fetch better repentance that they may repent for that which yet they neuer repented of as in the time of Ezra 10. 10. 11 the people hauing repented long were faine to go back to fetch now repentance and hauing fasted before to fast again turne all mirth into mourning because they forgate a speciall sinne of marrying with strange wiues For as in an Euidence and writing for assurance there may be left our such words as should be most effectuall in the conueiance to the great preiudice of the lawfull owner which must cause it to be new written againe so in a mans repentance many things may be found out which were forgotten at the first to the great hindrance of a mans comfort Hence it is that men often remember vpon their death-beds with much griefe of heart the sinnes of their youth their incontinencie their pride their oppression their slanders and wrongs they haue done to their neighbours that are dead and gone no satisfaction hauing been therefore made by them And experience hath tried and taught this that many though they left their sinnes long agoe yet because they did not throughly and soundly repent for them they haue rebounded backe vpon them with terrible sights and fearfull visions to humble them and to bring them to a more serious examination of them and better sorrowing for them though long since left and in a manner quite forgotten I doe not denie but that hypocrites and reprobates The confession of Iudas may somtimes through the great distresse of conscience Matth. 27. 3. 4. that they are in be brought to make a more particular confession of their sinnes and to make speciall mention of their most hainous and enormious vices which they are guilty of and which now haue brought them to that distresse wherein they are Iudas was a rank hypocrite and a close cunning one if euer there was any yet he is said to haue repented and in the hellish sorrow that he was in he made confession of his sin yea he made confession of his particular sin that openly he cared not who heard him and he confessed that sinne that was of all his sinnes the greatest and whereby hee had most offended but because it was without faith in Gods mercie and without any true humbling of himselfe before the Lord seeking vnto him to haue it pardoned and was made not in the true and perfect hatred of that sinne because it was sinne but because hee could keepe his owne counsell no longer and the ouer-ruling hand of God would haue that he should penne his owne inditement and confesse the action that he was guiltie of the fact for which hee was in his conscience now arraigned before he should be hanged that being out of his owne mouth thus condemned all the world might know that hee died iustly damned This confession of his though it was of his particular sinne though it was of his chiefest and most hainous sinne and that openly made to his owne shame yet was it no better then his satisfaction when hee brought againe the money and cast it a forehead from him for nothing can bee well done in a wicked man which yet would bee excellent found done by a good man Besides the confession of Iudas was a falfe confession made to wrong parties such as were guiltie of the same sinne himselfe had committed and therefore were no way fit nor able to relieue him He made his confession to man hee made none to God whom hee had so greatly offended to aske mercie of him he humbled not himselfe before his Lord and Master whom most villanously aboue all he had wronged to aske pardon and forgiuenes at his hands who only could helpe him it was a confession of desperation and not of hope a confession that had no true humiliation ioyned with it a confession more of the innocencie of Christ then of the greatnesse of that sinne by which hee had done all that mischiefe that then was done it was therefore but an effect of worldly and hellish sorrow that caused his death and iust damnation But the humble confession which godly sorrow in the True confession hearts of such as are truly penitent doth cause them to make is the reuerend and modest blushing of their guiltie consciences they now putting themselues to shame not hiding their sinnes any longer but making open confession of them both before God and men when there is iust cause for them so to doe with desire of reconciliation with hope of obtaining mercie at the hands of God and pardon for the same and these doe so confesse their sinnes as it is done with an vtter loathing and perfect hating of them as those that haue no purpose at all to haue any more to doe with them from that time forward as Ephraim who said Hos 14. 8. What haue I to doe with Idols any more The confession of sinne made by hypocrites and such 3. Difference as are vnsound in their repentance is not a voluntarie humble confession of sinne in the griefe of their hearts that they haue done it mooued by a loath some hating of it that makes them so to throw it out as ouerburdensome longer to be kept for they commonly doe not confesse their sinnes before their sinnes be knowne in such sort as the deniall of them is in vaine and without colour and before the confession of sinne bee extorted out of them by the extremitie of some iudgement and plague vpon them As when that terrible thunder and haile mingled with fier Exod. 9 27. so grieuous as neuer before was knowne was throwne downe vpon Pharaohs head and vpon all his land and that innumerable Exod. 10. 16. armie of locusts sent after the haile had deuoured all the fruit which the haile had left then was this confession wroong out of Pharaohs mouth that he had sinned that God was righteous but he and his people were wicked that he had sinned against God and had sinned against his people Hypocrites come not to confession till they bee drawne out as by the eares to the making of it as was Adam Iosh 7. 18. and that they be arrested and attached by some iudgements sent from God as the Lord was said to haue taken Adam and so he was brought out to make his confession When they doe make their confession they do make it but by halues and with their mouthes as halfe open confessing something but not fully the whole matter as it was by them done They confesse their sinne as did Adam who for all his confessing as Iob saith of him Iob 31. 33 yet did still hide his sinne so doe these making confession of their sinnes for all that keepe close much iniquitie in their bosome Adam because his sinne was knowne vnto the Lord who now called to examination for the same did indeede at the last with much adoe say he had eaten but hee kept close his owne iniquitie in his bosome and
mischiefe of pride surely as pride spoileth vertue so vice spoileth pride againe And as out of the ashes of other sinnes pride is said to spring vp so out of the flourishing againe of other sinnes all that pride is plucked downe againe And this may bee thought to bee one cause why the Lord seeth it meete not wholly to free his seruants from many infirmities and much corruption of nature which is found still remaining in them namely that as he would not cast out all the enemies of his people out of that good land to which he had brought them lest the wild beastes for want of their helpe should preuaile against them so doth the Lord suffer that strength of corruption to remaine in his children that they may be aided thereby against all the assailings of pride which is such a wild beast as otherwise could not well bee with-stood but were likely otherwise to deuoure all vertue that it could find in them and by so doing come finally to ouerthrow them Satan therefore that is so busie with Gods children to bee euer tempting them to sinne and to one sinne after another doth therein but worke against himselfe and doth but lay a traine to blow vp the castles of pride wherein himselfe should most strongly and safely abide And while he neuer leaueth till he haue drawne the childe of God at the last to commit some great and hainous sinne which proueth to be as a wakening sinne vnto him who before was slumbring in securitie and maketh him to start vp and arise out of his sleepe and considering his waies in his heart to humble himselfe at once and to repent for that and for all his sinnes beside Now Satan in this doing doth but pull as we vse to say an old house vpon his head for he pulleth downe and ouerthroweth thereby the whole frame of all the other sinnes which hee had built vp and got to be planted in that mans heart before and so by his restlesse tentations he destroyeth and crosseth his owne worke the Lord making him in despight of his teeth to worke against himselfe who though he doe what he can yet will the Lord euer be found to ouershoote Satan euen in his own bowe In all which respects the Lord through his infinite wisedome goodnesse and mercy so ordering euery thing as he maketh the very sinnes of his seruants committed by them not a little to turne to the good of themselues by causing them therby the better to know their owne frailtie and what strength of corruption is still abiding in them that so they may be drawne to a greater humiliation and more earnest repenting not alone for their last sinnes but for such sinnes also as before either were not knowne or neuer at al soundly repented on and withal to haue a far greater care bred in them how to carry themselues more warily for afterwards euermore with feare and trembling working on their owne saluation And when besides Gods seruants shall see the workes of Satan thus distolued in them that what he intended for their ouerthrow doth now serue for their furtherance and to their making for euer the diuels poyson being so altered and changed by the ouer-ruling hand as it becommeth medicine Satan tempting and drawing them to sinne and the Lord by that sinne pulling them out of more sinne so curing sinne by sinne And lastly and chiefly when they at the length doth see how the Lord doth out of the sinnes committed by them how odious and abominable soeuer they haue been which they haue done make way for his owne greater glory and the more magnifying of the riches of those his mercies whereby both the same their sinnes are pardoned vnto them and they themselues in like manner cleared and purged from the venemous infection and strong corruption of them what should let but that which being euer humbled in themselues with godly sorrow for their sinnes and going out of themselues yet the true seruants of God their sinnes notwithstanding may reioyce in the Lord and alwaies reioyce in him for the excellency of all this worke thus wrought by him Q. Though there may be some cause of a Christians reioycing in the Lords blessed worke whereby he bringeth good out of the euill of such sinnes as he hath committed when once such good effects are seene to be brought out yet while this sinne is still abiding without being put to any such vse as you haue before spoken I demaund what cause there can bee shewed or any way found to bee of a Christians reioycing in the Lords worke which hee is in hand with towards him at the very time of his sinning or still abiding in his sinne A. That I may not be mistaken herein I am so farre from either saying or thinking that any seruant of God falling into sinne may any way reioyce in himselfe in respect of the sinne that either he hath once fallen into or still is seene to continue and abide in as confidently I doe affirme he can neuer be sufficiently cast downe nor grieued enough with godly sorrowing for the same and therefore according to the counsell giuen by the Apostle Iames 4. 9. 10. Iames I say he ought to be afflicted to mourne and to weepe letting his laughter be turned into mourning and his ioy into heauinesse humbling himselfe daily in the sight of the Lord till hauing obtained mercy from God for hauing repentance vnto life granted to him whereby hee may turne from his sinne and bring forth fruites worthy of amendment of life the Lord may then lift him vp in giuing him sound comfort and true ioy againe Howbeit in respect of another worke which the Lord himselfe is then in hand with euen when his seruant is sinning or after hee hath sinned found still abiding in that sinne he hath committed if that worke of God could be well seene into and rightly and wisely discerned I see nothing to the contrary but there might be found the like cause of reioycing therein as the sicke patient findeth cause to reioyce in the worke which he seeth his skilfull Physitian to be in hand with when he is tempering the potion mixing the ingredients preparing the medicine and then doth administer it vnto him and sets it a working the patient cannot all this time reioyce as hauing seene and felt what is the good effect of that medicine nor in perceiuing the cure to be fully wrought and finished vpon him but knowing that the Physitian who hath taken him in hand is both skilfull and faithfull hee reioyceth to see him to bee about the worke and so diligent therein as to be a preparing the medicine within his best vnderstanding hee knoweth of all others to bee most fit for his curing So when the Lord seeth no other meanes to be so fit for the recouering of some dull and dead-hearted seruant of his out of some sinne that he is fallen into and in which hee still lieth slumbring without any
repenting for the same but to leaue him to himselfe that the falling into a greater sinne may by occasion of so great a fall be made to awake out of his slumber and be brought to a thorow and sound repentance for all his sinnes together while such a secure Christian thus sicke and diseased is committing of some great and hainous sinne the Lord who is his Physitian is in hand in the meane while with another worke of his owne namely to bee tempering of such a medicine as shall not faile to cure him the Lord taking the poyson of that sinne which he is a committing and making thereof a most soueraigne medicine it being the Lords manner as hath bin spoken before to cure sinne with sinne Now this worke which the Lord is in hand with euen at that time if it either can be seene by himselfe which is most hard so to be seene by any for the present time or can be shewed him by any other to be so a working hath matter in it sufficient to beare out a warrantable reioycing for that the Lord is a doing though otherwise there is most iust cause of deepe sorrowing and most bitter lamentation for that which already is done and is yet further a doing by his owneselfe in that thing CHAP. XXIII Of the second hinderance of ioy in Gods hiding his face and how that is made an occasion of reioycing vnto a true and sound beleeuer THe second maine point about which especially doubt may be made how a true beleeuer may alwaies haue ioy and reioyce in the Lord is in regard of Gods owne dealing towards vs and that either in regard When God hides his face of his withdrawing himselfe from vs by hiding his face or in regard of his comming neare vnto vs by smiting vs with his hand Touching the first it is true there is nothing more grieuous and fearfull then to bee forsaken of God and therefore God himselfe saith Woe vnto Hos 9. 12. you when I shall forsake you for if God bee our light our confidence and our comfort and if all our happinesse be in him then to be forsaken of God is to be depriued of all true comfort to be left to all misery and to be cast as into a whole sea and gulfe of desperate sorrow and into very hell it selfe the fauour of God being better then is life it Psal 63. 3. selfe A man were better bee out of his life then out of Gods fauour But it may be demanded with the Apostle doth or will God at any time cast off his people and it may Rom. 11. 1. be answered againe with the same Apostle God forbid God will not cast away his people And as the Psalmist saith he will not forsake his inheritance for so hath God Psal 94. 14. Heb. 13. 5. himselfe said I will neuer faile thee nor forsake thee True it is God somtimes for a moment in his anger doth hide his Isa 54. 8. face from his children and carryeth the matter of his good will towards them so closely as they can know of no fauour that he beareth them it not being betweene him and them as it was yesterday and yesterday when Psal 90. 13. he is found to be vnto them as a passenger and as a stranger that tarryeth but for a night then there is hanging about him and crying with Moses and the people Oh God returne be pacified towards thy seruants then there is entreating and praying with Dauid Goe not farre from me Psal 22. 11. Psal 119. 8. O God for trouble is hard at hand and forsake me not ouerlong Oh God Yea the Lord himselfe seemeth to rise vp against his children and then there is crying out My God my God why hast thou forsaken me Thē Sion mournes and Psal 22. 1. complaines the Lord hath forsaken me my God hath forgotten Isa 49. 14. me But this hiding of Gods face is but a fatherly frowning for a time to awe his children the more and breed the better circumspection in them for afterwards when God doth forsake his children that forsaking is neither fully nor finally for euer He many times hauing forsaken them doth tarry long before he doth returne to them againe he holds off till he can hold off no longer that so he may make his children feare the more to fall out with him againe But it is a sauing feare that keepes vs in that state as we shall not need to feare anymore and it is a profitable vexation and anguish of the soule that bringeth rest thereunto for euer after Though the Lord may seeme somtimes to goe away and to hide his face yet he neuer taketh such a farwell of them as meaning Ioh. 16. 7. 22. no more to come at them But as our Sauiour Christ about the time of his departure comforted his Disciples by telling them it was expedient for them that hee did goe away assuring them that though he did goe away yet hee would see them againe and then they should haue the greater ioy yea their hearts should so reioyce as none should take their ioy from them So may it in some other respect be truly said in this case that it is somtimes expedient for Gods seruants that their heauenly Father doe hide his countenance from them withdraw his presence and goe away especially when that through their too great vnthankfulnesse and securitie they begin to play the wantons too much and it is found with them according to that which runnes in the prouerbe Too much familiarity breedeth contempt then it is time for the Lord to hide his countenance for the better awing of such then doth need require that such be made sorrie and left in heauinesse for howbeit this is euer but for a time I will goe away Hos 5. 15. saith the Lord and hide my selfe till they seeke me in their affliction they will seeke me diligently the Lord looketh for certaine to heare from such when they are in affliction but howsoeuer he doth go away yet may it truly be said to such as our Sauiour promised to his Disciples he will surely come to see them againe and their hearts shall reioyce with such ioy as none shall take from them when they shall once see his face and know his face againe and perceiue the rayes of the bright countenance of God to shine vpon their darke and cloudie hearts what light of comfort will not that bring to a poore distressed soule euen more ioy then corne and wine and oyle though neuer so encreased can possibly cause to be felt And this is that which the Lord promised his people that though for a moment in his anger hee Psal 89. 32. 33. hide his face yet with euerlasting mercy he would haue compassion upon them Yea when the Lord himselfe seemeth to be in greatest displeasure so as he doth visit the offences of his people with the rod and their sinnes
pray for them yet would he deny theÌ„ nothing Nay so doth it please him to vnbowel himselfe and to open and manifest the loue of his heart which he beareth to his children that as touching their good and concerning them he saith after a sort they may Isai 45 10. command him By all which it may appeare before wee can warrantably beleeue in God as reckoning vpon his fauour and loue to finde mercie at his hands for the pardon of our sinnes and our owne gratious acceptation with him or for the receiuing any blessing from him or any righteousnesse as from the God of our saluation wee Psal 24 5. must first get the knowledge of Christ Iesus and by faith seeke to apprehend him that being first ingrafted into Christ Iesus by faith and admitted to a holy vnion and communion â—ith the Sonne wee may haue fellowship with the Father and so be brought to God by him according Ioh. 14 6. as he is said to be perfectly able to saue all that doe Heb. 7. 25. come to God by him And this is that which Peter speaketh of when hee saith that the faithfull doe by Christ beleeue in God who raised him vp from the dead and 1. Pet. 1. 21. gaue him glorie that their faith and hope might be in God CHAP. V. The manner of knowledge of Christ with the perswasion that is necessary to faith Question WHat manner of knowledge is that which is necessary for vs to haue of Christ Iesus that so we may the better beleeue in him A. Not a confused or a generall knowledge Knowledge of Christ of Christ alone not a bare speculatiue knowledge of him and of the mysterie of saluation by him which is the best knowledge that the most haue of Christ which is yet but idle and vnfruitfull and auaileth Mat. 7. 21. Luk. 6. 46. nothing to saluation But a cleare and distinct knowledge of the mysterie of saluation in Christ Iesus as the same is reuealed in the Gospell whereby we may know assuredly that it is he and hee onely whom the Father hath sealed sent into the world that the world by him might be saued who being fore-ordained to this great 1. Pet. 1. 20. and blessed worke of mans redemption and sauing the world before the very foundation of the world it selfe was laid and promised to the Fathers as God spake by the mouth of his holy Prophets which haue been since Luk. 1. 70. the world began was sent of God when the fulnesse of time was come though being his owne Sonne to become Galath 4. 4. also the Sonne of man and to be made of a woman And as concerning the flesh to descend of the Fathers though from all eternity in himselfe he is God ouer all blessed Rom. 9. 5. for euer A person truly that hath no peere most admirable and wonderfull who is the only Phoenix in the world that hath no fellow euen as the worke was great and difficult yea very admirable and wholly impossible by any other euer to haue been effected about which hee was to bee employed which was the redeeming of the world and reconciling of man to God This will better appeare if we consider first that God himselfe was the partie that was wronged man was the partie that had offended God was to be satisfied man stood in need to be saued necessary it was that there should come satisfaction to God for man that man being saued Gods iustice might not be lost Now the infinite Maiesty of God being wronged there could bee no satisfaction made sufficient by any that were but finite none therefore could thus satisfie but God as none ought to satisfie but man For which cause our Sauiour Christ Iesus was the onely meete person that was to be imployed about this worke which vnto all others was wholly impossible who being God became also man and tooke our nature vpon him that as he was man he might offer the sacrifice and as he was God he might make it precious and conferre worthinesse and dignitie vnto it that it might euery way be sufficient that so by that one sacrifice Heb. 9. 26. 28. of himselfe once offered that being a sacrifice of a sweet smelling sauour vnto God he might satisfie God Ephes 5. 2. Heb. 5. 9. for man and become the authour of eternall saluation to all them that will obey him Secondly and as wee are to know that in person hee was right wonderfull and in worke no lesse powerfull yea most singular most glorious and excellent so are we to know that the offices were most high and honourable vnto which he was assigned and which he bare vpon him for the accomplishment of the same as being annointed of God to those offices of greatest dignitie and respect both before God and man of being our high Priest King and Prophet by whom we might be reconciled vnto God deliuered from the hands of our enemies ruled by his lawes guided by his teaching and shewed the path and way of life that so in the end we might bee saued by Psal 16. 11. him A high Priest indeed but made not after the law of a carnall commandement in a policy that was perishable Heb. 7. 16. but after the power of an endlesse life in the promise of a dignity that should bee euerlasting A King of greatest Apoc. 1. 5. and 17. 14. Heb. 12. 27. 28. 1. Tim. 1. 17. Luk. 1. 33. Maiesty and glory but not such a one as euer may bee deposed or put out of his throne not such a one whose kingdome can euer bee shaken but who is a King euerlasting and immortall and of whose kingdome and gouernment there shall neuer bee end A Prophet mighty indeed and in word doing such workes as no other Luk. 24. 19. Ioh. 15. 24. Ioh. 7. 46. man did and speaking such words as neuer man spake who was annointed to that holy function as well as others but yet with the oyle of gladnesse aboue all his fellowes Who receiued not the Spirit by measure as Psal 45. 7. doe others for it pleased the Father that in him all fulnesse should dwell of whose fulnesse we haue all receiued Ioh. 3. 34. Colos 1. 19. Ioh. 1. 16. Mat. 17. 5. Isa 42. 4. euen grace for grace him are we willed to heare and the Isles are to wait for his law Now we are to pray without ceasing that the God of our Lord Iesus Christ the Father of glory would giue vnto vs the Spirit of wisedome and reuelation in the true knowledge of him making daily more and more manifest this great mysterie of Christ Ephes 1. 17. which in other ages was not made knowne to the sonnes Ephes 3. 5. of men as it is now reuealed by the Spirit that wee may after this manner both know and acknowledge him Q. Beside the true knowledge of Christ in the description you made of faith
same be shewed vnto vs as the Angell did shâ—w Hagar the well and fountaine from whence she Gen. 21. 19. fetched water for her refreshing in time of her great thirst when she thought there was no way but perishing both for her and her child too in that her distresse If we consider of our sinnes against God which of all things else may iustly be thought to be the greatest let of our ioy and that which doth most hinder our reioycing it cannot be denied if there be any one thing more then other in the world in respect of our selues alone that may cast vs lowest downe and make vs vile in our owne eyes which may cleaue the reines of our backe asunder load our hearts with heauie griefe and fill them brimme full of sorrow and woe which may take all ioy and gladnes from vs and cause our harpes to be turned into mourning Iob. 30. 31. and our organs into the voyce of them that weepe and make our songs be turned into howlings as the Prophet Amos 8. 3. sâ—â—â—keth it is this that wee not onely doe know that in vs that is in our flâ—sh no good thing is abiding but that there is such a perpetuall rebellion found to be in vs and such a law in our members rebelling against the law of our mindes Rom. 7. 23. as is often câ—rrying vs captiue vnto the committing of sinne whereby our owne consciences are deeply wounded God dishonoured and much displeased and thereby enough done to incense his wrath and to cause the fire of his anger to be kindled and flame out against vs in regard whereof wee haue cause to take vp that sorrowfull mourning and lamentation of Ieremiah Woe to vs that Lam. 3. 16. euer wee haue thus sinned and euery one to crie out with the Apostle Oh wrâ—tched man that I am who shall now deliuer Rom. 7. 24. me from this body of death Howbeit as the Apostle Paul feeling that pricke and thornâ— in the flesh the messenger of Satan which was sent to buffâ—t him and praying earnestly to the Lord that it might be taken from him when hee once had receiued answere from the Lord that he would haue his owne strength made perfect in his weaknesse did rest in that answere and was content to haue his owne weaknesse made knowne vnto him that so the power of Christ might the rather rest vpon him for the Lord would haue that continued still causing it to turne to the singular good of the Apostle which he was so much afraid of and did so earnestly pray that it might be remoued and taken quite away from him thereby wholly disappointing Satan of his malitious purpose in turning that to a soueraigne remedie and preseruatiue medicine for the good of his seruant which Satan had prepared and iniected into him as a most pernicious poyson to doe him hurt withall After this manner may the true seruants of God when the Lord either leaues them to themselues to fall through their owne infirmitie or giueth Satan leaue not only to buffet them as hee did Paul but to beate them quite downe and ouercome them so farre as to make them fall to the committing of some grosse and grieuous sinne if by that meanes the Lord being mercifull vnto them What gaine out of sinne through the supplie of his grace giuen they may bee brought the more to be humbled and the better to know their owne frailtie and weaknesse how great it is and to be the more carefull for euer after with feare and trembling to worke out their owne saluation If the riches of Gods grace and superabounding of Gods mercie may be occasioned to be shewed foorth the rather and to shine out the more to his praise in pardoning the sinnes and passing by the transgressions of his people by the meanes of Satans great malice in drawing Gods seruants to commit both many and most heinous offences vntill sinne euery way may be seene to haue abounded in theÌ„ If the glorious excellencie of Gods almightie power may be made cleerely to appeare in raising vp againe his fallen seruants from vnder so great a weaknesse giuing such new strength vnto them as whereby for euer after they are made to stand much more firme and sure then they did before they so fearefully and dangerously did fall If Gods infinite wisedome and the wonderfulnes of his working who hath giuen skill to the Physition by his art to take the flesh of the viper which is poyson and to temper it so with healthsome things and to correct it so with cordials as of poyson hee can make soueraigne triacle that shall expell poyson and so make that which would haue caused death to become an excellent meanes of preseruing life shall in like manner appeare in so ordering and vsing the sinnes of his seruants after they haue once been committed yea euen the greatest and grieuousest of them which are the deadliest venome of all other and the rankest poyson that can be which doth not only kill with death but with death euerlasting as by those sinnes they haue so committed hee cureth them of many sinnes past and preserueth them from many sins for time to come fetching from them and causing to be expelled out of them a deale of inueterated naughtinesse and poysonfull corruption that was so habituated in them that hardly by any other meanes would euer haue bin drawne from them or any way got out of them If by seeing and suffering them to bee cast into such filthie sloughs such puddle and mire and sinkes of loathsome sinnes he forceth them by occasion thereof to goe wash and rinse themselues cleaner purer and whiter from them and all other their sins then euer they were before If by their falling away for a time and departing from him for a season as did Onesimus from Philemon hee recouereth them to a better condition and thereby maketh them his own for euer that now they may no more depart away from him but cleaue faster to the Lord with purpose of heart then euer they did before If by the committing of some enormious vice some most hainous and flagitious wickednesse in committing whereof the very deedes of the wicked may seeme to be exceeded the Lord shall bring his hard-hearted seruant whose heart was harder then the nether milstone that could not before by any meanes be broken now to be so suppled and softned so mollified and made to melt as did the heart of Iosiah in such sort as 1. King 22. 19. that the same sin of his which was most dammable would haue caused death is now made to be a meanes of such humiliation in him and godly sorrowing as causeth and worketh 〈◊〉 in him euen repentance vnto life In these 2. Cor. 7. 10. and the like respects a true seruant of God notwithstanding his manifold sinning may and ought to haue ioy and hiâ— reioycing in the Lord. For some one or other of
vse and practice of it al the dayes of their life and therefore the extraordinary repentance of hypocrites with whom the ordinarie is euer wanting especially that also being sickly and faulty as it euer is is like to stand them in very little stead which can no way bee allowed to be repentance vnto life which were safe for any to trust vnto Againe the repentance of a true conuert differeth from that of an hypocrite in the whole body of repentance and frame of it as it is compact and made vp together and in the seuerall ioynt parts and members if it if they be a part considered and so taken asunder they differ in the obiect which either of them doe most respect and are most occupied about they differ in the effect which they worke and which either of them doe bring forth they differ in that which causeth either and in that which is caused by either The words for repentance vsed in the new Testament are two the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth of a word that signifieth as much as for one to come to his right mind to be wise at the least after some ouersight to recouer ones selfe it is after-wit or after-wisedome so called because the children of God take warning by the Spirit of God to be wiser after they haue once been ouerseene and beguiled through the deceitfulnesse of sinne this hath in it a godly sorrow with hope of Gods mercy truly and wisely conuerting all the powers of the soule and causing a through change in the whole man from sinne to righteousnesse and so it becommeth repentance vnto life And this is properly the repentance of true beleeuers and of all such as shall be saued for it is sound repentance and hath the perfection of parts in it though not of degrees The other word vsed in the new Testament to set out repentance by is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming of a word that signifieth to bee sorrie after a fact committed to bee heauie and pensiue to be vexed and grieued for it it is after-griefe because sorrow and griefe pensiuenesse and heauinesse of heart vexation and trouble of conscience vsually doe follow vpon the committing of some hainous sinne This may be without any conuersion or change of a man to make him better this after-griefe may be without that after-wisdome which brings a man to his right mind againe but the other is neuer without this but hath it alwaies included in it for it is sound and hath the perfection of all parts in it This may bee alone without the other which yet is the chiefest part of true repentance and therefore it is vnsound and vnperfect repentance and so vnprofitable and vnauailable euery way to saluation and this is indeed properly the repentance of hypocrites and may be the repentance of all manner of reprobates This is that repentance that Iudas had for the Scripture saith of him that he repented but with this Mat. 27. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance he went to the halter and so from thence vnto hell fier Thus the repentance of true beleeuers doth differ from the repentance of hypocrites in the whole frame and body of repentance when all of it is taken and considered together CHAP. XXVIII How they differ in all the parts of repentance seuerally considered in their sorrow for sinne and the effects of it where also is shewed the necessity of sorrow in Repentance THey differ also in the parts and seuerall members of the whole they being looked on apart and considered asunder There is in true repentance a sorrow for sinne which is the first occasion of a mans repenting for if a man had not his heart troubled for that he had done he would neuer repent and change his couse then followeth a turning from sinne and a bearing out of fruits that may be worthy of amendment of life Our soules by sweruing from God and going out of the path of Gods Commandements breed their owne sorrow and bring painfull griefe and vexation vpon the heart such as many times hardly can bee endured like bones that are broken or out of ioynt cause heauie dolours to the body and paine intollerable and the longer they abide so not well set and put into socket againe the more painfull is the aking that is felt therefrom so is it with the wounds that doe pierce the soule they will neuer leaue aking till some good meanes be vsed for the well curing of them Sinne which is as a serpent carrying his sting in his taile after it hath been once committed leaueth such a guilt in the conscience that is as painfull to be felt as is the sting of a Scorpion that is dashed into the flesh or the biting of those fierie serpents in the wildernesse that did torment them with extreame paines as if fier had been burning in their flesh Sinne is like a most venomous serpent and draggeth a long taile of punishment after it where euer it becommeth God hath tied together as with fetters of brasse the pleasures of sinne and pains of punishments and plagues for sin he that will haue one must haue both they that will sowe iniquitie shall be sure to reape affliction much smart much griefe much sorrow of heart will alwaies follow after the sence of the guiltinesse of sinne cannot bee felt but the heart will be made restlesse and it will disquiet all the peace thereof causing those painfull dashes and heauie compunctions in the tender soule as hath forced out those lamentable voices and sorrowfull outcries Men and brethren what shall we doe to be saued And without such bitter griefe and sorrow of heart that may force vs thus to cry out yea to roare like beares and mourne sore like Isa 59. 11. 12. doues we may doubt of our repentance and can haue small hope of obtaining any forgiuenesse or pardon for our sinne as well as may any woman hope to get to bee deliuered of her child while she is a sleep or in a dreame without euer enduring any further paines or trauell vsuall to all women in their child-bearing as for a sinner to be freed and deliuered from his sinnes without the sorrowes the painfull throwes and pangs of thorow and vnfained repentance whose working is many times felt so forcible vpon the heart as it is ready to ouercome it and make it for a time vtterly to faint Sinne will not be got away without a great deale of sorrow and griefe and that of such sort as must breake and bruise the soule and grind the very heart to dust and to powder Sinne sticketh so fast to and is so baked on as there must be rubbing hard to get it off Wooll is as fit to wipe away pitch or birdlime as an ouerly sighing or slight saying Lord haue mercie vpon mee will get sinne done away who so doth goe about by truely repenting and humbling of themselues to doe away their sinnes shall find sinne
hee himselfe saith Psalm 32. 3. 4. 5 was while he kept silence and would still haue kept close his sinne and bit in his sorrow and griefe he felt for the same but such smothering of his sin was as if hee hauing hot coales powred into his bosome should haue clasped his garments close about him so to shut them in which euery one knoweth would haue been a course not to be abidden for the burning and scalding would haue been intollerable and neuer to haue bin indured and borne vntill all had been ript open and throwne out againe Therefore when hee could find no more ease by keeping silence he burst out to make open confession of what he had done and came to the acknowledging of his sinne without any further hiding of his iniquity for so he saith he did conclude with himselfe and resolued to do euen to confesse his transgressions vnto the Lord shewing what a blessed effect followed vpon this course taken that then hee was refreshed and found ease to his soule the Lord was pacified towards him and forgaue him the iniquitie of his sinne A very memorable example and thing most worthie to be marked as we are well giuen to vnderstand by that word Selah Sinne in the conscience is as a thorne in a mans foote as needels in the flesh or as poysonfull matter in a soare which lieth burning and belching and aking with paine not to be abidden there is no rest in such cases vntill they be got out the soare launched and the poyson expelled then commeth ease to the patient Iob doth say that If he Iob. 31. 33. had couered his transgressions as did Adam by hiding his iniquitie in his bosome he could haue had no comfort by that course in his distresse Yea the Spirit of God directly setteth it downe that whosoeuer couereth and hideth his sinnes shall neuer prosper but he that confesseth and forsaketh his sinnes that is the man that shall haue mercy Prou. 28. 13. The couers and cloakes of sinne doe nothing but intercept and hide the gracious light of Gods countenance from shining vpon the obtenders and vsers thereof for why should God vouchsafe to forgiue that to vs which wee will not vouchsafe to acknowledge seeing that mortall men doe looke for confession of such faults as others though being but their fellow-seruants haue done against them before they will forgiue them Thrusting out of sinne then and a clearing of the conscience by casting it vp and vomiting of it out of the stomack of the soule as a loathsome burden that cannot any longer be borne by a free an open and plaine confession made thereof and by an acknowledgement of the euill that hath been done though it be against a mans owne selfe that hath been the doer of the same is the readiest and best way that can bee taken to ease a grieued heart that is oppressed with sorrow and heauily laden with the importable burthen of his sinne * Confessio peccati est medicina peccati Nazianz. for confession of sinne is the medicine to cure sin and where sorrow is in such a degree felt in the hart it cannot alwaies bee kept in but it will force out some confession to be made by the tongue to trie if that way any ease can come to the heart or any reliefe possibly bee gotten by such a course taken This confession of sinnes is to be made first and chiefly 1. To God Publike to God and that both publikely with and before others in the publike Congregations and Assemblies of the Church and also priuately in our secret and priuate prayers Priuate by our selues which is then sufficient when our sinnes are not knowne to others or none else thereby wronged and offended vnlesse we find cause to discouer our priuy faults and secret infirmities to some faithfull Minister or friend that is fit and able to counsel and comfort vs in respect of the same as Iam. 5. 6. willeth Christians to do And we are to confesse our sins vnto God not as to one that were ignorant of them and knew them not before to haue been done but as to him that knoweth and perfectly remembreth all things hauing them as it were written before him in a booke who searcheth the heart and knowes all that wee doe amisse that spieth out all our waies and hath the heauens the earth and our owne consciences the faithfull witnesses of our sins against vs therfore are we the rather to confesse our secret sins vnto him because we know he knoweth them that by our so confessing of them wee may doe him to know that wee also know them our selues and that our hearts are so filled with sorrow within for hauing done them that wee cannot but expresse the bitternesse of our griefe by making such an humble confession of our sinnes vnto him who taketh knowledge of all sinnes and that onely can forgiue them and grant vs pardon for them as he hath promised so to doe Prou. 28. 13. 1. Iohn 1. 9. and hath accordingly performed to Dauid and others 2. Sam. 12. 13. Beside this confessing of sinne vnto God if the sinne 2. To men committed hath not onely been done in the sight and knowledge of God but also before men with scandall and offence to the Church wherein it is so done then is it to be openly confessed both to God and men thereby offended that the plaister of confession being spread as far as the hurts and wounds of sinne haue extended they may be soundly cured Sinnes for which confession is due vnto men are either such as be offensiue and hurtfull vnto some certaine and particular persons onely vnto whom like priuate confession is requisite by the testimonie of our Sauiour Christ Mat. 5. 23. 24. or else they are such as bee publikely offensiue and scandalous to a whole Church or Congregation either in regard of the notoriousnesse of the crime committed or in respect of the obstinacie of the offender proceeding vnreclaimeably with an obdurate heart and high hand in 1. Cor. 5. Matth. 18. 17. any priuate or lesser sinne whereby he doth iustly deserue and cause that it should be made publike that others may take heed of him and hee accordingly be censured ashamed chastised for these no lesse then publike cōfession is sufficient that thereby the Church and Congregation may be satisfied and the poore sinners sorrow and griefe of heart as one that is indeed truely penitent may bee brought out and made manifest to be true and sound as it ought to be Here in confession of sinne also there is many manifest Difference thereof and plaine differences betweene the repentance of sound conuerts and of those that are impenitent vnrepentant and at the best but counterfeit And first to begin with the Papists who for priuate 1. From popish confession confession are more seuere in their tradition then God is in his Word vrging euery man vnder paine of damnation
euer haue giuen such a hard sentence of either of them Question The question then from hence may be how farre a man may amplifie his owne weaknes vnworthines without preiudicing the truth Answere For answer hereunto we are to know that as an act of iustice differeth from an act of charitie so the sentence of iudgement differeth from the sentence of affection and sense an act and deed of iustice wee know must goe by a straight thread without swaruing any way at all but an act of charitie hath latitude or breadth as the health 〈◊〉 a mans bodie hath and the Zodiack Circle in the heauens within the extreame whereof the Moone is neuer out of her right course though she moue not euer with her Center vnuariably vpon the ecclipticke line Now in the practice of repentance which is an immediate act of the affections men may according to their feeling make their faults and the reuengement thereof with the most rather then with the lest and yet be within the compasse of the truth of their conceiuing and feeling though beyond the extent of the truth of their sins in themselues exactly considered according to the practice of Zacheus Luke 19. 8. who repenting of his getting goods vniustly said he would giue half of his goods to the poore which thing though an act of repentance will allow a man to doe yet an act of strickt iustice and iudgement will not designe and inioyne a man to doe so much Zacheus repenting said If he had done any Leuit. 6. 5. man wrong he would restore him fourefold which was more then the Law would haue required An indifferent and vpright Iudge comming to iudge betweene two sinners must iudge according to the truth of things neither more nor lesse but a repentant person comming to iudge of himselfe hee iudgeth with the hardest according to the truth of that he doth conceiue and feele to be in himselfe so in the act of charitie a man thinketh best of others and worst of himselfe as wee see in the Apostle Rom. 7. 24. who in true sorrow for his sinne cryeth out of himselfe Rom. 7. 24. expounded as of a most wretched man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a double compound vsed when one would most disgrace a man now we know the Apostle had not committed any so hainous a sin after his conuersion for in his apologie for himselfe Act. 23. 1. he saith that in all good conscience he hath serued God vnto that day and 2. Cor. 1. 12. he saith that that was his reioycing euen the testimony of his conscience that in all simplicity and godly purenesse he hath had his conuersation in the world c. Now according to this president set before vs in that which was thus done by this blessed Apostle is the course and practice of true conuerts that are throughly humbled and cast downe with sorrow and griefe for their sinnes there is none that will thinke more meanly of them nor any that will cry out more loudly against them then they will thinke meanly and abiectly of themselues and cry out with a note higher then they that are loudest against them for their vnworthines and euill doing And Qui sibi displicet in vitijs deo placet Bernard indeed the more abiect that any true penitent seruant of God is in his owne account so hee ende in faithfull humility and not in stubborne desperation it is the better And so much may serue to haue been spoken for shewing some differences betweene the confession of sins made by hypocrites and those that are sound conuerts and true penitent persons Now as touching confessing of sinnes in geneall when Confession in generall we are brought vpon our knees before the Lord to confesse acknowledge our sins vnto him though we may be specially moued thereunto by some one or some few later grosse and grieuous sinnes committed and fallen vnto by vs yet is it meet that we rest not alone in the consideration of that one or those few sinnes so lately committed but by meanes thereof to take occasion to find out our other sinnes also and them all if we could by which in former time we transgressed and offended that all may be repented of and wee the better humbled for them As when one lighting a candle to goe seeke some one thing that he misseth by meanes of that light and seeking doth finde another yea many times many things that were ouercast and in a manner quite forgotten As a worthy man hath wisely obserued out of the practice of Dauid that being checked by Nathan for one grosse sinne lately committed and by him done he comming to make his repentance for it thinketh of more and neuer resteth till he come to the root of all to be humbled for his Originall sinne as well as for his actuall Psalm 51. as in that penitentiall Psalme composed by him is euident to be seene so is it meet that when by meanes of some grosse sinne lately or lastly committed our consciences are so wounded and our hearts so pierced and smitten thorow with sorrow and griefe as there is no abiding for vs longer to deferre and put of our repentance and humbling of our selues before the Lord for making our peace with him that wee take occasion therefrom to suruay and ouerlooke all our wayes to cast ouer the day-booke of our whole life to see what Items the Lord hath against vs and what arrearages we haue runne into by our transgressing his most righteous lawes and to goe so farre backe in searching and trying our wayes and Iob 14. 4. Psal 25. 7. well considering them in our hearts according as the Lord willeth vs to doe by the mouth of his Prophets Lam. 3. 40. Hag. 1. 5. 7. vntill we come with Iob and Dauid to bewaile the very sinnes of our youth and to aske mercy for them yea vntill we come to the head spring and fountaine of our Originall corruption and to gage the very belly and wombe of sin in our first conception and so acknowledge that with all the rest vnto God as particularly as we can labouring to breake our hearts for them all ioyntly and seuerally that so our hearts may fall into the more pieces there being the more stroks giuen to the same by the more sinnes we can remember to haue been committed by vs vntill our hearts may be so smitten and so contrite that they may be as if they were grownd euen to dust and powder for the which purpose we must narrowly search and sift our selues vnto the which course the Prophets haue so much and so often called Gods seruants by their earnest exhortations Zeph. 2. 1. Now albeit we be willing to take knowledge of all Of speciall sins our sinnes in generall yet are wee most to humble our selues to aske mercy and seeke reconciliation for our speciall sinnes whereof we are guilty if we can gesse which they are that God
this onely is the killing sinne which if it be not preuailed against will neuer be forgiuen neither in this world nor in the world to come for except you repent saith he that shall bee the Iudge of all the world you shall all likewise perish Luk. 13. 3. Neither doth that impardonable sinne against the holy Ghost otherwise kill but for that it is accompanied with finall impenitency for though God in himselfe be infinite in mercy yet hath Heb. 6. 6. he set markes marches and limits how farre and not beyond that to shew mercy to men that they may feare and tremble to offend and proceed in sinne CHAP. XXXIIII Of satisfaction and the diuers kindes thereof with the differences betweene true beleeuers and hypâ—crits therein BEsides confession of sinne there is another Satisfaction 1. To God thing that godly sorrow will vrge vnto namely satisfaction in al such cases wherin by our sinning we haue wronged either Church or Common-wealth or any singular person or persons be they more or fewer But as for making on our part any satisfaction vnto God for our sins committed against him we wholly renounce the opinion of theÌ„ that hold it possible by any meere man to be done and wee doe as much abhorre from the practice of euer endeuouring or going about the doing thereof giuing eare to what is said by the Psalmist Psal 49. 7. 8 concerning that namely that it is to be let alone for euer for it cost more to redeeme our soules and the price is greater then we are able to pay though we were able to giue the whole world and offer it vnto God in satisfaction for our sinne Wee know not of neither will wee acknowledge any other meete satisfaction and sufficient vnto the iustice of God for our sinnes then that alone which our blessed Sauiour himselfe hath offered when hee gaue himselfe a price of redemption for vs and offered vp his bodie vpon the crosse a sacrifice of a most sweete smelling sauour Ephes 5. 2. vnto God The best satisfaction that we can offer vnto God for our sins is with the renouncing of our selues and all opinion of our owne merits being cast downe before him in the brokennes of our hearts for offending of him that by the hands of our faith apprehending Christ Iesus wee hold him vp and all that hee hath done and suffered for vs desiring that thereby his iustice may be satisfied and we discharged And in this we may and are to rest and that boldly too Christ saith Augustine August serm 37 de verbis Apostolorum by taking vpon him the punishment of our sinnes and not the fault hath done away both the punishment and fault and then on our parts what is it that wee should feare that wee should goe about the satisfying of Gods iustice Peters teares saith Ambrose I read of but I read of no satisfaction that was made by him Neither euer was nor euer shall be made by any that can bee sufficient or meritorious but by Christ alone and therein we rest as touching such kinde of satisfaction Satisfaction to the Church for faults committed to the 2. To the Church scandall and offence thereof is when the offenders doe submit themselues to the discipline thereof beare such censures endure such corrections and performe such duties as shall be in iustice imposed vpon them and enioyned vnto them after such a fashion as the Church shall appoynt or approue of and so long a time as till the Church doe say it is enough and thinke it is sufficient that hath been done and so rest themselues as fully satisfied therein This hypocrites and counterfeit penitents will neuer Difference in hypocrites be brought readily to yeeld vnto nor found willing to performe though they make no daintie of sinne to commit it with how great offence soeuer that bee done yet their stomackes are too weake to brooke the shame that they ought iustly to take for it or the punishment that doth belong as due for the committing of it they thinke that which should be their gracing for euer the repairing and recouering of their credit againe with them that are good if any thing else be able to doe it namely conscionably and penitently to giue such satisfaction to the Church would be their shaming for euer make to the vtter ouerthrow of their credit and bring vpon them so great a confusion as they should neuer know how to looke any man in the face againe Rather then they will stand in a white sheete come into the congregation there vpon their knees with griefe to confesse their faults and renounce them publikely asking forgiuenes they will either runne the countrey or if it may be bought off with money they will be as franke in offering liberally euen to the full contenting of them that in that case haue to doe with them if they will take money so as thereby they may be discharged from further penance as euer were those hypocrites in their offers they made to God in the daies of Micah so as there might be dispensation Micah 6. 7. granted them for their sinne And yet these very persons will make a shew of being very penitent talke with them in priuate and you shall finde them as though they were much humbled you shall see them weep and shed teares in abundance and crie out of themselues for hauing done as they haue done you shal heare them to sob and sigh as if their hearts would breake within them but where they refuse to giue the Church due satisfaction this declareth them to be but ranke hypocrites hollow and vnsound and no better then plaine counterfeits in all that they doe beside For this their way as it is in the Psalme 49. 13. declareth their foolishnes They are like vnto stubborne Absalom who though he had committed that flagitious fact and most iniurious to his father of murthering his fathers sonne and his owne brother yet rather then he would any longer abide to goe vnder that which was but too easie a censure for so great a crime namely to endure his fathers frowning and the hiding of his face from him for a time he had rather dye be knocked on the head or hanged out of the way So these rather then they 2. Sam. 14. 32. will endure this shame of making such a satisfaction they will giue ouer all and will goe as farre as their legs will carrie them they are vexed and confounded not for that they haue sinned but because their sinne is found out and knowne for they are like to the people in Ieremiahs time of whom the Lord by his Prophet asketh whether Iere. 8. 12. they were ashamed when they had committed abomination and answereth againe the question nay they were not ashamed neither could they blush or take shame And Iere. 3. 3. it is directly said they refused to take shame which is the very thing that these doe and therfore