Truths Victory Over Error, Chapter 15
CHAP. XV. Of REPENTANCE.
Question I.
IS Repentance unto life, an Evangelical Grace, the Doctrine whereof is to be preached by every Minister of the Gospel, as well as that of Faith in Christ?
Yes. Ezek. 12. 10. Acts 11. 18. Luke 24. 47. Make 1. 15. Acts 20. 21.
Well then, do not the Antinomians err, who maintain, That repentance is not an Evangelical grace; and that it ought not to be preached by any Minister of the Gospel, seing it leads us away from Christ, and is many wayes hurtful and dangerous to us?
Yes.
By what reasons are they confuted?
(1) Because, GOD hath promised in the Covenant of Grace, that he will pour upon the house of David, and upon the inhabitants of Ierusalem, the spirit of Grace and Supplication, which shall cause Christians under the Gospel, to repent and mourn for their sins; Zech. 12. 10. (2) Because, Repentance is numbered among the saving graces, which shall be bestowed and conferred upon Converts, under the Gospel, and is sometimes put for the whole Conversion of a man to GOD; Acts 11. 15, 16, 17, 18. (3) Because, the Ministers of the Gospel ought to instruct those with meekness; who oppose themselves; if GOD peradventure will give them Repentance, to the acknowledging of the Truth; 2 Tim. 2. 25. (4) Because, Repentance from dead works, is among the principles of the Doctrine of Christ; and is a foundation, which ought to be layed, before the Hearers of the Gospel can go on into perfection; I say, layed by the Ministers of the Gospel; Heb. 6. 1. (5) Because, Christ himself appointed Repentance, no less to be preached, through the world, than Remission of sins; Luke 24. 47. (6) Because, Christ and his Apostles preached Repentance, no less than Faith; Mar. 1. 15. Mat. 3. 2. Nay, the whole sum of the Gospel is placed in preaching Faith and Repentance; Acts 20. 20, 21.
Quest II.
DOth a sinner. (namely by Repentance) out of the sight, and sense, not only of the danger, but also of the filthiness, and odiousness of his sins, as contrary to the holy Nature, and righteous law of God, and upon the apprehension of his mercy in Christ, to such as are penitent, so grieve for, and hate his sins, as to turn from them all unto God?
Yes. Ezek. 18. 30: Ezek. 36, 31. Isai. 30. 22. Ier. 31. 18, 19. Ioel 2. 12, 13. Amos 5. 15. Psalm 119. 6. 59. 106.
Well then, do not the Antinomians err, who maintain, we ought not by Repentance, to hate our sins, to mourn for them, and turn from them to God: but only to believe, that Christ in our stead and for us, hath Repented? Yes.
By what reasons are they confuted?
(1) Because, Repentance, being a turning from our sins, and evil ways, and a turning to God, and Christ being without sin, could not be capable to repent in our stead; 1 King. 8. 35. Heb. 7. 26, 27. Ioel 2. 12, 13. (2) Because, they that repent, confess their sins, and are grieved for them; Ezra 10. 1. Mark 14. 72. They hate their sins; 2 Cor. 7. 11. They are ashamed, and confounded for them; Ier. 31. 19. (3) Because, Repentance, is a sorrow after a Godly manner, in the same very Persons, that Repent, wrought by God, by the preaching of the Word; 2 Cor. 7. 9. Acts 11. 18. (4) Because, Repentance, is called a renting of the heart; Ioel 2. 12. And they that Repent, hate and loath themselves for their abominations; Ezek. 36▪ 31. They are ashamed, and confounded; Ier. 31. 19. They are grieved, and pricked in their Reins; Psal. 73. 21 (5) Because, God promising Repentance, to the people of the Jews, being converted to Christ, after their backsliding, says, I will pour out upon the house of David, and upon the inhabitants of Ierusalem, the Spirit of Grace and Supplication, and they shall look upon me, whom they have peirced, and they shall mourn for him, as one mourneth for his only Son; Zech. 12. 10, And shall be in bitterness for him, as one that is in bitterness, for his first born. But is any man so foolish as to affirm, that when a man doth mourn, for his first born, he believes only, that another man, hath mourned in his stead? (6) Because, Faith is one thing, and Repentance specially so called, is another thing; Mark. 1. 15. Acts 20. 21. Heb. 11. 6. In which places, Faith and Repentance, are numbred two diverse things. And it is evident likewise, that Faith is the cause of Repentance, but nothing can be the cause of it self.
Do not likewise, the Papists err, who maintain, that we are not by Repentance converted from our sins to God; which they only make an endument, or quality fitting, and disposing us for conversion, and meriting it: which (say they) consists in heart contrition, mouth confession, absolution, and satisfaction. By the first, They have heart sorrow for sin. By the second, They confess their sins to the Preist. By the third, (Which can be no part of Repentance; seeing it is not a thing done by the sinner) they are absolved by the Priest, from theirsins. By the fourth▪ they make satisfaction for former sins, in performing some good work willingly undertaken, or enjoyned by the Priest after absolution; as Fastings, Chastising of their own bodies, Pilgrimages, and hearing of many Masses Yes.
By what reasons are they confuted?
(1) Because, the Word of God asserts no meritorious Work in us, to go before our conversion. Not by Works of righteousnss,, which we have done, but according to his mercy, he saved us; Titus 3. 4, 5, 6. (2) Because, the only merit of Christ, is the meritorious cause of our Conversion; Heb. 9. 14. 1 Cor. 6. 11. (3) Because, true Repentance, is the infallible Antecedent, and forerunner of life; 2 Cor. 7. 10. Acts 11. 18. And they who truely Repent have all their sins pardoned; Acts 2. 38. Acts 3. 19. Nay, Repentance is a peice of the exercise of the life of Grace here, and worketh unto life, and salvation hereafter. But of no foregoing disposition, or qualification previous to Repentance, can these forecited places of Scripture be understood. (4) Because, Repentance, and turning to God, are sometimes put, for the same thing: and the Prophets, while they study to excite, and stir up the people to Repentance, they signifie it, by the word Conversion and turning to GOD; Acts 11. 15, 16, 17, 18, 21. Ioel 2. 12, 13, Esek. 18. 31, 32. (5) Because, Whatsoever goes before our conversion to God, it cannot be of Faith; and therefore, it must displease God; Rom. 8: 8: Rom. 14. 23. But true Repentance is of Faith, and God delighteth in it; Ier. 31. 18, 19, 20. (6) Because, in very many places of Scripture, Repentance is described, by a departing from evil, and a turning to God. Isa. 1. 16, 17. Isaiah 55. 7. Psalm 34. 14. Hos. 6. 1. (7) Because, heart contrition, mouth (confession, and satisfaction for) former sins which they call Pennance, as they are explained by the Papists, may be found in Hypocritical Repentance, as is evident from the example of Iudas, and Abah; Matth. 27. 4, 5, 6. 1 Kings 21. 27. There may be true Evangelical Repentance, without Confession of the mouth made to a Priest, and without Pennance. If the mouth and heart confess to God only, it is sufficient, unless their be a publick scandal, committed against the Church of God. As for Absolution, it can be no part of Repentance, for it is not a thing done by the Sinner, but (as I said) conferred by the Priest.
Quest. III.
IS Repentance to be rested on, as any satisfaction for sin, or cause of the pardon thereof?
No. Ezek. 36. 31, 32, Ezek. 16. 61, 62, 63.
Well then, do not the Papists err, who maintain, that Repentance, is a satisfaction for sins (to wit, an imperfect satisfaction) and that it deserves the mercy of God, and pardon of sin?
Yes.
By what reasons are they confuted?
(1) Because; Christ did satisfy the justice of God to the full: and it is his blood only, that purgeth us from all sin; Isai. 53. 4, 5, 6, 8. 11. 1 Iohn 1. 7. (2) Because, to satisfie for sin, is a part of the Priestly office of Christ, which cannot be communicated to any; Heb. 2. 17. compared with Heb. 7. 23, 24. (3) Because, the Lord pardoneth our sins, not for our sake, but for his own sake; Isai. 43. 25. Ezek. 36. 25. 31. 32. (4) Because, pardon of sin, is an Act of the free favour of God; Hos. 14. 2. Eph. 1. 7. But if it be of the free favour of God, then it is no more of works, and of Repentance▪ as a satisfaction for sin; Rom. 11. 6.
Quest. IV.
IS there any sin so great, that it will bring damnation upon those, who truely repent.
No. Isaiah 59. 7. Rom. 8. 1. Isaiah 1. 16. 18.
Well then, do not the Novatians, Anabaptists, and Puritans called Kathari err, who maintain, that if any after Baptism, and Grace received, fall into grievous sins, offend willingly, there is no pardon remaining for them, even though they should repent?
Yes.
By what reasons are they confuted?
(1) Because, God under the Law, appointed dayly sacrifices even for sins, that were commited willingly; Num. 28. 3. Lev. 6. 1. to the eight verse. (2) Because, God in the Covenant of Grace hath promised, that he will not utterly take from them (with whom he is in Covenant) his loving kindness: even though they have broken his statutes, and not keeped his commandments; Psalm 89. 30, 31, 32. (3) Because, GOD invites the Galatians, and Corinthians, who were guilty of Apostasie, and of very many gross scandals, to Repentance, from the hope of pardon, Gal. 3. 1. Gal. 1. 6. Gal. 4, 19. 1 Cor. 1. 11, 12. and 1 Cor. 5. 1, 2, 7, 8. 2 Cor. 12. 21. (4) Because, the Apostle Iohn says, even to such as have sinned willingly, after Baptism, and Grace received, if we truely Repent and confess our sins, God is faithful and just, to forgive us our sins; 1 Iohn 1. 9. see, 1 Iohn 2. 12. (5) Because, David after murder, and Adultery: and Peter, after denying of his Master, obtained pardon, when they repented; 2 Sam. 12. 13. Iohn 21, 19. Therefore there remaineth pardon to such, as after Baptism, and Grace received, have fallen and repented.
Quest. V.
IS every man bound to make private confession of his sins to God, praying for the pardon thereof?
Yes. Psalm 51. 4, 5, 7, 9. Psalm 32. 5, 6.
Well then, do not the Antinomians, Libertines, and Anabaptists err, who maintain, that those, who are once iustified, are not any more obliged, to confess their sins, to be grieved for them, or to Repent of them?
Yes.
By what reasons are they confuted?
(1) Because, whosoever doth call upon God the Father, in their pravers, they ought to seek dayly remission of sins; Luke 11. 2, 3, 4 (2) Because, God doth commend, the serious confession of sins, and grief for them▪ in justified persons, and delighteth therein; Ier. 31. 18, 19, 20. Luke 7. 44. Isa. 66. 2. (3) Because, pardon of those sins, which justified persons shall confess, is promised; Prov. 28. 13. Psalm 32. 5. 1 Iohn 1; 9. (4) Because, such are declared blessed, that mourn. Matth. 5. 4. (5) Because, in whom the Spirit dwelleth, it worketh in them, being greatly weighted, with the burden of their sins, a continual groaning: and sorrow for the same; Rom. 7▪ 23, 24. Rom. 8. 26. (6) Because, true repentance, is a renewing of the image of God lost, at least greatly defaced, by the committing of sin, which in sanctification is not perfected, but only begun, and doth dayly increase through the vertue of Christs death, and resurrection; Eph. 4. 19, 20, 21, 22, 23, 24. (7) From the example of justified persons, as David, Iosia, Peter and others, who after justification confessed their sins, grieved for them, and begged pardon; 2 Sam. 12. 13. Psalm 51. the 2 Kings 22. 19: Neh: 9. from the begining; Mark 14. 72.
Quest: VI:
DO those, who confess their sins privately to God, who pray for the pardon thereof, and forsake them, obtain mercy?
Yes. Prov: 28: 13: 1 Iohn 1: 9:
Well then, do not the Papists err, who maintain, that besides confession of sins made to God, and forsaking of them, an Auricular confession, and enumeration of all particular sins, committed after Baptism, must be made to our own proper Priest, as a necessary mean, for obtaining remission of them?
Yes.
By what reasons are they confuted?
(1) Because, the Psalmist says, who can understand his errors; Psalm 19: 12: and they being moe, than the hairs of our head, how can they be mumbled over to a Priest? Psalm: 40. 12: (2) Because, Christ gave an absolution, without an enumeration of every sin; Mat. 9: 2: Neither doth he demand, an enumeration, of all our several sins, though we be obliged to reckon, and rehearse, all that we are able to remember; Luke 7. 48. Luke 18. 13, 14. (3) Because, there is no command, or example in Scripture, for any man to whisper, and round his sins into the ear of a Priest: and therefore, it not being of Faith, it is sin; Rom. 14. 23. (4) Because, whosoever turneth from his sin to God, and confesseth them, he findeth mercy presently; Ezek. 18. 21. 28. Prov. 28. 13.
Quest. VII.
OUght he who scandalizeth his Brother, or the Church of Christ, to be willing, by a private, or publick conconfession, and sorrow for his sin, to declare his Repentance to those who are offended?
Yes. Iames 5. 16. Luke 17. 3, 4. Iosh. 7. 19. Psalm 51. throughout; 2 Cor. 2. 8.
Well then, do not the Novatians err, and others too, who maintain, that those, who have offended their Brother, or the Church of Christ, are not obliged to declare their repentance, to the parties offended; and that those, who are offended, ought not to require any such thing, as private, or publick confession, and acknowledgement, but that presently, they ought to be received, without doing any such thing?
Yes.
Do not likewise some Church-men err, who connive, and wink, at the publick scandals, especially of the richer, and better sort?
Yes.
And lastly, do not many in these times err, who jear, and make a mock, at all publick confession of sins.
Yes.
By what reasons are they confuted?
(1) Because, he that offendeth his Brother, ought to return to him, saying I repent; Luke▪ 17. 3, 4. (2) Because, Christ did even value so much a private mans offence, that he was not to be admitted to the Altar with his gift, until he was reconciled to his Brother; Matth. 5. 23, 24. (3) Because, the incestuous person, was not received into the communion of the Church of Corinth, before he had evidenced his repentance, by satisfying the Church; 2 Cor. 2. 6. (4) Because, publick confession of sin, glorifies God; Iosh. 7. 19. (5) Because, those who sin, must be rebuked before all, that others also may fear; 1 Tim. 5. 20.
Quest. VIII.
ARE those, who are offended, bound to be reconcilled to the offending party▪ he declaring his Repentance, and ought they in love to receive him?
Yes. 2 Cor. 2. 8.
Well then, do not the Novatians and Anabaptists err, who maintain, that Professors of Religion, falling into publick scandal, especially in denying the Truth, in the time of persecution, are no more to be received into the Church, even though they Repent?
Yes.
By what reasons are they confuted?
(1) Because, Christ says, if they Brother trespasse against thee, rebuke him; and if he repent, forgive him, and if he trespass against thee seven times in a day, and seven times in a day, turn again to thee, saying I repent thou shalt forgive him; Luke: 17. 3. 4. (2) Because, for a Heathen, and Publican (that is one casten out from the communion of the Church) he only is to be esteemed, who neglecteth to hear the Church; Matth. 18. 17. (3) Because, such as have offended the Church, after submission, to the churches censure, ought to be comforted; the Church ought to make their love known to them; and receive them again into communion, least happly their grief, and sorrow increasing, they be swallowed up; 2 Cor. 2. 7, 8. (4) Because, if a man be overtaken in a fault, they who are Spiritual, ought to restore such an one, in the Spirit of meekness; considering themselves, least they also be tempted; Gal. 6. 1. (5) Because, if men, repenting of their faults committed against their Brethren, and fellow Christians, be not received into the communion of the Church, both they and the Church are in hazard, lest Satan by his devices, gain an advantage of them; 2 Cor. 2. 10. 11. (6) Because, Miriam, who for her sedition, against Moses, was shut out from the Camp seven days, was brought in again; Num. 12. 15. So was the incestuous person, received into the communion of the Church; 2 Cor. 2. 8.