Gospel-Repentance Floweth from Faith, Treatise
The difference between Legall and Evangelicall Repentance.
Quest. WHether a Beleever truely, and really entred into the free Covenant of Grace, made to him in Iesus Christ, upon the commission of an actuall known sin ought to believe the actuall pardon of that sin, before he actually repent for the same.
IN my discourse, and disputation concerning this point, I doe intend, through Gods gracious assistance to observe this order, and method:
First, I will rightly state the question.
Secondly, I will positively set downe that which I conceive to bee the truth.
Thirdly, I will answer such objections as are made by the opposites.
Fourthly, set downe a catechisticall instruction, for the satisfaction of the weake.
Fifthly, set downe the difference between an hypocrite, borne under a Covenant of workes, and a sincere-hearted beleever, begotten under a Covenant of grace.
First, wee must know, that the sinnes of Gods Elect, under the New Testament, may be said to be actually pardoned in a foure-fold respect:
1. In respect of Gods eternall decree, which was before the world began.
2. In regard of Gods actuall laying of their sinnes upon Iesus Christ, which was done in the dayes of his flesh, in the time of his suffering.
3. In regard of actuall application of Christ and his righteousnesse, to believing souls, when God actually entreth into Covenant with them; causing them to lay hold upon Christ and his righteousnesse, by the hand of faith, either at their first conversion, or by renewed acts of faith, through the whole course of their lives.
4. In regard of sense, feeling, and experience; which is done by a notable worke of Gods providence, or by a sensible worke of his holy spirit.
The question then is, Whether a Regenerate person, once in the Covenant of grace made to him in Iesus the Christ, upon the commission of some actuall knowne sinne, ought, presently, by a renewed act of faith in the Covenant of grace, according to his former generall grant, Heb. 8.12. I will be mercifull to their unrighteousnesse, and their sins, and their iniquities I will remember no more; given at his first entrance, believe that this sinne is their pardoned amongst the rest; or else should suspend his faith in this particular; not daring to believe, untill such time, as he find himselfe actually humbled for that sinne.
Lastly, it must be observed that when wee affirme that regenerate persons ought in this case to believe, before they repent; it is to be understood of a priority in nature, not in time; faith and repentance being both brought forth together.
They which say repentance must goe before faith, meane it must goe before it in time; namely, repentance must goe between this sinne committed, and this act of faith, wherby we believe that this sinne is pardoned, either, as a ground to build our faith upon; or else, as a precedent signe, whereby we know, we are rightly qualified to receive pardon of our sinnes; or else, have just right to believe that our sinne is pardoned.
The question being thus stated, I come unto the controversie propounded, and confidently affirme, That a Regenerate person, in this case, ought to believe actuall pardon of his sinne, before he actually repent for the same; and this I prove to be the truth of God, by these ensuing arguments.
1. This is the way that the Lord hath appointed, promised, Covenanted, that his people shall take to get true, hearty, and unfaigned repentance, as appeareth by these two places of scripture; Zach. 12.10, 11, 12, 13. Ezek. 36.29, 30, 31. Where the Lord promiseth, that when his people had grievously sinned against him; by looking into the free Covenant of grace made to them in Iesus, the Christ, and seeing, by faith in a peirced Iesus, their sinnes are pardoned, shall mourne bitterly for them, and loath themselves in their owne sight, for the iniquities, and sinnes they have committed.
2. The Lord, in divers places of his word, saith, that he justifieth his children before they repent, or truely humble themselves, or doe any worke of righteousnesse; the Lord saith, hee justifieth the ungodly, Rom. 4.5. The Lord looketh upon his elect, when they are ungodly, and freely giveth them Christ, and his righteousnesse and so justifieth them.
Againe, if the Lord should not justifie them, which are ungodly, he should justifie none; for by nature we are all ungodly, Ephes. 2.3.11. Joh. 3.6. So that in the moment in the which the Lord giveth mee Christ, and with all giveth me faith (which is the eye of a Beleever) to behold him,Gal. 3.22. Zach. 12.10. who for me was peirced, to take away my iniquitie, and reconcile me to God; as so, imputeth me righteous, through the imputation of Christs righteousness, 2 Cor. 5.21. I am ungodly.
Where is then repentance, or any act of humiliation, which must usher in faith? Indeed, in the very moment which God doth justifie a man, he is godly; but this godlinesse is not an antecedent, but consequent: as heate and fire were both produced together, though fire, in order of nature, goe before.
The Lord is reconciled unto us, when we are his enemies, Rom. 5.10. In the very instant, when I am Gods enemie, he giveth me Christ, and is reconciled to me through his bloud. If I have any repentance, or humiliation before I am justified, it is but the humiliation of an enemie: the Lord complaineth of his people for breaking of his commandements, for wearying of him with their sins; yet will he even blot out their transgressions for his owne names sake, Esay. 43.22, 23, 24, 25. Ezek. 36.31. Though his Elect do no workes of righteousnesse, but walke quite contrary unto Gods wayes; yet in Gods good time he calleth and justifieth them for his owne names sake: that which God affirmeth himself to do, that ought Gods children to believe.
3. The Lord hath absolutely promised unto a believer that in that very day, which he actually entred into Covenant with him, that hee will pardon his unrighteousnesse, and his sinne, and his iniquities will he remember no more, Heb. 8.12. Therefore a true Believer ought ever, after he is entred into Covenant, to believe assuredly, without wavering, that all his sinnes are pardoned: and not, upon the commission of any sin, suspend his faith, till he have repented of it: Wee have the whole argument set downe upon the matter, Heb. 10.16. to the 23. v. If the Lord say unto a sinner all thy sinnes are pardoned; there is no time, no not upon the commission of any actuall knowne sinne, wherein I ought not to believe, that all my sinnes are pardoned; amongst the which, that which I now committed was one.
God saith all my sinnes are blotted out, Esay. 43.25. must I suspend my faith here, upon any occasion, and make God a lyer; whether it were iniquitie, or unrighteousnesse, the Lord looked upon it, when he first entred into Covenant with a Believer; and the lord telleth him, for his mercies in his Christ, he will remember it no more; Heb. 10.17.18. Heb. 8.12.
4. The children of God have alwayes, yea presently, upon the commission of some actuall knowne sin, sufficient cause, and ground to believe that all their sins are pardoned; yea, and amongst the rest, that which they lately committed; therfore they ought presently to believe, and not one moment to suspend their act of faith, in expectation of precedent repentance, or any penitentiall act. That they have sufficient cause, and ground to believe is evident from these places: All their sinnes, yea, and that very sinne they now committed, was laid upon Christ in the dayes of his suffering; the Lord layd on him the iniquitie of us all, Esay. 53.6. It is actually blotted out, Esay. 43.25. so as God will remember them no more, Heb. 8.12. None can condemne them, nor lay any thing to their charge: Who is he that shall lay any thing to the charge of Gods chosen? Rom. 8.33, 38. Neither that sin, nor any other they shall commit (seeing they are kept by the power of God through faith to salvation, 1 Peter 1.5.) shall seperate them from the Lord; nor things present, nor things to come. This a Regenerate person ought fully to be perswaded of: I am perswaded, saith the Apostle: Where the Lord giveth present, and sufficient cause for a Christian to believe, there hee ought not to suspend his faith.
5. It is the way of faith, and onelyonly the way of faith, in a proper and a strict sense, to believe the bare word of God, without a signe or medium to perswade him to believe, besides the word of God, whether it be promises or threatnings; therfore a Regenerate person, once in Covenant, ought presently, without any of these signes, confidently believe the word of God, in a promise, that saith thy sinnes are blotted out, Esay. 43.25. and that he will remember them no more, Heb. 8.12. For thus saith the Lord to every one in Covenant, and thus saith the Sacraments, the seales of the Covenant, Act. 22.16. Matth. 26.28.
That this is the way of faith, it may appeare by that excellent description of faith; Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seene: wherby wee may plainely see, that the object of faith, are things hoped for, and not seen. The Lord giveth out his word of promise for the present; I looke upon no argument, or medium to perswade me to believe, or cause me to affect: Faith is all the medium, or argument I have: faith maketh as cleare an evidence to me, as though I had ten thousand arguments; faith is my ground and evidence. When I see I am justified by repentance, or any other mark, signe, or qualification, or looke upon it as a medium, to perswade me so to thinke; this is not properly faith; but science rather, though drawne from principles believed.
That which Abraham was so commended for, was, because hee put forth such an act of faith directly, and immediatly beleeving Gods word; who against hope believed in hope, Rom. 4.18. If hee would not have believed before he had seene some signe, this had argued weakness of faith; v. 19. to believe Gods promise without any argument besides, nay, contrary to reason, argued his strength of faith; v. 20, 21, 22. If Abraham, having Gods promise, should have said thus, nay, but stay Lord a while, before I believe, I must see my body stronger; it must be with Sarah my wife after the manner of women, otherwise I dare not believe; truly he had staggered at the promise through unbeliefe, and had not given glory to God. And he which is in Covenant with God in Christ, having a word of promise, though not extraordinary with Abraham, yet ordinary in the ministry of the Gospel, that all his sins are pardoned; yet, notwithstanding saith thus with himselfe; nay, but I will not believe, before I see some signe, or fruit of my justification: should not such a one, thinke you, take a preposterous course, and dishonour God through unbeliefe. If we be Abrahams children, we must walke in the wayes of Abraham, and doe the workes of Abraham; for it was not written for his sake alone, that it was imputed unto him, but for us also. If we believe on him, who raised up Jesus our Lord from the dead; who was delivered for our offences, and raised againe for our justification, Rom. 4.23, 24, 25.
6. For a Regenerate person, upon commission of sin, immediatly, and directly to have an eye to the Covenant of grace, and to believe the pardon of sinne; for the same is the way to get such assurance as bringeth true and solid comfort unto him: Such a course was taken to heale men stung of the fiery scorpion; they were to looke on the brasen serpent, if once, twice, nay, seven times a day; so often as they were stunge, so often looking were healed, Numb. 21.8. Joh. 3.14. This the Apostle exhorted the Hebrews unto in the like case; they had backslided, and come n…ere unto the sin, unto the sin against the holy Spirit; the root of all this (as it should seem) was infidelity; therefore he exhorted them to use all dilligence to attaine to a full assurance of faith, and to believe whatsoever was contained in the Covenant of free grace; of which, remission of sinnes is one maine thing. But how shall they come to this assurance? Even by laying fast hold upon the Covenant, confirmed by an oath; by faith, the fly ankor of the soule, and thither to for refuge; wherby they may come to get strong consolation, Heb. 6.18, 19. We must therefore, upon our sinning, fly by a true and lively faith, unto the free Covenant of grace, made and ratified to us in the bloud of Christ; and thence fetch pardon, and solid comfort and consolation.
7. Meerely, or primarily to believe, and be perswaded of blessednesse, or of remission of sinnes, upon sight of precedent repentance, or workes of righteousnesse in themselves, is the way of Naturalists, Papists, Formalists, Hypocrites; and therfore is not a way to be taken up by Christians. Did not Aristotle, and divers other Phylosophers, teach men to conclude their happinesse, from well living, and well doing? Do not the Papists make repentance, not onelyonly the precedent cause, but also the meritorious cause of forgivenesse, to such as are fallen into sin after Baptisme; denying any ordinary assurance, in an ordinary way, then morrall, and conjecturall by signes? Do not formall professors amongst us, generally reason thus; wee repent, humble our selves for our sinnes, and walke in the way of obedience: and therefore we must needs have faith, and be justified; neither can they believe further, then they can see themselves work? Doe we not read in Gods word, that hypocrites builded their faith upon their workes; or else, if they trust in Gods merciemercy (as they suppose) it is because they imagine, they find themselves rightly qualified by their workes? Are not these their very words? Have we not prophesied in thy name? and in thy name have wee not cast out devils? Matth. 7.22. Wee have fasted, and afflicted our soules, and thou seest it not. Esay. 58.3. We have endured the heate, and the burden of the day, saith the Mercenary, Matth. 20.12. None of these can see themselves blessed, or justified without works.
8. To put repentance before faith in this case mentioned, doth thwart many divine precepts given to Gods children in his holy word; as alwayes to be confident; Heb. 10.35. To hold fast the confidence, and rejoyceing of the hope, firme unto the end, Heb. 3.6. To rejoyce evermore, Phil. 4.4. To make our boast of God all the day long, Psal. 44.8. For it taketh away the ground, upon which the confidence, and rejoycing of David, and all true Believers is built; namely, his free Covenant of grace made to us in Iesus, the Christ: wherein he removeth our transgressions from us, as farre as the East is from the West, Psal. 103.12. How can a Regenerate person constantly performe all these duties, when he must not alwayes be assured that all his sins are pardoned; but interrupt his confidence in this particular, untill such time as he hath stirred up in himselfe some penetentiall acts. What shall he doe, when he findeth in himselfe nothing but stubbornenesse, rebellion, repining, murmuring, blasphemy; for thus it falleth out many times, the Lord knoweth, with his dearest children; as with Job, David, Jeremiah, and others.
9. This Doctrine of humbling ones selfe for sin committed, (before a regenerate person presumeth to believe the pardon of that sin,) causeth the childe of God to bee ever at an uncertainty concerning the pardon of his sinne; and must alwayes have his conscience miserably racked, and tormented; now what you mean by an actuall known sinne, I doe not well understand; for mine owne part, I know that I sinne every moment: I know that in mee, that is, in my flesh, (as holy Paul acknowledgeth) dwelleth no good thing, Rom. 7.18. Beside my originall sin, I have continuall actuall sins budding forth; covetuousness, uncleanenesse, pride, anger, impatiencie, rash speeches, infidelity. I must then (as it seemeth to me) put forth sundry acts of humiliation, before I believe the pardon of these sinnes; and so runne ad infinitum: there will be little time left for faith of assurance to be exercised in, according to the Covenant of promise made to us in Iesus, the Christ; and so to be a barre to spirituall joy. For before I can get my selfe sufficiently humbled for one sinne, another will break forth; if not twenty; none of which I must believe to be pardoned, before I be actually humbled for them. Doe wee not see into what a laborynth this precedent repentance hath brought us. Besides admit, that this Popish, actuall, mortall sinne (which is here spoken of) be committed but once in ones life time; how shall a Regenerate person ever know, when his repentance, that formeth his faith, is true; or when he is come to such a degree of humiliation, that hee may assure himselfe that his sinne is pardoned, and that hee may safely believe? which degree, if his repentance had not reached unto, his faith had been but presumption. Had not one a great deale better, according to the Lords command, come without money, than bring such coyne, about the currantnesse, or summe whereof, a man shall be inexplicably perplexed? when a man is a great deale better welcome to leave these, and come without them; Esay. 55.1, 2, 3. But this is Gods curse upon such bywayes: Behold all yee that kindle a fire, that compasse about your selves with the sparkles, and walke in the light of the fire, and the sparkes that ye have kindled; this yee shall have of my hand; yee shall lye downe in sorrow, Esay. 50.11. If yee shall say, yee bring this money of humiliation, and of repentance, not to tender unto the Lord for a price, but onelyonly for him to looke upon as that he hath appointed for them to be qualified withall, of them that come. Nay, but if the Lord saith, thou must not come with it, what must then bee done? why, incline your eares, and heare, saith the Lord; come unto me, heare, and your soules shall live; what is that wee must heare? I will make an everlasting Covenant with you, even the sure mercies of David, Esay. 55.3. The Lord doth call his people from the wayes of repentance, and humiliation, and workes of righteousnesse in the point of justification; and immediatly, and directly, doth cause his people to pitch upon the free Covenant of grace made to them in Iesus, the Christ.
10. This way of precedent repentance doth certainely inferre, and imply, that every childe of God must of necessitie die without the assurance of the pardon of all his sinnes.
Now, that no man by this doctrine (of humbling a mans selfe for sin committed, before one presume to believe the actuall pardon of it) can be assured of the pardon of all his sinnes: It thus appeareth.
Every Believer, or Regenerate person, sinneth in the last act of faith, and repentance, that ever hee put forth: the more grace any one hath, the lower, and the unworthier he is in his owne eye; and the more he perceiveth with Paul, Rom. 7.18, 19, 20. he cannot do the good he would: he must not then assure himselfe his last sinne is pardoned, before he hath humbled himselfe for it, unlesse it be after his death; neither can hee get ever assurance of the pardon of that sinne, except it be after hee is dead: This must necessarily follow, unlesse they maintaine the distinction of mortall, and veniall sinnes. For Popish doctrine cannot be upheld without Popish principles.
11. This opinion of precedent repentance cannot bee defended, but from this unsound, and rotten ground; to wit, that pardon of sin is granted in the Covenant, upon the condition of antecedent repentance. Not much differing from that, which Bellarmin laboureth to defend; namely, that Evangelicall promises are made upon condition of fulfilling the law; which opinion Camierius confuting, affirmeth, and that truly, that there is no antecedent condition required in the Gospel, but only the consequent. If the Covenant of grace, in the pardon of sinne, made to Gods elect, did run thus, I will pardon all your sins; but yee must first repent before yee lay any claime unto this pardon: then of necessity they must first repent of every sinne, before they presume to put forth any act of faith, in the Covenant of grace, for the pardon of them; then were the doctrine true the opposites affirm, and that false I defend: But the Covenant of grace, made to Gods Elect, is absolute, Heb. 8.10, 11, 12. absolutely promising pardon of sinne to all that believe, Act. 13.38, 39. Repentance followeth as an effect flowing from this pardon, Ezek. 36.29, 30. Zach. 12.10. So that if any will call repentance a condition of pardon of sinne, they must call it a condition consequent, not antecedent. If any will have repentance goe before pardon of sinne, they erre, not knowing the scriptures, nor the power of God. They never felt the power of God in a sensible apprehension of pardon of sinne; for if they had, they should experimentally know, what belongeth unto the Covenant of grace. They would find the scriptures, wherein the Covenant of grace is laid downe, made good upon the soules; they should find repentance no antecedent, but a consequent worke: they should not need to read many Commentaries upon Zach. 12.10. Ezek. 36.25. to the 31. Jer. 31. Heb. 8.10, 11, 12, 13. Heb. 10.18, 19, 20, 21, 22. for the meaning of these texts, wherin the New Covenant of grace is contained. They should have a School-Master to direct them; even the unction from the holy one, the holy spirit, which would teach them, 1 Joh. 2.27. they would find free accesse to the throne of Grace, without qualifying repentance. Therefore, since this opinion stands tottering upon a Popish rotted foundation, and can no other-wayes be sustained; It is not the way which a Regenerate person must walke in.
Having now confirmed by sundry arguments that which I believe assuredly to be the truth: I come in the second place to answer such objections, as are made by the adversaries.
Object. 1 This is the way that the Lord hath appointed, that Repentance should goe before faith: this method John Baptist observed, Matth. 3.2. our Saviour himselfe useth, Matth. 4.17. Marc. 1.15. Peter, Act. 2.38. yea, and Paul, Act. 20.21.
Answ. Wee must not thinke, that in Scripture, every thing that goeth before in word, goeth also before it in the nature of the things; for then should Baptisme goe before remission of sins, in one of the places mentioned, Marc. 1.4. Act. 2.38. Act. 22.16. But we must looke to know what is the mind of God, and and the meaning of the holy Spirit, by observing the current of the word, the collation of Scripture, giving interpretation according to the Analogy of faith; which if we doe, we shall plainly see, that Evangelicall repentance cannot goe before faith, but must needs follow.
Where wee have the Covenant of grace set down, first we have a word of faith: secondly, in the second place, we have a word of repentance, as a fruit flowing from faith; yet, wrought in us by the same spirit that worketh faith; as for example, instance, Zach 12.10. They shall looke upon him whom they have pierced; there is the word of faith: they shall mourne bitterly for him, as one mourneth for his onelyonly sonne, &c. there is the word of repentance. Eze. 36.25. I will sprinkle you with cleane water, and yee shall bee cleane, v. 29. I will save you from all your uncleanenesses, there is the word of faith: verse 31. Then shall yee remember your owne evill wayes, and your doings, that are not good, and loath your selves in your own eyes, for all your abhominations; there is the word of repentance. So that it is cleare in the Covenant of grace, the first thing the Lord requireth, and promiseth, is faith; then repentance followeth as a consequent duty to be practised.
The Lord Iesus, the Christ, in his Sermon maketh mention of faith, and ascribeth unto it salvation, and everlasting life; and there being two maine duties in the Gospel, he setteth an Emphasis upon faith; this is the worke of God, that yee believe in him, whom hee hath sent, Joh. 6.29. And of these two commandements, Faith, and Repentance; faith must have the precedency: This is his commandement, that yee believe in the name of his Son Jesus Christ, and love one another, as he gave commandement, 1 Joh. 3.23.
If repentance goe before faith, it must of necessity be a dead work; for we live by faith in the Son of God, that loved us, and gave himselfe for us, to redeeme us from all iniquitie, and purge us to be a peculiar people, Zealous of good workes, Gal. 2.20. Tit. 2.14. It must be a sinne displeasing to God; for without faith it is impossible to please him, Heb. 11.6.
Nothing is pleasing, and acceptable unto God, but what cometh from a new creature: For circumcision availeth nothing, nor uncircumcision, but a new creature, Gal. 6.15. In a word, it must be work a of the flesh, yea, and an accursed worke of the divell: For whatsoever is of the flesh, is flesh, Joh. 3.6. yea, and cannot please God, Rom. 8.8. and before wee be quickned alive by faith in Christ, Satan worketh in us, Ephes. 2.1, 2. Now can any man imagine, that that repentance that the Lord Iesus the Christ requireth, as one of the two main Evangelicall duties, is a dead worke, a sin, a fruit of the flesh; nay, an accursed work of the divel? Let us then, for shame, cease to conceive that repentance goeth before faith, except we will purposely stop the current of Scriptures, and turne it a cleane contrary way; and so refuse to expound the word according to the Analogy of faith.
It may be you will aske, Quest. why the Lord speaketh so obscurely, and mystically; naming repentance before faith; when as hee intendeth that faith should goe before repentance.
Answ. Our Saviour giveth the answer, Math. 13.11, 12, 13. that hee will make things plaine to his Elect, and chosen, and called ones; but parabolicall to the wicked, that one may be saved, and the other condemned, according to his absolute decree.
Quest. If it be further demanded, why he biddeth them (whom he preacheth unto) some times only believe, and some times repent, and believe, and be saved?
Answ. You must understand, that when the Lord Iesus in Scripture names onelyonly faith, he instructeth them in the point of justification, where repentance hath nothing to doe; but when he biddeth them both repent and believe, hee instructeth them how to leade a Christian life, where repentance must have his due place. In the former sense hee sheweth, what it is that justifieth, onelyonly faith; in the latter he declareth, what kind of faith it is that justifieth, to wit, repenting faith, working faith; Gal. 5.6.
Q. Peradventure you will say, at our first conversion we do believe before we repent; but afterward, when we have fallen into sinne, we must repent before we believe.
A. To this I answer with the Apostle, Rom. 5.10. If, when we were enemies, we were reconciled by the death of his Sonne, much more, being reconciled, shall we be saved by his life. The Lord finding us his enemies, in our minds by wicked workes, Col. 1.21. justifieth us through the bloud of Christ, without any precedent repentance: surely after we are reconciled, he will save us without any such precious worke: What call we this, but Popery? Is not this a foolish doctrine? Are yee so foolish, saith the Apostle, that having begun in the spirit, yee will be made perfect by the flesh, Gal. 3.3. Must wee begin in such a way as the spirit of grace teacheth, and be made perfect in such a way, as flesh and nature teacheth? God forbid.
Object. 2 The Lord hath entailed remission of sinnes, to works of repentance; hath not the Lord said, If wee confesse our sinnes, he is faithfull and just to forgive us our sinnes, and to cleanse us from all unrighteousnesse, 1 Joh. 1.9. He that confesseth, and forsaketh his sinnes, shall have merciemercy, Prov. 28.13. therefore we must first repent, before wee lay hold of mercy, and forgivenesse.
Answ. The ground, from whence the objection is raised, is not rightly understood; therefore the consequence is false: It is presupposed in these, and the like places, that confession, and forsaking of sinne, are severed from precedent assurance of the pardon of these sinnes; which is false in those, which have obtained precious faith.
2. In these, and the like places, are not set downe the order, and ranke, that faith cometh in, that receiveth mercy and forgivenesse; but here is described the property of the person, or the nature and quality of that faith, which findeth forgivenes, and mercy. It must be such a faith as doth discover to man his sinne, and bringeth forth confession; or else, John saith, the truth is not in him, 1 Joh. 2.4. the true worke of the Gospel is not in him; he hath no true faith: if hee have not such a faith, as both maketh him to confesse, and forsake his sinnes, he shall not prosper, saith the wise Solomon, Prov. 28.13. Such may snatch at the hand of forgivenesse with a false faith, but they shall misse, they shall not find mercy: Only these that do put forth such an act of faith as is accompanied with hearty confession, and unfeigned forsaking of their sinnes, shall find mercy; Prov. 28.13. In this sense it is said that Rahab is justified by her workes, and Abraham was justified by his works, Jam. 2.21, 25. that is, by such a faith as did worke; so James expounds it, v. 22. So that it might truely have been said, in the dayes of Abraham, according to these Scriptures; if believing Abraham worke, he shall find mercy, and be justified; that is, if he put forth such an act of faith as worketh, and bringeth forth workes: and yet, I hope, none will say, his workes did goe before his faith; but as the Scripture saith, his faith wrought with his workes, and his workes did flow from his faith, Jam. 2.22. Wee cannot say, that Abraham ought to have wrought, before he had layd hold on the promised seed, Christ and his righteousnesse, whereby he was justified; because, it might have bin truly said, after he was justified by faith in Christ, that was promised to him, Gen. 12.3. if he work, he shall be justified, and find forgivenesse. No more can it be said, that a regenerate person, that is in the Covenant of grace, must confesse and forsake his sinne, and after put forth an act of faith to lay hold upon mercy; because, it is truly said, if the justified soule, by faith confesse, and forsake his sin, he shall find mercy. In a word, these places are pregnant and strong for the truth of faith, which findeth mercy; but they make nothing for the precedency of works: It doth not follow, that, because he that doth not repent, shall not find forgivenesse; therefore he must repent in time, before he lay hold upon forgivenesse; but onelyonly hee must put forth a repenting faith, if ever he meane to find forgivenesse.
This doctrine of precedency of Object. 3 faith, seemeth to shut out repentance.
It may seeme so, Answ to one whom the god of this world hath blinded, 2 Cor. 4.4. But it cannot so much as seem so to a man truly enlightned: Indeed, it shutteth out altogether Legall repentance, the repentance of Formalists, and Hypocrites: it shutteth out also true Evangelicall, from coming into the point of justification before faith; but it bringeth it into his due and proper place, making it follow faith and justification, and attend upon a justified person all the dayes of his life: If any pretending the Gospel, or free justification, directly, or indirectly, exclude true repentance, or any manner of godly conversation, maintaining or countenancing any kind of loose living, or by a licentiousnesse of teaching, that we are freed by the Covenant of grace from the performance of duties, either from the first or second Table of the Law, in an Evangelicall manner of obedience, and that by Christian liberty; let them be accounted filthy dreamers, bruit beasts, spots in our feasts, clouds without water, wandring starres walking after their ungodly lusts; damnable hereticks: Wo unto them; for so, and much more, saith the holy Ghost of such, Jude in his epistle. Wee are freed from sinne by Iesus, the Christ, blessed be the Lord for ever; but he hath not given us any freedome to sin. Rom. 6. We must be servants to righteousness, that is freedome enough: Should any deny repentance, true repentance, they cut off part of Gods Covenant of grace; he covenanteth to give his people an heart of flesh; to cause them to mourn bitterly for their sinnes against Christ; yea,Zach. 12.10 to loath themselves in their own eyes, for all the sins they have committed; Ezek. 36.31. Do we deny repentance, because we will not make it a partiall Saviour?
The Saints of God, in Scripture, Object. 4 led by Gods spirit, did take this course, they humbled themselves, and repented to get pardon.
That I may give a full answer to this objection, wee must know, Answ. as I have said before, sinnes may be said to be pardoned in a two fold respect, making for the matter in hand:
First, in regard of an actuall application of pardon of sinne, freely tendred in the Covenant of grace, either for all sinnes in generall, or by a renewed act of faith, for any sinne in particular.
Secondly, for a manifestation of pardon of sinne to a believing soule caused by some evident act of Gods providence, or sensible worke of his holy spirit. According to this distinction, I deny that ever a Saint of God, guided by Gods spirit, did ever repent, or humble himselfe to procure pardon of sinne in the former sense; that is, they did not repent to get themselves rightly qualified, that they might, upon just title, put forth an act of faith to believe pardon of that sinne; which is the point in controversie: they had no such Popish spirits, thus to make a way by their workes for the forgivenesse of their sinnes: That which they sought for, was forgivenesse of sinnes in the latter sense; namely, Gods manifestation of this forgivenesse: and this is that which David the King so earnestly sued for, Psal. 51.8.12. Make me to heare of joy and gladnesse; restore unto me the joy of thy salvation. This is the reason that Gods children dayly pray for the forgivenesse of those sins, which they know are pardoned in Christ: they desire the Lord would pardon them to their sense, feeling, experience: that they may once taste how gracious the Lord is unto them; though they are assured by faith, that they are already pardoned in Christ Iesus.
When Gods children are shut out Object. 5 of the Church, by lawfull excommunication, for some scandalous, or inormous sin; the Church may not admit them againe, nor publish, nor declare unto them that their sin is pardoned, but upon precedent repentance: and that which they doe, according to Gods will on earth, is ratifyed by God himselfe in heaven; and therefore they which have thus sinned, are not to apprehend pardon, but upon precedent repentance.
Answ. This reason is very inconsequent, and doth not follow; it supposeth that a believer can take no other way for the pardon of his own sin, then the Church is to take in this case for the publishing of the pardon of sinne in another. A Regenerate person may be assured of the pardon of his owne sinne by faith, a long time before such evident, and notable fruits and effects are produced, as upon which the Church of Christ may openly declare the same. Besides, this maketh nothing for the priority of repentance; for, when this repentance is brought forth, the Church doth declare that the sin is actually pardoned by a precedent act of faith; of which, this consequent repentance doth evidence the truth: and in this sense it is, that the Ministers of Christ, guided by the holy spirit, are to preach good tidings to the meek, to bind up the broken hearted, Esay. 61.1, 2, 3. That is, they are to declare unto them, that they are such as are justified from their sins by a true and lively faith; of which, they have evident effects, or fruits. But they, which would have repentance goe before, deny, that these sins are pardoned by precedent acts of faith, but would have them, upon these qualifications, to put forth an act of faith to believe that their sins come to be actually pardoned; which before were but pardonable. Admit then, the Church do declare unto me that my sins are actually pardoned, when they see my repentance; then surely my faith did actually apply pardon before I did repent; therefore faith in this particular must goe before repentance.
Object. 6 This is a Doctrine of Liberty?
Answ. Liberty, and licentiousnesse is not the proper effects and fruits of this doctrine, onelyonly they follow by accident, either in part in Gods children, who being called unto liberty, the flesh taketh occasion hereby more boldly to sinne; or else wholy in the reprobate, who being ordained of old unto condemnation, abuse the grace of God and turne it into lasciviousnesse; whereby the way of truth commeth to be evill spoken of: It is a most dangerous thing thus to blaspheme the way of God; this is the ready way to deprive ones selfe of the presence of God, and the blessed company of his deare children. But when diverse were hardned and spake evill of the way of truth before the multitude, he departed from them, and seperated the disciples, Act. 19.9. Let us take a new survay of this doctrine, and view it a little, to see whether it be a doctrine of liberty: This doctrine teacheth us, that wee are delivered out of the hands of our enemies; but it is, that wee should serve him in holinesse and uprightnesse before him all the dayes of our lives, Luk. 1.74, 75. The grace of God, that bringeth salvation to all men, hath appeared, teaching us that denying ungodlinesse, and worldly lusts, we should live soberly, righteously, and godly in this present world, Tit. 2.11, 12. It affirmeth that the Lord hath redeemed us by his bloud from all iniquity, and purified us unto himselfe a peculiar people zealous of good workes: as also that the Lord hath freely blotted out our iniquities for his owne names sake, that wee beholding his love in the free pardon, may mourne bitterly for all the sinnes wee have committed against Christ, and loath our selves in our own eyes for all our abhominations, Zach. 12.10. Ezek. 36.31. Whether this be a way of liberty, otherwise then Christian liberty, I hope, will be manifest unto the conscience of every man. Indeed, there are a company of evill men, who walke for a time conscionable, though formally, as the way I oppose teacheth, come to be enlightned by some common temporary grace of the spirit, whereby they are f r the present wonderfully changed, and have escaped the pollutions of the world; yet afterward turne from the holy commandements, and abuse the grace of God, turning of it into lasciviousnesse; but this ought not to cause any to speake evill of the way of truth: I doe acknowledge of these sorts of formall professors and libertines, there is lesse hope of the latter then the former: For they, beginning in the way of formall professing, upon this illumination turne licentious; now saith the holy spirit of such, the latter end of them is worse then the beginning; for so saith the spirit of God of such, 2 Pet. 2.20. I doe confesse there are many wonderfully enlightned, which make a faire shew a great while; yet, in time walke more loosely, are more light in their carriage, and conversation; more unjust in their dealings then meere civill men; who for all their faith, knowledge, and gifts they boast to have, were never truly converted: dogges and swine they were at the beginning, and dogges and swine they are at their latter end; for so saith the spirit of God of such: but it is hapned to them according to the true Proverbe, The dogge is turned to his owne vomite; and the sow that was washed, to the wallowing in the myre, 2 Pet. 2.22. These sorts of professors, by their scandalous living, turne many out of the way, offend the weak Believers, yea, and are occasions of sore temptations to Gods deare children, who have no small measure of faith; yet for all this, because these filthy, beastly hypocrites, who take this course come neere the way, and seeme to walke in the way for a time: God forbid, that hereupon wee should condemne the way it selfe; though Hymaeneus and Philetus erre concerning the faith, yet the foundation of God standeth sure, 2 Tim. 2.17, 18.
Object. 7 This is the constant practise of the Prophets, Apostles, and of all the faithfull Ministers, to exhort Gods people upon commission of sinne to humble themselves, and exercise this grace of repentance.
Answ. I take this to be the force of this objection, this way of precedent faith doth hinder the course that these men of God did take, and stoppeth the currant of mourning for sinne; humbling ones selfe, and afflicting ones soule, and is a let, and impediment to true Evangelicall repentance, which God in his word doth so much urge by his holy Prophets and Apostles; which if it did certainly it were not of God; and God forbid I should pleade for it: But if I make it appeare, that it is a way so farre from hindering this godly sorrow, that it is rather a main procreant cause begetting the same; then, this objection will vanish and fall to the ground.
The Lord maketh pardon of sin, apprehended by faith, a ground of the deepest humiliation that can be expressed, as hath bin partly shewed before; this is the course the Lord taketh, Ezek. 36.29. I will save you from all your uncleannesses; what is the effect, v. 31. then shall yee remember your own ways, and doings that were not good, and loath your selves in your own eyes for all your abhominations: Thus the Lord bringeth his people to repentance: Zach. 12.10. I will powre upon the house of David, and the Inhabitants of Jerusalem the spirit of grace, &c. That is, I will give them such a spirit, as shall abundantly manifest unto them my free grace in pardoning their sins. Now, what doth …his produce? Mourning. Yea, bitter mourning, solitary mourning; the holy spirit useth such expressions as holdeth forth the greatest mourning that possibly can be conceived: as the mourning of Hadradrimmon in the valley of Megiddon, where the Nobles of Israel cast away their musicall instruments, and clad themselves in sable, or sack-cloath, and breathing out their mournfull elegy, cryed, Our crown is fallen from our heads; woe, woe unto us wee have sinned, Zach. 12.10, 11, 12, 13, 14. A notable place we have to this purpose, Ezek. 16.61, 62, 63. the Lord will have his people, that despised the oath and broke the Covenant, brought to repentance, and to be confounded, and not open their mouthes for shame; how must this be effected, he will shew them his Covenant, and let them see that hee is pacified towards them: that thou maist remember, and be confounded, and never open thy mouth any more, &c. I might bring many more places of Scripture, but these are so cleare and evident, as I cannot devise what can be spoken against them; this is not a way, that he will bring two or three of his children to repentance, but as many as he entreth into the Covenant of grace withall; for this is his Covenant: Let repentance then be vehemently urged; and the greater mens sins are, let the greater humiliation bee required, but amongst other causes to produce this effect, this must be the chiefe; looking upon a Christ by faith, bearing all their sinnes; whom we have wounded by our transgressions, to consider that we have sinned against such a Christ as hath borne our sins: such a Father that hath given such a deare son to take away our iniquities out of our sight, and reconcile us to God. This is that which will melt the heart of such an one, as is endued with the spirit of adoption, and is truly born of God. Let the children of the bond-woman think as long as they will, that the apprehension of sin unpardoned will worke this repentance; this I am sure, God will lead the children of the free-woman, the cleane contrary way; or else hee should not be faithfull, and keep his Cov…nant.
Object. 9 It may be you will say, how can pardon of sin be the efficient cause of this repentance, when as pardon followeth, many times, a long time after repentance; and repentance is prescribed as a way to get forgivenesse, Deut. 30.2, 3. Esay. 55.7. Ier. 12.16. 1 King. 8.33, 34, 35. 2 Chron. 7.14. and infinite other places.
To these I answer, as I have partly done heretofore, Answ that in all these and the like places, forgiveness of sin is either taken for the imputation of Christs righteousnesse, or for the covering ones sins with the robe of Christs righteousnesse; and then repentance is not enjoyned as a way antecedent, but only to describe the nature of that faith which receiveth forgivenesse: It must be an humbling, repenting faith, or else forgivenesse is taken for the manifestation of forgivenesse, by some sensible worke of Gods spirit, or notable worke of his providence; whereby he doth lift upon true Believers the light of his countenance. And the destinction being thus considered, in this sense, repentance leadeth as a way precedent; yet it is such a repentance, as ought to come from assurance that their sinnes are pardoned, in the former sense; for which they humble themselves to get their pardon in the latter sense: after that David had his sinne pardoned in the former sense to his faith, 2 Sam. 12.13. he urgeth earnestly to have a manifestation of the pardon of his sinne, in the latter sense, to his own soule, that he may once taste how gracious the Lord is, and that his broken bones may rejoyce; and as it should seem hee received an answer from the Lord, giving him a manifestation of his assurance, by some speciall work of his holy spirit, walking in this repenting way appointed by the Lord: I acknowledge my sinne to thee, and my iniquity have I not hid; I said I would confesse my transgressions to the Lord, and thou forgavest the iniquity of my sinne, Psal. 32.5. That is, thou didst make me sensible of it, or manifest the pardon of my sin, to my sense, feeling, and experience: and God did not onelyonly deale so with David, but hee will deale so with every Believer that waites upon him in the way of his ordinances: For this shall every one that is godly, pray unto thee in a time when thou maiest be found, Psal. 32.6. When one in the Covenant of grace, grosly sineth against the Lord, that sin (amongst the rest, in the generall grant made at his first conversion, when the Lord, by his good spirit, sealed up his merciemercy in the new Covenant, telling him, hee will be mercifull unto him, in forgiving his iniquities, and will remember his sin no more) is already pardoned in Christ: he ought therefore, presently to renew his faith in the Covenant, looking upon a crucified Iesus, that hath satisfied the justice of God, appeased his wrath, and procured our pardon, and reconciliation with God; and hath discharged us from all our unrighteousnesse; so that in his perfect righteousnesse, wee stand holy and righteous in the sight of God, without spot or blame, Col. 1.19, 20, 21, 22.
A regenerate person fallen, forsaken, Object. 10 hardned in sin, cannot, untill he hath been thoroughly humbled for sin, rejoyce evermore, and make his boast of God.
An unregenerate person that hath no faith, Answ. but liveth by sense (thinking that God changeth as he doth) cannot; but a regenerate person that liveth by faith, especially by a strong faith, can. Strong Christians, though made heavy with many strong temptations, though they doe not enjoy God by sight and feeling; as those, which find him present by melting of their hearts for sin, doe: yet they can exceedingly rejoyce in believing; which faith is more precious then gold that perisheth, 1 Pet. 1.6, 7, 8. When sin is most prevalent, & the heart is most hardned; so that they are captivated, and cannot doe that they would, but are forced, with holy Paul, to cry out of their own wretchedness, Rom. 7.24. yet then they can glory in Christ Iesus with a large heart, breaking forth into thanksgivings, Rom. 7.25. yea, when they see nothing but Gods heavy judgements, and evident signes of his wrath, and displeasure: yet, they can even then rejoyce in the Lord, and glory in the God of their salvation, Hab. 3.18.19.
Object. 11 Make all sins equall, as long as you please in this controversie, we doe not.
This controversie, Answ. wherein you deny equality of sin, is either in the point of justification, or the Believers assurance of justification; in both which respects, sins are equall: when the Lord giveth Christ to a soule, and justifieth him, he putteth no difference, because he dischargeth him of all his sins, Heb. 8.12. Hence ariseth Pauls challenge, Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, Rom. 8.33. There is indeed, a large disproportion between sins, in regard of their causes, effects, and adjuncts; yet, the robe of Christs righteousnesse is so large, that it covereth the greatest sinne, as easily as the least. I confesse, there are sins doe vastare conscientiam, stupifie, and dead the conscience; what then, doe they hinder my justification, because they hurt my sanctification; justification is quite out of a mans selfe, consisting in the imputation of Christs righteousness inherent in him; who sitteth at the right hand of God, and far above the reach and spheare of sins activity; neither ought any one sin, to hinder a Believers assurance of justification, more then another: (the greater our sins be, the greater humiliation is required, as a fruit of faith and justification; but that is nothing to the purpose.) The word saith, that whether they be iniquities, or transgressions, or sins they are blotted out, so as God will remember them no more, Esay. 43.25. Heb. 8.12. He that commits a grosse sin, and doubteth the pardon of it, committeth a double sin; one against his sanctification, the other against his justification; the one being contrary to the sanctification of the spirit, the other to the believing of the trueth of the Covenant of grace, made to us in the bloud of the Lord Iesus, 1 Joh. 1.7. What though a Believer usually, upon the commiting of grosse sinnes, doubt of his estate? yet, this is from a defect in faith, and not from any rule and precept in Gods word: As many as walke according to this rule, peace shall be to them, and mercy upon the Israel of our God, Gal. 6.16.
We rack the conscience no more Object. 12 in the one, than they doe in the other.
That which is here affirmed is this, Answ that this doctrine of precedent repentance, is no more a rack unto the conscience, than that of precedent faith; which saying how true it is, it may easily thus appeare: The way of precedent repentance, doth set a distressed soule upon the slippery foundation of repentance, and tyeth him unto Christ with an unsound faith, and when the flouds of temptations doe arise, and wash away this foundation, his faith falleth, and down hee cometh, to the great breaking of his peace, and the tormenting of his conscience: wheras the way of precedent faith, doth directly fixe a perplexed soule upon the free promise, made to him in a crucified Iesus; whereupon he layeth hold, as with an ankor, and though he by weakness, and sinfull infirmities, be subject to change; yet, so long as Christ & his word remaineth immutable, he is safe enough; and so in the most violent storms of temptation he keepeth his hold, and findeth strong consolation, Heb. 6.18, 19. As farre as I can conceive, they that maintaine this fore-going repentance, doe imagine, the Lord doth send such a Gospel as this to be published; Thou sinner, laden with the weight of thy sins, here is good news for thee, Christ is here offered unto thee, thou shalt have pardon through his bloud; onelyonly this thou must doe, thou must repent, before thou offer to lay hold upon him; and this faith thou must put forth at all times: be bold to rely on him for pardon, if thou first repent; and so often as thou fallest into any grosse sin, thou maist not believe that this sinne is pardoned, though thou hast received Christ and his righteousnesse, wherewith all thy sinnes are covered, before thou hast humbled thy selfe for it: Thou maist not, at any time in this case, carry thy selfe directly to the free promise in a crucified Iesus, to have assurance by faith of the pardon of thy sins; but thou must ever, as thou committest some great sin, stay untill thou hast performed some act of humiliation, and then recoyle upon thine owne act, and from thence onelyonly assure thy selfe of pardon. Pardon is not given before the Lord, before these fruits of repentance be brought forth. If you build upon any word, it must be upon this or the like, as farre as I can understand. Now because Christ hath no such word (for the Covenant of grace, made to Gods Elect in Christ, is absolute; absolutely promising pardon of sinne to all that believe, Act. 13.38, 39.) though Antichrist hath, you must of necessity (whatsoever is said or thought by a deceitfull heart to the contrary) build upon repentance, and make it your rock and groundwork; turning the truth of God into a ly, and worship and serve the creature, forsaking the Creator, which is blessed for ever, Amen.
They would have a regenerate person to refuse to believe the Covenant of free grace, tendred to them in the bloud of Iesus, and sealed up to them, by the inward testimony of the spirit of promise, Ephes. 1.13. and onelyonly give credit to the testimony of this Idoll of supposed imaginary precedent repentance.
How can it be, but that this doctrine must most miserably rack the conscience; which teacheth, that a Believer must not, at all times, be assured that all his sins are pardoned: For, if that man be blessed, whose iniquities are forgiven, and whose sins are covered, Psal. 32.1, 2. in what an accursed estate then, must that person needs apprehend himselfe to be in, who may not believe the pardon of his sinne, because hee doth not find himselfe rightly qualifyed by repentance.
But this doctrine sleighteth repentance, Object. 13 and esteemeth it of no use.
1. Answ. This is but a calumny of the old adversary, to cause the precious truths of Iesus, the Christ to be troden under foote; as salt that hath lost his favour.
2. There is an errour in the frame and drift of the objection; for, it carrieth the matter so, as if so be, that which wee endeavoured to prove were, that regenerate persons having lost their assurance of pardon, should not seek it in a penitentiall way; which is farre from the truth: In a word, I take this answer for the matter of it, to bee very unsound and dangerous: for the manner and end which it seemeth to drive at, somewhat injurious; covertly fastning an opinion upon me, which the Lord knoweth my soule abhorres: and so (I conceive) doe the soules of the faithfull, that truely feare God: yet stand up and contend with mee, for this faith which was given for the consolation of all Saints. As if so be wee sleighted repentance, or humiliation, or duties thereunto belonging, I had much better perish, then brotch or defend any such tenents; which may teach or incourage the faithfull Christians to turne from the holy commandement of repentance. I say, the more assured any man is of the pardon of his sin, the more the power of grace doth soften his heart, and causeth him to walke close with God in all his ordinances: It grieveth me to see no more of Gods faithfull witnesses in these corrupt, back-sliding, and perilous times, professing in sack-cloath: It is a trouble and a temptation to my spirit, to see professors play the hypocrites; Woe bee unto them, they say and doe not, Matth. 23.3. If men were so penitent as it is pretended, how cometh it to passe that so many abhominable superstitions are yeelded unto, if not defended? If any man say, they see no such matter, let such an one know from the Lord, that a marvelous and wonderfull judgement of God is fallen upon him; which the Lord threatned a long time since by the Prophet Isaiah; Esay. 29.13, 14, 15, 16. It is a marvell and a wonder, that so many wise and prudent men should understand no more in these matters: But it is such a marvell and wonder as the Lord in his just judgement hath done. If men by their sharp judgements dig deep; and by their subtill distinctions, and fallacious arguments thinke to hid their counsels from God; woe be to them saith the holy spirit. The Lord will one day, for all their turning all things upside down, make them feele his power; and they shall know themselves to bee no gods, to frame Religion as they please; but to be as clay in the hands of the potter. For mine own part, I doe not desire to goe to that heaven where unsanctified, and unregenerate, and impenitent persons shall reigne. Yet, for all this, in the name of the Lord Iesus, tht Christ, my Lord and Saviour, I pronounce an Anathema against the opinion of precedent qualifying repentance; which I have hitherto opposed a sa doctrine repugnant to the doctrine of Iesus, the Christ; as Antichristian and damnable.
Now the Lord of his infinite mercy direct us by his holy word and spirit, and give us that anointing from the holy one, which may lead us into all his truth, and bring to our remembrance the things that hee hath spoken, Joh. 14.26. 1 Joh. 2.27.