Two Treatises 2, Tract 1 · Chapter 1
CHAP. I. What Repentance is.
THere is no one point in practicall Diuinity of greater conſequence then this of Repentance. A naile that all the Sermons both of Prophets, and Apoſtles were continually hammering. Chriſt himſelfe as he continually beat vponupon it, ſo in his laſt farwell aſcending into heauen, in ſpeciall manner he commended the preaching, and preſſing thereof to his Diſciples, telling them, that it was neceſſary that Repentance, and Remiſsion of ſinnes ſhould bee preached in Luk. 24 37.his name among all nations. In which words Repentance hath a double commendation. 1. That it is ioyned with remiſſion of ſinnes, and that ſo, that none can feele the ſweet of it, that feeles not the ſowre of this. 2. That it is made a doctrine fitting all ſorts and conditions. Some doctrines are for Gouernours, ſome for Subiects, ſome for Rich, ſome for Poore, ſome for young, ſome for olde, ſome for the wicked, ſome for the godly, ſome for the Court, ſome for the Countrey; but Repentance being for ſinners, I came to call ſinners to Repentance, Matth. 9.it is for all, none can exempt himſelfe from the reach thereof, vnleſſe withall hee can free himſelfe from the touch of ſinne. Therfore it muſt be preached among all nations.
Repentance then neuer beeing vnſeaſonable, ſurely not now; when God, what by our ſinnes, what by his iudgements, calleth vntounto weeping and mourning, vntounto baldneſſe and girding with ſacke-cloath. Iſ. 22.And yet behold ioy and gladneſſe, ſlaying of oxen and ſheep, Epicure-like eating of fleſh, and drinking of wine. It is high time therefore both for Preſſe and Pulpit, to ring lowde peales of this argument. Which though it be much in many mens mouthes, yet is it little in their reines, being more ſpoken of, then vnderſtood, and yet better vnderſtood then practiſed, better knowen then felt. Wherfore for our more happy direction in it, let vsus firſt ſee what it is. Now I thinke it may not amiſſe thus be deſcribed.
Repentance is a ſupernaturall grace of the ſanctifying ſpirit, wherby a beleeuing ſinner ſo humbleth himſelfe for ſinne, that hee turnes from it to the Lord.
1. I call it a Grace. Some thinke it onelyonly an action. Repentance is a graceBut that phraſe Ezech. 12. 10. of powring the ſpirit of grace, (meaning Repentance) on the houſe of Iudah, ſeemes to argue it to be a quality, or infuſed gift, ſo as faith and charity are. So alſo that phraſe of giuing Repentance Acts 5. 31. and 11. 18. for if God giuegive it, we receiue it. Now wee cannot properly be ſayd to receiue an action which wee doe, but the power, gift, or grace whereby we do it. That ſpeech alſo Matth. 3. 8. Bring forth fruits worthy Repentance, ſhewes that Repentance it ſelfe is not an outward action, as the Papiſts would make it, but an inward grace to bee expreſſed in outward actions.
2. I call it a ſupernaturall grace, not onelyonly in regard Supernaturallof corrupt nature, for ſo eueryevery grace is ſupernaturall, but alſo of innocent: for though Adam before the fall had louelove, feare, temperance, &c. yet Faith and Repentance had hee not; for he needed them not.
This ſhewes that Repentance is not a Legall, but an Euangelicall grace. For all legall graces And therfore Euangelicall.were naturally in Adam. Repentance then belongs to the Goſpell. 1. Becauſe properly it is commanded, as is alſo iuſtifying faith, in the Goſpell. Mark. 1. 14. Chriſt preached the Goſpell. One might thinke what was that. The next verſe tels vsus; ſaying, Repent, and beleeue the Goſpell. 2. It is promiſed in the Goſpell, in the Couenant of grace Ezech. 36. 26. I will take away the ſtony heart out of your body, and giuegive you an heart of fleſh. Which that it is a promiſe of the Goſpell, appeares plainely verſ. 22. I doe not this for your ſakes, but for mine owne names ſake. And ſo Ierem. 32. 40. I will make an euerlaſting Couenant with them, that I will neuer turne away from them to doe them good, but I will put my feare in their hearts, that they ſhall not depart from me. And this is further euident, becauſe Repentance is ſealed in the Sacraments of the Goſpell. For Baptiſme is called the Baptiſme of Repentance. Luk. 3. 3. becauſe it ſeals vp to vsus Gods promiſe of Repentance 3. It is wrought in vsus by the Miniſtery of the Goſpell, Galat. 3. 2.whileſt it ſets before our eyes Chriſt crucified, and ſo cauſes vsus to lament. Ezech. 12. 10. Therfore Chriſt commanded that Repentance ſhould be preached in his name, who by his obedience hath merited it for vsus as well as remiſſion of ſinnes Luc. 24. 46. 47. and in this regard is ſayd to bee raiſed vp of his father, to giuegive Repentance to the houſe of Iſrael, Acts 5. 31. As for the Law, it being the miniſtery of death. 2. Cor. 3. how can it worke Repentance which is vntounto life? 2. Cor. 7. 10. Acts 11. 18. Repentance is required vntounto the ſenſe of mercy and forgiueneſſe. The Law then knowing no forgiueneſſe, neither knowes it any Repentance. When the Law is broken, it requires the ſuffering of the curſe, and not any Repentance for the auoyding of the curſe. It ſends vsus down to the dungeon of damnation, and ſeales it vponupon vsus with an vnremoueable ſtone, not giuing vsus the leaſt inckling of any recouery. Nay the Law ſetting out vntounto vsus that moſt rigorous and preciſe Iuſtice of God, and his infinite, and implacable wrath againſt ſin, doth in a manner forbid all Repentance. Telling vsus tis in vaine to ſeeke by our teares and lamentations any mercy at his hands, who is a conſuming fire, a God of pure eyes, and cannot behold iniquity. The Law then of it ſelfe leaues a man in vtter deſperation, then which what can be more contrary to ſauing Repentance? and is no otherwiſe a ſchoole-maſter vntounto Chriſt, then as the miniſter of the Goſpell makes vſe of it contrary to it owne nature to driue vsus vntounto Chriſt, by ſhewing the ſinner condemned in the Law, that it were not beſt for him to truſt any longer to the Law, but to accept of the grace offered in the Goſpell.
The Vſe. 1. If Repentance be a part of the Goſpell, then know we it is not ſo ſowre and crabbed a thing as moſt thinke. Indeed the Law is pure vineger. But the Goſpell is refreſhing and ſuppling oyle, euen the ſoueraigne balme of Gilead, and of this Goſpell, the glad tidings of peace, is Repentance a part. Yea, it is one of the legacies of the new Teſtament. A rich treaſure purchaſed with the bloud of Chriſt. Luc. 24. 46. 47. Sorrow indeed is bitter and vnpleaſant to our corrupt nature; yet many things are wholſome, that are not ſo toothſome. The ſheepe of Chriſt know that to feed vponupon this ſalt marſh is the onelyonly preſeruatiue againſt the rot. Therefore nothing is there they leſſe repent themſelues of, then this Repentance, nothing they reioyce more in, then this ſorrow: and good reaſon. It is a peece of that bleſſed Goſpell.
2. If the difficulty of Repentance diſcourage thee, remember that the commandements of the Goſpell hauehave grace annexed; by reaſon the ſame things that are commanded in the Goſpell are alſo promiſed: and ſo this yoake is ſweet and eaſie.
3. If the weakneſſe of thy Repentance trouble thee, remember it is an Euangelicall grace: and how little a mite will the Goſpell accept? euen a penny for a pound. A deſire to repent is Repentance heere: and to grieue becauſe wee cannot bee grieued, goes currant for godly ſorrow.
3. In the deſcription I adde further, that it is a Wrought by the Spirit, euengrace of the ſpirit, to ſhew that the Spirit is the authour thereof, as appeareth, Ezech. 12. 10. I will powre the ſpirit of grace vponupon the houſe of Iudah, and then they ſhall lament. Before we can powre out one teare into Gods bottle, God muſt powre the water of his ſpirit vponupon the dry and heathy ground of our hearts. Rom. 8. 26. Wee cannot breath out ſo much as a ſigh, but the ſpirit muſt firſt breath it in. We cannot ſuſpirare, vnleſſe God doe firſt inſpirare. That we may truely ſay heere with Dauid, in eueryevery repenting ſigh, ſob, teare, Of thine owne, Lord hauehave we giuen thee. Wee powre out, becauſe thou haſt firſt powred in. Peter weepes, but firſt Chriſt looked on him. The waters flow, but then ſpecially when the winde blowes Pſal. 147. 18. Oh to how low an ebbe will the waters of repenting teares come, if this bleſſed winde of the Spirit blow not? It is the fire of the Spirit in our hearts (like as in a Still) that ſendeth vp thoſe dewes of repenting teares into our heads, that droppe foorth of our eyes.
Vſe. Let no man thinke Repentance in his own power, and ſo that hee may repent when hee will. Can any man melt a ſtone? or turne it into fleſh? By repentance we breake the ſtrong ſnares of Sathan, wherein we are hampered, And what power ſhall 2. Tim. 2. 26.enable vsus to doe that, but that which is ſtronger then Sathan, euen the power of the ſpirit? Man is like a wild Aſſes colt, Iob 11. 12. will he euer be tame of himſelfe? no, it is the ſpirit that muſt tame and humble him by conuincing his conſcience of ſin. Ioh. 16. 8. Man is like a ſilly loſt wandring ſheep. Will hee euer be able to get into the high way of himſelfe. No, he muſt heare the voice of his ſheepheard crying behinde him, This is the way, walke in it. Iſ. 30. 21. Elſe he will wander in the wrong way irreturneably. Therefore while that voyce ſoundeth in our hearts, while we are called vponupon by it to day, harden wee not our hearts. While the Spirit ſtirs in thy heart, as once the Angell in the poole Ioh. 5. take the opportunity. The Spirit who is the worker of repentance is not at thy beck. Thou canſt not ſet him on worke when thou wouldeſt, ſuffer him then to worke, when he would. If wee could humble our ſelues we ſhould neuer be humble: foreuen this power of humbling our ſelues would make vsus proud. God therefore hath reſerued it to himſelfe, and his owne Spirit, that ſo we might be humble indeed; yeelding our ſelues to be wrought vponupon by him when he commeth, yea and in humility attending vponupon him, and waiting for his comming in the exerciſes of the Word and prayer, as they Acts 1. 4. 14. But how many may be charged, as they Acts 7. 51. Yee ſtiffe-necked, and of vncircumciſed hearts and eares, yee hauehave alwaies reſiſted the holy Ghoſt. And therefore are ye ſo hard hearted, and ſtiffe-necked, becauſe you hauehave reſiſted the holy Ghoſt, when he would hauehave bowe your neckes, and ſoftened your heart.
4. It is ſaid to be a grace of the ſanctifying ſpirit, The ſanctifying Spirit.to diſtinguiſh it from the legall repentance that is ſometime in the reprobate, hauing receiued the ſpirit of bondage vntounto feare: for this repentance is a fruit of an effectuall calling, Ier. 31. 19. After I was conuerted, I repented: and ſo is peculiar to the regenerate. And heereby alſo is it differenced from that bluſh, and neere reſemblance of Repentance which is in ſuch reprobates, as hauehave receiued the enlightning ſpirit.
5. It followeth in the deſcription; whereby the In order of nature it is after Faith.beleeuing ſinner. I make the ſubiect of Repentance to be a ſinner: for ſo doth Chriſt Matth. 9. ſhewing that ſuch as are perfect neede Repentance no more then whole men do phyſick. But withall I cal this ſinner, a beleeuing ſinner, to ſhew that faith muſt goe before Repentance as the ground and root thereof. In time Faith and Repentance are both together, but in the order of nature, faith is firſt.
Reaſons. 1. Repentance and griefe for diſpleaſing God by ſinne neceſſarily argue the louelove of God: for a man would neuer grieue but rather reioyce at the offence of him whom he hates. When Chriſt wept for Lazarus, the Iewes ſayd, Loe how he loued him. Ioh. 11. and Chriſt imputes the repenting teares of that ſinnefull woman Luc. 7. to louelove; Much is forgiuen her, for ſhe loued much. And wheras Acts 20. 21. Paul makes Faith and Repentance the ſumme of the Goſpell, the ſame Apoſtle 2. Tim. 1. 13. makes faith and louelove the ſumme of it: which ſhewes plainely that Repentance comes from louelove, and ſo conſequently from faith, becauſe faith works by louelove, Gal. 5. 6. and it is impoſſible wee ſhould euer louelove God, till by faith wee know our ſelues loued of God. 2. Repentance beeing vntounto life muſt needes bee drawen out of Chriſt the fountaine of all ſpirituall life, and quickning grace. So that a man muſt firſt receiue Chriſt before he can receiue Repentance, or any grace from Chriſt. Now faith is that which receiues Chriſt: Ioh. 1. 12. 3. Repentance being the ſoftning of our hearts, and the changing of our natures, how ſhall our ſtony harts bee molten, but in Chriſts bloud? and what can bathe them in that blood, but faith? And how ſhall ſuch wilde oliue branches as wee be changed, but by being engrafted into Chriſt as into the naturall Oliue? And what can ingraft vsus into him, but faith? 4. It is impoſſible that a man apprehending nothing in God but rigour and ſeuerity, ſhould euer relent toward him, or come in and ſubmit himſelfe. No, there is mercy with thee ô Lord that thou mighteſt be feared, Pſal. 130. This is it that brings in the ſinner creeping and crouching before God; as the Syrians to Ahab, becauſe they had heard the Kings of Iſrael were mercifull. Chriſts 1. Kin. 20. 31.gracious aſpect caſt on Peter drew foorth the tears. Gods gracious reuealing of himſelfe not to the ear onelyonly, but eye alſo of Iob, made him abhorre himſelfe, and repent, Iob 42. 6. hence the exhortations to Repentance are founded commonly vponupon the mercy of God in the Goſpell, as Ier. 3. 14. O yee diſobedient children returne, for I am your Lord. So Matt. 3. Repent for the Kingdome of Heauen is at hand, in which Chriſt is ready to diſpenſe mercy and forgiueneſſe to the repenting ſinner: ſo Oſ. 6. 1. Ioel 2. 13. Rom. 12. 1. 2. Cor. 7. 1. There muſt be faith then to apprehend at leaſt ſome hope & poſſibility of mercy, or elſe the ſinner will harden his heart, and enrage his affections, & grow furiouſly deſperate againſt the Lord. 5. As the legall Repentance cannot be without Faith, beleeuing the threats of the Law, ſo neither by like proportion can the Euangelicall Repentance bee without faith in the promiſes of the Goſpell going before.
Ob. Mar. 1. 15. Repent, and beleeue. Repentance is ſet firſt: and ſo Acts 20. 21.
Anſw. 1. The order of placing things in Scripture is not alwayes according to the order of nature. But ſometimes one thing is ſet firſt, which in order of nature is laſt, as the effect before the cauſe, and then the cauſe comes after, to ſhew how wee ſhould obtaine the effect. As faith is ſet after a good conſcience and pure heart, 1 Tim. 1. 5. when yet it is faith that purifieth the heart, Acts 15. So heere: firſt repent, and then, that yee may repent, beleeue.
2. Things in Scripture are often propounded according to the order of our ſenſe and feeling. Now though faith in order of nature be firſt, and the act of Faith before the Act of Repentance, yet it is not ſo liuely and ſtrong, and ſo, not ſo ſenſible to vsus till after Repentance: for the promiſes are made onelyonly to repenting ſinners.
Ob. Matth. 21. 32. Yee repented not that yee might beleeue.
Anſw. Sometimes then name of Repentance is giuen to the firſt preparatory beginnings and introductions thereof. Now the preparations to Repentance are thoſe legall fits of feare and terrour which are both in nature and time to, before Faith.
The Vſe. 1. Againſt the Popiſh Repentance, which is made to goe before mercy and forgiueneſſe, as a meritorious procurer thereof. But as we hauehave ſeene Repentance is cauſed by the taſte of Gods mercy by faith. Therefore the Baptiſt exhorteth to repentance, not that the Kingdome of Heauen may come, as earned out by the ſweat of pennance, but becauſe the Kingdome of Heauen is come. Againe, there cannot poſſibly bee any true repentance in Popery: becauſe repentance ſpringeth from the particular apprehenſion of Gods mercy by faith, which Popery cannot endure.
2. Againſt the Libertines abuſing Gods mercy, and eaſineſſe to forgiue, vntounto wantonneſſe. As the grace that Kings vſe to ſhew againſt Parliaments makes many theeues. But indeed they are beaſts, and no men that ſin becauſe of Gods mercy; and it is an argument that they neuer by Faith taſted of Gods mercy in the pardon of their owne ſinnes. For they that feele much forgiueneſſe, louelove much Luc. 7. If a man ſhould tell a condemned Traytour that his Soueraigne would forgiue all his treaſons, and reſtore him to all his former dignities, would not ſuch mercy make his heart euen to melt, and knit him faſter in louelove, and duety then euer?
3. Heere is comfort to all true Repentants that mourne for their ſinnes, and purpoſe a new courſe. This repentance of theirs is an euident argument of their faith that hath taſted of the ſweetneſſe of Gods mercy, or elſe their hearts would neuer thus yeeld, nor relent toward God.
6. It is further added, ſo humbleth himſelfe for It conſiſteth of two partshis ſinne that he turnes from it to the Lord. In which words I ſet downe the two maine, and eſſentiall parts of Repentance, namely, Contrition, or, Humiliation, and Conuerſion or Reformation.
That both theſe are required to repentance may appeare,
1. By the very names which Repentance hath both in Hebrew, Greeke and Latine. In Hebrew it is called both Nacham and Teſhubha, the former foreignſignifying erking, the latter turning. Anſwerable in the Greeke, Metameleia ſignifies, after-griefe, foreignor anxiety of minde after the doing of ſomewhat; Metanoia, after-wit, or after-wiſdome, when foreignſeeing our errour or ſlip we are better aduiſed, and change our minde. So Poenitentia, as the word imports the paine of griefe, and Reſipiſcentia the mindes recouering of wiſdome, or becomming wiſer after our folly. This harmony of languages as touching the names of Repentance ſhewes plainely there muſt bee in it theſe two things, griefe for that which is done amiſſe, and a change of our minde from that it was before.
2. By the phraſes and manner of ſpeech which the Scripture vſeth touching Repentance. Sometimes repenting for, or of, as vncleanneſſe, 2. Cor. 12. 21. for idolatry, Reuel. 9. 20. which cannot otherwiſe be vnderſtood then of griefe for the committing of ſuch ſinnes. But ſometimes we meet with Repentance from. Repent from thy wickedneſſe, foreign.Acts 8. 22. And Repentance from dead workes, Heb. 26. 2. which cannot in any congruity of ſpeech note griefe, but onelyonly a change, or departure from ſinne.
3. By the deſcription of it in this ſort in the Scripture, when it cals men to repentance; as Ioel 2. 11. Turne to the Lord with weeping. Rend your hearts, and turne to the Lord. That is in one word, Repent. So Iames 4. after that Pſal. 8. he had ſayd, Draw neere to God, which is the generall, or whole of Repentance, afterward explaining it in the particulars, he addeth firſt, Clenſe your hearts, and purge your hands. There is Renouation, or Reformation: and then Pſal. 9. 10. Suffer affliction, that is, bee touched with ſmarting griefe for your ſinnes, as if you were in ſome grieuous outward affliction, Let your laughter be turned into weeping, humble your ſelues vnderunder the mighty hand of God. There is the other part, Contrition, or Humiliation. And 2. Chron. 7. 14. God promiſing mercy to his people vponupon condition of their repentance, hee thus deſcribes their repentance. If they ſhall humble themſelues and turne from their euill wayes, making repentance to ſtand in theſe two points, in humbling themſelues for, and turning themſelues from their ſinnes.
Ob. 2 Cor. 7. 10. Godly ſorrow worketh Repentance. Heere ſorrow is diſtinguiſhed from repentance, as the cauſe from the effect.
Anſw. Repentance, as may appeare by that already ſpoken, ſometimes ſignifies onelyonly one part of repentance; ſometimes onelyonly the change and alteration of minde; ſometimes onelyonly the touch of the affections. An example of the former is the place obiected: as alſo Ier. 18. If they repent, it ſhall repent me of the euill I had thought, that is, I will alter my mind, and repeale my threatnings. And Acts 11. 18. where the Iewes hauing heard Peter relate the deſcents of the holy Ghoſt vponupon the Gentiles in hearing his ſermon, conclude thereon; Then hath God alſo to the Gentiles granted Repentance vntounto life. There was no mention made of any ſorrow, or humiliation, but onelyonly of the wonderfull deſcent of the holy Ghoſt cauſing them to ſpeake ſtrange tongues, and to magnifie the name of God. Which ſtrange change of their mindes by the holy Ghoſt it ſeemeth they call repentance. But there are examples of the latter alſo, where repentance onelyonly ſignifies ſorrow, and diſpleaſure with our ſelues, as Gen. 6. It repenteth me I made man. Luc. 17. It repenteth me; the ſpeech of a treſpaſſer crying him mercy whom hee hath offended. And Acts 26. 20. That they ſhould repent and turne to God. Where Repentance being ſo plainely diſtinguiſhed from Conuerſion, muſt needes be reſtrained to the ſignification of ſorrow and humiliation. But as from this place we may not gather that Repentance is not a turning to the Lord, no more may we from that other 2. Cor. 7. that it is not a godly ſorrow.
Ob. One part is not a cauſe of his fellow-part. But ſorrow is a cauſe of the change of mind, 2. Cor. 7. 10. Therefore ſorrow and change of minde are not fellow-parts of Repentance.
Anſw. One part may bee a cauſe of his fellow-part. As ſanctification of the ſoule is the cauſe of the ſanctification of the body. And yet both are parts of ſanctification.
Ob. Contrition ſeems to be a part of the change and alteration. For what greater change then for a hard heart to turne ſoft, and a ſtony to become fleſhie. And this is contrition or humiliation. Therefore Humiliation and Alteration are not well diſtinguiſhed.
Anſw. The Apoſtle plainely diſtinguiſheth them, when he ſaith, Godly ſorrow cauſeth Repentance, that is the change of minde. For though godly ſorrow bee a part and peece of that paſſiue change which is wrought in vsus at the firſt inſtant of our calling by God, yet it is a cauſe of the actiue change, whereby we change and alter the purpoſe and reſolution of our harts before ſet on ſinne, and now turne them to the Lord. For were it not that we felt the bitterneſſe of our ſinnes, and were truly touched in conſcience for them, wee would neuer in good ſadneſſe forſake, and abrenounce them.
Howſoeuer then ſome late Diuines take the word Repentance more reſtrainedly, ſome onelyonly for a godly ſorrow, others only for a turning from ſinne to the Lord, yet the truth is, that Repentance accordingly as it is deſcribed in the Scripture is the connexion of them both.
Vſe. Heere then is the triall of our Repentance. If humiliation and Reformation both meete together, then is our Repentance accompliſhed. But either of theſe ſingle make but a halfe, and a halting repentance. An vnreformed ſorrow is but deformed. And a ſorrowleſſe reformation is but a very ſorry one. Humiliation without reformation, is a foundation without a building. And reformation without humiliation is a building without a foundation. To lay a foundation, and not to build on it, is to no purpoſe, but to expoſe our ſelues to laughter. Luc. 14. This man began: but could not finiſh. To build without a foundation is to play the fooliſh builder, Luc. 6. 48. for that building will ſoone fall, and ſo all our labour will be loſt. Heere then is diſcouered a double errour in repentance.
1. Of ſuch hypocrites as make much adoe, and ſeem to lay their ſins much to heart, & yet ſtil continue in them, bathing & cheriſhing, not drowning & choaking them in their tears. Such a one was Ahab; who crept & crouched, & put on ſackcloath, being threatned for his cruelty againſt Naboth. But without any true reformation, for preſently after he fell to as bad cruelty againſt the holy Prophet Micaiah Iudas was grieued for murthering Chriſt; yet no change enſued: hee fell to murthering of himſelfe. The Iſraelites being threatned by God when as they meditated a returne into Aegypt, wept and howled. And yet at the ſame time being commanded not to goe the next way to Canaan, but to fetch a compaſſe about, they diſobeyed. But theſe men ſorrow not aright, becauſe they ſorrow not as the Corinthians did vntounto a tranſmentation, vntounto a change of their thoughts and purpoſes from euill to good. It is not poſſible a man ſhould truely grieue, and be diſpleaſed for his ſins, and yet continue in them without a change. For as one very well ſayes, vnleſſe ſinne be made a wanton it will not ſtay. It likes no grimme entertainement. The ſad countenance, the weeping eyes, the frowning forehead daſh it quite out of countenance. It is not able to ſtand before them. The teares of true Repentance hauehave a purging and a raiſing vertue: & therfore the Prophet exhorting to Repentance, ſayes, Waſh yee, make yee cleane. Theſe teares therefore Iſ. 1. 16.are waſhing and cleanſing teares; where they fall they make cleane worke, ſcouring away the filthineſſe of our ſinnes. The abundance of naturall raine maketh the waies fowle that before were faire. But contrarily the more abundantly this raine falleth, the cleaner and fairer are the wayes of our hearts, and fitter for the feet of the Lord to walke in. For this is that ſame preparing of the way Matth. 3.of the Lord, which the Baptiſt requires. Worldly ſorrow workes a change in the body; it brings gray haires on the head, and furrowes and wrinckles in the face. It turnes youth into olde age, and ſtrength into weakneſſe, and ſo cauſeth death. But the change of godly ſorrow is quite contrary: It turnes olde age into youth, and a weakneſſe and ſickneſſe into health and ſtrength. No diſtillations of waters heale our bodily diſeaſes ſo, as this water doth our ſpirituall. This ſalt brine takes away all our raw humours, and makes vsus ſauory meate for the Lord. This raine diſſolues the clowds of our iniquities, and ô what a pure cleereneſſe is there in the heauen of our hearts? And therfore iuſtly may wee ſuſpect their repentance, whoſe ſorrow brings not with it this happy change.
2. So alſo may we theirs, whoſe change and alteration proceedes not from godly ſorrow, and touch of conſcience for ſinne. Let it not ſuffice vsus that in many things wee hauehave reformed our wayes. For ſo did Herod, Iudas, and many other temporary beleeuers. But alas this reformation was not grounded vponupon true humiliation, and ſo at length it came to nought, as an vnfounded building. And therefore by humiliation firſt digge wee deepe in our hearts, and caſt out the rotten and vnſound ground, and ſo build wee. Excellent is the counſell of Chriſt to luke-warme Laodicea, be zealous, that is, reforme the fault of thy luke-warmneſſe, Reuel. 3.but withall he addes, and Repent, namely, of thy lukewarmneſſe, let the reformation of thy fault be grounded on ſound ſorrow for it. So may I ſay to the couetous, be liberall, and repent; to the vncleane, be chaſte, and repent; to the neglecter of Gods worſhip, frequent the Church and exerciſes of Religion, and repent. Many Profeſſours hauehave made a goodly flouriſh, and of couetous hauehave turned liberall, and of prophane deuout, and who ſo forward as they? But when they turned religious they did not heartily repent, and repine at their former prophaneſſe, grieuing and grudging at the ſeruice which formerly they did Sathan. They ſowed not the ſeed of their obedience in tears, nay with the ſtony ground they beganne in ioy, and therefore end in ſorrow. Before harueſt comes, all is withered, and they become vnfruitfull. They beganne not in humility, and therefore end not in glory. Nay they beganne in pride, and therefore end in ſhame. They beganne in impenitency, and therefore end in deſpaire. And thus hauehave we opened the definition of Repentance.