A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

Object. God will not forgive except we repent and beleeve, Acts 2. 19. & 10. 42.

Answ. God promiseth forgivenesse to such only as repent and beleeve, but they have forgivenesse meerly from the grace of God, not from the worthinesse of their beleeving or repenting, Hos. 14. 4

2. These graces are freely given them, To you it is given to beleeve, and God hath given repentance to the Gentiles.

To whom it appertains to remit sins.

The power of remitting sins belongs only to God, I, even I blot out thy trans∣gressions, Isa. 43. 25. that is true in the Gospel, though not well applied, Who can forgive sins but God only? because it is an offence against him, that you may know* 1.1 who hath power (saith Christ) to forgive sins, I say unto thee, Walk; he only by his own power can forgive it, who by his own power can remove any judgement the effect of sinne. Ministers are said to remit sins, Iohn 21. 23. but that is because* 1.2 they have a special Office to apply the promises of pardon to broken hearts. See Luk 24 47. Acts 13. 38. The Ministery of Reconciliation is committed to them as to the Embassadours of Christ, 2 Cor. 5. 18, 19, 20.

An confessio auricularis sit necessaria ad remissionem peccatorum? Whether auricular* 1.3 confession be necessary to the remission of sins?

The Church of Rome a 1.4 will have it necessary for every one to confesse unto a Priest all his deadly sins (And such indeed are all whatsoever without the mercy of God in Christ, Rom. 6. ult. Gal. 3. 10.) which by diligent examination he can finde out, together with the severall circumstances whereby they are aggra∣vated.

Nothing will suffice to procure one that is baptized remission of sins without this Confession, either in re, or in voto, as Bellarmine b 1.5 doth expound it. This is no small task which they impose upon the people of Christ, Quid molestius, quid onerosius? saith Bellarmine; therefore sure they had need to have good warrant for it, especially being so peremptory as to Anathematize all which shall refuse to sub∣scribe unto them.

No general Councel untill that of Laterane under Innocent the third (about twelve hundred years after Christ) decreed a necessity of auricular confession. Erasmus ad Act. 19. affirmeth, that it was not ordained by God, nor yet practised* 1.6 in the ancient Church after Christ.

The hinge of the Question is not concerning confession of sins in general unto a Minister, but of particular sins; neither whether we may, but whether we ought ne∣cessarily purpose a manifestation of every known mortal sin, and the grievous cir∣cumstances thereof, or otherwise stand hopelesse of all remission of our sins. B. Mort. Appeal, l 13. c. 12. S. 1.

There is no ground in Scripture for it, but much against it, in that the Scripture in many places sheweth it sufficient, except in some cases, to confesse unto God on∣ly. Besides such Confession as Papists require, viz. a particular enumeration of all mortal sins with their several aggravating circumstances, is not possible, and ther∣fore not of divine Institution.

Cardinal Cajetane on Iam. 5. acknowledgeth, Non agi de Sacramentali confessione.

That confession Matth. 3. 6.

• 1. Was not made of every one apart, of every particular fault they had com∣mitted, and secretly in S^t Iohns ear.
• 2. The Greek word signifieth confession of known faults, and overthroweth the recital of secret sins which ear-confession requireth.
• 3. It is contrary to the nature of the meeting, which was publick.
• 4. To the nature of a Sacrament administred, which being publick required a publick confession of mans corruption.
• 5. This was but once, and before baptism, and not as the Papists have it here, and before the Lords Supper. Cartw. in loc.

The apprehension of the pardon of sin will sweeten every condition:

• 1. Sicknesse, Mat. 9. 2.* 1.7
• 2. Reproach, 2 Cor. 1. 12.
• 3. Imprisonment, Rom. 8. 34.
• 4. It will comfort one in the remainders of corruption, Rom. 8. 1.
• 5. Deadly dangers, The Angel of God (saith Paul) stood by me this night, whose I am, and whom I serve.
• 6. It will support us at the day of Judgement, Act. 3. 19.

Reasons. 1. Because sin in the guilt of it doth imbitter every condition, even death it self, 1 Cor. 15. 26. then one looks upon every crosse coming from God as an avenger, Ierem. 30. 14. and upon mercies as given him to fat him to de∣struction.

Secondly, This makes a man look upon every affliction as coming from a Fa∣thers hand, when he can look on sinne as pardoned, Heb. 12. 9. there is an ira paterna.

Thirdly, Remission of sins gives him boldnesse at the throne of grace, Ephes. 3. 12. 1 Iohn 3. 21.

How to know whether our sins be pardoned:

• 1. Did you ever repent for sin, that is a necessary condition (though not a cause) of the forgivenesse of it, Act. 3. 19.
• 2. Examine your faith in Christ, Rom. 4. 3. Being justified by faith we have peace with God.
• 3. Remission and Sanctification go together, Heb. 9. 14.
• 4. There is a witnesse of bloud, 1 Iohn 5. 8. the Spirit of God gives testimony of* 1.8 our Justification as well as Sanctification.

Whether peccata remissa redeant?

Whom God justifieth, Rom. 8. 30. that is, forgiveth their sins, them he glorifieth.

The Remission of sins is perfect, it makes as if the sin had never been, it is cal∣led blotting out and throwing into the bottom of the Sea, taking of them away; there is much difference between taking away the guilt and power of sinne, the later is taken away by degrees and in part, but the guilt of sinne is quite dis∣charged, He will remember them no more; the godly who have their sins fully re∣mitted, do feel the sting and terrour of it in their consciences, as David Psal. 51. yet it is not because it is not forgiven, but to make us humble and taste of the bit∣ternesse of sin, thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee.

When God hath pardoned the fault all punishment is not necessarily taken away, but only punishment which is satisfactory to Gods justice. Remissa culpa remit∣titur* 1.9 & poena, Isa. 53. 5. How are we healed, if notwithstanding Christs passion and satisfaction, we are to be tormented for our sins with most bitter tor∣ments?

God is fully reconciled by Christs satisfaction with the truly penitent, Rom. 5. 1, 10. The chastisements of Gods people come from a loving Father, and are medi∣cinal not penal.

This overthrows, 1. Popish Indulgences, viz. relaxations from satisfacto∣ry* 1.10 pains in Purgatory flames after this life, which Rivet fitly termes Emul∣gences.

2. Prayers for the dead.

Where sins are forgiven, whether only in this world?

That Parable Matth. 18. is brought by some to prove that they are not only for∣given here; This man who was forgiven (say they) because he did not do as he should, therefore had he all his former debts laid to his charge: nothing is argu∣mentative from a Parable, but what is from the scope and intention of it.

This is the time only wherein a sin may be forgiven; the foolish Virgins would have got oyl when it was too late, but then they ran up and down to no purpose; thus it is with all after death, then comes judgement, to day is the time of repent∣ance, reconciliation, it is too late to cry out in hell, thou wilt be drunk, unclean no more.

Notes

• * 1.1

  Mark 2. 7.
• * 1.2

  See M. Cartw. Rejoynd. to the Marques••e of Worcest. p. 159, 160.
• * 1.3

  See M Hilders on Psal. 51. 3. L••ct. 32. M Man••on on Jam. 5. 15. M. Cartw. Re∣jo••nd. p. 162, 163, 164.
• a 1.4

  Concil. Trid. Sess. 14. c. 5.
• b 1.5

  De poen••tentia, lib. 3. c. 20. Ibid. c. 12.
• * 1.6

  Papists speak much of con∣fession of sins in all their Cat••chi••ns, which they urge as a mat∣ter of so great necessity, which they call a Sacra∣ment, and make one of the essential parts of true repentance without which they say no man can re∣ceive absoluti∣on and remis∣sion of his sins, nor en∣trance into the Kingdom of Heaven, but they ascribe all this not to the confession of sins that is made unto God, but that which is made in the ears of a Priest. Quis ad••ò unquam Catholicus tam fuit indoctus, ut ex hoc loco confessionis probaret Sacramentum. Maldonatus in Matth. 3.
• * 1.7

  The first Co∣venant requi∣red perfection, but promised no remission, therefore unre∣generate men can never be saved till their Covenant be changed, Heb. 8. 8, 12.
• * 1.8

  Iustificati ho∣minis in Christo longe alia condi∣tio est, quam A∣dami fuit Fuit ibi quidem posse non peccare, sed in Christo consecuti sumus non posse peccare, quodae••si in vita hac mortali nondum absolutè perfe∣ctum sit, hic tamen certo aliquo modo inchoatum esse testatur Joannes Apostolus, 1 Joan. 3. 9. Abbot. in Thomps. Diatribam.
• * 1.9

  See M. Hilders. on Psal. 51. 7.
• * 1.10

  Heb. 12. 5, 6, 7, 8, 9.