Defensive Armor Against Four of Satans Most Fiery Darts, Chapter 5

Defensive Armor Against Four of Satans Most Fiery Darts · Chapter 5

p. 277CHAP. V.

The Notion of a Power in Man to Repent and Believe, agreed by few, if true, no ground of hopes for Eternal Life. Why Miſtakes about the Nature of Regeneration, Converſion, Saving Repentance, Faith, Holineſs, great Occaſions of Preſumption. The Truth as to thoſe Notions enquired and proved. What Regeneration, Repentance, Converſion, Faith, Holineſs, is neceſſary to Salvation, and to the raiſing any Hopes in us with Relation to it.

4. A Fourth Notion which I inſtanced in as a cauſe of Preſumption, was this, That every Man and Woman hath his Life in his hands, I mean a power in and of himſelf (ſuppoſing the Common Grace of God denied to none) to do all that p. 278God requireth of him in order to Salvation, is a power to Repent, to Believe, to Love God, &c. Hence many think that there is no haſte for Men to deny themſelves, or to take up the Croſs, or to follow Chriſt; they may ſtay till they are old, and their Eyes can be no longer pleaſed with Seeing, nor their Ears with Hearing; if then they do but Repent and Believe, all is well enough. As to which give me leave to ſpeak two or three things.

1. As brisk as this Opinion ſeemeth to be in the World, I could never yet meet with any ſo hardy as to affirm, That theſe things were within the Power of Man, without the Aſſiſtance of Special Grace. I have met with many that have talked high for the Power of Mans Will, but when they have been brought to a cloſe Diſcourſe, they would aſſert it no farther than either as to Moral Actions, or Acts of Moral Diſcipline. They would affirm indeed, that a Man hath a power to go to Church, inſtead of going to the Tavern, to turn away his Foot from the Houſe of an Harlot, to do Juſtly, and an hundred ſuch things: to read, to hear the Word, to pray, to conſider his Sins. Now theſe are things which none denieth, onelyonly we ſay, his power as to theſe is much weakened by the fall. So p. 279as we doubt whether by Common Grace, and all the Natural Power Man hath, he can do theſe materially good Actions, when he is preſſed with a vehement Temptation: But I ſay I could never yet meet with any that would ſay, It is in the power of Man to Believe, to Repent ſavingly, to Love God, &c.

2. If any doth ſay ſo, He ſaith what is contradicted by a multitude of Scriptures. But it is not my work to enlarge here on that Diſcourſe.

3. In the next place, Thoſe Divines that do hold the greateſt Natural Power in the Will of Man, yet do ſay, Time may be paſt, that a Man may have ſinned away this Natural Power, and have his Heart ſo hardened in a Courſe of Sinning, that he may have loſt this Power, and ſo be concluded to an Eternal Miſery, which alone (to conſiderate Souls) is enough to ſpoil its Preſumption from this Head. For how ſhall I, who go on in a Courſe of Sin, knowingly preſume, becauſe I have a power in my ſelf to turn when I will, if it be poſſible, that I may by a Courſe of Sinning have ſo provoked God, as he may have given me up to a judicial blindneſs of Mind and hardneſs of Heart.

4. Admitting thou haſt ſuch a Power, p. 280if it ſtill remaineth eſtabliſhed, that this Power muſt be produced into Act; and that before thou canſt enter into Heaven, thou muſt actually Repent and Believe; how doſt thou know thou ſhalt have time for it? May not God take away thy Soul with a ſtroke? May he not come upon thee on the ſudden, and ſay, This Night thy Soul ſhall be taken from thee; and then what doth thy Power ſignifie? Doeſt thou not ſee Men and Women die ſuddenly? So that a pretence of ſuch a Power in thee ſignifies nothing, but that thou art more inexcuſable by it, if indeed thou hadſt ſuch a Power, that thou didſt not uſe it for the end for which thou hadſt it.

5. I proceed now to the great grounds of Mens Preſumption, viz. Miſtakes as to the Nature of Regeneration, Faith, and Holineſs. The Scripture makes all theſe ſo neceſſary to Salvation, that altho ſome ignorant Perſons may build up to themſelves, idle and preſumptuous Hopes; becauſe God made them, and Chriſt died for all Men, and they are Chriſtians and Baptized; &c. yet conſiderate Perſons plainly muſt ſee, That unleſs a Man be born again, of Water and the Spirit, he can never enter into the Kingdom of God; p. 281they are the indiſputable words of our Saviour, John 3. 3. And St. Paul plainly ſaith that, Neither Circumciſion availeth any thing, nor uncircumciſion, but a new Creature: Our Saviour ſaith: He that believeth not, is condemned already, he ſhall never ſee Life, &c. The Apoſtle ſaith, without Faith and Holineſs, no Man ſhall ſee the Lord: No conſidering Man therefore can poſſibly raiſe up to himſelf any hopes of the Pardon of Sin, or Eternal Life, but he muſt ſatisfy himſelf, that he is Regenerated; that he doth Believe; and that he doth ſo far Obey, as God will accept it. To this purpoſe nothing can ſerve the Devils turn ſo effectually, as for the Soul to be deceived in the Notions of Faith and Holineſs: Nothing can be more the concernment of the Soul, than to take care it be not deceived. There have been ſeveral Notions of Faith that have ſtriven for Maſtery in the World.

1. The firſt is the Popiſh Notion, who make Faith to be the Souls Aſſent to the Propoſition of the Word, which may be without any Practical Obedience; for many a Man aſſenteth to the truth of the Propoſition, which yet he alloweth not an influence upon his Life; and indeed this is ſuch a Faith, as the Apoſtle tells us, p. 282the Devils are poſſeſſed of, They Believe and Tremble.

2. The Second is their Notion, who make Juſtifying Faith to be what our Saviour tells us it is, John 1. 12. A Receiving of the Lord Jeſus Chriſt, a cloſing, an hearty cloſing with him as offered in the Goſpel, hoping, truſting in him, and him alone for Salvation. No Soul can poſſibly do this, that doth not firſt Aſſent to the Propoſition of the Goſpel, and agree to what that Revealeth concerning Chriſt; both as to his Perſon, and as to his willingneſs to Save: But it is poſſible that a Soul may Aſſent to thoſe Propoſitions, and yet not Receive Chriſt upon the Terms he propoundeth. This Receiving Chriſt and Truſting in him as their Saviour, they ſay neceſſarily draws on Holineſs and Obedience (though Faith and Love are two things) for the rational Nature of Man will not ſuffer him to hope or truſt in another for any kindneſs, which he hath promiſed upon Terms, without the fulfilling of thoſe Terms upon which it is promiſed; but this they ſay may be without any certain Aſſurance of the Souls Acceptation, which a man cannot have until he be Juſtified.

3. A Third, is the Notion of them who p. 283make it a full Aſſurance of the Love of God; but yet ſuch a one as obligeth the Soul to all manner of Duty: and this ſeems to have been the Notion of ſome Eminent Divines upon our firſt Reformation, but is rejected by latter Divines, as it being not poſſible that that ſhould be an Inſtrument in our Juſtification, which it is not poſſible that any Soul ſhould have till it be Juſtified: beſides that many a Pious Devout Soul hath not arrived at this.

4. Others make it to be a confident Perſwaſion, that Chriſt died for them; whether they find themſelves obliged to Live to him yea or no.

5. Others make it to be a Practical Aſſent to the Goſpel.

The danger of a Souls Preſuming, is from the firſt and the fourth of theſe principally. If Men and Women think they do Believe becauſe they do agree to the Propoſition of the Goſpel, they may eaſily run away with a vain Imagination, that all the Promiſes of the Goſpel are their Portion, when indeed not one of them belongs to them; becauſe this Believing is not that Believing which the Scriptures make neceſſary to Salvation: for the evidence of which, ſuffer me to offer p. 284theſe few things to your Conſideration.

1. Becauſe this Aſſent may be without any Holineſs or Conformity to the Will of God: Murtherers, Traytors, Thieves do agree to the Propoſition of Humane Laws, though they prodigiouſly violate them. There may be an Aſſent of the Underſtanding to a Propoſition, to which Mens Luſts and Paſſions ſuffer them not to live up to; but we know that without Holineſs none can ſee God, and therefore this cannot be that Believing to which the Promiſes of ſeeing God and living with him are annexed.

2. Becauſe as I ſaid before, the Devils thus Believe; yea I believe better than the moſt of Men do. For our Aſſent to a Doctrine according to the workings of our Reaſonable Natures, is more or leſs, according to our Evidence of it. Now the Devils have ſeen the Propoſitions of the Goſpel, That Chriſt is the Eternal Son of God: That he was made Man, and died for our Sins. Theſe are Propoſitions, which the Devils having been in the World ever ſince the Creation, muſt needs ſee in a better Light than any Man can do, who onelyonly ſeeth the truth of them by the light of Reaſon, or the Revelation of Scripture, p. 285not imprinted upon his Soul by the Demonſtration of the Spirit, Revealing perticularly to the Soul what is generally Revealed in the Word.

3. Thirdly Conſider, That every where in Scripture, A Perſon, the Perſon of Chriſt, is made the object of that Faith; to which the Promiſes of Life are made: It is made a believing in Chriſt; on his Name, a Receiving of him, a comeing to him. Now a Propoſition, not a Perſon, is the object of Aſſent: We indeed ſometimes ſay, We Aſſent to ſuch, or ſuch a Perſon; But the meaning is, we agree to ſuch a Propoſition, which he hath delivered by word of Mouth, or by Writing. The Object of Juſtifying Faith, the Scripture makes to be the Perſon of the Mediator: I therefore begg of you, to take heed that you deceive not your Souls, by this Notion of Faith.

And take as much heed of their wild Notion, who make Faith to be nothing elſe but an aſſumed confidence that Chriſt died for them, let them live as they liſt. This ſeparateth Faith and Holineſs, without which no man ſhall ſee the Lord; and is indeed nothing better in it ſelf, than a moſt bold and unwarrantable preſumption, excluſive of that fear and trembling with which we are p. 286commanded to work out our Salvation.

Their Notion is far better, who make Faith to be a practical Aſſent, but ſtill (I pray obſerve) the Act of the Soul, is made to be Aſſent, and the Object of Aſſent can be no other than a Propoſition, and for my own part, I cannot think this the Act of that Faith that Juſtifieth; for the Object of that Act as I ſaid before, is in Scripture conſtantly made the Mediator himſelf, not a meer Propoſition: I am afraid of this Notion, as calculated to juſtle Chriſt out of the place of a Mediator, wherein God hath ſet him; which was not onelyonly to treat with his Father about the Terms of Mans Salvation, but to ſtand as the middle Perſon between God and Man, to merit Salvation for us, by his Active and Paſſive Obedience, by a gracious Act of God to be reckoned to us, upon our Acceptance of him, and truſting the Weight of our Souls upon him; which cannot be without our Aſſent to the Propoſitions of the Word: for upon the Credit of that onelyonly it is, that the Soul applies it ſelf to Chriſt, and goes to him and receiveth him: Nor can it poſſibly be without practicial Holineſs, and a Regard to all Gods Commandments, and a ſincere indeavour to obſerve them; p. 287for as I ſaid before, he muſt talk like a mad-man, that ſhould pretend to hope in, or truſt to another, for a great benefit, which that other hath promiſed, upon ſuch or ſuch Conditions, whileſt in the mean time, he neither doth nor regard to perform thoſe Conditions; and let him talk what he will, he cannot heartily and truly hope for ſuch benefits: But yet Believing is not a meer Aſſent, nor is it practicial Holineſs, but a cloſing with and receiving of Chriſt as the Mediator and Saviour of Man upon the Terms of his Revealed Will. And I do very much fear that he who hopeth for Pardon of Sin, or Eternal Liſe and Salvation, without this believing, will never ſee the Face of God.

2. But as falſe Notions of Faith are to be taken heed of, as exceeding contributory to Preſumption: So muſt falſe Notions of Repentance and Holineſs, be equally taken heed of. The Popiſh Divines, have infinitly contributed to deceive the World here. Repentance in its true Notion, is an hearty ſorrow for Sin, bringing forth an hatred and deteſtation of it, and utmoſt indeavours for the forſaking of it. The Papiſts make it to ly in ſome Attrition, Auricular Confeſſion, Satisfaction, p. 288doing ſome good Works, or ſome Acts of External Diſcipline and Penance, and ſaying they are ſorry, &c. It is manifeſt, that the Will of God makes Repentance neceſſary to Remiſſion of Sins and Eternal Life, Acts 2. 38. Repent every of you in the Name of Chriſt, for the Remiſſion of Sins; 3. 19. Repent therefore and be converted, that your Sins may be blotted out. God commandeth all Men to Repent, Acts 17. 30. We muſt Repent and turn to God, Acts 26. 20. Now admitting that Repentance comprehends not onelyonly, a ſenſe of Sin and ſorrow for it, but an hatred of it, and a turning from all Sin to God; and Men be poſſeſſed that it is no more than to own our ſelves Siners, to confeſs our Sins, let it be in the Ears of the Prieſt, or in the Congregation; and profeſs a ſorrow for them, whether we forſake them or no: It is an eaſy thing for Men and Women upon theſe ſlighty and little performances, to preſume and promiſe to themſelves Remiſſion of Sins and Eternal Life; for Repentance hath the promiſe of both annexed to it. But Chriſtians do not miſtake, to your own deſtruction, Men may go to God a thouſand times, and own to him, and that with Tears, that they have Sinned; they may p. 289reckon all particular Sins; they may confeſs them as Papiſts do, in the Ears of the Prieſt; they may confeſs them as Proteſtants do, in their Cloſets, in their Families, in the Congregation; if this be all, it is far enough from Repentance. Judas repented and went and hanged himſelf, Mat. 27. 3. He that confeſſeth his Sins and forſaketh them, ſhall have Mercy, Pro. 28. 13. And whoſo hopeth for Mercy and Forgiveneſs from God, and Eternal Life, upon any other Repentance, will find he doth but Preſume; and this Repentance muſt proceed from, and is a part of Regeneration, which is a change of the Heart, and of the whole Man: Repentance ſignifieth no leſs; it is foreign, a change of the Mind; and foreign, a change of Mans Counſels and Deſigns; it doth not lie in the dropping of a few Tears, nor in a little formal acknowledgment of Guilt, but in ſuch a ſenſe of Sin as produceth an hatred and deteſtatian of it, and a leaving and forſaking of it: Now if Men take Baptiſme for Regeneration, and Confeſſion and ſome Acts of Diſcipline for Repentance; and turning from ſome particular flagitious courſes for Converſion, it is an eaſy thing for them to deceive their own Souls by Preſumption, and to ſnatch at the promiſes, p. 290and take up haſty and groundleſs hopes of the Pardon of Sin, and of Eter…al Life and Salvation. Nor is there any Armour of proof againſt this Fiery Dart, but the poſſeſſing your Souls with the true Notion of theſe things. Conſult the Holy Scriptures, ſee in what they make true Repentance, Saving Faith, Regeneration, and Converſation to lie. The Holy Scriptures alone can make you wiſe in theſe things, and whatſoever Notions of theſe things you take up, if they be not juſtified from holy Writt, there is no truth in them: Faith in Chriſt, Repentance for Sin againſt God, Regeneration, Converſion, are things we ſhould never have thought of, at leaſt not as things neceſſary to Eternal Life and Salvation, if the Scripture had not revealed them to us as ſuch; and from the Holy Scriptures alone we muſt take the meaſures of them. That alone is ſaving Faith, that alone is Regeneration, Repentance unto Life, Converſion, which the Scripture makes ſo. Let who will give you their Notions of theſe things, bring them to the Light, to the Holy Word of God; and withal remember to compare Scripture with Scripture, for in the Scriptures all theſe Terms are taken in ſeveral Senſes. St. James p. 291ſaith, the Devils Believe. Simon Magus Believed and was Baptized, Judas Repented, yet none of theſs were ſaved. Conſult therefore the Scriptures, where they ſpeak of theſe things, as the Conditions of Pardon, and Eternal Life and Salvation, to which the Promiſes are annexed.

But yet again there are alſo falſe Notions of other parts of Holineſs taken up, as conducive as any other to this Preſumption. The Scripture you know makes Holineſs neceſſary to Salvation: It tells us, that without it we ſhall never ſee God. Take heed of falſe Notions of this, that Holineſs lyeth in an Obedience to Gods Commands, none can deny, and that as well in the avoiding and taking heed of whatever the Law of God forbids, as doing what the Law of God commandeth; onelyonly let me mind you,

1. That the Law of God doth not onelyonly reſpect the outward, but the inward Man, Jer. 31. 33. Pſal. 51. 6. Pſal. 5. 9. Math. 5. Ro. 2. 29. This our Saviour ſufficiently juſtifieth in that better Interpretation of the Law which he gave, than that which was given by the Scribes and Phariſes, who made the violation or obſervation of the Law, to be onelyonly in the p. 292External over Acts: The Law forbidding Men to Kill, forbiddeth them any inward Motions of their Hearts, any Paſſions tending thereunto.

2. That the Law of God; Commanding the end, or forbidding the end, doth alſo command or forbid all means tendent to ſuch an end.

3. That the performance or forbearance of theſe things commanded in the Law of God, is not Holineſs, unleſs it be out of a Principle of Love and Obedience to God: A man may do what God hath commanded, and yet not eying the Command of God, be carried out to it from other Motives. Now this is no Obedience, no keeping of the Commandements of God.

4. That no Obedience is true, but what is Univerſal: I do not ſay perfect (for who liveth and ſinneth not?) but Univerſal. There is an equal reſpect to the whole Law of God, Pſal. 119. 6. Then ſhall I not be aſhamed (ſaith David) when I have reſpect to all thy Commandements: The Reaſon is plain, becauſe who ſo doth or avoideth an Action purely upon this Reaſon, becauſe God hath commanded, or God hath forbidden it, will find himſelf under the ſame Obligation to do whatever p. 293God hath commanded, and to avoid whatſoever God hath forbidden; yet is not a Chriſtian to meaſure his Obedience from his performance, but from the regard which he hath in his Heart to the whole Law of God; conjoyned with a proportionable endeavour, tho our Corruption will ſometimes be too hard for us.

5. If a Man or Woman hath built up his Hopes, as to the remiſſion of Sins (of which he as yet hath no Aſſurance) and foreign Eternal Life upon this, that God having in the Goſpel made a Revelation of the Lord Jeſus Chriſt, as he upon whom he hath laid the Salvation of Men; and having wrought in his Heart a firm and ſteady Aſſent, to what God hath there revealed, and inabled him to accept of this Salvation, and to cloſe with Gods way of Salvation, caſting all the Concerns of his Soul for Pardon and Salvation upon Jeſus Chriſt; and that he hath by his Spirit made a change in his Heart; that he now hateth all Sin, and loveth God and the Commandments of God, and hath a regard to them all, deſiring to do whatſoever God hath commanded, and to avoid whatſoover he hath forbidden, and that becauſe he hath commanded the one and forbidden the other; and accordingly p. 294endeavoureth in his whole Converſation, though he be many times over born with Temptations, and finds a Law in his Members, rebelling againſt and prevailing againſt the Law of his Mind, and bringing him into Captivity to the Law of Sin. This Man now builds his Hopes not preſumptuouſly, but upon the clear Revelation of the Will of God in his Word. But leſs than this is no better than Preſumption from falſe Notions, taken up of Regeneration, Converſion, Repentance, Saving Faith, and True Holineſs. Yet further, In order to the avoiding of this Temptation, take heed of taking up ſcanty and narrow Notions of the Law of God. It is indeed a ſnare unto a Soul ſo to interpret the Divine Law, ſo as to doubt and fear Actions that are lawful, as if they were forbidden. But it is a more dangerous Rock for a Man to daſh upon, ſo to interpret Gods Law, as to make thoſe things lawful which God hath forbidden; or to undeeſtand thoſe things as unlawful, or at leaſt indifferent, which God hath commandeded; but I hinted it before to you and I now tell it you again. There is none that is but moderately acquainted with the Srriptnres, and with the Writings of the Popiſh Caſuiſts, but will plainly p. 295ſee that it hath been the great Deſign of their Divines for a long time, to interterpret the Law of God ſo, as Men might keep their Luſts, and yet keep the Commandments of God, according to the ſenſe they have put upon them. In ſhort, Obedience to the Church, is almoſt with them The whole Duty of Man. There are ſome others that came too near them, making ſtrange looſe Interpretations of the Law of God. The precept for not taking Gods Name in vain, they ſay is onelyonly to be underſtood againſt Perjury. The 4th. Commandement, onelyonly commandeth the keeping ſuch days holy, as the Church appoints. Theſe and ſuch like Interpretations ſerve for nothing, but to help a Soul to preſume: And indeed this looſe Interpretation of the Law of God, is neceſſary to all ſuch, as maintain the Juſtification of the Soul, not by the Righteouſneſs of Chriſt, but by a Righteouſneſs of our own: And that Man hath a Power in himſelf, to do all that God requireth of him: I ſay it is neceſſary, for thoſe Men to interpret Gods Law, into a conſiſtancy with Mans Power: But let all good Chriſtians that value their Souls, take heed of thoſe Interpretations. Let them but Interpret the Commandements, ſo as by p. 296them ſhall be commanded and forbidden whatſoever is commanded and forbidden in the Word of God, and then they will eaſily diſcern theſe fallacies; and ſo they muſt interpret them, or they cannot conclude, that the Ten Commandements contain the ſum of all that God hath commanded us to do and avoid; for it is moſt certain that the whole Scripture, is as much the Revealed Will of God as the Ten Commandments, and hath equal Authority with us. Be acquainted therefore with the Scriptures, and call that Obedience and Holineſs, which that calleth ſo; and be aſſured that let Men tell you what they will, without that Holineſs, that Obedience, no Man ſhall ſee God. I have dwelt a little the longer upon this head, becauſe indeed the great miſtakes of Men are upon theſe points, that Men fancy that their caſe is good, that they believe enough, and are holy enough to go to Heaven; nay to plead their Holineſs as a Righteouſneſs in which they ſhall adventure to appear before God.

6. A Sixth Notion which I inſtanced in of this miſchievous tendency: Is the Power of a Prieſt or Miniſter to give Abſolution: So as if while they live the Miniſter hath abſolved them, or if when they p. 297come to die, they can but Receive the Sacrement, be abſolved, they conclude their Caſe is good enough. The Opinion is in its Original perfectly Popiſh, but founded on that Text, Whoſe Sins ſoever you remit they are remitted, and whoſe Sins ſoever you retain, they are retained; John 20. 23. The words are ſpoken to Chriſts Diſciples, upon whom he breathed, v. 22. and ſaid, Receive you the Holy Ghoſt: then he adds, Whoſe Sins ſoever you remit, they are remitted, and whoſe Sins ſoever you retain, they are retained. And this Power, ſaith the Papiſt, every Prieſt hath, he deriveth from the Apoſtles, and hath the ſame Power given to him which Chriſt gave them: And there is a Tincture of this Doctrine, upon the Spirits of ſome that are no profeſſed Papiſts; and I perſwade my ſelf, that many leſs knowing People peniciouſly reſt upon it: I ſhall therefore a little inlarge upon it.

1. In the firſt place. That God onelyonly can forgive Sins, is a Principle ſo conſonant to Reaſon; and ſo abundantly Confirmed in Holy Writ, that certainly none can make the leaſt doubt of it. Sin is a debt, a debt to the Juſtice of God; Chriſt hath taught us to pray with Reference to it: Forgive us our debts, as we forgive our p. 298debtors. Now Reaſon tells us, that none can diſcharge a debt, but he onelyonly to whom it is owing; it is an injury done to God, and who can forgive it, but the Perſon that hath received it: So that all the Queſtion can be, Whether God hath not commiſſionated Mininiſters to do it in his Name, and will not ratifie what they do.

2. Secondly, It is ſo great a Prerogative of God, ſo great a piece of his Glory, that it is a verry unreaſonable thing for any to think, that God ſhould truſt it out of his hands: Chriſt indeed (who thought it no Robbery to be Equal with the Father, and who had all Power in Heaven and Earth committed to him, had Authority on Earth to forgive Sins, but no Creature had ever ſuch a power: It is a piece of the Lords Name, I, even I, am he that blotteth out Tranſgreſſions for my Names ſake: It is his Glory, which he will not give unto another.

3. Thirdly, It cannot be imagined but that our Lord knew well enough, That if a Power of Forgiving Sins ſhould be intruſted to every Miniſter, many Mens Sins would be remitted expreſly contrary to the whole Tenour of the Goſpel. They know not who Believe, nor who truly Repent; p. 299they can judge but according to the outward appearance. Now Thouſands may appear to us true Believers, and truly Penitent, that are not ſo; and ſo conſequently many Unbelievers, many Hypocrites and hard hearted Sinners, ſhould have their Sins remitted: Beſides Miniſters are no better then Elijah, Men ſubject to like paſſions with other Men; and out of Paſſion or Prejudice, might refuſe to Remit their Sins who did truly Believe and truly Repent; and can any Man think that our Lord ſhould commit ſuch a power to thoſe who are ſo Fallible, who are no competent Judges of Perſons whom God indeed will Pardon; but might through Ignorance, or through Paſſion and Corruption, pronounce a Forgiveneſs of Sin, or a not Forgiveneſs, directly contrary to the Will of God? Or will any be ſo mad as to think that every Miniſter is Infallible? Or that God will in Heaven confirm what they do upon Earth, directly contrary to the Will of God? The Papiſts indeed contend the Pope is Infallible, but is every Prieſt ſo too? Or can they think that God will confirm his Errours contrary to his own Revealed Will, as to thoſe Terms upon which alone he will forgive the Sins of any.

p. 3004. It muſt therefore be underſtood onelyonly of a Declarative Forgiveneſs, Whoſe Sins ſoever you ſhall according to my Will declare Remitted, they ſhall be Remitted; and whoſe Sins ſoever you ſhall according to my Revealed Will declare not to be Forgiven, they ſhall not be Forgiven. Now this Declaration may be either General or Particular: Generally, every Miniſter that Preacheth the Goſpel, Declareth. That he who confeſſeth his Sins and forſaketh them, ſhall have Mercy: That he who Believeth ſhall be Saved more particularly. If any Chriſtian in any diſtreſs, ſhall ask the Judgment of any Miniſter, having declared the ſtate of his Soul to him, ſo as to give him a probable Hope, that he heartily hath repented, and doth truly believe; the Miniſter may Declare, If theſe things be true which thou haſt told me, if indeed thou truly repenteſt, and truly believeſt in the Lord Jeſus Chriſt; God hath Forgiven thine Iniquities. But the truth of the latter, dependeth on the truth of the former, and it is impoſſible that any Miniſter ſhould have any other Power to Forgive any ones Sins, or Authority to declare them to be Forgiven; for he muſt not pronounce contrary to the Scripture: and therefore our Liturgy ſays no more, p. 301Then that God hath given Power and Authority to his Miniſters, to declare Remiſſion of Sins to thoſe that truly repent and believe his Holy Goſpel.

5. The Apoſtles had, I cannot ſay any further Authority, but a further Advantage, for this, than ordinary Miniſters; having a more extraordinary Revelation, a more extraordinary ability to dicſern Spirits. Without doubt the Apoſtles themſelves were not authorized by Chriſt, to declare to any Impenitent, any Unbelieving Soul, that his or her Sins were forgiven; for this had been for our Lord to have contradicted himſelf. Indeed the Apoſtles might and did ſee further into Men than any can now do, by reaſon of the extraordinary Gift of the Holy Ghoſt; and therefore it immediately is ſaid before, He breathed upon them, and ſaid, Receive the Holy Ghoſt. I know none now to whom Chriſt ſo breatheth upon, and to whom he ſaith, Receive the Holy Ghoſt; yet as the Hebrew Docters ſay, Spiritus Sanctus non ſemper tangit corda Prophetarum: The Spirit of God did not always touch the the Hearts of the Prophets; the Prophets could not always Prophecy, but onelyonly when the Spirit of Prophecy came upon them. So though the Apoſtles could p. 302ſometimes by vertue of that extraordinary Gift of diſcerning Spirits, diſcern Spirits, yet I do not think they could allways; for if they could, the Apostles would never have Baptized Simon Magnus whom he by and by told, That he was in the gall of bitterneſs, and bands of iniquity.

6. This being all can be affirmed of any Miniſters, with any Senſe or Modeſty, the Papiſts in the Council of Trent, had no ground to Curſe all thoſe that held, That the Words of Chriſt, Whoſe Sins you remitt, are remitted; are to be underſtood of an Authority to Preach the Goſpel, or that the Prieſts Abſolution is not a Judicial but a Miniſterial Act. Yet this new Doctrine paſſed not thoſe that were aſſembled in that Popiſh Council without Contradiction. Concil. Trid. Seſs. 14. cap. 3. & cap. 9. The Franciſcan Divines, told them, That it was the Opinion of Hierom and P. Lombard and Bonaventure, and almoſt all the School-Men, That the Abſolution in the Sacrament of Penance (as they called it) is but a Declaration that his Sins are remitted, and Pelargus told them, That that Text, Whoſe Sins you remit, are remitted; by the Ancients, is not (as to their Senſe) limited to the Sacrament of Penance; nay perhaps not by any one of them ſo underſtood: p. 303Becauſe this Doctrine of the Prieſts or Miniſters Abſolution, ſavours much of the Popiſh Doctrine; I will a little ſhew you what their Doctrine is in the Caſe. 1. They hold that Original Sin is waſhed away in Baptiſm; then Children are regenerated and juſtified. 2. But in regard that after Baptiſme, Men ſin many times a day, they have therefore deviſed a Sacrament of Penance (as they call it) The matter of which they make to be Contrition, Confeſſion and Satisfaction; the Miniſter of it to be a Prieſt good or bad; for they determine that a Prieſt guilty of Mortal Sin, may adminiſter this Sacrament; the vertue of which they ſay, doth not depend upon the quality of the Prieſt, but the Character of his Ordination. Contrition, indeed, they make an hearty ſorrow for Sin: Confeſſion they ſay is not onelyonly neceſſary in private to God, but in the Ears of the Prieſt; for, ſay they, how can he abſolve and remit Sins, if he doth not know them; and that in their Circumſtances: So that their Doctrine of the neceſſity of Auricular Confeſſion (upon which account they all have their Confeſſors) depends upon this Doctrine of the Prieſts Abſolution, all the pretended neceſſity of it is in order to the receiving that benefit. p. 304Then they further ſay, That God doth onelyonly Pardon the Eternal guilt of Sin; and Chriſt hath onelyonly ſatisfied for that: So that for the removal of Temporary Puniſhments, there muſt be alſo Satisfaction. Hence their Prieſts have power to appoint People Pilgrimages, Building of Churches, Paying ſums of Money for Satisfaction. This Penance being undergone, they do declare that any Prieſt (being appointed thereto by the Church) may in ordinary Cauſes, not onelyonly Declaratively, but Judicially, Pardon and Abſolve the Sinner: but if an higher Prieſt, a Biſhop, or the Pope, hath reſerved ſome Caſes in which he or they alone will have power to Abſolve, and to appoint to Penances and Satisfactions, in thoſe, they onelyonly can do it the more private, Prieſts cannot: This is their Doctrine. Proteſtants now ſay, that God alone can forgive Sins, but by his Miniſters, in the Preaching of the Goſpel, he doth declare a Mans Sins are forgiven, who have a true Contrition, who truly repent, and believe in the Lord Jeſus Chriſt, fully forgive them; ſo that he expecteth no further Satisfaction for the Sinner, than that which was long ſince given by the Blood of Chriſt, who hath Trod the Wine-preſs of his Fathers Wrath p. 305alone, and finiſhed all that Work: They ſay indeed, that Confeſſion of Sins in moſt cauſes is ſufficient to God alone: It is he alone that can forgive them. In ſome Cauſes indeed a more open Confeſſion is neceſſary: 1. When the Church hath been publikely Scandilized, not that this is neceſſary in order to Gods Pardon, but as an Act of Obedience to Gods Will; and for a more Comfortable Brotherly Communion, and the Churches Satisfaction; that the Perſon ought not to be longer kept out of its Communion. 2. They ſay further, That in the caſe of great Horrors of Conſcience and Terrors upon Peoples Spirits, it may be of great advantage to particular Chriſtians under ſuch Terrors, to confeſs ſome particular Sins unto their Judicious Brethren, or unto their Faithful Miniſters, but not in order to their Pardon of them, but in order to their Prayer to God for them, and offering words in ſeaſon unto them that are weary; and being more knowing and mighty in the Scriptures than they are, from the Scriptures, declaring the Will of God in their caſe, comforting them, if their caſe will bear comfort from the Word of God, or otherwiſe adviſing them, what to do according to the Will of God, that they may p. 306receive true and ſolid comfort and Peace.

They do alſo further ſay, that Satisfaction where any hath wronged another, is neceſſary, if in our Power, as in Caſes of Theft, &c. but for any neceſſity of any other Confeſſion, or Satisſaction, in order to Gods Forgiveneſs of the Sin; they do not underſtand it, nor believe it: And for Judicial Abſolution, they ſay it is Gods alone Act, and that all that the Miniſter can do, is to declare the Will of God to People in caſe they do truly Repent and Believe, that God hath, doth, and will, forgive them freely for Chriſts ſake: In the mean time they do not deny but God may concurr with the Miniſter, as his Ordinance, giving a ſenſe of the Remiſſion of Sins, (which Remiſſion was before given them upon their Repentance and believing in Truth) to them, while the Miniſter faithfully declareth the Will of God, for the pardoning ſuch as truly Repent and Believe; but if any perſon be Abſolved by a Miniſter, hath cheated him, and pretended Repentance and true Faith, having no ſuch thing his heart: Or if any Miniſter hath either through Ignorance or Paſſion, declared a Perſons Sins forgiven, whoſe Sins (while he is in thoſe Circumſtances) God hath p. 307ſaid he will not forgive, he may have cheated his own Soul, or the Miniſter may have cheated him, but God is not mockt, his ſins remain, notwithſtanding his pretended Abſolution. God diſpenſeth out the Grace of forgiveneſs, not according to the Ignorance and Paſſions of Men, but according to the Rules of Holy Scripture, which is the Revelation of his Divine Will. 2. Truſt not therefore to any ſuch vain Imaginations, no nor to the Receiving of the Sacrament, either in thy life time or at thy death: That the Lords Supper is an Ordinance of God, by which God doth ſignify and ſeal the Remiſſion of Sins and Eternal Life, by the commemoration of Chriſts death to ſuch as truly repent, and believe, is out of queſtion, but that God in that Ordinance doth give Remiſſion of Sins, or hath appointed it, ſo ſignifie, ſeal, or convey, the pardon of Sin to any unbelieving Impenitent Soul, is a very great Errour. Such Perſons may Eat and Drink there, but it can be nothing but Judgment and Condemnation. This hath made me frequently admire at ſome perſons fondneſs of that Holy Ordinance, when they apprehend themſelves in danger of Death, who never made Conſcience of it in the time of their Health p. 308and Life; eſpecially conſidering that it cannot be adminiſtred in a right order, viz. In the Communion of the Church, where many who are joyned in one body, eat of that one bread: Upon which all Proteſtant Churches reject private Adminiſtrations of that Inſtitution and upon juſt grounds. Chriſt firſt gave it to the 12, (at leaſt to 11 of them) we never read the Apoſtles Examples or Directions, to or of any ſuch Adminiſtrations upon this Account, unleſs ſome particular Perſons that have had long and lingring Sickneſſes, and of that nature as have not influenced their head, nor ſo indiſpoſed them, but their minds could attend to the Action; ſome of which I have known deſiring a competent number of the Church with them, privately to partake in the Ordinance, from the publick Participation of which they have been long hindred. I do not know that I ever knew any judicious Chriſtian ſo much as deſire ſuch an Adminiſtration, but many others I have; which makes me think ſome more Ignorant People reſt upon it, and truſt to it: We know the Popiſh Notion of it, and what a ſtir they make with the Hoſt, carrying it about in great ſtate to dying Perſons: And I fear a tang of their Doctrine, yet ſticks in the minds of p. 309many who are profeſſed Proteſtants. We know what a trade the Papiſt make of their Doctrines of Auricular Confeſſion; Satisfactions, and Private Maſſes, Celebrated for the living and the dead: and were it not for the gain came into their Purſes by them, they could not be ſo fond of ſuch abſurd Opinions and Practices. But Chriſtians take heed of theſe Notions, which tend to nothing, but to nouriſh Preſumptions in your Souls; and that you may take heed of them, let me mind you of 2 Paſſages of our Saviours, Mark 4. 24. Take heed what you hear, and Luk. 8. 18. Take heed how you hear, Take heed how you hear; hear as thoſe noble Bereans, Acts 17. 10, 11. They received the Word with readineſs of Mind, and ſearched the Scriptures whether th…ſe things were ſo, yet St. Paul himſelf was the Preacher; and good Reaſon, for the ſame Paul hath commanded, That if he, or an Angel from Heaven, ſhould bring any other Doctrine then what they had received, what was according to the Goſpel, they ſhould be Accurſed, Gal 1. 8. in doing this you will take heed what you hear, and whom you hear too. The Influence of Notions upon the Mind is very great; our Hopes will be built upon the Notions which we receive: Takeheed therefore p. 310what Notions you receive, ſee them ſolidly founded in and proved by the Word of God; be aſſured elſe there is no light in them.

7. A Seventh Notion I ſhall but name (for it is perfectly Popiſh) concerning a Satisfaction for Sin after this life by Purgatory, out of which too men may get by the Prayers of the Saints, or by Maſſes ſaid for them, or by an Indulgence or Pardon. This is that which they ſay, That if any die in Venial Sin, or under the debt of Puniſhment when the guilt is acquitted; that is when the Prieſt hath Abſolved them, but they have not performed the Penance and given the Satisfaction which the Prieſt hath enjoyned; all ſuch go not into Heaven, but go into a place they know not where, which they call Purgatory; where till they come out (which alſo ſhall be they know not when, for they are not agreed in the time of Souls lying there) they ſhall be Tormented (they know not how) ſome ſay by a material Fire, ſome ſay by a metaphorical Fire, ſome ſay by Water and Fire too; but by giving ſo much money for ſo many Maſſes, or by a Pardon from the Pope, or many other ways, they may get out ſooner. And this Doctrine doubtleſs deſtroyeth thouſands of Souls amongſt them; they p. 311love their Luſts better than their Moneys, and venture to live and die in their ſinful Courſes, and then bequeath a good part of their Eſtates for ſaying Maſſes, &c. to get them out of Purgatory, when alas poor wretches! they are in the bottomleſs Pit from which is no Redemption for ever. But it is enough to have named theſe horrible things; this Ridiculous Fire ſerves now for nothing but to keep the Popes Kitchin warm, and the Prieſts pot boyling, and to damn poor ſilly Papiſts by Preſumption; it hardly hurteth a very ordinary Proteſtants Conſcience. But I ſhall enlarge no further upon this firſt Direction, for avoiding a Temptation to Preſumption, by taking heed of Notions which lead the Soul right on upon it, and indeed ſerve for little elſe. I proceed to a Second Direction.