Gospel-Repentance Floweth from Faith, Summary
Certaine Catechisticall Questions and Answers set downe for the better clearing of that which I have already written, to confirme the point discussed on.
Quest. WHat is the state of all mankinde by nature, whether Iewes or Gentiles?
A. Dead in sins and trespasses, dead while they live, 1 Tim. 5.6. and blind and corrupt in their intellectuals.
Q. How prove you it.
A. By these testimonies of holy Scripture; Rom. 3.9. we have proved both Iewes and Gentiles that they are all under sin; As it is written, &c. v. 10. to the v. 20, 22, 23. Ephes. 2.1, 2, 3, 5. Ephes. 4.17, 18, 19. Tit. 3.3. 1 Tim. 5.6.
Q. If all men that came of the root of the first Adam be dead in sinne, corrupt throughout, and blind in their intellectuals, and have not the knowledge of the most high; seeing all within them standeth in open opposition against God, his grace and holinesse, Ephes. 2.1, 2, 3. Ephes. 4.17, 18, 19. Rom. 8.7, 8. Rom. 5.12.19 By what means is this spiritually dead creature raised?
A. By the power and spirit of Iesus, the Christ.
Q. How prove you it?
A. Ephes. 2.5. Even when wee were dead in sinnes he quickned us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Iesus; that in the ages to come, he might shew the exceeding riches of his grace in his kindnesse towards us through Iesus Christ.
Q. What is the Gospel?
A. It is a divine heavenly spirituall light, that revealeth unto us Iesus, the Christ, to bee made of God for all the Elect, wisdome, righteousnesse, holinesse, redemption; taking all from the creature, and giving all unto Christ, aswell before conversion as after; aswell in sanctification as justification; that Christ may be all in all.
The first thing that God created in the old world was light, Gen. 1.3. First, thereby the Choas of all disorder did appeare, Gen. 1.1. 2ly. Light discovered the world was not made of any preeixstent matter, but created ex nihilo, out of nothing. 3ly. Light discovereth the Sun to be the Lords next immediate instrument to give light and life to the world, to rule and governe it: When hee is neer us all things vegetate, grow, flowrish, ripen; but when he withdraweth, all things dye, and creep into the earth. 4ly. That the whole glory of creating of the world out of such corrupt materials, might be given unto God.
1. So when God commeth to breath grace in a blind, dead, and unregenerate heart, the first thing God creates there, is the light of his Gospel, 2. Cor. 4.6. For God, who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ. We never see the Chaos and corruption of our owne hearts, till God discover it to us by his Gospel-light: Paul never saw himselfe a sinner, nor the chiefe of sinners, till he saw Christ, 1 Tim. 1.15.16. nor Isaiah neither, Esay 6.5. till then; birth-priviledges blinded their eyes, Phil. 3.6. The more grace Paul had, the more he saw his owne corruption, Rom. 7.
2. Gospel-light discovereth there is no fore-seen faith, nor works of righteousnesse, was any ground why wee were received to mercy; for, we had none, being sinfull throughout, Tit. 3.3, 5. 2 Tim. 1.9. Ephes. 2.1, 2, 3. Ephes. 4.17, 18, 19.
3. Gospel-light discovereth or revealeth Iesus Christ to bee the sun of righteousness, from whence the new creature receiveth all his spirituall priviledges of wisdome, righteousnesse, holinesse, freedome, that in him he may glory.
4. Gospel-light taketh away all glorying from the creature, that the whole glory may be given to God the Father through Christ, Ephes. 2.7. 1 Cor 1.30.
Q. Is there any wisdome to know God, in the naturall man?
A. No; Rom. 3.11. There is none understandeth, none seeketh after God. The naturall man cannot, they are too sublime and spirituall, 1 Cor. 2.14.
Q. Is there any knowledge in the naturall man, of his spirituall misery out of Christ.
A. Neither; by reason of the corrupt principle of flesh abiding in him, all the excellencies of the naturall man standeth in opposition against grace and holinesse, Rom. 8.7, 8.
Q. How cometh a naturall man to the knowledge of his spirituall misery out of Christ, and his rich and free-priviledges he shall enjoy through a crucified Iesus.
A. God is pleased to reveale it to him through the Gospel-ministry, Act. 26.17. I send thee to the Gentiles: v. 18. To open the blind eyes, and to turne them from darknesse to light, and the power of Satan to God, that they may receive forgivenesse of sinne, and an inheritance amongst them which are sanctified by faith which is in mee.
Q. What is the Gospel-faith?
A. It is a beliefe in crucified, dead, and risen Iesus, whom God hath exalted at his right hand to be Lord and Christ; a Prince and Saviour, to give repentance and remission of sinnes.
Q. How prove you it?
A. Act. 2.36. Act. 5.30.31. Act. 10.39, 40, 43. c. 13. v. 38, 39.
Q. When was Iesus exalted to be the Christ?
A. Then, when hee was raised from the dead, and received power and authority from his Father to be the King of the Church; and grant out a commission in his name to constitute his Church.
Q. How prove you it?
A. Matth. 28.18, 19, 20. Mark. 16.15, 16. Ephes. 1.20, 21, 22, 23. Act. 2.36. c. 5.31.
Q. Is there any righteousnesse in the creature for justification.
A. No; the Scripture giveth out a negative voice, Rom. 3.10, 23. Gal. 3.10.22.
Q. Who is the sinners righteousnes?
A. The Lord Iesus is become the Lord our righteousnesse; that by him all that believe are justified from all those things, they cannot be justified by the law of Moses, Act. 13.38, 39.
Q. When ought a regenerate person to believe that all his sins are pardoned?
A. As soon as hee hath received Christ and his righteousnesse; hee hath then another word given forth for his faith to rest upon; even a free promise to them that reveale life through Christ. Thus God gave Adam the promise of life, Gen. 3.15. So Abraham, Gen. 12.3. So Mary Magdalen, Thy sins are forgiven thee, Luk. 7.48. So the Jaylor, Act. 26.31. Believe in the Lord Iesus and thou shalt be saved.
Q. Must he ever, after he is justified, believe that all his sinnes are forgiven him.
A. Yes, he must hold fast the beginning of his confidence even unto the end, Heb. 3.14. And if at any time he believe not Gods record, which hee hath given him concerning the pardon of his sinne, hee maketh him a lyar, 1 Joh. 5.10, 11.
Q. What way taketh the Lord to confirme a Believer in this faith?
A. Besides his word of promise confirmed by an oath, Heb. 6.18. He sealeth this truth unto him outwardly in Baptisme, Act. 22.16. and in the Lords Supper, Matth. 26.28. and internally by his spirit, which he sendeth in his good time into our hearts, sensibly acting saving graces; which graces thus acted, are called the seale, or earnest of the spirit, Ephes. 1.13. 2 Cor. 1.21, 22.
Q. What if a Believer come, by reason of some grievous sinne committed, and through Satans strong temptation, partly to loose his assurance, must he not seeke it againe of the Lord in way of humiliation and repentance?
A. Yes surely, hee must repent of his sins, and amongst the rest, of his grievous sin of infidelity; and upon every back-sliding a Believer is to repent, Revel. 2.5. Remember from whence hee is fallen, and repent, and doe his first workes: Yea, and seek the Lord in all his ordinances, Esay. 55.7. and instantly pray unto the Lord for increase of faith, Luk. 17.5. Lord I believe help my unbeliefe, Mark. 14.24.
Q. Is it not sufficient in this case onelyonly to believe, that the Lord will pardon his sin after his repentance for them, and then onelyonly when hee hath repented of a sinne, believe that it is pardoned, and not before?
A. No, this were to leave the true Gospel of Christ, which saith to a man in Christ, Thy sins are forgiven thee; and frame a new Gospel, which saith, I will pardon thy sinne ever as thou repentest; making repentance an antecedent to forgivenesse; and thus a man should bring himselfe under an everlasting curse, and have his name raised out of the book of life, Revel. 22.18, 19.
Q. How commeth it to passe that most Christians can believe pardon of sin no farther then they can see themselves humbled or repent for them?
A. It is because they are either such as have a weak faith, and then they receive reprehension from our Saviour with Thomas, Joh. 20.29. Thomas because thou hast seen me thou hast believed; blessed are they that have not seen, and yet have believed. Or else they are Christians in name only, but in very deed hypocrites; who build their faith upon their repentance (though they say and think otherwise) and then no wonder when the foundation is removed, their faith faileth them, and they get a fall; because they were so foolish to build their faith upon the sand of their work of repentance, or other such like qualifications; Matth. 7.26, 27.
Q. What difference between these weak Christians, and these hypocrites?
A. This weak Christian hath another secret frame of grace in him, which will not suffer him to rest upon this rotten foundation: the spirit of God bloweth upon him, and letteth him see and feel too, that this way of the flesh will faile him; and at last pitcheth him directly upon Christ, and maketh him directly lay hold upon the word of promise which endureth for ever, Esay. 40.6, 7, 8.
When the Lord begetteth one with the immortall seed of his word, he then letteth him know, that all flesh is grasse; and whatsoever flesh and nature can desire to rest upon, falleth away; and teacheth him to rest only on the word of promise, tendred in the Gospel, which endureth for ever, 1 Pet. 1.23, 24, 25. But the hypocrite not being blowen upon by this spirit, nor having the seed of grace conveyed unto him in the Gospel-promise, stumbles at this way of free justification, (Rom. 3.24. We be justified freely by grace, by redemption that is in Christ Iesus. v. 25. Whom God hath set forth to be a propitiation through faith in his bloud, to declare his righteousnesse, for the remission of sins that are past through the forbearance of God. v. 26. To declare at this time his righteousnesse that hee might be just, and the justifier of him that believeth in Iesus:) And seeketh it in another way, Rom. 9.31. But Israel which followed the Law of righteousnesse, hath not attained to the Law of righteousnesse. v. 32. Wherfore? Because they sought it not by faith, but as it were by the workes of the Law; for they have stumbled at the stumbling stone: and waxeth confident in this way; teacheth it unto others; thinketh others foolish and blind in respect of himselfe, Rom. 2.17, 18, 19, 20. Yea, hee groweth so confident, as that hee dareth plead his cause with God; Matth. 7.22. Have wee not prophesied in thy name, &c?
Q. Must a Believer as well assure himselfe that the grosse sinnes that hee commits are pardoned, as smaller offences?
A. To make degrees of sins, in point of pardon and justification, is flat Popery, and derogatory from the infinite meritorious death of our Lord and Saviour Iesus, the Christ; as if hee could not pardon little sins by himselfe, or with little repentance, but hee must be helped with a great deale of repentance, to pardon great sins: Though corrupt nature maketh a difference, yet God maketh none, Act. 15.9.
Q. Ought not a regenerate person to be more humbled for a grosse sin, then for one of an inferiour nature?
A. Yea, this God requireth in his word, and the Saints have practised it: For this end the Lord afflicteth his deare ones; yea, and the Church of Christ excommunicates, 1 Cor. 5. the incestuous persons. David found it by woefull experience, Psal. 32.3, 4. c. 38. v. 3, 4. But this humiliation is no cause, nor antecedent adjunct of faith, pardon, or justification; but an effect thereof: humiliation goeth not before pardon, but followeth it. I doe not repent to get my sin pardoned, as the opposites intend; but because my sinnes are pardoned, therefore I repent; or because nothing could expiate or take away my sinne, but the bloud of my Christ, which for my sin was pierced, therefore my heart is pierced with godly sorrow, which bringeth repentance to salvation never to be repented of, 2 Cor. 7.10, 11. That Iesus Christ should vouchsafe to looke upon Peter with an eye of mercy after his soule denyall, caused him to goe out and weep bitterly, Luk. 22.61, 62.
Q. If humiliation bee an effect of pardon, why is it prescribed in Gods word, as a meanes to procure following pardon?
A. That pardon which followeth humiliation, is not to bee understood of such a pardon whereby the guilt and curse due to sin is taken away; for that is done only by faith, without repentance; for we are saved by faith onelyonly, Luk. 7 5. as I have formerly shewed. But the pardon that is here meant, is, wherby fatherly chastisements and corrections are removed; as may evidently appeare, 1 King 8.33, 34, 35, 36.
2. Though my sin be alwayes pardoned unto my faith, ever precedent unto repentance; yet they are not so to my sense, feeling, and experience, but may follow a long time after I have repented. And in this sense it may be said, as I have formerly shewed, that pardon followeth repentance.
Q. If Believers sinnes are already pardoned to their faith, what need they to repent when they commit any sin?
A. Hee need not doe it to procure pardon, or to get himselfe a right and title to apply pardon; but hee must repent for other reasons.
1. Hereby hee cometh to doe the will of God, 1 Thes. 4.2, 3, 4.
2. The more abundantly hee repenteth and walketh in obedience to all the commandements of Iesus, the Christ, the more abundantly he injoyeth Gods presence, Psal. 51.10 11, 12, 13, 14, 15. Joh. 14.21, 22 23.
3. Hee getteth good evidence of the truth of his faith, 2 Pet. 1.5, 6, 7, 8.
4. He doth hereby doe good to others, by his holy living, and also bringeth glory to God, Matth. 5.16. 1 Pet. 2.12. These and divers other grounds there are for the necessity of repentance.
Q. What hurt will redound unto a Believer, if upon commission of sin he repent not at all?
A. First, if he repent not at all, hee evidently declareth himselfe to be a false Christian, a very hypocrite, a vaine man, and his faith cannot save him, Jam. 1.26. c. 2.14.
Secondly, he cannot enter into the Kingdome of heaven, Matth. 18.3.
Thirdly, if hee doe but deferre his repentance, hee bringeth upon himselfe fatherly corrections or chastisments, 1 Cor. 11.29. Revel. 3.19.
4. Hee grieveth the good spirit of God, by which hee is sealed to the day of his redemption, Ephes. 1.30.
5. He looseth the vigorous acting of the graces of Gods spirit: example, Ely, Asa, Solomon; and David for a time found it by woefull experience, which made him bitterly to complaine, Cast me not away from thy presence, and take not thy holy spirit from me: Restore unto me the joy of my salvation, and establish me with thy free spirit; then shall I teach sinners thy way, and transgressors shall be converted to thee, Psal. 51.10, 11.
Sixthly, hee hurteth Gods children with whom he converseth, 1 Cor. 5.6. A little leaven leaveneth the whole lump.
Seventhly, hee giveth occasion for the enemies of the Lord to blaspheme: Instance David the King in the case of Vrriah the Hittite, 2 Sam. 12.14.
Eightly, It were better for Gods children to dy, then in any such respect thus to dishonour God, 1 Cor. 9.15.
Q. Doth God correct his justified ones for sinne.
A. No, if wee take punishment in a proper sense for a legall satisfaction of Gods justice, because Iesus Christ is their dayes-man, or suretie that appeareth in the presence of God for them, to non-suit all their accusation,Rom. 8.34 and to take away all the penaltyes or punishments that can lie upon them; seeing it was all laid upon his shoulders, Esay. 53.6. God laid on him the iniquitie of us all: the Lord is the just God, hee will not exact it on the sinner, seeing the surety and Saviour of sinners Iesus, the Christ, hath discharged it; only he chastiseth the sinnes of his children for their good.
1. And the primary cause of his correcting his deare and justified ones is, his love, Revel. 3.19 As many as I love I rebuke and chasten: Heb. 12.6.
2. The accedentall cause is the sin and weaknesse of his children; this he seeth to pitie, help, and heal, but not at all to diminish his love, but to manifest it so much the more: His love is tender love, sensible of all things wherewith wee displease him; yet it is so invincible and unconquerable that it overcometh all; as learned and venerable Dr. Sibs Sermons on the Canticles pag. 175, 176.
3. The finall cause of correction is not for sinne, to satisfie the justice of a revenging God, that will take vengance upon every one that doth evill; for that is satisfied and discharged in the surety, the Lord Iesus, Rom. 8.33. But from sin: God seeth evill indeed in his dearest Saints; but he seeth some good of his owne also, which moveth him more to love, then that which is evill in us moveth him to hate. What evill or corruptions he seeth in his Saints, hee seeth with a purpose to vanquish, to mortifie, and eate it out; the Spirit is as fire to consume it, and refine them; as water and fullers sope to wash and purifie them. But what good he seeth of his owne, hee seeth with a purpose to increase it more and more, and to perfect it: Heb. 12. The fathers of our bodies for a few dayes chastened us after their own pleasure; because wee had no surety to save us from their displeasure: But the end of Gods correcting us, was for our profit, that wee might bee made partakers of his holinesse, Heb. 12.10. All Davids corrections were for his instruction, Psal. 119.67. Before I was afflicted I went astray, but now have I kept thy word. 71. It was good for me that I was afflicted, that I might learn thy statutes. 1 Cor. 11.29. The Church of Corinth chastned of the Lord, that they should not bee condemned with the world
Q. Is there any holinesse in any naturall man, though a sonne of believing Abraham?
A. No; for Isaiah that was a son of believing Abraham, and circumcised the eight day, and rested upon many birth priviledges, (as was too too incident to the Iewish nation to glory in them;) had no sooner seene Christ the King, the Lord of hosts, but hee cryed out, Woe is me I am undone; for, I am a man of polluted lips, and live amidst a people of polluted lips, Esay. 6.5. Paul acknowledgeth hee is by nature a child of wrath, Ephes. 2.3. Ioh. 3.16.
Q. Who is the Believers holinesse?
A. Iesus Christ hee is the root from whence every Believer receiveth his holinesse of heart and affection, of life and conversation. Ezek. 36.27. I will put my spirit within you, and cause you to walke in my statutes, to keep them and to doe them. Christ performeth the promises to to us, and for us, and in us, and in a more distinct manner, in regard of absolute and conditionall promises, he performeth them all and giveth them all unto us.
1. In respect of absolute promises; he it is that giveth them to us; He will shew mercy where he will have mercy, Rom. 9.15, 16. Micah 7.18. Hee retaineth not his anger for ever, because hee delighteth in mercy. When he cometh to pardon sin, it is a token that displeasure is in him: Then, how doth he not retaine his anger? Why? Truely, because he delighteth in mercy; hee pardons absolutely because he will shew mercy: hee will doe so, no other reason moveth him.
2. So also, in respect of conditionall promises, hee also accomplisheth them in an absolute way: Why? Because he hath in his own person fulfilled all conditions in any promise, and that not chiefly for himselfe, but for us; therefore he saith to John the Baptist, Matth. 3.14. Thus it becometh us to fulfill all righteousnesse. We stand in need of such an high Priest, as accomplisheth all conditions for us, Heb. 7.26.
3. So likewise, hee fulfilleth all conditionall promises for us, and in us: Esay. 59.20. The redeemer shall come to Sion, and unto them that turn from transgression in Jacob. This is expounded by the Apostle Paul, Rom. 11.26. There shall come out of Sion the deliverer, and shall turne away ungodlinesse from Iacob. So that Christ the redeemer doth performe the condition required: Hee turneth away ungodlinesse from Jacob; that is to say, from them, in whom and of whom the condition was required: For hee it is that worketh repentance and remission of sinnes, and forgiveth them: Act. 3.26. VntoUnto you first, God having raised up his son Jesus, sent him to blesse you, in turning away every one of you from his iniquities. Act. 5.30. The God of our fathers raised up Iesus whom yee slew and hanged on a tree. v. 31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance unto Israel and forgivenesse of sinnes. Christ giveth faith by his spirit, to see and behold him whom wee have pierced, and to mourne over him, Zach 12.10. I will powr upon the house of David and upon the Inhabitants of Ierusalem, the Spirit of grace and of compassion, and they shall look upon him whom they have pierced, and they shall mourne over him, &c. Ier. 31.33, 34. Heb. 8.10, 11, 12, 13. His new Covenant is, that he will write the Law and every condition of it in our hearts; he worketh it in us indeed; hee giveth all, both absolute and conditionall promises and conditions, and all hee worketh. And thus Christ revealeth himselfe to be Amen in all his promises; and yet he doth it in such a gracious way, as that Christ remaineth, and yet retaineth the power in his owne hand.
The promises are Yea and Amen on Gods part that made them. Faith saith Amen to all the promises on our part, but yet so as it leads us to a Christ to be the Covenant, and Vndertaker betwixt God and us; God is well pleased with us in Christ, Col. 1.19, 20, 21. and we are inabled by a Christ, to doe all those things that God commands; and wee rest on him for the performance of it, Phil. 2.12. Worke out your salvation with fear and trembling; yet, lest the creature should faint, having no power to performe what is required, the holy spirit subjoyneth where, the creatures strength is, namely, in Christ: v. 13. It is God worketh in you, both to will and to doe of his good pleasure: Thus Paul acknowledgeth, I am able to do all things Christ strengthning me, Phil. 4.13.
Q. Hath the naturall man any freedome from the Law, sinne, death, devil?
A. No, but hee is in bondage to them all his life long, so long as he remaineth under their government.
Q. Who shall free him from the tyranny of the Law, sin, death, devil?
A. None but a Christ; none but Iesus, the Christ, Heb. 2.14. Forasmuch then as the children are partakers of flesh and bloud, he also himself took part of the same, that through death he might destroy him that had the power of death, that is, the devil. v. 15. And deliver them who through feare of death were all their life time subject to bondage. Hence holy Paul triumpheth, 1 Cor. 15.55. Oh death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sinne is the Law, v. 56. But thanks be to God, who hath given us the victory through Iesus, the Christ, v. 57. Hence you may see a difference betwixt a soul brought up under a Covenant of workes, and a soule brought up under a Covenant of free grace; both worke.
The first worketh for his life, for heaven, for happinesse, for glory; and so the Law enjoyneth him, Do this, and live, Gal. 3.12. And thus doe all those that bring in repentance precedent to faith, to get or procure pardon of sins, for life and glory, without which they must perish.
The second, namely, the new creature, that is begotten in a Covenant of grace, by the immortall seed of the word, that liveth and abideth for ever, 1 Pet. 1.23. Hee worketh also, but it is from a principle of grace and life received, Col. 2.6. As yee have received Christ Iesus the Lord, so walke yee in him, rooted and built up in him.
Hence, if the Lord Iesus say, Seek my face; the new creature, that hath received life and power from Iesus Christ, answereth, Thy face Lord will I seek, Psal. 27.8. Christ saith, Hear my word; the sheep of Christ, whose eares he hath opened, answereth, Thy word Lord will I heare; and regardeth not the voice of a stranger, Ioh. 10.4, 5. So that a regenerate person is not carelesse of duty, but frequent in duty, and abounding in thanksgiving: Hence regenerate Paul, that was frequent in prayer and preaching, saith, I laboured more abundantly then you all; yet not I, but the grace of God which was with mee, 1 Cor. 15.10. That the whole glory of the new creatures justification and sanctification, might be given to God in Christ Iesus our Lord.
Q. What difference is there betwixt repentance of the child of God and an hypocrite, seeing both stand for repentance?
A. There differences are great and many, I will instance in some onelyonly:
1. That which turneth an hypocrite from his sinne, causing him to grieve and mourne for it, is principally a convicted conscience, and restraining grace: This made Iudas confesse his sinne, and restore his pieces of silver, Matth. 27.4, 5. Balaam to his confesse his sinne, and offer to returne, Numb. 22.24. This is that which maketh many a formall professor to walke in a way of repentance; they are convinced of this course they take from the word of the Law; for they have a forme of knowledge and of the truth of the Law, Rom. 2.20. They cast themselves into this very forme, 2 Tim. 3.5. but all this while they have not the inward worke of Gods spirit, Rom. 2.29. nay this power they deny, 2 Tim. 3.5.
But the childe of God hath another thing, then convicted conscience or this restraining grace, which causeth him to repent: Hee hath this Law of repentance put into his inward parts, and written in his heart, Ier. 31.33. 2 Cor. 3.3. Though many times, in regard of strong motions in the flesh, hee would not repent, yet he cannot resist this Law of his mind, hee must doe it, Jer. 20.9. When the Lord saith in his word, repent and seek my face; this new creature replyeth, thy face Lord will I seek, Psal. 27.8. The very same that he is taught outwardly by the word, hee is taught inwardly by his anointing spirit, 1 Joh 2.27. Spirituall obedience in the child of God, is not meerely from out of a convicted conscience, but from a principle of grace received, so that it is naturall, Phil. 2.10. Even his meate and drink to do the will of God.
2. Repentance in the hypocrite proceedeth from a servile fear; for he is begotten under a Covenant of workes, and hath in this very conception conveyed unto him a spirit of bondage, and so liveth; and through fear of death, is subject to bondage all his life long, Heb. 2.15. Though he look to bee saved by faith and repentance, being instructed out of the Gospel, yet he cannot, nor dareth not expect grace and pardon further then hee can see himselfe worke; for he looketh to be saved, though not altogether, yet as it were by the workes of the Law; thinking that mercy and pardon must follow his workes, Rom. 9.32. And this is that, which maketh him take a great deale of pains in the Church of God, in praying, preaching, exhorting, instructing, &c. and causeth him to suffer much in this way, disgraces, injuries, afflictions, it may be death; for he will beare the burden and the heate of the day, Matth. 20.12. Yea, hee will performe abundance of hypocritical service unto the Lord, as it troubleth the Lord and maketh him weary, Esay. 1.14. and all this commeth from a servile spirit.
But the child of God is begotten under a Covenant of grace, and hath not received the spirit of bondage to fear, but the spirit of adoption, to cry unto God, by the name of Abba Father, Rom. 8.15. he repents and serveth God without fear, in holinesse, and righteousnesse all his dayes, Luk. 1.74. He knoweth very well, that sinne cannot damne him, being delivered out of the hands of his enemies by the bloud of Christ; yet for all this, though God cast him off, and put him to shame, spoyle him by his enemies, give him as a sheep for meat, scatter him amongst the heathen, sell him for nought, make him a reproach amongst his neighbours, and a scorn, and a derision, and a by-word, and a shaking of the head, break him in the place of dragons, cover him with the shaddow of death, kill him as a sheep, yet will hee not forget God, nor deal falsly in his Covenant, Psal. 44.9, 10, 11, 12, 13, 14, 15, 16.
Repentance in a child of God is not arbitrary, hee is bound unto it by the Covenant of grace: It is as possible for a justified person to be damned, as for a true Believer not to repent. His faith worketh by love, the love of Christ constraineth him; he loveth God, and he loveth all his commandements, which are holy, just, and good, and not greivous; he loveth all Gods wayes: Many waters cannot quench this love, neither can the floud drowne it; if a man would give all the substance of his house for love, it would utterly bee contemned, Cant. 8.7. The more sinne the Lord forgiveth, the more hee loveth God, and repents, and mournes, and weepeth bitterly for sinne: Instance, Peter, Luk. 22.61, 62. and Mary Magdalen, that thought nothing to dear for a Christ; from whom shee received a quietus est, a free and a full discharge for all her sinnes, Luk. 7.48, 50. The hypocrite repenteth for slavish fear, but a sincere Christian for childish-love.
3. The hypocrite forsaketh sinne, and repenteth for it, not simply as it is a sinne, but as it is cloathed with such and such circumstances; hee looketh on it as it is a great sinne, which will break the peace of his conscience, discredit him, bring disprofit, draw downe Gods judgements upon him, yea, and damne him. If it be a little sin, controverted and doubtfull, which runneth full butt against his conscience, countenanced by authority, commodious, and as hee supposeth, for which the Lord will not plague him and damne him, with much a doe rather then all faile, will light upon it. What made Balaam, Ahab, or the hypocriticall Israelits, of whom yee read Psal. 78. repent, but for some of these by-respects: Did not Saul disobey God, in sparing some of the cattell of the Amalekits, when hee had gotten some faire pretence? Would not Balaam have gladly cursed Gods people, if he could have gotten some revelation from the Lord for his conscience to rest upon; instance, his building altars after altars, and making inquiry after inquiry, though the Lord had sufficiently told him his mind, Numb. 23. Did not Pilate deliver Christ to be crucified, when he had gotten, as hee thought, a sufficient plea for himselfe, after he could not prevaile with the people, when hee had washed his hands and protested his innocency in the matter, Math. 27.24. Truely, an hypocrite for some by-respect, will stand out against sin a long time, and will not bee drawn to that which is materially a sinne, till needs must, but in time of temptation falleth away, Luk. 8.13. The reason is, because hee never turned from sinne, as a sinne, but for synister ends and by-respects; and when these cease, or a more prevalent motive cometh, then farewell repentance, farewell obedience. But the child of God repenteth and turneth from sinne simply, as it is a sinne: How shall I doe this great wickednesse and sinne against God, saith chast Joseph to his wanton mistresse, Gen. 39.9. Remove all the circumstances before mentioned, yet there is a deadly enmitie, and a strong antipathy between the children of God and sinne. If it be presented unto him as a sinne, he consulteth not in point of practise, whether it be a great sinne or a little sin; whether it bee authoris'd or not authoris'd; whether it will damne him or not: it is enough if it be a sinne: Though an action bee lawfull and commendable in it selfe, and yet if it cannot be done without appearance of evill, some circumstances make it scandalous and offensive, he will rather chuse to dye then to put it into practise, or be brought to doe it, 1 Cor. 9.15. for, all false wayes hee utterly abhorres, Psal. 119.104.
4. An hypocrite never turneth to the Lord with his whole heart, as the Lord requireth, Joel 2.14. For he is double minded, Iam. 1.8. True it is, he may walke according to his conscience, as farre as he is enlightned by the word of God; leading a blamelesse life with holy Paul, Phil. 3.6. and doth that which hee doth out of the integrity of his heart with Abimelech, Gen. 20.5, 6. Hee perswadeth himselfe he is in the right, when in truth he is farre wrong, and because he received not the love of the truth, the Lord sends him strong delusions to believe a lie, 2 Thes. 2.10, 11. That hee might be damned, who believes not the truth, v. 12. So, that although he live never so exactly and strict in his owne opinion, yet hee never did a good work in all his life; all his righteousnesse, is as a filthy ragge in the sight of God. He may seemingly turne unto the Lord, in respect of many glorious actions; but he hath not a new heart, nor a renewing spirit within him: he hath not the seeds and habits of supernaturall saving grace infused into him; without which he cannot turn himselfe from all his transgressions, Ezek. 18.30, 31. His actions may looke towards God, but the frame of his heart is turned from God; that which he doth, may bee for the matter right in the sight of God, but he doth it not with a perfect heart, in a due manner, 2 Chron. 25.2. Put that action (as hee thinketh that hee doth most uprightly) into an Evangelicall frame, he would most exceedingly hate it; because the carnall mind is at enmitie against God; for it is not subject to the Law of God, nor indeed can be, Rom. 8.7. Take then, the most precise hypocrite that can be imagined, let him repent never so much, and performe never so many good duties, yet if the ground and bottome from whence it proceeds, and upon which they stand, bee flesh and nature, and also the old man which never turned to God; as for that which should give a spirituall being to those actions, namely, faith in Christ, and the spirit of grace; these he doth hate from his heart. Thus you see the cause, why an hypocrite never turneth to the Lord with his whole heart.
But a person truely regenerate hath a new heart, and a new spirit; he is a new creature, all things to him are become new, 2 Cor. 5.17. And albeit the flesh lusteth against the spirit, yet this new creature turneth wholy unto God, and is all for God; such a man seeketh the Lord with his whole heart, and all within him doth praise his holy name. This new creature would gladly seperate himselfe and bee gone from the old man,Rom. 7.24. which is a burden unto him, that he might perfectly serve the Lord in this life, and fully enjoy him in the world to come, 2 Cor. 5.8. A man thus in Christ, so farre as he is regenerate, hath his understanding, conscience, memory, will, affections, bending and powerfully enclining towards the Lord; the stream and bent of his spirit runneth that way, so that he turneth to the Lord with his whole heart.
5. The hypocrite in all his performances aimeth at himselfe: when hee prayeth, and goeth to performe holy duties in the assemblies, it is for corne and wine and oyle, Hos. 7.14. Even some things that concerneth himselfe; when hee fasts and mourneth hee doth it for himselfe, not unto the Lord, Zach. 7.5. The salvation of his soul is his utmost end, for hee will part with any thing in this way, Mich. 6.
But the child of God doth all for Gods glory, hee desireth the salvation of his soul, but he hath a further end; hereby the Lord manifests his truth and mercy, and getteth himselfe a name; therefore wee shall find in the Psalmes, David putting up such or the like petitions as these; save me for thy mercies sake, save me for thy names sake: The child of God desireth to be led in the path of righteousnesse, but his principle end is for Gods names sake, Psal. 23.3. When the child of God is in a streight, in regard of temporall danger, or seeth the Church of God in distresse, he will humble himselfe and pray earnestly unto the Lord for deliverance: but that which he above all looketh at is, that there may no dishonour light upon Gods great name, Jos. 7.7, 8. when hee repents and confesseth his sinne, it is chiefely, that hee may give glory unto God, Jos. 7.19. As he findeth God giving a beginning and a continuance unto all his actions, so hee maketh the Lord the last and uttermost end of all his performances; for of him, and through him, and to him are all things; to whom be glory, and praise, and dominion, for ever and ever, Amen.
Soli Deo Gloria.
FINIS.
Aug. 14. 1645.
Imprimatur
Iohn Downame.
End of the text · Francis Cornwell, Gospel-Repentance Floweth from Faith (1645)