Of Free Justification by Christ, Book 2 · Part 17
Of the Repentance of those that are Iustified by Faith.
BUT None are found more fit, than those, that seem to themselves most unworthy, and none less fit, than those, that are most highly conceited of their own worthiness. Seeing we are all Sinners by Nature, nothing can be more reasonable, than that we should acknowledge the filthiness of our own abominations, and cast our selves down at the Feet of Almighty God.
And there is nothing that God more requires, than this: Whose Nature, or rather Mercy is such, that he delights not in any thing more, than in a humble Heart and a broken Spirit, as the Psalmist declares: Psal. 34. Isa. 57.He saveth such as are of a contrite Spirit. And in the Prophet Isaiah, God testifies of himself, that he is the high and lofty one that inhabiteth Eternity, and dwells in the high and Holy place, and also with him that is humble and of a contrite Spirit, to comfort the humble Spirit, and to revive the Heart of the contrite ones. And for that cause he calls aloud in the Gospel, and offers his kind invitations chiefly to such as labour, and are heavy laden, that they may come unto him, and be eased.
What is coming to Christ, but believing? What is it to be eased or refreshed, but to be justified? Though indeed he calls all, and despises none, that come Andrad. Vega. De Iustif. pag. 833. Coming to christ is believing in him. Esa. 16. 9. Esa. 9.to him: Yet so it comes to pass for the most part, that none come to Christ as they ought, unless they be pressed and burdened under the sense of their Sin and Misery. And again, that Heavenly Physician is seldom sent unto any others, but such: As the Prophet bears witness, who making a particular description of those, to whom Christ was to be sent, he sets before us the meek, the broken in Heart, the Captives, the Prisoners, the Mourners in Sion, them that are walking in Darkness, and sitting in the shadow of Death, &c. And the Psalmist speaks much to the Ps. 107.same purpose, Ps. 107. describing the Mercy of God on this manner. He filleth the hungry Soul with goodness, and such as sit in darkness, and in the shadow of Death, being bound in Affliction and Iron. Though he being sent by the Father, is given to all, yet he is not entertained by all with the like Affection.
The Lord himself shews the cause thereof: For, what need have the whole of the Physician? Therefore as a skilful Physician, doth not Administer his Medicines, but when sickness requires it, so Faith cleanses none, but those, whom Repentance also amends, Ioh. 1. If we confess our Sins, he is faithful to sorgive us, and the Blood of Iesus Christ cleanseth us from all Sin.neither doth the Gospel heal any, but those whom first the Law hath slain, and Conscience hath wounded. And as that is most true, which we Preach by the Authority of Paul the Apostle, that Men are justified by Faith only without Works, so on the other side it is false, which the adversaries assert, that by this Doctrine of Faith it comes to pass, that all care of good Works is cast off, and the reins are let loose to all manner of wickedness: Howbeit if they speak of such impenitent persons as go on resolutely in their Sins, we acknowledge, that such as they, are not justified by Faith, and yet we assert that this is no way prejudicial to the cause that we plead. But if they speak of such, as join Repentance with Evangelical Faith, and therefore stand in need of consolation, if they deny that those are justified by the Faith of Christ only; they discover themselves to be utter Enemies of the Gospel, and adversaries to Christ. And again if they assert that such penitent believers become worse by this Doctrine, they do therein err exceedingly, and lye abominably.
Wherefore that the Mouth of Malice and Slander may be stopped; I admonish these professours of Divinity, who condem … this Doctrine of Paul as Heretical, that they would take our proposition, not by halves, but whole, and join the legitimate predicate of the proposition with the subject, that when Faith only justifies the Uogodly, but not unless he be first humbled by Repentance.Faith is said to justifie, they should reckon that is not enough, unless they understand aright, whom this Faith justifies. To wit, none of those that continue stubborn and impenitent in their wicked courses, but only such as acknowledge their Sins with grief of Heart, and being weary of their former abominations fly to Christ by Faith for resuge.
But here they take another occasion to cavil … For if Faith justifies none, but them, that repent, then (as they say) Faith only doth not justifie; but together with Faith a Godly Sorrow, and Mourning for Sin Iustifie also.
I Answer, It is true indeed, that Faith is joyned with Repentance, in him that is justified from his Sins. And yet Repentance is no cause of Iustification: As those, that are afficted with a painful Disease, Their pain makes them desirous of a cure, but yet there is no healing vertue in this desire. So Faith and Conversion are joyntly united in the person, that is justified.
But as touching the cause of Iustifying, Repentance indeed prepares a Soul for the reception of Iustification, but the cause of justifying lyes altogether in Faith and not at all in Repentance. For the just Iudge doth not absolve him, who hath violated his Iustice, because he is grieved upon that account, but because he believes in Christ, who hath satisfied Iustice, and for whose sake Pardon is promised to such as Repent; for in him are all the springs of our Iustification.
But lest this Discourse should grow too Ample, for if every thing were treated of particularly, it might be enlarged beyond all bounds: Let us come close to the Adversary, (and Fight Hand to Hand) that in a Summary Representation it may the more easily appear to the Reader, with what Arguments they defend themselves, what Arguments they defend themselves, what Scriptures they quote, what force and what fallacy is in their Arguments.