[An apology for the treatise, called A triall of faith. Concerning the precedency of repentance for sinne, before faith in Christ for pardon]

The Apology.

This answere I will take away, by pro∣uing that the Repentance of the uPbli∣cans and Harlots, was to their Faith, as a meanes to an end; and this I will make good two wayes: first, by the context of the place, and a reason drawne out of it: se∣condly, by the iudgement of the learned.

First the context, or the precedent and subsequent matter of that place, prooues my interpretation, because the condition of the Publicans, touching entring into Gods Kingdome is amplified, Ver. 28. and 29. by a parable of a sonne, who when he was bidden by his father to goe into the Vineyard and worke, the Text faith, He said he would not; but afterward he repen∣ted and went. ver. 29. Now because by that sonne is meant the Publicans, and of that sonne, it is saide not onely and barely he went, (though hee said hee would not) but that hee repented and went; therefore this shewes not onely and barely he went: but that therefore he went, because he re∣pented first of his not going formerly, and of his saying he would not goe; and there∣fore

consequently will it follow, that th•• holy Ghost thereby meant, not onely a•• barely that the Publicans repented a•• beleeued; but that therefore they beleeue•• because they repented first of their othe•• sinnes: for as the repenting of the sonne f•• his not going, and of his saying hee woul•• not goe, was a cause why hee went, a•• was a meanes vnto it (for sorrow for past fault, and purpose to leaue it, mus•• needes be a meanes to the amending of it so the repenting of the Publicans an•• Harlots for their sinnes in time past, was 〈◊〉〈◊〉 cause and meanes of their beleeuing i•• Christ afterward, and therefore was to i•• as a meanes to an end, and consequently was in nature before it.

The rather is this true, because whe•• the holy Ghost comes to speake of the Scribes and Pharisees described by the o∣ther sonne, which said, he would and went not, ver. 30. he saith they repented not after∣ward that they might beleeue: what lesse can hence be gathered, but that therefore they did not beleeue in Christ, viz: be∣cause they did not first repent of their former wicked liues, nor were prickt in heart for them, nor purposed to leaue them?

Secondly, I prooue my interpretation,

by the iudgement of the learned: namely, that the repentance of the Publicans was to their faith as a meanes to an end.

For in expresse words Mr. Beza sayth, that the repentance there spoken of, was a way to the faith there mentioned. I dispute not now what repentance Beza meanes, I haue prooued it to be true repentance in my Treatise, and the reasons are not answe∣red, and besides now the point is granted by them.

Secondly, Mr. Morton a learned Di∣uine of our Country doth so expound the words, Matthew 21.32. you did not repent to beleeue, or that yee might haue be∣leeued, and thereupon concludes that re∣pentance is distinguished from sanctificati∣on as being but a preparation thereunto. For if the Pharisies did not repent to beleeue or that they might beleeue, then on the contrary, the Publicans did repent to be∣leeue, or that they might beleeue: and consequently, their repentance was to their faith as a meanes to an end.

And verily if the words had gone thus in the verse, they beleeued to repent or that they might repent. I beleeue they would haue concluded quickly, that their faith was to their repentance as a meanes to an end, and consequently as a cause of

an effect, and therefore in nature before which is more then that they continued their beleefe, or that they both repen•• and beleeued.

Wherefore my exposition hauing w••¦rant from the grammer of the text, agre••¦ment with the scope of the place, and co••¦sent with the opinion of the learned; a•• theirs being but a bare affirmatiō. therefo•• (I hope) it wil hence easily follow, that 〈◊〉〈◊〉 Doctrine grounded thereon, concerni•• the precedency of repentance to faith 〈◊〉〈◊〉 nature, is warrantable, & consequently 〈◊〉〈◊〉 first Argument to proue it, good for oug•• hath yet beene shewed to the contrary.

Notes

• Bezae annot. on Math. 21.32.
• Iter igitur. ad fidem est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Morton of re∣pentance, the argument of it toward the end