416 (426)
Chapter 35
The Interest of Repentance in the Pardon of
After-sins
We
spoken before, chapter 28, of repentance in order to the first pardon of sins,
or to justification; and in the foregoing chapter we showed that the
continuance of justification did not depend on our
417 (427)
works, as the condition thereof: But now the question will
be moved touching repentance; whether it may not be said to be required, as a
condition of the continuance of justification; or at least, as a condition of
the pardon of sins committed after justification. Concerning which we would
premit these things.
1. It
is granted, that repentance is not only necessary, at the first conversion of a
sinner, but it is a grace, that it is constantly to be exercised, by a
believer, so long as he lives; both in respect of its terminus a quo,
and of its terminus ad quem, or both in respect of its aversive, and
of its conversive part; for he is still more and more to depart from
sin, and to turn unto God, and to all the ways of his commandments, Psalm 119:
59. The very body of death is constant matter of groaning and mourning unto
him, Romans 7: 24, and his daily iniquities and transgressions ought to keep
him low, and to put him to this exercise. Besides what at extraordinary times
of public wrath or judgment against the land, Church, or place he lives in, or
judgments upon his own near relations, family, &c. or upon occasion of his
own more heinous out breakings: as in David, Psalm 51.
2. It
is also granted that where there is no repentance, or no true repentance, for
sins committed, there is no ground for that man to suppose that his sin is pardoned:
I do not here speak of the measure or expressions of repentance; for there may
be mistakes on both hands; some thinking their repentance is naught, because
not in such a sensible measure, as they think is required; may therefore infer
that their case is worse, than indeed it is, others, upon the other hand, may
suppose they have repented, when it is not so; and so infer pardon, when they
have no ground. But this is granted, that where true and sincere repentance is
not, there is no pardon from God of sins, whereof such are guilty: for to such,
as he minds to pardon, he also gives a spirit of repentance, as both Scripture
and experience prove.
3. Yet
notwithstanding of this, it is true, that an outward repentance; where there is
no inward, real and sanctified change wrought, may hold off for a time, prorogue
the inflicting of temporal strokes; as we see in Ahab, Nineveh and others.
4. It
will be granted also by all the orthodox, that repentance is no proper, meritorious
cause of pardon; nor doth it make any satisfaction to God, to appease his wrath
and anger.
5. I
shall also grant that where there is true and unfeigned repentance, after some
sin committed, there that person may safely infer that his sin is pardoned:
repentance is a good sign of remission; because it is a good evidence, that the
man hath run to the fountain, to the blood of Jesus, and there hath washed
himself, and made himself clean. See Isaiah 1: 16, 17, 18.
6. The
exercise of repentance is very useful, to make sin become bitter, mercy
welcome, and to make the soul more careful and watchful in time to come.
But the
question is whether repentance be a proper condition of pardon
418 (428)
of sins, committed after justification, or not? And when
we speak of repentance here, we consider it by itself, and not as being the
sensible signification and expression of faith; for the question is not, whether
faith acting in and through repentance, or working the soul up unto unfeigned
repentance, be the condition of remission; for the is not repentance, but
faith, accompanied with, and acting the soul to repentance; but the question is
of repentance considered in itself, and as a distinct grace from faith: and
speaking of repentance, as such, and considered in itself, I say, that it is
not the condition of remission of after-sins; but faith only, acting in a
gospel manner, on Jesus Christ, and his blood and merits.
And the
reasons are: 1. Because it is faith and not repentance, that carries the sinner
away to the blood of Jesus Christ, and to his merits, through whom, and by
which alone remission is had, Ephesians 1: 7, Colossians 1: 14, Zachariah 13: 1,
Hebrews 9: 14, 22, Revelation 1: 5. Repentance as such, lays not hold on
Christ, grips not his merits, makes no application of these; but is wholly exercised
about another object, about sin.
2. This
would give man too great a ground of boasting in himself: if upon his mourning,
sorrow, and repentance, pardon were to be had; and would give occasion to
think, that there were some merit and worth, in that work, and something
satisfying or appeasing to God: for the man hereby is kept within himself: and
upon the account of something within himself, or done by him, is he pardoned,
as he might suppose.
3. This
should be derogatory to the blood and merits of Christ, by which alone we have
pardon first and last; and the Gospel is so contrived, as that Christ must have
all the glory; and all the methods, means and order of the Gospel, and new
Covenant, are in like manner framed, so that man may be abased, free grace
exalted, Christ acknowledged the only Redeemer; but if our repentance were made
such a condition, there should be no application made of Christ and of his
blood by the sinner; no acting on him, and on his merits, in order to the
obtaining of pardon; and so, no occasion of exalting free grace, and love in
Christ; no occasion of wondering at the wise contrivance of the Covenant of
Grace, in all points: If it be said, there is no derogating from Christ and his
merits here, because it is by virtue of his merits, that repentance is made
such a condition: I answer: -This is not cleared from Scripture, nor is it
suitable to the frame of the gospel covenant; for the whole of it is so
contrived, as that Christ is immediately to be made use of: but this way keeps
the soul off all immediate going to, applying of, and resting upon Christ, in
order to remission of new sins; and sets them only upon the exercise of sorrow
and repentance within themselves.
4. The
Apostle John points out the way to believers of obtaining remission of sins, I
John 2: 1, 2 –And if any man sin, we have an Advocate with the Father, Jesus
Christ the righteous. And he is the propitiation for our sins. Now,
repentance doth not make use of Christ, as an Advocate, and as a propitiation; but faith doth. And it is the proper work of
faith, in order to remission,
419 (429)
to make use of Christ, in his priestly office, and to
carry the soul away to his propitiation and intercession.
5. The
daily experience of the saints evidences this, when upon conviction of sin,
they betake themselves to the free mercy of God, in Christ, to the blood of
sprinkling, crying out for pardon for the Lord’s sake, and seeking to be washed
in his blood. It is not their repentance, or sorrow, that they flee to, as the
ground of their hope of pardon; but the merits of Christ, held forth in the New
Covenant, is that fountain, wherein they must wash and be clean. See Psalm 25:
11 and 51: 7.
6. This
was sufficiently held forth under the Law, when for their errors, failings and
daily transgressions, the people were to bring their sacrifices to the Priest,
which were to be offered up, as types of Christ and they were to lay their
hands upon the head of the sacrifice, in sign of their resting upon the
sacrifice typified, and of rolling their sins upon that only sacrifice, and of
expecting acceptance and pardon, through it alone. See Leviticus 4: 20, 26, 31,
35 and 5: 10, 13, 16, 18 and 6: 7, 19, 22.
7. If
repentance be the condition, then this must either be said of that part of
repentance, which precedes the acting of faith, or of
that which follows. This last cannot be said; for then it would follow, that
upon the acting of faith, that precedes, there were no
remission; and so faith laying hold on Christ and his merits, should be utterly
excluded from having any interest in the pardon of sins. Nor can the first be
said, for then there should be remission, before and without all application
made of Christ by faith: Yea and the very imperfect beginnings of repentance
should be judged sufficient for remission: which cannot be said. If it be said
that this is meant of complete repentance, then I answer: complete repentance
cannot be without faith: and it is against what is said, to make repentance,
considered alone and by itself, or as abstracted from faith, the only
condition; seeing this would be a manifest exclusion of faith altogether. If it
be said that repentance and faith may be considered together, and as joined
together called the condition of pardon, I answer: Seeing it is manifest, that
both do not, and cannot act one and the same way on Christ; they cannot be
considered as equally sharing in the place and interest of a condition: and
therefore, I judge it safest to say, that faith, acting in and by repentance,
or so discovering itself to be true and lively, is the sole condition of
pardon.
8. As
at first, so always that holds true, which Peter says, Acts 10: 43, To him (i.e.
to Jesus) give all the prophets witness, that through his name whosoever
believeth in him, shall receive remission of sins. As the stung Israelite
was always, in order to his cure, to look to the brazen serpent: so is the believer, that would be cured of the guilt of new
transgressions, to have his recourse by faith unto the Mediator, crucified and
lifted up, John 3: 14, 15.
Objection:
It is said that repentance is necessary both as commanded, and as an appointed
mean for attaining remission of sins, and therefore must be the condition of
remission. Answer: The consequence is not good; for this same may be said of
prayer, and other duties; which yet cannot be called
420 (430)
proper conditions of pardon. That prayer is a commanded
duty, no one will deny; that a praying sinner may be said to be using the means
to attain unto pardon, and to be in the way of obtaining it, will also be
granted: and so in that respect, prayer may be accounted a mean: and yet it
cannot be called the condition; for then everyone that prays should have
pardon, though he act not faith: And if it be said that it must be prayer in
faith, James 5: 15, I answer: True, but then the condition is not prayer, but
faith exerting itself, and acting in and through prayer: and the same we say of
repentance, and so keep it in its due place, and press it in the Gospel way and
method.
Objection 2. It is said that there is a kind of congruity
and suitableness, in this order, by subjoining the promise of pardon to it; for
it is more suitable that a penitent sinner should have pardon, than an
impenitent. Answer: So this same may be said of prayer; for it is also more
suitable that a praying sinner be pardoned, than a sinner that never once asks
pardon: and this tends more also to the exalting of free grace. But the truth
is, in pardon there is not only a declaration and exalting of grace and mercy;
but also of divine justice, Romans 3: 25, 26, and unto this, faith is singularly
fitted, because it lays hold on the propitiation, and on blood, for the
declaration of God’s righteousness for remission of sins; and hereby is the
Lord declared to be just, when he is the justifier and pardoner of the
believer. So that neither prayer, nor repentance, nor self
searching, &c. can be properly called the condition, but faith acting in
and by these.
Objection 3. It is said, that repentance qualifies the
sinner, in reference to the promise of pardon, or puts him within the reach of
the promise; so that he may take hold of the promise of pardon: and it disposes
him to accept the offered salvation freely, and to rest upon Christ alone, for
that end. Answer: (1.) What disposes to accept of salvation &c. cannot for
that cause be called the condition of pardon, unless
we speak improperly; as felt poverty in a beggar, though it disposes him to
receive offered alms thankfully, yet it is not the proper condition: No more is
self conviction, in our case, a condition of pardon. (2.) If it qualifies for
the receiving of the offered salvation; then it qualifies immediately for faith,
and but mediately and remotely for pardon. (3.) The promise of pardon is not
made to the penitent properly, and as such; but to the penitent believer; that
is, to faith acting and exerting itself in and by repentance.
Objection 4. Isaiah 1: 15, 16. put
away the evil of your doings, cease to do evil, &c. This is repentance:
and then verse 18, full pardon is promised, though your sins be as scarlet,
they shall be as white as snow, &c. Answer: Yet withal he bids them wash
and make clean; which could only be, by the blood of the Messiah, for that
only cleanses, I John 1: 7, and this they had neglected, in going about their
sacrifices, which therefore were abominable in the eyes of the Lord, verse 11,
12, 13, because not accompanied with faith, that purifies the heart, Acts 15:
9.
Objection 5. II Chronicles 7: 14, the Lord promises to
forgive sin, if his people would turn from their wicked ways. Answer: But
withal it is required there,
421 (431)
that they seek the face of God, and that was in and
through the Messiah, typified by the Temple, to which their prayers were to be
directed, as we see in Chapter 6: 20, 24, 26, 29, 31, 34, 38.
Objection 6. Proverbs 28: 13 –He that confesseth his sin
and forsaketh it shall find mercy. answer: True,
because none will do that aright, but the believer; who lays hold on the merits
of Christ. And so this and the like places, are not exclusively to be taken,
but principally to be understood of faith so acting, and evidencing itself to
be true and lively, and of the right stamp, by its acting so.
FINIS