wrote about six years ago but have not yet published To the Question therefore I answer That a penitent and truly believing sinner having confessed his sins once is notwithstanding in order to forgivenesse to confesse them upon occasion againe and again according to the example of David and other of the Saints and Servants of God in Scripture Psal 25.7 18. and 51.9 And me thinks besides other Reasons e.g. 1. Then should no Christian ever mention Original sin in his confession to God having once in his life acknowledged it 2. If we may infer from the Text in hand that sin is but once to be confessed because the Apostle saith If we confesse our sins God is faithful and just to forgive us why may we not by a like reason conclude That wee are but once in our lives to pray to God because the Apostle saith Whosoever shall call on the name of the Lord shall bee saved Rom. 10.13 Besides I say these and other reasons me thinks the true know ledge of the nature of forgiveness of sin as was afore declared it being a thing not here perfect but in perfecting more and more till out dying yea till our rising day is a very sufficient and satisfactory ground and reason for the same Seeing wee are more and more capable of receiving or capable of receivâ—ng more and more of the forgiveness of our sins why should we not in order thereunto viz. the degrees of pardon make confession of them again and again Besides Although it be granted as was afore acknowledged and asserted That as soon as ever a penitent sinner hath confessed his sins he is immediately pardoned so far forth as that his obligation to damnation is taken away yet who can or dare say that this dis-obligation shall be continued to such a sinner as shall never afterwards so much as once in his life God prolonging his life confesse those sins againe Sure I am that the promise of Salvation is made only to those who do patiently continue in well doing i. e. in all the wayes of doing well among which I take this to be one viz. frequent Prayer and frequent confession And so the continuance of our pardon and Justification is yet but conditional in the Covenant though certaine in Decree As well for the confirmation as explanation of what hath beene said in the Consectaries immediately foregoing wherein was asserted that new sinnes doe bring a new obligation to punishment which obligation must be taken off by a new pardon Be it further considered 1. The sinnes of a godly man as well as the sinnes of a wicked man or sinnes committed after conversion as well as sins committed before conversion are mortal in their owne nature and doe deserve punishment even the punishment of hell and damnation What law it is by vertue wherof the sinnes of believers do deserve damnation is not so unanimously by Divines agreed upon it being a question agitated amongst them whether the old law or covenant of works be only relaxed or whether it be not abrogated to all mankind For my owne part I can scarce discerne any real difference in this controversie one choosing to stile that an Abrogation which another thinks fittest with a precise respect to the rule of the civil law to call a Relaxation and it being my opinion that the controversie is rather verball then real I hope therefore that I may without the offence and with the good leave of either partie expresse my sense in the same to be this viz. I humbly conceive that whereas in the old law or covenant of works all manner of sinne was threatned with death as unavoidable ex parte legis that law as threatning death in such sort and upon such terms and as commanding perfect universal obedience as the only condition of life is taken away so that mankind is not under that law or covenant as in the sense aforesaid in stead whereof wee all are Sub lege remediante under a new law or covenant of the Lord Redeemer in which law there are threatnings of two sorts viz. Conditional and peremptory in the former all manner of sinne being threatned with damnation in the latter only final impenitencie and unbeliefe But it is not material to my present purpose to determine ought in that question it being sufficient for mee only to say that all Protestant Divines do unanimously accord in this viz. 1. That all sin is in its owne nature mortal and deserves damnation by vertue of the threatning of one law or another either the new or else the old threatning in that respect or so farre forth being in force or continuing 2. All sinne deserving damnation by vertue of divine commination it will follow thereuponâ— that the sinner upon the commission of sinne is actually obliged to suffer accordingly for why or whence is sinne said to be mortal but from that strength which it hath from or by the vertue of the lawes commination to oblige the sinner to damnation 3. As a consequent hereof it followes that a sinner hath neede of pardon for every sinne that so the penalty of the law may not be executed according to the obligation 4. In order to the procuring of the said pardon or dis-obligation and to the diverting of damnation threatned it is necessary that the godly should use such meanes from time to time as God hath in his word commanded them to use i. e. that they should confess their sinnes pray for the pardon of them flie for refuge by faith to the blood of Christ daily 5. Immediately upon a sinners taking such a course or using such meanes as God hath appointed him to take and use for pardon the law is disabled and the sinner is disobliged from damnation because its threatning is only conditional viz. in case of non-repenting and faith which conditions being performed the new law or covenant can no longer hold the sinner guilty 6. This disobligation of the sinner is that particular and new pardon of which as was asserted a godly man hath need in respect of his new and particular sinnes I am not ignorant that some Divines doe not use in this case the expression new and particular pardon but a renewed application of pardon But because this expression is to my seeming very obscure they not explicating what they doe intend by the said renewed application of pardon whether they meane some renewed act of the sinner or else some renewed act of God and because I know no fitnesse in the phrase in what sense soever it be taken for if any one alledge the former sense I answer That pardon of sin actively taken is not our act but Gods Besides A sinners renewed application of pardon to himselfe is his renewed act or acting of faith which act of faith I should chuse to expresse by a sinners renewed application of himself to Christ or the Promises of Christ for pardon and not by the sinners renewed application of pardon to
Concord and purity that with one and that a Pure and Charitable Mind and Mouth we may Glorifie God Amen Thus daily Prayeth A weake and sinful Labourer in Christs harvest RICH. BAXTER May 27. 1654. Of forgivenesse of Sin 1 JOHN 1.9 If we confesse our sinnes He is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteousnesse CHAP. I. An Introduction to the whole IN these words we have the Great Mystery of Godlinesse Mercy and truth met together Righteousnesse and Peace kissing each other We have in it the pith and marrow the summe and substance of the blessed Gospel of Jesus Christ Gods manifested in the flesh the severall parts whereof having gone through Sermon-wise in the ordinary course of my Ministry I shall onely transferre from thence into these sheets of paper what I have delivered in that way with the addition of sundry particulars which since that time have come into my thoughts concerning the Nature of forgivenesse of sinne and this I intend to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a direct but copious answer to the following Question or Questions What is Forgivenesse of sin Or Quest what is it for God to forgive us our sins In order to the resolution of this very materiall Question and from the right resolution whereof much light as I thinke will be let into sundry controversall points now depending in Divinity if I should by way of proeme or premisall tell the Reader that in sin there are severall things considerable e. g. Matter Forme Guilt Blot or Staine as some among the Shoolemen and our moderne Divines have done I should thereby in likelihood rather amuse the Reader then expedite the matter Waving therefore that course I shall goe a more plaine way to work and such as is more suitable both to the capacity of the undertaker as also of every ordinary Reader as followeth That we may not labour i. e. deceive or bee deceived in that kinde of fallacy which Logicians style Fallaciam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supposing that to be single which indeed is complicate I meane supposing that to be one Question which indeed is two take this Praecognitum viz. That it is one thing to enquire that is evermore meant by Forgivenesse of sinne in the language of Scripture and another thing to enquire what is thereby meant in this text of the Evangelist and the Apostle St. John these being indeed two such Questons as will not admit of one and the selfe same answere as will be made I thinke most evidently apparent in the procedure of this present Exercitation or undertaking Now in order to the joynt resolution of both the said Questions proposed I shall in the first place set downe much of that variety of phrase whereby forgivenesse of sin is notified set forth or expressed in the writings both of the Old and New Testament which said expressions I will sort into Negative and Affirmative and would have set them downe in their severall columes one over against another that we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take view of them both together but the narrownesse of the severall pages will not permit Take them therefore as they follow beginning with the Affirmative in the first place CHAP. II. The various phrases whereby Gods forgiving sinne and his not forgiving sinne are intimated and expressed in Scripture which said phrases of both kindes are sorted into Negative and Affirmative The Affirmative phrases whereby forgivenesse of sin is held forth in Scripture are such as these viz. GOds covering of sinne Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sinne His blotting them out and hiding his face from them Psal 51.9 Hide thy face from my sinnes and blot out all mine offences His purging them away Psal 79.9 Purge away our sinnes for thy Names sake And Psal 65.3 As for our transgressions thou wilt purge them away So Ps 51.7 Purge me with hysop i. e. Wash me from the guilt of sinne with the blood of the Messias which blood of his was tipifyed by the blood of the Paschal Lamb which according to the command of God in the Leviticall Law was to be sprinkled upon the people with a bunch of hysope whence it is that the blood of Christ is styled the blood of sprinkling Heb. 12.24 His casting them behinde his back Esa 38.17 Thou shalt cast all my sinnes behinde thy backe sayes Hezekiah His putting away our sins 2 Sam. 12 13. The Lord hath put away thy sin sayes Nathan to David His taking away our sins 2 Sam. 24.10 Take away the iniquity of thy servant sayes David in which forme of words the Church is taught to pray to God for pardon Hos 14.2 Take with you words and turne to the Lord say unto him Take away all iniquity His subduing sinne and casting it into the depths of the Sea Mic. 7.19 He will subdue our iniquities and thou wilt cast all their sinnes into the depths of the Sea His healing our sinne Hos 14.4 I will heale their backslidings I will love them freely which words are a direct answer and as in Terminis terminantibus unto the Churches petition formed in ver 2. Take away all iniquity and receive us graciously So Jer. 3.22 Returne you backsliding children and I will heale your backsliding His healing as the sin so the sinner Isa 53.5 by his stripes we were healed And Joh. 12.40 Lest they should be converted and I should heale them i. e. forgive and save them His washing and cleansing us from sin Psal 51.2 Wash me throughly from mine iniquity and cleanse me from my sinne Thus doth the Prophet Jeremy both use and interpret the said phrase of cleansing from sin ch 33.8 And I will cleanse them from all their iniquity whereby they have sinned against mee and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against mee So also in the N. T. 1 Joh. 1.7 The blood of Jesus Christ his son cleanseth us from all sin and in this sense I should understand the phrase in the text and to cleanse us from all unrighteousnesse viz. as importing one and the selfe same thing with Forgivenesse for albeit Sanctification doth frequently goe under the name of cleansing as in Psal 119.9 and Jam. 4 8. and albeit remission of sin and sanctification do alwayes goe together in the same subject in which regards we may warranttably interpret the phrase to bee meant of Sanctification in this text neverthelesse I should choose to interpret it rather to be all one with forgivenesse not onely because forgivenesse of sin doth oft goe under that name and because it is ordinary in Scripture to expresse one thing by two words or phrases but more especially because our cleansing from unrighteousness is in the text promised as a merit not commanded as a duty Now I take it for a Rule which will generally hold true That where cleansing from
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
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
for his sins together with an Answer to several Objections wherein the distinction betwixt chastisements and punishments is examined and how far forth allowable declared wherein 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 he doth not remember the sins of Believers laid downe in sundry Propositions Affirmative and 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 of Believers under the Old Testament and the sins of Believers under the New Testament CONSECT II. 2. A Sinner may be said to be pardoned viz. upon the main and with respect to everlasting punishment in hell from the suffering whereof he may be for the present altogether disobliged though he be not discharged from suffering of all or all manner of punishments temporal and de praesenti which notwithstanding his pardon upon the maine he may suffer in some measure yea in a very great measure and that to his dying day yea and in a sort after his death so farre as a man being dead is said to suffer in his posterity he being a parent or in his subjects he being a Prince as the sad experience of many of the Saints recorded in Scripture doth witnesse beyond exception specially of David Solomon and Manasseh 2 Sam 12 7 8 9 10 11 14. 1 King 3.13 14. ch 11.11 2 King 24.3 And in that respect the sins of the Saints though pardoned upon the maine may be said not to be pardoned viz. as to those temporal punishments which they did suffer and in this respect it is expresly said concerning the sins of Manasseh however pardoned upon the maine and as to eternal punishment as is generally and upon good ground conceived that he would not pardon them 2 King 24.3 4. Surely at the command of the Lord came this upon Judah to remove them out of his sight for the sins of Manasseh according to all that he did And also for the innocent blood that he shed which the Lord would not pardon Object The sufferings of the Saints are not punishmens but chastisements and chastisements are not punishments properly so called Ans 1. What difference soever there is between punishments properly and improperly so called It seems clear to me that Scripture doth not distinguish the sufferings of the Saints and of the wicked by the name of chastisements and punishments their names being of promiscuous use in Scripture For 1. The sufferings of the Saints are frequently called punishments and the righteous God in his Word is said as well to punish the godly as the wicked with some kind of punishments for which see Amos 3.2 You have I knowne above all the nations of the earth therefore will I punish you for all you iniquities Ezra 9.13 Thou hast punished us lesse then our iniquities do deserve Lam. 3.39 Object Those Scriptures are spoken of the whole Church in which were wicked as well as godly Answ God is said not to leave the remnant of the godly in the Church altogether unpunished Jer. 46. last and 30.11 and what is that but in part or in some measure to punish them as appears by comparing the forecited Scriptures with Isaiah 27.8 and Jerem. 10.24 2. How often are the punishments of the wicked stiled chastisements See Psal 94.10 Hee that chastiseth the Heathens shall not hee correct The punishments which were inflicted upon Pharaoh and the plagues of Egypt are called chastisements Deut. 11.2 3. I speak not with your children that have not knowne and seene the chastisement of the Lord your God his greatnesse his mighty hand and his stretched out arme and his miracles and his acts which he did in the midst of Egypt See also Hos 7.12 and 10.10 Jer. 30.14 Specially see Lev. 26.28 where the last punishment of all which God threatens for their final obstinacy as seven times greater then all the former is stiled by the name of chastisement And the sufferings of Christ which were punishments in a very proper sense are called chastisements Isa 53.5 The chastisement of our peace i.e. the punishment of our sins in order to our reconciliation was upon him So that it doth not appeare that there are any such distinct words in the Scriptures of the old Testament the one signifying or being rendred chastisements the other punishments whereby to expresse the different sufferings of the godly and the wicked nor can it be made appeare for ought I know that there are any such words in the New Testament as doth in this sort difference them For albeit Aristotle doth distinguish betwixt such sufferings as are inflicted for the sake of the sufferer and such as are inflicted for the sake of the punisher calling these by the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neverthelesse I am most assured that the sufferings of the godly and the wicked are not by these names distinguished in the New Testament for I finde therein that the everlasting punishment of the wicked in hell are expressed be the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for proof whereof see Matth 25 last and 2 Pet. 2.9 where te h words translated punishment and to be punished are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one shall ask me whether I do blame our Divines for their usuall distinguishing the sufferings of the godly and the wicked by the names of chastisements and punishments I Answer albeit I think it our duty as neere as we can to speake Scripture sense in Scripture words neverthelesse lest I might seeme captious I would not condemne those who have differenced them by the aforesaid words yet with these Salvoes and Provisoes 1. Provided that they impose not upon me or others a necessity of distinguishing them by those names as names distinct or of distinct use and signification in Scripture 2. Provided that as I leave them to their libertie so they leave me to my libertie and not blame me who shall chuse rather to keep close to the language as wel as the sense of Scripture in this matter and to distinguish rather betwixt punishments and punishments then betwixt chastisements and punishments 3. Provided that under the foresaid names they vary not from the sense of Scripture making such differences betweene the sufferings of the godly and the wicked as Scripture doth not make or will not warrant which last proviso is the rather considerable because there are some I meane not only Antinomians but others also who in their explication of the differences betwixt chastisements and punishments doe difference them in such sort as the Word of God wil not for ought I know allow E.g. Undertaking
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
ver 12.13 Then shall ye call upon mee and yee shall goe and pray unto mee and I will hearken unto you and yee shall seeke mee and find mee when ye shall search for mee with all your heart This the Prophet Daniel understood very well though the Antinomians of these times through the just judgment of God doe seeme so blinded as not to understand things of this nature as appears by his practice I have heard it as a tradition that petty Malefactors amongst us condemned to bee burnt in the hand were to suffer the hot iron til they prayed with a loud voice God save the King And do not the Antinomians deserve to ly under the afflicting hand of God till such time as they pray with the Psalmist saying Look up on my affliction and my pain forgive all my sinnes Psal 25.18 together with the ground rise and reason of it recorded Dan. 9. beg Because hee did know gods assured purpose by his promise therefore he set his face to the Lord God to seek by prayer and supplication yea with fasting sackcloth and ashes To seek God by prayer and fasting for the averting of what God hath threatned seems strange to none but to seek God by fasting and prayer for that which God hath promised infallibly to believers doth seeme so strange to Antinonians as that they account it a thing needlesse and ridiculous May God be pleased of his greatmercy to enlighten and reduce them 2. Be it considered that in the said fifth Petition of the Lords prayer we pray for forgivenesse of sinne not only as to be enjoyed after death but also in this life i.e. that present judgments which our sinnes might deservedly bring upon us may be prevented suspended moderated or if inflicted may be shortned sweetned removed sanctified and turned to our benefit for in these things as hath been already demonstrated doth consist partly the forgivenesse of sinne Now what intelligent Christian is there who will not acknowledge that they have need of such things as these viz. the preventing moderating removing sanctifying of temporall judgements and afflictions 3. Be it considered That as the Saints doe sinne daily more or lesse so their new sinns do bring a new obligation to punishment or else they could not be accounted sinners neither could they be pardoned as needing no pardon which said obligation they have need should be taken off by a particular pardon besides their first general pardon for that any sinne is pardoned afore it be committed I shal at large disprove in another Consectary for which said particular pardon a believer is according to his neede to pray to God hee having no assurance from God to obtaine either it or ought else without prayer such cause have wee to give the like counsel to the best among the godly as Simon Peter did to Simon Magus saying Repent and pray to God that thy daily sinnes may be forgiven thee 4. Be it considered which I think will generally be acknowledged that the sinnes of believers after conversion specially their more grosse false and eminent backslidings doe subject them meritoriously to the condemnation of the law and to the * Else why doth God threaten them upon their back sliding with the forfeiture of their former pardon Ezek. 18.24 Matth. 6 15. 18. lat See Mr. Burges of justification p. 242 243. forfeiture of that right which they had to the pardon of former sins by vertue of the Covenant and that these new sinnes do not de facto condemne a believer is to be ascribed to the Lord Christ by whose blood wee have an entrance into the Covenant of grace and a standing or continuance in it by his intercession Rom. 5.2 with Heb. 12.24 7.24 by which intercession the Covenant of forgivenesse or the promise of pardon is continued to be the believers discharge against all new sins and the remembrance of old Now have not believers need to pray to God that he would not take that advantage of their forfeiture of former pardon as justly hee might doe Yea is it not necessary that they should so doe as ever they doe expect that hee should not take the advantage of the said forfeiture For consider that as Jesus Christ doth intercede in heaven for the continuance of remission of sinne in the behalfe of the Saints so hee doth intercede and actually procure for them all such grace or graces as without which their pardon shall not be continued thence is he said to be exalted by God not only to give to Israel remission but also repentance not the former without the latter yea first repentance for sin and then remission of it Act. 5.31 Now what ground hath any believer to hope for the continuance of his pardon except he shal pray for it as Christ doth continue in heaven so he shall continue so long as he is on earth to make intercession for it I have been the larger in this particular not only for the reducing of the Antinomians in this point and for the information of certaine others who do think that assurance of pardon is the maine thing prayed for by believers in that Petition but moreover that every man understanding what he is to pray for and hath need to pray for in that behalf may be induced not only the more frequently but also the more feelingly and fervently to pray to the Lord for the same CHAP. XIX An answer to the three following questions 1. Doth God alwaies pardon a sinner instantly upon the confession of his sinnes 2. In what sense or how farre forth doth a sinner receive a present pardon immediately upon the confession of his sinnes 3. Whether a truly penitent and believing sinner having once confessed a sinne is at any time thereafter to confesse it in order to forgivenesse The affirmative to which last question is asserted and proved Certaine particulars added as Cautions for the preventing of mistakes and for the better understanding of the Authours true sense and meaning CONSECT XIII 13. THE premises being duly considered will assist and guide us in a right resolution of the following questions 1. Doth God alwaies pardon a sinner instantly upon the confession of his sinnes Or when shall the present promises of the text be made good to the sinner that confesseth his sins Answ Not fully for the present time or as soone as confession is made nor fully so long as he lives in this world but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the Apostles phrase Rom. 5.6 in due season and in Gods good tme Besides the reasons forecitied in evidence thereof I shall subjoine these two considerations 1. Remission of sinne being a grace or benefit purchased by the blood of Christ as our adoption and regeneration are why should it be thought more strange that we are not fully made partakers of remission afore the day of judgment then of adoption and regeneration And yet the truth is here and so it must bee
Judge to inflict eternal punishment upon the sinner and so there is a legal obligation of the sinner to such a punishment with respect to which said bond or obligation a sinner not pardoned is said as I conceive by Solomon to be held in the cords of his sins Prov. 5.22 and when this bond or obligation is dissolved or taken off God is said to forgive sin or to unty loose or remit the sinner Now such an obligation I say is immediately dissolved or taken off upon a sinners confession of his sins God thereupon blotting out his sins or not remembring his sins any more i. e. not willing the obligation of the sinner for sin so confessed to eternal wrath This is as I may so say the pith and marrow the heart and spirit of forgiveness presently enjoyed viz. Gods present taking away the actual ordination of the sin or obligation of the sinner to everlasting condemnation so that the sinner may lift up his head thereupon and say with the Apostle Rom. 8.1 Now therefore there is no condemnation for me 2. A sinner is immediately upon his confession restored into grace and favour with the Lord the loss or * Here note That look what favour of God a sinner by his sin hath forfeited such is the favour into which upon his penitent confession hee is restored e. g. we all having forfeited in Adam the favour of children wee are restored into the favour of children or adopted And having by new sins incurred Gods fatherly displeasure we are upon our confession restored into his fatherly favour as opposite to the said displeasure forfeiture whereof being one part of the punishment of sin This branch of pardon is called Gods graciously receiving of the sinner Hos 14.2 The truth hereof I shall hereafter demonstrate when I come to set downe such things as I do judg in Scripture phrase to bee equivalent to forgivenesse in the mean time only let it be observed That whensoever God pardons the sin he is reconciled to the sinner and Christs expiating or being a propitiation for sin is all one as for Christ to make reconciliation for sin Heb. 2.17 with 1 Joh. 2. beg It is therefore to be noted that David in Psal 51. much insisting upon and being instant for the pardon of his sins both original and actual especially his sin of murder and adultery as he doth expresse his mind and meaning in various phrases so in this phrase among others viz. That God would not cast him away from his face i.e. his love and favour ver 11. I say his favour for as by the * In this sense the face of G. is sometime stiled the back of God Jer. 18.17 face of God is sometimes meant the wrath and displeasure of God Psa 34.16 and this face of God David prayes against saying Hide thy face from my sins ver 9. so by Gods face is sometimes meant his favour Psal 80.3 last Cause thy face to shine c. so it is to be taken in the forecited Text ver 11 it being the self same word in the Original as is used ver 9. although it bee differently rendred by our Translators E. G. in ver 9. Face in ver 11. Presence Though Gods dislike then of the sin be never taken away in which respect that of Hab. 1.13 will be everlasting true That God is a God of purer eyes then to behold evil yet his * Gods favour or disfavour not signifying Gods Essence but his Dispensations may be said to be altered without any change in God disfavour of or towards the sinner is immediately upon confession altered or taken off so far forth as that of an enemy he becomes to God as or in the relation of a friend or as of a friend under a cloud of Gods displeasure he becomes a friend restored into former favor 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may so say the sting or strength of sin is presently taken away i. e. the curse of the curse or the evil of all evils that do remain as inflicted or to be inflicted upon the sinner are so altered from their native import vergency or tendency as that they are or shall be through Gods blessing and favour towards the sinner turned to good so that the sinner may immediately triumph upon them all even as Christ upon the Crosse is said to triumph over all enemies Col. 2.14 15. and defie them for the worst that they can do unto him saying in good sort as in 1 Cor. 15.55 56. O lâ—sse crosse pain torment Where is thy sting and victory This spoiling as I may so say and disabling of sin thus far forth is one other part of the pardon which as I think is presently enjoyed by the sinner unto whom God doth promise forgiveness in the Text. Quest 3. Whether is a truly penitent and believing sinner having once confessed a sin at any time thereafter to confesse it in order to forgivenesse This is a Question of so much the more moment above the former by how much 1. It is not a meere notional or speculative but a practical case and that of very frequent use 2. Of Universal concernment 3. In respect of these woful sinful and most unhappy times wherein the Gospel of Christ is so notoriously turned into lasciviousnesse even by many of those who are high pretenders to Gospel light and have with two many the chief if not only name of Gospel Preachers most necessary and seasonable In these times I say wherein many do hold that a sin once acknowledged is never afterwards to be confessed in order to forgivenesse The Author of the Book stiled Religio Medici written as is commonly supposed by Dr. Browne a Traveller and a man of great Learning and Reading as appears by his Pseudodoxia Edidemica doth so far acquaint us with his Devotion and Orisons as to tell us that having once confessed a sin he doth not from thenceforward make any particular confession thereof in his Prayers to God And I doubt that Religio Medici is at this day in this point too much Religio Wallici and may become in time Religio Populi my meaning is I doubt that this Doctrine That sin once confessed is no more to be confessed is one of those sweet and Gospel-Truthes as it is named which is now in dispersing in South and North Wales by some of those Itineraries in those parts The reason of my jealousie herein is not only because I know an ancient and an eminent professor of Religion lately entangled in their Errors to have come from thence to disperse that as a precious truth in England but also because several of the Licentiate Preachers themselves are fam'd to be infected with Antinomian Principles which do directly lead unto such irreligious courses and neglect of Duty as I have I suppose made more at large to appear in my Examen of Dr. Crisp his book stiled His Third Volume of Sermons and which I
〈◊〉 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
true moral or Scripture sense he only can be said to aim yea to desire his own salvation that takes the way or doth the things which lead and tend to his salvation Now since salvation is that wherein Gods glory doth most eminently consist how is it possible to aim at the one and not the other We are indeed commanded to make Gods glory the end of all our actions 1 Cor. 10.31 but if any one shall say Besides Albeit Gods glory and our salvation be not one thing yet may they perhaps be one end Res quoad entitates suas diversae possunt esse in ratione causandi una causa five possunt exercere finalem causalitatem excitando sui desiderium per modum unius See Scheibl Top. p. 191. We are commanded to make Gods glory the end of our salvation I shall reply to such a one Profer tabulas shew mee any Scripture where that command is written For my owne part till a Scripture record be produced for that purpose I shall think such a command to be superfluous for if it be not said that Gods glory and our salvation are one and the selfe same thing neverthelesse it must I think be said That Gods glory doth issue and flow from our Salvation will we nill we per modum resultantiae by result unavoidable The end of my dilating thus upon this particular is not peremptorily to conclude That Gods glory and our salvation are to bee looked at as one end for whether they ought to be looked at as one end or as two ends in subordination this to that it is not to my purpose neither shall I contend with any one who shall affirm either way but to shew the exceeding weakness and unreasonablenesse of the Antinomians who under the pretence of exalting God and Christ in their glory do forbid us to make our own salvation the end of our working I have heard of some professors of Religion who are accounted knowing and gifted Christians at least who are such in their own account who though they will acknowledge that a Christian may eye his owne salvation or have an eye to it or upon it yet will stifly deny that he may aim at it or labor for it But I would that such wise ones would seriously peruse that place of Saint Paul 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen and that withal they would peruse the Original or at least suffer themselvs to be informed touching the word in the Original which is translated While we look at the Greek word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie to look on a thing with such an eye as an Archer doth upon the white at which he aimes and shoots so that the Apostle doubted not to say that he did make the things not seen viz. the eternal weight of glory spoken of in the verse foregoing this being such indeed as eye hath not seen nor ear heard 1 Cor. 2.9 1 Joh. 3.2 I say The Apostle did not doubt to aver that he with other faithful Christians did make these things his scope and aime And they who say that we may eye Heaven but not aim at it or labour for it do speak as wisely as if they had said An Archer may eye the white or have an eye upon it but he is not to aim at it or labour to hit it Obj. Christ Jesus hath purchased salvation and remission for us and why then should we repent and work for them Answ 1. This Objection hath in effect been answered already viz. Whatsoever Christ hath purchased we are not to enjoy but in Christs way and upon his termes which is and are that we give all diligence in the path of piety to obtain the same Heb. 5.9 Christ is not the Authour of Salvation unto any but such as do obey him 2. There is no outward blessing and comfort be it meat drink and cloathing but is purchased for the Elect by Christ as well as is their salvation If Christs purchase therefore is a sufficient Argument why we should not work for salvation and repent for pardon by a like reason we are neither to work yea nor so much as to pray for daily bread The truth is the Antinomians have as good reason to forbid us to pray for daily bread for health and strength for food and rayment and to command us to pray from daily bread from health strength from food and rayment as they have to forbid us to repent and work for the remission of our sins and for the salvation of our souls and to command us to work from them 3 By the same reason that the Antinomians forbid a Christian to repent for pardon and to work for salvation they may forbid him likewise to pray for remission and to pray for salvation for is not prayer a work yea a prime part of a Christians constant work so long as hee is on earth And if there be any colour of accusing those as Merit-mongers who assert That wee must work for salvation there is a like colour for the same accusation against those who shall assert That we must pray for salvation which I doubt not is the duty of all those who shall come to salvation Some Antinomians say We are not to propound any end at all in doing duty meaning not base and carnal ends but the highest and noblest ends which Doctrine though intended by them to make us perfect Saints or to raise us to the highest pitch of Saints doth lay us almost level with Beasts as denuding us of reason for take away the end which every reasonable creature as reasonable propounds in his actions and we do eatenus or therein level him with a beast for bruit beasts do act or move ad finem though not in finem as is the Philosophical expression i. e. they move and work to some end albeit not under the notion or specification of an end Ad finem eventum licèt non ad finem intentum The Premises considered I hope it will appear past all doubt that a Christian may and ought to work for his salvation Yea I think it to be a special favour for which we who live in times of the New Testament are to be very thankful to the Lord that he hath therein so cleerly revealed our own salvation to be that high and great end not excluding but therein including the glory of his great Name as therein most eminently consisting as was afore said for which we ought to act and work And that the mercy and favour of God therein towards us may the better appear let it bee considered at what an uncertainty not only the Heathen but many of the Disciple of Moses were and in what by-wayes they have erred for want of more full and cleere revelation in that Point which through the great mercy of God we Christians do now enjoy The Heathen knowing thus much by
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