Two Treatises 2, Tract 1 · Chapter 15
CHAP. XV. Of three other duties wherein conuerſion is practiſed.
5. DVty is Deſire. That which we feare, wee 5. Deſire.deſire to bee freed from, and to enioy the contrary. So hee that feares death deſires life, and he that truely feares ſinne, deſires to be freed from ſinne, and to enioy the preſence of God eueryevery day more and more. This deſire then of Gods grace and his preſence to deliuer vsus from the cumber and the burden, and body of death is another affection of a repentant heart: for when by Repentance we are turned to God, and ſee the ſweete beauty of his face, wee are exceedingly rauiſhed withall, and therefore in ſtrong and earneſt deſires we make towards him, faine would we bee at the end of our iourney, that we might be with him, & graſpe him with our armes, and ſatiate our ſelues with his ſweetnes. Hence it is that the children of God deſire death and diſſolution with Paul becauſe Phil. 1. 23.till then they cannot be with Chriſt. Theſe deſires are ſo much the ſtronger, becauſe of our infirmity in approaching towards God, which is ſuch, that we goe but as it were creeping. This greeues vsus, and makes vsus deſire that wee were rid of theſe infirmities which ſo clogge vsus, and hang as lead at our heeles. This makes vsus cry with the Church, Draw me, and we will runne after thee: and with Dauid, Oh Cant. 1. 3.that my wayes were directed. By Repentance indeed Pſal 119. 5.we are eſcaped out of Satans ſnare, but yet ſo as the priſoner out of priſon with the bolt on his legge, and ſo he can goe but ſlowly, yet in his deſire hee flies, and wiſhes eueryevery ſtep twenty. Wee are ſtill fettered with many infirmities that preſſe vsus ſo downeward, that we cannot runne vp Gods hill, and therefore this encreaſes the vehemency of our deſires. This is a great comfort to eueryevery true Repentant heart. Thou that haſt theſe deſires, it is an argument of the truth of thy repentance, whereby hauing turned thy face towards God, thou haſt gotten ſight of his face, and therfore doeſt ſo long after him, and deſire to draw neerer and neerer vntounto him. A repenting heart is neuer without theſe earneſt deſires, Bleſſed (ſaith our Sauiour) are they Matth. 5. 3. 6.which are poore in ſpirit, and then hee addes, Bleſſed are they which hunger and thirſt after righteouſneſſe, where-euer there is a poore, there is a thirſting ſpirit, and theſe hungring and thirſting deſires are euidences of a repenting hearts.
6. Duety is Zeale, which is a compounded affection 6. Zeale.of LoueLove and Anger. There may bee deceit, and often is in our deſires. EueryEvery one pretends they deſire Gods commandements, but there is no zeale in their deſires: they are lazie and ſluggiſh deſires: therefore is Zeale added next to Deſire, to ſhewe what kinde of deſires theſe muſt bee, to wit, they ſhould be feruent and zealous deſires: The Deſire of the ſloathfull ſlayes him, for his hands refuſe to worke. Prou. 21. 25.But true deſire hath zeale ioyned with it, which cauſes vsus eagerly to purſue the thing deſired, and to ouercome all impediments hindring our deſires. We ſee in nature how the iraſcible faculties backes the concupiſcible. And as fire hath lightneſſe whereby it aſpires to the higheſt place, ſo it hath alſo heat to conſume that which ſhould hinder his aſcent. In the like manner hath the true deſire of a repenting ſinner, the grace of zeale to ſecond it: when one had vttered that affectionate ſpeech, Bleſſed are Luc. 14. 14.they that eate bread in the Kingdome of God, ſee how Chriſt preſently entertaines it with the Parable of the ghueſts, who being inuited to the ſupper, had eueryevery one their excuſes from their farmes, oxen and wiues: whereby Chriſt ſeemes to giuegive a checke to the counterfet deſires of many, and ſeemes to inſinuate thus much, oh you indeede make as if you had a deſire to come, but you doe but counterfet, you meane it not, for when God calles you to this ſupper, yee are ready to ſhuffle off his inuitation with one worldly excuſe or another, and ſo are your deſires, zeale-leſſe deſires. They are ſo colde, ſo heartleſſe and ſo heatleſſe, that they cannot leap ouer the leaſt blocke that lyes in their wayes. Thus wee ſee then how fitly zeale followes deſire.
And indeede a true penitentiary cannot but be zealous. Zeale muſt needes be ioyned with repentance for theſe reaſons.
1. Repentance is a turning vntounto God, and a returning into our way, out of which we had wandred by our ſinnes. Now the more way and time a man hath loſt, the more earneſt and zealous he is in the redemption of both. A man that hath rid out of his way, when once he perceiues it, will ſpurre the harder, and gallop the faſter till he hath recouered ſo farre as he might hauehave beene if hee had kept his way in a good reaſonable pace. So when the Repentant conſiders how much knowledge and experience hee might hauehave gained, if the good time which he hath miſpent in his ſins, had beene ſpent vponupon better things, when he conſiders how much of his life is paſt in ſin, and knows not how little he hath to come wherin he may walk in obedience he layes the more zealouſty about him, that what he wants in time, he may redeem with his zeale. And this is that which Peter vrges, That henceforward we ſhould liue (as much time as remaines in the body) not after 1. Pet. 4. 2. 3.the luſts of men, for it is ſufficient for vsus, that we hauehave ſpent the time paſt after the luſts of the Gentiles. The longer wee hauehave beene ſtragling, the more quicke ſhould be our ſpeed in our returne.
And the ſame thing doth Paul vrge the Romanes withall, As yee hauehave giuen your members ſeruants to Rom. 6. 19. Qui per poenitentiam reſurgunt magna charitato reſplendent, & ſaepe maiori quā illi qui nunquā cecidernut Chry.vncleanneſſe and iniquitie to commit iniquity, ſo now giuegive your members ſeruants vntounto righteouſneſſe in holineſſe. The Repentant will be no leſſe zealous in the wayes of grace, then hee was in the wayes of ſinne, and the more zealous will hee bee in the ſeruice of righteouſneſſe, becauſe hee ſpent ſo much of his time and ſtrength in the ſeruice of iniquity.
2. Before repentance wee are blind, and cannot ſee God, nor the ſweete beauty of his face, for indeed our faces are turned from him, but in repentance wee turne our faces to God, and then ſeeing him, his bounty, our crowne and recompence of reward, wee arc ſo rauiſhed and enamoured vponupon him, as that with Paul in an holy zeale, wee forget that which is behind, endeuouring our ſelues to that Phil. 3. 13. 14.which is before, and following hard toward the marke, for the price of the high calling of God in Chriſt Ieſus.
3. The Repentant conſiders the vnconceiuable louelove of God towards him in the pardon of his ſins, that howſoeuer hee was running headlong into hell to caſt away himſelfe, and his ſoule, yet the Lord ſtayd him, and was mercifull vntounto him in the remiſſion of all his offences. The meditation of which ſweete goodneſſe, and louelove of God conſtraines 2. Cor. 5.him to bee zealous for the glory of ſo gracious a God. This louelove of God in Chriſt to him conſtrains him, and inflames and fires his heart with an earneſt zeale to glorifie the Lord. That whereas before by his ſinnes hee had wounded Gods glory, now the louelove of God who hath had mercy vppon him in plucking him out of the iawes of Sathan, makes him now zelous of his glory, and carefully to labour to heale theſe wounds which before his ſins had made. This we may ſee in that repenting woman, who becauſe much was forgiuen her, therefore Luke. 7.ſhe loued much, that is zelouſly. She had not beene ſo zelous before in following her filthy and vnclean loues, as now ſhe was zelous in following her holy, and ſpirituall louelove.
Now this zeale in repentance ſhewes it ſelfe in theſe properties.
1. Property, It ouerlookes all difficulties, and ouercomes all impediments. Much water cannot Cant. 8.quench louelove, nay it kindles rather, and the more water the more louelove. Zeale dampes at no bogges, quagmires, hilles, or mountaines, it is an affection that will wing a man, and mount him ouer all. It is not a Lyon in the way, no nor yet Legions of Deuils in the way can coole it's courage. Michols ſcoffs was to Dauids zeale but as water vponupon lyme, made 2. Sam. 6.it the more hotter, I will be yet more vile. And other mens hatred of the trueth did but encreaſe his Pſal. 119. 126. 127.LoueLove, They hauehave destroyed thy Law, therefore doe I louelove it. A worthy example of repentants zeale in this kind was that of that repenting woman, who though Chriſt were at dinner in a Phariſes houſe, Luke 7.and much company likely there, yet in the holy madnes of her zeale ſhe comes ruſhing in, ſeeking him whom her ſoule loued, not abaſhed with the company, but before them all falls to kiſsing and waſhing the feete of Chriſt.
2. Propertie, This zeale of Repentance thinkes nothing too good for God, or too deare for him, and ſpares for no coſt and charges in the cauſe of his glory. Thus Dauid repenting for his numbring of the people, would not hauehave the place for the altar, and the burnt offrings of Arannah for nought, but would giuegive him money for them. So the Iſraelites repenting for their idolatry, ſhewed their 2. Sam. 24.zeale in their coſtly offerings to the Tabernacle euen Exod. 36.till they were faine to be forbidden to offer. So it was with that good woman that poured the box of coſtly oyntment vponupon the head of Chriſt.
3. Property. It makes vsus draw others to God. This our Sauiour required of Peter as a fruit of his repentance, that when hee was conuerted hee ſhould strengthen his brethren. In our ſinnes wee are commonly Luke 22. 32.inſtrumentall for Sathan to draw others into our ſinnes with vsus. True Repentance will make vsus zealous to bee as inſtrumentall to bring others to God. I would, ſaies Paul, that not onelyonly thou, but Acts 26. 29.all heere, were not onelyonly almost, but altogether as I am, except my bonds.
7. Duetie is Reuenge. Here is the demonſtration 7. Reuenge.of our zeale for God, and his word when we reuenge their quarrells vponupon their capitall enemy, the fleſh, the corruption of our nature. There is much deceit in zeale. The zeale of many is only verball, It may be heard, but not ſeene, but true zeale muſt be ſeene as well as heard, Come ſaies Iehu, and ſee what zeale I hauehave for the Lord. Now as his zeale 2. King. 10. 16was ſeene in the reuenge which he tooke vponupon Baals Prieſts in the ſlaughter of them, ſo muſt our zeale appeare in our reuenge vppon the fleſh, which wee muſt wound and daily mortifie. This reuenge will ſhew what affection we beare to our ſinnes. Before repentance they are ſo deare to vsus, that wee cannot endure ſo much as the reproofe of them, but when our repentance comes, then comes reuenge, and we can brooke not onelyonly reproofe of them from others, but vengeance alſo vponupon them from our ſelues. And when once we can come to be reuenged vponupon them it is a ſigne wee account them as enemies. For no man deſires reuenge but vponupon his enemy. Salomon knew the right mother of the child by her tender heart, and earning bowells, which could not indure to ſee the babe diuided by the ſword, ſurely when wee cannot abide the ſword of reuenge to wound and ſlay our ſinnes, wee hauehave cauſe to ſuſpect 1. Kings. 3. 27.our repentance, for who would bee loath to hauehave his enemy wounded?
Now this reuenging our ſelues vponupon the fleſh is
Generall,
Eſpeciall.
1. Generally, this reuenge conſiſts in that which the Apoſtle calls the beating downe of the body. And offering vp our bodies as ſacrifices to God, both which places I vnderſtand of the body of ſinne, that is, the 1. Cor. 9. 27. Rom. 12. 1.fleſh, which muſt looke for no better at our hands then a clubbe, or a ſacrificing knife. It muſt be handled as Sarah handled Hagar, roughly. Our fleſh is of a ſlauiſh diſpoſition; If a ſlaue be well vſed, hee will grow ſawcy, and malapert. And hee, ſaith Salomon, that brings vp his ſeruant delicately, he will bee as his ſonne, nay hee will ouertop him, as Ieroboam did Rehoboam, at whom it is thought Salomon aymed Prou. 29. 21.at in that Prouerbe. This ſlaue then muſt hauehave a ſtraight hand held ouer it, and muſt be vſed like a ſlaue to a whip, to a cudgell. Wee are not debters to the fleſh, wee owe it no kindneſſe, no fauour, Rom. 8.we owe it nothing but reuenge, nothing but blowes, and the blue eye that S. Paul gaue it. But alas! how farre are wee from this? how doe we feed and fleſh 1. Cor 9. 27. foreign.the fleſh againſt the ſpirit? what eaſe, and content doe wee giuegive it? How doe wee ſtroake and hugge, and cocker it? How doe we take thought for it? How doe we gratifie it in all things, as Dauid did Adoniah, Rom. 13. 14.whom hee would not diſpleaſe from his childhood to 1. King. 1. 6.ſay, why haſt thou done ſo?
2. This Reuenge is more ſpeciall, and it conſiſts in theſe particulars.
1. There cannot bee a greater reuenge then to ſpoyle our aduerſary of his chiefeſt delight, and in ſtead of that to vexe him with that which is moſt contrary thereunto. Now the fleſh in eueryevery one hath ſome ſpeciall darling ſinne wherein ſhee moſt delights, which is as her right eye in regard of pleaſure, or as her right hand in regard of profit. Now Matth. 5.this right eye muſt be plucked out, and wee muſt bee reuenged vppon the fleſh as the Philiſtimes vppon Sampſon in putting out his eyes. And this right Iudges 16. 21hand muſt be cut off, and the fleſh muſt bee vſed as was Adonibezek. Such ſinnes as are deereſt, muſt Iudges. 1.be quite abandoned, and the contrary graces muſt be carefully practiſed. A reuenge it is on our enemy to hurt his body any where, but to ſpoyle him of his eye or hand; this is a ſpeciall reuenge. The repenting ſinner in mortifying the whole body of ſinne, muſt do as Cranmer did in the burning of his body, he burnt it all, but firſt hee beganne with his right hand. So the repentant muſt labour to conſume the whole maſſe of the body of ſinne, and bring old Adams bones into aſhes, but yet let him beginne with the moſt ſpeciall members thereof. Thus did Zaccheus when hee was conuerted. His gainefull ſinne of wrong and oppreſſion, that went firſt to the pot, his right hand went firſt to the fire. Luke 19 8.Halfe my goods I giuegive to the poore, and if I hauehave wronged any man by forged cauillation, I reſtore him ſeuen fold. Pauls maine ſinne was perſecution, and waſting of the Church, and what delight did the fleſh take therein? but loe how hee practiſed his owne rule, As ye hauehave giuen your members ſeruants to vncleanneſſe, and to iniquity to commit iniquity, ſo now giuegive your members ſeruants vntounto righteouſneſſe in holineſſe. As faſt as with both hands hee pluckt Rom. 6. 19downe, ſo faſt with both hands he built vp againe. The great paine and toyle hee put himſelfe vntounto in planting Churches, was a reuenge vppon the fleſh for the pains before taken in perſecuting. Salomons ſpecial ſinne was Epicuriſme, for he euen ſold himſelfe to carnall and filthy pleaſures. Therefore repenting hee doth not onelyonly cut the fleſh ſhort of thoſe pleaſures, but in a further reuenge writes a booke againſt them, the booke of his repentance, and retractations, Eccleſiaſtes.
2. This reuenge conſiſts in conuerting thoſe very things, which hauehave beene the matter, or obiect of ſinne, and abuſed by the fleſh to ſinne, to the ſeruice of God, and matter of our repentance for example. Dauid in his adultery defiled his bed. In his repentance he waſheth his bed with his tears: he turns Pſal 6.his bed which he had made a brothell-houſe, into an oratory, and an houſe of prayer. That place wherein hee bathed himſelfe, as it were in the milke of his fleſhly pleaſure, in the ſame he now baths him-the ſalt brine of bitter repenting teares.
So the Epheſians made a ſacrifice to the Lord of their bookes of ſorcery, and Dauid of that water of Acts 19.blood, for which his worthies had by his meanes aduentured their liues. So the Iſraelites as they had ſinned in offering their eare-rings of golde to Exod. 35.the calfe, ſo repenting they offer likewiſe gold and ear-rings to the Tabernacle. So likewiſe the Iſraelitiſh women offered their looking glaſſes which they Exod. 38. 8.had abuſed to the proud prancking vp of themſelues, to the vſe and ſeruice of the Tabernacle. So Tyrus that famous mart-city ſinning in the abuſe of their goods, both in getting and ſpending of them, their Repentance is thus ſet foorth. Her occupying Iſ. 23. 18.and her wages are holy to the Lord, it ſhall not be layd vp nor kept in ſtore, but her merchandize ſhall be for them that dwell before the Lord, &c. Heere is a leſſon for Vſurers, Pillers, Pollers, Receiuers of bribes, all ſuch as hauehave defiled their hands with vnlawfull gaines, either getting it by an vnlawfull calling, or by the abuſe of a lawfull. Let them learne of Tyrus: Let them not lay vp nor keepe in ſtore the matter of Iames 5.their ſinne to teſtifie and witneſſe againſt them. Are yet the treaſures of wickednes in your houſes? oh pluck Mic. 6. 10.from the fleſhie thoſe fat collops. Better they ſhould ſerue their gold and ſiluer ſo got, as Dauid did the water of Bethlem, euen ſpill it, and throw it a way, then reſerue it for their owne priuate enrichment heere, and their eternall beggery and endleſſe miſery heereafter. That which before they offered as a ſacrifice to Mammon, let them now offer it to Gods altar, that is the poore who are now come into the roome of the Altar of the old Teſtamen: where Repentance is, there is reuenge. Haſt thou repented for thy couetouſneſſe, for thine vſury, bribery, &c? ſhew thy reuenge vponupon them by taking from them the matter they feede vponupon, and with Tyrus giuegive it to the Lord, & with Zaccheus giuegive it to the poore. The example of Bradford that woorthy Repentant, whoſe life, death, ſpeeches and actions euen breathed Repentance, a man that might ſeeme wholly to be made of Repentance, his example, I ſay, in this kind is very memorable: who hearing a Sermon of Mr. Latymers, wherein reſtitution was M. Samſon in his preface to Bradfords Sermon of Repentance.vrged, he was ſo ſtricken to the hart for one daſh of a pen which he had made without the knowledge of his Maſter, (as full often, ſayes Mr. Samſon, I hauehave heard him confeſſe with plenty of tears) being Clark to the Treaſurer of the Kings Camp beyond the ſeas, & was to the deceiuing of the King, that he could neuer be quiet till by the aduice of the ſame Mr. Latymer a reſtitution was made. The which thing to bring to paſſe hee did willingly forgoe all the priuate and certaine patrimony hee had on earth. Thoſe that thus offending with Bradford meane not to repent and reuenge themſelues on their couetouſnes in this manner, are not like to come where now Bradford is.
3. Another ſpecialty in this Reuenge is, when with the very ſelfe ſame members and inſtruments of our bodies, which the fleſh moſt of all hath abuſed to ſinne, wee in ſpeciall ſort glorifie God. Zachary that ſinned with his mouth in giuing God Luc. 1.the lie, repenting, as ſoone as euer he could ſpeake, glorified God with his mouth. So that woman, which had abuſed her eyes, her hayre, her lippes to Luke 7.wantonneſſe and vncleanneſſe, repenting ſhe reuenges her ſelfe vponupon the fleſh. Shee takes from the vncleane Diuell all thoſe inſtruments, & to ſpight him the more giues them to his vtter enemy Ieſus Chriſt. Her lippes to kiſſe his feete, her eyes to waſh them, her hayre to wipe them. So many delights as ſhe found of the fleſh, ſo many burnt offrings ſhee ſacrificed to the Lord.
4. Further we take reuenge on the fleſh, when we reſtraine our ſelues from the vſe of things otherwiſe lawfull, becauſe we hauehave offended therein. As if offending in gluttony, and drunkennes we ſhould puniſh our ſelues with abſtinence from wine, and faſting. If in abuſe of mirth, and recreations, wee then forbeare them. If in apparell, we then alſo cut off this our Peacockes tayle. Thus we take kniues from children when they cannot vſe them without hurting themſelues. Timothy but liuing amongſt the luxurious Epheſians to checke their exceſſe, did 1. Tim. 5. 23.thus tame and ſubdue the fleſh in abſteyning from wine. How much more if he had ſo offended himſelfe, would hee hauehave done it to hauehave puniſhed the fleſh?
Ob. But in this doing, doe wee not ſeeme to approue of the popiſh exerciſes of pennance.
Anſ. No. For 1. Many of theſe exerciſes they vſe, are ſimply vnlawfull in themſelues, being breaches of the ſixth Commandement, as their ſcourgings of themſelues, and vſing that roughnes and auſterity, which takes away health, and ſhortens life. The deeds of the fleſh muſt bee mortified by the Rom. 8. 13.ſpirit, in a ſpirituall manner, and not in this forced, violent, and fleſhly faſhion.
2. Our reuenge is vponupon our ſins, directed againſt the fleſh, that is, againſt the corruption of our nature, theirs is againſt their skinnes, directed againſt their perſons, and their outward man. And ſo indeede it is nothing elſe but an idle violence offred to the outward man, ſuch as that of the Phariſees, in faſting till they loſt their colour and complexion, but that faſting fatted their inward corruptions, their pride, and their vaineglory. For though they pinched their carkaſſes, yet not their corruptions. Their leane bodies had ſwollen ſoules. This reuenge being eſpecially againſt our ſinnes, and ſin hauing greateſt intereſt in our ſouls then in our bodies, the ſoule eſpecially ſhould taſt of this reuenge. Shee ſhould bee broke of her will, ſhee ſhould bee croſſed in her affections in her pride and vaineglory. As Dauid ſaide to the Lord ſmiting the people with the peſtilence, Alas theſe ſheepe, what hauehave they 2. Sam 24.done? Let thine hand be againſt me, it is I that hauehave ſinned. So may the Ieſuites ſoules ſay to them ſo cruelly martyring their bodies: Alas, what hauehave theſe bodies done without vsus? it is we ſpecially that hauehave ſinned, and yet wee neuer feele your diſcipline, your hands ſhould be ſpecially againſt vsus. As Ioel ſaide to them of his time, Rend your hearts and not your garments, ſo may we ſay to theſe Papiſts, whip Ioel. 2. 13.your ſoules, and not your ſides. This is the farre harder matter, to humble the pride of our ſpirits, then to take downe the fleſh of our bodies.
3. They make their carnall, their bodily, and bedlem-like reuenge to be ſatisfaction to Gods anger againſt ſinne, which is blaſphemous, and derogatory to the bloud of Chriſt.
5. The laſt point of this reuenge is, when we vpbraid the fleſh, and caſt it in the teeth with thoſe afflictions which God ſendeth. Though wee may not draw afflictions vponupon our ſelues to mortifie the fleſh, yet being impoſed vponupon vsus by God, we may make our aduantage of them for this vſe, to inſult and triumph ouer the fleſh when God puniſheth it. It argues a vindictiue mind in vsus, and a reuengefull ſpirit, when wee reioyce to ſee another reuenging himſelfe vponupon our aduerſary. So this is alſo a kinde of reuenge vponupon the fleſh, when God hauing entred the crucifying nayles into the ſides of olde Adam, wee pegge and driue them in further, and hammer them vp to the heads, by imputing them to our fleſh, and charging her with her dulneſſe, and vntowardneſſe, and rating at her as the cauſe of them. Ah thou vile fleſh, I may thanke thee for all this ſmart, I could not turne thee, but I trow God will now tame thee, I trow hee will bring thee vnderunder, thou rebell. Thus if we will helpe God to whip harder, by taking Gods part, iuſtifying him in his dealings, and twittings at our corruptions, we ſhal manifeſt our ſpight and reuenge againſt this our enemy. This was notably practiſed by that worthy Martyr Cranmer, who when by his cruell aduerſaries he was brought to the ſtake to hauehave his body burnt, and ſo his right hand, yet tooke that aduantage againſt his right hand, or rather againſt his fleſh, that had abuſed his right hand to ſubſcribe to the Popiſh articles, to bee reuenged firſt vponupon it. And ſo in a godly reuenge burnt his right hand firſt. And thus we ſee the practiſe of this ſecond part of Repentance, and the whole definition of Repentance vnfolded.