18. 26. as that seruant in the Parable who had nothing to pay §. 124. Of the remissiblenesse of sinne Q. VVHat doctrine doth praying for pardon of the debt of sinne afford A. Sinne is remissible If it could not be pardoned it were altogether in vaine to pray for forgiuenesse Christ would neuer haue directed and incited vs to pray for that which is not possible to obtaine Mat. 7. 7. He stirreth vs vp to aske seeke and knocke on these grounds It shall be giuen you Yee shall finde It shall be opened vnto you The true reasons hereof are 1. The free grace of God Ephes 1. 7. 2. The price that Christ hath paid for this debt 1. Pet. 1. 19. The knowledge hereof doth 1. Minister good ground of much comfort to poore sinners that groane vnder the heauy burden of sinne Math. 9. 2. 2. Embolden sinners in faith to seeke pardon 1. Ioh. 1 9. 3. Prouoke and encourage them to turne from sinne Ezek. 33. 11. Q. What doctrine may further be gathered from the application of forgiuenesse Psal 103. 3. to debts in the plurall number Quia fidelibus oratio ista conuemat Ecclesiae regula ipsa testatur ipsius erationis exordium Chrys hom 20. in Math 6. All the sinnes of the faithfull are remissible I say of the faithfull because they who haue right to say to God Our Father which the faithfull who are sonnes of God onely haue are taught thus to pray and because they by the continuall and powerfull assistance of Gods Spirit shall bee kept from falling into the onely vnpardonable sinne the sinne against the Holy Ghost As the free grace of God and the price which Christ hath paid are the causes that sinne is pardonable so the infinite riches of that grace Numb 14. 19. 1. Ioh. 1. 7. aud the all-sufficiencie of that price are the causes that all manner of sinnes are likewise pardonable Let no sinne therefore keepe vs from seeking pardon Qui orare nos pro peccatis docuit paternam misericordiam promisit et veniam secuturam Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord Isay 1. 18. He that hath taught vs to pray for pardon of sinne hath promised fatherly mercy and pardon to follow thereupon Of these two points that Sinne and that euery sinne is remissible See in my Treatise of the sinne against the Holy Ghost § 5. 6. §. 125. Of Gods Prerogatiue in forgiuing sinne Q. TO whom is this Petition for forgiuenesse of sinne directed A To God For euery Petition hath relation to the Preface and to him that is there described which is God onely Q. What may thence be gathered A. 1. God hath power to remit sinnes Debitorum remissio proprium ac peculiare Dei munus officium est Greg. Nyss l. de Orat. Mar. 2. 7. 2. God onely hath that power As here so euery where in Scripture we are directed to goe to God for pardon but no where throughout the whole Scripture to any other The Iewes so firmely held these doctrines as they accounted it blasphemie for any to arrogate that power to himselfe Euery sinne 1. Ioh. 3. 4. as a sinne is a breach of Gods Law and in that respect committed against him though it be also a wrong done to man Now God being a supreme Lord ouer all who can bee imagined to haue power to forgiue transgressions against him and his Law 1. This Prerogatiue sheweth that Christ is true God Christ true God Had not Christ beene God the Scribes had iustly accused him of blasphemie for taking vpon him to forgiue sinne Mar. 2. 5 c. Christ therefore in answering their slander doth not deny their principle that God onely can forgiue sinne but by a visible demonstration proueth himselfe to be the True God and thereby discouereth their mis-application of that true principle whereby they denied to him who was true God his Prerogatiue and in accusing Christ of blasphemie they themselues were impious blasphemers §. 126. Of Papists blasphemie in giuing to men power to forgiue sinnes 2. THe Pope assuming this Prerogatiue to himselfe Bonif. 8. in Extravag Antig. Ioh. de Turrecr in coment dict 1. de poenil doth thereby shew himselfe to be plaine Antichrist For as by his flatterers there is giuen to him so hee assumeth to himselfe a power of granting Indulgences Releases and Pardons for sinnes past 〈◊〉 plenaria pleâ—iar plenissima present and to come and of these some are full some more full and some most full releases Yea some of these Releases and Indulgences are oft extended to more yeares to come See §. 111. then can be imagined that the world shall continue 3. The power of absolution which is also giuen by the Church of Rome is derogatorie to the fore-named Prerogatiue of God and in that respect blasphemous For by the a §. 14. de Absol c. 6. Can. 9. Councill of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing Whereupon they inferre that b Vt flatus extinguit ignem dissipat nebulas sic Absolutio Sacerdotis peccata dispergit Bellar. de Poen l. 3. c. 2. as winde doth blow out a flame and driue away clouds so the absolution of a Priest doth put away sinne and that thereby c Ibid. l. 4. c. 9. both the fault and also eternall punishment is remitted and that many are damned because they die before they are absolued of a Priest What is this but to make Priests Gods §. 127. Of confession of sinne to God and Man THe forenamed Prerogatiue of God doth plainely shew that Auricular confession Auricular confession as Papists enioyne it is not absolutely necessarie For they hold that a particular confession of all a mans sinnes which he can call to minde is necessarily to bee made in the eare of a Priest Concil Trid. §. 14. c. 5. Can. 6 7 8. and that vpon paine of damnation We deny not a necessitie of Confession For without confession of sin no remission e Pro 28. 13. 1. Ioh. 1. 8 9. no absolution can be expected But this absolute necessitie must bee applied to confession vnto God whose Prerogatiue it is to forgiue sinne Yea further we acknowledge a necessitie of confession to man and that both publikely and priuately and both these either vpon iniunction by authoritie or vpon a mans owne voluntarie motion Publike confession is to be made of sinnes publikely committed whereby publike offence is giuen or publike detriment and damage made In this case f Ios 19 20. Ioshua enioyned Achan to confesse his sinne and he confessed it Because g Act. 5. 8 9. Saphira refused to make confession being required of Peter to doe it she was suddenly strucke with death h Act. 19. 18. They of Ephesus that had been notorious sinners voluntarily made publike confession
themselues forgiue not and earnest in pressing other men to forgiue their debters and yet is himselfe hard-hearted to his owne debters They are in some respects like to those notorious hypocrites that laid such burdens on other mens shoulders as they themselues would not moue with one of their fingers Math. 23. 4. The hard-heartednesse of these men to their owne debters is so much the more offensiue and inexcusable by how much the more earnest they are with others to forgiue Rom. 2. 21 22 c. The Apostles seuere exprobration against such as did not themselues practise that which they taught others may fitly be applyed to these hypocrites The last point obseruable in the condition annexed to the Fift Petition is the note of Resemblance As which remaineth to be handled §. 145. Of the force of this Particle As in the condition annexed to the fift Petition Q. VVHat doth this Particle As import whereby the condition is limited to the Petition A. A resemblance betwixt Gods dealing with vs and our dealing with others This resemblance consisteth not in equality quantity or measure but in equity quality and manner that as God according to his surpassing greatnesse is mercifull so wee according to our poore and meane ability should also be mercifull though not in such a degree yet in such truth and that freely and fully as God forgiueth This note of resemblance therefore Difference betwixt the resemblances in the third and fift Petitions is not here vsed as it was in the third Petition For 1. There that from whence the resemblance is taken is more eminent Here much meaner It is there taken from those that are in heauen But here from vs on earth 2. There it noteth a patterne for doing Here an euidence of doing 3. There it is vsed for direction to shew what wee should doe Here for imitation to declare what we endeuour to doe Q. Doth not the manner of setting downe this resemblance by way of condition import that our forgiuing goeth before Gods A. No. For it hath relation to our assurance of Gods forgiuing vs not to the act of forgiuing as it is in God himselfe as if more amply we should say Lord by that readinesse which thy Spirit hath wrought in vs to forgiue our debters wee haue an euidence of thy readinesse to forgiue vs in faith therefore we craue forgiuenesse of thee After this manner reasoneth the Apostle in these words 1. Ioh. 4. 13. Hereby know we that we dwell in him and hee in vs because he hath giuen vs of hit Spirit To forgiue our brother is a fruit of brotherly loue Brotherly loue sprouteth from our loue of God 1. Ioh. 4. 19. But wee loue God because he loued vs first Gods loue therefore goeth before our loue And God forgiueth vs before wee forgiue our brother But as the life of a tree which causeth the fruit thereof is discerned by the fruit so Gods loue in forgiuing vs which causeth vs to forgiue our brother is by our forgiuing of our brother discerned and thereby also we come to haue assurance thereof Obiect Saint Luke setteth downe this clause with a causall Particle Luke 11. 4. thus For we also forgiue c. whereby he implyeth that our forgiuing one another is a cause that moueth God to forgiue vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it be a cause it must needs goe before For the cause is before the effect at least in order of nature Answ That Particle FOR doth not alwayes note the cause but many times the effect especially when the effect is a signe and euidence of the cause Luk. 7. 47. As where Christ said of that deepely penitent women Her sinnes which are many are forgiuen for she loued much That her loue is there noted as an effect of Gods forgiuing her is euident by the question going before Luk. 7. 41 42 43 and the answer made thereto The question was this A Creditor had two debters the one owed fiue hundred pence and the other fifty And when they had nothing to pay he frankely forgaue them both Tell me which of them will loue him most The answer was this He to whom he forgaue most Is not loue in this question and answer expressely noted to be the effect of forgiuenesse In the same sence respect and relation is loue vsed in this application of that Parable Her sinnes which are many are forgiuen for she loued much Her much loue declareth that many sinnes are forgiuen her Thus is this Particle FOR ordinarily vsed as a note of the effect or signe in our common speech As when we say There is fire for I see smoake This tree hath life for it sprouteth The Sunne is risen for behold sunshine §. 146. Of true and vnfained forgiuing one another Q. WHat doctrines doth the resemblance betwixt Gods forgiuing and ours import A. 1 We must in truth forgiue one another Thus doth God thus may we forgiue Thus as we may must wee bee like vnto God and forgiue as he forgiueth If we doe not so we lye in saying Forgiue vs As we forgiue Wee are expressely charged a 1. Ioh. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue in word or in tongue but in deed and truth But more particularly for this purpose b Mat. 18 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ expressely noteth that forgiuenesse must be from the hearts of men * Of the benefit of truth see The whole Armour of God in Ephes 6. 14. Treat 2. part 3. §. 9. Truth is a kinde of perfection in this and all other duties the best and greatest perfection that in this world wee can attaine vnto It seasoneth and sweetneth that little that we are able to doe and maketh it acceptable to God without this season and fauour of truth all the shew of forgiuenesse which we make is odious and detestable vnto God neither can it bring any comfort to our owne soules Dimittite vbi Deus videt Ali quando enim homo dimittit ore tenet in corde dimittit ore propter homines tenet in corde Non times oculos Dei Aug. Hom. 42. in l. 50. Hom. God is a searcher of the heart He that would haue his forgiuenesse acceptable to God must from the heart forgiue Discouetie of counterfeit forgiuenesse 1. When it is mixed with desire of reuenge He that forgiueth with his tongue that which hee retaineth in his heart forgiueth for mans sake but respecteth not God How many be there whose forgiuenesse if it be tryed by this Touch-stone of truth will be found to bee plaine counterfeit and so nothing worth Counterfeit forgiuenesse is farre vnlike Gods It cannot be pleaded in prayer nor can it giue assurance of Gods forgiuing vs. Yet the forgiuenesse of most is no better Some thinke they doe very well if they forbeare to take outward reuenge though they retaine an inward grudge and secret hatred This
of Saints ouer and aboue the wicked is in regard of temptation I answer very great both in that they are assured of c 1 Cor. 10. 13. sufficient strength so as they shall not be vanquished by any Rom. 8. 28. and also that euery temptation shall in the issue turne vnto their good The d Heb. 12. 5. c. loâ—e which God beareth to his-children and the fatherly care that he taketh of them Flagellatum video emendatum alium suspicer quà m vnum essè â—x filys Bern. Epist 23. moueth him to proue them to exercise them to scoure them to keepe them vpright to make them wise watchfull and euer well prepared by temptations Besides e Reu. 12. 4. Satans greatest malice is against them It is therefore no good inference which many make that God is angry with them and loueth them not that hee is not their Father God is not angry with all that are tempted nor they his children because hee suffereth them to be tempted This was the inference which the friends of Iob made of his trialls and temptations But f Iob. 42. 7. Gods owne censure of their disputation sheweth the non-consequence thereof The truth is that they who finde themselues wholy freed from temptations haue most cause to doubt of Gods fatherly loue to them and care ouer them The Apostle pronounceth such to be g Heb. 12. 8. bastards and not sons If wee well consider the estate of the Church Si inagnum illud ecclesiae corpus considerare libet facile satis aduertimus longè acrius impugnari spirituale viros ipsius ecclesiae quam carnales Bern in Psal 91. Serm 7. we may soone finde that such as are spirituall are much more feircely assaulted then such as are carnall The more sure Satan is of any the more quiet and secure he suffers them to be A Lyon runneth and roareth after that prey which is out of his clutches but that which he hath brought into his den and is sure of he can suffer to be still and quiet till he meane to deuoure it So Satan h Luk. 11. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While a strong man armed keepeth his Palace the things which he hath are in peace Woe to them that are in such peace within Satan that strong mans palace §. 182. Of the freenesse of mans will in sinne Q. VVHat may bee obserued from the relation of the parties tempted to the action of leading into temptation A. Man is not forced to sinne For it is implied that if man yeeld not Qui dueitur vo lens ducitur the tempter can haue no power ouer him Hee that is led goeth along with him that leadeth him a lam 1. 14. Euery man is tempted when he is drawne away of his owne lusts and is entised This phrase own lusts implyeth a voluntary yealding On this ground are the exhortations in Scripture made to men to b Iam. 4. 7. resist the diuel and to c Eph. 4. 27. giue no place to him Whereby is implyed that if we stand against him Sine voluntate nullum est peccatum Aug. Retract l. 2. c. 15. Naturae humanâ— nec substantia erepta est in illa vniuersalis praeuaricationis ruina nec vâ—luntas lumen decusque vir tutum Amb. in Luc. lib. 7. he cannot preuaile against vs. Many like exhortations are giuen to withstand and not to yeald vnto other tempters as the world and the flesh Sin is of the will which cannot bee forced Though the will by Adams fall hath lost all that liberty and freedome to good which it had by creation and by corruption is made a slaue to sinne yet as the minde retaineth vnderstanding so the will freedome For freedome is as essentiall to the will as vnderstanding is to the minde Indeede d Gen. 6. 5. the corrupt will of man can will nothing but that which is euill yet the euill which it willeth it willeth freely and is not forced thereto Freedome of will is not opposed to restraint in one kinde but to constraint in that kinde Liberum arbitrium captiuatum noÌ„ nisi ad peccaÌ„dum valet Aug. contr Epist Pelag l. 3. c. 8. to compulsion coaction The wil of Dieuls is restrained to euil they cannot will good but euill only yet the euill which they will they will freely and willingly they are not constrained and compelled thereto Yea Gods will which is most absolutely free Wherein freedome of will consisteth is restrained to one kinde which is good He hath not in his will a liberty to euill To will euill is against the perfection of his wil. Wherfore though the wil haue not a liberty to choose either of the contrary parts good or euil yet a freedome and willingnesse it retaineth in that whereunto it yealdeth it neither is The meanes whereby Satan tempteth nor can be constrained thereto All that Sathan doth or can doe is by some meanes or other to moue men to yeeld to that whereunto he tempteth them Whereupon faith the Apostle c 2. Cor. 11. 3. I feare lest by any meanes as the Serpent beguiled Eue through his subtilty so your mindes should be corrupted c. To effect this the old wily Serpent hath many and manifold meanes Some inward some outward Inward meanes are such as delight or affright men Hee worketh delight by stirring vp their corrupt humours and so inclineth their will to his temptation Thus hee stirred vp the corrupt humor of pride in Dauid and thereby f 1. Chro. 21. 1. proucked him to number Israel and the corrupt humor of couetousnesse in Iudas in which respect hee is said to g Luke 22. 3. enter into him The meanes which in this kinde Sathan vseth are drawne to three heads h 1. Ioh. 2. 16. expounded 1. The lust of the flesh which is voluptuousnesse whereby the flesh is so tickled and delighted as it draweth the will to any thing 2. Tim. 3. 4. Such persons the Apostle stileth louers of pleasures more then louers of God 2. The lust of the eyes which is couetousnesse A couetouse man is euen rauished at the sight of wealth When Achan saw siluer Ios 7. 21. gold and other pretious things in Iericho he coueted them and tooke them though they were accursed There is not a thing of price which a couetous man casteth his eye vpon but instantly he coueteth it and so doteth thereon as hee will doe any thing to haue it 3. Pride of life which is ambition and vaine affectation of the honours and promotions of this life This puffeth vp aboue their mortall condition as is euident in the examples of m Est 3. 5. c. Haman n Pan. 4. 27. Nebuchadnezzar o Ezek. 28. 2. Tyrus and p Act. 12. 22 23 Herod Such q Psal 10. 4. thorow their pride will not seeke after God As by these pleasing temptations