Notes Upon Texts of Scripture and Popish Errors, Part 5
Of Juſtification, and Pardon of Sin.
CHAP. XX.
That Juſtification is by Charity or Righteouſneſs, which is infuſed and inherent in us. Conc. Trent. Seſſ. 6. cap. 7. Bellarm. de Juſtificat. lib. 1.
FOR the underſtanding of this, it muſt be conſidered, that the Romiſh Doctors diſtinguiſh Juſtification into the firſt and ſecond. The firſt, in which a Man is made Juſt, by the infuſion of the habit of Charity. The ſecond, is his co-operating with the Grace received, by which he merits and attains to a greater increaſe of Righteouſneſs. But both theſe are inherent in him; ſo that Juſtification with him, is the ſame with Regeneration and Sanctification; and all is wrought in them, in the uſe, and by virtue of the Sacraments. But beſides this, they ſpeak of, and ſeem to include Remiſſion of Sins in Juſtification; by which they mean both the removing of the Fault, and the guilt of Sin. But the remiſſion of the Fault, is nothing elſe but the aboliſhing of Sin by the aforeſaid infuſed Grace, whereby it is deſtroyed, and ceaſes in its being. And then the guilt of Sin, which is its deſert of, and obligation to Puniſhment, is remitted of courſe, by natural and neceſſary Conſequence. For Sin being aboliſh'd, where there is no Sin, there can be no Deſert or Puniſhment, and ſo no Obligation to it. So that Sin being aboliſh'd, the Guilt is taken away; but it is no otherwiſe taken away, than by taking away the being of Sin; but it follows that by a neceſſary reſult. So that according to-them, Juſtification or Remiſſion of Sin, is not an Act of God's Grace, abſolving the believing and penitent Sinner from Guilt, and graciouſly imputing his Faith to him for Righteouſneſs, and ſo accepting him as Righteous, and dealing with him accordingly, though his Righteouſneſs be imperfect, and do not deſerve it, meerly of his own free Grace, upon the account of the ſatisfactory or meritorious Sacrifice of Chriſt Jeſus offered up to him. But the taking away the Puniſhment of Sin, is a thing ariſing by a natural Conſequence from the aboliſhing of Sin, and ſo is neceſſarily due upon the infuſion of Grace, and is really no diſtinct Act from it. And ſo the free Grace of God, and Redemption of Chriſt, has no other hand in the Juſtification and Remiſſion of a Sin…r, than as procuring and giving Grace to the Si…ner for aboliſhing of Sin, and making him inherently juſt; and then the reſt is due and follows of courſe.
Againſt that which is written, Acts 13. 38, 39. Be it known unto you therefore, Men and Brethren, that through this Man is preached unto you the forgiveneſs of Sins. And by him all that believe are juſtified from all things, from which ye could not be juſtified by the Law of Moſes. Where that which is the Forgiveneſs of Sins in the firſt place, in the ſecond is expreſſed by Juſtification. So that Juſtification and Forgiveneſs are the ſame thing; and are conſequent to Faith, which is the condition of it, and ſo is to go before. And this Forgiveneſs now under the Goſpel-Law or Covenant is of ſuch Sins, of which by the Sacrifices of the Law of Moſes, there was no remiſſion. So that Goſpel-forgiveneſs or Juſtification is the acquitting of the Sinner from his Sin, upon the account of the Sacrifice of Chriſt.
So, Rom. 3. 24, 25, 26. Being juſtified freely by his Grace, through the Redemption that is in Chriſt Jeſus, whom God hath ſet forth to be a Propitiation through Faith in his Blood, to declare his Righteouſneſs for the Remiſſion of Sins that are paſt, that he might be juſt, and the Juſtifier of him that believeth in Jeſus. Where Juſtification and Remiſſion of Sins are alſo taken for the ſame, and the one is but explicatory of the other. And it is an Act of God's Grace, not infuſing of Grace, but forgiving of Sins paſt, upon the account of Chriſt's Propitiatory Sacrifice, to all thoſe that believe in him, though they be not innocent or ſinleſs, nor have any thing of Merit or Vertue in themſelves towards the purchaſing of this Remiſſion.
And, verſ. 28. Therefore we conclude, that a Man is juſtified by Faith without the Deeds of the Law. And being without the Deeds of the Law, it cannot be ſuppoſed to conſiſt in Sanctification, which is expreſſed by ſuch Deeds. But the meaning of it therefore is, That Faith and ſincere Obedience to the Goſpel of Chriſt, is ſo accepted by God upon the account of Chriſt's Sacrifice, that though it be not a perfect Righteouſneſs, the true Believer ſhall be freely diſcharged and acquitted of all his Sin, by God's pardoning-Grace, without having a perfect legal Righteouſneſs in himſelf to deſerve it.
Rom. 4. 3. Abraham believed God, and it was counted unto him for Righteouſneſs. And, verſ. 5. To him that worketh not, but believeth in him that juſtifieth the Ʋngodly, his Faith is counted for Righteouſneſs. And, verſ. 22. It was imputed to him for Righteouſneſs. Where Juſtification is not the infuſion of Faith or Righteouſneſs, but it is the Acceptation of the Believer's Faith through meer Grace, as if it were a perfect Righteouſneſs, though it be not, and though a Believer has not in himſelf a perfect innocence or blameleſſneſs.
Verſ. 6, 7, 8. Even as David deſcribeth the bleſſedneſs of the Man, to whom the Lord imputeth Righteouſneſs without Works; ſaying, Bleſſed are they whoſe Iniquities are forgiven, and whoſe Sins are covered. Bleſſed is the Man to whom the Lord will not impute Sin. Where the imputing of Righteouſneſs, and the not imputing of Sin, and the forgiving of Iniquities, and covering of Sins, are all taken for the ſame, and are all but ſeveral Expreſſions of Juſtification. And the imputing of Righteouſneſs without Works, ſure is not the infuſion of Righteouſneſs, which is expreſſed by Works. And the covering or not imputing of Sin, is not the aboliſhing of it.
Rom. 8. 33. Who then ſhall lay any thing to the charge of God's Elect? It is God that juſtifieth; who is he that condemneth? Where Juſtification is oppoſed to Accuſation and Condemnation. And from hence it is plain, that it is a judicial Act of God towards us, diſcharging and acquitting Believers for Chriſt's ſake, from what they are accuſed of, and condemned by the Law. And it is an Expreſſion taken from Judicial Proceedings at a Court, where the Judg does not infuſe new Qualities into one at the Bar, but acquits and diſcharges him from the Guilt of which he was accuſed, and the Puniſhment due to it. As the word is alſo uſed. Prov. 17. 15. He that juſtifieth the Wicked, and condemneth the Juſt, even they both are an abomination to the Lord. Where his Fault is, that he acquits the Wicked, who ought to be condemned. But if he could turn his Heart, and make him Juſt, ſure that would be no abomination. And indeed this ſenſe of the word Juſtify and Remit, is the uſual ſenſe of all the World; and to underſtand it otherwiſe of induing a Man with good Qualities, is againſt the common uſage of all Mankind. And certainly it ought to be interpreted and taken in ſuch its uſual ſenſe then in thoſe places, that directly treat of Juſtification, and where all the Circumſtances do concur to ſuch a ſignification. Though there ſhould be ſome particular place elſewhere, where it may be ſingularly interpreted in another manner, where the Circumſtances of the place do require it.
Now the reſult of all is, That Faith, or a believing reception of, and ſubmiſſion to Chriſt and his Laws, is prerequired in us as the condition upon which Juſtification and Remiſſion of Sin is promiſed in the Covenant of Grace, upon the account of Chriſt's Sacrifice. So that this is preſuppoſed to Juſtification in order of Nature. But the whole of Remiſſion and Juſtification, is the free Act of God's Grace, acquitting the true Believer of this Sin and Puniſhment due to it, upon the account of the meritorious Satisfaction made by Chriſt Jeſus, and accepting of him as righteous, and dealing with him accordingly, though he has a great deal of Sin, and has not a perfect Righteouſneſs of his own to deſerve it. His Acquitment and Acceptation is not a natural Conſequent of his having Grace inherent in him, as if that were properly his Juſtification; but it is by virtue of the Promiſe made in the Covenant of Grace, with reſpect to, and upon the account of the Satisfaction made by Chriſt Jeſus. So that the free Grace of God, and the Sacrifice of Chriſt, have an hand both in the procuring of Grace for us, and the acceptation of it alſo when that is done.
CHAP. XXI.
That for the obtaining of the Remiſſion of all Mortal Sins, a particular Confeſſion of them to a Prieſt, (which they call Auricular Confeſſion) with all the Circumſtances, which do either increaſe or diminiſh the Sin, as far as can be called to mind (at leaſt an intention of making ſuch a Confeſſion) is abſolutely neceſſary. Concil. Trident. Seſſ. 14. cap. 4, 5. Can. 6, & 7. Catech. Rom. Par. 2. de Poeniten. N. 38.
THis, they ſay, is abſolutely neceſſary to be, either in Act or Deſire. So that Contrition, (which is the ſame with Repentance, that is, a ſorrow for Sin paſt, and a purpoſe of forſaking it for the time to come) though perfected alſo with Charity, is not enough to obtain Remiſſion without this. But yet imperfect Contrition, or Attrition, which ariſes meerly from the fear of Hell, with Confeſſion to a Prieſt, and his Abſolution, will do it, without perfect Contrition, or true Repentance for the Sin.
But this is a meer humane Invention, tending to raiſe the Grandeur of the Prieſts, to acquaint them, with all Mens Secrets, and to cheriſh their Covetouſneſs and Ambition, by the Gain that they make hereby of their Abſolutions and Indulgences; and tending likewiſe to cheriſh carnal Security in thoſe that confeſs to them, conſidering that Pardon of Sin may be had at ſo eaſy a rate with Confeſſion; and to trouble the Conſciences of thoſe that have no mind to it, as if without it their Sin were unpardonable, though they have true Contrition or Repentance for their Sin. And it is manifeſtly againſt all thoſe Texts that require Contrition or Repentance in order to Pardon, and not Attrition only; and that make ſuch Contrition a ſufficient Qualification for Pardon, without this Auricular Confeſſion. As,
Againſt, Iſa. 1. 16, 17. Waſh ye, make ye clean; put away the evil of your Doings from before mine Eyes; ceaſe to do evil, learn to do well.
And then, verſ. 18. Though your Sins be as Scarlet, they ſhall be as white as Snow; though they be like Crimſon, they ſhall be as Wool. And,
Chap. 55. 7. Let the Wicked forſake his Way, and the unrighteous Man his Thoughts: and let him return unto the Lord, and he will have Mercy upon him; and to our God, and he will abundantly pardon. So,
Ezek. 18. 30. Repent, and turn your ſelves from all your Tranſgreſſions; ſo Iniquity ſhall not be your ruin. Verſ. 31. Caſt away all your Tranſgreſſions, and make you a new Heart, and a new Spirit; for why will ye die? Verſ. 32. Turn your ſelves, and live ye. From all which obſerve, That Repentance and turning from Sin, in Heart and Life, is abſolutely required in order to the Pardon of it; and that a promiſe of Forgiveneſs is made to this, without requiring Confeſſion to a Prieſt to be joined with it.
For, Pſal. 51. 17. The Sacrifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou wilt not deſpiſe. This indeed is acceptable to God, accompanied or followed with a real forſaking of Sin, and nothing leſs than this. David thus confeſſing his Sin to God, obtained pardon, Pſal. 32. 5.
If leſs will ſerve, or more be required, there muſt be a new Inſtitution for it in the New Teſtament. But now ſee Act. 3. 19. Repent, and be converted, that your Sins may be blotted out. But, Luke 13. 3. Except ye repent, ye ſhall all periſh. And our Saviour therefore appointed, Luk. 24. 47. That Repentance and Remiſſion of Sins ſhould be preach'd in his Name among all Nations. So that it is true Repentance which is the condition of Pardon in the New Covenant; but Confeſſion of Sin to a Prieſt is no where required.
For, as for Mat. 3. 6. where it is ſaid, that many were baptized of John in Jordan, confeſſing their Sins. And, Acts 19. 18. That many that believed, came and confeſſed, and ſhewed their Deeds. It was their own voluntary Act, ariſing from the heart of Zeal, and was done publickly before all. Not ſecretly whiſpered in the Ears of a Prieſt, nor was it exacted or required, as a Matter of neceſſary Obligation.
And as for what St. James ſays, Chap. 5. 16. Confeſs your Faults one to another, and pray one for another, that ye may be healed. Note, that he directs to this, only in caſe of bodily Sickneſs, accompanied with an afflicted or diſtreſſed Conſcience, in order to the obtaining the more fervent Prayers of thoſe who are made privy to their Caſe, for their relief and help from God; but he does not appoint it for an univerſal ſtanding Rule for all Men, and of abſolute obligation upon them in all Caſes, for the obtaining of Remiſſion of Sin, by a Prieſtly Abſolution.
And note, that when our Saviour ſays, John 20. 23. Whoſe ſoever Sins ye remit, they are remitted; and whoſe ſoever Sins ye retain, they are retained. It can only be meant of ſuch Sins as might happen to come to their knowledg; and in ſuch Caſes wherein they might be able to make a right and ſure Judgment of Mens Repentance of, or pertinacy in Sin; which the Apoſtles were ſometimes enabled to do by ſpecial Revelation; and then they had an extraordinary Power given them by the Holy Ghoſt, to inflict extraordinary Puniſhments upon Men, and to take them off again, as they ſaw cauſe upon Mens Repentance, Acts 5. 3, 4. & 13. 11. 1 Cor. 5. 5. 2 Cor. 2. 6, 7. But the moſt that any Prieſt now can do, who is not inveſted with thoſe extraordinary Gifts, is to pronounce Men abſolved from the Guilt of their Sin, upon condition of their Repentance, or condemned for their not coming up to it. And here is no Inſtitution of Confeſſion to be neceſſarily made to a Prieſt; nor the leaſt intimation given▪ that the Sins of Men cannot be otherwiſe remitted, if ſo be they perform the condition of a ſincere Repentance in themſelves.
There is no trace or track of it in our Saviour's dealing with Sinners, though he had to do with very great ones. Nor yet in the Apoſtles: And St. Peter himſelf, when he ſinned, we hear of him only, that he went out and wept bitterly, by that Sign expreſſing the real Contrition and ſincere Repentance of his Heart; but we read not a word of his going to a Prieſt to make Confeſſion.
In caſe of publick Scandal indeed given to the Church, a publick Confeſſion is very needful, and was always the Diſcipline of the Ancient Church. And in caſe of perplexity of Conſcience, for the diſburdening of that, and as an help to Repentance, a private Confeſſion of the Sinner, and opening his Caſe to ſome Spiritual Guide, is alſo very uſeful. But that a particular private Confeſſion of all Mortal Sin, with all its Circumſtances, to a Prieſt, is of perpetual and neceſſary obligation to all, in order to the obtaining pardon of Sin, can no where be proved. And therefore is an horrid Impoſition, and intolerable Tyranny upon Mens Conſciences; and is to change the Terms of Salvation from what God himſelf has appointed, and to make that both eaſier and harder than he has made it, either as it is ſaid, that Confeſſion is enough with bare Attrition, or that it muſt be added over and above to true Repentance it ſelf. And note, that the prieſtly Abſolution, when it is given, is not Authoritative and Judicial. For ſo to abſolve Sinners, and forgive Sins, belongs only to God, Mark 2. 7. Iſa. 43. 25. who is the only Lawgiver, Jam. 2. 12. or to Jeſus Chriſt, who hath the Key of David; who openeth and none ſhutteth, Rev. 3▪ 7. who alone hath the ſupreme, independent, and abſolute Power and Authority to do all things in the Church. And whereas he hath likewiſe given unto the Paſtors of the Church the Key of the Kingdom of Heaven, they then open Heaven, when they declare the Grace of God to repenting Sinners; they ſhut Heaven when they declare the Judgment of God to impenitent Sinners. But if they be ignorant or wicked, let them pardon the Impenitent, and excommunicate the Good, that which they do on Earth is not ratified in Heaven. The Authority they have to pardon Sin, or to abſolve the Sinner, being only miniſterial, declarative, and conditional, upon the profeſſion and ſuppoſition of the Sinner's Faith and Repentance.