Gospel-Repentance Floweth from Faith

Errata.

Reader, before thou readest this book, cast thine eye upon these faults, and as thou comest at them, thus correct them; Page 6. line 25. for as read and. Page 15. dele fly at the beginning of the 9. line, and add it to the beginning of the 10. line. In page 106. at the beginning of the page in some copies add this line, [ world to come, 2 Cor. 5.8. A man. ]

The difference between Legal and Evangelical Repentance.

Quest. WHether a Believer truly, and really entered into the free Covenant of Grace, made to him in Jesus Christ, upon the commission of an actual known sin ought to believe the actual pardon of that sin, before he actually repent for the same.

IN my discourse, and disputation concerning this point, I do intend, through God's gracious assistance to observe this order, and method:

First, I will rightly state the question.

Secondly, I will positively set down that which I conceive to be the truth.

Thirdly, I will answer such objections as are made by the opposites.

Fourthly, set down a catechisticall instruction, for the satisfaction of the weak.

Fifthly, set down the difference between an hypocrite, borne under a Covenant of works, and a sincere-hearted believer, begotten under a Covenant of grace.

First, we must know, that the sins of God's Elect, under the New Testament, may be said to be actually pardoned in a four-fold respect:

1. In respect of God's eternal decree, which was before the world began.

2. In regard of God's actual laying of their sins upon Jesus Christ, which was done in the days of his flesh, in the time of his suffering.

3. In regard of actual application of Christ and his righteousness, to believing souls, when God actually entereth into Covenant with them; causing them to lay hold upon Christ and his righteousness, 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 work of God's providence, or by a sensible work of his holy spirit.

The question then is, Whether a Regenerate person, once in the Covenant of grace made to him in Jesus the Christ, upon the commission of some actual known sin, ought, presently, by a renewed act of faith in the Covenant of grace, according to his former general grant, Heb. 8.12. I will be merciful to their unrighteousness, and their sins, and their iniquities I will remember no more; given at his first entrance, believe that this sin is their pardoned amongst the rest; or else should suspend his faith in this particular; not daring to believe, until such time, as he find himself actually humbled for that sin.

Lastly, it must be observed that when we affirm 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 go before faith, mean it must go before it in time; namely, repentance must go between this sin committed, and this act of faith, whereby we believe that this sin is pardoned, either, as a ground to build our faith upon; or else, as a precedent sign, whereby we know, we are rightly qualified to receive pardon of our sins; or else, have just right to believe that our sin is pardoned.

The question being thus stated, I come unto the controversy propounded, and confidently affirm, That a Regenerate person, in this case, ought to believe actual pardon of his sin, 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 unfeigned 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 Jesus, the Christ, and seeing, by faith in a pierced Jesus, their sins are pardoned, shall mourn bitterly for them, and loath themselves in their own sight, for the iniquities, and sins they have committed.

2. The Lord, in divers places of his word, saith, that he justifieth his children before they repent, or truly humble themselves, or do any work of righteousness; the Lord saith, he justifieth the ungodly, Rom. 4.5. The Lord looketh upon his elect, when they are ungodly, and freely giveth them Christ, and his righteousness and so justifieth them.

Again, if the Lord should not justify them, which are ungodly, he should justify 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 me Christ, and with all giveth me faith (which is the eye of a Believer) to behold him, who for me was pierced, to take away my iniquity, and reconcile me to God; as so, imputeth me righteous, through the imputation of Christ's 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 justify a man, he is godly; but this godliness is not an antecedent, but consequent: as heat and fire were both produced together, though fire, in order of nature, go before.

The Lord is reconciled unto us, when we are his enemies, Rom. 5.10. In the very instant, when I am God's enemy, he giveth me Christ, and is reconciled to me through his blood. If I have any repentance, or humiliation before I am justified, it is but the humiliation of an enemy: the Lord complaineth of his people for breaking of his commandments, for wearying of him with their sins; yet will he even blot out their transgressions for his own names sake, Isaiah. 43.22, 23, 24, 25. Ezek. 36.31. Though his Elect do no works of righteousness, but walk quite contrary unto God's ways; yet in God's good time he calleth and justifieth them for his own names sake: that which God affirmeth himself to do, that ought God's children to believe.

3. The Lord hath absolutely promised unto a believer that in that very day, which he actually entered into Covenant with him, that he will pardon his unrighteousness, and his sin, and his iniquities will he remember no more, Heb. 8.12. Therefore a true Believer ought ever, after he is entered into Covenant, to believe assuredly, without wavering, that all his sins are pardoned: and not, upon the commission of any sin, suspend his faith, till he have repented of it: We have the whole argument set down upon the matter, Heb. 10.16. to the 23. v. If the Lord say unto a sinner all thy sins are pardoned; there is no time, no not upon the commission of any actual known sin, wherein I ought not to believe, that all my sins are pardoned; amongst the which, that which I now committed was one.

God saith all my sins are blotted out, Isaiah. 43.25. must I suspend my faith here, upon any occasion, and make God a liar; whether it were iniquity, or unrighteousness, the Lord looked upon it, when he first entered 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 always, yea presently, upon the commission of some actual known sin, sufficient cause, and ground to believe that all their sins are pardoned; yea, and amongst the rest, that which they lately committed; therefore they ought presently to believe, and not one moment to suspend their act of faith, in expectation of precedent repentance, or any penitential act. That they have sufficient cause, and ground to believe is evident from these places: All their sins, yea, and that very sin they now committed, was laid upon Christ in the days of his suffering; the Lord laid on him the iniquity of us all, Isaiah. 53.6. It is actually blotted out, Isaiah. 43.25. so as God will remember them no more, Heb. 8.12. None can condemn them, nor lay anything to their charge: Who is he that shall lay anything to the charge of God's 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 separate them from the Lord; nor things present, nor things to come. This a Regenerate person ought fully to be persuaded of: I am persuaded, saith the Apostle: Where the Lord giveth present, and sufficient cause for a Christian to believe, there he ought not to suspend his faith.

5. It is the way of faith, and only the way of faith, in a proper and a strict sense, to believe the bare word of God, without a sign or medium to persuade him to believe, besides the word of God, whether it be promises or threatenings; therefore a Regenerate person, once in Covenant, ought presently, without any of these signs, confidently believe the word of God, in a promise, that saith thy sins are blotted out, Isaiah. 43.25. and that he will remember them no more, Heb. 8.12. For thus saith the Lord to everyone in Covenant, and thus saith the Sacraments, the seals of the Covenant, Act. 22.16. Matth. 26.28.

That this is the way of faith, it may appear by that excellent description of faith; Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seen: whereby we may plainly 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 look upon no argument, or medium to persuade me to believe, or cause me to affect: Faith is all the medium, or argument I have: faith maketh as clear 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, sign, or qualification, or look upon it as a medium, to persuade me so to think; this is not properly faith; but science rather, though drawn from principles believed.

That which Abraham was so commended for, was, because he put forth such an act of faith directly, and immediately believing God's word; who against hope believed in hope, Rom. 4.18. If he would not have believed before he had seen some sign, this had argued weakness of faith; v. 19. to believe God's promise without any argument besides, nay, contrary to reason, argued his strength of faith; v. 20, 21, 22. If Abraham, having God's 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 unbelief, 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 himself; nay, but I will not believe, before I see some sign, or fruit of my justification: should not such a one, think you, take a preposterous course, and dishonor God through unbelief. If we be Abraham's children, we must walk in the ways of Abraham, and do the works 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 offenses, and raised again for our justification, Rom. 4.23, 24, 25.

6. For a Regenerate person, upon commission of sin, immediately, and directly to have an eye to the Covenant of grace, and to believe the pardon of sin; for the same is the way to get such assurance as bringeth true and solid comfort unto him: Such a course was taken to heal men stung of the fiery scorpion; they were to look on the brazen 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 diligence to attain to a full assurance of faith, and to believe whatsoever was contained in the Covenant of free grace; of which, remission of sins is one main 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 soul, and thither to for refuge; whereby 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 blood of Christ; and thence fetch pardon, and solid comfort and consolation.

7. Meerely, or primarily to believe, and be persuaded of blessedness, or of remission of sins, upon sight of precedent repentance, or works of righteousness in themselves, is the way of Naturalists, Papists, Formalists, Hypocrites; and therefore is not a way to be taken up by Christians. Did not Aristotle, and divers other Philosophers, teach men to conclude their happiness, from well living, and well doing? Do not the Papists make repentance, not only the precedent cause, but also the meritorious cause of forgiveness, to such as are fallen into sin after Baptism; denying any ordinary assurance, in an ordinary way, then moral, and conjectural by signs? Do not formal professors amongst us, generally reason thus; we repent, humble ourselves for our sins, and walk 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? Do we not read in God's word, that hypocrites built their faith upon their works; or else, if they trust in God's mercy (as they suppose) it is because they imagine, they find themselves rightly qualified by their works? Are not these their very words? Have we not prophesied in thy name? and in thy name have we not cast out devils? Matth. 7.22. We have fasted, and afflicted our souls, and thou seest it not. Isaiah. 58.3. We have endured the heat, 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 God's children in his holy word; as always to be confident; Heb. 10.35. To hold fast the confidence, and rejoicing of the hope, firm unto the end, Heb. 3.6. To rejoice 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 rejoicing of David, and all true Believers is built; namely, his free Covenant of grace made to us in Jesus, the Christ: wherein he removeth our transgressions from us, as far as the East is from the West, Psal. 103.12. How can a Regenerate person constantly perform all these duties, when he must not always be assured that all his sins are pardoned; but interrupt his confidence in this particular, until such time as he hath stirred up in himself some penetentiall acts. What shall he do, when he findeth in himself nothing but stubbornness, 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 self for sin committed, (before a regenerate person presumeth to believe the pardon of that sin,) causeth the child of God to be ever at an uncertainty concerning the pardon of his sin; and must always have his conscience miserably racked, and tormented; now what you mean by an actual known sin, I do not well understand; for mine own part, I know that I sin every moment: I know that in me, that is, in my flesh, (as holy Paul acknowledgeth) dwelleth no good thing, Rom. 7.18. Beside my original sin, I have continual actual sins budding forth; covetuousness, uncleanness, pride, anger, impatiency, rash speeches, infidelity. I must then (as it seemeth to me) put forth sundry acts of humiliation, before I believe the pardon of these sins; and so run 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 Jesus, the Christ; and so to be a bar to spiritual joy. For before I can get myself sufficiently humbled for one sin, another will break forth; if not twenty; none of which I must believe to be pardoned, before I be actually humbled for them. Do we not see into what a laborynth this precedent repentance hath brought us. Besides admit, that this Popish, actual, mortal sin (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 he may assure himself that his sin is pardoned, and that he may safely believe? which degree, if his repentance had not reached unto, his faith had been but presumption. Had not one a great deal better, according to the Lord's command, come without money, than bring such coin, about the currantnesse, or sum whereof, a man shall be inexplicably perplexed? when a man is a great deal better welcome to leave these, and come without them; Isaiah. 55.1, 2, 3. But this is God's curse upon such bywayes: Behold all ye that kindle a fire, that compass about yourselves with the sparkles, and walk in the light of the fire, and the sparks that ye have kindled; this ye shall have of my hand; ye shall lie down in sorrow, Isaiah. 50.11. If ye shall say, ye bring this money of humiliation, and of repentance, not to tender unto the Lord for a price, but only for him to look upon as that he hath appointed for them to be qualified withal, of them that come. Nay, but if the Lord saith, thou must not come with it, what must then be done? why, incline your ears, and hear, saith the Lord; come unto me, hear, and your souls shall live; what is that we must hear? I will make an everlasting Covenant with you, even the sure mercies of David, Isaiah. 55.3. The Lord doth call his people from the ways of repentance, and humiliation, and works of righteousness in the point of justification; and immediately, and directly, doth cause his people to pitch upon the free Covenant of grace made to them in Jesus, the Christ.

10. This way of precedent repentance doth certainly infer, and imply, that every child of God must of necessity die without the assurance of the pardon of all his sins.

Now, that no man by this doctrine (of humbling a man's self for sin committed, before one presume to believe the actual pardon of it) can be assured of the pardon of all his sins: It thus appeareth.

Every Believer, or Regenerate person, sinneth in the last act of faith, and repentance, that ever he put forth: the more grace any one hath, the lower, and the unworthier he is in his own 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 himself his last sin is pardoned, before he hath humbled himself for it, unless it be after his death; neither can he get ever assurance of the pardon of that sin, except it be after he is dead: This must necessarily follow, unless they maintain the distinction of mortal, and venial sins. For Popish doctrine cannot be upheld without Popish principles.

11. This opinion of precedent repentance cannot be 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 Bellarmine laboreth to defend; namely, that Evangelical 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 sin, made to God's elect, did run thus, I will pardon all your sins; but ye must first repent before ye lay any claim unto this pardon: then of necessity they must first repent of every sin, 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 God's Elect, is absolute, Heb. 8.10, 11, 12. absolutely promising pardon of sin 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 sin, they must call it a condition consequent, not antecedent. If any will have repentance go before pardon of sin, they err, not knowing the scriptures, nor the power of God. They never felt the power of God in a sensible apprehension of pardon of sin; 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 down, made good upon the souls; they should find repentance no antecedent, but a consequent work: 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, wherein 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 access to the throne of Grace, without qualifying repentance. Therefore, since this opinion stands tottering upon a Popish rotted foundation, and can no other-ways be sustained; It is not the way which a Regenerate person must walk 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 go before faith: this method John the Baptist observed, Matth. 3.2. our Savior himself useth, Matth. 4.17. Marc. 1.15. Peter, Act. 2.38. yea, and Paul, Act. 20.21.

[Answ.] We must not think, that in Scripture, everything that goeth before in word, goeth also before it in the nature of the things; for then should Baptism go before remission of sins, in one of the places mentioned, Marc. 1.4. Act. 2.38. Act. 22.16. But we must look 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 do, we shall plainly see, that Evangelical repentance cannot go before faith, but must needs follow.

Where we 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 look upon him whom they have pierced; there is the word of faith: they shall mourn bitterly for him, as one mourneth for his only son, &c. there is the word of repentance. Eze. 36.25. I will sprinkle you with clean water, and ye shall be clean, v. 29. I will save you from all your uncleanenesses, there is the word of faith: verse 31. Then shall ye remember your own evil ways, and your doings, that are not good, and loath yourselves in your own eyes, for all your abominations; there is the word of repentance. So that it is clear in the Covenant of grace, the first thing the Lord requireth, and promiseth, is faith; then repentance followeth as a consequent duty to be practiced.

The Lord Jesus, the Christ, in his Sermon maketh mention of faith, and ascribeth unto it salvation, and everlasting life; and there being two main duties in the Gospel, he setteth an Emphasis upon faith; this is the work of God, that ye believe in him, whom he hath sent, Joh. 6.29. And of these two commandments, Faith, and Repentance; faith must have the precedency: This is his commandment, that ye believe in the name of his Son Jesus Christ, and love one another, as he gave commandment, 1 Joh. 3.23.

If repentance go 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 himself for us, to redeem us from all iniquity, and purge us to be a peculiar people, Zealous of good works, Gal. 2.20. Tit. 2.14. It must be a sin 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 work of the devil: For whatsoever is of the flesh, is flesh, Joh. 3.6. yea, and cannot please God, Rom. 8.8. and before we be quickened alive by faith in Christ, Satan worketh in us, Ephes. 2.1, 2. Now can any man imagine, that that repentance that the Lord Jesus the Christ requireth, as one of the two main Evangelical duties, is a dead work, a sin, a fruit of the flesh; nay, an accursed work of the devil? Let us then, for shame, cease to conceive that repentance goeth before faith, except we will purposely stop the current of Scriptures, and turn it a clean contrary way; and so refuse to expound the word according to the Analogy of faith.

It may be you will ask, [Quest.] why the Lord speaketh so obscurely, and mystically; naming repentance before faith; when as he intendeth that faith should go before repentance.

[Answ.] Our Savior giveth the answer, Math. 13.11, 12, 13. that he will make things plain to his Elect, and chosen, and called ones; but parabolical 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) sometimes only believe, and sometimes repent, and believe, and be saved?

[Answ.] You must understand, that when the Lord Jesus in Scripture names only faith, he instructeth them in the point of justification, where repentance hath nothing to do; but when he biddeth them both repent and believe, he instructeth them how to lead a Christian life, where repentance must have his due place. In the former sense he showeth, what it is that justifieth, only 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 sin, 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 Son, much more, being reconciled, shall we be saved by his life. The Lord finding us his enemies, in our minds by wicked works, Col. 1.21. justifieth us through the blood of Christ, without any precedent repentance: surely after we are reconciled, he will save us without any such precious work: What call we this, but Popery? Is not this a foolish doctrine? Are ye so foolish, saith the Apostle, that having begun in the spirit, ye will be made perfect by the flesh, Gal. 3.3. Must we 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 sins, to works of repentance; hath not the Lord said, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 1 Joh. 1.9. He that confesseth, and forsaketh his sins, shall have mercy, Prov. 28.13. therefore we must first repent, before we lay hold of mercy, and forgiveness.

[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 sin, are severed from precedent assurance of the pardon of these sins; which is false in those, which have obtained precious faith.

2. In these, and the like places, are not set down the order, and rank, that faith cometh in, that receiveth mercy and forgiveness; but here is described the property of the person, or the nature and quality of that faith, which findeth forgiveness, and mercy. It must be such a faith as doth discover to man his sin, and bringeth forth confession; or else, John saith, the truth is not in him, 1 Joh. 2.4. the true work of the Gospel is not in him; he hath no true faith: if he have not such a faith, as both maketh him to confess, and forsake his sins, he shall not prosper, saith the wise Solomon, Prov. 28.13. Such may snatch at the hand of forgiveness with a false faith, but they shall miss, 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 sins, shall find mercy; Prov. 28.13. In this sense it is said that Rahab is justified by her works, and Abraham was justified by his works, Jam. 2.21, 25. that is, by such a faith as did work; so James expounds it, v. 22. So that it might truly have been said, in the days of Abraham, according to these Scriptures; if believing Abraham work, he shall find mercy, and be justified; that is, if he put forth such an act of faith as worketh, and bringeth forth works: and yet, I hope, none will say, his works did go before his faith; but as the Scripture saith, his faith wrought with his works, and his works did flow from his faith, Jam. 2.22. We cannot say, that Abraham ought to have wrought, before he had laid hold on the promised seed, Christ and his righteousness, whereby he was justified; because, it might have been 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 forgiveness. No more can it be said, that a regenerate person, that is in the Covenant of grace, must confess and forsake his sin, and after put forth an act of faith to lay hold upon mercy; because, it is truly said, if the justified soul, by faith confess, 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 forgiveness; therefore he must repent in time, before he lay hold upon forgiveness; but only he must put forth a repenting faith, if ever he mean to find forgiveness.

This doctrine of precedency of [Object. 3] faith, seemeth to shut out repentance.

It may seem 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 enlightened: Indeed, it shutteth out altogether Legal repentance, the repentance of Formalists, and Hypocrites: it shutteth out also true Evangelical, 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 days 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 licentiousness 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 Evangelical manner of obedience, and that by Christian liberty; let them be accounted filthy dreamers, brute beasts, spots in our feasts, clouds without water, wandering stars walking after their ungodly lusts; damnable heretics: Woe unto them; for so, and much more, saith the holy Ghost of such, Jude in his epistle. We are freed from sin by Jesus, the Christ, blessed be the Lord forever; but he hath not given us any freedom to sin. Rom. 6. We must be servants to righteousness, that is freedom enough: Should any deny repentance, true repentance, they cut off part of God's Covenant of grace; he covenanteth to give his people an heart of flesh; to cause them to mourn bitterly for their sins against Christ; yea, 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 partial Savior?

The Saints of God, in Scripture, [Object. 4] led by God's spirit, did take this course, they humbled themselves, and repented to get pardon.

That I may give a full answer to this objection, we must know, [Answ.] as I have said before, sins may be said to be pardoned in a twofold respect, making for the matter in hand:

First, in regard of an actual application of pardon of sin, freely tendered in the Covenant of grace, either for all sins in general, or by a renewed act of faith, for any sin in particular.

Secondly, for a manifestation of pardon of sin to a believing soul caused by some evident act of God's providence, or sensible work of his holy spirit. According to this distinction, I deny that ever a Saint of God, guided by God's spirit, did ever repent, or humble himself to procure pardon of sin 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 sin; which is the point in controversy: they had no such Popish spirits, thus to make a way by their works for the forgiveness of their sins: That which they sought for, was forgiveness of sins in the latter sense; namely, God's manifestation of this forgiveness: and this is that which David the King so earnestly sued for, Psal. 51.8.12. Make me to hear of joy and gladness; restore unto me the joy of thy salvation. This is the reason that God's children daily pray for the forgiveness 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 Jesus.

When God's children are shut out [Object. 5] of the Church, by lawful excommunication, for some scandalous, or inormous sin; the Church may not admit them again, nor publish, nor declare unto them that their sin is pardoned, but upon precedent repentance: and that which they do, according to God's will on earth, is ratified by God himself 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 sin in another. A Regenerate person may be assured of the pardon of his own sin 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, Isaiah. 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 go 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 go before repentance.

[Object. 6] This is a Doctrine of Liberty?

[Answ.] Liberty, and licentiousness is not the proper effects and fruits of this doctrine, only they follow by accident, either in part in God's children, who being called unto liberty, the flesh taketh occasion hereby more boldly to sin; or else wholly in the reprobate, who being ordained of old unto condemnation, abuse the grace of God and turn it into lasciviousness; whereby the way of truth cometh to be evil spoken of: It is a most dangerous thing thus to blaspheme the way of God; this is the ready way to deprive ones self of the presence of God, and the blessed company of his dear children. But when diverse were hardened and spake evil of the way of truth before the multitude, he departed from them, and separated the disciples, Act. 19.9. Let us take a new survey of this doctrine, and view it a little, to see whether it be a doctrine of liberty: This doctrine teacheth us, that we are delivered out of the hands of our enemies; but it is, that we should serve him in holiness and uprightness before him all the days of our lives, Luk. 1.74, 75. The grace of God, that bringeth salvation to all men, hath appeared, teaching us that denying ungodliness, 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 blood from all iniquity, and purified us unto himself a peculiar people zealous of good works: as also that the Lord hath freely blotted out our iniquities for his own names sake, that we beholding his love in the free pardon, may mourn bitterly for all the sins we have committed against Christ, and loath ourselves in our own eyes for all our abominations, 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 evil men, who walk for a time conscionable, though formally, as the way I oppose teacheth, come to be enlightened 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 turn from the holy commandments, and abuse the grace of God, turning of it into lasciviousness; but this ought not to cause any to speak evil of the way of truth: I do acknowledge of these sorts of formal professors and libertines, there is less hope of the latter then the former: For they, beginning in the way of formal professing, upon this illumination turn 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 do confess there are many wonderfully enlightened, which make a fair show a great while; yet, in time walk more loosely, are more light in their carriage, and conversation; more unjust in their dealings then mere civil men; who for all their faith, knowledge, and gifts they boast to have, were never truly converted: dogs and swine they were at the beginning, and dogs and swine they are at their latter end; for so saith the spirit of God of such: but it is happened to them according to the true Proverb, The dog is turned to his own vomit; and the sow that was washed, to the wallowing in the mire, 2 Pet. 2.22. These sorts of professors, by their scandalous living, turn many out of the way, offend the weak Believers, yea, and are occasions of sore temptations to God's dear children, who have no small measure of faith; yet for all this, because these filthy, beastly hypocrites, who take this course come near the way, and seem to walk in the way for a time: God forbid, that hereupon we should condemn the way it self; though Hymaeneus and Philetus err concerning the faith, yet the foundation of God standeth sure, 2 Tim. 2.17, 18.

[Object. 7] This is the constant practice of the Prophets, Apostles, and of all the faithful Ministers, to exhort God's people upon commission of sin 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 sin; humbling ones self, and afflicting ones soul, and is a let, and impediment to true Evangelical 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 plead for it: But if I make it appear, that it is a way so far 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 been partly shown 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 ye remember your own ways, and doings that were not good, and loath yourselves in your own eyes for all your abominations: Thus the Lord bringeth his people to repentance: Zach. 12.10. I will pour 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 musical instruments, and clad themselves in sable, or sack-clothe, and breathing out their mournful elegy, cried, Our crown is fallen from our heads; woe, woe unto us we 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 mouths for shame; how must this be effected, he will show them his Covenant, and let them see that he is pacified towards them: that thou mayest remember, and be confounded, and never open thy mouth anymore, &c. I might bring many more places of Scripture, but these are so clear 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 entereth into the Covenant of grace withal; for this is his Covenant: Let repentance then be vehemently urged; and the greater men's sins are, let the greater humiliation be required, but amongst other causes to produce this effect, this must be the chief; looking upon a Christ by faith, bearing all their sins; 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 dear 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 bondwoman think as long as they will, that the apprehension of sin unpardoned will work this repentance; this I am sure, God will lead the children of the free-woman, the clean contrary way; or else he should not be faithful, 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 forgiveness, Deut. 30.2, 3. Isaiah. 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 Christ's righteousness, or for the covering ones sins with the robe of Christ's righteousness; and then repentance is not enjoined as a way antecedent, but only to describe the nature of that faith which receiveth forgiveness: It must be an humbling, repenting faith, or else forgiveness is taken for the manifestation of forgiveness, by some sensible work of God's spirit, or notable work 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 sins are pardoned, in the former sense; for which they humble themselves to get their pardon in the latter sense: after that David had his sin pardoned in the former sense to his faith, 2 Sam. 12.13. he urgeth earnestly to have a manifestation of the pardon of his sin, in the latter sense, to his own soul, that he may once taste how gracious the Lord is, and that his broken bones may rejoice; and as it should seem he received an answer from the Lord, giving him a manifestation of his assurance, by some special work of his holy spirit, walking in this repenting way appointed by the Lord: I acknowledge my sin to thee, and my iniquity have I not hid; I said I would confess my transgressions to the Lord, and thou forgavest the iniquity of my sin, 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 only deal so with David, but he will deal so with every Believer that waits upon him in the way of his ordinances: For this shall everyone that is godly, pray unto thee in a time when thou mayest be found, Psal. 32.6. When one in the Covenant of grace, grossly sineth against the Lord, that sin (amongst the rest, in the general grant made at his first conversion, when the Lord, by his good spirit, sealed up his mercy in the new Covenant, telling him, he will be merciful 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 Jesus, 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 unrighteousness; so that in his perfect righteousness, we 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] hardened in sin, cannot, until he hath been thoroughly humbled for sin, rejoice 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 do not enjoy God by sight and feeling; as those, which find him present by melting of their hearts for sin, do: yet they can exceedingly rejoice 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 hardened; so that they are captivated, and cannot do 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 Jesus with a large heart, breaking forth into thanksgivings, Rom. 7.25. yea, when they see nothing but God's heavy judgments, and evident signs of his wrath, and displeasure: yet, they can even then rejoice in the Lord, and glory in the God of their salvation, Hab. 3.18.19.

[Object. 11] Make all sins equal, as long as you please in this controversy, we do not.

This controversy, [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 equal: when the Lord giveth Christ to a soul, and justifieth him, he putteth no difference, because he dischargeth him of all his sins, Heb. 8.12. Hence ariseth Paul's challenge, Who shall lay anything to the charge of God's 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 Christ's righteousness is so large, that it covereth the greatest sin, as easily as the least. I confess, there are sins do vastare conscientiam, stupefy, and dead the conscience; what then, do they hinder my justification, because they hurt my sanctification; justification is quite out of a man's self, consisting in the imputation of Christ's righteousness inherent in him; who sitteth at the right hand of God, and far above the reach and sphere 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, Isaiah. 43.25. Heb. 8.12. He that commits a gross 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 truth of the Covenant of grace, made to us in the blood of the Lord Jesus, 1 Joh. 1.7. What though a Believer usually, upon the committing of gross sins, doubt of his estate? yet, this is from a defect in faith, and not from any rule and precept in God's word: As many as walk 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 do 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 appear: The way of precedent repentance, doth set a distressed soul upon the slippery foundation of repentance, and tieth him unto Christ with an unsound faith, and when the floods of temptations do arise, and wash away this foundation, his faith falleth, and down he cometh, to the great breaking of his peace, and the tormenting of his conscience: whereas the way of precedent faith, doth directly fixe a perplexed soul upon the free promise, made to him in a crucified Jesus; whereupon he layeth hold, as with an ankor, and though he by weakness, and sinful 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 far as I can conceive, they that maintain this fore-going repentance, do 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 blood; only this thou must do, 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 gross sin, thou mayest not believe that this sin is pardoned, though thou hast received Christ and his righteousness, wherewith all thy sins are covered, before thou hast humbled thyself for it: Thou mayest not, at any time in this case, carry thyself directly to the free promise in a crucified Jesus, to have assurance by faith of the pardon of thy sins; but thou must ever, as thou committest some great sin, stay until thou hast performed some act of humiliation, and then recoil upon thine own act, and from thence only assure thyself 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 far as I can understand. Now because Christ hath no such word (for the Covenant of grace, made to God's Elect in Christ, is absolute; absolutely promising pardon of sin to all that believe, Act. 13.38, 39.) though Antichrist hath, you must of necessity (whatsoever is said or thought by a deceitful heart to the contrary) build upon repentance, and make it your rock and groundwork; turning the truth of God into a lie, and worship and serve the creature, forsaking the Creator, which is blessed forever, Amen.

They would have a regenerate person to refuse to believe the Covenant of free grace, tendered to them in the blood of Jesus, and sealed up to them, by the inward testimony of the spirit of promise, Ephes. 1.13. and only give credit to the testimony of this Idol 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 himself to be in, who may not believe the pardon of his sin, because he doth not find himself rightly qualified by repentance.

But this doctrine slighteth 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 Jesus, the Christ to be trodden underfoot; as salt that hath lost his favor.

2. There is an error in the frame and drift of the objection; for, it carrieth the matter so, as if so be, that which we endeavored to prove were, that regenerate persons having lost their assurance of pardon, should not seek it in a penitential way; which is far from the truth: In a word, I take this answer for the matter of it, to be very unsound and dangerous: for the manner and end which it seemeth to drive at, somewhat injurious; covertly fastening an opinion upon me, which the Lord knoweth my soul abhors: and so (I conceive) do the souls of the faithful, that truly fear God: yet stand up and contend with me, for this faith which was given for the consolation of all Saints. As if so be we slighted repentance, or humiliation, or duties thereunto belonging, I had much better perish, then brotch or defend any such tenets; which may teach or encourage the faithful Christians to turn from the holy commandment 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 walk close with God in all his ordinances: It grieveth me to see no more of God's faithful witnesses in these corrupt, backsliding, and perilous times, professing in sack-clothe: It is a trouble and a temptation to my spirit, to see professors play the hypocrites; Woe be unto them, they say and do not, Matth. 23.3. If men were so penitent as it is pretended, how cometh it to pass that so many abhominable superstitions are yielded 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 wonderful judgment of God is fallen upon him; which the Lord threatened a long time since by the Prophet Isaiah; Isaiah. 29.13, 14, 15, 16. It is a marvel and a wonder, that so many wise and prudent men should understand no more in these matters: But it is such a marvel and wonder as the Lord in his just judgment hath done. If men by their sharp judgments dig deep; and by their subtle distinctions, and fallacious arguments think 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 feel his power; and they shall know themselves to be no gods, to frame Religion as they please; but to be as clay in the hands of the potter. For mine own part, I do not desire to go to that heaven where unsanctified, and unregenerate, and impenitent persons shall reign. Yet, for all this, in the name of the Lord Jesus, tht Christ, my Lord and Savior, I pronounce an Anathema against the opinion of precedent qualifying repentance; which I have hitherto opposed a sa doctrine repugnant to the doctrine of Jesus, 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 he hath spoken, Joh. 14.26. 1 Joh. 2.27.

Certain Catechisticall Questions and Answers set down for the better clearing of that which I have already written, to confirm the point discussed on.

Quest. WHat is the state of all mankind by nature, whether Jews 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 Jews 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 sin, 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 holiness, 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 Jesus, the Christ.

Q. How prove you it?

A. Ephes. 2.5. Even when we were dead in sins he quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come, he might show the exceeding riches of his grace in his kindness towards us through Jesus Christ.

Q. What is the Gospel?

A. It is a divine heavenly spiritual light, that revealeth unto us Jesus, the Christ, to be made of God for all the Elect, wisdom, righteousness, holiness, redemption; taking all from the creature, and giving all unto Christ, as well before conversion as after; as well 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 appear, Gen. 1.1. 2 ^lie . Light discovered the world was not made of any preeixstent matter, but created ex nihilo, out of nothing. 3 ^lie . Light discovereth the Sun to be the Lord's next immediate instrument to give light and life to the world, to rule and govern it: When he is near us all things vegetate, grow, flourish, ripen; but when he withdraweth, all things die, and creep into the earth. 4 ^lie . That the whole glory of creating of the world out of such corrupt materials, might be given unto God.

1. So when God cometh 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 darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. We never see the Chaos and corruption of our own hearts, till God discover it to us by his Gospel-light: Paul never saw himself a sinner, nor the chief of sinners, till he saw Christ, 1 Tim. 1.15.16. nor Isaiah neither, Isaiah 6.5. till then; birth-privileges blinded their eyes, Phil. 3.6. The more grace Paul had, the more he saw his own corruption, Rom. 7.

2. Gospel-light discovereth there is no foreseen faith, nor works of righteousness, was any ground why we were received to mercy; for, we had none, being sinful 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 Jesus Christ to be the sun of righteousness, from whence the new creature receiveth all his spiritual privileges of wisdom, righteousness, holiness, freedom, 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 wisdom to know God, in the natural man?

A. No; Rom. 3.11. There is none understandeth, none seeketh after God. The natural man cannot, they are too sublime and spiritual, 1 Cor. 2.14.

Q. Is there any knowledge in the natural man, of his spiritual misery out of Christ.

A. Neither; by reason of the corrupt principle of flesh abiding in him, all the excellencies of the natural man standeth in opposition against grace and holiness, Rom. 8.7, 8.

Q. How cometh a natural man to the knowledge of his spiritual misery out of Christ, and his rich and free-privileges he shall enjoy through a crucified Jesus.

A. God is pleased to reveal 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 turn them from darkness to light, and the power of Satan to God, that they may receive forgiveness of sin, and an inheritance amongst them which are sanctified by faith which is in me.

Q. What is the Gospel-faith?

A. It is a belief in crucified, dead, and risen Jesus, whom God hath exalted at his right hand to be Lord and Christ; a Prince and Savior, to give repentance and remission of sins.

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 Jesus exalted to be the Christ?

A. Then, when he 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 righteousness 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 righteousness?

A. The Lord Jesus is become the Lord our righteousness; 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 he hath received Christ and his righteousness; he hath then another word given forth for his faith to rest upon; even a free promise to them that reveal life through Christ. Thus God gave Adam the promise of life, Gen. 3.15. So Abraham, Gen. 12.3. So Mary Magdalene, Thy sins are forgiven thee, Luk. 7.48. So the Jailor, Act. 26.31. Believe in the Lord Jesus and thou shalt be saved.

Q. Must he ever, after he is justified, believe that all his sins 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 God's record, which he hath given him concerning the pardon of his sin, he maketh him a liar, 1 Joh. 5.10, 11.

Q. What way taketh the Lord to confirm 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 Baptism, Act. 22.16. and in the Lord's 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 seal, or earnest of the spirit, Ephes. 1.13. 2 Cor. 1.21, 22.

Q. What if a Believer come, by reason of some grievous sin committed, and through Satan's strong temptation, partly to loose his assurance, must he not seek it again of the Lord in way of humiliation and repentance?

A. Yes surely, he must repent of his sins, and amongst the rest, of his grievous sin of infidelity; and upon every backsliding a Believer is to repent, Revel. 2.5. Remember from whence he is fallen, and repent, and do his first works: Yea, and seek the Lord in all his ordinances, Isaiah. 55.7. and instantly pray unto the Lord for increase of faith, Luk. 17.5. Lord I believe help my unbelief, Mark. 14.24.

Q. Is it not sufficient in this case only to believe, that the Lord will pardon his sin after his repentance for them, and then only when he hath repented of a sin, 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 sin ever as thou repentest; making repentance an antecedent to forgiveness; and thus a man should bring himself under an everlasting curse, and have his name raised out of the book of life, Revel. 22.18, 19.

Q. How cometh it to pass 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 Savior 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 fail him; and at last pitcheth him directly upon Christ, and maketh him directly lay hold upon the word of promise which endureth forever, Isaiah. 40.6, 7, 8.

When the Lord begetteth one with the immortal seed of his word, he then letteth him know, that all flesh is grass; and whatsoever flesh and nature can desire to rest upon, falleth away; and teacheth him to rest only on the word of promise, tendered in the Gospel, which endureth forever, 1 Pet. 1.23, 24, 25. But the hypocrite not being blown 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 Jesus. v. 25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins that are past through the forbearance of God. v. 26. To declare at this time his righteousness that he might be just, and the justifier of him that believeth in Jesus: ) And seeketh it in another way, Rom. 9.31. But Israel which followed the Law of righteousness, hath not attained to the Law of righteousness. v. 32. Wherefore? Because they sought it not by faith, but as it were by the works 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 himself, Rom. 2.17, 18, 19, 20. Yea, he groweth so confident, as that he dareth plead his cause with God; Matth. 7.22. Have we not prophesied in thy name, &c?

Q. Must a Believer as well assure himself that the gross sins that he commits are pardoned, as smaller offenses?

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 Savior Jesus, the Christ; as if he could not pardon little sins by himself, or with little repentance, but he must be helped with a great deal 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 gross sin, then for one of an inferior nature?

A. Yea, this God requireth in his word, and the Saints have practiced it: For this end the Lord afflicteth his dear ones; yea, and the Church of Christ excommunicates, 1 Cor. 5. the incestuous persons. David found it by woeful 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 do not repent to get my sin pardoned, as the opposites intend; but because my sins are pardoned, therefore I repent; or because nothing could expiate or take away my sin, but the blood 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 Jesus Christ should vouchsafe to look upon Peter with an eye of mercy after his soul denial, caused him to go out and weep bitterly, Luk. 22.61, 62.

Q. If humiliation be an effect of pardon, why is it prescribed in God's word, as a means to procure following pardon?

A. That pardon which followeth humiliation, is not to be 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 only, Luk. 7 5. as I have formerly shown. But the pardon that is here meant, is, whereby fatherly chastisements and corrections are removed; as may evidently appear, 1 King 8.33, 34, 35, 36.

2. Though my sin be always 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 shown, that pardon followeth repentance.

Q. If Believers sins are already pardoned to their faith, what need they to repent when they commit any sin?

A. He need not do it to procure pardon, or to get himself a right and title to apply pardon; but he must repent for other reasons.

1. Hereby he cometh to do the will of God, 1 Thes. 4.2, 3, 4.

2. The more abundantly he repenteth and walketh in obedience to all the commandments of Jesus, the Christ, the more abundantly he enjoyeth God's presence, Psal. 51.10 11, 12, 13, 14, 15. Joh. 14.21, 22 23.

3. He getteth good evidence of the truth of his faith, 2 Pet. 1.5, 6, 7, 8.

4. He doth hereby do 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, he evidently declareth himself to be a false Christian, a very hypocrite, a vain man, and his faith cannot save him, Jam. 1.26. c. 2.14.

Secondly, he cannot enter into the Kingdom of heaven, Matth. 18.3.

Thirdly, if he do but defer his repentance, he bringeth upon himself fatherly corrections or chastisments, 1 Cor. 11.29. Revel. 3.19.

4. He grieveth the good spirit of God, by which he is sealed to the day of his redemption, Ephes. 1.30.

5. He looseth the vigorous acting of the graces of God's spirit: example, Eli, Asa, Solomon; and David for a time found it by woeful experience, which made him bitterly to complain, 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, he hurteth God's children with whom he converseth, 1 Cor. 5.6. A little leaven leaveneth the whole lump.

Seventhly, he 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.

Eighthly, It were better for God's children to dy, then in any such respect thus to dishonor God, 1 Cor. 9.15.

Q. Doth God correct his justified ones for sin.

A. No, if we take punishment in a proper sense for a legal satisfaction of God's justice, because Jesus Christ is their days-man, or surety that appeareth in the presence of God for them, to non-suit all their accusation, and to take away all the penaltyes or punishments that can lie upon them; seeing it was all laid upon his shoulders, Isaiah. 53.6. God laid on him the iniquity of us all: the Lord is the just God, he will not exact it on the sinner, seeing the surety and Savior of sinners Jesus, the Christ, hath discharged it; only he chastiseth the sins of his children for their good.

1. And the primary cause of his correcting his dear 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 weakness of his children; this he seeth to pity, 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 we 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 final cause of correction is not for sin, to satisfy the justice of a revenging God, that will take vengeance upon everyone that doth evil; for that is satisfied and discharged in the surety, the Lord Jesus, Rom. 8.33. But from sin: God seeth evil indeed in his dearest Saints; but he seeth some good of his own also, which moveth him more to love, then that which is evil in us moveth him to hate. What evil or corruptions he seeth in his Saints, he seeth with a purpose to vanquish, to mortify, and eat it out; the Spirit is as fire to consume it, and refine them; as water and fullers sope to wash and purify them. But what good he seeth of his own, he seeth with a purpose to increase it more and more, and to perfect it: Heb. 12. The fathers of our bodies for a few days chastened us after their own pleasure; because we had no surety to save us from their displeasure: But the end of God's correcting us, was for our profit, that we might be made partakers of his holiness, Heb. 12.10. All David's 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 chastened of the Lord, that they should not be condemned with the world

Q. Is there any holiness in any natural man, though a son of believing Abraham?

A. No; for Isaiah that was a son of believing Abraham, and circumcised the eight day, and rested upon many birth privileges, (as was too too incident to the Jewish nation to glory in them;) had no sooner seen Christ the King, the Lord of hosts, but he cried out, Woe is me I am undone; for, I am a man of polluted lips, and live amidst a people of polluted lips, Isaiah. 6.5. Paul acknowledgeth he is by nature a child of wrath, Ephes. 2.3. John. 3.16.

Q. Who is the Believers holiness?

A. Jesus Christ he is the root from whence every Believer receiveth his holiness of heart and affection, of life and conversation. Ezek. 36.27. I will put my spirit within you, and cause you to walk in my statutes, to keep them and to do 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 conditional 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 show mercy where he will have mercy, Rom. 9.15, 16. Micah 7.18. He retaineth not his anger forever, because he delighteth in mercy. When he cometh to pardon sin, it is a token that displeasure is in him: Then, how doth he not retain his anger? Why? Truly, because he delighteth in mercy; he pardons absolutely because he will show mercy: he will do so, no other reason moveth him.

2. So also, in respect of conditional promises, he 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 himself, but for us; therefore he saith to John the Baptist, Matth. 3.14. Thus it becometh us to fulfill all righteousness. We stand in need of such an high Priest, as accomplisheth all conditions for us, Heb. 7.26.

3. So likewise, he fulfilleth all conditional promises for us, and in us: Isaiah. 59.20. The redeemer shall come to Zion, and unto them that turn from transgression in Jacob. This is expounded by the Apostle Paul, Rom. 11.26. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob. So that Christ the redeemer doth perform the condition required: He turneth away ungodliness from Jacob; that is to say, from them, in whom and of whom the condition was required: For he it is that worketh repentance and remission of sins, and forgiveth them: Act. 3.26. Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away everyone of you from his iniquities. Act. 5.30. The God of our fathers raised up Jesus whom ye slew and hanged on a tree. v. 31. Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance unto Israel and forgiveness of sins. Christ giveth faith by his spirit, to see and behold him whom we have pierced, and to mourn over him, Zach 12.10. I will pour upon the house of David and upon the Inhabitants of Jerusalem, the Spirit of grace and of compassion, and they shall look upon him whom they have pierced, and they shall mourn 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; he giveth all, both absolute and conditional promises and conditions, and all he worketh. And thus Christ revealeth himself 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 own hand.

The promises are Yea and Amen on God's 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 enabled by a Christ, to do all those things that God commands; and we rest on him for the performance of it, Phil. 2.12. Work out your salvation with fear and trembling; yet, lest the creature should faint, having no power to perform what is required, the holy spirit subjoineth where, the creatures strength is, namely, in Christ: v. 13. It is God worketh in you, both to will and to do of his good pleasure: Thus Paul acknowledgeth, I am able to do all things Christ strengthening me, Phil. 4.13.

Q. Hath the natural man any freedom from the Law, sin, death, devil?

A. No, but he 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 Jesus, the Christ, Heb. 2.14. Forasmuch then as the children are partakers of flesh and blood, 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 fear 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 sin is the Law, v. 56. But thanks be to God, who hath given us the victory through Jesus, the Christ, v. 57. Hence you may see a difference betwixt a soul brought up under a Covenant of works, and a soul brought up under a Covenant of free grace; both work.

The first worketh for his life, for heaven, for happiness, for glory; and so the Law enjoineth him, Do this, and live, Gal. 3.12. And thus do 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 immortal seed of the word, that liveth and abideth forever, 1 Pet. 1.23. He worketh also, but it is from a principle of grace and life received, Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him, rooted and built up in him.

Hence, if the Lord Jesus say, Seek my face; the new creature, that hath received life and power from Jesus Christ, answereth, Thy face Lord will I seek, Psal. 27.8. Christ saith, Hear my word; the sheep of Christ, whose ears he hath opened, answereth, Thy word Lord will I hear; and regardeth not the voice of a stranger, John. 10.4, 5. So that a regenerate person is not careless of duty, but frequent in duty, and abounding in thanksgiving: Hence regenerate Paul, that was frequent in prayer and preaching, saith, I labored more abundantly then you all; yet not I, but the grace of God which was with me, 1 Cor. 15.10. That the whole glory of the new creatures justification and sanctification, might be given to God in Christ Jesus 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 only:

1. That which turneth an hypocrite from his sin, causing him to grieve and mourn for it, is principally a convicted conscience, and restraining grace: This made Judas confess his sin, and restore his pieces of silver, Matth. 27.4, 5. Balaam to his confess his sin, and offer to return, Numb. 22.24. This is that which maketh many a formal professor to walk in a way of repentance; they are convinced of this course they take from the word of the Law; for they have a form of knowledge and of the truth of the Law, Rom. 2.20. They cast themselves into this very form, 2 Tim. 3.5. but all this while they have not the inward work of God's spirit, Rom. 2.29. nay this power they deny, 2 Tim. 3.5.

But the child of God hath another thing, then convicted conscience or this restraining grace, which causeth him to repent: He 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, he would not repent, yet he cannot resist this Law of his mind, he must do it, Jer. 20.9. When the Lord saith in his word, repent and seek my face; this new creature replieth, thy face Lord will I seek, Psal. 27.8. The very same that he is taught outwardly by the word, he is taught inwardly by his anointing spirit, 1 Joh 2.27. Spiritual obedience in the child of God, is not merely from out of a convicted conscience, but from a principle of grace received, so that it is natural, Phil. 2.10. Even his meat 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 works, 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 be saved by faith and repentance, being instructed out of the Gospel, yet he cannot, nor dareth not expect grace and pardon further then he can see himself work; for he looketh to be saved, though not altogether, yet as it were by the works of the Law; thinking that mercy and pardon must follow his works, Rom. 9.32. And this is that, which maketh him take a great deal 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 bear the burden and the heat of the day, Matth. 20.12. Yea, he will perform abundance of hypocritical service unto the Lord, as it troubleth the Lord and maketh him weary, Isaiah. 1.14. and all this cometh 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 holiness, and righteousness all his days, Luk. 1.74. He knoweth very well, that sin cannot damn him, being delivered out of the hands of his enemies by the blood of Christ; yet for all this, though God cast him off, and put him to shame, spoil him by his enemies, give him as a sheep for meat, scatter him amongst the heathen, sell him for naught, make him a reproach amongst his neighbors, 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 shadow of death, kill him as a sheep, yet will he not forget God, nor deal falsely in his Covenant, Psal. 44.9, 10, 11, 12, 13, 14, 15, 16.

Repentance in a child of God is not arbitrary, he 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 commandments, which are holy, just, and good, and not grievous; he loveth all God's ways: Many waters cannot quench this love, neither can the flood drown it; if a man would give all the substance of his house for love, it would utterly be contemned, Cant. 8.7. The more sin the Lord forgiveth, the more he loveth God, and repents, and mourns, and weepeth bitterly for sin: Instance, Peter, Luk. 22.61, 62. and Mary Magdalene, that thought nothing to dear for a Christ; from whom she received a quietus est, a free and a full discharge for all her sins, Luk. 7.48, 50. The hypocrite repenteth for slavish fear, but a sincere Christian for childish-love.

3. The hypocrite forsaketh sin, and repenteth for it, not simply as it is a sin, but as it is clothed with such and such circumstances; he looketh on it as it is a great sin, which will break the peace of his conscience, discredit him, bring disprofit, draw down God's judgments upon him, yea, and damn him. If it be a little sin, controverted and doubtful, which runneth full butt against his conscience, countenanced by authority, commodious, and as he supposeth, for which the Lord will not plague him and damn him, with much a do rather then all fail, will light upon it. What made Balaam, Ahab, or the hypocritical Israelites, of whom ye read Psal. 78. repent, but for some of these by-respects: Did not Saul disobey God, in sparing some of the cattle of the Amalekits, when he had gotten some fair pretence? Would not Balaam have gladly cursed God's 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 he thought, a sufficient plea for himself, after he could not prevail with the people, when he had washed his hands and protested his innocence in the matter, Math. 27.24. Truly, an hypocrite for some by-respect, will stand out against sin a long time, and will not be drawn to that which is materially a sin, till needs must, but in time of temptation falleth away, Luk. 8.13. The reason is, because he never turned from sin, as a sin, 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 sin simply, as it is a sin: How shall I do this great wickedness and sin against God, saith chaste Joseph to his wanton mistress, Gen. 39.9. Remove all the circumstances before mentioned, yet there is a deadly enmity, and a strong antipathy between the children of God and sin. If it be presented unto him as a sin, he consulteth not in point of practice, whether it be a great sin or a little sin; whether it be authoris'd or not authoris'd; whether it will damn him or not: it is enough if it be a sin: Though an action be lawful and commendable in it self, and yet if it cannot be done without appearance of evil, some circumstances make it scandalous and offensive, he will rather choose to die then to put it into practice, or be brought to do it, 1 Cor. 9.15. for, all false ways he utterly abhors, 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, I am. 1.8. True it is, he may walk according to his conscience, as far as he is enlightened by the word of God; leading a blameless life with holy Paul, Phil. 3.6. and doth that which he doth out of the integrity of his heart with Abimelech, Gen. 20.5, 6. He persuadeth himself he is in the right, when in truth he is far 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 he might be damned, who believes not the truth, v. 12. So, that although he live never so exactly and strict in his own opinion, yet he never did a good work in all his life; all his righteousness, is as a filthy rag in the sight of God. He may seemingly turn 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 supernatural saving grace infused into him; without which he cannot turn himself from all his transgressions, Ezek. 18.30, 31. His actions may look towards God, but the frame of his heart is turned from God; that which he doth, may be 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 he thinketh that he doth most uprightly) into an Evangelical frame, he would most exceedingly hate it; because the carnal mind is at enmity 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 perform never so many good duties, yet if the ground and bottom from whence it proceeds, and upon which they stand, be flesh and nature, and also the old man which never turned to God; as for that which should give a spiritual 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 truly 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 wholly 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 separate himself and be gone from the old man, 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 far as he is regenerate, hath his understanding, conscience, memory, will, affections, bending and powerfully inclining 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 himself: when he prayeth, and goeth to perform holy duties in the assemblies, it is for corn and wine and oil, Hos. 7.14. Even some things that concerneth himself; when he fasts and mourneth he doth it for himself, not unto the Lord, Zach. 7.5. The salvation of his soul is his utmost end, for he will part with anything in this way, Mich. 6.

But the child of God doth all for God's glory, he desireth the salvation of his soul, but he hath a further end; hereby the Lord manifests his truth and mercy, and getteth himself a name; therefore we shall find in the Psalms, 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 righteousness, but his principle end is for God's names sake, Psal. 23.3. When the child of God is in a straight, in regard of temporal danger, or seeth the Church of God in distress, he will humble himself and pray earnestly unto the Lord for deliverance: but that which he above all looketh at is, that there may no dishonor light upon God's great name, Jos. 7.7, 8. when he repents and confesseth his sin, it is chiefly, that he may give glory unto God, Jos. 7.19. As he findeth God giving a beginning and a continuance unto all his actions, so he 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, forever and ever, Amen.

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