Christian say I haue had more griefe in procuring thy displeasure by sinne then the worldlings haue had in the miscarriage of their corne and oyle 2. According to the greatnesse of the Euill must sorrow be proportioned Now of the two Euils the Euill of sinne is farre greater then the Euill of punishment For it is onely sinne that grieues the spirit of God and depriues vs of the fauour of God Affliction and Gods spirit can agree very well Therefore Dauid describing true blessednesse remooues nothing from it but sinne as being that which onely makes vs miserable Surely they the blessed men worke no iniquity And not surely they suffer no aduersitie Psal 119. 3. Sinne therefore being the greatest Euill craues the greatest sorrow 3. The precepts and examples in the Scripture shew as much Though in worldly sorrow baldnesse was forbidden the Iewes yet in sorrow for sinne it was commanded them The Lord calleth vnto mourning c. and vnto baldnesse Isay 22. 13. saith Esay A plaine argument of a greater sorrow expected for sinne then they ought to haue for any outward worldly crosse whatsoeuer Dauid sayes his eyes gushed out with riuers of water for other mens Psal 1 19. sinnes What then did they for his owne Great is that Hyperbole and it argueth an hyperbolicall and excessiue sorrow I caused my bed euery night to swim Psal 6. 6. and not only so but water my pallet that lies beneath my bed with my teares Implying that if his head could containe so much water the griefe of his heart could furnish it In the same sense doe some take that of the repenting Israelites that they drew 1. Sam. 7. water and powred it out before the Lord. And thus doth Zacharie describe the sorrow of true Repentants that euen after plenty of teares and lamentations Zach. 12. in publique yet the fountaine shall runne still in priuate and flow from the Church to the priuate closet euery soule mourning in secret by himselfe And which is strange that the lamentations of one poore woman weeping solitary in her closet shall equall that great mourning of the whole multitude in the valley of Megiddo for the death of Iosiah Farre then are they from Repentance who though they can cry and howle on their beddes when their money their houses their lands are gone what speake I of so great matters The death of a cowe or the losse of a few pigges will pinch them sore And yet their maine and fearefull sins could neuer yet draw so much as one teare from their eyes or fetch one sigh from their hearts Quest 1. Are Teares necessarily required in this sorrow Answ 1. Sometimes want of teares proceeds from abundance of griefe so oppressing the minde that it cannot ease it selfe by weeping As in him that weeping at the death of his friend could not yet weepe at the death of his owne sonne 2. Sometimes the constitution of the body will yeeld no teares The triall heere is the same as in the matter of memory If a man haue a naturall defect in his memory which is the cause hee can remember but very little of a sermon then neither will hee remember much of a tale of a play of worldly matters So if the constitution or complexion deny teares in sorrow for sinne neither will it affoord them in worldly sorrow But as thy ability to remember worldly matters when thou hast none to remember Gods argues no naturall infirmity but a sinnefull corruption of memory so is it heere If thou can weepe plentifully for worldly losses and yet haue dry cheekes for thy sins this is from the corruption of thy heart not from the constitution of thy body Quest 2. May not the childe of God feele more griefe for some worldly crosses then he doth for his sinnes Answ 1. Sorrow may be considered either as it is in the will and so it is nothing but the displeasure and dislike of that which the vnderstanding apprehendeth as euill Or as it is in the sensitiue faculty of the soule common with vs to the beasts In the former way Gods children feele greatest Thom. supplem qu. 4 art 1. Bellar. de poen l. 2. c. 11. sorrow for sinne Their will sanctified and directed by the spirit detests abhors nothing more then to sinne against God But yet all the children of God doe not feele such a sensible stinging smarting griefe for their sinne in the sensitiue faculty as they doe for diuers outward afflictions For the more corporall a thing is the neerer is it and more familiar to the sensitiue faculty and so pinches more there For example in extremity of tooth-ach or in the burning of ones finger there is a more sensible griefe felt then in a lingring feuer or then is sometimes in death it selfe And yet the will guided by right reason dislikes the feuer and death far more then the tooth-ach 2. Greatnesse of griefe may be measured either by the violent intension or by the constant continuance and duration Now that which is wanting to the griefe of Gods children for their sinnes the former way is recompenced and made vp in the latter Their griefe for sinne is not so extreamely violent because of the ioy and comfort of the holy Ghost which they feele in the middest of their heauinesse and yet this ioy doth not any way lessen the displeasure of our wils against sinne though it qualifie the sensible smart nay rather it encreases it For as ioy and delight in learning makes the scholler learne the better so delight in godly sorrow sets vs forward in it but yet as we sayd it mirigates the extremity of passion so that oftentimes the children of God are for the time more violently tormented for their crosses then for their sinnes As Dauid cried out vehemently O Absalom Absalom but not O Vriah Vriah Yet his griefe for Vriahs death was a more setled constant griefe as oftentimes the stillest waters are deepest My sinne is euer before me so was not Absolons death That was soon ouer Iob sayes that he possessed the sins of his youth Iob. 13. 26. euen in his olde age but he sayes not that he possessed the afflictions of his youth Time had worne away those sorrowes for they are but like a sudden dashing tempest but sorrow for sinne is like the still soft but soaking raines that wets to the very rootes The one is like a mighty torrent or land-flood soone dried vp or a blaze of thornes soone extinct the other like a little spring alwayes running or a constant fire holding out the whole day Ob. Wee are bidden reioyce alwayes how then can wee sorrow alwaies for our sinnes Answ 1. These two may well stand together because godly sorrow ministers matter to vs of ioy Let the Repentant alwaies sorrow and reioice Semper doleat poenitens de dolore gaudeat Pro. 14. in and for his sorrow saith Austin As in prophane ioy euen in
casts them vp euery day shall the easier cast them vp at the weekes end and he that casts them vp euery weeke shall the easier cast them vp at the yeeres end but hee that lets them runne on from day to day and from weeke to weeke hee shall finde them so perplexe and intricate as that they shall trouble his best braines to bring all ends together The practise of this continued repenatnce is 1 Hearty confession and bewailing of our sins to the Lord. 2 Carefull watchfulnes ouer our harts to keepe out all sinne 3. Strict examination of our selues at the dayes end and so censuring our selues for that we finde amisse with earnest calling on GOD for greater Grace 3 The third degree is renued repentance Repentance 3. Renued repentance Where is oftentimes discontinued interrupted or at least increases not so as it should therefore euer and anone it is in speciall sort to bee renued Now here are two things to be considered The practise and the times of this Repentance 1 The practise of this repentance what it is 1. The practise wherein it consists Ans 1. In performing the duties of Repentance handled before in generall in a greater measure and a more powerfull manner Acts 2. Corin. 7. 11. speaking of this renewed repentance which some call extraordinary repentance Beholde saith the Apostle what care what cleering c. They had care before but now a greater measure and a more watchfull care 2. In a more strickt examination of our selues Examination of our selues is to bee practised dayly but now a stricter and seuerer and that specially for our estate to godward And therefore this narrow search must discouer some secret infirmities before not found out As in reading ouer our owne workes or writings the second or third time wee espye that which we did not before So in the second reuiew of our liues by renued repentance we find out more sinnes then before 3. In a greater measure of contrition and humiliation as in those Israelites drawing buckets of water in a greater plenty of teares deeper sighes and sobbes 2. The times and occasions of this renued repentance 2. The times They are fiue 1. When wee are to performe speciall seruices to God because then wee may feare least our former negligences may come vp in account against vs therefore we must in speciall sort renue our repentance and so seeke vnto God Thus before the Sacrament of the Lords Supper Paul commands a 1. Cor. 11. 31. Gen. 35. 1. 2. c. renuing of our repentance and a fresh iudging and condemning our selues Thus Iakob renued his repentance before he went vp to Bethell and purged his family of the idolls This God also first cals for before our approching into his presence in the duties of his worship wash you make you cleane and then Isay 1. 16. 18. Come and let vs reason together So oft then as an holy seruice is to bee performed to God wee must renue our Repentance 2. When wee seeke for any speciall blessing at the hands of God Because then our sinnes may interpose themselues and so intercept the blessing desired then are wee especially to renue our repentance As when our aduersaries renue the battell against vs wee are to renew our preparation against them so must we doe heere Thus Isaac when he Gen. 24. Gen. 32. 9. sought the blessing of a good wife went out into the fields into some secret corner or other to pray Acts. 1. in speciall manner vnto the Lord. So did Iakob when he sought the mercy of deliuerance from his brother Esau So the election of ministers in the Primitiue Church was done with prayer 3 In speciall afflictions when God corrects our dulnesse and by them as by whetstones seemes to sharpen our repentance and to put an edge vppon our prayers So did Dauid in the rebellion of his son 2. Sam. 15. 26. 30. 2. Chron. 20. Absolom and Iehoshaphat when the Moabites and Ammonites came vp against him And this is that which the Prophet calls for Search your selues Zeph. 2. 1. search your selues before the decree come foorth c. wishing them in that speciall affliction to enter into a speciall examination and search of all their waies 4 In and after our speciall falls and sinnes whether grosse and more palpable or more secret such as are dulnesse coldnesse security Thus Dauid after his two sinnes of adultery and murther in a most speciall sort renued his repentance in his priuate confession to Nathan and his publique confession 2. Sam. 12. 13. Psal 51. to the whole Church Peter after his deniall went out and wept bitterly So when the Church of Ephesus was fallen into coldnesse and security the Lord calls vppon her to remember from whence Reuel 2. 5. shee was fallen to repent and doe her first workes 5. At the time of death Then because the children of God take their farewell of repentance they take also their fill of it they thinke with themselues this is the last act of my repentance it shall be therfore the best And in death Sathans temptations and consciences accusations will be strongest and therefore our preparation against them must bee more then ordinary On the sixt day the Israelites gathered double Manna because none was to bee gathered by the day following the day of rest So because the time after death is a time of rest and Sabbath from repentance therefore then should there bee a double portion of Repentance Euery motion is the swiftest towards the center It is good indeed to see men ioyfull and comfortable in their death but yet withall if we see them not humbled and penitent wee may iustly suspect their ioy Euen the holy Martyrs who exceeded in spirituall ioy and had the greatest cause of ioy that might bee were yet great in their repentance at their death Hezekiah receiuing the sentence of death turned to the wall and prayed and wept sore 2. King 20. Here mark the preposterous course of the world that make death the time of beginning repentance whereas it is indeed onely the time of renuing repentance begunne and practised before in our life-time Obiect But the thiefe on the crosse began to repent but at his death Ans It was a miracle with the glory whereof our Sauiour would honor the ignominy of the crosse We may almost as well expect a second crucifying of Christ as such a second thiefe Christ then triumphing on the crosse did as Princes doe in the triumph of entring into their kingdomes they pardon grosse offences before committed such as they pardon not afterwards CHAP. XVIII Of the motiues to Repentance from the euill it remooues HAuing thus absolued the doctrine of Repentance it will not bee amisse to close vp this Treatise with some perswasiues motiues wherby men may be induced to the practise of it Indeed the bare necessity of it might mooue but such is our dulnesse that
the euill that I thought to bring vpon them Thus the Nineuites repentance wrought repentance in God God saw their workes that they turned from their euill wayes and God repented of the euill that hee Ion 3. 10. had said he would doe vnto them and he did it not Thus by their repentance was the threatned sentence reuersed A strange thing as Chrysostome hath noted that the condemned Malefactors repentance should repeale the Iudges sentence and a thing altogether vnvsuall in the Courts of men yet in Gods court repentance doth not onely frustrate Gods owne casting sentence but turnes it into an acquitting sentence doth not onely turne backe the euills to be expected but brings the contrary blessings which could neuer bee expected That murtherous and adulterous marriage betwixt Dauid and Bathsheba how many heauy curses did it threaten yet they seriously repenting all curses turned into blessings Christ came of this marriage and Salomon the eldest sonne thereof was the most eminent man for gifts that euer was and in his posteritie did the kingdome continue for many generations Loe how Repentance was more powerfull to draw downe blessings then murther and adulterie both together with their vnited forces to bring downe curses For this is a certaine rule in all vnlawfull entrances into any Calling that After-Repentance is counteruayleable to a lawfull entrance and both keeps backe the punishments due to vnlawfull entrance and sometimes brings greater blessings of God then a lawfull entrance Wouldest thou then keep backe those plagues thy sinnes haue deserued the way is to repent Repent of thy sinne and God will repent of his plagues Gods anger is often in Scripture compared to fire now looke what power the elementary water hath against fire to quench it when it is beginning to flame and burst out the same vertue is in the water of the teares of Repentance to keep the fire of Gods wrath from breaking out vpon vs in his punishments This is the water that can only preuent the burning of this fire 2 Because sometimes notwithstanding our Repentance 2. Remouing God sees it fit to lay some chastisements vpon vs for the furtherance and increase of our repentance to shew his hatred of sinne and for the example of others as in Dauid punished with the losse of his child after his Repentance for his adulterie and in Ionah throwen into the sea after his repentance for his disobedience therefore though the power of repentance appeare not in keeping backe the affliction that it touch vs not yet appeares the power of it in the taking away of the affliction in due time If my people saith the Lord 2. Chro 7. 14. vpon whom my name is called doe humble themselues and pray and seeke my presence and turne from their 2. Chron. 33. wicked wayes then will I heare in heauen and be mercifull to their sinne and will heale their land After Manassehs repentance had broken the fetters of Sathan and his sinnes it also broke the yrons he was held in in prison And repentance was the same to him that the Angell was to Peter which opened Act. 12. the prison and loosed his fetters Loe the Angelicall vertue of repentance So Ionahs repentance was as a powerfull vomit to the Whale and made him cast him vp safe vpon the land Ionah his repentance was as powerfull as the three childrens faith It ouercame the fire of the whales belly as well as their faith the fire of Nebucadnezzars furnace yea it did not ouercome the fire onely but the water also in the Seas that they could not drowne him So Iob repenting recouered all his losses and receiued double riches and possessions 3. If afflictions still abide with vs and we cannot 3. Sweetning and sanctifying as yet be deliuered yet Repentance is a sweet comforter and so brings a mitigation of our afflictions If it cannot plucke out the poyson yet it shall turne it to wholsome food so that affliction shall be as no affliction and according to the Apostles counsell we shall weep as if we wept not If a man feele 1. Cor. 7. the grace of Repentance in his afflictions so that he can go to God and confesse and bewayle his sinnes calling vpon him for mercy and renewing his couenant with him his affliction shall not so much grieue him as this his repentance shall cheere and reioyce him For to say the truth in all our afflictions it is more our sinne then the affliction that pinches vs. Sinne is a thorne in the flesh which makes but the touch of the finger painfull whereas if that thorne were not the stroake of the whole hand might be endured without any paine Now repentance takes away that thorne that is sinne and so makes our afflictions both easy and comfortable None so meeke quiet patient silent and cheerefull in affliction as the Repentant sinner The more repentance the more ease in afflictions Onely the impaenitent are impatient He that hath two burdens on his backe at once must needs feele more trouble then he that hath onely one Now the impenitent sinner hath two burdens his affliction and his sinne which addes weight to his affliction and layes as it were the hand to presse it downe vpon vs. But the penitent sinner hath but one burden his affliction as for sinne the other burden his repentance hath eased him of it Therefore Dauid prayes Looke on my affliction and trauell and forgiue me my sinne Then is Psal 25. 18. our affliction eased when our sinne is forgiuen which cannot be without repentance for it is sinne onely that exasperates affliction and is as salt and vineger to a sore it is sinne that makes it smart Thus did Dauids repentance ease and sweeten the 2. Sam. 12. affliction of his childes death when by prayer fasting and such like exercises of Repentance he had remooued the cause of affliction his sinne his affliction was not bitter and burdensome but his Repentance inabled him cheerefully to rise vp and refresh himselfe And this is the reason why the children of God as hath been shewed haue alwaies in their afflictions afresh renewed their Repentance that they might if not wholy free themselues from their affliction yet from the stinge and torment of it and might gaine if not deliuerance from yet patience and comfort in it for this is the admirable power of Repentance that it turnes euen crosses into comforts losses into gaines and aduantages as contrarily impaenitent lying in sinne turnes comforts into crosses and helps into hinderances Ionah while he went on impaenitently in his disobedience the ship could not saue him nor all the skill of the Marriners but when he once repented then neither the waters could drowne him nor the heat of the fishes maw consume him When he was in his sinne then the windes the seas and all were against him when in repentance all for and with him the Sea and the Whales belly kept him safer then
we resort as they Acts 2. 9. 10. 11. did to Ierusalem The Papists pilgrimages thither are absurd because the Acts 2. 9. 10. 11 holinesse is not inherent in the ground and the wals but was only in regard of the worship of God which then was there in speciall manner and now failing it is no longer the holy city The second point is the setting of Christ vpon the pinnacle of the temple Some difference there is amongst Interpreters what it should be It matters not greatly All agree in this that it was a very dangerous place Doct. Marke heere what aduantage there is in places for temptations Sathan had before the aduantage of the place in the desert giuen him by our Lord and Sathan many times takes the aduantage of the place for his temptations heere hee takes it himselfe As heere hee tooke the opportunity of this place and the danger thereof for Christ to stand long vpon it to vrge this temptation of this Cast thy selfe down so doth he still against vs for the better enforcing his temptations against vs. Some places are as dangerous for our soules as the pinnacle of the temple was for the body And when once hee hath gotten vs vpon these pinnacles then it is hard if wee cast not our selues downe As when Peter was in Caiaphas his hall then was he set as it were on the pinnacle of the Temple and how fearefull a fall caught hee So in Ioseph learning in Pharaohs court to sweare by the life of Pharaoh Quest May we not then dwell in such places Ans As for the body we may not bee venturous to goe vpon high steepe and dangerous places without a calling but hauing a calling wee may as Masons and Carpenters doe So for the soule when God cals vs to such places as he did Ioseph Obadiah Nehemiah then we may dwell therin but if no calling take heede then and let Peters example teach vs the danger of Caiaphas his hall Wee that can scarse stand in the firme ground neuer trust wee our feete in slippery ground vnlesse God guide and leade vs into it Thus much of the fitting of the temptation 2. The vttering of his temptation The vttering of it followeth And he sayd vnto him If thou bee the sonne of God Cast thy selfe downe for it is written c. In which words two things to be considered First the sinne whereto he tempts Secondly the arguments whereby he tempts That whereto he tempts is to Cast himselfe downe 1. The sinne whereto he tempteth headlong from the top of the pinnacle Where obserue Doctrin 1 That the Diuell in temptation hath no enforcing power though hee haue a perswading sleight It The Diuell in temptation hath no enforcing power but onley a perswading sleight rests in vs to giue assent Therefore he sayes heere Cast thy selfe downe For indeed else we should not sinne Many fondly excuse themselues and their sinnes by the Diuell but the Diuell could not make thee sinne except thou wert willing And hee hath no power to constraine thy will The Diuell is the father of thy sinne but thine owne concupiscence is the mother And what could the father doe without this mother Euery man is tempted when hee is drawen away by his owne concupiscence and is entised Iam. 1. 14. Iam. 1. 14. Doct. 2 That the Diuels power is limited Hee can bring Christ and set him on the pinnacle hee cannot The Diuels power is limited throw him downe He is a finite creature and cannot doe all things And in those things hee can doe such as was this to throw downe a man standing on the pinnacle of the Temple for euen a childe might haue done this he is curbed and restrained by God So the Lyon 1. King 13. killed the Prophet but 1. King 13. neither touched the asse whereon hee rode nor yet the dead carkasse Three notable evidences of Sathans limited power may we finde in that one history of the man possessed in the region of the Gadarens Luk. 8. 27. First Luk. 8. 27. in that he begges leaue to enter into the swine He that afterwards boasts of that all the world was his and all the kingdomes thereof hath not power so much as ouer a vile swine Secondly we see that as soone as he enters into the swine hee presently carries them headlong into the sea why did hee not so to the man possessed Surely not for any loue hee bare to him more then to the swine for he is a deadly hater of man-kinde He would as willingly haue drowned the man as he did the swine had not God limited him Thirdly his name was Legion there was a whole Legion of Diuels in him Now a Legion in the warres containes aboue six thousand footmen Veget. lib. 2. cap. 6. seauen hundred horse men Now though whole a legion of diuels such an army and host of them in one poore man yet were not able to destroy him nor to do with him as they did with the swine Thus it is also in the rage of Sathans instruments against the Church the spirituall bodie of Christ God suffers his Church to be in their hands as Christs body in Sathans to bee placed as it were on the top of the pinnacle to bee in great danger and as with Dauid but an haires breadth betweene him and death yet then Gods snaffle is put into their mouthes and his hooke into their nostrils as into Esaus and Labans in Iaakobs cause Pilates brag therefore against Christ Knowest thou not that I haue power to crucifie thee Ioh. 19. 10. And Labans to Iaakob Gen. 31. 29. I am able Ioh. 19. 10. Gen. 31. 29. to doe you hurt they were but vaine crakes Sathan himselfe was faine to say to God in Iobs cause stretch out thine hand Vse Heere is comfort then in greatest dangers Doth God take care for oxen saith Paul so may wee say Doth God take care for swine Are wee not much better then they Though the knife bee in the enemies handes ready to cut the throate of Isaac lying bound on the altar yet their hands shall sooner wither with Ieroboams then doe the deede Euen then God will work our deliuerance euen by themselues as heere the Diuell doth not onely not throw Christ downe but carries him safe away from this so tickle and dangerous a place But in the action it selfe of casting downe himselfe It had beene a great sinne in Christ to cast down himself it may be asked what sinne was in it Answ Reason 1 1. There was a manifest hazarding yea throwing away his life against the sixt commandement Life is a most precious gift of God and it ought not to be made so little of as to bee aduentured at Sathans pleasure This is a sinne that Sathan tempts still vnto and often preuailes to offer violence vnto their owne bodies by throwing downe themselues from high places by running to the water to the
neuer thus yeeld nor relent toward God 6. It is further added so humbleth himselfe for It consisteth of two parts his sinne that he turnes from it to the Lord. In which words I set downe the two maine and essentiall parts of Repentance namely Contrition or Humiliation and Conuersion or Reformation That both these are required to repentance may appeare 1. By the very names which Repentance hath both in Hebrew Greeke and Latine In Hebrew it is called both Nacham and Teshubha the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying erking the latter turning Answerable in the Greeke Metameleia signifies after-griefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anxiety of minde after the doing of somewhat Metanoia after-wit or after-wisdome when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing our errour or slip we are better aduised and change our minde So Poenitentia as the word imports the paine of griefe and Resipiscentia the mindes recouering of wisdome or becomming wiser after our folly This harmony of languages as touching the names of Repentance shewes plainely there must bee in it these two things griefe for that which is done amisse and a change of our minde from that it was before 2. By the phrases and manner of speech which the Scripture vseth touching Repentance Sometimes repenting for or of as vncleannesse 2. Cor. 12. 21. for idolatry Reuel 9. 20. which cannot otherwise be vnderstood then of griefe for the committing of such sinnes But sometimes we meet with Repentance from Repent from thy wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 22. And Repentance from dead workes Heb. 26. 2. which cannot in any congruity of speech note griefe but onely a change or departure from sinne 3. By the description of it in this sort in the Scripture when it cals men to repentance as Ioel 2. 11. Turne to the Lord with weeping Rend your hearts and turne to the Lord. That is in one word Repent So Iames 4. after that Psal 8. he had sayd Draw neere to God which is the generall or whole of Repentance afterward explaining it in the particulars he addeth first Clense your hearts and purge your hands There is Renouation or Reformation and then Psal 9. 10. Suffer affliction that is bee touched with smarting griefe for your sinnes as if you were in some grieuous outward affliction Let your laughter be turned into weeping humble your selues vnder the mighty hand of God There is the other part Contrition or Humiliation And 2. Chron. 7. 14. God promising mercy to his people vpon condition of their repentance hee thus describes their repentance If they shall humble themselues and turne from their euill wayes making repentance to stand in these two points in humbling themselues for and turning themselues from their sinnes Ob. 2 Cor. 7. 10. Godly sorrow worketh Repentance Heere sorrow is distinguished from repentance as the cause from the effect Answ Repentance as may appeare by that already spoken sometimes signifies onely one part of repentance sometimes onely the change and alteration of minde sometimes onely the touch of the affections An example of the former is the place obiected as also Ier. 18. If they repent it shall repent me of the euill I had thought that is I will alter my mind and repeale my threatnings And Acts 11. 18. where the Iewes hauing heard Peter relate the descents of the holy Ghost vpon the Gentiles in hearing his sermon conclude thereon Then hath God also to the Gentiles granted Repentance vnto life There was no mention made of any sorrow or humiliation but onely of the wonderfull descent of the holy Ghost causing them to speake strange tongues and to magnifie the name of God Which strange change of their mindes by the holy Ghost it seemeth they call repentance But there are examples of the latter also where repentance onely signifies sorrow and displeasure with our selues as Gen. 6. It repenteth me I made man Luc. 17. It repenteth me the speech of a trespasser crying him mercy whom hee hath offended And Acts 26. 20. That they should repent and turne to God Where Repentance being so plainely distinguished from Conuersion must needes be restrained to the signification of sorrow and humiliation But as from this place we may not gather that Repentance is not a turning to the Lord no more may we from that other 2. Cor. 7. that it is not a godly sorrow Ob. One part is not a cause of his fellow-part But sorrow is a cause of the change of mind 2. Cor. 7. 10. Therefore sorrow and change of minde are not fellow-parts of Repentance Answ One part may bee a cause of his fellow-part As sanctification of the soule is the cause of the sanctification of the body And yet both are parts of sanctification Ob. Contrition seems to be a part of the change and alteration For what greater change then for a hard heart to turne soft and a stony to become fleshie And this is contrition or humiliation Therefore Humiliation and Alteration are not well distinguished Answ The Apostle plainely distinguisheth them when he saith Godly sorrow causeth Repentance that is the change of minde For though godly sorrow bee a part and peece of that passiue change which is wrought in vs at the first instant of our calling by God yet it is a cause of the actiue change whereby we change and alter the purpose and resolution of our harts before set on sinne and now turne them to the Lord. For were it not that we felt the bitternesse of our sinnes and were truly touched in conscience for them wee would neuer in good sadnesse forsake and abrenounce them Howsoeuer then some late Diuines take the word Repentance more restrainedly some onely for a godly sorrow others only for a turning from sinne to the Lord yet the truth is that Repentance accordingly as it is described in the Scripture is the connexion of them both Vse Heere then is the triall of our Repentance If humiliation and Reformation both meete together then is our Repentance accomplished But either of these single make but a halfe and a halting repentance An vnreformed sorrow is but deformed And a sorrowlesse reformation is but a very sorry one Humiliation without reformation is a foundation without a building And reformation without humiliation is a building without a foundation To lay a foundation and not to build on it is to no purpose but to expose our selues to laughter Luc. 14. This man began but could not finish To build without a foundation is to play the foolish builder Luc. 6. 48. for that building will soone fall and so all our labour will be lost Heere then is discouered a double errour in repentance 1. Of such hypocrites as make much adoe and seem to lay their sins much to heart yet stil continue in them bathing cherishing not drowning choaking them in their tears Such a one was Ahab who crept crouched put on sackcloath being threatned for his cruelty against Naboth
how we should examine For our direction therefore heerein know that in this search wee must labour to finde out two things 1. Our sinne 2. Our misery by reason of sinne In the search of sinne both Originall and Actuall sinne must be found out 1. For Originall sinne we must know that in it are two things 1. The Guilt of the first sinne of Adam in eating the forbidden fruit For in Adam as the roote of all mankinde we all sinned And if wee had no inherent sinne of our owne this imputed sinne of Rom. 5. his were enough to damne vs. 2. That which necessarily followeth vpon the former The generall corruption and deprauation of our whole nature and it consists in these two points 1. The whole man is in Euill Euery part and power of soule and body is infected with this leprosie from the Crowne of the head to the soales of the feet there is nothing but boiles and botches 2. Whole euill is in man that is to say the seeds of and so a fitnesse to all sinnes euen the most odious As the Chaos at the first creation had the seeds Gen. 1. 2. of all creatures and wanted onely the spirits motion to bring them foorth so this Chaos and masse of sinne hath the seedes of all sinnes and wants but the powerfull motion of Sathan and warmth of his temptations to hatch euen Cockatrices and such like poysoned monsters O how should this humble vs to thinke what venomed natures wee haue so that neuer was there any villany committed by any forlorne Miscreant wherunto we haue not a disposition in our selues We cry out of Cain Iudas Iulian the Sodomites Why we carry them all in our own bosoms They are but glasses to see our Prou. 27. 19. faces in as in the water face answereth to face so doth the heart of man to man saith Salomon As there is a full agreement twixt the liuing face and the representation in the water so twixt Iudas his heart and any other mans as there is the same nature of all lyons so of all men Let then the schoole-men goe and teach that Thom. in supple Contrition is not for Originall but onely Actuall and those mortall sinnes But he that shall in searching see what a bottomlesse gulfe what a filthie sincke it is shall see what cause he hath to bewaile it with Paul and with Dauid Rom. 7. Psal 51. II. For Actuall sinnes we must search out what we can 1. The number 2. The hainousnesse of them 1. As touching the number diuers directions for search may be giuen A man may consider himselfe according to those diuers relations wherein he stands bound to God to himselfe to his brethren either in the Church as a Minister in the Common-wealth as a Magistrate in the family as father mother childe master seruant husband wife Now a man should carry himselfe along through all these considerations and examine himselfe of the discharge of his duty and in euery one of them Or else he may deuide his time according to the seuerall places and conditions wherein hee hath passed it So much time spent in my Parents family so much in apprentishippe so much in single life so much in marriage so much priuately so much in this or that publique calling so much in this towne so much in that so much in this house so much in that And heere he must examine himselfe how he hath filled vp the empty spaces of his houres what good he hath done in these seuerall portions of time But the best way of examination is by the Law of the ten commandement truely vnderstood and applied For many will acknowledge themselues sinners in grosse but come to the particulars of the Law and then they are innocent they neuer brake either the first or second or third c. commandement Like as if a man saying he were sicke and being thereupon asked where and led a long from his head to the feete should yet then be well in euery particular part The reason is because the Law is not vnderstood by them For by the Law Rom 3. vnderstood comes the knowledge of sinne Therefore to helpe vs in examining our hearts by the Law these rules of interpretation must bee remembred 1. Vnder the negatiue the affirmatiue is comprehended When euill is forbidden the contrary good is commanded 2. Vnder one good or euill action all of the same kinde or nature are comprehended yea all occasions and meanes leading thereto 3. The Law is spirituall and bindes euen the heart and thoughts thereof 4. The Law requires not onely our obseruation but preseruation that is that we doe not only keep it our selues but cause others also what in vs lieth to keep it And therefore it forbids not only the doing of euill our selues but helping or any way furthering of others though but by silence conniuence or slight reproofe as that of Eli to his sonnes This rule is gathered out of the fourth commandement Thou thy sonne c. which by proportion must be applied to all the rest 5. That specially wee must search our selues by the first and last commandement for that they pierce deeper then the rest euen to thoughts not consented to Thus conceiuing of the Law lay it to thy heart and try thy selfe by it and loe with Ezekiel still shalt thou see new and fresh abhominations 1. Command Thou shalt haue no other Gods but mee Thou wilt say I beleeue that there is onely one true God maker of heauen and earth and I defie all the Idols of the Heathen Answ Yea but the Law is spirituall and claimes the heart the affections the thoughts In the which looke how many sinnes are cherished so many false gods are there chosen as it were Barrabasses rather then Christ Looke how many creatures thou inordinately louest fearest trustest reioycest in so many new gods hast thou coyned and wilt thou then plead not guilty this commandement arraigning thee 2. Command Thou shalt not make any grauen image O sayes one I abhorre the Popish images and the idolatry of the masse Yea but vnder the negatiue the affirmatiue is comprehended Doest thou loue the true worship of God as thou hatest the false Thou detestest Popish fasting louest thou true fasts Thou loathest the masse Delightest thou in the supper of the Lord Thou despisest the Priests of Antichrist Reuerencest thou the ministers of Christ These interrogatories will pose and pulse many 3. Command Take not Gods name in vaine I heare thee saying I cannot away with swearing Yea but doest thou reprooue others swearing Leu. 5. 1. for the Law must be preserued not obserued onely Againe vnder Gods name is comprehended his word workes and whatsoeuer it is whereby he makes himselfe knowen According to the rule vnder one kinde c. And diddest thou neuer heare sermons vnpreparedly irreuerently c. 4. Command Keepe holy the Sabaoth Why we worke not we trauell not Wee come to Church Yea
of their iourney We all are or should be trauellers to God to Heauen-ward but wee are turned aside into the quite contrary way we are like the Prodigall departing from his fathers house like the lost sheepe straying from the fold therefore we must turne backe againe and set our faces to wards God vpon whom wee haue turned our backes It is impossible his feete should euer stand in Heauen whose eyes are not turned towards it Men doe vainely perswade themselues of finding God and his Kingdome with faces turned vpon sinne and backes vpon God Excellently doth Isay ioyne together turning and seeking God A man Is 9. 13. may long enough seeke an Easterne Countrey in the West ere he finde it And as long may hee seeke God in the wayes of sinne and Sathan ere he shall meet with him This phrase then sheweth the absolute necessity of Repentance for as he whose backe being turned vpon me is gone farre from me can neuer be with me vnlesse he turne his face towards me and so make towards me with his feete no more can wee sinners that are gone away from the Lord euer enioy him or bee with him vnlesse by Repentance we turne towards him onely thus turning may wee seeke him and thus seeking can we finde him The second name is Metanoia After-wit or After-wisdome opposed to Pronoia Fore-wit fore-casting and prouiding before hand This name teacheth that euery impenitent sinner is a witlesse foole and that true wisdome consists in turning from our sinnes to the Lord. Of the Bapitst drawing men to Repentance it is sayd He shall turne them to the wisdome of the iust The minister Luc. 1. sayes Paul must wait if God at any time will giue thee refractary Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that 2. Tim. 2. 25. they may awake out of their drunken sleepe and become sober Implying that as long as we lie in our sinnes we are as drunken sots voyd of all vnderstanding Hence that phrase of the repenting Prodigall He came to himselfe implying that before Luc. 15. 17. Prou. 9. he was mad and besides himselfe If thou wilt bee wise thou wilt be wise for thy selfe that is thine owne soules good saith Salomon Let now the wordling and impenitent wretch go and thinke Repentance folly and himselfe wise that will not bee troubled with so heauy and melancholy a thing They shall sing another song one day euen that Wisd 5. Wee counted them fooles but c. Is not hea foole that being out of his way wil not returne backe when the right way is shewed him Hearke what Ieremy saies of such They haue Ierem. 5. 4. refused to returne therfore I sayd they are poore how poore poore in the braine poore in wit for he addes They are foolish for this cause that rich man is called a foole for all his worldly wit and Luc. 12. those virgins foolish virgins for all their blazing lamps It were madnesse to thinke of comming vp to the top of the house without the staires or ladder so to come to Heauen without this ladder of Repentance Extreame solly for a man to aime at some excellent end and in meane time neuer think of the meanes that should compasse it nay to doe that which is directly contrary thereto For a man to professe his desire after Heauen and yet to shun Repentance the onely way that carries thether Worthily therefore is Repentance called After-wisdome or After-wit In other things Fore-wit is preferred before After-wit But heere the afterwit of Repentance shall bring vs to a farre better estate then euer wee should haue attained if Adam had had the fore-wit to haue espied the deceit of Sathan and so to haue preuented the danger This is the wisdome that is commended to vs in the parable Luc. 16. of the vniust steward And it is the wisdome Moses prayes for Teach vs so to number our dayes counting euery day for the last that wee may apply our hearts to wisdome euen to the wisdome of prouiding for our soules by Repentance And so much of the names giuen to this second part of Repentance CHAP. XI Of turning from sinne THe second poynt to bee considered in this 2. The nature of it where Change or Turning is the nature thereof and that is set downe in the definition to be a turning from sinne to God Heere though the nature of it be set foorth by a metaphor drawen from change of place yet indeed Repentance is no change of place but of qualities manners and dispositions from Euill to Good The soule and body in regard of their essence powers faculties and proper and naturall actions remaine the same after Repentance that before Onely the corrupt and vicious qualities in them are taken away and so they are rectified Sorrow feare ioy c. are not abolished but onely polished and refined of that drosse of errour in regard of their obiect Feare of punishment is turned into feare of sinne and worldly sorrow into godly Carnall mirth into spirituall ioy in the holy Ghost Againe this change is twofold 1. Passiue wherby God changes and turnes vs. In the which wee are meere patients and God onely workes 2. Actiue whereby wee being turned and changed by God doe labour further to turne and change our selues Both these in time are together but yet distinct in nature The former is that which is called Regeneration and is as it were the infusing of a soule into a dead body The latter is Repentance and is the motion or stirring of the soule infused Of it Iohn when he saith He that hath this hope purgeth 1. Ioh. 3. 3. himselfe And this latter actiue Conuersion in Repentance is the effect of the former passiue conuersion After I was conuerted I repented so Isay 30. Ierem. 31. 18. 21. 22. And in this regard is Repentance made the gift of God because his turning of vs is the cause of our turning our selues For the vnderstanding of the nature of this turning two things must be considered 1. The Parts 2. The Properties thereof The Parts are two 1. Auersion from sinne 1. The parts which are 2. Conuersion to God For the former It was thus expressed in the definition 1. Auersion from sinne Repentance is a grace c. whereby the sinner c. turnes from his sinne where let vs mark that Repentance is made a turning from sinne indefinitely without restriction whence arise those two Consectaries 1. That there is no sinne so great but may be And 2. That there is no sinne so small but must be opposed and encountred with Repentance Reason sayes Great sinnes cannot be and small sinnes need not be repented of In great sins Reason derogates from Gods mercy as though they could not bee pardoned for all our Repentance My sinne is greater then can be forgiuen In lesser Gen. 4. from his iustice and truth as though they might be pardoned without any Repentance at
and before Ionas 4. 1. 2. God was all one as to haue committed that sinne againe the second time Heere is comfort then euen for relapsed persons that are intangled againe in the same offences whereout formerly they were deliuered by repentance And yet this comfort belongs onely to poore troubled consciences not to presumptuous sinners It is not to encourage any that stands to fall or that is fallen to lye still but onely him that is fallen and feeles himselfe fallen and begins to despaire of recouery to striue to get vp on foote by putting him in hope of a possibility of rising vp againe by helpe of that stone which is Luke 2. set as for the fall so and that much more for the rising againe of many But as for lesser slippes whose experience doth not tell him that euen after repentance he is again and againe hampered in the same snares of anger techinesse lust negligence secret pride hypocrisie vaine-glory c. Though yet the fruit of serious repentance before will appeare in our falling againe that we shall presently catch our selues tardie Therefore we must not be ouer much perplexed in such cases to thinke our former repentance vnsound For repentance doth not wholly take away sinne but onely weakens it lessens and impayres it And as he truely runned who afterward sitteth downe so hee may truely repent of some sin who afterward is foyled by it againe 2 Consectary is that there is no sinne so small but it needes repentance The world thinkes that repentance is onely for more grieuous sinnes as murther adultery oppression blasphemy as for lesser matters they hope they may bee dispensed withall Heere our ciuill men are to bee nipped who put away repentance from themselues because free from grosse scandall Surely though they had no vnbeleefe or prophanenesse of heart which indeede are as heynous sinnes as any yet haue they cause enough to repent if it were but for the very least idle thoughts or wordes they euer thought or spoke The children of GOD whose heart God hath softned by the touch of his spirit will be troubled euen for the least sinnes account ting no sinne little which is committed against so great a God Iohn Husse that good Martyr in his Foxe Martyrol in Epist Hess imprisonment repented for his playing at Chesse because of the losse of time and prouocation vnto anger So Bradford and Ridley for their negligences and secret infirmities euen in good actions as is to bee seene in their letters When Dauids hand did touch but the lap of Sauls garment that touch of his hand cost him blowes and stroaks of heart Euery thing is laid to heart by Gods children such things the world neuer sticks at sinnes of omission as wel as of comission Ephesus is called to Reuel 2. 4. 5. Repentance for leauing her first loue Euen not to increase in grace according to the good meanes and occasions we enioy is a matter that craues repentance fauouring our selues though in neuer so small sinnes cannot stand with repentance which turnes the backe vpon all sinnes whatsoeuer bee they great or be they small CHAP. XII Of the second part of Conuersion Turning to the Lord. THe second part of Turning is turning to the 2. Conuersion to God Lord. In sinne our backs are turned to him In repentance our faces are turned towards him For it is not enough to cease from sinne but withall we must turne to the Lord and set our hearts towards him and his kingdome O Israel if you returne returne vnto me saith the Lord. And let him that stole Ier. 4. 1. steale no more but let him labour and giue to him that Eph. 4. 28. needes For euery tree that brings not forth good fruit shall be hewen downe and cast into the fire Many lead Mat. 3. 10. a ciuill and an honest life not spotted with grosse sinnes yet for all this they haue prophane hearts turned to the world-ward not sauouring or affecting the things of God But here is the very pith of repentance The turning of the heart vpward to Heauen and fixing the eye vpon God and so making towards him with the foote that so it may be said of euery true repentant that his behauiour is as of one that is going vp to the heauenly Ierusalem Luke 9. as it was saide of Christ going to the earthly Ierusalem Oh this one thing showes how little repentance there is in this world when the shame of our affections carries vs downeward to the earth A plaine argument the heart is turned to God For in this regard a Christians conuersation is in heauen because by repentance his eye is now turned to heauen and his feete are carrying him thether apace Phil. 3. 2. This then ministers exceeding great comfort to the poore repenting sinner discouraged with his manifold slippes and infirmities and is brought to doubt of the truth of his repentance by the sense of his many and daily frailties Such an one may remember that repentance consists in a turning of the heart and affections to God not in walking in a way without a stumbling foote Repentance takes not away stumbling it takes not away slipping and sliding of the foote It keepes the face from turning from God and the foote from walking from God It fares with a repentant as with a man going vp an hill who though he may haue many fals and slippes yet still is said to bee going vp the hill because his face is toward the toppe of the hill So it is with the penitent sinner he is turning to God though he haue many falls because his face is set and the maine current of his affections is bent vpon God This therefore be thy comfort thou wentest not out to meete and to welcome sinne but it came vpon thee at vnawares and like a coward comming behind thee strooke vp thine heeles thy feet indeed slid a little downeward but thy face was still vpward But the maine point that heere is to bee insisted vpon is this that repentance alwaies brings with it a wonderfull and a palpable change and alteration of the heart and life When our affections like wilde madde horses are violently galloping to hell the spirit of God by repentance as by a bridle suddenly giues a ierke and turnes them and sets them a going as fast the other way So that those our companions in the broad way stand maruelling at vs that wee breake off company and doe not still continue running out with them into the same excesse of ryot 1. Pet. 4 4. So great is the change that not onely our selues but others also may discerne it as to maruell at it It is compared to the change of darkenesse into Eph. 5. 8. light which who sees it not yea vnto the change of a stone into flesh I will take away the stony heart and giue you a heart of flesh Why doth Sathan bid Ezek. 26. 26. Christ
because they went on impenitently Rom. 1. in their sinnes with greedinesse This is an heauy and a fearefull iudgement to be giuen vp to the hardnesse of our owne heart Dauid had his choyce of three plagues whether hee would take 2. Sam. 24. but all those three ioyntly are three times easier then this one famine sword and pestilence are mercies to this iudgement Better to bee deliuered vp to the sword famine and pestilence then to an hard heart nay better be deliuered vp to Sathan himselfe then to hardnesse of heart we finde a man deliuered 1. Cor. 5. 5. 1. Cor 2. vp to Sathan and yet he repented and was saued we finde none deliuered or saued that hath beene deliuered vp to the hardnesse of heart Deliuering vp to Sathan is for the destruction of the flesh that the spirit 1 Cor. 5. 5. may be saued but deliuering vp to the hardnesse of heart is for the destruction both of flesh and spirit both of soule and body It is a desperate euill to be deliuered vp to ones owne heart Adulterers by Gods Law should be stoned to death though now mans Law be more fauorable yet God secretly executes his Law vpon impenitent adulterers for he stones them with the heauiest and hardest stone that is euen with a stony heart to which he deliuers all such impure beasts 2. Desperation They that thinke Repentance 2. Desperation is a bitter cup to the which they will not lay their lips shall drinke a cup of Satans owne tempering and shall sucke vp the very lees of it If thou refuse heauenly repentance though shalt with Iudas be forced to a desperate hellish repentance Though sinne may lie a sleepe a while before the doore as with Caine like a drowsie sluggish cur yet at the length it will awaken and barke so hideously and grinne so fearefully in thy face that though thou bee not driuen with Saul to murder thy selfe or with Iudas and Achitophel to hang thy selfe yet shall thy conscience bee no lesse dismayd with desperate feares then theirs were 3. Eternall condemnation The impenitent 3. Eternall damnation Is 4. 4. person shall fall into that bottomelesse pit of fire and brimstone Repentance is called the spirit of burning It is a burning fire that consumes our sinnes if this fire burne not our sinnes Hell fire will burne our soules If our Gospell be hid it is hid to them 2. Cor. 4. 3. that perish saith the Apostle Heereupon our Sauiour threatens those Iewes that they should die in their Ioh. 8. 24. sinnes If they should die in them they should rise in them and if they should rise in them then shold their sinnes rise vp against them and fall heauy vpon them to presse them downe into the lowermost hell This is the sinne which of all others encreases a mans damnation Therefore impenitent sinners are sayd to heape vp wrath against the day of wrath Rom. 2. 5. euen the whole heape of all their sinnes and the whole heap of Gods wrath shall be laid vpon them So our Sauiour pronounces an heauy sentence vpon those impenitent cities where he had preached That it should bee easier for Sodom and Gommorrha Matth 11 21. 22. 23. 24. in the day of iudgement then for them Surely they that haue the least paine in hell shall haue but litle cause to bragge of their ease Euen the least sinnes shall haue smart enough what then shall the crying sinnes of the Sodomites haue Sodomy was a monstrous sinne such a sinne that as Chrysostome saies Cogitato quam graue illud sit peccatum et quod ipsam Gehennam etiam ante tempus apparere coegerit Chrys ad Rom. 1. hom 4. it made hell to appeare before the time such a sin as made an hell on earth Such a sinne then as had an hell on earth must needes haue an hell with a witnesse in hell Needes must their damnation be fearefull and easelesse that began so earely And yet the accursed Sodomites shall haue an easier hel then such impenitent persons as reiect Gods mercy in the Gospell Sodom and Gomorrhaes hell shall be an heauen to Bethsaida and Chorazins hell An impenitent person shall thinke himselfe to haue beene an happy man if he had beene one of those accursed Sodomites that once perished with fire and brimstone from heauen and now lie yelling and howling in the lake that burnes with fire and brimstone in hell Oh how heauie shall his condition be how vnconceiueable his woe and torment that shall enuy and grinde and gnash his teeth at a cursed and damned Sodomite for his happinesse Oh consider this all yee that forget God lest he teare you in Psal 50. 22. peeces and there be none that can deliuer you Repent and the Kingdome of God is at hand to receiue thee Repent not and the Kingdome of hell is at hand to double-damne and deuoure thee Gratias tibi Domine Iesu MICHAEL and the DRAGON OR CHRIST tempted AND Sathan foyled Penned by the late faithfull Minister of God DANIELL DYKE Bachelour in Diuinitie Published since his death by his Brother I. D. Minister of Gods word HEB. 2. 18. For in that he suffered and was tempted he is able to succour them that are tempted LONDON Printed by Edward Griffin for Ralph Mab and are to be sold in Paules Church-yard at the signe of the Greyhound 1616. THE HISTORIE of Christs temptation recorded by three of the foure EVANGELISTS Matth. 4. 1. THen was Iesus led aside of the spirit into the wildernesse to be tempted of the deuill 2. And when he had fasted fortie dayes and fortie nights he was afterwards hungry 3. Then came to him the Tempter and said If thou be the Sonne of God command that these stones be made bread 4. But he answering said It is written Man shall not liue by bread onely but by euery word that proceeds out of the mouth of God 5. Then the deuill tooke him vp into the holy Citie and set him on a pinacle of the Temple 6. And said vnto him If thou be the Sonne of God cast thy selfe downe for it is written that he will giue his Angells charge ouer thee and with their hands they shall lift thee vp lest at any time thou shouldest dash thy foot against a stone 7. Iesus said vnto him It is written againe Thou shalt not tempt the Lord thy God 8. Againe the deuill tooke him vp into an exceeding high mountaine and shewed him all the kingdomes of the world and the glory of them 9. And said vnto him All these will I giue thee if thou wilt fall downe and worship me 10. Then said Iesus vnto him Auoide Satan for it is written Thou shalt worship the Lord thy God and him onely shalt thou serue 11. Then the deuill left him and behold the Angells came and ministred vnto him Mark 1. 12. AND immediately the spirit driues him into the wildernesse 13. And hee was
Lord might the better know how to pitty and tender and releeue vs with comforts when we are in temptation They pitty vs most in our sicknesses that haue felt the same themselues So Heb. 2. 18. For in that hee suffred and was tempted hee is able to succour them that are tempted And Heb. 4. 15. 16. We haue not an high Priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne Let vs therefore goe boldly vnto the throne of grace that wee may receiue mercy and finde Grace to helpe in the time of neede Quest 5 5. Quest By whom was he tempted By whom Christ was tempted Answ Luke sayes by the deuill Matthew saies by the tempter Quest There are many euill spirits who is this here called the deuill Ans It should seeme to be the prince of them the head of that Apostasie as Matt 25. the Diuell and his Angells Quest 6 6. Quest Why is he called the Deuill Answ The word signifies a slanderer or accuser And he Why the tempter is called the deuill accuseth 1. To God 2. To man 1. To God he accuseth man hence called the accuser of the brethren Reuel 12. And thus he accused Iob Iob. 1. 2. 2. To man He accuses first God himselfe as to our first parents as enuying their felicitie and ouer-hardly dealing with them in their restraint of that fruit and so still he doth in the matter of Reprobation and the commandements of the Law Secondly he accuses or slanders the graces of God he brings an ill name vpon them to discredit them with vs. Thus he slanders zeale to be rashnes iustice to be crueltie wisdome to be craft mercy to be fond softnes humilitie to be basenesse 3. He slanders the seruants of God that they are hot fiery furious factious enemies to Caesar curious proud c. 4. His neighbours and such with whom he hath to deale by suggesting false suspitions and surmises against them 5. His own selfe by inraging his conscience against him Now Sathan especially is an accuser in accusing vs to God and our owne consciences And hee doth this specially 1. after the committing of some grieuous sinne which he tempted vs vnto Before he seemed our friend and put vpon sinne a goodly vizour but now he pluckes it of and vrges vs to desperation 2. In some more grieuous tryall and specially at the houre of death 3. At the day of iudgment Vse 1 1. Vse It being the diuells office to be an accuser or slanderer let vs take heed of doing such ill offices Let the diuell haue his owne office let vs not go about to take it out of his hands 2. Since the deuill is an accuser it must make vs warie ouer our wayes as wee are warie in our worldly estates of the promoter of picke-thankes and tale-bearers He will accuse falsely when there is no cause much more then will he accuse when we giue him cause by our sinnes Howbeit euen here will he be a false accuser and slanderer by making that to be treason which is but petty larceney and sinnes of infirmitie to be the impardonable sin against the Holy Ghost The Fathers doe excellently describe how the deuill at the last day will stand forth at the barre and like an eloquent Tertullus plead against sinners Iudge O righteous Iudge that which is equall Iudge him mine that would be none of thine After his abrenouncing of me all that is mine in baptisme what had he to doe with anger wantonnesse vncleannesse couetousnesse and pride and the rest of my things He would needs be mine He lusted after these things of mine Adiudge him therefore to me as mine c. so Augustine And Cyprian brings him in thus I neuer suffred either blowes on the face or thornes on mine head or scourges on my sides or crosse on my backe I neuer shed my blood for them nor yet did I euer promise them an heauenly kingdome and yet haue they wholly deuoted themselues and all to mee Oh let vs stop the mouth of this so greedy a curre that snatches so eagerly at euery thing And howsoeuer as I said in regard of accusing others wee may not put him out of office yet in accusing of our selues we should Let vs accuse our selues before he come to accuse vs that so he may come too late Doctrin 1 And so much of the name that Luke giues him The diuell The name that Matthew giues him is the Tempter Then came the tempter vnto him See what is the diuells profession and his trade He is The diuells profession and trade is to be a tempter not only an accuser but also a tempter And therefore he doth this last that he may doe the first he therefore playes the tempter that he may play the diuell He tempts vs to no other end but that he might accuse vs. Herevpon the Scripture elsewhere giues him this name 1. Cor. 7. 5. 1. Thess 3. 5. wee see by it whence are our temptations to lust to anger to couetousnes they are but casts of the diuels office they are from him whose profession and occupation is to tempt The more vnwelcom should they be vnto vs and reiected with the greater distaste and dislike Can any good thing come out of Nazaret said Nathanael Ioh 1. 46. but more truely may we say Can any good thing come from hell what euer hee pretend can the deuill intend any good to thee It were argument sufficient against the temptation if it would be remembred that he that tempts is the deuill and as sure as before the sinne we finde him a tempter so sure after the sinne we shall finde him a deuill Againe this shewes whose iourney men they are and of what company they are free that sollicite men to sinne They are free of Sathans trade they are his factours and iourneymen and therefore our Sauiour calls Peter being instrumentall to Sathan Sathan himselfe Matt. 16. 23. Come behinde me Sathan They that will haue his trade shall haue his name too Doctr. 2 2. D. This phrase signifies his assiduitie in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trade for it is in the participle of the present tense implying a continuall action as one that is neuer The deuill is very diligent in his tempting out of his worke The deuill is not idle nor lazie at his businesse but as Latimer speakes of him he is the onely diligent Bishop in his Diocesse for 1. There is no person whom he tempts not Indeed 1 He tempts all persons the deuils are many there was a whole legion in one man and yet though so many yet in such a multitude of men as are in the world one would thinke some might escape his assaults yet such is his diligence and so bestirres he himselfe that not a day passes ouer our heads wherein any of vs escape his frequent assaults 2. There is no place
really and indeede Ans I thinke the Diuell carried his body really and indeed Reasons 1. The literall sense not contraried by the Scripture or the analogy of faith is to be followed Now this is the literall sense and nothing against it Ob. Obiect Yes before it was sayd that Christ was led into the desert to be tempted The desert then was the place of his temptations not the Temple Answ Answ It is sufficient to make good that speech that he was there tempted in the 40. daies and that the first temptation of the three wherein was a preparation to the other following was there perfected 2. If his carriage were onely in vision then either Christ inwardly in his minde knew that it was Sathans iugling and no such matter as it seemed to his sense or else as his outward senses so his minde also was deceiued and he thought it was so indeede as it seemed to his senses If the first then it was no temptation for Christ knew hee was in no danger he knew that hee stood vpon firme ground in the wildernes and so he should but haue abused the Scripture hee alledged for himselfe The latter seemes to offer a far greater disgrace to the mind of Christ in the apprehension of errour for truth then the Diuels carrying of him doth to his body Quest 2 2. Quest Whether was Christ carried by the diuell thorough the aire or went on his feet Ans The word that here Matthew vseth doth not necessarily imply that hee was carried as neither Lukes word that hee went on foot But yet nothing hinders but that Christ might in body be thus carried by Sathan as he was afterward apprehended bound and crucified by that cursed crue And as he gaue them death it selfe power ouer his body so might he the diuell Christ came in the state of humiliation stood in our steed He could haue confounded the diuell and haue smitten him as he did those officers Ioh. 18. but as there so here he willingly Ioh. 18. yeelded himselfe And since he yeelded his body to be set on the pinacle by the diuell why not Doct. Sathan his instruments may haue power ouer the bodies of Gods childrē Luke 13. also to be carried Sathan and so his instruments may haue power ouer the bodies of Gods children As he had ouer Iob in his vlcers ouer his children in their death ouer Mary Magdalen that was possessed ouer that daughter of Abraham Luc. 13. for to this the best are subiect yet so that Satan is restrained curbed by God so that he cannot do what he would And this greeuous affliction is sweetned and sanctified to Gods children so that the more power hee hath ouer their bodies the lesse hee shall haue ouer their soules Yea his possession of the body is turned to bee a meanes of his dispossession out of the soule In which regard it is sayd Numb 23. 22. 23. There is no sorcery against Iaakob nor south-saying against Israel because God was an Vnicorne to take Num. 23. 22. 23. away the poyson and venome and sting of it as he doth of all other afflictions yea and of death it selfe to his Israel Waters when the Vnicorns horn hath been in them are no longer poisonable but healthfull A waspe when his sting is out cannot be hurtfull in stinging but may be profitable in his buzzing to awaken vs So are all these outward afflictions euen witching and possessing by Sathan So that that which Christ sayd of the Diuels instruments they can kill the body but not the soule the same may we say of Sathan himselfe concerning his possession He may possesse the bodies but the soules of Gods children he cannot Here he had some power ouer the blessed body of our head Iesus Christ but not the least power ouer his soule In the wicked his special power is ouer their soules When he was sent to Ahab he was sent to go and be a lying spirit to deceiue him But when he was sent to Iob it 1. Reg. 22. it was but to afflict his body with vlcers Againe this power which he hath ouer the bodies of Gods children that we now speake of is such as that they are meerely patients as in Christ in this place Otherwise for Christ to haue gone and idlely without cause to haue endangered himselfe on the pinnacle had beene to tempt God But now it is the Diuels sinne not his So in those that are possessed all those forced and violent motions though not onely vaine and idle but euen horribly sinnefull as when hee speakes railingly on God his truth and his children these are all the Diuels owne sinnes And therefore he desired not to possesse Iob because his intent was to draw Iob himselfe to blaspheme But now wicked men though they are free vsually from this possessiue power of Sathan yet Sathan hath a farre greater power in the voluntary motions of their bodies such a power as that they shall bee agents in that they doe and guilty of sinne Hee carries them not against their will as heere our Sauiour to the top of a pinnacle nor as him in the Gospell into the fire and water hee offers not that violence to their bodies but he carries them willingly and driues them as free horses that neede onely the shaking of the hand to the tauerne to the stewes to the theater to this or that euill company He makes them abuse their eyes to wantonnesse their mouthes to filthinesse and he makes their feete swift to shed blood So that as Paul beeing guided by the good Spirit of God could say I liue not but Christ liues in mee Gal. Gal. 2. 20. 2. So they wee liue not but the Diuell liues in vs. This possession of soule and body together is the more fearefull and yet the more ordinary and yet no maruell made of it because it is not discerned The place whither he is carried Ierusalem is called the holy City because of the Temple and Gods worship there though otherwise there were horrible abuses in doctrine discipline and manners Doct. Mans wickednesse cannot ouercome nor ouerthrow Gods goodnesse Against such it makes first Mans wickednesse cannot ouerthrow Gods goodnesse with whom a little euill either in whole Churches or in particular men preuailes more to make them speake euill of them then much good can doe to make them speake well of them It is the sinne of the Brownists Secondly it is a comfort for Gods children If there bee an altar for God in the heart though the suburbes of the city bee filthy and as Golgotha yet God will account of thee by his and not by thine owne Though thy wheate bee mixed with much chaffe thy wine with much water yet God giues the denomination from the better part Lastly it is instruction for vs all what account to make of such places where the meanes of sanctification are Such are holy places to them should
vp to the wealthy nation that dwels without care which haue neither gates nor barres but dwell alone And their camels shall be a booty c. Men are neuer so fit a booty for Gods iudgements as when they are without care As generall hardnesse fore-runnes generall iudgments so in particular men their hardnesse goes before destruction See Ieroboams example Hee was reprooued by the Prophet for his idolatry the Altar cleft his hand dried vp and healed againe Any of these might haue cleft his heart and had wrought him to Repentance But yet after this Ieroboam conuerted not but turned againe to his idolatrous 1. King 13. 33 34. courses and continued in his impenitency and what was the issue of all this And this thing turned vnto sinne vnto the house of Ieroboam as who should say all that hee had done before had not turned to sinne had it not beene for this sin of his impenitency But this turned to sinne to his house euen to root it out and destroy it from the face of the earth Balaam hardening his heart against Gods command the Asses rebuke and the Angels sword returnes home by weeping crosse and he that would not returne for the Angels sword was afterward slaine by the sword of the Israelites So was Pharaohs Num. 31. 8. Exod 14. heart hardened to his destruicton in the sea So of the cities of Canaan it is sayd That it came of the Iosh 11. 20 Lord to harden their hearts that they should come against Israel in battle to the iutent they should destroy them vtterly and shew them no mercy but that they should bring them to nought This is made the cause of Gods iudgements vpon Saul Saul died for his transgression against the Lord. Now what was his transgression first hee brake the commandement 1. Chron. 10. 13. 14. of God then he sought and asked counsell of a familiar spirit and last of all which was his sinning sinne after all this hee sought not to the Lord by Repentance therefore the Lord slue him 2. If any impenitent sinner doe escape some 2. Reseruation to worse iudgements temporal iudgements as often he may doth yet his impenitency turnes all his deliuerances but into further curses and iudgements and his deliuerance is a worse iudgement then the iudgements from which he is deliuered for it argues either Gods vtter forsaking of them as desperate patients are giuen ouer by the Physician Why should ye bee smitten any more for yee fall away more and more Or else it Isay 1. 5. argues a reseruation of them for some more fearefull plague If by these former iudgements before specified yee will not be reformed by me but walke stubbornely against me then I will walke stubbornely against you and smite you yet seauen times for your sins So that an impenitent mans preseruation out of one iudgement is but a further reseruation of him to seauen iudgements What mercy or fauour is this nay the mercy is seauen times a greater iudgement C ham was saued from the flood in the Arke but it Gen 9. was for a greater iudgement for his fathers and for Gods curse as good to be drowned as to bee cursed as good to die vnder the waters as to liue vnder a curse Pharaoh escaped many of the former Exod. 14. plagues vnder which the rest of the Aegyptians smarted he was but kept for the sea to be made a prey to the waters Lots wife escaped from Sodom but Gen. 19. Gen. 14. was turned into a pillar of salt The Sodomites were rescued out of the hand of Chedor-laomer but were Gen. 19. after consumed with fire and brimstone from heauen It had beene happy for them if they had bin still captiued slaues vnder Chedor-laomer So true is that of Amos that it is with wicked impenitent Amos 5. 19. sinners as if a man did flie from a Lyon and met with a Beare or went into the house and leaned his hand on the wall and a serpent bit him As also that of Isaiah repeated Isay 24. 18. Ierem. 48 44. by Ieremy He that flyeth from the noyse of the feare shall fall into the pit and hee that comes vp out of the pit shall be taken in the snare Euen as good be in the pit still This is but out of the frying pan into the fire or as Ezekiel speakes out of one fire into Ezek. 15. 7. another fire and the last fire happily like Nebuchadnezzars furnace seauen times hotter then ordinary 3. Thirdly God will euen take pleasure in inflicting Gods delight in iudgement iudgement God indeed delights in mercy but mans impenitency will make him delight in iudgement Heereupon he threatens Loadicea Reuel 3. to vomit her foorth of his mouth if shee still went on impenitently in her luke-warmnesse God signifies by that phrase that hee would take pleasure and delight in their destruction as it giues great ease to the ouer-pressed stomacke to bee disburdened and eased by vomiting Such is that threatning Prou. 1. 24. 25. 26. Because I baue called and yee haue refused I haue stretched out mine hand and none would regard but yee haue despised my counsell and would none of my correction I will also laugh at Risus Dei longa grauiâ—r est ira Dei Quid Deus loquitur cum risu in legas cum luctu Augustin your destruction and mocke when your feare cammeth God is neuer more angry then when hee laughes Gods laughter is an heauier iudgement then his anger for when once hee comes to delight in his anger it is a signe his anger is implacable Wee haue most cause to weepe when God laughes 2. Spirituall euils procured by impenitency 2. Spirituall which are are these 1. Spirituall blindnesse and blockish senslesnesse 1. Spirituall blindnesse further hardnesse and obduration My people would not heare my voyce and Israel would none of mee See what was the punishment that followed vpon it So I gaue them vp to the hardnes of their harts Psal 81. 11. 12 they walked in their own counsels As if he had said Since they will harden their hearts their hearts shall be hardened since they will harden them against my mercy I will harden them in my iustice Thus was Balaam besotted thorough the hardnesse of his heart that hee could not see so much as the Asse did hee rode vpon And the Sodomites were smitten as well with a spirituall as a temporal iudgment of blindnesse So Pharaoh hardening his hart against each plague was also giuen vp to further hardnesse Thus the Apostle seemes to make this the cause of the Gentiles hardnesse of heart because Eph. 4. 18. 19. they being past feeling gaue vp themselues to wantonnesse to worke all vncleannesse with greedinesse So God punished their former hardnesse with further obduration So elsewhere he makes this the cause why they were giuen vp to a reprobate sense and a cauterized conscience