in what sense to be disclaimed and not trusted unto for salvation as also in what sense or how farre forth they may be trusted unto or rested in for salvation declared more at large A Caution annexed to prevent mistake That there are two kinds of presumption both which are distinctly to be made knowne unto people by the Ministers of the Gospel and carefully to be avoided by all as dangerous rocks in the steering of our course towards the haven of eternal happinesse CONSECT XXII 22. IT followes That the repentance which the Gospel requireth is not only repentance from the pardon of our sins but for the pardon of them Pardon of sin being the taking away from the sinner obligation to punishment and punishment it self and these being not taken away till a sinner hath repented of his sins as is evident by the Scriptures otherwise an impenitent person had as much right to heaven and were as much in the state of salvation as the penitent it doth unavoidably from thence follow That that repenpentance which the Gospel requireth as saving repentance or repentance necessary to salvation I mean our first repentance or repentance at our first conversion is for and not from the pardon of our sins I am willing to take occasion to speak somewhat more at large for the confirmation and cleering of this inference and for the confutation of the contrary because it is one branch of the Antinomian Doctrine in these times That all repentance which is not from the pardon of sin i. e. the sense and belief of pardon is but Legal and not Evangelical repentance and that to teach people to repent for the pardon of their sins is to dishonour and to dethrone Christ to make a Christ of our repentance Now for the confutation of this new Anti-Gospel Doctrine and for a Christians confirmation in the good and old Doctrine of Christ the Prophets and Apostles I will endeavour to demonstrate touching the said Doctrine of the Antinomians these two things 1. That it is directly and abundantly against the truth of the Gospel 2. Against the comfort of the Gospel For the demonstration of the former let the following particulars be considered 1. We do very seldome I think never at all read in the Word of God that any of Gods Prophets Christ Jesus or his Apostles did presse any person or people to repent from the pardon of their sins It s true indeed that sinners are frequently exhorted to repent from the consideration of Gods mercy and goodnesse in his readinesse to pardon them i.e. to pardon them in such wayes or upon such termes as in and upon which God is purposed to dispense pardon i.e. to pardon them if they do repent Joel 2.12 13 14. but where shall we read in all the Book of God that sinners are urged and exhorted to repent from the belief sense or consideration of Gods grace and goodnesse in this That he hath already pardoned those sins for which they are called upon to repent 2 Suppose that some instance could be produced out of Scripture of some sinner or sinners that have been informed from God and told before hand that their sins were pardoned and were thereupon exhorted to repent I would answer That such an instance or instances will not prove that it is a Christians duty to repent from and not for the pardon of his sins for it is the manner of of the Holy Ghost in Scripture sometimes to pronounce or make promise of the end and then to direct and exhort unto the use of meanes for the accomplishing of that end and without the use whereof it shall not be accomplished e. g. God doth first tell Hezekiah that he shal recover of his disease and that he would add to his life fifteen years and thereupon God directs him what means to use for his recovery viz. A bunch of figs applyed to his byle Because God had told Hezekiah before hand that he would adde fifteen years to his life shall wee therefore conclude That Hezekiah did apply the bunch of figs and did ever after that time eat and drink from life and not for life 3. To say That a sinner must repent from the pardon of his sins and not for the pardon of them if he will repent Evangelically is to make a sinners pardon to go before his repentance whereas the Scripture informes us that pardon of sin doth follow repentance and not go before it as reward followes the Service or as the bestowing of a promised reward doth follow the performance of the condition of the Promise Acts 2 38. Repent and be baptized for the remission of your sins Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and remission of sin Isai 55 7 8. Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and unto our God for he will not hee hath abundantly pardon 2 Chron. 7.13 14. If my people that are called by my name shall humble themselves and pray and seek my face and turne from their evil wayes then will I hear from heaven my dwelling place and will forgive their sins Where do we read that Christ his Prophets and Apostles did ever preach to any sinner or sinners that their sins were actually pardoned till they had actually repented Yea what warrant hath a Minister of the Gospel so much as to propound or promise unto any person or people the Pardon of their sins but upon precedent repentance for sin See Luke 4.18 and 24.47 Well I wot That the Ministers of the Gospel are to publish to all the world That the Messias is come in the flesh hath satisfied Gods Justice made an attonement or propitiation for the sins of the whole world i. e. that Christ Jesus hath done whatsoever did belong for him to do on earth as a Surety to the satisfying of Gods Justice the pardon and reconciliation of sinners But I wot withal That albeit the satisfaction of Gods Justice and the purchase of pardon doth wholely and solely depend upon the doings and sufferings of Christs as the meritorious cause thereof so our enjoyment of a part or benefit in the said purchase and satisfaction doth depend upon the doing or performing of all such Gospel Duties which Christ hath appointed or commanded as the condition without which we are to have no saving comfort and benefit by him the performance of which said duties is neverthelesse through the help of Gods free grace purchased by Christ and a fruit of his Redemption 4 As wee have no precept in Gods Word bidding us to repent from the pardon of sin so we have frequent precepts commanding us to repent for pardon or that we may be pardoned or lest wee should misse of pardon See Acts 2.38 Repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the remission of your sins Acts 3.19 Repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of the New Covenant recited Jer. 31.34 Heb. 8.12 where God promiseth to forgive our inquities and remember our sins no more And so likewise most commonly in the wrirings both of the Old and New Testament passim And in this sense chiefly I mean but not exclusively it is to be taken in the present Text. And that may serve for a direct and positive answer to the second Question viz. What is meant by forgivenesse of sin in the present Text or texture of the Apostle Saint John Only let it be remembred that I have inserted this parenthesis as emphatically to be observed chiefly I mean but not exclusively for I do not think that that promise of forgivenesse is altogether exclusive of or doth altogether * And therefore to speak my sense more fully I may say of pardon in this last sense That it is Gods taking away from a sinner the obligation to all kinds of punishments proceeding from his pure Justice his delivering sinners from all such punishments more especially from the damnation of hell it being the chiefest of punishments which God in Justice doth threaten to sinners exclude all manner of mercy unto or all kind of freedome of the sinner from temporal punishment in this life and that upon the following Grounds or Reasons 1. Because albeit the pardon of sin is not necessarily to be understood as consisting in the disobligation of a sinner from suffering of all manner of punishment de praesenti but either de praesenti or de futuro as was aforesaid neverthelesse God may be and sometimes is pleased of his superabundant grace to vouchsafe unto a penitent sinner at once as a discharge or disobligation from eternal punishment so likewise actual freedome from such temporal sufferings as his sin had brought upon him according to the tenour of that promise James 5.15 Wherein the Apostle promiseth That the prayer of Faith should at once prove an effectual mean whereby the sins of the sick party should be forgiven and his body also cured of or restored from his sicknesse How many of Gods servants have reason to call upon their souls to blesse God who at once or at the self same time hath forgiven their sins and healed their diseases as in Psal 103.3 and for that reason to call not only upon their souls but also upon their bodies and bones to praise God as in Ps 35.10 2. Though God doth not alwayes do so but taking off the obligation of the sinner from suffering the torments of hell hereafter doth chastize or punish him with a kind of hell here as David and others even to their dying day have been punished neverthelesse such temporal punishments or chastisements are evermore 1. Moderated from that degree which otherwise would have been as appears by 2 Sam. 12.13 Isai 27.8 Jer. 10.24 and 47.28 Which said moderation of punishment may in a sense be called pardon as was aforesaid viz. Aliquousque and in some degree 2. Sweetned with the influences of comfort from God his holy Word and Spirit God informing them in his Word that his end in punishing them is upon the maine their non-condemnation according to that in 1 Cor. 11.32 and that no suffering whatsoever in this life shall separate them from the love of God in Christ justifying them from their sins according to that triumphant challenge of the Apostle Rom. 8.35 Who shall separate uâ— from the love in Christ Shall c. 3 Sanctified by Gods grace and turned to good according as is witnessed abundantly in the Scriptures Isai 27.9 Rom. 8.28 Heb. 12.11 And as in these and the like respects the temporal punishments of all penitent and believing sinners do differ from the temporal punishment of Reprobates who shall be damned for their sins even so for the same respects or reasons or Eatenus such penitent sinners may be said to be pardoned as to or in regard of temporal punishments Thus have I set down wherein according to my present thoughts and according to truth as I hope the nature of forgivenesse of sin doth not Though all pardon be of God in which respect Remissio Juris is Remissio Judicis neverthelesse that doth not hinder but that pardon may be distinguished into Juris Judicis because this latter is pardon in sensu famofiori in a more notable and signal sense Even as in Logick though Omnis materia be immanens yet may materia be distinguished into immanens and transciens Now pardon of sin as it consists in taking off the obligation to punishment being by the power of Gods word or Law and as it consists in taking off the punishment it self it being by the Word of his power I think therefore that this latter may be stiled Remissio judicis it being effected by the hand of God as the other by the Word or Law of God and wherein it doth consist it consisting as was aforesaid in these two things 1. In a sinners discharge from the obligation of the Law to punishment 2. In his actual impunity or immunity from punishment in Gods not binding him by his Law to punishment and in Gods not actually inflicting punishment upon him The former of these I may call Remissio Juris pardon in Law Title or in the sense or title of Law the latter I may stile Remissio Judicis the pardon of the Judge for albeit that Remission of sin which we shall receive at the day of Judgment and not afore be commonly stiled by Divines as I think Remissio judicis in way of contradistinction from the Remission which we have in this life and which they stile Remissio legis or Juris neverthelesse seeing those two do alike differ as do Right or Title to a thing and the actual possession of the thing it self and seeing it is the hand or power of God that must put us into the actual possession or that must give us the actual enjoyment of that which according to his will revealed in his Law Word or Promise we have Title or Right unto these things I say considered I think I may not unfitly distinguish the said part of pardon by the name of Remissio juris judicis The premises considered as well what hath been spoken in the Negative as in the Affirmative part of my Answer to the said Questions I shall from thence make these following Deductions or Conclusions as necessarily resulting from them whether as jointly or as severally considered CHAP. VII That a Reprobate may be said in some sense even in a Scripture sense to be pardoned and how CONSECTARY I. 1. THere is a sense of Scripture with respect whereunto those who shall be damned may be said yea in Scripture are said to be pardoned viz. with respect to some kind or degree of temporal punishment either wholly forborn and taken off or else suspended and delayed for a time CHAP. VIII That a sinner notwithstanding his pardon upon the main may and oft times doth suffer temporal punishments
Antinomian leaven who do so neglect the confession of their sins and the guilt thereof together with supplication to the Lord for the pardon of them as if these were no parts of prayer for a believer or as if they were antiquated and like an old Almanack uselesse and out of date Or if they do make the said confessions and supplications they do but juggle and dissemble saying if they be reasoned with That praying with others or as the voice of others it is the sin and guilt of the wicked and unbelievers which they confesse and of which they pray for pardon but not of their own and of the godly of the pardon whereof they are already assured faith it self being in their sense and according to their Apocryphal Gospel nothing else but a firm beliefe or perswasion that all their sins past present and to come were remitted at once and that from eternity The not understanding the true nature of forgivenesse of sin as well wherein it doth not consist as wherein it doth consist as hath been opened and asserted in the Premises is a main reason as I humbly conceive of the pride and profanenesse of that sort of people both in this particular and sundry other wayes What I have said as the ground of this Inference I would have the Reader to know That it doth fully agree with what Mr. Burges saith in his book of Justification p. 29. Now when sin is forgiven the sense is saith he not that hee is made innocent again for that can never be helped but that it must be affirmed such a one hath sinned this cannot be repaired again And therefore if any Reader is not able to reconcile what Mr. Burges hath there said with what hee saith p. 142. When God doth pardon sin he takes it away so as that the party acquitted is no more looked upon as a sinner All the expressions about pardon amount to thus much Even as when one accused of theft and murder in the Commonwealth and is legally acquitted by the Judg he is no more reputed a Thief or Murderer Therefore it is a calumny of the Papists as if we held That a man is a sinner after God hath pardoned him If any one I say cannot reconcile these sayings with the former I would advise him if I might be so bold with my betters to observe well what he saith in the former place and to let that passe what he saith in the latter passage For my owne part as I must professe my insufficiency to reconcile Mr. Burges to himselfe in the said passages and withal my ignorance that I know no such calumny of the Papists against us so had I known it I would not have sought by an answer to have wiped it off for I am perswaded with Mr. Burges in p. 19. That a man after God hath pardoned him is not made innocent again and if he be not innocent again he is to my thinking a sinner still and as we are so doth God look upon us for his unerring eye sees all things as they are and not otherwise and as for all the expressions of Scripture about the pardon of sin they do being rightly understood and interpreted amount to this viz. That albeit a sinner being pardoned is not thereby made innocent but is still guilty and a sinner and albeit God doth look upon such a one as a sinner and as guilty viz in the sense aforesaid nevertheless God of his superabounding grace and mercy in and for Christs sake doth not deal with such a one according to his sin and guilt or merit To this sense and no more do I take that of the Prophet Jeremy to amount which is one of the highest expressions touching the pardon of sin that we read of in the Scripture chap. 50.20 In those dayes and at that time saith the Lord The iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them This expression I say is Tantamount as I think but this That God will in his great mercy so deal with his Church as if she had been innocent or as if she had not transgressed The whole of this inference is grounded on what was aforesaid concerning the nature of forgivenesse of sin wherein it doth not consist viz. Not in making a sinner to be no sinner or a a guilty person not guilty as in the sense aforesaid The next Inference will bee grounded upon what was said concerning the obligation of a sinner to hell and damnation being taken off not absolutely in this life but conditionally viz. upon condition of their perseverance in the faith But in the close of this Consectary let me informe the Reader how that since I wrote this Exercitation I have read Mr. Wottons learned Book De Reconciliatione as also Mr. Pembles book of Justification in both which I find the truth of that which Mr. Burges doth say and of which I was ignorant before viz That the Papists do charge us for asserting That a sinner after pardon doth remain a sinner And I find that Mr. Pemble doth endeavour to wipe off that imputation by saying That sin is pardoned both in the guilt and in the fault In which answer of his I am very much dissatisfied having afore proved That the remission of the fault is the remission of the very punishment or that the remission of the punâ—shment is wholly and solely that wherein the remission of the fault doth consist the remission of the fault and punishment not being two things distinct but exactly one and the same so that wheresoever wee read in Gods Word concerning the remission of our faults or sins we are to understand thereby the remission of the punishment due to our said faults or sins The phrase To be looked upon as a sinner is indeed an ambiguous phrase implying according to the usual distinction of Gods sight or sight in God it being taken either in sensu simplici or in sensu connotativo either Gods bare or meer intuitive sight and beholding us as sinners or else his dealing with us as sinners in which latter sense it is most true That God doth not look upon a sinner pardoned as a sinner for then he should look upon him as not pardoned since Gods pardon is his not dealing with a sinner as a sinner i. e. according to his desert by sin and for this reason I do allow and not quarrel with the foresaid expression it being also an expression very neer to Scripture but in the former respect God doth look upon him as a sinner for otherwise he should not look upon him as pardoned it being impossible ex naturâ rei either for God or man in this sense to look upon any person as pardoned and not as a sinner for still where there is pardon there must be * Sin is the res substracta to pardon sin else a person were not
safety and defence from all enemies whatsoever so long as we keep to or continue in the wayes of his service God having said Who is he that will harm you if ye be followers of that which is good 1 Pet. 3.13 This I say is that fear our deliverance from which is the scope or one part of our redemption by Jesus Christ but Christ did not intend to deliver his Saints in this life from the latter kind of fear they being so long as they live on earth to fear hell and damnation upon supposition of their not continuing in his service as was afore said and proved As Saint Paul sayes to the believing Romans with respect to the power wrath and vengeance of Gods Vicegerent the Magistrate so may I say unto the best among the Saints on earth with respect to the power wrath and vengeance of God himselfe Wilt thou not be afraid do that which is good for in so doing thou hast cause to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly and without fear but If thou dost evil bee afraid Rom. 13.3 4. Briefly Albeit Believers serving God or in their service of God they are to serve him without fear yet they are to fear if they do not serve him or not persist in his service Object 8. Ye have not received the Spirit of bondage to fear again but ye have received the Spirit of Adoption whereby we cry Abba Father Rom. 8.15 Answ I have already said that the fear of hell as that which a man is actually obliged to suffer upon the consideration of his present estate and condition is the effect of the spirit of bondage and that indeed which subjects a man unto bondage But as for that fear of hell which is only upon supposition of a Saints Apostasie 1. It is in no sort contrary unto but it is altogether consistent with the spirit of Adoption For 1. The adopted children of God are commanded in such sort to fear hell as was before proved 2. This kind of fear poth not in any sort hinder the Saints from crying Abba Father The whole family of the Saints on earth notwithstanding this their fear can cal God their Father no lesse then the family of the Saints in heaven 2 This is more especially to be observed for the satisfaction and right information of those who because they are exercised with doubts and fears and do want assurance of their salvation are apt to conclude from thence but unwarrantably that they have not the Spirit of Adoption 2. This fear is not only consistent with the Spirit of Adoption but it is moreover from the Spirit of Adoption for the Spirit of God which is in them the Spirit of Adoption doth dictate to them and doth dictate in them this very fear And when I say that this fear is not only with the Spirit but also from the Spirit of Adoption I would have it the rather to be observed for this reason viz. Because there may be and sometimes actually there is a fear with the Spirit of Adoption that is not from the said Spirit of Adoption E.G. Gods Adopted ones for want of Assurance and through a mis-apprehension of their state and condition to God ward may possibly and oft-times do actually fear hell and damnation even with that kind of fear which we commonly stile legal or slavish i.e. they fear hell as that which they think they are actually obliged to suffer but this fear in them is not from the Spirit of Adoption by vertue of which they should cast off or cast away that fear it being for the slaves of Satan and not for the sons and daughters of the living God to fear hell in such sort Having been so large in proving and cleering this Confectary I shall be briefer in the next I shall conclude this Confectary with the saying of Bernard as I have seen him quoted who writing to one whom he thought not to be sufficiently solicitous about the Judgments of God in steed of wishing him according to the usual form of salutation Salutem plurimam much health said Timorem plurimum much fear So shall I wish to all the Saints and servants of God not only much joy but also as in the sense before explicated much fear And if any one shall object against me That I do not as becomes a Gospel Minister endeavour to help forward the joy of the Saints I have these two things to answer 1. I do conceive That the great work of a Minister and the grand bent of his preaching and that which he should chiefly and directly have an eye upon in all his preaching ought to be the future and eternal safety of people rather then their present ravishments and comforts in the way 2. Whatsoever I have written in this or in any other part of this Exercitation doth most directly tend unto and make for the safety of the Saints and if for their safety then consequently and necessarily for their comfort both in this world and in the world to come Yea I am perswaded that no Doctrine is indeed and in a Scripture sense comfortable Doctrine but that which doth of its own nature minister to the safety of the Saints and to their preservation in the state of grace And if I be not herein mistaken I would to God that people would make use of that saying whereby to judg what manner of Preachers are the most comfortable Preachers and what Doctrines are the most comfortable Doctrines CHAP. XXVII That a Minister of the Gospel hath no warrant so to absolve a Believer as in the name of God to tell him That his sins are as absolutely pardoned and that he is as absolutely sure of heaven as if he were already in heaven CONSECT XX. 20. IT followes That a Minister hath no warrant to tell a Believer how that he may assure himself for his comfort that his sins are as absolutely pardoned and that he shall as absolutely be saved as if he were already in the bosom of Abraham and actually translated with Enoch and Elias The obligation of a sinner as to eternal condemnation being taken off not absolutely but conditionally for what is to come or as to the actual enjoyment of what mercy is to come for what dismission soever God doth vouchsafe to a sinner in this life we must suppose the sinner to be dismissed of God no otherwise then with such an Item or admonition which Christ giveth to the restored Cripple Sin no more lest the same thing or a worse thing come unto thee John 5.14 My meaning in this Confectary is plainly this as I have before expressed it and which I desire to be remembred viz. That though the obligation of a sinner to eternal condemnation be actually taken off so soon as he is converted neverthelesse the continuance of that mercy is not absolute but conditional God not having intended and Christ not having intended and Christ not having purchased full and final pardon
as to be displeased with them and to be incensed against them 2 Sam 11.27 Davids sin in the matter of Vriah is there said to displease God Dent. 9 20. God is there said to have been very angry with Aaron to have destroyed him 2. So farre as to checke and reprove them for their sins whereby he would have them take special notice that he doth remember them and these reproofes God doth convey sometimes in a most cutting and convincing way for proof hereof see Rev. 2.4 where the Church of Ephesus is reproved for her declining And 2 Sam 12.1 Where David is sharply taxed about the matter of Vriah 3. So farre as to threaten them with suffering for their sins and that 1. Conditionally except they repent Rev. 2.5 Remember from whence thou art fallen and repent and do thy first works or else I will come unto thee quickly and remove thy Candlestick 2. Absolutely notwithstanding they have or shall repent 2 Sam. 12 13 14. where David is threatned with the death of his child if any one shal say it is a prediction to speak properly rather then a commination it will make nothing against the intent and purpose for which I alledge it notwithstanding his professed repentance and the Prophets absolution of him as to the maine of pardon in the name of God related in the foregoing verse 4. God doth so farre remember the sinns of his people as actually to inflict punishment upon them for the same and that both while they live and when they are dead 1. While they live and that variously viz. not only by withholding and withdrawing those mercies and favours from them which otherwise would have been bestowed and continued but also by inflicting such evils upon them which otherwise he would not have inflicted as doth evidently appear and as David himselfe did know to his smart and cost 2 Sam. 12.8 9 10. 2. When they are dead viz. in their posterity successors and Subjects they being Parents Princes or Soveraignes as appeares undeniably in the instances of Eli Solomon and Manasses for which see 1 Sam. 3.13 14. 1 King 11.33 and 2 24 3 4. Thus doth God so farre remember the sins of his people as to smite them for the same not only with the rod of reproofe but also with the reproof of his rod it being the duty of Gods people under extraordinary sufferings to take notice that God doth thereby remember or take knowledge of their sins as did the widow of Zareptah by occasion of the unexpected death of her Sonne saying to the Prophet O thou man of God art thou come to call my sin into remembrance and tr slay my Sonne 1 King 17.18 And if their sins do not presently appear it s their duty to search for them and to pray to God to discover them unto us according to the example of Job chap. 10.3 13.23 Where he prayes to God to shew him wherefore he contended with him and according to the patterne of the Church Lam. 3.40 Exciting one another to search and try their waies 5. If as there be degrees of grace on earth so there be degrees of glory in heaven as is commonly and very probably conceived I see not but that it may be affirmed that God doth so farre remember the sinnes of his people particularly their backslidings and declinings in grace after their conversion as to deny unto them such an eminent degree of glory in heaven which otherwise had they been more circumspect and zealous they might have obtained or had attained unto they in meane time losing of the fulnesse of the reward to which purpose that of the Apostle may not unfitly be understood 2 Joh. 8. Look to your selves that we lose not the things which we have wrought but that we receive a full reward But I will not say that this is properly to be called punishment 2. In the next place I am to shew Negatively or in what sense God doth not remember the sins of his people and for that end be it knowne 1. God doth not in such fort remember the sins of his people as he doth remember the sins of the wicked whom he doth not pardon E. g 1. God doth not so remember the sins of his people as to punish them with or in such pure justice as hee doth punish the sins of the wicked but with or in justice tempered with fatherly love 2. He doth not punish them with revenge meerly judicial or purely vindictive I say revenge meerly judicial or purely vindictive and let it be observed 1. What I doe acknowledge 2. What I doe deny 1. I grant and acknowledge that the punishments which God doth inflict upon his people are in a sort vindictive they proceding from Gods justice and being inflicted for sin as was aforesaid and one end of the inflicting therof being to make the Saints to smart and for that cause I deny not but that such punishment which God doth inflict upon the Saints for their sins may be called and are called sometimes in Scripture vengeance and for which cause I doe fully assent unto Mr. Ainsworth's Exposition of that in Psalm 99.8 Thou wast a God that forgavest them though thou tookest vengance on their inventions Where that pious and Learned Textman doth interpret by vengeance not only the punishment that in proces of time was inflicted upon the body of the rebellious people but also what was inflicted upon Moses and Aaron for their miscarriages he comparing that of the Psalmist not onely with Num. 14.20 21 23. Exod. 32.14 34 35. but moreover with Num. 20.12 Deut. 3 23 24 25. in which latter places the punishment which God did inflict upon Moses and Aaron for their sins is recorded And here let it be observed that whereas some do distinguish betwixt chastisements and punishments meaning therby the sufferings of the godly and the wicked saying that chastisements are not vindictive I cannot assent thereunto for the reasons aforesaid and which I forgot to insert in its proper place where I spake concerning the difference betwixt chastisements and punishments 2. I deny that the punishments of the Saints are revenge meerly judicially or purely vindictive as are the punishments of the wicked and the reason is evident because they proceed not from pure justice and againe albeit Gods end in inflicting them be to make them smart for their sins neverthelesse this end of Gods justice is but in subordination unto other effectual ends of his mercy or in subordination to other gracious ends which God will actually effect thereby mercy therein rejoycing as I may so say against judgement Herein the revenge which God taketh upon a penitent sinner is like to that revenge which a penitent sinner doth sometimes take upon himselfe which is not purely vindictive but in part it being upon the maine medicinal and preventive 2 Cor. 7.11 Briefly whatsoever differences have beene or can be truly assigned betwixt the temporal punishments of the
distinction CONSECT VI. 6. IT followes that we may safely distinguish the pardon of sinne how harsh and unsavorie soever the distinction may seeme in the sound thereof into totall and partial perfect and imperfect into Remissionem magis or minus plenariam for pardon of sinne being the taking off of the obligation to punishment and consequently punishment it selfe a man is no farther pardoned executivè and plenarily then his punishment is taken off which being sometimes more and sometimes lesse taken off we must needes say that pardon is somtimes more and sometimes lesse perfect CHAP. XIII That one and the same sinne may be more or lesse pardoned CONSECT VII 1. IT followes that one and the same sinne may be more or lesse pardoned because it may be more or lesse punished And the contrary assertion thereof though it be the assertion of our Divines See his book of justif p. 21. 19. 143 261. as I think generally and in particular of that very learned and pious Divine Mr. Anthony Burges a man for sound judgment and School learning much renowned I say the contrary assertion viz. that one and the same sinne cannot be more or lesse pardoned I cannot assent unto but must needs by vertue of the premises professe yet humbly my dissent from CHAP. XIIII That no sinner is fully pardoned in this life nor yet afore the day of judgment CONSECT VIII 8 IT followes that however a believer is pardoned in this lsfe yet he is not fully pardoned til the day of judgment because he is not till that day of refreshing freed from all the sad effects and punishments of sin viz. death and the grave of corruption The premises considered do also give us to see a reason of that saying of Christ Mat. 12 32 And moreover plainly and easily to interpret the sense of it he saying that the sin against the H. Ghost shall not be forgiven neither in this world nor in the world to come And for that cause the day of judgment may as wel be stiled the day of Remission or Absolution as the day of Redemption as it is stiled Ephes 4.30 And for the same cause doth Saint Peter assert our sins to be blotted out in a signal sense viz fully and compleatly at and not before that Great and good day of the Lord Act. 3.19 there being certain remainders of grace to be brought unto the Saints at and not before the revelation of Jesus Christ for which till that time they are to wait and hope according to the counsel of the same Apostle 1 Pet. 1.13 And in this sense Saint Paul prayes to God that good Onesiphorus with his compassionate houshold may find mercy with the Lord at that day 2 Tim. 1.16 17 18. CHAP. XV. The difference betwixt remission of sinne and Sanctification commonly assigned that being said to be perfect in this life this imperfect rejected and refuted CONSECT IX 9. IT followes that the difference commonly said to be betwixt the remission of our sins and our sanctification that the one is perfect in this life the other is imperfect is a plain mistake and in very deed not a justifiable but a pardonable saying I mean an errour that stands in need of pardon and not of pardon only but also of amendment And besides the premises for a farther detecting and rectifying this mistake let it be considered that the selfe same reason which proves the imperfection of our sanctification in this life wil also prove the imperfection of our remission for the reason demonstrating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our sanctification is here imperfect is besides the testimony of Scripture the experimental sense of that Fomes peccati that Peccatum peccans or relicks of sin which doe still remaine in our natures which said sinne in being both sinne and punishment for which cause it may well be stiled in a peculiar sense peccatum puniens as well as peccans it being I say both a sin and the punishment of sin it must of necessity and infallibly follow from thence as I humbly conceive that a sinners remission or release from sinne is imperfect also And if any one shall except saying that a sinner even in this life hath right to perfect remission I answer looke what right a sinner hath in this life to perfect remission the same right he hath to glorification and to sanctification with the Saints made perfect so that in this respect there is no difference Briefly then If wee must believe either Scripture or our owne experience wee must acknowledge that our remission is in this life as well imperfect as is our sanctification CHAP. XVI That remission of sinne doth imply somewhat positive as well as privative and for that reason that it differs not from Justification as hath beene by some supposed CONSECT X. 10. IT followes that seeing Gods pardoning sinne is his not punishing it unto which I adde and that which all do acknowledge nemine contradicente that seeing punishments are either privative or positive if I may be allowed the latter expression notwithstanding the common saying Omne malum est formaliter quid privativum but my meaning is seeing punishments are either damni or sensus of losse or sense it wil I say follow from thence that the pardon of sinne is not only Ablativa mali but also Collativa boni as the Schoolemen expresse it or that the pardon of sinne is not only a privative but also a positive blessing and benefit i. e. it doth in the precise nature thereof import not only a freedome from the punishment of sense or from the bare suffering of paine and torment but it importeth also a restoring of the sinner to the positive enjoyment of such comforts or to the enjoyment of such positive comforts and to such a state of love friendship and favour with God as by his sins were lost and forfeited I speake this in humble dissent from those who do for this cause make justification to be more then forgivenesse of sinne in that as they say justification doth connote or connotate a state of favour that the subject or sinner is put into whereas I see not how we can acknowledge any state of favour which justification puts a sinner into which remission of sin doth not likewise invest him with or put him into as I shall have occasion to say againe and shall prove more at large in my progresse upon this subject in hand Only note that which is here said concerning pardon of sin is to be understood not concerning any of those three sorts of pardon which for distinction sake I stiled of the halfe blood those also being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to the text in hand but of that kind of pardon which is by the Apostle promised in my present text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called CHAP. XVII That one and the same sinne may be said and that in a Scripture sense to be pardoned and not pardoned
for any sinner I mean that any sinner should enjoy the full and final pardon of his sins otherwise then upon the condition of his perseverance as was afore said This Confectary is of necessity I suppose unavoidable In Isai 30.1 The Prophet denounceth a woe to those Who take counsel but not of him and that cover with a covering but not of his Spirit I may truly say of the Antinomian Preachers that they do minister consolation but not of God and they do comfort their Disciples with comforts but not of Gods Spirit the Comforter Such is this comfort whereby they do seek to comfort their heareâ—s in telling them That their sins are as absolutely forgiven as if they were in heaven I do lesse wonder that the Antinomian Preachers are accounted by the ignorant and profane multitude the only comfortable Preachers for well I wot their error here is twofold 1. They comfort those to whom comfort doth not belong our commission being limited in the application of comfort only to the broken hearted which they not observing do speak peace to the wicked oft times 2 That they tender to Believers their own dreames and the fulsom luscious conceptions of their own fancies in steed of the savoury wholsome consolations of Scripture But as Elijah said to the Messengers of Ahaziah 2 Kin. 1.3 Is it not because there is not a God in Israel that ye go to enquire of Baal-zebub the God of Ekron So may I say unto this sort of Comforters Is it not because ye think that the comforts of Scripture are not sufficient that ye frame and feigne comforts of your own devising Or is it not because your mouthes and the mouthes of your Disciples being out of taste the comforts of Scripture do not relish but are so unsavoury that they will not down with you For my own part I know no more warrant for a Minister to create Comforts then he hath to create Commands it being as much against the sufficiency and perfection of Scripture to attempt the one as the other and as our blessed Saviour did therefore admonish his Disciples to beware of the leaven of the Scribes and Pharisees they teaching for Doctrines the Commandments of men so have I reason to admonish Christians to take heed of the leaven in special of this leaven of Antinomian Preachers they preaching for Gospel consolations of their own framing This admonition is the rather needful 1. Because albeit it be very toothsom yet it is not therefore the more wholsome There bee sweet poysons as well as bitter 2 By how much it is more sweet by so much it is like with the more eagernesse to be swallowed The mouthes of people do water after such delicacies their ears do itch to hear such Gospel they loving to hear rather what is smooth then what is right what will please rather then what will profit what is sweet rather then what is sound according the humour of the people of old as is recorded by the Prophets Isaiah and Jeremiah Isal 30.9.10 This is a rebellious people lying children children that will not hear the Law of the Lord which say to the Seers See not and to the Prophets Prophesie not unto us right things speak unto us smooth things prophecy deceits So wee preach comforts to people though they be deceitful comforts they regard not though we cozen people yet so we comfort them they care not Jer. 5. lat The Prophets prophecy falsely and the Priests bear rule by their means and my people love to have it so and what will ye do in the end thereof This Question What will ye do in the end thereof is in this case not to be omitted for consider in the next place the danger of comforting Believers by telling them That their sins are as absolutely pardoned as if they were in heaven The danger hereof will appear by what I shall next offer unto consideration as a reason of the foresaid Admonition 3 Consider the tendency of this comfort For my own part as I look upon the whole body of Antinomianisme as a Doctrine of security so I look upon this particular branch as that which tends directly to make a Christian to neglect his watch to lay downe his weapons and to cast off his Armour It is such Musick as tends to lull a Christian asleep in the Divels lap and it is Gods great mercy if he awake out of that his dream of being in heaven before he sees himself absolutely to bee in Hell I would have said more to this particular but that Mr. Baxter in his Book stiled Directions for getting and keeping Spiritual Peace and Comfort hath spoken directly and amply thereunto in his eighteenth and twentieth Direction which I shall here transcribe Know that God hath not commanded you to believe that you do believe nor that you are justified or shall be saved but only conditionally and therefore your Assurance is not a certainty properly of Divine faith Pag. 189. Direction 18. Never expect so much Assurance on earth as shall set you above all * If there be no possible danger what need of such admonitions caveats cautions as in Eph. 6.11 2 Joh. 8. 2 Pet. 3.17 Caveats need not but where danger is in some respects at least possible possibility of the losse of heaven and above all apprehensions of real danger Pag. 211. Direction 20. I shall conclude this Consectary with that Item which Ahab gave to Benhadad when swelling in his confidence 1 King 20.11 Let not him that girdeth on his harnesse boast himself as he that putteth it off Let not any Saint militant here on earth that girdeth on his harnesse for the spiritual warfare boast himself as if he were as absolutely sure of heaven as the Saints now triumphant who have put it off CHAP. XXVIII That the repentance which the Gospel requires is not only repentance from the pardon of our sins as the Antinomians affirm but for the pardon of them proved and evinced by several Arguments Several Objections of the Antinomians answered wherein it is punctually declared In what sense Evangelical Repentance may be said to be from pardon of sin and in what sense for the pardon of it It is disputable whether Gods glory and our own salvation are to be looked at as two ends or only as one the former being a necessary result of the latter An Objection answered That it is a singular favour of God and a favour in some sense peculiar to the times of the New Testament that God hath so cleerly revealed unto us our eternal salvation as the great end not excluding but including his glory of mans working or of all Christian duty That good works may be stiled the way to salvation That the difference betwixt the Covenant of Work and of Grace lyes not in this that Adam was to work for life and we not for but only from life Our own good works duties graces or holinesse how far forth or