The Covenant of God Entered with Mankind, Chapter 23
CHAP. XXIII.
Repentance is a condition of the Covenant of grace.
THe condition immediately ſerviceable for mans reconciliation to God, we have ſeen; that which reſpects his reparation in his qualifications, to hold up communion with God, follows, which is, Repentance. The end of Chriſts coming in the fleſh being to ſave ſinners: He ſaves them not in their ſins; but from their ſins; and therefore calls them to repentance, and engages all to it, that he receives into covenant. As God will have a ſelf-outed, and beleeving people, So, he will have an humble and an holy people. So John Baptiſt the forerunner of the Mediatour, began his Miniſtery, Repent, giving in this, as his reaſon, The Kingdome of heaven is at hand, that is, a New Teſtament-ſtate, in which the covenant of Grace was to be opened, and the glorious priviledges of it made manifeſt, Matth. 3. 2. With the ſelf-ſame words, Jeſus, the Mediatour of the covenant, begins his Miniſtery, Matth. 4. 12, 17. verſes compared. From that time Jeſus began to preach, and to ſay, Repent, for the Kingdome of Heaven is at hand. To this he reſolves to engage thoſe that he receives. So it was with the twelve, that were men employed to bring Nations into covenant. They thus began their Miniſtery,Faith and Repentance are diſtinct graces, and not one and the ſame. Mark 6. 12. They went out, and preached that men ſhould repent. Neither let any make theſe two (Faith and Repentance, or Faith and Obedience, which is compriſed under Repentance) one and the ſame, and old project to introduce juſtification by works. The Scriptures evidently diſtinguiſh them, Paul makes them two diſtinct heads in the Miniſtery, when he preached either to the Jews or Gentiles, Acts 20. 21. Teſtifying both to the Jews, and alſo to the Greeks repentance towards God, and faith towards our Lord Jeſus Chriſt. They are two diſtinct heads, of Catechiſme in the Apoſtles times, Repentance from dead works, and Faith towards God, Heb. 6. Repent ye, and beleeve the Goſpel, Mark 1. 15. There are thoſe acts in Scripture attributed to Faith, that will by no means be aſcribed to love or obedience, as the taking in of the priviledges before mentioned. If Faith work by love, as the Apoſtle ſpeaks, Gal. 5. 6. And love be the end of the commandment, out of a pure heart, and of a good conſcience, and faith unfeigned, 1 Tim. 1. 5. then faith is a diſtinct thing from love. If by Faith the Worthies of old wrought righteouſneſſe, then righteouſneſſe may be diſtinguiſhed from it, Heb. 11. 33. As Faith and Hope make two Graces, ſo Love a third, 1 Cor. 13. 13. It is not the Goſpel way to confound them together, They muſt not be divided, but they are to be diſtinguiſhed. In this of repentance which is a Goſpel-grace and condition of the covenant, we may obſerve
Firſt, A neceſſary pre-requiſite to it.
Secondly, The eſſential parts of it.
A neceſſary pre-requiſite to this of repentance (as to the other of Faith) is Conviction,Godly ſorrow is a prerequiſite to repentance. Compunction, Remorſe, Unto which the name of repentance is often given, though it be of farre more narrow comprehenſion than the whole work; yea, it reacheth not unto any thing which is of the eſſence of it, Called repentance (as ſome ſay) by a Synechdoche, the part for the whole; but I rather take it to be a Metonimy; Sorrow is rather an adjunct than a part of it, yet ſuch an adjunct that ſtill accompanies it, and makes way for it, as the needle (as the Ancients uſe to expreſſe it) enters the cloth, not to ſtay, but to let in the thread. An Officer enters an houſe, to throw out one inhabitant, and to let in another, but not to ſtay himſelf. It hath its name from paine, grief, or trouble, which affects the ſoul for ſin, which muſt needs follow, when once we look upon it with ſhame and weariſomneſſe. Who can imagine a man to have his eyes opened, to ſee that through his whole life, he hath riſen up in hoſtility, and oppoſition againſt God? hath taken off that ſtamp, which God in creation put upon him? run his ſoul upon everlaſting hazard, and all of this without ſenſe of ſhame, fear, or trouble? Who can imagine that the ſoul can leave ſo ugly a path, as that of ſin formerly ſo pleaſant, and deſired, without any grief or trouble of minde that he hath ſo long held it? Or that any will make out for help in a Saviour, till they ſee themſelves through ſinne in a loſt and undone condition? I ſpeak not of infants (who neither act faith nor repentance) but of thoſe of growth, whom God works for himſelf by his Miniſters,Some degree of ſoul-ſhaking by the Law neceſſary. As they have their call by the Word, So the Word hath its efficacy in ſome meaſure of ſoul-ſhaking, by the Lawes diſcovery, by which is the knowledge of ſinne, as Rom. 3. 20. Evangelical allurements (on which by ſome the whole of the work is laid) can never (I ſuppoſe) work on the ſoule without Law-convictions. If theſe Goſpel allurements draw to Chriſt, they muſt draw from ſinne, and how ſhall any be drawn from what he does not know; nor ever underſtood either to be evil, or dangerous? It is with me no leſſe a Paradox, that a man may be drawn from ſin, without the diſcovery of the Law, as to be drawn to Chriſt without the light of the Goſpel, And to ſay the Goſpel diſcovers ſin, as well as the Law; taking the Goſpel in oppoſition to the moral precepts, (as here it muſt be taken) is the greateſt abſurdity. Exem. gr. If it be queſtioned whether to take up armes be a ſin? whether to fight a duel be a ſinne? whether uſury be ſin? or to marry within the Levitical degrees forbidden be ſin, ſhall I determine this out of a Goſpel-promiſe? That Jeſus Chriſt came to ſave ſinners. That the blood of Chriſt takes away all ſin. That in him all that beleeve are juſtified. A thouſand of theſe will contribute nothing to the expediting of theſe or like queſtions; or the conviction of any under guilt; The work muſt be brought to the rule, the action to the line for diſcovery; Upon the Laws convictions there may follow Goſpel-aggravations; But conviction is the work of the Law, as an inſtrument of the Spirit. This conviction unto change is hardly without compunction, remorſe, and terrours in the ſoul. It was not the ſingle caſe of the Corinthians, but common with other Chriſtians, as the natural work of godly ſorrow, that it worketh repentance not to be repented of, 2 Cor. 7. 10. I will not ſtand to di… whether any, ever are exempted from this preparatory work. I queſtion not Gods prerogative, I am upon enquiry after his uſual method. I know ſome inſtance in Matthew, who being called, ſuddenly, followed Chriſt, and we heare nothing of any work upon his ſpirit to trouble; But who knows whether Matthew, a Jew, were not called by grace, before this call to an Apoſtleſhip? and if not in grace, whether it neceſſarily followed in that inſtant? The like is objected of Lydia, The Lord opened her heart, that ſhe attended to the things that were ſpoken of Paul, Acts 16. 14. without any ſorrow or trouble in ſpirit is mentioned; Neither is there mention of any joy,Limits put to this doctrine of godly ſorrow. or rejoycing in ſpirit, and ſhe by many is believed alſo to have been a Proſelyte. Yet this of godly ſorrow, muſt be underſtood with ſome limit.
1. An equal degree of ſorrow, and preparative work, is not neceſſary in all; One mans terrours and heart-breakings, are no neceſſary precedent, for all others to reach.
2. An high degree is not neceſſarily required of any; God can come ſooner in, with Goſpel-cordials, after Law-convictions, unto one than another.
3. No man hath reaſon to quarrel his converſion; becauſe his ſorrow hath not been like ſome others; each man hath not like paine in cure of a like malady.
4. None ſhould beg of God overwhelming and amazing ſhakings; and humiliations of Spirit, God better knows their frame than they underſtand themſelves.
5. None can judge of the truth of their repentance by the greatneſſe of their trouble; It may poſſibly end in horrour and work nothing better than it ſelf; It may only have its preſent work to caſt hell in the face, and then the perſon returne to his old byaſſe, to his ſinful pleaſures, his worldly advantages, as Saul to his Muſick, Cain to his building of Cities; yet when God thus plowes, it is a hopeful ſigne he intends ſowing, and men in this caſe muſt not reaſon themſelves to be ſuch ſoyle, on whom no good can be done, as though they were paſt all husbandry of the Lord, He can take away a heart of ſtone, and turne a rock into a fruitful field. This is Gods method, do not diſpute, but believe.
6. Then it is in a degree ſufficient, when it effects the work for which it ſerves; when it brings the ſoul out of love with ſin, takes it out of the paths of ſinne, when it ſo works to an apprehenſion of dangers, that it works the ſoul to caſt it ſelf on Chriſt Jeſus. When horrours work deſires; not of eaſe, but of grace, of Chriſt and of whole Chriſt, of pardon of ſin, and power againſt ſin, there is a true work.
For the eſſential parts of this grace, which I make a Goſpel-engagement and condition of the covenant, they are privative, or poſitive. Privative, is the deſtruction of what hath been. Poſitive is the introduction of what is not. Every change hath two termes. The one is terminus ad quem; which is endeavoured. The other is terminus à quo, which is left; and ſo in this change which grace works,The eſſentials in repentance are, 1. Privative Ceſſation from ſinne. and to which the covenant of grace doth engage. The privative part which we are to leave, is, ſin, the work of Satan. The poſitive part which we are to endeavour, is that which ſtands in full oppoſition; Forſaking of ſin, we muſt follow after righteouſneſſe, and turning from Satan, we muſt turne to God; and therefore the Miniſtery which findes men out of covenant, and works them into it, is to bring them from darkneſſe to light, from the power of Satan to God, Acts 26. 18. The privative part is frequently enjoyned, as that which bindes at all times, and to all times. A man in covenant with God, is to have no more to do with ſin; Ceaſe to do evil, put away the evil of your doings from before mine eyes, Iſa. 1. 16. Be ye ſeparate, touch no unclean thing, 2 Cor. 6. 17. Mortifie therefore your members which are upon the earth, fornication, uncleanneſſe, inordinate affection, evil concupiſcence, and covetouſneſſe, which is idolatry; for which things ſake, the wrath of God cometh on the children of diſobedience. In the which ye alſo walked ſometimes when ye lived in them, But now you alſo put off all theſe, anger, wrath, malice, blaſphemy, filthy communication out of your mouth; lie not one to another, ſeeing ye have put off the old man with his deeds, Col. 3. 5, 6, 7, 8, 9. Old things with Chriſtians are to be done away; This is the duty of all thoſe that pretend to Chriſt; Let every one that nameth the Name of Chriſt depart from iniquity, 2 Tim. 2. 19. All that is in Chriſt, is wholly againſt it; His Prophetick office leads us from it, and gives us light to avoid it; In his Kingly office, his Law is againſt it; and his Prieſtly office is to redeem from it. They that are in Chriſt, and learn him as the truth is in Chriſt Jeſus, attaine to it, Epheſ. 4. 22. That ye put off concerning the former converſation, the old man, which is corrupt according to the deceitful luſts. It is the character of a man in Chriſt, Gal. 5. 24. They that are Chriſts, have crucified the fleſh with the affections and luſts. And this upon peril of bearing their ſinne, Ezek. 18. 30, 31. Repent and turne your ſelves from all your tranſgreſſions, ſo iniquity ſhall not be your ruine: Caſt away from you all your tranſgreſſions, whereby you have tranſgreſſed, and make you a new heart and a new ſpirit; for why will ye die, O houſe of Iſrael? No man in ſinne is for glory, 1 Cor. 6. 9. Know ye not that the unrighteous ſhall not inherit the kingdom of God? The works of the fleſh are manifeſt, which are theſe, adultery, fornication, uncleanneſſe, laſciviouſneſſe, idolatry, witchcraft, hatred, varience, emulation, wrath, ſtrife, ſeditions, hereſies, envyings, murders, drunkenneſſe, revellings and ſuch like, of the which I tell you before, as I have alſo told you in time paſt, that they which do ſuch things ſhall not inherit the Kingdome of God, Gal. 5. 19, 20, 21. Upon theſe termes it is that they obtaine pardon of ſinne, Iſa. 55. 7. Let the wicked forſake his way, and the unrighteous man his thoughts; and let him returne unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Grace is no where more freely tendred than there: Ho, every one that thirſteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money, and without price. Wherefore do ye ſpend money for that which is not bread, and your labour for that which ſatisfieth not; hearken diligently unto me, and eat you that which is good, and let your ſoul delight it ſelf in faſtneſſe. Incline your ear, and come unto me; hear and your ſoul ſhall live, and I will make an everlaſting Covenant with you, even the ſure mercies of David, verſe 1, 2, 3. And yet we ſee upon what termes it is tendered. That which keeps from us the mercies, and brings upon us the curſes of the covenant, is upon covenant-condition, to be ſhunned; This is true of all covenants made where any good is hoped, and evil feared. That ſinne againſt God keeps us from the mercies, and brings upon us the curſes of the covenant, is clear in what hath been ſpoke: What haſt thou to do to declare my ſtatutes, or that thou ſhould'ſt take my covenant in thy mouth, ſeeing thou hast instruction, and caſteſt my words behinde thee? Pſal. 50. 16, 17. A people that keep to their termes of covenant, are in communion with God; but ſinne ſeparates between a people and God; that is the ground of quarrel, Hoſ. 4. 1. between earth, and heaven. Men entring and keeping covenant with God, are of God, and not of the Devil; They are turned from the Devil to God, from fellowſhip with Belial, to fellowſhip with God; But he that committeth ſin, is of the Devil, 1 John 3. 8. Chriſt that carries on the covenant (as you have heard) will never caſt off thoſe that walk up to the termes of the covenant; but he caſts off, with a dreadful ſentence all thoſe that work iniquity; Mat. 7. 23. As for thoſe Antinomian ſpirits, and ranting wretches, that do contend that ſinne is no barre to their communion with God; That God is as well pleaſed with man in the greatest heighth of ſinne, as the most holy duties; That this doctrine charges a change upon God, to be now pleaſed, and preſently in wrath and diſpleaſure; they do but deceive themſelves, and make it their work to deceive others. They neither know ſin, nor the direful guilt of it, nor yet God, nor his direful diſpleaſure againſt it. The Apoſtle makes it his buſineſſe to undeceive them, as Epheſ. 5. 6. having reckoned up a catalogue of ſins, he thus ſpeaks; Be not deceived with vaine words, for becauſe of theſe things cometh the wrath of God upon the children of diſobedience. Neither is there any change (according to this doctrine) ſuppoſed in God. The change is in them that covenant againſt it, and walk in it. Did they know the terrour of it, they would tremble at the thought of running upon it, and by heaping up ſin to treaſure up wrath against the day of wrath, and revelation of the righteous judgements of God, Rom. 2. 5. They will finde this an aggregate of all miſeries, and let them take beed that they call not to the rocks and mountains to hide them from it.
The Poſitive part is to be followed,2. Poſitive. A returne to God, and an holy walking with him. as the Privative part to be ſhunned. As Timothy muſt flee covetouſneſſe, ſo he muſt follow after righteouſneſſe, godlineſſe, faith, love, patience, meekneſſe, 1 Tim. 6. 11. Faith in the former place as an inſtrument ſerviceable for our acceſſe to God, makes up (as we heard) a condition of it ſelf, As a work or inherent grace, it is here compriſed in this covenant-condition, together with others, to hold up our communion with God. As we must ceaſe to do evil, ſo we must learne to do well; As we must put off the old man with his deeds, ſo we muſt put on the new man. It is not enough, not to bring evil fruit, wilde grapes; but we muſt be fruitful in every good work. God hath a quarrel with his people upon a charge of negatives, as well as affirmatives, omiſſions, as well as commiſſions. She obeyed not the voice, ſhe received not correction, ſhe truſted not in the Lord, ſhe drew not neer to her God, Zeph. 3. 2. We muſt not alone, be free, from that charge of Chriſt upon the Jews, of doing the work of the Devil, John 8. 44. but we muſt abound in the work of the Lord, 1 Cor. 15. 58. And this upon the penalty mentioned in the former branch; Every tree that bringeth not forth good fruit, ſhall be hewen down and caſt into the fire, Matth. 3. 10. Upon theſe termes it is, that we avoid the curſe of the covenant. Thoſe on whom no condemnation is charged, walk not after the fleſh, but after the Spirit; and the fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance, Gal. 5. 21, 22. Upon thoſe termes, ſalvation, the mercy of the covenant is obtained, Chriſt is the Authour of everlaſting ſalvation to them that obey him, Heb. 5. 9. When the Apoſtle makes light of outward priviledges, he puts the whole ſtreſſe upon mans faith and obedience, Gal. 5. 6. For in Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love. Circumciſion is nothing, and uncircumciſion is nothing, but the keeping of the Commandments of God, 1. Cor. 7. 19. That which is ſo mightily available with God in covenant, is the walking up to the terms and obſervance of the conditions of the covenant; But faith and the keeping of the Commandments of God, are as we ſee) thus available and prevalent. Theſe two are diſtinguiſhed, but never ſevered. That faith which looks at Chriſts blood as a Saviour, accepts him as a Sovereign, and the latter about which there is moſt diſpute, is an evidence to conclude the former; Hereby we know that we know him, if we keep his Commandments, where knowledge is put for faith, as appears in the context, 1 Joh. 2. 3. Theſe are heard of God in prayer, Joh. 9. 32. If any man be a worſhipper of God, and doth his will, him he heareth. Whatſoever we aske, we receive of him, becauſe we keep his Commandment, and do thoſe things that are pleaſing in his ſight, 1 John 3. 22. Theſe are ſealed of God by his Spirit, 1 John 3. 24. And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us. Theſe great mercies are for men in covenant, that keep covenant: But the mercy of the Lord is from everlaſting to everlaſting upon them that fear him, and his righteouſneſſe unto childrens children. To ſuch as keep his Covenant, and to thoſe that remember his commandments to do them, Pſ. 103. 17, 18.