sin is enjoyned as a duty Exceptio non tollit sed firmat regulam we are thereby to understand Sanctification or holinesse of life but where it is promised as a mercy there wee are to understand it by Justification or forgivenesse of sin But as for this let every one abound in his owne sense I proceed Gods forgiving us our sinnes is styled his passing by our sinnes Mich. 7.18 Who is a God like unto thee who pardonest iniquity and passest by the transgression His removing our sinnes from us Psal 103.12 As farre as the East is from the West so farre hath he removed our transgressions from us His being mercifull to our sins Heb. 8.12 I will be mercifull to your unrighteousnesse And as to the sin so to the sinner Luke 18.13 Lord be mercifull to me a sinner Psal 51.1 Have mercy upon me O Lord have mercy upon me The Negative phrases whereby Forgiveness of sin is held forth in Scripture are such as these viz. Gods not imputing sin Psal 32.2 Blessed is the man to whom the Lord imputeth no iniquity In this form or phrase doth Shimei having plaid the part of a notorious Delinquent against David his Liege Lord pray for the pardon of his offence 2 Sam. 19.19 Let not my Lord impute iniquity unto me His not remembring our sins Psal 25.7 Remember not the sins of my youth nor my transgressions saith the Psalmist The like phrase did Shimei use in the case and to the purpose aforesaid saying Neither do thou remember that which thy servant did perversly the day that my Lord the King went out of Jerusalem His not remembring our sins against us Psal 79.8 O remember not against us former iniquities This phrase doth somewhat explicate the former Gods not remembring of our sins not being his simple forgetting them or simply his not remembring them but his not remembring them Quoad hoc or against us His not mentioning our sins unto us Ezek. 18.22 His not laying our sins to our charge 2 Tim. 4.16 Where Saint Paul praying God to pardon the sin of those that did desert him under his tryal of persecution saith I pray God it may not be laid to their charge So Saint Stephen prayeth for his persecuters saying Lord lay not this sin to their charge Act. 7.60 That prayer being in full sense all one with that of our Saviour for those that did murder him by a Law saying Father forgive them Only let it be noted concerning the two last places viz. 2 Tim. 4.16 and Acts 7.60 that albeit the phrase in the Translation be all one both being rendred A not laying sin to the charge of the sinner nevertheless the phrases in the Original are divers the former being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth properly signifie to be reckoned or imputed and is so rendred Rom. 4.22 Where Abrahams faith is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be imputed to him for righteousnesse and in the latter place the phrase being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word doth properly signifie to stablish or to fasten q. d. Fasten not this sin upon their backs or upon their score God not entering into judgment with us Psal 143.2 Enter not into judgment with thy servant O Lord. I shall in the next place set down such phrases as doe hold forth the non-forgiveness of sin or Gods not forgiving us our sinns because contraries doe help to illustrate each other which said Phrases I shall sort likewise into Negative and Affirmative and wil set them down in the same order as I have done the former Affirmative phrases which doe hold forth Gods not forgiveing us our sins are such as these viz. Gods remembring our sins Hos 9.9 He will remember their iniquity Jer. 44.21 The iniquities of your fathers did not the Lord remember them and came they not into his mind His setting of our sins continually before him Ps 109 14.15 Let the iniquity of his fathers be remembred with the Lord Let them be before the Lord continually Gods visiting sin or for sin Hos 9.9 He wil remember their iniquity He will visit their sins Jer. 9.9 Shall I not visit for these things His covering with anger and persecuting the sinner * That covering whereby pardon of sin is expressed being a covering with love Lam. 3.42 43. we have rebelled thou hast not pardoned thou hast covered with anger and persecuted us Gods retaining sin John â—0 33. Whosoever sins ye remit they are remitted and whosoevers sins ye retain they are retained The sinners bearing his iniquity which is a phrase frequently used in Scripture especially by the Prophet Ezekiel and by him also explained to be the sinners bearing the punishment of his iniquity Ezek. 14.10 And they shall bear the punishment of their iniquity With many other the like passages or expressions of both sorts as well negative as affirmative which I suppose may be found in Scripture concerning both Gods forgiving and his not forgiving sin Negative phrases which doe hold forth God not forgiving us our sins are such as these viz. Gods not covering his not blotting out his not purging away sin Neh. 4.5 Cover not their iniquity and let not their sin bee blotted out from before thee 1 Sam. 3.14 The iniquity of Elies house shall not bee purged with sacrifice nor offering for ever Gods not holding guiltlesse in the the third Commandement Exod. 20.7 and 1 King 2.9 where David admonishing Solomon not to pardon Shimei bids him not to hold him guiltlesse Gods not cleering or Acquitting the sinner Exo. 34.7 Hee will by no meanes cleare the guilty Nah. 1.3 He will not at all acquit the wicked His not forgetting sin Amos 8.7 The Lord hath sworn by the excellency of Jacob Surely I will never forget any of their works His not accepting the sinner Jer. 14.10 The Lord doth not accept them he will now remember their iniquity and visit their sins Sutable to the phrase of Gods not accepting the sinner is that phrase in the New Testament of Gods not knowing the sinner Mat. 25 12. the direct contrary being Gods receiving the sinner graciously Hos 14.2 Take away all iniquity and receive us graciously Gods not turning away the punishment of the sinner a phrase frequently used in the first Chapter of Amos where God threatens such and such persons and Places that because their transgressions were iterated and multiplied He would not turne away their punishment CHAP. III Reasons and Grounds for the said variety of phrase or various expressions together with rules for a right understanding and due interpretation of them COncerning the said various expressions of the pardon of sin let two things be observed or considered 1. The ground or reason of them which said ground or reason seems to be taken from that variety of phrase whereby sin and the fruits or issues of sin are set forth and signified in Scripture for according to the various names or titles given to sin and 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
Christs Church hath in an elaborate tractate lately put forth endeavoured to prove the said absolute necessity of Christs satisfaction neverthelesse it is without all question that rebus sic stantibus c. according as things are now set and fixed by God and according to his will revealed in his Word no sinner can be pardoned without the intervention of Christs merits and satisfaction 2. In mentioning faith as that which puts the sinner into a capacity of pardon I have included the merits of Christs bloodshed his blood being the object of faith or that which faith doth lay hold and rest upon according to that of the Apostle Rom. 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God Where let the Antinomian observe two things 1. Remission is of sins past mark past 2. Though justification and remission of sin be not otherwise then through Christs bloud yea through faith in his bloud neverthelesse it is a grace a free-grace Object If all sins past present and to come are not at once pardoned then Christ is not a perfect satisfier or hath not perfectly satisfied for our sins Answ This objection is a very weak one and for the weaknesse thereof I may well stile it a womans objection and I shall the rather so stile it because it was in very deed the objection which a certaine woman in these parts much perverted as it seems by Antinomian principles and frequenting as I have heard the teachings of such teachers as are sent abroad by the Church of Abbingdon objected in my hearing against the truth here asserted by mee viz that all sins past present and to come are not pardoned at once and albeit the said Sister did expresse as much confidence in her opinion to the contrary as if so be shee had beene inspired with a spirit infallible and did receive so little satisfaction by my answers as that she did plainly tell me to my face that my answers did make it apparent unto her that I was a person not as yet justified I shall neverthelesse set downe in this place the self same answers and no other answer then what I made unto her objection as now followes 1. I told her that shee might by a like reason infer that Christ Jesus is not a perfect Red emer seeing the Saints are not in this life perfectly redeemed from their sins but must waite for the accomplishment thereof till the day of judgement which for that cause is stiled the day of Redemption 2. I asked her whether shee would assert her selfe to be a Saint already in heaven actually singing Halelujah Shee answered no. Whereupon I told her that the glorification of believers is the fruit or benefit of Christs satisfaction and I had therefore as good reason upon this account to make the same objection against her viz that then Christ was not a perfect satisfier 3 Finally I told her that shee is carefully to distinguish betwixt the price which Christ paid for satisfaction or for our remission ransom or redemption and betwixt the fruits effects and benefits which the Saints do enjoy therby The former I told her was a price most perfect but the latter are not all at once in perfection bestowed upon us but by degrees and in Gods due time and way some now some then some in this life some at death and some not afore the day of judgement These answers I then thought and stil do think satisfactory but I doe find that the confidence of a woman possessed with Antinomian principles is insuperable The Lord in his great mercy pity those who are under strong delusions believing in lies and put some restraint upon such teachers as are purposely sent forth under pretence of propagating the Gospel to adulterate and corrupt it and to make merchandize of the souls of the simple whom with good words and fair speeches they do most pitifully and impiously beguile CHAP. XXI Caution given as touching a right understanding of the two following Propositions laid down by that very learned and pious Divine Mr. Anthony Burges in his Sermons concerning Justification viz. 1. No wicked man ever hath any sin forgiven him p. 22. 2. It is one thing for God to forgive and another thing for God not to demand and exact punishments p. 143. CONSECT XIV 14. IT followes which might have been more fitly inserted as the second Consectary how far forth or in what sense to understand those two Propositions of My. Burges in his Book of Justification 1. No wicked man ever hath any sin forgiven him p 22. 2. It is one thing for God to forgive and another thing not to exact and demand punishment p. 143. I have already proved That God is said sometimes to forgive the sins of wicked men as also That Gods punishing is said to be his not forgiving and his forgiving his not punishing so that the said Propositions being taken in their latitude as they sound cannot ageee with the truth of Scripture which that they may do it is necessary that we understand and restrain them unto that kind of forgivenesse which doth respect the disobliging or discharge of a sinner from eternal damnation for which respect and indeed for the prevention of much mistake in this Subject I should think it expedient for any one who undertaketh to write more at large concerning the nature of forgivenesse of sin to set downe almost in the first place this distinction viz. There is a twofold forgivenesse of sin plainly expressed in Scripture the one peculiar to the Saints which for that cause may well be stiled The remission of Gods Elect as for a like cause faith is stiled by the Apostle the faith of Gods Elect as Tit. 1.1 The other common to the Reprobate with the Elect Now I say the said Propositions are to be restrained to the former and are not to be extended to the latter kind of forgivenesse For my owne part I must needs say That Mr. Anthâ—ny Burges is a Gamaliel so hâ—â—h in my esteem as that I do judg my selfe unworthy to sit at his feet or to bear his Books and for that cause I am so unwilling in ought to expresse my dissent from him as rather then contradict so worthy an Author I should study to the uttermost of reason how to interpret all his sayings and assertions in a true sense and for that cause it was once in my mind to have interpreted the meaning of that Proposition of his p. 21. When a sin is forgiven it is totally and perfectly forgiven rather then to have declared my dissent from it I say it was in my mind to have interpreted that Proposition as barely intending a sinners discharge or disobligation from eternal damnation which I doubt not was the meaning of that
AN EXERCITATION Concerning the NATURE OF FORGIVENESSE of SIN Very necessary as the Author humbly conceiveth to a right information and well grounded decision of sundry Controversal Points in Divinity now depending Directly intended as an Antidote for preventing the danger of Antinomian Doctrine And consequently subservient for promoting the true faith of Christ and fear of God in a godly righteous and sober life By THOMAS HOTCHKIS Master of Arts of C.C.C.C. And Minister of Gods Word at Stanton by Highworth in the County of Wilts To which is prefixed Mr. Richard Baxters Preface London Printed by T.M. for Tho. Underhill at the Anchor and Math. Keinton at the Fountain in Pauls Church Yard 1655. VENERABILI VIRO NEC NON PATRONO SUO IN CHRISTO 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ROBERTO HIPPISLEIO Armig. Ob Amorem qui sedecem ab hinc plus minus annis inter nos coaluit citra ullam reconciliationem hactenus obtinuit conjunctiorem Chartaceum hoc qualecunque munusculum non ingrati erga ipsummet animi propensique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod foelix faustumque sit EXERCITATIONEM de Nobilissimo juxta immane quantum amabili subjecto Ut Putà DE REMISSIONIS PECCATORUM QUIDDITATE seu NATURA D.D.D. THOMAS HOTCHKIS HOTCHKIS on Forgiveness of Sin Gracious is the Lord and righteous yea our God is merciful Psal 116.5 Brethren if any of you erre from the truth and one convert him let him know that he which converteth a sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins James 5.19 20. Amicus Lutherus Amicus Calvinus sed magis Amicus Christus veritas veritas Christi Gloria Dei salus populi CHRISTIAN READER THe Reverend Author of this ensuing Treatise hath it seemes such humble thoughts of himselfe and these his Labours that unlesse some other doe lead them forth into the publick light they must be condemned to unprofitable obscurity I apprehend my selfe the most unfit of any for such an office were it but because I found it had pleased him to make such mention of my name as I may not approve of and well knowing that wee might hear a Mulus Mulum scabit from the partie that will undoubtedly be offended at his Discourse But when it pleased himself to remit his Exercitation into my hands with a ful and final Resolution that by me it should live or die on what reason I little know I durst not stand on such personal punctillio's nor be guilty of such cruelty as to stifle such a birth for the avoiding of the toothed censures of those men who are implacable to them that bow not to their Judgments and whose good words can never be won with Innocency but onely with a compliance with the Interest of their Party and a listing our selves and marching under the Colours of their Division and Conduct of their admired Leaders against the Verity of Christ and the unity and Purity of his Church I know it is none of the Authors expectation that I should justifie every word in his writings I dare not doe so by my own nor will hee do it himself Nor is it an applauding Commendation that he desires but an Impartiall censure and what intimations may be most profitable to the Reader I understand hee hath not been rash in fixing on the Conclusions in this booke but hath tendered it to several Learned Judicious Divines esteemed Orthodox for their perusall and Censure and where some of them have advised to the alteration of some phrases hee hath condescended very much to their desires Though he be my Countrey man I have no further acquaintance with the Authour then an houre or two's conference and the perusall of his papers and the good report of others doe afford me by which I judge him a grave pious sober Divine not so quick and sharp as deliberately Judicious and solid not made so much for words as Matter nor to please mens eares with smoothnesse and eloquence as to informe their Judgements by a plaine discovery of practicall Truths I perceive he liveth not far from the place where Dr. Crispe did exercise his Ministry and so having more to doe with the Antinomians either for their recovery or the Defence of the Truth against them then in most other parts our Ministers have and more need to fortifie the people against the infection of their errors it turned much of the streame of his studies and labours this way God hath made the severall errours that have risen in most ages an occasion of the clearing and advantaging his truth and one errour a meanes of the destruction of another The Papists errors in the point of Justification by the Merit of works and other such like selfe ascribing conceits did occasion from Luther Melancthon and other leading Reformers of those times a more ample discovery of the freenesse of Gods grace and a fuller vindication of the sufficiency of the blood of Christ then else the Church had been like to have so soone enjoyed When the contrary errour was sowne by Islebius and his Antinomians and too much watered by Illiricus and his Lutherans and growne to maturity in the former Libertines and late Antinomians here with our selves God made this an occasion to awaken his Ministers to maintaine more vigorously the use of the Law the necessity of Faith Repentance and Obedience and more clearely to open the nature of the Covenants the Reason of Duty then formerly had been done yet were the writings but few brief that have been published against this kinde of men except onely those between the Majorists and the Flaccians who were somewhat learned men because the opinions of these Libertines were so carnall and grosse and their lives ordinarily so scandalous and the ends of many of them so fearful that through Gods mercy it was but very few that were seduced by them and both they and their reasonings did seeme so contemptible that learned men thought it needlesse to trouble themselves with them especially having a learned and subtile kinde of adversary on the other side the Papist and Arminian that found them worke The turbulency and scandalousnesse of some of them in London first drew forth Dr. Taylors Regula Vitae But lately they were headed by many publick preachers Eaton Town Randall Simpson Saltmarsh but the man that most credited and strengthned their party was Dr. Crispe These have occasioned those profitable labours of Mr. Gataker Master Burges Mr. Rutherford against them seconded by Mr. Bedford Mr. Geree and others And Mr. Eyre hath happily now drawn forth against them that Judicious man Mr. Benjamin Woodbridge And this Exercitation doth next take its place in this Army that is engaged against the Libertines which though it be yet the last and one of the least in my Judgment is not the least usefull Divers weighty Truths are here asserted and cleared which too many have overlook't the objections of the Adversary are
effects thereof such are the various names or expressions of Gods pardon or not pardon of sin For example As sin is stiled filthiness or uncleanness 2 Cor. 7.1 Rom. 6.19 So the pardon of sin is stiled washing cleansing covering purging away As sin is the souls sickness or disease in which sense some Expositors do understand that in Psal 103.3 Who forgiveth all thy sins and healeth all thy diseases Or as sin doth wound the sinner so pardon is stiled Healing As sin maketh us guilty so the pardon of sin is stiled Gods not imputing it his not laying it to our charge and his not pardoning us is said to be his not cleering us or holding us guiltless As sin makes us wretched and miserable so pardon of sin is stiled Gods being merciful to the sin or sinner As sin is stiled a Debt making us lyable to God in such sort as Debtors to their Creditors so Gods pardoning mercy is said to be his blotting out our sins casting them into the depths of the sea And in this sort allusivè the Apostles phrase in the Text which is now before us seemes to be the express word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word most frequently used by other of the Evangelists and Apostles which word doth signify to dismiss leave let alone absolve send away release or set at liberty Mat. 4.20 and 18.27 being twice used in one verse Luke 4.18 though it be rendred in different English words viz. Deliverance and setting at liberty It seems to be a Metaphor taken from those who are loosened from their bonds or delivered out of prison into which they were cast for their Debts or misdemeanors To proceed As the sinner by committing sin doth as it were arm his sin against himself or as sin hath a power accrewing to it as I may so say to do us mischief by vertue of the Law 's commination for which cause the Law is said to be the strength of sin 1 Cor. 15.56 so Gods pardoning sin is said to be his subduing our sin or giving victory to the sinner over his sin 1 Cor. 15 57. Thanks be to God who gives us the victory through our Lord Jesus Christ As sin makes us obnoxious to Gods hatred and abhorring so Gods pardoning the sinner is said to be Gods gracious receiving the sinner Hos 14.2 Take away all iniquity and receive us graciously And contrarily Gods not pardoning us is said to be his not accepting us 2. Let it be observed and considered that the most of the said various expressions are allusive Translations or metaphorical being spoken of God after the manner of men in them Deus humanum dicit God doth condescend to our capacity he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the Apostles phrase 1 Cor. 4.6 he doth in a figure transfer the said things and expressions from us to himself whereby to assist us in our weakness e. g. it being usual with men when they do forgive to forget God therefore forgiving sin is said not to remember it and it being usual with men when they threaten to be revenged to say to their adversary Well I 'll be sure to remember you I 'll never forget this injury and affront so long as I live Gods not pardoning therefore is said to be Gods not forgetting sin or his remembring sin Again Men when they do forgive being moved with inward pity and compassion as was the father of the Prodigal upon the sight of his relenting Son Gods forgiving us therefore is said to be his having compassion on us Mic. 7 19. Gods compassion Quoad terminum or terminativè is the self same with forgivenesse of sin but being considered connotativè it doth farther intimate the rise of pardon or the inward moving cause together with the external occasion therof viz. Mans misery and Gods free love and mercy Gods compassion being verbum con-significans This latter particular being duly observed and considered it will appear how wary and cautious we should be in the Interpretations of the said Metaphorical phrases and how needful it is therein to observe the Apostles rule in another case viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 We must beware how we do in our conceptions about the said phrases supra sentire that we do not understand more in them then is fit or in reason possible to be understood we must be careful not to sense them above their scope and intendment but ever to interpret them in a modest moderate and sober sense that the words may be the words of truth as indeed they are the sense must be the sense of sobernesse For want of observing of due caution in the sober construction of the said phrases it may in a sort be said unto many a one as to him in the Poet Quem recitas mens est O Fidentine libellus Sed malè dum recitas incipit esse tuns Thus may the Lord say unto many amongst us who do misconstrue such metaphorical phrases as Gods casting sin behind his back his blotting it out his not remembring it stretching them beyond their due scope and intendment and as it were gathering that in and from them which God never strawed viz. The words as uttered by me are my words and true Scripture but as over-sensed and misunderstood by you they are your own and no part of any Scripture of mine Quest What Rules are to be observed for the safer better and right understanding of the foresaid Metaphorical phrases Answ These three 1. The like rule which is given us for the sensing of Parables and similitudes is here to be observed that is to observe their true scope and intendment and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the Apostles word 2 Cor 10.14 not to wretch and tenter them beyond that scantling or to stretch them beyond the measure of their said scope and intendment It s a common saying Similitudo non currit quatuor and as the learned Stegman doth learnedly expresse it Parabolae nihil probant ratione circumferentiae sed tantum ratione centri the like may be said concerning the foresaid expressions If we respect them in their circumference in such a latitude of sense as they sound to our ears they prove nothing the sense of them being to be confined to their center i.e. their bare scope and drift that look how really a man forgives an offence when he hath forgotten it so really doth God forgive 2. We are here to interpret as Saint Paul elsewhere directs us to prophesie viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 according to the Analogy of faith and so as that the said phrases may hold proportion and correspondency with other Scriptures This indeed is a general rule to be observed in the expounding of any place of Scripture and it is in the present businesse especially to be made use of viz. to compare Scripture with Scripture and to make the sense of one Scripture coherent with another and to preserve
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
to be imputed and not imputed to a sinner CONSECT XI 11. IT will follow that one and the same sinne may be said and that in a Scripture sense to be pardoned and not pardoned to be imputed and not imputed to a sinner for as much as God in some kind or degree may punish the sinner for a sin and yet not in another or for as much as God may impute the sinne to the sinner for some intents and purposes E. g. for some kind and degree of punishment at least for sometime and yet not for others or alwaies Thus or in this sense God though hee did pardon the sins of Manasses yet is said not to have pardoned them 2 King 24.4 At the commandment of the Lord came this upon Judah to remove them out of his sight for the sinnes of Manasseh according to all that he did and for the innocent blood that hee shed which the Lord would not pardon CHAP. XVIII The necessity for believers themselves to pray daily for pardon according to the tenour of the fifth Petition in the Lords Prayer asserted and evinced as well by Argument as Answer to an Objection it being withall more at large and distinctly declared what are the particular things which a believer according to the tenour of that Petition is to pray for CONSECT XII 12. A Ready answer followes from hence to be made unto those who shall demand a reason of believers why they do pray to God and dare not otherwise choose then daily pray to the Lord God according to the tenour of the fifth Petition in the Lords prayer saying Forgive us our trespasses For seeing that the pardon of sin doth not consist in indivisibile or in puncto mathematico or sicut punctum in mathesi yea seeing there is a great latitude in it and that we are every day capable of receiving more and more of the pardon of our sinnes i.e. deliverance from the sad issues effects and punishments of our sins yea seeing that we shal not receive the plenary forgiveness of our sins til our dying day yea til our resurrection day we may therfore yea we must and ought therefore daily to pray unto the Lord for the pardon of our sins Now because the Antinomians do so dangerously erre in slighting yea decrying this Petition as vaine and needlesse to be incessantly made by believers I shall offer the following particulars unto consideration in order to the converting of all such from the errour of their way in that behalf Be it then considered 1. That in that Petition we pray that in the great day of judgment we may find mercy with God which I stiled pardon of sinne in a signal sense according to the tenour of the Apostles prayer for Onesiphorus 2 Tim. 1.18 Saint Paul doubtlesse did looke upon Onesiphorus as a Saint as a true believer yet did not he think that Onesiphorus stood in no neede of such a prayer otherwise he would have abstained from making such a request to God in his behalfe as a taking of Gods holy Name in vaine And I doubt not but that Onesiphorus was very glad and thankful to the Apostle for this his prayer though it seemes that the Antinomians of our times would have conned the Apostle or any other little or rather no thankes at all for making such a prayer in their behalfe Object Believers have already the pardon of their sinnes and God in Christ is said to have already forgiven them their trespasses Col. 1.14 and 2.13 Ephes 4. last Answ 1. That is said in Scripture to be already done and spoken of therefore in the preterperfect tense which shall certainly and infallibly be done in due time E. g. Rom. 8.30 Whom hee justified them also he glorified i. e. he will glorifie Thus God is said to have given that grace to the elect before the world began which at that time hee did onely purpose infallibly to give in due time 2 Tim. 1.9 2. I have already proved that the Saints in this life are forgiven but in part and not fully In such a sense therefore as believers are said to be already saved Eph. 2.5.8 By grace ye are saved 1 Cor. 15.2 by which also ye are saved 2 Tim. 1.9 Who hath saved us In such a sense are the Saints said to be already pardoned and for the same reasons or upon the like grounds 1. Because in part they are already saved and pardoned pardon and salvation is already begun in and upon them 2. Because of that right which they have unto perfect and ful remission and salvation in the kingdome of heaven or at the day of judgment notwithstanding the certainty of which their present right they are not only to pray but also by all due means to labor for the future actual and full possession of remission and salvation So soone as God hath made a promise of any blessing whether temporal or spiritual to a believer a believer I conceive hath right unto it in which sense we commonly expound that of the Apostle all things are yours 1 Cor. 3. last but what of that is not a believer therefore to pray for the actuall enjoyment of what God hath promised Yea is he not the rather to pray for it for that very reason even as David did in a like case 2 Sam. 7.27 God having made a promise to David what he would doe for him and his house observe Davids words ver 27. For thou O Lord of hosts God of Israel hast revealed to thy servant saying I will build thee an house Therefore mark therefore hath thy servant found in his heart to pray this prayer unto thee And the rather is this considerable because wee cannot regularly expect that Gods promises shall be accomplished and consequently that wee shall ever actually enjoy what we have a present right unto by vertue of Gods promises unless wee doe continue instant in prayer for the accomplishment of the same prayer being one of Gods appointed waies or means for the accomplishment of his said promises as appears by the Scriptures passim particularly by that in Ezek 36.37 having made a promise concerning the Churches restauration in the foregoing verses the Prophet addes to prevent security ver 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to doe it for them See also Jer. 29.11 12 13. Though God did tell them what he had a most assured purpose to doe for them ver 10.11 After seventy years be accomplished at Babylon I will visit you and performe my good word towards you in causing you to returne to this place for I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an unexpected end Yet he doth intimate unto them that the actuall performance of this promise should depend upon their prayers as the condition on their parts yet through his grace freely given to be performed For read
owne heart in the general viz. accounting it their happinesse to see that as an errour which they look'd upon as a truth and a kindnesse from any one who under God should prove the instrument of such a discovery 5. If I my self when first a Student in controversal divinity being lesse able to distinguish betwixt things that differ have been ready to swallow all things as true which I have read in the foresaid Authours is it not my duty being now converted to strengthen my brethren Now for the purpose in hand viz. for discovery that Gods Negatio volitionis puniendi is no part of the pardon of sin be it considered 1. That the pardon of sin both the whole and every part thereof is in toto and in solido as wee use to say to be ascribed to the merits blood-shed or satisfaction of the Lord Jesus Christ as the meritorious and prâ—curing cause thereof as is abundantly testâ—fied in Scripture Ephes 1 7. Col 1.14 But Gods Negatio volitionis puniendi is not to be ascribed to Christs blood shed or satisfaction as the procuring or meritorious cause thereof For Gods Negatio volitionis puniendi is all one with his velle non punire as the Doctor doth immediately expresse himselfe afterwards and Gods velle non punire is all one with his velle misereri which said velle non punire or velle misereri are precedent and not consequent to the consideratation of Christs blood-shed and Satisfaction For Christ by his satisfaction or blood shed did procure and purchase for sinners as our Divines in answer to those Arguments which the Socinians doe object against Christs satisfaction usually acknowledge not Gods misereri velle but his misereri posse * In saying so I do not exclude but include the particular fruits of Gods mercy as purchased by the blood of Christ Briefly Gods velle non punire is all one exactly in sense and substance with his election or electing love which albeit it is in Christ yet it is not for Christ i. e. not for Christ as the procurer or purchaser therof as the Doctor himselfe in a large dispute doth prove lib. 1. p. 151. there being scarce any one of our reformed Divines except Rolloc who sayes the contrary 2. Gods will not to punish is all one as his purpose not to punish Now albeit this will or purpose being all one with election is the rise or fountain of pardon yet is it not pardon it self or any part or parcel of it but differs as much from it as a gift doth from the free love and good will of him who did bestow it or did designe the bestowing of it Briefly Gods willing not to punish is nothing else but Gods purpose to pardon Now Gods purpose to pardon is one thing and pardon it selfe is another as hath beene afore proved 3. Gods not willing to punish is as the Doctor himselfe doth rightly acknowledge in the following columne an immanent act in God and from eternitity and no consequent of faith hee might have added likewise no consequent of Christs merits and satisfaction as was aforesaid But remission of sin is not an immanent act in God nor from eternity as was before proved for albeit God doth from eternity will the remission of our sins yet he doth not will the remission of our sins from eternity and it is moreover as shal hereafter in due place be proved a consequent of our faith Ergo Gods not willing to punish sin is no part of however a thing necessarily presupposed unto the pardon of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have thought it my duty to give notice of and to animadvert upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oversight in the Doctor because as to me seemeth it was the cause of certaine other errours in him tending to the weakning of his owne authority and to the strengthening of the hands of the Antinomian party that I may not adde also to the hardning of his Arminian adversaries E. g. 1. Hee makes the sense only of pardon and not pardon it self to be the effect or consequent of faith or that which doth terminate our believing lib. 2. p. 273. making faith to be necessary only in this respect viz. Vt gratia ac misericordia divinà in peccatis propter Christum remittendis nobis innotescat that divine grace and mercy in forgiving our sinnes for Christs sake may be manifested or made knowne unto us lib. 2. p. 276 277. 2. Yea though the Doctor doth frequently acknowledge that Christ hath impetrated purchased or procured for the elect remission of sinne Neverthelesse how the merits of Christ should be necessary for more then the effecting the sight sense or knowledge of the said pardon according to the Doctors owne principles I for my part do not conceive and let the Reader judge by the following evidence E. g. 1. The Doctor doth deny that Christ did purchase for believers Gods velle remittere or his will to pardon them lib. 2. p. 273. And so far I believe him to be in the right 2. Hee doth deny that Christ did purchase for believers Gods misereri posse or a power in God to pardon them justitiâ non obstante his justice notwithstanding and this he doth endeavour industriously to prove not only against Arminius but also against Piscator and Lubbertus who did strenuously assert the contrary lib. 1. p. 278. But in that particular I cannot but dissent from him Amyraldus being so farre offended both with him and Rutherford as I remember in that behalfe as to think himself excusable in a lesser regard of their authority in that important point of Vniversal redemption I mean as understood in the middle sense with Davenant Camero and others Now if Christ did purchase neither wil nor power in God to pardon as saith the Doctor how can wee rationally conclude that Christ did purchase any more then the sense and manifestation of pardon I desire that what I have here written in the way of refutation of Doctor Twisse his Description of forgivenesse of sin and in my demonstrating the evil consequences thereof may the rather be wel weighed and duly considered because Mr. Will. Eyre in his late Book against Mr. Woodbridg doth highly applaud the said description given by the Doctor as a description most accurate it being as I think I have made apparent no otherwise accurate then in this sense viz as accurately serviceable for Mr. Eyre his purpose whereby to uphold his unjustifiable opinion of a mans being actually justified with out or before faith This indeed is a conclusion which as it doth follow for ought I know from the Doctors premises so also from the Antinomians Principles which some of them being sensible of have chosen rather then to leave their opinion to swallow down the iniquity and absurdity thereof and to assert That Christ did not purchase or procure any love from God for man but onely published and declared That
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
〈◊〉 into the bloting out of your sins Amos 5.14 Seek good and not evil that ye may live So that to preach that That repentance which is for and not purely from the pardon of our sins is not evangelical repentance is directly and clearly to pervert the Gospel of Christ in its Doctrine of repentance 5. It is far more agreeable unto Scripture and to right reason to say That we are to rejoyce from the pardon of our sins then to say We are to repent from the pardon of them 1. That it is more agreeable to Scripture to say the former then the latter may appear besides by what hath been already said by that in Match 9.2 Son be of good cheer tâ—y sins are forgiven thee And by that in Isai 40. beg Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her That he iniquity is pardoned 2 It is more agreeable to reason for the pardon of sin is the object of Joy not of sorrow As sin it self is the proper object matter or material object of sorrow so the pardon of it is the material object of joy thence that of the Angel to the Shepherds Behold I bring you good tidings of great joy which shall be to all people for unto you is born this day a Saviour Luke 2.10 11. 3. Yea thirdly agreeable hereunto is the experience of the Saints for as some do weep for sorrow that their sins may be pardoned so others do weep for joy that to their owne sense they are pardoned neither ought this to seeme strange there * Such it seemes were the tears of her in Luke 7.38 Christ saying of her not she grieved much though that doubt-lesse was true but she loved much being tears of love and rejoycing as well as of mourning These things considered let any one judge whether those who tell people That to repent evangelically is to repent from not for the pardon of sin do not tell them in effect That to weep for sin in a Gospel way is to weep for joy but not for grief and consequently whether they do not overturn Gospel Repentance sursum vorsum topsie-turvy as we use to say For whereas the Gospel of Christ tells us that evangelical repentance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sorrow after a godly manner or a sorrow after God 2 Cor. 7.9 10. Consider and judg whether these new Gospel Preachers do not rather make it a joy after God or a rejoycing after a godly manner or godly joy rather then godly sorrow 5 Were Evangelical repentance only from and not for the pardon of sin then should our Saviour Christ in rendring the reason of the blessednesse of such mourners Mat. 5.4 have said not as he did For they shall Be comforted but For they Are comforted there being no greater comfort then the sense or assurance of pardon 6. Let it for a further confutation of the said Doctrine be considered what are those grounds Ends Reasons or Motives for or upon which sinners are invited or exhorted in Scripture to repent E.g. 1 Because we have offended and dishonoured God by transgressing his command Psal 51.4 Against thee thee only have I finned saith David 2. Because as by our sins wee have dishonoured God so by our repentance we do glorifie God or give glory to him especially if our repentance be made publick as our sin Josh 7.19 Jerem. 13.16 Give glory to the Lord your God before he cause darknesse c. 3 Because God is very gracious and merciful ready to pardon all those who do repent Joel 2.12 13 14. Isai 57.7 8. 2 Chro. 30.9 Ezek 18. lat 4. Because as God promiseth pardon to the penitent so hee threatneth utter and inevitable ruine to the impenitent Luk. 13. 3 5. Rev. 2.5 5. Because Christ is a Saviour given of God All sufficient and most able to save to the uttermost all sinners whatsoever yea and is exalted of God to give repentance and remission of sin to the most hainous sinners Acts 5.31 6. Because of that injury and irreparable mischiefe which wee have done and shall do against our selves and our owne souls by continuing in our sins Hos 14. beg and 13.9 Ezek. 18. last These and the like Arguments or Grounds of Repentance wee do frequently read of in the Word of God which I do alledg not to prove that the sense of the free mercy of God in pardoning a Believers former sins should not induce him the more to repent of his present sins for in that sense I do acknowledg that a Believer is to repent and doth repent from the pardon of sin yet so from the pardon of former sins or sins long since pardoned as still for the pardon of his other sins but the aforesaid Reasons are alledged by me to prove That a sinner is to repent for the pardon of his sins and that repentance for pardon is true genuine Scripture-Gospel-Repentance i. e. such as Christ his Prophets and Apostles do enjoyne both for substance and circumstance as a saving grace 2 As the said Doctrine is against the Truth so is it also against the Comfort of the Gospel and let it bee considered what a most uncomfortable Doctrine it is to tell sinners that Gospel-Repentance is from and not for pardon for will it not follow from thence That no sinner did ever truly savingly and Evangelically repent but such only who have the sense or assurance of pardon in their owne souls then which Doctrine we cannot lightly preach any more dismal dark and discomfortable Is the preaching of this Doctrine the way to comfort those who mourne in Sion and the preaching of glad tydings to the meek Is this to pour oyl and wine or is it not rather to pour gall and vinegar into wounded consciences And is it not strange then that those who do preach such anti-Gospel Doctrine so opposite both to the Truth and comfort of the Gospel should pretend to such zeal for Christ and his Gospel and to such art in comforting a Christian May not we truly say concerning these mens zeal of the Gospel as Saint Paul said of his Country men their zeal of the Law viz. That it is not according to knowledg The main ground of the Antinomians Errour in saying That Gospel repentance is from and not for pardon is as I conceive because they hold That sin is actually pardoned before it be repented of and observing therefore how one error like the links of a chain doth draw on another we should be the more watchful against every errour and pray to the Father of lights to give us understanding in all things I shall in the next place endeavour to answer the usual Objections which are made by the Antinomians against their adversaries who hold That a Believer is to work not for pardon for life for redemption and for salvation but from them Mr. Baxter hath indeed in several of his writings said so much
be imputed and not imputed to a sinner 123 Chap. 18. The necessity for believers themselves to pray daily for pardon according to the tenour of the fifth Petition in the Lords Prayer asserted and evinced as well by Argument as answer to an Objection it being withal more at large and distinctly declared what are the particular things which a Believer according to the tenor of that Petition is to pray for 125 Chap. 19. An answer to the three following Questions 1. Doth God alwayes pardon a sinner instantly upon the confession of his sins 2. In what sense or how far forth doth a sinner receive a present pardon immediately upon the confession of his sins 3. Whether a truly penitent and believing sinner having once confessed a sinne is at any time thereafter to confesse it in order to forgiveness The Affirmative to which last Question is asserted and proved Certain particulars added as Cautions for the preventing of mistakes and for the better understanding of the Authors true sense and meaning p. 137 Chap. 20. That all sins past present and to come are not at once actually pardoned That no sin is from eternity actually pardoned An Objection answered That no sin is actually pardoned till the sinner be in a capacity of receiving or enjoying it What those things are which do put a sinner into a capacity of actual pardon declared in their particulars together with Reasons for the remarkablenesse of the same An Obiection answered With a vindicating of that Assertion in Rom. 4.17 wherein God is said to call the things that are not as though they were from Antinomian purposes p. 163 Chap. 21. Caution given as touching a right understanding of the two following Propositions laid down by that very learned pious Divine Mr. Anthony Burges in his Sermons concerning Justification viz. 1. No wicked man ever hath any sin forgiven him 2. It is onething for God to forgive and another thing for God not to demand and exact punishments p. 187 Chap. 22. That forgivenesse of sin is a Transient not Immanent act in God proved and cleared Several descriptions of actions Immanent and Transient set down Mr. Baxter vindicated in a passage about this distinction wherein Mr. Kendal hath as the Author thinks causelesly excepted against him Transient Actions are of two sorts and unto what sort of transient Actions forgiveness of sin is to be referred p. 192 Chap. 23. That remission of sin Quoad terminum remotum or as in execution is a real yea physical change and not a change purely relative as is commonly supposed p 204 Chap. 24. The description of forgivenesse of sin given by that very learned and godly Divine Dr. Twisse which is by some highly commended as most accurate examined and refuted and the evil consequences of the same detected together with the Authors Apology for his taking upon him in ought to expresse his dissent from men of such prime worth Stars of the first Magnitude as confessedly that Doctor was p. 209 Chap. 25. That a Believer his pardon notwithstanding is in his confession of sin to put himself under the curse of the Law why and how declared That a sinner after pardon is a sinner and that God doth look upon him as a sinner albeit he doth not deal with him or punish him as such p. 223 Chap. 26. That a Believer during his warfare on earth is to fear hell and damnation why and how proved and manifested as also cleared in the way of answer to several Objections notwithstanding the Doctrine of Perseverance of the Saints be acknowledged in answer to which Objections the consistency and co-operation of the love of God and the fear of God is proved What manner of fear it is that love doth expel and what manner of fear it is that love doth retain declared Notwithstanding that Believers are restrained by the love of God yet that God doth use several other means whereby to constraine i. e. effectually to induce them proved and what those several means are specified more at large The consistency and co-operation of faith and fear maintained and proved That filial and slavish fear do not differ in their object matter or in the thing feared but in the manner of fearing asserted and how proved and cleered by a due interpretation of that Scripture in Luke 1.74 The difference betwixt fear as it is the fruit of the spirit of bondage and as a fruit of the Spirit of Adoption opened and asserted p. 235 Chap. 27 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 p. 289 Chap. 28. 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 Works 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 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 p. 297 Chap. 29 The Conclusion p. 350 FINIS In the Epistle 〈…〉 above p. 23 l. 19. r. direct Book Pag 1. line 18. r. God p. 9. l. 3 r. mercy l 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 11 r Gods p 17 r Gods p 17 r sort allusive p 19 l 12 r. translatitious p 35 l 16 r intuitive l 24 for same r sin p 38 l 21 for second r. double p 58 l 18 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 73 l 13 for are r is and for be r by l 16 r the. p 77 l 14 r this p 79 l 17 r or be for sin p 88 marg l 9 r morally p 95 l 20 r judicial p 101 l 24 for as r or l 25 r great p 103 l 19 for the other r this p 108 l 1 for cherish r there is l 3 for he r the. p 117 l 15 blot out in p i 42 l 11 for and r but. p 144 l 4 r bold p 151 l 22 r Epidemica p 157 l 23 blot out threatning p 203 l 3 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 12 for esse r se p 205 l 28 r contradistinction p 216 l 4 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 229 l 4 blot out that p 233 l 24 for or r and and marg l 2 r substrata p 248 l 19 for with r in p 250 r will execute p 257 l 2 r unfaithfulness p 272 l 22 r into p 278 l 24 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 279 l 6 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 285 l 29 r doth p 294 l 8 r according to p 336 l 10 for next r first
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
and Preserver of life for health and strength May not we depend on bread as bread and upon the Physician as the Physician for health and strength i. e. as the means appointed of God for the restoring and continuing of health strength so as with a dependance subordinate to God Or do we make an Idol of Gods Creatures as of bread and the Physician by making them such as God hath made them viz. Means under him to accomplish their end and in such sort making use of them and depending upon them What colour of reason then is there to say That by depending upon our own works and holiness for salvation in such a sense as aforesaid we do idolize and make a Christ of them Caution Only let not the former similitudes be wrested beyond their scope and my intent which is not to assert or evince that our good works are physical causes of eternal life as meat drink are of our natural life but only to intimate that they are meanes of their kind in the use whereof or that they are wayes of Gods ordaining wherein we walking God will save us and not otherwise or in other wayes I say no otherwise for we have no more warrant to trust unto Christ as our Mediator and Advocate for the life of our soules without the use of all spiritual means of his appointment in order thereunto then we have to trust unto God as Creator and Preserver for the life of our bodies without using the means appointed for that end Be it therefore knowne and well considered That there is no trusting to Christ for salvation but in Christs own way which is not the way of profanenesse Ephes 5.3 4.5 6. Gal. 5.19 20. but the way of holinesse i.e. of a godly righteous and sober life Tit. 2.11 12 13. To rest upon Christ for salvation otherwise then in Christs owne way is to presume not to believe it is I say to presume and that in such sort as if a man should resolve never to eat and drink or as if a man should resolve to take poison a knife or halter to stâ—b or strangle himself and yet should trust unto God and rest upon the power providence and mercy of God for the preserving and prolonging of his life There is a double kind of presumption which as rocks upon which we shall undoubtedly split our selvs we are carefully to avoid in the steering of our course towards the haven of eternal happinesse 1. Presuming upon trusting unto and resting in our own good works duties graces and holiness without Christ This was that rock upon which the Pharisaical Jewes did dash themselves and perish Rom. 10.3 They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves to the Righteousnesse of God Such kinde of zeal for good works is not according to the knowledge of the Gospel 2. Presuming upon trusting unto and resting on Christ and his Righteousnesse for salvation without any personal righteousnesse and holiness in our selves which latter is the common and most damning presumption of the ignorant and profane multitude who though they allow themselves in known wickednesses yet will rest upon Christ for salvation as is evident to be seen in sad experience this being no new thing but a common thing of old for wicked men in their wickedness to leane and to stay themselves upon the Lord as appears by Isai 48.2 They did call themselves of the holy City and stay themselves upon the God of Israel albeit they did persist in their obstinacy their neck being as an iron sinew and their brow as brasse ver 4. See also Micah 3.11 The Heads thereof judg for reward and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they lean upon the Lord and say Is not the Lord among us none evil shall come unto us And that it shall be thus with very many in the Church to the worlds end doth seem to be a thing as it were foretold by our Saviour saying Matth. 7.22 23. Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name cast out divels Have not we eat and drunk in thy presence And then I will professe unto you I never knew you depart from me all ye that work iniquity The sin of those Professors was not as some suppose alledging that Scripture as a warning whereby to drive people from resting in their duties that they did make a Christ of their duties and did rest upon them for salvation but their sin as is evident by the answer which Christ gives to them was this viz. That they trusted to Christ and expected that Christ should save them they making an external profession of his name in their profane course of life for could those formal Professors have said to Christ as Saint Paul did I have fought a good fight I have finished my course I have kept the faith or could they say with that faithful servant Lord thy pound hath gained ten pounds or with Hezekiah I have walked before thee with a perfect heart Christ would not have said to them Depart from me ye Scribes and Pharisees ye Merit-mongers that expect salvation from your own righteousness and not from mine but he would have said to them Euge hone serve Well done good and faithful servants enter ye into the joy of your Lord. But as David did trust God for his bodily safety in such sort should we trust in God for our souls safety and salvation Psalm 44.6 I will not trust to my bow neither shall my own sword save me sayes he And yet for all that David did not trust in God that God would save him without his bow or without his sword for if so he would never have blessed God for teaching his hands to war and his fingers to fight and for girding him with strength in so much aâ— that a bow of steel was broken by his armes Even so let a Christian say I will not trust to my own Duties Works Graces Holinesse neither shall my owne inherent righteousnesse save me and yet I will not trust to be saved without them If what I have so largely spoken in this place be thought by any to be insufficient whereby to prevent or wipe off from me the said imputation of making good works to be physical causes of salvation I shal wish such a one to consider That as the Prophet Isaiah doth stile a Saints eternal reward the fruit of his doings and his enjoyment of that reward his eating the fruit of those his doings chap. 3.10 So the blessed Apostle Saint Paul that great Preacher of free grace and Exalter of Christs righteousness doth resemble good works to seed sown and salvation to the crop or harvest Gal 6.8 He that soweth to the Spirit shall of the Spirit reap life everlasting by sowing to the Spirit meaning as he interprets
himself ver 9. well doing or doing that which is good this seed and that crop being in the phrase of the Prophet Hosea Righteousnesse and Mercy chap. 10.12 Sow to your selvs in righteousness which Solomon stileth Sowing righteousnesse Prov. 11.18 reap in mercy So that if I shal be thought blame-worthy for the foresaid comparisons as if I made good works to be physical causes of salvation the foresaid Prophets and Apostles will be alike lyable to the same censures the thought of which ought to be far from us I have been the larger in this Consectary because I judg it to be of weight and consequence more then ordinary CHAP. XXIX The Conclusion THE next Work which I designe to my self as a second part of this Tractate concerning the Nature of Forgiveness of Sin is to find out and set down those several phrases both in the Old and New Testament which I take to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synonimous commensurate or equivalent with forgivenesse of sin and to deduce from thence sundry Consectaries according to the method observed in this part But because I am willing to make trial what acceptance this first part of my labour will find before I publish a second and because it may perhaps be long ere my leisure from my weekly paines in preaching will permit me fully to accomplish what I intend as a supplement hereof I will therefore suffix unto this first Part that which otherwise I had reserved for the close of my whole labour of this kind viz. The following Consolatory Apology or Apologetical consolation saying If in this present undertaking to discover the true and full nature of forgivenesse of sin I have in ought Humanum passus For Homo sum humani nihil à me alienum puto committed any sin of Error and needing forgivenesse my comfort is that as my heart tels me and I hope that how deceitful soever yet therein it doth not much deceive me I am and by the grace of God I ever shall be ready at any time upon the discovery thereof plainly to confesse it and I am wel assured from the Text in hand That in so doing God is not only very gracious and merciful but just and faithful likewise to forgive it And as for the pardon of man especially of my fellow servants and brethren in the Ministryl what shall I say Shall I say that I despise it and care not much for it God forbid let such a spirit of pride and disdain be far and far from me and not from me only but from all those who professe themselves to be disciples unto that Lord who hath given both a Precept and a Pattern of Humility unto all his servants instructing them hereunto both Voce Vitâ saying Learn of me for I am meek and lowly in heart I am therefore resolved by the helping grace of God not to stick to crave pardon of man as well as of God according as my need of it and necessity of asking it shall be made appear unto me and in so doing I do not at all doubt but that I shall obtain it according to that Hemistick Veniam petimusque damusque vicissim Even so O thou Preserver of men for Christ Jesus his sake Forgive us our trespasses as wee forgive them that trespass against us Amen Amen Luke 2.14 Glory to God in the Highest on earth peace good will towards men FINIS The CONTENTS of the several CHAPTERS Chap. 1. AN Introduction to the whole p. 1 Chap. 2. The various phrases whereby Gods forgiving sin and his not forgiving sin are intimated and expressed in Scripture which said phrases of both kinds are sorted into Negative and Affirmative p. 5 Chap. 3. Reasons and Grounds for the said variety of phrase or various expressions together with rules for a right understanding and due interpretation of them p. 16 Chap. 4. What forgivenesse of sin is not laid down in four Negative Propositions p 26 Chap. 5 What forgiveness of is laid down in two Affirmative Propositions together with the Explication of them p. 38 Chap. 6 The various senses or significations wherein forgiveness of sin is taken in Scripture it being taken in four several senses but most commonly and signally in one sense and what sense that is declared p. 53 Chap. 7. That a Reprobate is said in some sense even in a Scripture sense to be pardoned and how p. 66 Chap. 8 That a sinner notwithstanding his pardon upon the main may and oft-times doth suffer temporal punishments for his sins together with an Answer to several Objections wherein the distinction betwixt chastisements and punishments is examined how far forth allowable declared wherin also the true differences betwixt the sufferings of the godly and the wicked are asserted and proved and the false ones commonly assigned are rejected and refuted That the Saints may and oft-times do in this life suffer for their sins Christs satisfaction notwithstanding proved and cleered In what sense God doth and in what sense hee doth not remember the sins of Believers laid down in sundry Propositions Affirmative Negative wherein likewise is declared what difference there is betwixt Gods remembring the sins of the godly and of the wicked as also betwixt his remembring the sins if Believers under the Old Testament and the sins of Believers under the New Testament p. 67 Chap. 9 Caution given as touching the interpretation of such metaphorical phrases whereby forgivenesse of sin is expressed that we construe them warily and in a sober sense p. 99 Chap. 10 In what sense or how far forth as true and false those common sayings of our Divines Sublatâ culpâ tollitur poena justificatio tollit omnia poenalia may or are to be construed and interpreted and in what sense to be rejected p. 102 Chap. 11. That there is no such thing as Remissio culpae remission of the fault in way of distinction from Remissio poenae remission of the punishment these two being one and the self same thing The four following Chapters do declare That forgivenesse of sin is a dividual and not an individual action as is commonly supposed p. 107 Chap. 12. That the distinction of the pardon of sin into total or partial perfect or imperfect is a justifiable distinction p. 113 Chap. 13. That one and the same sin may be more or lesse pardoned p. 114 Chap. 14. That no sinner is fully pardoned in this life nor yet afore the day of Judgement p. 115 Chap. 15. The difference betwixt remission of sin and sanctification commonly assigned that being said to be perfect in this life this imperfect rejected and refuted p. 117 Chap. 16. That remission of sin doth imply somewhat positive as well as privative and for that reason that it differs not from Justification as hath been by some supposed p. 120 Chap. 17. That one and the same sin may be said and that in a Scripture sense to be pardoned and not pardoned to