Abridgment of Institutes of the Christian Religion, Book 3 · Chapter 3
CHAP. III. That we are regenerate by faith, where repentance is handled.
The partes of the Goſpell.1 THerefore faith doth poſſeſſe Chriſt, & doth reſt vponupon the Goſpell, which hath two parts, repentance and remiſſion of ſinnes. Chriſt geueth both, and we obtaine both by faith. And repentāce proceedeth from faith, as frute from a tree.
Repentance proceedeth from faith2 Obiect. Chriſt and Iohn in their ſermons do firſt exhort the people vntounto repentance, and then afterward they adde that the kingdome of heauen was at hand*. Therfore repentaunce goeth before faith,Mat. 3.2 which we hauehave by the Goſpell.
An. We muſt not ſuperſtitiouſly ſtick to the placing of ſyllables. For it is all one as if they ſhould ſay, becauſe the kingdome of heauen is at hande, therefore repent. For in the Prophet that voyce is commaunded to begin with conſolation and glad tidings*.Iſay. 40 3.
The partes of repentance.3 Certaine learned men hauehave ſayd that repentance conſiſteth in two parts, in mortification and viuification. They interprete mortification to be the ſorowe and terrour of minde conceaued of the knowledge of ſinne,Mortification. and the feeling of the iudgement of God:Viuification. and viuification to be the conſolation which ariſeth of faith: to wit, when a man being throwen downe with the conſcience & feeling of his ſinne, and ſtriken with the feare of God, looking afterwarde vntounto the grace of God through Chriſt, doth take a good hart, and doth returne as it were from death to life. This is well. But yet viuification doth ſignifie rather a deſire to liue godlilie, which ariſeth of regeneration, then the ioy which the minde receaueth, being at quiet from trouble & feare.
4 Other ſome put two formes of repentaunce, the one legall or of the Lawe, whereby a ſinner being wounded with the ſearing yron of ſinne,Legall. and throwen downe with the terrour of the wrath of God, doth continue ſadde and ſorowfull in that perturbation, neither can he tell howe to acquite him ſelfe: ſuch were Cain*Gen. 4.13., Saule*1 Sam. 28.30., Iudas*Mat. 27.4. Euangelicall.. The other Euangelicall or of the Goſpell, whereby a ſinner beeing ſore afflicted in him ſelfe, doth notwithſtanding riſe vp higher and lay holde vppon Chriſt the ſalue for his ſore, and conſolation for his terrour: ſuch were Ezechias*2. King. 20.2., the Niniuites*Iona 3.5., Dauid*2. Sam. 12 13., Peter*Mat. 26.35..
5 Though all theſe be true, yet we muſt take the verie name of repentance otherwiſe, ſo that repentance may be a true turninge of our life vntounto God, comming from the ſyncere and earneſt louelove of God, which conſiſteth in mortifying our fleſh & the old man, and in quickening of the Spirit. In this ſenſe are all thoſe ſermons to be taken, wherewith either the Prophets in times paſt, or the Apoſtles afterward, did exhort the men of their time vntounto repentance.
6 Furthermore this definition containeth three pointes.Three partes of the definitiō Firſt when we name the turning of the life vntounto God, we require a transforming or chaunge, not onelyonly in the outward workes,Conuerſion. but euen in the ſoule it ſelfe: which when ſhe hath put of her oldeneſſe, doth at length bring forth of her ſelfe frutes anſwerable to her renuing. Whereupon the Prophet commaundeth, that they make them ſelues a new hart*,Ezech. 18.31. whom he calleth to repentance.
7 The ſecond point is, in that we taught that it commeth from the ſyncere feare of God.From the true feare of Gods iudgment. For before the minde of the ſinner can be enclined to repentance, he muſt be awaked with thinking vppon Gods iudgement: and when this cogitation ſhalbe throughly infixed, that God ſhall be iudge both of our wordes and workes, it doth not ſuffer the ſillie man to be in reſt, but doth pricke him forwarde to thinke vponupon another trade of life, whereby he may ſafely appeare before that iudgement ſeate. Therefore oftentimes when the Scripture exhorteth vntounto repentance,Ier. 44. Act. 17.30. it maketh mention of the iudgement of God*.
8 In the thirde place we ſayd, that repentance conſiſteth vppon two parts, of mortifying the fleſh, and quickening of the Spirite.The thirde part of the definition. Pſal. 14 15. Iſa. 1.6. This doeth the Prophet declare*, Ceaſſe of from euill, and do good, reſt from dealinge peruerſlie and learne to doe good.
9 We hauehave both theſe by partaking Chriſt: For if we be trulie partakers of his death,Mortification. by the power thereof our olde man is crucified, and he dieth to ſinne, that the corruption of our former nature may liue no longer. If we be made partakers of his reſurrection, we are thereby rayſed vp to newneſſe of life, ſuch as may be anſwerable to Gods iuſtice. So that by this meanes the image of God which was blotted out and defaced by the fall of Adam is renued.Viuification
Chriſtian libertie.10 Therfore the childrē of God are ſo ſet free by regeneration from the ſlauerie of ſinne, not as if hauing gotten full poſſeſſion of libertie, they did no longer ſuffer any trouble of their fleſh, but that they may hauehave perpetuall matter of ſtrife, whereby they may both be exerciſed and alſo better learne their infirmitie:Feeding of ſinne in the regenerate. becauſe there remaineth as yet in the regenerate a feeding of ſinne, from whence flow luſts which pricke men forward to ſinne.
11 Obiect. God purgeth his church from all ſin*:Eph. 5.26.27. Alſo promiſeth this grace of deliueraunce in baptiſme, and doth fulfill it in the elect.
An We referre that rather vntounto guiltineſſe,Sinne doth dwell but not reigne in the faithfull. then vntounto the matter of ſinne, becauſe ſinne is not imputed: it inhabiteth, but it reigneth not.
12 Obiect. It ſeemeth an vnconuenient thing that all luſtes ſhoulde be ſo generallie condemned, wherewith man is naturallie moued, ſeeing they are put into man by God, who is the authour of nature.
An. We doe not condemne thoſe deſires which God hath ſo ingrauen in mans nature from the firſt creation,What luſts are to be condemned. that they cannot be rooted out thence vnleſſe humanitie it ſelfe be deſtroyed, but only wanton and vnbrideled motions which are contrarie to Gods ordinance.
13 Therto agreeth Auguſtine, ſaying*:Lib. 2. contra Iulianum. That law of ſin is both remitted in the ſpiritual regeneration, and doth alſo remaine in the mortall fleſhe: it is remitted becauſe the giltineſſe is taken away in the ſacrament, whereby the faithfull are regenerate:Note. and it abideth becauſe it worketh thoſe deſires againſt which the faithfull doe fight.
Ob. After that concupiſcence hath conceiued it bringeth forth ſin*: therfore cōcupiſcence is not ſin.Iam. 1.15.
An. In that hee calleth miſcheuous deedes and wicked offences, the children of ſinne, and doth giuegive them the name of ſinne, it doth foorthwith followe,The iſſue of concupiſcence but that euen to luſt is an euill thing, and damnable before God.
14 Obiect. The children of God being reſtored vntounto the ſtate of innocencie ought not to take thought for the brideling the luſt of the fleſhe, but they muſt follow the ſpirite, who being their guide, they ſhall neuer erre.
An. A monſtrous forgerie. If it were ſo, then ſhould all choyſe of diſhoneſtie and honeſtie, of iuſt and vniuſt, of good and euill be taken away.
Obiect. This difference commeth from the curſe of the olde Adam, from which wee are exempt by Chriſt.
An. Then there ſhall be no difference betweene whoredome and chaſtitie, truth and falſhood.
Obiect. Take away wicked feare, and the ſpirite will commaund thee no wicked thing, ſo that thou careleſlie and without feare do ſuffer thy ſelfe to be led by him.An abſurd maxime of the Anabaptiſts,
An That is to denie Chriſt and the holie Ghoſt, not to follow them. The ſpirite is not the authour of manſlaughter or whoredome, but of louelove & chaſtitie.
Seuen effects of repentance.15 And whereas the Apoſtle in the deſcription of repentance doth reckon vp ſeuē either cauſes, or effects, or parts, as, ſtudie, excuſe, indignation, feare, deſire, zeal, reuēge, he doth that for good cauſe. For carefulneſſe or ſtudie ariſeth of ſorow: excuſe bringeth rather a purging then a truſting to the cauſe. Indignation wherewith the ſinner fretteth inwardlie. Feare is a trembling of the minde by reaſon of Gods vengeance which we hauehave deſerued. Deſire is diligence in our duetie, and readineſſe to obey. Zeale is an heat wherewith we are inflamed to ſeek the glorie of God, Reuenge is the laſt: for the more rigorous we be to our ſelues, the better hope ought we to hauehave that God will be mercifull to vsus. In this thing Bernard his admonition is profitable.Ser. 11. in Cantic. Sorrow ſaith he for ſinne, is neceſſarie, if it be not continuall*.
16 Now it may alſo bee gathered what manner fruites the fruites of repentaunce be: to wit, three:Fruites of repentance. godlineſſe toward God, louelove toward men, and in our whole life holines and pureneſſe, and the more diligentlie a man doeth examine his life by the rule of the law of God, the more certaine ſignes of his repentance doth hee ſhewe: Notwithſtanding it is verie neceſſarie,Ioel. 2.13. Iam 4 8. that they take their beginning frō the pure fountaine of the heart*. And that doone, that externall teſtimonies do follow*2 Cor. 7.11., which commend ſincere repentance.
17 Obiect. A principall part of repentance as Ioel doth witneſſe, conſiſting in faſting, weeping,Ioel. 2.12. & in aſhes*.
An. Yea that which is there ſpoken of the conuerſion of the whole hart vntounto the Lord, of the renting of the garmentes,Weepinge and faſting are not neceſſarie in repentance. but of the heart is proper to repentaunce: but as for weeping and faſting they are adioyned not as perpetuall or neceſſarie effects.
18 Let vsus alſo adde that, that the name of repentaunce is vnproperlie applied vntounto this externall profeſſion,What it is to repent in aſhes and ſackcloth. which is rather a confeſſion of the fault with a beſeeching to hauehave the puniſhment and guiltineſſe forgiuen. So to repent in ſackcloath & aſhes is nothing els but to teſtifie our diſpleaſure, when God is angrie with vsus for greeuous offences.Mat. 11.21. Luk. 10 12. But we muſt note that there is a double confeſſion, publike, where by condemning our ſelues before God, angels, and the worlde,Publike confeſſion. wee preuent the iudgement of God. For ſaith Paul, if we ſhould iudge our ſelues we ſhould not be iudged of God*. But it is not alwaies neceſſarie to make men witneſſes of our repentance The other is priuate whereby we do confeſſe our ſinnes onlie before God, and it is a part of true repentance which cannot bee omitted: neither is it onelie neceſſarie for that wee confeſſe thoſe ſinnes which we doe dailie commit,Priuate but our greeuous falles alſo*,Pſal. 51.7. and thoſe which ſeeme to bee buried long agoe. Furthermore, we muſt note that repentance is double, ordinarie wherein wee muſt applie our ſelues continuallie, ſpeciall and extraordinarie, whiche doeth as it were raiſe vp from death, thoſe,Repentance. Ordinary. Extraordinary. which had either filthilie fallen, or giuen ouer themſelues to ſinne through vnbridled licentiouſnes or ſhaken of the yoke of God through a certayn reuolting.
The partes of the Goſpell.19 Furthermore if the whole ſumme of the Goſpel be contained in theſe two points in repentance and remiſſion of ſinnes, do we not ſee that the Lord doth therefore iuſtifie his freelie, that he may alſo reſtore them to true righteouſneſſe by the ſatisfaction of the ſpirit? For Chriſt began his ſermons thus, * The kingdome of God is at hand:Mat. 1.15. repent and beleeue the Goſpel. Firſt of all, hee declareth that the treaſures of merciemercy are ſet open in him. Secondlie, he requireth repentance: laſtlie confidence in Gods promiſes.
Hatred of ſinne is the beginning of repentance. Iſay. 16.1. Mat. 11.5:20 But as the hatred of ſinne, which is the beginning of repentaunce, ſetteth open to vsus the firſt entraunce to the knowledge of Chriſt, who offreth himſelfe to none but to poore afflicted ſinners*: ſo muſt we indeuour toward repentance, & apply our ſelues in it during our whole life, if wee will abide in Chriſt. Therfore ſo long as we ſhall dwell in the priſon of our bodie, we muſt continuallie wraſtle with the vices of our nature, & ſo conſequently with our natural ſoule. Wherfore I ſuppoſe that he hath profited much, who hath learned to diſpleaſe himſelfe much: not that he may ſtick faſt in this mire,He hath profited much which doth much diſpleaſe himſelfe. but rather that he may make haſt to God, that being graffed into the death & life of Chriſt, he may continuallie meditate vponupon repentance.
21 Furthermore it is well knowen that repentance is the gift of God.Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vntounto ſaluation*.Act. 11.28. Alſo when the Apoſtle goeth about to exclude reuoltes from hope of ſaluation, he alleageth this reaſon*,Sinne againſt the holie ghoſt Heb. 6.6. that it is vnpoſſible that they ſhould be renued vntounto repē tance: to wit, becauſe when GOD renueth thoſe whom he will not hauehave to periſh, he ſheweth a ſigne of his fatherlie fauour: againe, he thundreth againſt the reprobate, with hardning thē, whoſe wickednes is vnpardonable. Which kind of puniſhment the Apoſtle denounceth to voluntarie Reuoltes or Apoſtataes, who when they fall frō the faith of the Goſpell, doe mocke God, doe opprobriouſlie refuſe his grace, do tread vnderunder foot the blood of Chriſte, yea and crucifie him a freſh ſo much as in them lieth.
22 But to diſcuſſe this more plainelie, it is meet that we ſearch out what that ſo horrible offence is, which ſhall not be forgiuen:What it is to ſinne againſt the holy ghoſt. I ſay that thoſe ſinne againſt the holie ghoſt, which reſiſt the truth of God of ſet purpoſe, with whoſe brightneſſe they are daſeled, that they cannot pretend ignorance, and to no other end, but that they reſiſt. For Chriſte going about to expound that which he had ſaid, addeth, hee which ſhall ſpeake a worde againſt the ſonne of man, it ſhall be forgiuen him, but he which blaſphemeth againſt the ſpirite, it ſhall not be forgiuen him
Queſt. How can one blaſpheme the ſonne, but it ſhall alſo be againſt the ſpirite?
What it is to ſinne againſt Chriſt.An. Thoſe which ſtumble at the truth of God, which they know not, thoſe which blaſpheme Chriſt ignorātlie, being indued with this * mind, that they will not quench the truth of God, beeing reuealed vntounto them, and that they would not with one word hurt him whom they ſhall knowe to bee Chriſte the Lorde, they ſinne againſt the father and the ſonne. But as for thoſe whoſe conſcience is conuict, that that is the worde of God which they impugne, they are ſaid, to blaſpheme the holie Ghoſte: foraſmuch as they wraſtle againſt the inlightening which is a worke of the holy ghoſt*.Heb. 6.10.
1 Ioh. 2.19.23 Queſt. Why do ſuch feele God vnappeaſable?
An. Becauſe as Iohn auoucheth they were not of the elect, out of whom they went.
24 This ſeemeth to bee too hard, and contrarie to the clemencie of God, that thoſe ſhoulde not obtaine remiſſion of their ſinnes, which flie to craue the merciemercy of God.
An. The Apoſtle ſaith not that pardon ſhall be denied if they turn vntounto the Lord: bu the doth flatly deny that they can riſe to repentance*,Heb. 9.4. namely, becauſe they are ſmittē by the iuſt iudgement of God with eternall blindneſſe*,Zach. 7.13 for their vnthankefulneſſe.
Obiect. God ſhould be contrary to himſelf, who crieth by his prophet, that hee will bee mercifull ſo ſoone as a ſinner ſhall conuert*.Ezec. 18.20.21.
An. But mans minde is not changed to good, vnleſſe it be preuented by his grace.
25 Queſt. If God bee not pacified with feigned repentance, how did Achab obtaine pardon, and turne away the puniſhment which was denounced againſt him.Feigned repē tance
An. God doeth ſometimes ſo ſpare hypocrites, that notwithſtanding his anger doth alwaies lie vponupon them.Note. Why God ſpareth hypocrits. And that is done not ſo much for their ſake as for a common example. For in that Achab had his puniſhment mittigated, what profite gate hee thereby, ſaue only that he ſhould not feele it ſo long as he liued vponupon the earth?Gen. 27.28.29. Pſal. 78.36. The ſame may be ſaid of Eſau* and the Iſraelites.* Therfore God doth ſhewe ſuch examples of his inclination to pardon that thereby the godlie may be incouraged to amend there lyues,Gods ready inclination to pardon. and that their pryde may bee the more greeuouſly condemned, which ſtubbornelie kicke againſt the pricke.