The Sum of Christian Religion, Catechism · Part 3 · Question 90
Queſt. 90. What is the quickning of the new man?
Anſ. True joy in God through ChriſtcRom. 5.1. & 14.17. Eſay 57.15., and an earneſt and ready deſire to order thy life according to Gods will, and to doe all good worksdRom. 6.10, 11. Gal. 2.20..
The Explication.
Here followeth the Doctrine of mans converſion unto God, the chiefe queſtions whereof are:
1. Whether mans converſion be neceſſary.
2. What converſion is.
3. What are the parts of mans converſion.
4. What are the cauſes of converſion.
5. What are the effects of converſion.
6. Whether mans converſion be perfect in this life.
7. In what the converſion of the godly differeth from the repentance of the wicked.
1. Whether mans converſion unto God be neceſſary.
MAns Converſion unto God in this life is ſo neceſſary, that without it no man can attaine unto everlaſting ſalvation in the life to come: according to the Scripture, which ſaith; Except a man be born of water and of the Spirit, John 3.5. Luke 13.3 1 Cor. 6 9. Gal. 5.21. 2 Cor. 5.3. Mat. 25.10.hee cannot enter into the Kingdome of God. Except yee repent, yee ſhall all likewiſe periſh. They which doe ſuch things, ſhall not inherit the Kingdom of God. If we be clothed, we ſhall not be found naked. Hereunto belongeth the example of the fooliſh Virgins, which are ſhut out from the Marriage, becauſe they had not burning Lampes filled with oyle. And to this purpoſe is it, that Chriſt gave commandement, Let your loyns be girded about, Luke 12.35, 40, 46.and your lights burning. Be ye alſo prepared therefore; for the Son of man will come at an houre when ye think not. And againe, The Maſter of that ſervant will come in a day when he thinketh not, and at an houre when he is not ware of, and will cut him off, and give him his portion with the unbeleevers. And here may we take up that notable ſentence of S. Cyprian againſt Demetrianus: When wee are once departed hence, there remaineth no longer any place for repentance; there is no work of ſatisfaction. Here life is either loſt or gained. Here we procure eternall ſalvation by our worſhip of God, and fruit of faith. Neither let any man be bindered by ſin, or force, from coming to obtain ſalvation: For no repentance is too late for him that is yet abiding, in this world, &c. Hence it appeareth how neceſſary converſion is unto the godly, or thoſe who are to be juſtified and ſaved: and therefore that in our exhortations to amendment of life or converſion, the foundation or ground is to be laid concerning the abſolute and ſimple neceſſity of converſion it ſelfe in all thoſe which are to be juſtified
2. What mans converſion unto God is.
THe Hebrew word ſignifying mans converſion, is Theſcubah, the Greeke word foreign and foreign. Some diſtinguiſh theſe two words,Mat. 27.3. Heb. 12.17. Rom. 11.29. foreign. 1 Sam. 15.11, 29. ſo that foreign in their judgement is ſpoken only of the repentance of the godly; and foreign ſignifieth alſo the repentance of the wicked; for, of Judas it is ſaid, that hee repented himſelfe; where the word foreign is uſed: and, of Eſau it is ſaid, that hee found no place to repentance, where the word foreign is expreſſed. Howbeit of God Saint Paul ſaith, The gifts of God are *We have no one Engliſh word to anſwer unto Reſipiſcentia: for our Engliſh Repentance, expreſſeth rather the Latine Poenitentia, which agreeth as well to the wicked, as to the godly.without repentance: and the Septuagint, when they ſpeak of God, uſe either word indifferently: It * repenteth me that I have made Saul King. The holy One of Iſrael will not * repent. The difference therefore is very little or none at all, ſave that foreign importeth properly a change of the minde or understanding, and foreign inſinuateth an alteration of the will and purpoſe. Now, in mans converſion there is a change of both theſe parts, the underſtanding and the will. The Latines have many appellations and names, whereby they expreſſe the ſame: For they call it Regeneratio, Renovatio, Reſipiſcentia, Converſio, Poenitentia. Among all theſe, the Greeke foreign is very well interpreted in Latine by Reſipiſcentia; there being the ſame reaſon of both names. For, as the Latine Reſipiſcentia is derived from Reſipiſco, which ſignifieth to wex wiſe after we have done a thing; ſo the Greeke foreign cometh from foreign, which is alſo to wex wiſe after an error or fault committed; to re-call or retract our judgement and opinion, and to alter an evill purpoſe. Some render foreign by the Latine Poenitentia, that is, repentance, or penitency: and this Poenitentia is ſaid to be derived either from Poenitet, which ſignifieth to be grieved, and to repent; or from Poema, which ſignifieth paine and puniſhment: becauſe the griefe which is in repentance, is as it were a puniſhment: or (as Eraſmus is of opinion) from pone tenendo; as if to repent, were to apprehend and lay hold on a latter adviſement, or to know and underſtand a thing after it is done. However it be, yet the name of Poenitentia, or repentance, is more obſcure than the name of Converſio, or converſion. For repentance doth not comprehend both that from which we reclaime our ſelves, and that whereunto we are changed. But converſion comprehendeth the whole, becauſe it addeth that mutation and change, on which enſueth a beginning of new life in a true faith. Now, repentance ſignifieth onelyonly the griefe which is conceived after the fact or ſin.
Moreover, the name of repentance is of a larger compaſſe than the name of converſion: For converſion is ſpoken only of the godly, who alone are converted unto God: and in like manner is the Greeke foreign, and the Latine Reſipiſcentia, ſpoken of the godly only; becauſe by theſe three names is ſignified the new life of the godly. But repentance is ſpoken of the wicked alſo, as of Judas, who indeed repented of his wickedneſſe, but was not converted: becauſe the wicked, when they ſorrow, or are grieved, are not afterwards converted or corrected. Thus farre have we diſcourſed of the names and appellations of converſion: now let us examine what the thing it ſelf is.
A definition hereof, propoſed by his parts, may be deduced out of the 88. queſtion of Catechiſme; to wit, that it is a mortification of the old man, and a quickning of the new man. It is more fully defined on this wiſe: Mans converſion to God is, a mutation or change of a corrupt mind and will into a good, ſtirred up by the Holy Ghost in the choſen, through the preaching of the Law and the Goſpel; on which enſue good works, or a life directed according to all the commandements of God. This definition is confirmed by theſe places of Scripture:Jerem. 4.1. Eſay 1.16. 1 Cor. 6.11. Pſal. 34.14. Acts 26.17, 18, 20. If t…ou returne, returne unto me. Waſh you, make you cleane. But yee are waſhed, but yee are ſanctified, but yee are juſtified in the name of our Lord Jeſus, and by the Spirit of our God. Eſchew evill, and doe good. The whole definition is ſet down in the Acts of the Apoſtles; I ſend thee to open their eyes, that they may turne from darkneſſe to light, and from the power of Sathan unto God, that they receive forgiveneſſe of ſins, and inheritance among them, which are ſanctified by faith in mee. I ſhewed that they ſhould, repent, and turne to God, and doe works worthy amendment of life.
3. What are the parts of Converſion.
The two parts of Converſion: 1. Mortification. 2. Quickning.THe parts of Converſion are in number two, as the Apoſtle ſheweth; The mortifying of the old man, and the quickning of the new man. So ſpeak we better with the Apoſtle, than if we ſhould follow them, who make Contrition and Faith the parts of Converſion. Now by Contrition they underſtand alſo Mortification: by Faith they underſtand the joy which followeth the ſtudy of righteouſneſſe and new obedience, which are indeed effects of faith, but not faith it ſelf: and Contrition goeth before Converſion; neither is it Converſion it ſelf, nor any part thereof, but only a preparing of men unto converſion; and that in the Elect onelyonly, not in others. And this is the reaſon why they begin the preaching of repentance from the law, and then come unto the Goſpel, and ſo come back againe unto the Law.
The old man, which is mortified, is a meer ſinner only, namely, our corrupt nature. The new man, which is quickned, as hee who beginneth to ceaſe from fins, namely, as our nature is regenerated. The mortification of the old man,Mortification. or of the fleſh, is an annihilation and aboliſhment of the corruption of nature in us, and containeth, 1. A knowledge of ſinne, and of Gods wrath for ſin. 2. A griefe for ſin, and for the offending of God. 3. The flying and ſhunning of ſin. Of this Mortification the Scripture teſtifieth thus: If yee mortifie the deeds of the body by the ſpirit, yee ſhall live. Rent your hearts, &c. Come, let us returne to the Lord, &c. Rom. 8 13. Joel 2.13. Hoſea 6.1.By this appeareth, that Converſion or Mortification is very unproperly attributed unto the wicked; becauſe in them is not any hatred or ſhunning of ſin, neither any griefe for ſin; all which, Mortification doth comprehend. Furthermore, the knowledge of ſin goeth before grief, becauſe the affections of the heart follow knowledge. Griefe followeth the knowledge of ſin in the wicked, on a ſenſe of ſome preſent, and a feare of ſome future evill; to wit, of temporall and eternall puniſhments: and this griefe in the wicked properly is neither a part of Converſion, nor a preparation thereunto; but rather a flight and backſliding from God, and an entrance to deſperation, as appeareth in Cain, Saul, Judas, &c. It is called a grief not unto ſalvation, and, a griefe of the world, Contrition not unto ſalvation.cauſing death, or, a griefe not according unto God. But in the godly griefe ſpringeth from a ſenſe of Gods diſpleaſure, which they ſeriouſly acknowledge and bewail; and it is joyned with an hatred and deteſtation of the ſin paſt and committed already, and with an eſchewing and avoiding all preſent and future ſin. This grief is a part of Converſion, or at leaſt a preparation to the ſame;Contrition unto ſalvation. 2 Cor. 7.10. and it is called Contrition unto ſalvation, and, a ſorrow according unto God, working repentance to ſalvation. Now theſe three, knowledge of ſin, griefe for ſin, and flying from ſin, differ in their ſubjects or places in man, wherein they are ſeated. The knowledge of ſin is in the minde or underſtanding: The griefe is in the heart: The flying is in the will; in that hee will not hereafter commit ſin. The averting is in the heart and will, and it is an averting unto ſomewhat, to wit, an averting from evill unto good, according to that of the Pſalmiſt:Pſal. 34.14. Eſchew evill, and doe good.
This former part of Converſion is called Mortification: 1. Becauſe, as dead men cannot ſhew forth the actions of one that is living; ſo our nature, the corruption thereof being aboliſhed, doth no more ſhew forth, nor exerciſe her actions; that is, doth no longer bring forth actuall ſin, originall ſin being repreſſed: For the dead bite not. 2. Becauſe Mortification is not wrought without griefe and lamenting. The fleſh rebelleth againſt the ſpirit: and for this cauſe Mortification is alſo called a crucifying of the fleſh:Rom. 6.7. Gal. ….17. Gal. 5.24. They that are Chriſts have crucified the fleſh, with the affections and the lusts thereof. 3. Becauſe it is a flight, or ceaſing from ſin. Neither is it ſimply called mortification, but the mortification of the old man; becauſe, by it, not mans ſubſtance, but ſin in man is deſtroyed. The words (Old man) are alſo added for diſtinctions ſake between the repentance of the godly and ungodly: For in them not the man, but the old man; and in theſe, not the old man, but the man is deſtroyed. The quickning of the new man is a true joy in God, through Chriſt, and an earneſt and ready deſire of orderning our life after Gods will, and exerciſing all good works. It comprehendeth three things▪ which are contrary unto mortification: Three parts of this quickning.1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulneſſe thence ariſing, which is, for that God is pleaſed through Chriſt, and for that new obedience is begun, and ſhall be perfected. 3. An ardent or earneſt endeavour and purpoſe to ſin no more, ariſing from thankefulneſſe: and (becauſe we rejoice that wee have God appeaſed and pacified towards us) a deſire alſo of righteouſnes, and of retaining Gods love and favour. The ardent deſire of not ſinning, and alſo of righteouſneſſe, and of retaining Gods love and favour, is new obedience it ſelf; according to thoſe ſayings: Being justified by faith, Rom. 5.1. & 14.15.wee have peace with God through our Lord Jeſus Christ. The Kingdome of God is righteouſneſſe, and peace, and joy in the holy Ghost. Eſay 57.15.I dwell with him that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to give life to them that are of a contrite heart. Rom. 6.11. Gal. 2.20.Likewiſe, thinke yee alſo, that yee are dead to ſin, but are alive to God in Jeſus Chriſt our Lord. Thus I live, yet not I now, but Christ liveth in me: and in that that I now live in the fleſh, I live by the faith in the Son of God, who hath loved me, and given himſelfe for mee. Why this latter part of Converſion is called quickning.The latter part of Converſion is called Quickning: 1. Becauſe, as a living man doth the actions of one that liveth; ſo quickning is a kindling of a new light in the underſtanding, and a be getting of new qualities and motions in the will and heart of man; whence iſſueth a new life, and new operations. 2. Becauſe of that joy which the converted have in God through Chriſt, which is a moſt pleaſant thing. The cauſe, through Chriſt, is added, becauſe we cannot rejoyce in God, except he be appeaſed and pacified with us: but he is not at peace with us, but through Chriſt; therefore we cannot joy in God but through Chriſt.
Either part of Converſion ſpringeth from faith. The reaſon is, becauſe no man can hate ſin, and draw nigh unto God, except he love God; and no man loveth God, except he be endowed with faith. Whereas then in neither part there is expreſſe mention made of faith, the cauſe hereof is not, in that faith is excluded from Converſion; but becauſe it is preſuppoſed in the whole doctrine of Converſion and Thankfulneſſe, as a cauſe is preſuppoſed where his effect is defined. Object. Faith bringeth forth joy: Therefore not grief and mortification. Anſ. It were no abſurdity to averre, that the ſame cauſe produceth diverſe effects in a diverſe kinde of cauſing, and in diverſe reſpects. So then faith cauſeth griefe, not of it ſelfe, but by ſome occaſion of accident, which is ſin, whereby we offend God, ſo bountifull a Father. It effecteth joy by its owne intent, becauſe it aſſureth us of Gods fatherly will towards us through Chriſt. Repl. The preaching of the law goeth before faith, ſeeing that the preaching of repentance hath his beginning from the law. But the preaching of the law worketh griefe and wrath: Therefore there is ſome griefe before ſaith. Anſw. I grant there is ſome griefe before faith; but no ſuch, as may be part of Converſion: For the griefe of the wicked, which is before and without faith, is rather an averting from God, than a converting unto him:See Cal. Inſtitu…. lib. 3. cap. 3. Paragraph. 2. which being quite contrary, neither partly, nor wholly agree. But contrition and grief in the Elect, is a certain preparation to repentance and converſion, as hath been already ſaid.
4. What are the cauſes of Converſion.
THe principall efficient cauſe of our converſion is God himſelfe, even the holy Ghoſt.The holy Ghoſt the principall efficient. Jerem. 31.18. Lament. 5.21. Acts 5.31. Hence is it, that the Saints beg of God to convert them; and repentance is in divers places of Scripture called the gift of God. Convert thou me, and I ſhall be converted: for thou art the Lord my God. Turne thou us unto thee, O Lord, and wee ſhall be turned. Him hath God lift up with his right hand, to be a Prince and a Saviour, to give repentance to Iſrael, and forgiveneſſe of ſins. Whence is collected a notable argument for proof of Chriſts Divinity; ſeeing it is the property of God only to give repentance and remiſſion of ſins.Acts 11.18. 2 Tim. 2.25. Then hath God alſo to the Gentiles granted repentance unto life. If God at any time will give them repentance, that they may know the truth, and that they may come to amendment, out of the ſnare of the Divell.
The inſtrumentall cauſes or means are;The instrumentall causes: The Law.The Law. The Goſpell. Rom. 3.20.The Goſpell. Faith.After the doctrine of the Goſpell hath been preached, again the doctrine of the Law: For the preaching of the Law goeth before, preparing us to the preaching of the Goſpell: becauſe, Without the law there is no knowledge of ſinne: and therefore no griefe or ſorrow for ſinne. Afterwards followeth the preaching of the Goſpel, raiſing up contrite hearts, with a confidence of Gods mercy through Chriſt. For without this preaching there is no faith, and without faith there is no love of God; and conſequently, no converſion unto God. After the preaching of the Goſpel, againe followeth in the Church the preaching of the Law, that it may be the ſquire of our thankfulneſſe, and courſe of life. The Law then goeth before converſion, and followeth after the ſame. It goeth before it, to ſtir up a knowledge of ſin, and griefe for the ſame: It followeth, that unto the converted it may be a rule of their life. Hereof it is, that the Prophets do firſt accuſe ſin, threaten puniſhments, and exhort to repentance; and then afterwards comfort and promiſe: and laſtly, exhort againe, and lay down unto them the duties of piety and godlineſſe: Such was John Baptiſts preaching. So then the preaching of repentance comprehendeth the law and the Goſpel, though in effecting converſion the offices of both be diſtinct. The next inſtrumentall and internall cauſe of converſion is faith: becauſe without faith there is no love of God; and except we know what the will of God towards us is, as namely, that hee will remit unto us our ſins by and for Chriſt, converſion will never be begun in us, neither in reſpect of the firſt part thereof,Acts 15.…. which is Mortification; neither in reſpect of the ſecond part, which is Quickning: for by faith are the hearts of men purified. Without faith there is no true joy in God; neither can wee without faith love God: and, Whatſoever is not of faith, is ſinne. Rom. 14.23.All good workes flow from faith, as from their fountain. Wee being juſtified by faith, have peace with God.
The furthering cauſes of converſion are; The croſſe and chaſtiſements: whether our own or others; alſo the puniſhments, benefits, and examples of others.The helping cauſes. Jerem. 31.8. Pſal. 119.71. Mat. 5.16. Thou hast corrected mee, &c. The ſubject or matter, wherein converſion is placed, is the will, minde, heart, and all mans affections, wherein there is an alteration by means of converſion. The forme of converſion is converſion it ſelfe, with all the properties and circumſtances thereof, which are: 1. In the minde and underſtanding,The materiall cauſe. The form of converſion. a right judgement concerning God, his will, and works. 2. In the will, an earneſt and ready deſire and purpoſe of avoiding our former falls, and a declining of Gods diſpleaſure; with a reſolution to obey God according to all his commandements. 3. In the heart new motions, with good and reformed affections conformable with Gods law. 4. Uprightneſſe in our outward actions and whole courſe of life, with obedience begun after Gods law.
The Object of converſion is; 1. Sin, or diſobedience,The object. which is the thing from which we are converted. 2. Righteouſneſſe, or new obedience, which is the thing whereunto we are converted. The chief finall cauſe of converſion is Gods glory:The finall cauſes. Luke 22.51. Mat. 5.16. the next and ſubordinate end is our good, even our bleſſedneſſe and fruition of everlaſting life. There is another end alſo of converſion, leſſe principall, to wit, the converſion of others. To this place of converſion belong thoſe queſtions of Pelagianiſm: Whether a man be able to convert himſelf without the grace of Gods Spirit: and, Whether by free-will a man be able to prepare himſelf unto the receit of grace.
The former was maintained by Pelagius, contrary to theſe expreſſe teſtimonies of Scripture: Turne thou mee, and I ſhall be turned. God worketh in as both the will and the deed. An evill tree cannot bring forth good fruit. The later, the Schoole-men, and the Papiſts at this day defend, contrary to the ſame words of Scripture, and contrary to that direct proof againſt their opinion. No man cometh unto mee except my Father draw him. Thomas Aquinas attributeth preparation unto free-will,Vid. Su…. Theolog. Partis primae parte ſecunda quaeſt. 109 Art. 6. but not converſion. Now this preparation he thus coloureth, that it is indeeda furtherance to the habituall grace of converſion, but yet through the free aſsiſtance of God, moving us inwardly.
5. What are the effects of mans converſion.
THe effects of converſion are; 1. A true and ardent love of God and our neighbour. 2. An earneſt deſire to obey God, according to all his commandements, without exception. 3. All good works, even our whole new obedience.Vid. Cal. Inſtitur. lib. 3. cap. 3. Paragraph. 16. 4. A deſire of converting others, and re-calling them into the way of ſalvation. In a word, the fruits of true repentance are all the duties of piety towards God, and charity towards our neighbour.
6. Whether mans converſion be perfect in this life.
OUr converſion unto God is never perfected and accompliſhed in this life, but is here in perpetuall motion, untill it attaine unto perfection in the life to come. Wee know in part. Hereunto beare witneſſe all the complaints and prayers of the Saints:1. Cor 13▪9. P…al. 19.12. Rom. ….2. Mat. ….10▪ Rom. …. G…. …. leanſe thou mee from my ſecret faults. O wretched man that I am, who ſhall deliver mee? &c. Forgive us our treſpaſſes. The wreſtling alſo and conflicts between the fleſh and the ſpirit in the converted, teſtifie hereof: The fleſh luſteth againſt the ſpirit. The exhortations alſo of the Prophets and Apoſtles, that the converted ſhould yet be more converted, confirme this poſition: Hee that is righteous, &c. Wee may thus make evident demonſtrance hereof.Revel. …2.11. Neither the mortification of the fleſh,Both parts of co…ve…ſion are imperfect in this life. nor the quickning of the ſpirit is abſolute and perfect in the Saints in this life: Therefore mans whole converſion cannot be abſolute and pe…fect. Concerning the imperfection of man in the mortification of the fleſh, there can be no queſtion or doubt thereof, it is ſo apparent; becauſe the Saints of God doe not onelyonly continually wreſtle with the concupiſcence of the fleſh, but oftentimes alſo yield and give over in the conflict: oftentimes they ſinne and ſlip, and diſpleaſe God; though they defend not their ſins but deteſt, bewaile, and ſtudy and endeavour more and more to ſhun and avoid them. Touching mans imperfection in the quickning of the ſpirit, the ſame combate giveth teſtimony: and verity, ſith our knowledge is but in part only, the renuing of our will and heart is even ſuch; for our will followeth our knowledge.
Two cauſes of this imperfection in man.Now, there are two evident cauſes why the will of the converted tendeth imperfectly to good in this life: 1. Becauſe the renewing of our nature in this life is never made perfect, either concerning our knowledge of God, or concerning our inclination to obey God: whereof Saint Pauls onelyonly complaint maketh ſufficient proofe: I know that in mee, that is, in my fleſh, dwelleth no good thing. 2. Becauſe the converted are not alwaies ruled by the holy Ghoſt,Rom. 7.18, 19. but ſometimes forſaken by God for a ſeaſon, either to examine or try them, or to chaſtiſe and humble them: notwithſtanding at length they are re-called to repentance, ſo that they periſh not.Muke ….24. The … why God … r…th … m…rfe…tio… to be …man. P… …3. Ma. ….12. I beleeve Lord, Lord helpe mine unbeliefe. But the cauſes why God finiſheth not, as hee might mans converſion in this life, are theſe: 1. That his Saints may be humbled, exerciſed in ſaith, patience, prayers, and skirmiſhing with the fleſh, and not wex proud with an opinion of perfection, but daily pray; Enter not into judgement with thy ſervant, O Lord. Forgive us our treſpaſſes. 2. That they may more and more goe forward unto perfection, and covet it more earneſtly. 3. That contemning this world, they may the more aſpire and haſten to the heavenly life; as knowing that their perfection is reſerved untill then. Set your affectio…s on things which are above. Col 3▪2, 3, 4. 1 Joh… 3.2.Your life is hid with Chriſt in God Mortifie therefore your members, which are on the earth. It doth not appeare what we ſhall be: and we know, that when he ſhall appeare, we ſhall be like him. Of this imperfection Calvin hath a notable ſaying:In tit. 5. 3. parag. …. This reparation or restoring (faith he) is not finiſhed in one moment, day, or yeer; but God, b… continuall, and ſometimes ſlow proceedings, aboliſheth the corruption of the fleſh in his Elect. hee cleanſeth them from their filth, and conſecrateth them temples unto himſelfe, b…renuing, according unto true purity, all their ſenſes, that they may exerciſe themſelves in repentance their whole life time: and they know, that of this warfare there is no end, but in death. You may to this purpoſe reade the Sections immediatly following as farte as to the fifteenth, in which the whole diſputation, touching the remn…nts of ſin in the Saints, is learnedly maintained againſt the Cathari and Anabaptiſts.
7. In what the converſion of the godly differeth from the repentance of the wicked.
THe name of Repentance is attributed as well to the wicked, as to the godly, becauſe they both agree in ſome things; to wit, in the knowledge of ſinne, and the griefe for ſinne: but in the reſt there is great difference: Their griefe is divers.In the impulſive cauſe of repentance, which is Grief. The wicked are grieved onelyonly for the puniſhment and torment enſuing, not for that they offend and diſpleaſe God. So was Cain grieved onelyonly in reſpect of his puniſhment:Gen. 4.13. My iniquity (that is, the puniſhment of mine iniquity) is greater than I can beare. Behold, thou haſt caſt mee out this day from the earth. Now the godly hate indeed the puniſhment, but they are grieved eſpecially for that God is offended, and for their ſin. So David;Pſal. 51.4. Against thee, againſt thee onelyonly have I ſinnned: my ſin is ever before mee. The good hate to ſin, for the love they beare to vertue, the wicked for the feare they ſtand in of puniſhment. So in Peter was a ſorrow and griefe, for that he had offended God: in Judas for his torment enſuing, not for the Sin it ſelf. This difference hath the Heathen Poet, Horace, deſcribed in this his Poem:
Horat. lib. 1. Epiſt. 16.The good avoide offence for vertues ſake:
The wicked to abſtaine baſe feare doth make.
The cauſe of their griefe is divers.In the cauſe, which breedeth repentance in both. The wicked repent, by reaſon of a deſpaire, diſtruſt, and diffidency; ſo that they run more and more into deſperation, murmuring, and hatred againſt God. But the Godly repent, by reaſon of faith, and a confidence which they have of the grace of God, and reconciliation through Chriſt.
The manner of their repentance is diverſe.In the forme and manner of their repentance: For the repentance of the godly is a returning unto God from the Divell, from their ſins, and from their old nature; becauſe they doe not only grieve, but alſo comfort and erect themſelves againe by confidence in the Mediatour; they truſt in God, and rejoyce in him, and relye on him with David: Purge mee with Hyſope, and I ſhall be cleane. The repentance of the wicked is a back-ſliding from God unto the Divell, a hatred of God, a flight from him, and a murmuring or repining againſt him, and a beginning of deſperation.
The effect of their griefe is diverſe.In the effect, which their repentance worketh in them. In the wicked new obedience doth not follow repentance; but they goe forward in their ſins, and returne to their vomit, though they counterfeit repentance for a time, as Achab did. They are mortified in feed themſelves, and quite deſtroyed: but the old corruption of their nature, that is, ſin, is not crucified in them: and how much the more they give them ſelves to repentance, ſo much the more is in them a hatred of God, murmuring, flying, and turning away from God, and an approaching unto the Divell: But in the godly new obedience followeth and accompanieth repentance; and how much the more they repent, ſo much the more dieth the old man in them, and the ſtudy and deſire of righteouſneſſe and living well, is in them ſo much the more increaſed.