as our Saviour Chriſts power was not ſo much magnified in curing one that was but a few daies ſicke, Ioh 5 8.as in curing him that was thirtie eight yeares diſeaſed, ſo the mercy of God is not ſo much magnified in curing a ſmall ſinner, or a few ſinnes, as in curing of great ſinners his goodneſſe ſheweth it ſelfe: for when they hauehave ſo humbled themſelues, by returning vntounto God by true repentance, that with the Centurion, they can ſend their friends (that is) their zealous and ful beleeuing prayers vntounto Chriſt with this meſſage, Lord I am not worthy thou ſhouldſt enter vnderunder my roofe, but Luk 7. 6, 7.ſpeake the word and my ſinnes will be cured, or with Peter Lord depart from me a ſinfull man; then ſhall they finde Luk. 5. 8.their ſoules cured, their ſinnes pardoned, & Chriſt wil come to them in mercy. Thus much concerning the falſe repentance, with this ſhort perſwaſion to withdrawe men from the ſame.
Now followeth the true repentance. Wherin firſt let vsus conſider, that there is no doctrine in the Church 2. The true repentanceof God ſo neceſſary, as the doctrine of repentance, & amēdmēt of life; neither doth the holy ghoſt ſo much labour in all the Scripture, as he doth to beate repentance into mens heads: it was the only ſermon which Iohn Baptiſt preached, while hee prepared the way for Mat. 3. 2.Chriſt, Repent for the kingdome of God is at hand.
This repentance is not defined altogether by this word poenitentia, becauſe (as Divines ſaie) it doth not comprehend totum terminum, à quo & ad quem, from whom and to whom we muſt returne.
But this is the true Repentance, which the latines interpret by this word Reſipiſcentia, or Conuerſio, which is not only a changing of the minde, but it is Receſsus à malo, a forſaking of euill, acceſſus ad bonum and returning vntounto that which is good. reuertimini vſque ad me, ſaith the Lord, returne as far as vntounto me; we muſt returne vntounto the Lord, wee muſt returne vntounto him alone, for he is the truth, and the fountaine of all goodnes.
For better proofe, that true Repentance is a turning vntounto God, we may proue it by the Authority of the holy Scriptures plentiouſly, where God commandes vsus to returne vntounto him, O yee children of Iſrael (ſaith he) Eſa. 31. 6.turne againe from your infidelity, wherein you drowned your ſelues. Againe, turne you, turne you from your euill Ezech. 33. 11.waies; for why will yee die, O yee houſe of Iſrael? And again, Eſa. 55. 7.let the wicked for ſake their evill waies, and returne vntounto the Lord, and he will hauehave mercy vponupon them, for hee is mercifull, & very ready to forgiue. Hoſea exhorting the people vntounto repentance, ſaith, Come and let vsus returne vntounto the Lord. And againe, O Iſraell returne vntounto the Lord Hoſ. 6. 1. Hoſ. 14. 2. Ier. 4. 1. Ezech. 18. 30 32.thy God, for thou haſt falne by thine iniquitie. Likewiſe ſaith Ieremiah, O Iſraell if thou returne, returne vntounto me. As much ſaith Ezechiah, returne vntounto the Lord, & cauſe others to returne away from all their tranſgreſſions.
Therefore this returning vntounto the Lord (as a Father ſaith) ought not to be done careleſly, but Lavandum eſt cor poenitētiae lacrymis, we muſt waſh our harts in the troubled poole of Betheſda, in the troubled teares of repentance, having an inward ſorrow of the minde, wrought by the holy Ghoſt, for the ſins before committed againſt ſo good and gracious a God, ioyned both with a perfect faith, to be forgivē for Chriſt his ſake, and alſo with a full and determinate purpoſe, from henceforth to amende and lead a new life. Now beloued the holy ſcripture alleageth that true repentance hath two principall parts mortificatio & vivificatio, mortifying the old man, & the quickning of the new man; mortificatiō cōtaineth, firſt acknowledging of ſin, ſecondly, a ſorrow and griefe for ſinne, thirdly, a flying and ſhunning of ſin; vivification which is the quickning of the new man, cōprehendeth thoſe things that are contrary to mortificatiō, which is firſt acknowledging of Gods mercy, & the applying therof in Chriſt, ſecondly a ioyfulnes thence ariſing, thirdly, an ardent, or earneſt endeavour to ſinne no more: we may adde vntounto true repentance thoſe 4. parts as afore ſaid, the firſt Contrition of the heart, in the which wee ought for to be ſorrowful for theſe three things, firſt for the ſin we hauehave committed, ſecondly for the good we hauehave omitted, thirdly for the good time wee hauehave loſt, ſo that we may plainely ſee, that Contrition, is a feare and ſorrowfulneſſe of conſcience, which perceiveth that God is angry with ſin, & is ſory that we hauehave ſinned. Now to ſpeake more largely of it let vsus knowe that contrition alſo comprehēdeth theſe two things, firſt the knowledge of God, requiring obedience, and diſcommending diſobedience, and not remitting ſin without a full and perfect ſatisfactiō, either in reſpect of obedience it ſelfe, or elſe in reſpect of puniſhment: ſecondly the diſcuſſing or examining our own nature of our thoughts, our wils, our affections, and al our actions and deeds, according to the ſquare and rule of Gods lawes in every point, whereby we are lead and brought to the knowledge, as wel of our filthines, as alſo of our iuſt condemnation. Therefore S. Paule willeth vsus to examine our ſelues and call our ſoules to daily 2. Cor 13. 5.account thus did Sextius when the day was ended and the night come, wherin he ſhould take his reſt, he would aske his minde, what evil haſt thou healed this day? what vice haſt thou ſtood againſt? in what part art thou bettered? In the which examination if wee throughly cōſider, we may eaſily finde, that we offend God three manner of waies, that is, by the delight of the thought, by the lapſe of the tongue, and by the pride of works; & thoſe three are to be cured, by three contrary remedies, the delight of the thought, by inward ſorrow and contrition of the heart, the lapſe of the tongue by confeſſion of the mouth in the examining of our ſelues, and the pride of workes, by our vpright liuing: al theſe being rightly done ſhewe, that we are in the way of true Repentance. And thus much for the firſt part.
The ſecond part of Repentance.
Secondly, Repentance requireth alſo confeſſion, not Auricular, but before God, and craving of pardon in ſeeking and moſt earneſt entreating the helpe & merciful fauour of our Saviour Ieſus Chriſt. Now of this confeſſion I hauehave already ſpoken of in the thirde motiue, which doth declare the weaknes of our nature: but to ſpeake more largely of it, Chryſostome ſaith that nothing pleaſeth God more then Confeſſion, if it bee ioined with true contrition, and that it is a part of humiliation, and ever ioined with true repentaunce, becauſe they cannot be truely humbled, & repent, who confeſſe not their ſins vntounto God, neither wil he giuegive them pardon, for God couers, when men vncouer & acknowledge, he iuſtifieth when men condemne, he pardons when men accuſe themſelues. And if any mā plead vntounto God non est factum, and deny his deeds and debts of ſin, there is no reaſon why hee ſhoulde hauehave the acquittance of grace. Therefore ſaith Solomon, He that hideth his ſinnes, ſhall not proſper, but hee that confeſſeth Prov. 28. 13.& for ſaketh them ſhall hauehave mercy. Thus Dauid confeſſeth his ſins vntounto God, and ſaith, Againſt thee O Lord hauehave I ſinned and done this evill in thy ſight, beholde I Pſal. 51. 4, 5.was borne in ſin, and in iniquity hath my mother conceived me. And in another place, I ſaid I will cōfeſſe againſt my ſelfe, my wickednes vntounto the Lord, and thou forgavest me the puniſhment of my ſins. This confeſſion, as S. Augustine Pſ. 32. 5.ſaith, if it be ioined with true contrition of the hart, openeth the gates of heaven, and ſtoppeth the gates of hel; he addeth farther and ſaith, it is an expeller of vices, a reſtorer of vertue, an impugner of wicked ſpirits, and an impediment of the Divell. And S. Ambroſe ſaith when the confeſſion of the mouth proceedeth from the hart by true repentāce, then the vē gance of God ceaſeth to purſue the penitent perſon: for if God heareth a ſinner (ſaith he) in true cōtritiō of the heart vtter but this one word, peccaui, I hauehave ſinned, hee is in a maner ſo charmed with it, that he hath no more power ouer himſelfe, & cānot chooſe but grant pardon & remiſſion: yea & his mercies are ſo great vntounto penitent ſinners, that he ſaith, Before they cal I wil anſwere, and while they ſpeake I will heare. The Pelican Eſa. 65. 24.was never more willing to pecke out her owne heart bloud to feed her yoūg, nor the nurſe to giuegive her breſt vntounto the childe, then our Savior Chriſt is to giuegive pardon vntounto thoſe that truely cōfeſſe their ſins vntounto him. Oh therefore beloued ſeeing God is thus mercifull, let vsus remember our owne eſtate in time, and liue no longer like ſlaues vntounto ſin, but confeſſe our ſins vntounto God, either with David, who cried vntounto him in the bitterneſſe of his heart, ſaying, O Lord hauehave mercy vponupon me & heale my ſoule, for I hauehave ſinned against thee; or with the Pſ. 41 4.prodigal ſon, let vsus (in our confeſſion) cry vntounto God, as he did vntounto his Father, ſaying, O Father I hauehave ſinned against heaven, and before thee, and am no more worthy to Luk. 15. 18, 19be called thy ſon, make me as one of thy hired ſervants; or els with Manaſſes king of Iuda, who in his penitent praiers bowed the very knees of his hart before God crying, I hauehave ſinned, O Lord I hauehave ſinned, aboue the number of the ſands of the ſea, but I humbly beſeech thee to forgiue me and deſtroy me not with my tranſgreſſions: which in ſo doing we ſhal ſurely finde the Lord to be mercifull. And thus much concerning the ſecond part of repentance.
The third part of Repentance.
Thirdly faith, which is the ground of repentaunce, & it cauſeth men to hate ſin, & without hatred of ſin, there can neuer be any true repentance. Now hatred of ſin, riſeth from ſanctification: for, the vnſanctified man may leaue ſin, but not hate it, as ſin; it is holineſſe that hateth iniquitie.
Now there can be no ſanctification, without iuſtification, and this cannot be without faith, for faith cō prehendeth iuſtification, that is, abſolution from our ſins, or the forgiueneſſe of our ſins, & an accepting & receiving vsus into eternal life freely for Chriſt his ſake, the adopting vsus into ſons, imputation of the righteouſnes, not for any works of mē, either paſt, preſent, or euer ſhalbe, but for the merits and righteouſneſſe of Ieſus Chriſt alone.
Againe, the inward or inſtrumentall cauſe of repē tance, is faith, which may bee called the mother of repentance, which bringeth it forth, as the word is the begetter, and ſo may hauehave the name of a father; for he that is without faith, though hee hath a name to liue, yet is he dead, for the iuſt ſhall liue by faith; no life then without faith, and no repentance without life.Hab. 2. 4.
The fourth part of repentance, is the fruits of faith, holineſſe, and righteouſneſſe of life, towards God and our neighbours, thankſgiving, prayer, zeale, and other workes of Chriſtian charitie. Now ſeeing the fruites of repentance bringeth forth zeale, where there is little zeale, there is little repentance, and where no zeale there is no repentance, for hee that repenteth truely, the fruits of his faith will make him ſorry, when he cā not further Gods glory as much as he would, if he cā not enioy his word, if he ſee God diſhonoured, & falſe worſhip eſtabliſhed, hee will pine and grieue, and fall away, as it is written, The zeale of thine houſe hath eaten me. Pſ. 69. 9. & 1. King. 19. 10. Elias ſaith, I hauehave beene very zealous for the houſe of the Lord: it is ſaid, hee was ſo ſtriken with ſorrow, that he was ready to die, becauſe hee ſaw not the glory of God goe forwards: ſo that where there is true zeale in their repentance, there alſo the fruits of their faith bringeth forth this affection of ſorrow and mourning, declaring thereby, the zeale that the faithfull can offer vntounto God for their ſinnes.