The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…

¹Now to answer this, lay first this foundation, That God doth indispensably require repentance of all, Act. 17.30. where not only the command of repentance is made known, but the goodness of God in pressing this duty: for whereas God hath neglected and passed over the former times of ignorance, by not revealing any such command unto them, now by the general spreading of the Gospel he doth. For howsoever we translate it (winked at) as also Beza doth, yet Dieu upon the place showeth more probably, that it signifieth Gods anger, and indignation to them, and therefore hid the means of salvation from them. This grace is also required of the godly sinning, 2 Cor. 7.9, 1O. Revel. 2.16. Tertullian subtly, but not solidly saith, God first dedicated repentance in his▪ own self; for before God said, It repenteth me that I have made man, the name of repentance was not heard. But we know that God cannot in a proper sense be said to repent, because there is no ignorance in his understanding, or mutability in his will. But to answer, Why God doth require it; this in the first place might be enough, Because it is his will and command, Bonum est poenitere, an non, quid revolvis? Deus praecipit, said Tertullian: Is it good to repent, or not? Why doubtest thou? Hath not God commanded it? It is Gods will, to join pardon and repentance together. Though there were no more connection between these two, then by that mere appointment of God, we were bound up to do it. As we see in the Sacraments, God hath promised such spiritual grace in the holy use and application of such outward signs, where there is no natural connection at all between the grace and the sign; but the union comes by the mere institution and command of God. Although the conjoining of pardon with repentance, be more then from a mere positive command, there is an aptness and fitness in the thing it self. Now God in commanding of this, doth not because he needed it, or as if he could not do otherwise; for if a man may forgive ⟨p. 157⟩another, that hath injured him, although he do not grieve or be troubled for such an offence, why may not God, if we speak of absolute power? Thy tears therefore and thy repentance, they make not God more happy; neither are they required for Gods good, but for thy own good. Neither doth God require them, as if they should make up any defect or insufficiency in Christs blood;