Two Treatises 2, Tract 1 · Chapter 14
CHAP. XIIII. Of the practiſe of Conuerſion in foure duties.
THe third point followes. The practiſe of this 3 The practiſe of conuerſion in 7. dueties.Turning, Reformation, or Conuerſion. And it is notably ſet downe by the Apoſtle Paul, 2. Corin. 7. 11. where ſeuen particular dueties are ſet downe wherein the practiſe of this ſecond part of repentance conſiſteth: For behould (ſaith the Apoſtle) 2. Cor. 7. 11. fully handled.this thing that yee hauehave beene godly ſorry, what great care it hath wrought in you, yea what cleering of your ſelues, yea what indignation, yea what feare, yea how great deſire, yea what a zeale, yea what puniſhment. &c He had ſaid before Godly ſorrow workes repentance, that is, this ſecond part of repentance, the change of the minde, for godly ſorrow as wee hauehave ſeene is the firſt part. Now heere hee prooues that godly ſorrow workes repentance, and his reaſon ſtandeth thus. That which workes care and cleering, and indignation, &c. that workes repentance: but godly ſorrow workes theſe things, therefore it workes repentance. So that it is plaine that the Apoſtle here referreth thoſe things to the practiſe of this ſecond part. To come then vntounto the particular duties.
1. Duety is Care. Now this care is twofold: firſt 1. Care.the maine care whereby a ſinner takes thought for the remiſſion of his ſinnes, and life eternall. Such was the care of thoſe after they were pricked in their hearts at Peters ſermon when they crie out, Acts 2 37.Men and brethren what ſhall wee doe? The voice of men in care & anxiety, as of thoſe that are in great care for this world: what ſhall wee eat? or what ſhall Matth. 6. 31.we drinke? or what ſhall we put on?
And this is that which is figured in the Parable of the vniuſt ſteward, who is brought in conſulting and taking care, what ſhall I doe? digge I cannot, and Luke 16. 3.to begge I am aſhamed. So that the firſt beginning of our turning to the Lord is a ſerious, and a thoughtfull conſultation what courſe to take for the pardon of our ſinnes, and the ſaluation of our ſoules.
Now in this carefull conſultation there are two things to be conſidered. 1. the ground. 2. the end of it.
For the ground of it. It is the ſight and certaine knowledge of the errour of our former courſe of life, and the iuſt cenſure and condemnation of it. As when a man turnes him to the right way, firſt he ſees plainely, and concludes that he is gone wrong and thereupon bethinks himſelfe what to doe, that he may recouer the right way againe.
2. The end or effect of it, it ends alwaies in true repentants in a ſetled determination, and reſolute purpoſe to enter into that good way which the word of God diſcouers vntounto them for good. Some indeede deliberate and conſult, but they remaine houering, and do not reſolue: like faint chap-men, that cheapen and hancker about wares, but will not come off. They are loath to ſell all they hauehave, to purchaſe the pearle, to buy heauen with the loſſe of their ſinnes. For when Sathan ſees a man beginne to miſtruſt his owne courſes, and to entertaine thoughts of departing out of Aegypt, he vſes all the craft he can to detaine him, and purſues after him departing, as Pharaoh after the Iſralites. So in the Goſpell, the dumbe and deafe Diuell, when Chriſt came to diſpoſſeſſe him, raged and tooke on. So that eueryevery Chriſtian in the practiſe of Repentance before he can paſſe from his conſultation to a reſolution and determination, he ſhall finde and feele a ſhrewd bickering and conflict both with Sathan and the fleſh, that will labour him to continue in his ſinnes ſtill, as Auſtin in his confeſſions ſhewes it was with him in his conuerſion. But notwithſtanding all the temptations of Sathan & the fleſh, the Chriſtian gets the victory, and growes to a reſolution. This purpoſe and reſolution of the heart, is the very hart of Repentance. I hauehave determined to keepe Pſal. 119. 57.thy word, ſaith Dauid. And this is that which Barnabas exhorted the Antiochians, that with purpoſe of heart they would cleaue vntounto the Lord. And thus is Acts 11. 23.the Prodigall ſonne brought in reſoluing with himſelfe, I will goe to my father and ſay, &c. and when he Luc. 15. 18.did but thus reſolue, his father came foorth to meet him: for this ſerious purpoſe to turne, is turning: I thought I will confeſſe, and thou forgaueſt me. So when Pſal. 32. 5.Zaccheus had but reſolued to make reſtitution, when as yet he had not done it, Chriſt ſaid, Saluation was Luc. 19. 8. 9.come into his houſe. If wee hauehave not this conſtant purpoſe of heart to forſake all our ſinnes, and to endeauour our ſelues to the obedience of Gods commandements, we hauehave not yet ſet one foot ouer the threſhold of Repentance. The Prophet Ieremie calling vponupon Iſrael to returne, they are brought in anſwering the Lord, Behold wee come Ier. 3. 22.vntounto thee: when this purpoſe and will of comming is conceiued, there is returning. So repenting Ephraim is brought in thus reſoluing, what hauehave I to Hoſ. 14. 19.doe any more with idols? And Iob, Once hauehave I ſpoken, but I will anſwer no more. It is not enough for vsus with Agrippa to be halfe perſwaded, but we muſt Acts 26. 28.goe through ſtitch, and ſo pitch it in a ſetled purpoſe, that we may ſay with Dauid, I hauehave choſen the Pſal. 119.way of thy commandements. The Prophet Iſaiah bids the Iewes to waſh them, and to make them cleane, to Iſ. 1. 16.ceaſe to doe euill, and to learne to doe well, &c. Now it might bee ſayd, Alas theſe are hard matters, how ſhall we be able to doe all this? The Prophet therfore qualifies the matter, ſaying, If yee conſent and verſe 19.obey, that is, If ye conſent to obedience in the ſound and ſerious purpoſes and thoughts of your hearts, ye ſhall eat the good things of the Land. Though you cannot ſo thoroughly waſh you, yet conſent to it, and agree to it, and it ſhall be accepted.
The ſecond Care followes vponupon this purpoſe, the former Care ended: when a man hath purpoſed and ſet downe with himſelfe to do ought, then he takes Care how to bring this purpoſe to paſſe. The Repentant conſiders with himſelfe that though now he be turned into the right way, yet if he hauehave not his eyes in his head, hee may eaſily loſe it againe. Hee is not ignorant how many impediments will encounter him in the way, how many ſtumbling blockes will bee layd by Sathan, beſides that the olde Sepent will be behinde him nibbling at his heeles, and aſſaying him to plucke him backe. Now then theſe thoughts runne in his head, I hauehave reſolued to enter into this courſe, alas how ſhall I be able to goe thorough it? like the wiſe Luc. 14.builder he caſts his accounts afore hand, conſiders the weightineſſe of Chriſtianity, and bethinkes himſelfe how hee ſhall bee able to performe that which he hath vndertaken. He obiects to himſelfe reſoluing to ſerue God, as once Ioſhua to the people, ſaying, We will ſerue the Lord, Nay but yee cannot ſerue the Lord, for he is an holy God, hee is a iealous God, Ioſh 24 28. 19.&c. So our Repentant in his firſt turning informs himſelfe of the great difficulties, that are in walking on in that way, whereinto his feet are turning. He conſiders that he is raiſed out of the graue of ſinne, but yet like Lazarus bound with napkins, ſo Ioh. 11.is he ſtill hampered with the bonds of many infirmities, wich will quickely make him weary and faint. And therefore now all his care is, how hee may hold out, and compaſſe that which hee hath propounded to himſelfe. Now this ſecond Care he ſhewes in the practiſe of theſe duties.
1. Becauſe he knowes that in this building there are many enemies, as once in the building of the wals of Ieruſalem, hee therefore ſhewes his Care in Nehem. 4furniſhing himſelfe with ſpirituall weapons working with one hand, and holding the ſword of the ſpirit in the other.
2. Being thus armed and prouided, hee hath a vigilant and a watchfull eye againſt all occaſions and meanes of ſinne, and hath a Care to auoyde them. He is watchfull and carefull againſt the very firſt motions and whiſperings of the olde Serpent, ſaying vntounto himſelfe ſecretly, as before Gods ſpirit did, This is the way, turne into it againe,
3. Hee is carefull to doe all good duties both in his generall, and in his ſpeciall calling, as to pray, reade, meditate, inſtruct, admoniſh. Heare ô Iſrael, Deut. 6. 3.and obſerue to doe it, ſaith Moſes to the Iſraelites. So heere is his care in that he obſerues to doe all good duties.
4. He is carefull to doe them in that holy manner which God requires. Hee is not ignorant of Sathans wilineſſe, how he labours to intereſt and inſinuate himſelfe into our beſt actions. Heere then is his Care that he goe with an euen foot, and an vpright heart not out of a deſire to bee ſeene of men, and to hauehave praiſe from them. Take heed how you giuegive your almes. He obſerues not onelyonly that hee doe, but how he doth good duties.
5. Hee is carefull to apprehend all occaſions of Good whatſoeuer are offered: hee markes when God ſends ſuch men vntounto him, of whom hee may receiue further comfort and knowledge: hee alſo markes when God puts ſuch into his hands, to whom hee may performe any good office, and withall hee markes the ſeaſon and opportunity. When any accident of Gods ſpeciall workes, either of mercy or iudgement fals out in the world, hee makes good vſe of it: as the Lord noted how Abraham vppon occaſion of his iudgement on Sodom, Gen. 18. 18.would thereby prouoke himſelfe and his to a more carefull keeping of his Lawes.
By this now may we trye our ſelues whether we repent or no. Repentance we ſee is a very carefull thing, & fills our heads with many ſerious thoughts in things ſpirituall. But alas with Martha we buſie our heads with many things, but in the meane time that one thing which is needfull is the leaſt part of our care, we lye ſecure in our ſinnes, and if any thought Luke 10. 41.be taken, it is how to fulfill the luſts of the fleſh. Wee are like thoſe women in Iſay; Ariſe ye women that ſit Rom. 13. 14.at eaſe: we eat, drinke, play and ſleepe, but as for our ſoules, let God take care if he will, wee liſt not to trouble our ſelues with ſuch a burden. Who is there almoſt, who in the morning at his firſt ariſing entertaines theſe thoughts, Oh how may I paſſe and bring about this day well? How may I auoid Sathans ſnares, & reſtrain my owne corruption? And as we looke not backe to ſay, what hauehave I done? ſo neither looke we forward to ſay what ſhall we doe. Now we walk raſhly, hand ouerhead. The repentant ſinner is turned toward God, and ſees his great and awfull maieſty, and therefore is exceeding carefull and reſpectiue of his carriage, that he may not offend, walking now in the eye of ſo great and withall ſo good a God. Children when their Gouernours backes are turned vppon them, play reakes, but if once they ſee them, then are they carefull of their behauiour.
2. Duety is clearing. Such is our owne weakeneſſe, 2. Clearing.and Sathans malice, that be we neuer ſo carefull and watchfull ouer our waies, yet wee ſhall oftentimes be ouertaken with heauineſſe, and drowſineſſe, and then is the enuious mans time to ſow his tares and darnell, for ſinne to ſteale vponupon vsus Loe then what a repenting ſinner will do in ſuch a caſe. If contrary to his purpoſe and carefull endeuor, he ouer ſhoot himſelfe, and fall into ſome offence, will he lye in his ſinne, and ſuffer his ſinne to lye on his conſcience vnqueſtioned? No, He cannot endure ſuch gueſts, hee knowes full well by deere bought experience what they are, he will neuer be at quiet till they hauehave cleered his conſcience of the guilt and defilement of the ſinne. He gets him preſently into ſome corner with Peter, and there not able to endure conſcience to accuſe him, hee falls of accuſing himſelfe to God, earneſtly crauing his mercy, neuer giuing ouer rapping at his gate till hee hauehave gotten Gods acquittance ſealed for the pardon foreign.of his ſin. This is the Apologie or Defence here ſpoken of, the getting of Gods pardon ſigned, and ſealed with the bloud of his ſonne, that ſo when Sathan and Conſcience ſhall come to dragge vsus by the throats to hell, we may plucke this pardon out of our boſomes, and ſo chaſe them away. When Sathan accuſes, yea and begins to iudge add condemne vsus; heere is our Apology, here is our Defence and our anſwer ready: God hath graciouſly forgiuen me. The bookes and bonds are cancelled; Sathan goe not beyond thine office, as Bradford ſweetly ſpeakes, God is the iudge, thou haſt not to meddle with his office. Loe the Iudge hath cleered me. Accuſe now as long as thou wilt. So long as a man hath the iudges acquitting ſentence, he needs not feare the clamours of any malicious accuſers.
And heere we may obſerue a notable difference betweene the repentant ſinner, and the impenitent. The wicked wretch ſo he can ſhift off by any meanes the accuſation, hee neuer cares nor labours for the Iudges abſolution, who in his time will take notice of his ſinne, though neuer any accuſation ſhould be profered. All his care is for the preſent to put off the accuſer, the ſergeant, the officer. Well, thou riddeſt thy ſelfe by ſome deuiſe to day, but he comes to thee againe to morrow. Where is thy defence, thy protection againſt him? Alas, thou haſt prouided none. Now the true repentant he conſiders that it is to no purpoſe to put away the accuſer, when as yet the iudge remaines vnpacified, who will againe, and againe ſet this accuſer on our backes till we hauehave pacified him. And therfore his chiefe dealing is with the iudge himſelfe, to get his fauour and grace, and ſo hee getting the Iudges abſolution, regards not a whit the officers accuſation. In a worde, the wicked when Conſcience accuſes, hauehave no other care then to ſtop the mouth of Conſcience, and to choake it for the preſent that it may not accuſe. The godly further, as they would not hauehave it accuſe, ſo neyther further would they hauehave it a ſilent and a ſenceleſſe Conſcience, but they would turne accuſing conſcience, into an excuſing and clearing Conſcience. The wickeds care is only to ſtoppe and damme vp this violent floud, but the godly for that they ſee it is to little purpoſe thus to doe (becauſe within a little while it will ouerflow, and rage more violently then euer it did before) they hauehave therefore a further care to turne the ſtreame and current the other way, to make Conſcience ſing another note, and in ſtead of terrors, to ſpeake peace.
3. Duty. Indignation, namely againſt our ſins, 3. Indignationand ſo againſt our ſelues for our ſinnes. For though we hauehave gotten Gods defence againſt our ſins, yet may we not remain frends with them, nay ſo much the more bitter, and deadly ought our enmity to be againſt them, becauſe of Gods louelove in giuing vsus the defence of his merciful pardon in Chriſt againſt them. As if I had gotten the Iudges abſolution, and ſo a diſcharge from mine enemies that ſought my life, will I not then ſo much the more ſet my ſelfe in hatred againſt thoſe wicked enemies? Some when they hauehave ſinned will ſeeme to labor for the former cleering, they will confeſſe their ſinnes, and craue Gods mercy, but yet that league and friendſhippe which they ſtill entertaine with their ſinnes ſhews they hauehave not ſo cleered themſelues as they ſhould, for if they would cleere their conſciences from accuſing, they muſt alſo cleare their harts from louing their ſinnes. EueryEvery wicked man hath his clearing, his apologie and defence againſt the damage of his ſins ready at hand, namely, the death of Chriſt. But what followes on this? Doe they hate and deteſt their ſinne? Doe they grind their teeth at it in anger? No; but rather make their protection and defence againſt ſinne to bee as it were a licence of ſinning ſtill. But the fruit of true repentance is indignation and bitter anger againſt our ſins. Hereupon Iſay brings in the repenting Church, throwing away idolatrous ornaments, as in a chafe, as one that throwes away a menſtruous cloath, & ſayes, fie, get thee Iſ. 30. 22.hence. So Hoſea brings in Ephraim in a like angry mā ner, ſaying, What hauehave I to doe any more with idols? So Hoſ. 14. 9.Peter not only wept, but wept bitterly, the bitter gall Matth 26. 75.of this godly indignation beeing mingled with his ſalt teares. Thus the Church, when ſhe had ſhamefully neglected Chriſts cal, her hart fretted within her, Cant. 5. 4. Viſceribus frementibus.as Iunius reades it: we can fret and chafe at little defects in others, and are tetchie for trifles. True repentance turns all tetchineſſe with others, into this holy tetchineſſe and fretfulneſſe with our ſelues for our ſinnes. The Idolater frets himſelfe and curſes Iſ. 8. 21.his Gods, but the Repentants fretting reaches not to God, him he bleſſes when he frets at himſelfe, nor yet to man, to whom the humility of his heart makes him patient, but to himſelfe onelyonly, and to his owne ſinnes. Thus Dauid fretted in a manner at himſelfe, when ſeeing how much he was deceiued, and offended at the wickeds proſperity, hee at length befooles himſelfe, and be-beaſts himſelfe too, So fooliſh was I, and ſo ignorant, euen as a beaſt before Pſal. 73. 22.thee: In the like moode was hee with himſelfe when he had numbred the people, I hauehave ſinned exceedingly, 2. Sam. 24 10.I hauehave done very fooliſhly. This is that Anger which Salomon preferres before all carnall merriment Eccleſ. 7. 5.and laughter, Anger is better then laughter. Then is God well pleaſed with vsus, when in an holy anger wee are diſpleaſed with our ſelues, then is he ready toturne from his fierce indignation againſt our ſelues, when he ſees vsus forward in holy indignation againſt our ſinnes.
4. Duty. Feare which muſt follow indignation. A ſtrange coniunction of Anger and Feare, for 4. Feare.when men are angry they feare leaſt, and grow more fierce then fearefull. Men commonly feare nothing in their anger: but heere it is otherwiſe, indignation breedes feare: that indignation againſt ſinne paſt, which is not attended and followed with feare of ſinne to come, is not good, and therefore is feare added to indignation. And this is another excellent part of the practiſe of Repentance: for the burnt childe muſt needs dread the fire: and the Repentant ſinner hauing once been bitten and ſtung by his ſinnes, cannot but feare to come neere them againe. He that after a dangerous ſtraying is returned into the way, will bee afrayd of loſing it againe: for before we ſaw one maine duety of Repentance was Care, now Feare alwayes waites vponupon Care: and beſides that, the Repentant being now turned to God, and ſeeing how great a good hee is, cannot but exceedingly louelove him, and out of his louelove feare the loſſe of him, for louelove in this ſenſe is exceeding fearefull: euen as the wife reconciled to Res eſt ſolliciti plena timoris amor.her louing husband offended, feares againe to offend and loſe his fauour. Againe, in Repentance, and in turning to God, the heart was ſoftned and made pliable to the hand of God, and therefore now being made a tender heart of an hard and ſtony, it will the more eaſily feare and tremble at a danger: whence comes that oppoſition betwixt feare and hardneſſe of heart, as Bleſſed is that man Prou. 28. 14.that feareth alwayes, but hee that hardneth his heart ſhall fall into euill, and that of the Prophet, why haſt Iſ. 63. 87.thou hardned our hearts from thy feare.
Now this feare is of excellent vſe in the practiſe of Repentance, for it is as a bridle to order, guide and keepe vsus in the way whereinto Repentance Prou. 28. 14.turnes our feet. Bleſſed is the man that feareth alwaies, but he that in deſperate boldneſſe hardens his heart, ſhall ſurely fall into euill. Therefore by the force of the oppoſition he implies, that he that feares ſhall be kept from euill, and that heerein his bleſſedneſſe conſiſteth, which he more plainly auouches elſewhere, The feare of the Lord is a well-ſpring of life to Prou 14.auoyd the ſnares of death: for more particularly it thus keeps thus.
Firſt it makes vsus to quake at the very firſt riſings of euill and ſinnefull motions in our hearts, and ſo to daſh ſinne in the ſhell, Tremble (ſayes Dauid) and ſinne not.Pſal. 4 4.
Secondly, when ſtrong and violent tentations aſſault vsus, it ſtrengthens vsus, and withholds our aſſent, for the repenting ſinner being now turned to God, he alwayes ſees God, and knowes that God ſees him, and therefore the awefull reuerence hee carries to his preſence reſtraines him. This vpheld Ioſeph, How can I, ſaith he) doe this, and ſinne against Gen. 39. 9.God? This ſtrengthened him againſt the powerfull and adulterous follicitations of his Miſtreſſe, The times was fit, his maſter was abſent, and the place fit, priuate and remote, yet though time and place gaue him leaue, Gods feare would not: ſo powerfull was it againſt her powerfull perſwaſions to folly. So Iſaac though naturall affection would hauehave carried him to hauehave reuerſed Iaakobs bleſſing, ſpecially when he was importuned by the howlings of Eſau, yet hee did not: and what was the bridle that held him backe? He feared an exceeding great feare, Gen. 27. 33.which is mentioned afterward, The feare of my father Iſaac, ſayes Iaakob, ſwearing by God, whoſe feare Gen. 31. 42. opened.poſſeſſing Iſaac his father, kept him from paſſing away the bleſſing to Eſau.
Thirdly, it keepes from ſuch ſinnes, where the feare of man reſtraines not, euen from ſecret and vnknowen ſinnes to the world. Thou ſhalt not, ſaith Leuit. 19. 14.the Lord, curſe the deafe: why, what ſhould hinder? he cannot heare vsus if we doe, Thou ſhalt not lay a ſtumbling blocke before the blinde: why, what ſhould let vsus? hee cannot ſee vsus if wee doe. Marke the words following, Thou ſhalt feare the Lord, who both heares thy curſes, and ſees thy ſtumbling blockes.
Fourthly, In the whole courſe of our life it makes vsus worke out our ſaluation with fearing and trembling, euen reioycing in feare, and feaſting in feare, knowing Phil. 2. Pſal. 2. Iude 12.that there is then the greateſt danger, when to our eyes there is the leaſt appearance of it.
In theſe and ſuch like reſpects is this feare ſo neceſſary in the practiſe of repentance: for Repentance is a continuall returning towards God, and drawing neerer ſtill to him. To the which how ſoeuer that helliſh and ſlauiſh feare bee a let, for it driues a man backe from God, and turnes away the face from ſinne, yet not this louing and filiall feare, for it driues from ſinne, and keepes vsus from forſaking God, I will put my feare, ſayes the Lord, Ier. 32. 40.in their hearts that they ſhall not depart from mee. Out of this feare ariſes that notable duety which ſome Repentants in the more ſerious exerciſe of their Repentance, in the Scriptures, hauehave practiſed. Namely, that entring into Couenant with God, & binding our ſelues by ſolemne oath vntounto him. This was Dauids practiſe, I hauehave ſworne, and I will performe it, that I will keepe thy righteous iudgements. Pſal. 119. 106.The ſame duty we finde practiſed in the bookes of Ezra and Nehemiah. Now this practiſe ariſes out Ezr 10. Neh. 10.of this feare and iealouſie, which we hauehave of our deceitfull hearts. As when wee feare the faith and honeſt dealing of men, wee will not truſt to their bare words, but we will hauehave it vnderunder their hands and ſeales.
The contrary to this feare is bold venturouſneſſe, when we ruſh deſperately into all manner of ſinne, and in boldnes of face and hardnes of heart, worke out our owne damnation.
Now by this may wee try the truth of our Repentance. What, doe we feare to ſinne? when we ſee ſinne following vsus doe we runne from it, as the chicken ſeeing the Kite come, flies vnderunder the wings of the hen. Art thou now afrayd of an oath? Haſt thou beene a couetous vſurer? a ſwiniſh drunkard? Eccleſ. 9. 2.an vncleane adulterer? a godleſſe Sabaoth-breaker? And art thou now afrayd of theſe ſinnes? trembleſt thou at the thoughts of them? then haſt thou good euidence of the truth of thy Repentance. But this giues the moſt the lie that bragge of their Repentance, becauſe as it is ſayd of thoſe deceiuers, that they feaſt without all feare feeding themſelues. So it Iude 12.may be ſayd of them that they follow their ſinnes with all greedineſſe, without feare, or wit. So farre from feare, that they doe deſire the occaſions of ſinne, and euen harden their hearts againſt this feare. Theſe may well feare that they neuer knew what Repentance meant.