fit nisi revelante spiritu per fidem aeternum Dei propositum de sua salute Who is a righteous man but he that returneth love to God for Gods loving of him And how can this be but by Gods Spirit revealing his purpose of Election concerning the just mans Salvation Use of Instruction Doth the apprehension of great pardon breed great Humiliation then we may see the necessity of that Ministery and preaching which doth discover the depth length and breadth of sin They take the best way to set up grace and magnifie Christ who do amplifie the pollution of sin in us Now that we may come to be convinced how much God doth forgive us two points are much to be insisted upon 1. The Doctrine of original corruption for thereby we shall see our selves guilty of more sins then ever we thought of a man without this Scripture-light is like one in a dark dungeon which is full of Serpents Toads and all venemous creatures but is not able to see any of them and so thinks himself without any danger at all If therefore thou wouldst see how much is forgiven reckon up all the debts thou owest The mercy and skill of the Physician will then appear when the worst of thy disease is made manifest A second Point much to be pressed is the pure strict and exact obligation of the law which being set as a pure glass before thee all thy deformities will appear In this sense it is good to be a legal Preacher and a legal Hearer often that so knowing the holiness of the Law and our imperfection we may esteem the more of Gods Grace in pardoning so much As God in the outward passages of his providence doth therefore suffer one trouble to follow another like so many waves that so the greater their calamities have been his wisdom power and goodness may be the more conspicuous in delivering of them Thus it is also in his spiritual administrations he will not reveal the riches of Grace but to the poor in spirit nor will he give ease and refreshment but to those that are heavy laden and burdened And this is the reason why a Pharisee a formalist a moral man a self-righteous man doth not love Christ as converted Publicans and sinners do Use second of Admonition to those who have sinned much and so have had much forgiven them let such know their expences of practised grace must be according to the receipts of justifying Grace Let such know the pardon of many sins is a talent to be greatly improved As thou hast abounded in many sins and God in many pardons so do thou in much thankfulness How thankful would we be to a man who hath delivered us often from a temporal death but behold a greater love is manifested here Thou who hast it may be been the chiefest sinner of many thousands be now the chiefest Believer of many thousands If thou hast been a great sinner and art not now a great actour and spiritual merchant negotiating for God fear the truth of thy grace much love should be like much fire that consumes all dross quicken up thy self with such thoughts as these Lord who was more plunged into sin then I whose diseases were greater then mine It may be thousands and thousands for less and fewer sins then I have committed are now taking their portion in hell O Lord this thy overflowing goodness doth overcome me oh that I had the hearts of all men and Angels to praise thee FINIS THE TABLE A FIve absurdities objected by the Antinomians which they say will follow from the Doctrine that God afflicts his people for sin vindicated p. 39 40 41 What kinde of act forgivenesse is and whether it be antecedent to our faith and repentance 166 167 There are no accidents in God ib. How afflictions come upon the godly after pardon of sin 24 God doth not alwayes afflict with reference to sin 28 The afflictions of the godly are not legal but evangelical and why 39 How afflictions on believers agree with the justice of God 101 It is a great aggravation to the sins of Gods people that they have been committed in his sight 53 54 Aggravations and diminutions of sin 206 208 The unsound Answers of the Antinomian about the afflictions of the godly 24 25 The Antinomian contrary to himself 33 34 93 Three Arguments of the Antinomian answered 34 35 36 37 The Antinomians answer to and evasion of certain Scriptures answered 53 How the anger of God is shewed toward the the sins of his people 76 77 78 The Antinomian Arguments answered 176 to 193 Arguments proving that God doth see sin in the justified so as to be offended with it 53 Seven Arguments proving our faith and repentance antecedents of Justification 169 to 172 Three Reasons proving that Assurance of pardon is apt to kindle spiritual affections in us 269 270 B Sins committed after Baptism pardonable 126 127 Christ is the advocate of Believers after Justification 66 67 Bellarmines objection answered 115 How sin is a blot in the soul 136 When sins are blotted out 158 C A three-fold cause of Justification Efficient Meritorious Instrumental 2 The people of God are not cast off for their sins 232 It is one thing to change the will and another to will a change 193 It is no derogation from Christ that sin is in a believer 40 What the bloud of Christ doth meritoriously cleanse the Spirit doth efficaciously 57 Wherein the compleatness of the pardon of sin at the day of Judgement consists 259 260 Six comfortable considerations gathered from certain Scriptures 49 â—0 It is of great consequence to have the Doctrine of Justification kept pure and why 3 A two-fold condition of faith pag. 191 192 Comfort to the children of God 263 Pardon of sin is a continued act 115 What is meant by covering sin 216 217 1 What is 2 What is not implied in that phrase of covering sin 217 218 219 How sin being in the regenerate yet covered will stand with the omnisciency truth and holiness of God 220 221 Whether God doth see sin when he hath covered it 219 220 D Eternal Death deserved by every sin 206 What in sin is a Debt 105 Sins called a Debt in a four-fold respect 105 106 There is a great difference between original and actual sin and wherein they differ 20 There is great difference in the calamities of the godly 28 The afflictions of the godly and the wicked for sin how differ 29 The difference between a godly man troubled in conscience and a man damned in hell 82 A two-fold difference between actions immanent and transient 166 167 168 An elect person and a reprobate how they are alike differ 188 Whether a difference ought to be made between great and little sins Six Propositions clearing the same 206. to 212 A Christian is to make a difference of sins six wayes 208 209 210 Four things wherein a Christian
is not to make a difference of sin 212 213 A three-fold difference between the sins of a godly and wicked man 232 233 Seeing and knowing how they differ 90 No difference to our capacity between Gods seeing and knowing 91 A two-fold difference between Gods forgiving our sins and our forgiving others 113 114. The Properties of God and the actions of them how they differ p. 97 Justification and pardon of sinne how they differ 257 The sense of Gods displeasure for sin may be retained in us two wayes servilely filially 22 The Antinomian distinction examined 89 90 Believers have not a full discharge from sin till the day of Judgement 256 It is the duty of justified persons to pray for pardon and for forgiveness of sin 113 It is the duty of Believers to repent of sinne that it may be pardoned and why 114 E Election is Amor ordinativus non oâ—llâ—tiâ—us 188 In what sense an elect man before conversion is loved of God â—88 God hath other ends then to satisfie his Justice when he afflicts his people 26 There are many errors about Justification and the danger of them 4 The ground of Popish errors about Justification 5 The errors of Papists Antinomians concerning remission of sinne 43 44 45 The errors of the Saints displeasing to God 80 81 Who they are which do esteem of pardon of sin and why 221 222 Why Creation and Justification are not from Eternity 167 How sin doth and how it doth not expell the Grace of Justification 243 F How the word Face is attributed to God 226 All men called flesh 1 A two-fold Faith in all Petitions Applicative Fiducial 61 Forgivenes is the removing the guilt though not the nature of sin 45 Prayer for and faith in God for forgiveness may well stand together 62 God doth reiterate forgivenss of sin 127 Christians ought to pray for forgiveness and in what sense 129. from 113. to 116 Forbearance of punishment differs from forgiveness 143 144 What forgiveness of sin is 214 Whether God in forgiving sin doth forgive all sin together 244 245 The meaning of the Petition Forgive us our Debts declared in eight particulars 113 to 118 How freedom is extended to God 96 G The Glory of God what 2 The nature of Gospel-grace 253 Great sins as weâ—l as lesser are forgiven the godly 51 Two considerations which will much help us to see the greatness of our sins 204 Gross sins procure wrath to the godly 208 Gross sins exclude from the society of the Church ibid. Gross sins require many conditions before pardoned 209 Gross sins require a more intense act of faith to apply pardon 210 A godly man falling into gross sins is under sequestration though not ejection 238 Why the guilt of new gross sins doth not take away Justification 243 244 H Hay and stubble 1 Cor. 3. what 81 Humiliation and Repentance denied by the Antinomians 59 125 A Christian is to be humbled more for gross sins then ordinary infirmities 208 209 Hyperbolical expressions of the Fathers 250 I Five things implied from the subject praying Forgive us our debts Mat. 6.12 1. That all are sinners 2. A sense of sin 3. Godly sorrow 4. Earnestnesse and perseveâ—ance until we obtain 5. Constant renewed acts of faith 121 to 125 Three things implied in the object matter Mat. 6.12 125 126 The act of imputation and the ground of it how they differ 185 There is a two-fold impulsive cause of Justification 2 Justification what it implieth 6 How Infants are justified whether without faith or no 181 182 183 How Christ is in us and we in him 184 A man is not justified untill he doth repent and believe 12 Wherein Justification consists 17 How Justification can be said to be the pardon of sin ibid. Whether the Justification of Believers be the same under the old and new Testament 62 How sin is injurious to God 164 How we are justified before faith 177 Justification and faith are correlatives 183 God cannot in Justice but punish sinners 98 The Justice of God admits of a surety 200 The Justice of God essentially ad intra and the effects ad extra how differ ibid. Four Propositions shewing the nature and time of a believers Justification 257 258 259 Justification is not reiterated 115 K Gods Knowledge and ours how they differ 89 90 L How Gods taking notice of sin to punish it is subject to the meer Liberty of his will 95. to 102 God takes notice of little sins 79 M Whether the sins of Gods people shall be manifested at the last day 261 262 The Ministers of God commanded to binde and retain sins 65 The spirit doth mortifie our sins 56 External and spiritual mortification how differing 57 Sin is mortified in us not only declaratively but really ibid. N The Nature of Justification 116 117 The nature of sin what and how expressed in Scripture 130 131 132 The nature of the sins of Gods people 230 231 Faith and Repentance how necessary to the pardon of sin 140 141 God takes notice of the sins of believers 60 1â—9 O The answering of Objections sometimes profitable 41 42 Antinomian Objections and distinctions discussed 88. to 102 An Obligation to punishment follows sinne long before committed 137 139 False Opinions liable to the anger of God proved 80 81 Habitual original sin how truly it may be called sin 132 The original of justification and assurance 171 172 173 The Orthodox truth concerning afflictions upon a justified person against the errors of Antinomians and Papists â—6 P Pardon of sin is not only privative bâ—t positive 118 Five Reasons proving that the sense of pardon doth not beget carnal security 267. Five Reasons why God doth sometimes pardon sin and not manifest it to the soul 199 200 Whether the sins of believers be pardoned before they be committed 246 Eight Arguments proving they are not 247 to 253 Three Directions to a soul tempted about the pardon of sin 122 Our sins are perfectly pardoned in this life 258 Whether God by his absolute power may not pardon sin without the graces of faith and repentance 148 Peace with God what it is 34 35 Whether in that Petition Mat. 5.12 we pray for pardon and assurance 116 117 196 Four Reasons proving that we pray for the pardon it self and not only for assurance 196 Four sorts of men praying for pardon and the manner of their praying 195 196 197 Four Reasons proving that not only assurance but the pardon it self is to be prayed for 197 Who are the best Preachers of Christ and the Gospel 122 The Promises of God require an holy and humble walking 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is signifieth 2 Thirteen Propositions to clear the nature of Justification 3. to 13 Nine Propositions for the understanding the nature of pardon of sin 18. to 22 Seven Propositions laid down to clear the truth of that assertion that God doth afflict his people as a Father 27 28 29 30 A
of Instruction to the godly Observ It is the duty of justified persons to pray for forgivenesse of their sins The meaning of the Petition Forgive us c. 1 â—hat God wâ—uld not require of us the satisfaction of his justice for our sins 2 That God would lay our sins on Christ A two-fold diffâ—rence between Gods forgiving our sins and our forgiving others 3. As we pray for justification so for the continuance in it 4. We pray for daily renewed acts of pardon and imputation of Christs righteousnesse Bellâ—rmines objection answered 5. We pray for the sense of this pardon in our consciences more and more We pray for pardon it self and not for the sense thereof only Reasons proving this Reas 1. Reas â— Reas 3. Reas 4. 6 We pray that as God forgives the sin so he would release the punishmâ—nt 7 We pray to be delivered from the effects of sin 8 We pray for pardon and the concomitants thereof Three things implied in this Petition 1. On the part of the subject or he who praieth is implied 1 That all men are sinfull 2. A sense of sin within us 3 Godly sorrow for sin 4 Earnest perseverance till we obtain 5 Constant renewed acts of faith 3 In the object or matter praâ—ed for are implâ—ed 1 That fâ—rgâ—venâ—ss of sin may he had after Bâ—ptism 2 That a remission of great sins may be hoped for 3 That there is an iteration of pardon 3 In the person to whom we pray are implied 1 That God only can forgive sins 2 That he takes notice of sin Vse Sin considered â—our vvayes 1 Abstractedly in its own nature The nature of sin expressed in the severall names of it 2 In the definition of it Hovv all sin is voluntary 2 Of sin relating to the person sinning A man possibly may not or rather formâ—lly cannot intend sinne 3 The proper effâ—ct of sinne which is to make guilty Whence comes 1 A stâ—in upon the soâ—l taken out by sanctification Liv. de Rec. â— An oâ—â—igation to â—tâ—râ—â—l â—â—â—shment 〈◊〉 by reâ—ission Sin considered as an â—ffence to God Whether sin bâ— an infinite evil Vse What remission of sin is From the names of it Propos 1. Propos 2. Propos 3. Propos 4. Propos 5. Propos 6. Object Answ Vse How our duty of repentance consists with Gods free grace in remitting Propos 1. Propos 2. Propos 3. Propos 4. 5 Two great practical mistakes concerning repentance observed The first of the prophane man The second of the godly Propos 6. Propos 7. The scope of the whole Vse 1. Vse 2. Practical Objections concerning repentance Object 1. Of what use repentance may be Answ 1. Answ 2. Six Reasons of congruity betwixt repentance and remission Reas 1. Reas 2. Reas 3. Reas 4. Reas 5. The sixt Reason two â—old 1. In regard of Gods justice 2 In regard of his grace and mercy Object 2. Whether repentance of it self may not take away the guilt of sin Answ 1. Answ 2. Answ 3. Why repentance bears not the proportion in satisfaction that sin does in the offence Object 3. What harm to God in sin Answ By distinguishing Gods Attributes Vse 1. Vse 2. What kinde of act in God forgivenesse of sin is Two cautions concerning the workings of God 1. There are no accidents in him 2. No new will in him Differences between an immanent traâ—sient action 1. An immanent action produceth no outward effecâ— * Exâ—ra controversiam est remissionem peccatorum prout actâ—â— est in Dâ—o immanens antecedere nostram fidem resipiscentiam Twiss Vin. gr pag. 18. 2. An immanent action in God is from eternity Arguments proving our belâ—ef and repentance antecedents of justification Argum. 1. Argum. 2. Argum. 3. Arg. 4. * Den reconcil with God p. 25 Arg. 5. Arg. 6. Den. Arg. 3. to prove we are justified before vve believe Arg. 7. Vse Whether Justification precede faith and repentance Arguments for the affirmative From authority of orthodox men What the opinion above-said may mean That so expounded it seemeth but weak for thâ—se Reasons Reas 1. Reas 2. * Den recon of man with God p. 3 4. Reas 3. 1. Argument fâ—om Infants * Neither may this seem such a wonder seeiâ—g that the orthodox hold even in men growâ— up the first grace is wrought in us as meer patients our understandings wils no waies antecedently concurring to it so that the grace of God is then wrought in us without us Argum 2. Arg. 5. Answ Arg. 7. Ans 1. Answ 2. Answ 3. Answ 4. Answ 5. An elect person unconvâ—râ—ed and a reprobate in many things differ not As Argu. 4. and Argum. 6. Answ 1. Answ 2. Answ 3. A two fold condition of faith Arg. ult Answ Whether we pray here for Pardon or for Assurance of Pardon only The Answer to the Question propounded 1. Thâ—y who are assured of Pardon ought yet to pray 2. This Petition relates to four sorts of men 3 Assurance of pardon not the only thing prayed for proved by four Reasons Reas 1. Reas 2. Reas 3. Reas 4. The instance for the coâ—trary opinion answered Why God doth sometimes pardon sin not acquainting the sinner vvith it Reas 1. Reas 2. Reas 3. Reas 4. Reas 5. What directions should be given a soul under temptation about pardon of sin Direct 1. Direct 2. Direct 3. Whether in repentance the difference between great sins and Less is to be respected Propositions premised concerning this Quâ—stion The Question stated in these Propositions following 1. This difference is to be attended in suing for pardon 2. In respect of humiliation 3. Gross sins procure wrath and hinder the consolations of Gods Spirit 4. Gross sins exclude from the society of the faithful 3 Some gross sins requste mâ—ny conditions before pardon 6 Grosse sins require a more intense act of faith to apply pardon Some particulars wherein no difference is to be put between great and lesser sins 1. In respect of the efficient cause of pardon 2. Nor in respect of the meritorious cause 3 Neither in the means of pardon 4. No difference to be made as to the state of justâ—fication Illustration The text contains a description of the pardon of sin 1 From several expressions to magnifie the mercy of it 2 From the adjunct of remâ—ssion viz. blessednesse Observations raised from the Text. 1 That forgiveness of sin is a covering of sin What is meant by covering of sinne How God by pâ—rdâ—n is said to cover sin Some particulars not extended to in this phrase of covering sin Whether the phrase of Gods covering sinne favour the errour That God seeth not sinne in beleevers Answer negative Two Objections answered Object 1. Object 2. Answ Pardon of sin duly valued by those only who inwardly feel Gods anger against it Vse 1. Of the first Observation Vse 2. Vse 3. The text divided into tvvo Petitions A face attributed to God in a double sense Observation from the first Petition The aggravation of Davids sin in ten particulars The degrees of Davids repentance The teâ—t considered in theâ— What sins Gods children may fall into The sins of Gods people in what kinde to be ranked Differences between the sins of the godly and reprobate Differ 1. Differ 2. Differ 3. Vse How far grosse sins make a breach upon Justification Answered negatively The Question answered affirmatively Why the guilt of new grosâ—e sins doth not take avvay Justification The second Petition handled Whether God in pardoning do forgive all sins together Three things laid down by way of concession The Question held negatively upon these grounds Vse Observ Propositions laid down in prosecution of this Observatâ—on Wherein the compleatnesse of the pardon of sin at the day of judgement consisteth 1. In our sense of that pardon 2. In the accomplishment of all effects of pardon 3. Then no more iteration of pardon 4. Then justification shall be perfected Whether the sins of Gods people shâ—ll be manifested at the last day Vse 1. Vse 2. An Entrance into the Text from the consideration of the history Two Questions resolved for cleâ—ring the Text. Answ 1 When this Penitents sinne was pardoneâ— 2. Whether the expression in the text favour any causality in the Penitents love in reference to hâ—r pardon Observ 1. A two fold repeâ—taâ—ce in Scriptâ—re The Observation proved from Scripture By reason Further evidence from experience Vse 1. To press this use upon us two things especially to be insisted upon 1. The doctrine of oâ—iâ—inal coâ—ruption 2. The strict obligation of the Law Vse 2.
sin in the beleever is in the sight of God 69 17 How Gods anger manifesteth it self upon his children when they sinne pag. 75 18 What kinde of sins God is displeased with 79 19 How God manifesteth his displeasure against his people in spirituall and eternall things 82 20 How the Antinomian would prove that God doth not see sinne in a justified person 88 21 How the Antinomian distinguisheth between Gods knowing and seeing of sin ibid. 22 How seeing is attributed to God 89 23 How Gods knowledge and ours do differ ibid. 24 How the Antinomians are contrary to themselves 93 25 How farre Gods taking notice of sinne so as to punish it is subject to the meer liberty of his will 95 26 How freedome may be extended to God 96 27 How the attributes of God and the actions of them differ in respect of freedome 97 28 How Gods justice essentially and the effects of it differ 100 29 How Christ satisfied God 101 30 How afflictions on Beleevers can agree with Gods justice ibid. 31 Why sins are called debts 105 32 What in sin is a debt ibid. 33 What is meant by that petition Forgive us 113 34 Whether we pray for the pardon it self or for the sense thereof only 4 Reasons proving the affirmative 116 35 What is implied in the petition Forgive us our debts 121 1 In the subject who doth pray ibid. 2 In the matter praied for 126 3 In the person to whom we pray 128 36 How sin a considered 130 37 How all sin is voluntary 132 38 Whether sin be an infinite evil 138 39 What remission of sin is 139 40 Why repentance and faith is pressed as necessary 146 41 How our repentance consists with Gods free grace in pardoning of sin 147 42 How many doe mistake concerning repentance p. 150 43 Why God requires repentance seeing it is no cause of pardon 157 44 Why repentance wrought by the spirit of God is not enough to remove sin in the guilt of it 161 45 Why repentance should not be as great a good and as much honour God as sin is an evil 163 46 What harm comes to God by sin ibid. 47 What kinde of act Forgivenesse of sin is and whether it be antecedent to our faith and repentance 166 48 Whether justification precede faith and repentance 176 49 Whether infants have actuall faith and are Beleevers 181 50 How we are sinners in Adam 185 51 How an elect person unconverted and a reprobate differ and what kinde of love election is 188 52 Whether in that petition Forgive us our debts we pray for pardon or for assurance only 196 53 Why God doth sometimes pardon sinne not acquainting the person with it 200 54 What directions should be given to a soul under temptation about pardon of sin 203 55 Whether a Beleever repenting is to make difference between a great sin and a lesser 205 56 What is meant by covering of sin 216 57 How God by pardoning sin is sâ—id to cover it 217 58 Whether the phrase of Gods covering sin imply that he doth not see it 219 59 How sins being in justified persons can stand with the omnisciency truth and holinesse of God 220 60 How God doth see sin in beleevers when they have the righteousnesse of Christ to cover it 221 61 How a face is attributed to God 226 62 What sins Gods children may fall into 230 63 How the sinnes of Gods people and of the reprobate differ 234 64 How farre grosse sinnes make a breach upon justification 236 65 Why the guilt of new grosse sinnes doth not take away justification p. 245 66 Whether God in pardoning doth not forgive all sins together 246 67 Wherein the compleatnesse of the pardon of sin at the day of judgement consists 262 68 Whether the sins of Gods people shall be manifested at the last day 264 69 Whether we are justified in Christ before we beleeve as we are accounted sinners in Adam before we actually sinned 186 70 Whether reconciliation purchased by Christs death doth necessarily inferre justification before faith 190 OF JUSTIFICATION LECTURE I. ROM 3.24 25. Being justified freely by his Grace c. THE Apostle in the words precedent laid down two Propositions to debase man and all his works that so he might make way for the exaltation of that grace of justification here spoken of The first Proposition is that By the deeds of the Law no flesh shall be justified in his sight where two things are observable 1. That he cals every man by the word Flesh which is emphaticall to beat down that pride and tumor which was in the Jews 2. He addeth in his sight which supposeth that though our righteousnesse among men may be very glorious yet before God it is unworthy The other Proposition is that All come short of the glory of God Some do make it a Metaphor from those in a race who fall short of the prize Whether by the glory of God be meant the image of God and that righteousnesse first put into us or eternall life or which is most probable matter of glorying and boasting before God which the Apostle speaks of afterwards is not much materiall Now the Apostle having described our condition to be thus miserable he commends the Grace of God in justifying of us which is decyphered most exactly in a few words so that you have in the Text a most compendious delineation of justification First There is the benefit set down being justified Secondly The efficient cause Gods Grace and here we have a two-fold impulsive cause one inward denoted in the word Freely the other outward in the meritorious cause Christs death which is further illustrated by the appointment of God for this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some understand this of Gods manifestation as if it were spoken to oppose the propitiatory in the Ark which was left hidden some to the whole polity in the Old Testament which in the Legal shadows and the Prophets predictions did declare Christ Others upon better ground refer it to the Decree of God This death of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denoteth both the action it self as also the effect and benefit which cometh by it Chrysostome observeth that it is called redemption and not a simple emption because we were the Lords once but by our sins became slaves to Satan and now God doth make us his again In the third place you have the instrumentall cause Faith in his bloud this is that Hysop that doth sprinkle the bloud though it be contemptible in it self yet it is instrumentall for a great good and hereby is denoted That Faith hath a peculiar nature in this work of Justification which no other grace hath for none saith Love in his bloud or Patience in his bloud Lastly here is the final cause To declare the righteousnesse of God for the remission of sins past Some observe those words sins past as implying no sinne is
they have no peace with God must needs be true of all godly men while unconverted He that believeth not hath not life and the wrath of God abideth on him and without faith it is impossible to please God Now who can deny but that this is true of Paul while no believer but an opposer of godlinesse The Psalmist also saith God is angry with the wicked every day Was not this true of Manasses before his conversion It must therefore be a very poisonous Doctrine to say That God is as well pleased with a man before his conversion as after 2. If the Scriptures limit this priviledge of Justification and pardon only to those subjects that are so and so qualified then till they be thus furnished they cannot enjoy those priviledges The places are many which testifie this Act. 3.19 Repent that your sins may be blotted out Therefore their sins stood uncancelled as so many Debts in Gods register Book till they did repent Act. 26.18 To turn them from darknesse to light from the power of Satan to God that they may receive forgivenesse of sins Therefore they had it not while under the power of darknesse 1 Joh. 1.9 If we confesse our sins he is faithfull and just to forgive us our sins which supposeth That God doth forgive our sins only when we confesse and forsake them Matth. 6.15 If ye forgive not neither will my heavenly Father forgive you It is in vain to number up more places for these do necessarily prove sinne is not forgiven till Faith and Repentance They do not indeed argue a causality or merit yet they infer a necessary presence in those that obtain pardon and do hold by the same proportion as those places which require Sanctification before Glorification 3. Where the Scripture requireth many things to the obtaining of any speciall benefit there that benefit cannot be said to be enjoyed till all those things be brought about Now the Word of God speaks of several things required to pardon of sin There is the Grace and mercy of God as the efficient cause Psal 51.1 Isa 43.25 Rom. 3.25 2. There is requisite the bloud of Christ as the meritorious cause for there can be no remission of sins without effusion of bloud Rom. 3.25 1 Cor. 15.3 Heb. 1.3 1 Joh. 4.10 3. There is Faith required as an instrumental cause Act. 26.18 Rom. 3.25 Now although an instrumentall cause have not that worth or excellency as the efficient and meritorious have yet it is as necessary in the way of an instrument as the others are in their respective causalities so that as a man may not from those places which speak of Gods grace inferre therefore remission of sins is before Christs death So neither may a man argue because Christ died to take away our sins therefore these are taken away before we believe So that this Argument may fully establish us We see the Scripture speaking of three causes cooperant to pardon of sin therefore I may not conclude the effect is wrought till all those causes be And as the Scripture speaks of these causes so as you heard of many qualifications in the subject Insomuch that it is so far from being a duty to believe our sins were pardoned from all eternity antecedently to faith and repentance that we are undoubtedly to believe they were not If the King proclaim a pardon to every one that shall humble himself and seek it out If the Physician prepare a potion for the patient to receive it shall any man say because of those causal preparations that either the one is pardoned or the other healed before their particular application of those things 4. If our sins be pardoned antecedently to our Faith and Repentance then all those effects which are inseparable in the least moment of time from Justification are also antecedent to our Faith and Repentance But it is evident by experience that is not so It is a clear truth That Sanctification of our natures is individually conjoyned one with the other So that although there be a priority of nature yet they are together in time God pardons no mans sins whom he doth not heal Rom. 8.1 1 Joh. 1.9 Psal 32.2 A man may be justified and not glorified but not justified and unregenerated Then if so a man shall be at the same time unconverted and converted at the same time a member of Christ and a member of the devil and so as they say we are justified only declaratively in our own consciences so we shall be regenerated and converted only declaratively Again where sins are pardoned there is blessednesse as the Psalmist speaks then I may call Paul a blessed Persecutor Manasses a blessed murderer for they had no sin imputed to them at that time Besides those whose sins are pardoned may boldly go to the throne of grace and call God Father all which are contrary to the whole tenour of Scripture which expostulateth with men for taking his name or words into their mouth and hate to be reformed yet a Doctor of this Antinomian sour leaven affirmeth boldly That God doth love us as well before conversion as after That God did love Paul with as great a love when he persecuted the Church as when he preached the Gospel How must this devour up all godlinesse when I may have the same faith and confidence in God for pardon in the acting of flagitious crimes as well as out of them in prayer and humiliation and if he may have the same faith why not then the same consolations and joy in conscience 5. If Justification do antecede our Faith so that Faith doth only declare our pardon of sin then any other grace may be said to justifie as well as Faith For take any other grace repentance humility joy these are all the fruits of Gods Spirit and so demonstrate his election of us his justification of us But how unanswerably do the Orthodox prove a peculiar instrumental vertue in faith for pardon which others have not The Apostle expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith in his bloud not love of his bloud and indeed the Apostle maintaineth that Gospel-position against false teachers viz. That we are justified by Faith not by works The Question was not Whether the works of the Law did justifie us declaratively only but causally So then by this Doctrine Faith must no more be called the hand or the eating and drinking of Christs body and bloud but only made a sign of such mercies 6. If pardon of sin be from all eternity going before our Faith and Repentance because of Gods election then it must also be antecedent to the death and obedience of Christ So that not only our tears but Christs bloud shall be excluded from this great favor The reason is plain Because Gods predestination and election is antecedent to Christ yea Christ is a fruit of our election so that the Orthodox maintain against Arminians though we be chosen
such effectual Grace that thereby they shall recover and so remove that gulf which is between them and God So that at the same time God doth will to give them grace to repent and recover and yet he doth not will salvation to them till they do recover Here is no contrariety in Gods will because though this be about the same person yet not in the same respects for Gods will not to give salvation while in such an estate and to give Repentance that he may come out of that estate do no wayes oppose one another and because of this later mercy it is that we may alwayes say There is no condemnation to those that are in Christ Jesus Their sins are never imputed to them for their condemnation but there is a conditional obliging of them till they sue out their pardon So that it is here as Solomon did with Abiathar 1 Kin. 2.26 Thou art saith Solomon worthy of death but I will not at this time put thee to death 5. Because of this guilt and demerit of sin it is that our Divines do say That if such an one David for example should die before these sins be repented of he would be damned For if you suppose a justified person to persevere alwayes in gross and vile sins without reformation you may as well suppose him to be damned Hence there is as some observe a two-fold impossibility There is an impossibility that David elected and justified should be damned There is also an impossibility that David a murderer and an adulterer should without Repentance be saved but God by his powerful grace will untie this knot by a certain and infallible recovery out of his sins for that is a perpetual and sure rule Election hath obtained Rom. 11. otherwise speak of David as in that state before Repentance we may say if he had died in it he would have been damned Thus Beza Twiss c. Yet Gods grace which was so potent at the first to raise out of the grave of sin how much rather if life be in us will it quicken us to turn unto God 6. From hence further it ariseth That he needeth a particular Justification in respect of that guilt which is to be done away Some Orthodox and learned Writers Abbot and others distinguish of a two-fold Justification one universal whereby a man is absolutely received into the grace and favour of God becoming his Son A second is particular whereby sins are remitted to them that are already made the children of God without which they would fall from their first benefit of sonship The one is called Justificatio simplicitèr The other Secundùm quid and this particular Justification they make to be often repeated Thus Peter Martyr Rom. 3. Lapsis post Justificationem repetitâ denuò Justificatione per fidem condonari Thus Bucer Defensio pag. 85. acknowledgeth an iteration of Justification after we repent and arise from more grievous sins Others call it not a particular Justification but an application of that universal Justification And certainly Justification doth denote the state of a man but seeing the Remission of such sins doth not put them into a new estate for they never fell from that we cannot so properly call it Justification and I know not any place where the Scripture cals it so and it would be very hard to say That Justification is re-iterated as often as sin is pardoned Though therefore there may be some difference in the words yet the matter it self is clear viz. There is a necessity of the removing of this guilt that so the person offending may be brought into Gods favour again 7. Seeing all this is true then it followeth That such a man so offending must renew an act of Faith and Repentance So that the former acts of faith and godly sorrow will not discharge or acquit from the new sins committed Therefore lastly it is a most dangerous errour in practice to hold That after a known sinne committed the first thing a believer is to do before Repentance or Humiliation is to believe that that sin is already pardoned Thus a late Writer Cornwell in a Treatise called Gospel-repentance wherein he labours to prove That a believer entred into the Covenant of Grace upon the commission of an actual known sin ought to believe the actual pardon of that sin before he actually repent of the same Now although this is to be confuted when we handle Faith and Repentance yet thus much we may say That this Doctrine must needs be very unsound for first There is no sin actually pardoned before Repentance as at large I have shewed and no sin is pardoned before it be committed as in the next Question is to be shewed So that it would be abominable presumption yea and falshood to believe such a thing Hence such a perswasion as this God hath or will pardon my sins can bring no comfort or peace to our conscience till we repent for a Scripture perswasion is That God enabling me to repent and to use the means will vouchsafe pardon and in this only can I have comfort Besides the Author makes the last work of Faith the first for upon a known sin committed Faith is to be exercised first in the threatnings of God to believe those due to him In the next place Faith is to relie upon Christ for pardon that he may receive remission of sins for as Rivet and Perkins urge well There is no pardon offered on Gods part or received on mans till he do believe and then when these acts are done God doth many times incline the soul to believe the sin is pardoned But the pardon of sin must be received by a direct act of Faith before we can believe that it is pardoned by a reflex But this is more largely to be confuted Now the Objection may be How can sinne thus far prevail in the filth and guilt of it and yet the man so sinning not fall from his Justification This will be cleared if you consider these things First That Justification is an act of God meerly it is not our act We are said to be justified and God he doth justifie Now Opus Dei non potest irritum fieri per opus hominis Those acts of God which he doth we cannot make void but he ordereth them for their time and continuance as he pleaseth Secondly Consider That sin doth not expel the Grace of Justification efficiently or physically as darkness doth light or coldness heat but meritoriously by way of desert Now God doth not with us according to our desert when he entered into a Covenant of Grace with us he so appointed it that no sin should break the league of friendship whereas if he had pleased he might so have appointed it that the least sin should have dissolved this bond and if sin did expel the Grace of Justification efficiently the least sin would have done it But now if it was wholly at Gods pleasure to make this
his sins in particular And others that there is only this later and therefore the fore-mentioned Author in his Treatise of Gospel-repentance makes this only Gospel-repentance but as Gospel-faith is not that reflect act of the soul in a man whereby it is perswaded that Christ is his but a direct act of taking and receiving Christ to be ours so a Gospel-repentance is not that mainly whereby we are humbled because we receive Gods love to us in pardoning but principally in that loathing of our selves to obtaâ—n pardon It is therefore great ignorance in that Author in his Treatise of Gospel-repentance when pag. 58. he cals Repentance that goeth before this Faith viz. that my sins are pardoned a dead work as if the Faith that justifieth and without which it is impossible to please God were the believing that my sins are pardoned whereas the Scripture makes it to be the receiving of Christ and laying hold on him and seeing that the object must in order of nature be before the act that is imployed about it it followeth infallibly that I must have Justification before I can believe I have it Repentance therefore may be thought to go before a two-fold act of Faith First That whereby Christ is laid hold upon and made ours and so the Repentance that precedeth this may be called legal and slavish Or secondly Before a perswasion that my sins are pardoned and before this act of Faith Repentance must necessarily go because the Covenant of Grace dispenseth pardon only to such But because I have already spoken enough of the former kinde of Repentance anteceding Remission of sins vindicating the necessity of it I shall press upon this later as being most proper to my Text. And that assurance of apprehension of pardon doth not beget security but rather increase godliness will appear several wayes And first thus Those places which speak of Gods gracious Properties do represent them as grounds of duty as well as of consolation Psal 130.4 There is forgiveness with thee that thou mayest be feared Mark that expression There is forgiveness with thee which implieth forgiveness to be in God as in a fountain and therefore he doth easily and plentifully forgive but lest any Spider should suck poison out of this sweet flower he addeth That thou mayest be feared here is no incouragement to security Thus Hos 3.5 there is a gracious Promise of God to his children that they shall fear him and his goodness As it is Gods glorious Property to work good out of evil so it is a most devilish quality to work evil out of good 2. The Promises of God they also require an holy and humble walking 2 Cor. 7.1 The Apostle having in the Chapter before mentioned those glorious Promises in the Covenant of Grace That he would be our God and we his sons and daughters makes this inference Having those promises let us cleanse our selves from all filthiness perfecting holiness in the fear of God So that here is no danger as long as we keep close to the genuine use of the Scripture Thus also Eph. 4.30 Grieve not the Spirit of God whereby ye are sealed c. Where Assurance is so far from incouraging to sin that by sin it is weakned and destroyed The more gracious then we perceive God to us the more humiliation and debasement we finde in our selves Thus the Apostle Peter 1 Pet. 1.17 If ye call on the Father who without respect of persons judgeth all men pass the time of your sojourning here in fear To make therefore doubting a duty and meritorious as some Papists have done is to betray great ignorance of Scripture motives 3. That Assurance of pardon is apâ— to kindle spiritual affections in us is plain if you consider the nature of such Assurance 1. Originally it is wrought by the Spirit of God as a man by the power of Free-will is not able to do any supernatural good thing so neither by the strength of natural light can he discern the gracious priviledges God bestoweth upon him 1 Cor. 2.12 The Spirit whereby we know the things that are freely given us of God is opposed to the spirit of the world If then this perswasion be not the fruit of the flesh but of the Spirit is it any wonder that it inclineth us to holy things Again 2. This perswasion of pardon cometh in the use of those means appointed by God 2 Pet. 1.10 By giving great diligence in the use of the means we only come to Assurance How then can such a perswasion of forgiveness cause a neglect of the means Lastly That Spirit which doth thus assure doth work also at the same time concomitant gracious effects especially servent and effectual prayer Rom. 8. Gal. 3. Now where constant powerful Prayer is that soul is like a tree planted by the waters side 4. That this perswasion of pardon doth inflame much to Holiness appeareth from the nature and state of those who are in it They are sons Now by experience we see that in an ingenuous son the more apprehension there is of his fathers tender love and kindeness to him the more obsequious and serviceable he is Can we think that the fathers great love to his prodigal son was not like coals of fire poured on him to melt and thaw him We rather see jealousies and suspitions of love to breed hatred at last Hence diffidence worketh despair and despair hatred of God It is therefore a special duty lying upon the people of God to entertain good thoughts of God and to be perswaded of his loving kindeness to them 5. That the people of God do yet mourn and abhorre themselves for their sins though perswaded of the pardon of them ariseth from the sincerity and uprightness of their heart whereby they hate sin as sin and grieve for the dishonour they have put upon God It is indeed lawful yea a duty to repent of sin that it may be pardoned because the Scripture propounds this as a motive and incouragement to the duty And it is a vain thing to affect more high and spiritual strains then the Scripture But Humiliation of sin when pardoned and after the knowledge of the pardon doth evidently discover an upright heart that the dishonour of God is more trouble and grief to him then his own punishment and destruction Whereby it is that hedoth so accuse and condemn himself for dealing so wretchedly and frowardly with so gracious a God 6. That ingenious principle of Gratitude and Thankfulness which reigneth in the godly will put them upon all these services Godliness in the lives of the godly may be considered two wayes First as a means wherein they attain to eternal life Secondly as an expression of Thankfulness unto God Hence Vrsine in his Catechism inscribeth that part of Divinity which containeth our duty de gratitudine of Thankfulness Bern. Ep. 107. Justus quis est nisi qui amanti se Deo vicem rependit amoris quod non
his righteous men yet that would not avail us Yea as long as there is but a farthing the least sin unpaid so long are we unable to give an account to God We therefore desire of God that he would not call upon us to pay for the least vain thought or idle word much lesse for those more grievous sins which we have committed As it is Not unto us Lord not unto us let the glory be given so Not of us Lord not of us let thy justice be satisfied 2. We pray That God would lay our sins upon Christ and accept of satisfaction in and through him for seeing God hath declared his will that man shall die for sin if we should pray that God would absolutely forgive our sins it would be to pray that he might be unjust There is a twofold difference between Gods forgivenesse of our sins and our forgiving of others First We may and ought in some cases to forgive others freely without any satisfaction at all but God hath bound himself to another way Yet Gods grace is much to be magnified and extolled in pardon as we shall shew against the Socinian Again secondly We may and ought to forgive others though they do not repent and ask pardon of us but God hath declared his will otherwise we do not therefore pray that God would out of an absolute soveraignty and dominion remit our sins but that he would account them upon Christ and take him for our surety As the Prophets wife who died in debt was wonderfully relieved by the Prophets oyl so that she was enabled to satisfie all her creditors no lesse advantagious is the bloud of Christ to us whereby the justice of God is appeased towards us Therefore in this prayer thus we may argue O Lord we call not upon thee to repeal any threatning to nullifie thy word to become unjust but thy wisedom hath found out a way that we may be pardoned and thou satisfied Neither will this be any injury to Christ to lay them upon him though innocent for this he voluntarily undertook and he is not made a Surety or Mediatour against his will neither in the midst of all his agonies and troubles he grapled with did he repent of his suretiship or desire to give it over so that there goeth more to make this Petition good and possible then did to make the world at first for there it cost Christ but a word Let there be light and there was light but it is not so here Let there be pardon and there shall be pardon besides Christs speaking there must be his doing and suffering 3. As we pray thus for Justification so also for continuance and preservation in it As we pray for daily bread though our store be full so Though our Justification be sure and persevering yet by prayer we are to be preserved in it A certain knowledge and faith of a thing takes not away prayers we know certainly God will gather a Church and preserve it to the end of the world yet we pray Thy Kingdom come Paul knew Act. 27.24 that none in the Ship with him should perish because God had given him their lives yet none can doubt but he prayed for their preservation as well as used other means Howsoever now grievous sins committed by a David or Peter may fasten upon them as the Viper upon Pauls hand yet by the grace of God they shall not be able to unstate them out of Gods favour but at last their repentance will revive and so they will sue out a pardon and certainly Gods power and grace is no less seen in preserving of us in the state of Justification then at first justifying us 4. We do not only pray for preservation in this estate but for daily renewed acts of pardon and imputation of Christs righteousnesse Howsoever as in the controversal part is to be shewed Justification is not reiterated but is a state in which we were at first believing put into without Apostacy from it either total or final yet those particular acts of pardon and imputing of Christs righteousness are continually by God communicated unto us neither may we think That our sins past present and to come are all taken away by one sentence so that there is no new or iterated pardon Then indeed Bellarmines Argument would have strength in it That it were as absurd to pray for forgivenesse of sin as to have Christ new incarnated or that we might be predestinated according as some have falsly said Si non sis praedestinatus ora ut praedestineris If thou art not predestinated pray that thou mayest be We might indeed pray for the believing of these things in a more setled manner but not for the things themselves But this is the proper answer to Bellarmines Objection We pray for pardon of sin and not for the Incarnation of Christ or the making of the world because these were so once done that they are never to be done more The Incarnation of Christ was once done and is not to be done again but remission of sin is so done as that it is continually to be done for us and the ultimate compleat effect of it will then only be when sin shall be quite taken away so that a total and full remission will be only at the day of Judgement as appeareth Act. 3.19 That your sins may be blotted out when the times of refreshing shall come Not but that every sin here forgiven is fully and perfectly forgiven but because we renew sin daily therefore there is need of a daily pardon Away therefore with all such opinions as shall either plead such an inherent righteousnesse in the Pelagian way or such an imputed righteousnesse in the Antinomian way that will overthrow this Petition for forgivenesse of sins If all thy former sins be forgiven and no pardon for future thy case would be desperate for sin like Samsons hair though it be cut yet it will grow again and come to great strength 5. We pray for the sense and feeling of this pardon in our consciences more and more For although God hath pardoned our sin yet if we know not of this it taketh off much from our comfort and Gods glory we are in this case like some Heir or Prince that hath many temporal dignities but by reason of his infancy doth not understand it Hence David though Nathan told him His sin was pardoned yet Ps 51. he prayeth for mercy and pardon and that in a plentifull manner so that although a sin is perfectly remitted so that it cannot be more of lesse forgiven then it is yet the assurance or knowledge of this may be more or lesse and indeed though to have sins pardoned be an objective happiness yet to know that they are pardoned is formal happiness so that he is compleatly happy who both hath his sins pardoned and also knoweth they are so and this made David Ps 103. so exult and rejoyce
may easily see which of these two Justification or Remission of sinne is The first and proper difference is this An immanent action is that which abides in God so that it works no reall effect without As when God doth meerly know or understand a thing but a transient action is when a positive change is made thereby in a creature as in Creation c. So that we may conclude of all Gods actions which do relate to believers only predestination is an immanent act of God and all the rest Justification Regeneration Glorification are transient acts for Predestination though it be an act of God choosing such an one to happinesse yet it doth not work any reall change or positive effect in a man unlesse we understand it virtually for it is the cause of all those transient actions that are wrought in time Howsoever therefore Justification be called by some an immanent action and so made to go before Faith and Repentance as if Faith were onely a declaration and signe of pardon of sinne from all eternity yet that cannot be made good as is to be shewed A second difference floweth from the other An immanent action is from eternity and the same with Gods essence but a transient action is the same with the effect produced Hence the Orthodox maintain That Gods decrees are the same with his nature Hence when we speak of Gods willing such a thing it is no more then his divine Essence with an habitude and respect to such objects Gods Decrees are no more then God decreeing Gods will no more then God willing otherwise the simpliciy of Gods nature will be overthrown and those volitions of God will be created entities and so must be created by other new volitions and so in infinitum as Spanheimius well argueth only the later part seemeth not to be strong or sufficient because when man willeth he doth not will that by a new volition and so in infinitum and why then would such a thing follow in God Besides its no such absurdity in the actings of the soul to hold a progresse in infinitum thus far that it doth not determinately pitch or end at such an act It is one thing to have things distinguished in God and another thing for us to conceive distinctly of them The former is false The later is true and necessary But with transient actions it is otherwise they being the same with the effects produced are in time And this is a perpetual mistake in the Antinomian to confound Gods Decree and Purpose to justifie with Justification Gods immanent action from all eternity with that transient which is done in time Whereas if they should do thus in matters of Sanctification and Glorification it would be absurd to every mans experience whereas indeed a man may as truly say That his body is glorified from all eternity as that his sins are forgiven from all eternity And certainly Scripture speaks for one as well as the other when it saith Whom he hath justified them he hath glorified By these two differences you may see That pardon of sin is a transient action and so Justification also partly because it leaveth a positive real effect upon a man justified he that was in the state of hatred is hereby in a state of love and friendship he hath peace with God now that once was at variance with him Now when we say There is a change made in a man by Justification it is not meant of an inward absolute and physical one such as is in Sanctification when of unholy we are made holy but morall and relative as when one is made a Magistrate or husband and wife partly because this is done to us in time whereas immanent actions were from all eternity and therefore it would be absurd to pray for them as it is ridiculous for a man to pray he may be predestinated or elected Some indeed have spoken of Predestination as actus continuus a continued act and so with them it is good Divinity Si non sis praedestinatus ora ut praedestineris If thou beest not predestinated pray that thou maiest be but this is corrupt doctrine and much opposeth the Scripture which doth frequently commend election from the eternity of it that it was before the foundations of the world were laid whereas now for pardon of sinne it is our duty to pray that God would do it for us This being thus cleared we come to answer the next Question depending upon this viz. Whether God doth justifie or forgive our sins before we believe or repent and our answer is negative That God doth not Although there are many who are pertinacious that he doth and so they make Faith not an instrumental cause to apply pardon but only a perswasion that sin is pardoned and thus repentance shall not be a condition to qualifie the subject to obtain forgiveness but a sign to manifest that sin is forgiven This Question is of great practical concernment and therefore to establish you in the truth consider these Arguments 1. The Scripture speaks of a state of wrath and condemnation that all are in before they be justified or pardoned Therefore the believers sins were not from all eternity forgiven for if there were a time viz. before his Regeneration and Conversion that he was a childe of wrath under the guilt and punishment of sin then he could not be at the same time in the favour of God and peace with him Now the Scripture doth plentifully shew That even believers before their Regeneration are detained in such bonds and chains of guilt and Gods displeasure Ephes 2.1 2 3. There the Apostle speaking to the converted Ephesians telleth them of the wretched and cursed condition they were once in and he reckons himself amongst them saying They were children of wrath and that even as others were So that there is no difference between a godly man unconverted and a wicked man for that present state for both are under the power of Satan both walk in disobedience both are workers of iniquity and so both are children of wrath It is true the godly man is predestinated and so shall be brought out of this state and the other left in it But predestination as is more largely to be shewed being an immanent act in God doth denote no positive effect for the present of love upon the person and therefore he being not justified hath his sins imputed to him lying upon him and therefore by the Psalmists argument not a blessed man This also 1 Cor. 6.9 10 11. The Apostle saith of some Corinthians That they were such as abiding in that state could not inherit the kingdom of God and such were some of you but ye are washed but ye are justified Therefore there was a time when these Corinthians were not justified but had their sins abiding on them Likewise all the places of Scripture which speak of Gods wrath upon wicked men and that
Gods grace are to be effected Thus Rivet vind Apol. p. 127. If therefore any of our Orthodox Authors have acknowledged a remission of sins before faith it hath been in a particular sense to oppose the Arminians who maintain a reconciliability and not a reconciliation by Christs death and not in an Antinomian sense as is more largely to be shewed in answering of their Objection brought from Christs death for enemies and sinners Indeed some learned and worthy men speak of a Justification before faith in Christ our head as we are accounted sinners in the first Adam or common person Thus Alstedius in his supplement to Chamier pag. 204. when Bellarmine arguing against the holiness of the Protestants Doctrine and bringing this for a paradox above all paradoxes That I must be justified by faith and yet justifying faith be a believing that I am just and righteous which is saith Bellarmine besides and against all reason He answereth among other things That Christ and the elect are as one person and therefore an elect man is justified before faith in Christ as the principle of righteousnesse before God and then he is justified by faith as an instrument perceiving his justification in that righteousnesse of Christ So that faith as it goeth to the act of justification is considered in respect of that passive application whereby a man applieth the righteousnesse of Christ to himself not of that active application whereby God applieth to man the righteousnesse of Christ For this application is only in the minde of God To this purpose the learned Zanchy in his Explication of the second Chapter of the Epistle to the Ephesians upon those words vers 5. And you being dead in sin he hath quickned together with Christ doth in the first place distinguish of a two-fold quickning One whereby we are freed from the guilt of sinne and invested with a title or right to eternal life The other from the power of sinne whereby we are made spiritually alive to God The former is Justification the later Sanctification Now saith he this two-fold blessing is to be considered in Christ and in our own persons In the first respect God did quicken us in Christ when by his death sinne being expiated he freed from guilt all the elect that have been and shall be considering them as members in Christ their head In the later respect God doth it when having given us faith he gives us also remission of sins and imputeth Christs righteousnesse to us And afterwards the fore-quoted Author making this Objection to himself How Christ could be said to be freed from the guilt of sinne who had no sin He answereth The person of Christ is considered two wayes First in it self as God-man and so Christ was not bound by any guilt Secondly as appointed head and so representing our persons In this respect as God laid our iniquities upon him Isa 55. So when they were expiated by his bloud then was he released from the guilt of those sins We might instance in other Authors but these may suffice to certifie that some orthodox and learned Divines do hold a Justification of the elect in Christ their head before they do believe yet so as they acknowledge also a necessity of a personal Justification by faith applying this righteousnesse to the person justified Therefore although this Doctrine passe for true yet it will not strengthen the Antinomists Although even the truth of this opinion may modestly be questioned unlesse by being justified in Christ our head we mean no more then that Christ purchased by way of satisfaction our Justification for us and so virtually we were justified in Christs death and resurrection But the learned men of that opinion speak as if God then passed a formal Justification upon all though afterwards to be applied that are elected even as in Adam sinning all his posterity were formally to be accounted sinners Now this may justly admit a debate and there seem to be many Arguments against it First If there were such a formal Justification then all the elect were made blessed and happy their sins were not imputed to them for so in Adam when accounted sinners they are wretched and miserable because sin is laid to their charge And if the elect before they believe or repent were thus happy how then at the same time could they be children of wrath and so God imputing their sins to them Can God impute their sins to them and not impute them to them at the same time It is true if we say That Christ by his sufferings obtained at Gods hand that in time the elect should beleeve and be justified this is easily to be conceived but it is very difficult to understand how that all our sins should be at the same time done away in Christ who is considered as one person with us and yet imputed to us Secondly I do not see how this Doctrine doth make our justification by faith to be any more then declarative or a justification in our conscience only and not before God and so by believing our sins should be blotted out in our sense only when they were blotted out before God by Christs death already And so our Justification by faith shall be but a copy fetcht out of the Court roll where the sentence of Justification was passed already whereas the Scripture speaks to this purpose That even before God and in his account till we do believe and repent our sins are charged upon us and they are not cancelled or blotted out till God work those graces in us Therefore this opinion may symbolize too much with the Adversary and indeed none of the meanest Antinomians speaks of an original reconciliation which was wrought by Christ on the cross without any previous conditions in us and urgeth that parallel of the first Adam in whom we all sinned before we had any actual being as also that Text Col. 3.1 where we are said to be risen with Christ Thirdly It is difficult to conceive how Christ should represent any to his Father thereby to partake of the heavenly blessings which come by him till they do actually beleeve and are incorporated in him for they are not his Members till they do believe and till they are his Members he cannot as an head represent them It is true God knoweth whom he hath elected and to whom in time he will give faith whereby they may be united to Christ and so it 's in Gods purpose and intention to give Justification and Sanctification to all his elect but these being mercies vouchsafed in time and limited to such qualifications in the subject I see not how they can be said to be justified in Christ before they do believe otherwise then virtually and meritoriously It is true we are all condemned in Adam because that was a Covenant made with him and his posterity so that the issues thereof fell upon them by a natural and necessary way but
they be incorporated into him by faith which faith although it be a gift of God yet by it we are enabled voluntarily to choose and embrace Christ Many other differences there are but I pitch on this only as being fully to my purpose in hand If therefore we were in Christ by a natural way as we are in Adam then antecedently to any thing wrought in us we might be partakers of priviledges by one as we are of curses by another LECTURE XXII MAT. 6.12 And forgive us our Debts WE proceed to the remaining arguments which would maintain a justification before faith The next is from Gods election thus All the elect of God are justified before God But some of the elect do not beleeve And the major is proved from Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth In the first place this Argument might easily be laid aside for the Apostle doth not speak here of election antecedentèr antecedently to his other graces which flow from that in time but executivè as it is executed and compleated in those that are elected Therefore by the elect he meaneth those elect that believe that are holy that are conformable to the image of God that do love him as the context sheweth for otherwise we know Paul himself laid much to the charge of the Ephesians though elect when before their conversion he said they were children of wrath as well as others and therefore by that adamantine chain Whom he hath predestinated he hath called whom he hath called he hath justified whom he hath justified he hath glâ—rified it is plain he takes election terminativè as they say in the effects of it even till it hath obtained the utmost terminus which is everlasting glory 2. From this chain also is an infallible Argument against the Opponent thus Those only are justified that are called But none are called or converted from all Eternity Therefore none are justified from all Eternity The major is grounded upon the method and order which the Apostle observeth beginning with the highest round in that chain which is Predestination and ending in the lowest which is Glorification so that it cannot rationally be thought that the Apostle did not intend an exact order and method in those expressions 3. If so be a man because he is elected be justified from all Eternity then it will also follow he is glorified from all Eternity And so Hymenaeusâ—nd â—nd Philetus may be excused in this sense if they say The resurrection is past already It is true the Apostle useth words signifying time past Whom he hath predestinated he hath called c. But that is either to shew the certainty and infallible connection of these benefits together or else because Predestination being necessarily for the time past he would not alter the current of his expression for the following mercies 4. The Apostle might well say Who shall lay any thing to the charge of Gods elect and not of Believers because election is the maternal mercy it is the fountain and head from which all other flow Hence the Apostle doth in the same Chapter limit mercies to those that are called according to Gods purpose implying hereby that this is the ground and root of all But fifthly To discover the fundamental weakness of this Argument We are to take notice That Predestination is an immanent act of God and works no positive real effect upon the party elected till in time for howsoever it be an act of love yet of love only by way of purpose and decreeing and so doth not denote a change in the creature but when that purpose or councel of God which is altogether free hath determined it Hence we are to coâ—ceive a love of God electing us from all Eternity which doth produce another love of God not immanent in him for so nothing is new in God but transient in us and that is Justification from this love floweth another effect of love which is Glorification Some have doubted Whether Election be an act of love and therefore have distinguished between Dilection and Election as if Dilection did go before and Election follow But certainly the same act of God as it doth will good to the creature is Dilection as it willeth it to this rather â—hen another is Election We grant therefore that Election is an act of great love but it s a love of purpose or intention not execution it is Amor ordinativus not collativus it is a love ordaining and preparing of mercies but not bestowing them presently Thus Austin defined Predestination to be Praeparatio beneficiorum quibus liberantur a preparing or ordaining of those mercies and priviledges which the Elect shall have in time And among men we see the purpose of giving such a gift is accounted love as well as the gift it self Now while a man is only under the love of Election and no more there is no actual Remission of sin no acceptance or complacency in his person or duties There is a purpose in God to do all these in time but the mercies are not from eternity exhibited So that in some respects there is a great difference between an elect Person unconverted and a Reprobate And again in some respects there is none at all As for example there is this grand difference That although both be equally in sinne and under wrath yet God hath a purpose to bring the elect person infallibly out of that misery and in this respect God may be said never to hate him that is elect In which sense God is said to love Jacob and hate Esau but the Reprobate shall perish eternally in his sinne The Apostle saith Rom. 11. Election hath obrained because that will most certainly bring about both the means and the end So that for all the Elect The foundation of God standeth sure having this Seal The Lord knoweth who are his 2 Tim. 2.19 2. There is no difference in this in that for the present both are children of wrath both aliens from the promise of grace no promise of any gracious priviledge either for pardon of sin or eternal glory belongs unto them only Gods purpose will in time make an actual difference between them Neither is this to make any contradictory will in God for both these may well stand together viz. Gods will for the future to give pardon and glory and yet to will neither of them to be for the present All this is done with the same act of Gods will If therefore hatred be taken as opposite to that love of Election which God had from all Eternity so an elect man though unregenerate is never hated but if it be taken largely for that displicency or wrath of God which is contrary to the grace of Justification exhibited in time so he may be said to be hated before his conversion neither is it any wonder if this be called hatred seeing in the
Scripture less loving is called hating sometimes as the Learned observe Neither doth this make any change in God it only denoteth a change in the creature as hereafter is to be shewed So that the gross mistake as if Eleâ—tion were all love actually and expresly and the confounding of the love of God as an immanent act in him with the effects of this love hath made several persons split upon rocks of errors But how love and anger are in God is more exactly to be examined when we speak of the meritorious cause of Justification which is Christs merits for indeed this Argument from Election will as well put in for a Justification before any consideration of Christ as well as of Faith if every thing be duely weighed as in that part God willing is to he shewed where also the distinctions about Gods love are to be considered of Some making a general love and a special love others a first love and a second or one flowing from the first others a love of benevolence or beneficence and of complacency But of these in their proper place We proceed and in the next place we will put his fourth and sixth Argument together being both grounded upon this That Christ by his death gave a full satisfaction to God and God accepted of it whereby Christ is said so often to take away our sins and we to be cleansed by his bloud This Argument made the learned Pemble pag. 25. to hold out Justification in Gods sight long before we were born as being then purchased by Christs death otherwise he thinks we must with the Arminians say Christ by his death made God placabilem reconcilable not placatum reconciled No saith he it is otherwise the ransome demanded 〈◊〉 paid and accepted full satisfaction to the divine Justice is given and taken all the sins of the Elect all actually pardoned This is a great oversight For first Though Christ did lay down a price and the Father accept of it yet both agreed in a way and order when this benefit should become theirs who are partakers of it and that is when they believe and repent Now Bonum est ex integris causis if God the Fathers Covenant be to give pardon for Christs sake to those that do believe which faith also is the fruit of Christs death then may we not separate Christ from faith no more then faith from Christ or God the Fathers love from both If Christ had died for such a man to have his sins pardoned whether he had faith in him or no then this Argment would have stood firm God then did accept of Christs death and becomes reconciled but in that order and way which he hath appointed 2. This Argument doth interfâ—re with that of Election for there pardon of sin doth take its rise from Election but here from the time God laid our sins upon Christ And indeed the Antinomians are at a variance amongst themselves some fetching the original of pardon from one way and some from another 3. We do not say That faith is the condition of Christs acquiring pardon but of the application of pardon Faith doth not make Christs merits to be merits or his satisfaction to be satisfaction This ariseth from the dignity and worth of Christ It would be an absurd thing to say That faith is the cause why God doth accept of Christs merits and receiveth a satisfaction by him This were to make the instrumental cause a meritorious cause The Arminians they make Christ to have purchased pardon upon condition of believing which believing they do not make a benefit by Christs death yea they say Nihil ineptius nibil vanius nothing is more foolish and vain then to do so Now this indeed is an execrable errour to hold Christ died only to make a way for reconciliation which reconciliation is wholly suspended upon a mans faith and that faith comes partly from a mans will and partly from grace not being the fruit of Christs death as wel as remission of sins it self But we say a far different thing Christ satisfied Gods wrath so that God becomes reconciled and gives pardon but in the method and way he hath appointed which is faith and this faith God will certainly work in his due time that so there may be an instrument to receive this pardon For the opening of this when it is said Christ satisfied Gods wrath this may have a different meaning either that Christ absolutely purchased reconciliation with the Father whether they believe or no without any condition at all as Joab obtained Absoloms reconciliation with David or Esther the Jews deliverance of Ahashuâ—rosh Or with a condition In the former sense it cannot be said because the fruits of Christs death are limited only to believers If with a condition then either Antecedent which is to be wrought by us that so we may be partakers of his death and that cannot be because it is said He died for us while sinners and enemies And this is Arminianism for by this means only a gate is set open for salvation but it may happen that no man may enter in or else this condition is Concomitant or consequent viz. A qualification wrought by the Spirit of Christ whereby we are enabled to receive of those benefits which come by his death And in this sense it is a truth and by this the foundation of the Opponent is totally razed For Christ took away the sins of those for whom he died and reconciled them to God and this absolutely if by it we understand any condition anteceding to be done by us but not absolutely if it exclude a condition that is consequently wrought by the Spirit of God to apply the fruits of Christs death so that the actual taking away of sins is not accomplished till the person for whom he died be united to him by Faith Hence the Scripture speaks differently about Christs death sometimes it saith He died for us sinners and enemies and in other places John 15.13 He layeth down his life for his friends and his sheep Joh. 17.19 He saith he prayeth and sanctifieth himself for those that shall believe in him viz. in a consequent sense for those who by faith shall lay hold on his death So that faith hath a two-fold condition the first of the time when sins are taken away by Christs death and that is when they believe 2. Of whom these priviledges are true and that is of such who do believe Now all this may be the further cleared if we consider what kinde of cause Christs death is to take away our sins It is a meritorious cause which is in the rank of moral causes of which the rule is not true Positâ causâ sequitur effectus The cause being the effect presently followeth This holdeth in natural causes which necessarily produce their effects but moral causes work according to the agreement and liberty of the Persons that are moved thereby As for
Example God the Father is moved through the death of Christ to pardon the sins of such persons for whom he dieth This agreement is to be made good in that time they shall pitch upon in their transaction Now it pleased the Father that the benefits and fruits of Christs death should be applied unto the believer and not till he did believe though this faith be at the same time also a gift of God through Christ It is good therefore when we either call Election absolute or say Christ died absolutely to consider that Absolute may be taken as opposite to a Pre-requisite Condition which is to be fulfilled by us so that upon this Election and the fruits of Christs death shall depend or else Absolute may be taken as it opposeth any Means or Order which God hath appointed as the way to obtain the end and in this later sense it would be a grand absurdity to say Election is absolute or Christ died absolutely for if this were so the prophane Argument about Election would have truth in it If I be elected let me live never so wickedly I shall be saved And the Arminian Argument That every one were bound to believe that Christ died for him though wicked and abiding so would not well be avoided His last Argument is from the unchangeableness of Gods love If we are not justified in his sight before we believe then God did once hate us and afterwards love us And if this be so why should Arminians be blamed for saying We may be the children of God to day and the children of the devil to morrow Hence he concludes it as undoubted That God loved us first before we believe even when we were in our bloud In answering of this Argument several things are considerable First It must be readily granted That God is unchangeable Jam. 1.17 God is there compared to the Sunne and is therefore called the Father of Lights but yet is preferred before it because that hath Clouds sometimes cast over it and sometimes is in eclipse but there is change or shadow of change with him The Heathens have confessed this and so argued If God should change it would be either for better or worse for worse how could it be imagined for better then God were not absolutely perfect Most accursed therefore must Vorstius his blasphemy be who purposely pleads for mutability in God But secondly As this is easily to be confessed so the difficulty of those Arguments brought from the things which God doth in time and not from all Eternity have been very weighty upon some mens shoulders insomuch that they thought this the only way to salve all by saying That all things were from Eternity And certainly by the Antinomian Arguments we may as well plead for the Creation of all things from all Eternity as that we are justified from all Eternity for all are equally built upon this sandy foundation That because the things are done in time therefore there must be some new act of will or love in God which would imply God is mutable not loving to day and loving to morrow Therefore to avoid this they say All is from Eternity Origen who was called by an ancient Writer Centaur because of his monstrous opinions argued thus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. As there cannot be a father without a sonne or a Master and Lord without a possession so neither an omnipotent unless there be those things about which this power may be exercised Now although it be true That De Deo etiam vera dicere periculosum est because of the weakness of our Understandings to perceive his infinite lustre Yet thirdly It is well cleared by the Schoolmen That those relations which are attributed to God in time as a Creatour Father or Lord are not because of any new thing in God but in respect of the creatures so that when the world is created when a man is justified we say God who was not a Creator before is a Creator who was not a Father by grace is now by grace not because any new accident is in him but because there is a new effect in the creatures Thus if a man once the childe of wrath be now a son of Gods love the change is not in God but in the creature For the better clearing of this we are to take notice in the fourth place That it is one thing as Aquinas observeth Mutare voluntatem to change the Will and another thing Velle mutationem to Will a change By the same unchangeable Will we may Will several changes in an Object As the Physician without any change of his Will may will his Patient to take one kinde of Physick one day and another the third here he wils a change but doth not change his Will Thus God with the same Will decreed to permit in time such an elect man to be in a state of sin under the power of Satan and afterwards to call him out of this condition to justifie his person here indeed is a great change made in the man but none at all in God There is no new act in God which was not from all Eternity though every effect of this love of God was not from Eternity but in time Hence when our Divines argue against Arminians That if the Saints should apostatize Gods love would be changeable it is meant of Gods love of Election which is an absolute purpose and efficacious will to bring such a man to glory now although such a decree was free and so might not have been yet ex hypothesi supposing God hath made this decree it doth very truly follow That if that Saint should not be brought to glory God would be changeable And besides this immutability which may be called an immutability of his nature there is another of his Word and Promise whereby he hath graciously covenanted to put his fear in their heart that they shall never depart from him Now if any of the Saints should totally or finally apostatize Gods mutability would be seen in both those respects of his nature or will and of his truth and fidelity But the case is not the like when a man at his first conversion is made of a childe of wrath a childe of grace partly because there was no such absolute decree of God from Eternity that he should be for no space a childe of wrath but the clean contrary and partly because there is no such word or promise unto any unconverted person that he shall be in the favour of God but the Scripture declareth the clean contrary This duly considered will give a clear reason why it is no good Argument to say Such a man in his sins to day is a childe of wrath and converted to morrow is a son of grace Therefore God is changeable But on the other side if a man should argue An Elect man received into the state of grace may fall totally and finally Therefore God is
bear it And this aggravation of Gods seeing it he mentioneth also vers 4. Against thee only have I sinned and done this evil in thy sight That God did see it and was offended did more trouble him then the eyes of all the world upon him So 2 Sam. 11.27 where this History is related there is this peculiar brand upon Davids sin that what he had done was evil in the eyes of the Lord therefore God did see it and take notice of it so as to be displeased with it This Doctrine is worthy of all diligent examination both because it will be a strong Antidote to keep Gods people from scandalous gross sins as also to inform how far in such sins the people of God make a breach upon their peace with God and claim to the Covenant of Grace And although this Question hath been vexed in some respects with the scratching claws of the Schoolmen yet I shall endeavour not to be so ill a seedsman as to sowe among thorns nor as one of the Ancients alludes Plantare nemus Aristotelicum juxta altare Dei Plant Aristotles dark Grove near Gods Altar And for the clearer proceeding in this great Point I shall consider the Doctrine briefly in the hypothesi as it was Davids case and then in thesi as it may be any believers condition for David take notice of two things First The aggravation of his sin Secondly Of the evil befalling him because of it Davids sin is at large mentioned 2 Sam. 11. where you have several aggravations of this ungodly act First He was a King and so his wickedness was the greater by how much his person was greater Men in place being like the Sun which if in an eclipse causeth much destructive alteration to inferiours Secondly A man advanced by God to special mercies both temporall and spirituall and for him to sinne thus we may cry out What ailest thou O Jordan to runne backward Thirdly The nature of the sin was a very gross one against the light of an Heathens conscience to deflour his neighbours wife Fourthly It was a trespass against his faithful servant Vriah who was venturing his life to preserve David This was horrible ingratitude Fifthly This aggravation God addeth That he had many other wives and for him as Nathan wisely reproved him to go and take the poor mans lamb who had only that this was to become very guilty Sixthly Here was great deliberation and consultation how to cover the matter and to make Vriah the father of it O where is Davids heart that it doth not smite him all this while Seventhly To bring this wretched plot about hâ— sends Vriah with letters to Joab for his own destruction Doth not David here that which he condemned and prayed against so much in others lie in wait like a Lion to devour the poor innocent Eighthly His sin becomes more hainous in that to colour this he will have Vriah and many other innocent persons set in the fore-front on purpose to be killed and afterwards with most transcendent hypocrisie excuseth it with this The battel fals alike to all So that here is a sinne with many sins complicated in it Ninthly When all this is done David takes Bathsheba to wife delights in her and rejoyceth with her Tenthly To make his sinne out of measure sinful after these horrid sins committed thus against natural light as well as spiritual we finde no remorse of conscience no trouble of heart till Nathan the Prophet come and arouse him But presently upon his Reproof How doth this Mountain melt like wax before the fire And therefore let no man encourage himself with Davids sin unless he finde in himself also Davids Repentance And therefore in the second place take notice what way God takes to break him and how much displeasure of God fell upon him First He hath great terrour and trouble upon him which he expresseth by the most exquisite torment that is viz. Broken bones It was with him as if all his bones were brayed and pounced together Thus fearful is it to fall into the hands of the living God who even to his own people is a consuming fire As the Sunne which useth to dart forth resplendent beams of lustre by grosse and thick clouds is darkned and obscured so David who heretofore rejoyced in God took comfort in his Promises doth now like Dives beg for one drop of comfort and findes a great Gulf between that and him insomuch that it cannot come to him nor he to it Now what are all Davids pleasures all his lustful delights to these wounds of his soul Hath he not bought Repentance at a dear rate Let the godly hear this and tremble and do no such thing Secondly As he found hell thus within him So God was also really displeased his sins were uncancelled till he repented So that Gods displeasure was not only in Davids sense and feeling but in Gods heart also As the earth of his own heart was like iron in respect of the yeelding any fruit of comfort so the Heavens were like brasse God had spoke to his soul to be like the mountains of Gilboa on which no dew of his favour shall fall Therefore he doth not only pray for pardon but plenty and iteration of pardon Multiply to pardon as vers 2. I need pardon again and again I need a plentiful pardon because I have sinned many sins in one sin Now David might justly be more solicitous and fearfull about the pardon of these sins because there was no particular Sacrifice appointed for murder and adultery but an expectation of vengeance either from God or man but this must not be stretched to the Socinian errours as before I have shewed Thirdly He found in himself a loathsomnesse and defiling guilt upon his conscience whereby like Adam he could runne and hide himself that God might not see him Hereupon he prayeth Wash me Cleanse me Purge me O how loathsome and abominable was he in his own eyes if Davids Righteousness be accounted a menstruous cloth or dung by him what debasing and abhorring thoughts must he needs have of his sins He looketh upon himself as the Swine wallowing in mire and the dog licking up his vomit Fourthly He feeleth a spiritual consumption and languish upon him that he cannot exercise any of those graces that he used to do Therefore he prayeth for a principal or voluntary spirit that with delight and strength he may do Gods will David ariseth as Samson when his Hair was cut off thinking to doe such great exploits as he had before but he findes his strength gone Fifthly He discovereth a world of Hypocrisie in his heart and crieth out of that praying for truth in the inward parts He now probably fears himself for an Hypocrite questions whether any truth of grace be in him at all and certainly it might justly amaze and astonish him to consider he could do all that wickedness deliberately in cold bloud without any remorse
the same we can prove it is because of repentance future So that still no sin will be forgiven without repentance For suppose that were a true rule to stand upon Gods internal will to pardon is an immanent act and therefore from all eternity will it not as well follow Gods internal will to give repentance is an immanent act and therefore repentance is from all eternity If another be a true rule That God hath given us all pardon from eternity only we have the sense of it and manifestation in our own souls may we not then say that we had the grace of repentance from all eternity but it is declarative in time in our own souls For although justification be Gods act and repentance ours yet we are passive in the infusion of this as well as justification I speak not of repentance as an act which cannot so properly be said to be infused but of the frame of the soul If a third rule should be true That therefore sins are pardoned because the Covenant of Grace saith it will pardon all Doth not this hold also for repentance seeing in the Covenant God promiseth to give a repenting heart Lastly If God may be thought changeable because now he pardons and once he did not will it not as well hold because he now gives grace to such a man to repent and once he did not To conclude therefore it followeth with an equal necessity That if future sins are forgiven before they be committed That God also did accept of future repentance before it was practised or else if repentance be not received by God till actually performed so neither is sin forgiven till actually committed and repented of The result of this whole truth is by way of Use to admonish us That we make not any Doctrine about grace in the genious and natural consequence of it to encourage or harden to sin If the grace of God which hath appeared to teach thee to deny all ungodly lusts make thee love them the more If because you are under grace sin hath therefore dominion over you If there be goodness with the Lord and therefore you do not fear him then know all things work contrary to their nature and Scripture-directions All Gospel-grace is a cleansing purifying refining property it is fire to get out the dross it is water to wash away the filth it is oyl to mollifie the wounds of the soul it is wine to make the heart glad and rejoyce in God Do not while you promise your selves a liberty by grace therein become servants of corruption more especially let the children of God who have had sweet experience of the Covenant of Grace upon their souls take heed of fals and relapses If the Prodigal son after that reconciliation made with his father after all that glory and love vouchsafed to him had again wandered into far Countries prodigally consumed all his estate living with swine upon husks How unpardonable and unworthy would this fact have been No less guilty wilt thou be who hast had the ring put on thee who hast fed on the fatted Calf if after this thou provoke God by gross transgressions Some have disputed Whether it be possible for a godly man to be secure in sinning and more willing to offend because of Gods gracious Covenant which will infallibly rescue him out of that sin But what sin is not possible except that against the holy Ghost even to a regenerate man Take heed then lest thou love the Gospel because it hath alwaies glad tidings and thou canst not abide the precepts or threatnings because they speak hard things to thee There may be a carnal Gospeller as well as a Popish Legalist LECTURE XXIX ACTS 3.19 Repent and be converted that your sins may be blotted out THe Apostle Peter in this exhortatory discourse of his to the Jews deals like a wise Physitian First Discovering the danger of the disease Secondly Applying an effectual remedy The disease is that hainous sin the Jews were guilty of in killing of Christ the Prince of life Which sin is aggravated by a threefold antithesis 1. They delivered up and denied Christ in the presence of Pilate when he would have acquitted him 2. They denied him though he was an holy and just One 3. They desired a murtherer to be released rather then him This is their sin In the next place you have the remedy prescribed in two words Repent and be converted Repent that denotes a change in the heart and to be converted an alteration in the outward conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howsoever it be generally received that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth only true and godly sorrow and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that imperfect and unsound grief which is upon hypocrites yet this is not universally true for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to true repentance Mat. 21.19 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an outward repentance meeerly Mat. 11.21 The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be understood reciprocally Turn your selves or be turned This exhortation doth not suppose free-will in us it only denoteth our duty not our ability Neither is Grotius his assertion better then Semipelagianisme when he compareth the will of a man to the mother and grace to the father so that as children are named after the father and not the mother thus good actions are denominated from grace not free-will for in our conversion free-will is neither a totall or partiall cause preoperant or cooperant but the passive subject recipient of that Vim gratiae vorticordiam as Austin called it the heart-changing power of grace This duty of repentance is urged from the profitable consequent Piscator cals it effectu utili the effect of conversion which is that your sins may be blotted out It is not an inference of causality but of consequence Blotting out is as you heard from merchants that expunge their debts or the Scribe that raceth out those letters which ought not to be in the paper or the Painter that defaceth those lineaments which should not be in the Picture In the next place you have the time when these sins shall be blotted out that is when the times of refreshing shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Exod. 8.15 Some do not understand this nor that expression The times of restitution of all things vers 21. of the day of judgement but of that preservation the elect should have when the destruction of Jerusalem should be Hence it is that they expound the day of the Lord so much spoken of in Peter and other places which is said to be coming upon the beleevers of that time when God came to destroy Jerusalem but there is no cogent reason to go from the received interpretation which maketh the day of judgement to be the times of refreshing to the godly for so indeed it is because then they are eased from all those troubles and oppressions they lay under in
this world Hence our Saviour cals it The day of our redemption upon the coming whereof they are to lift up their heads The Observation is That a compleat and full absolution from all sin is not enjoyed till the day of judgement The Beleevers have not a full discharge till then we are in this life continually subject to new sins and so to new guilt whereby arise new fears so that the soul hath not a full rest from all till that final absolution be pronounced at the day of judgement Before we shew the grounds whereby it may appear that the remission of our sins is not fully compleated till then we must lay down some Propositions by way of a grand work First The Scripture not only in this priviledge of remission of our sin but in others also makes the complement and fulness of them to be at the day of judgement Redemption is the totall summe as it were of all our mercies and we are partakers of it in this life Col. 1.14 Rom. 3.24 Yet the Scripture cals the day of judgement when we shall rise out of our graves in a peculiar and eminent manner the day of redemption Ephes 1.7 Ephes 4.30 because at that day will be the utmost and last effects of our redemption Adoption that also is a priviledge we receive in this life yea a learned man Forbes in his book where he handleth the order of Gods graces makes adoption as I take it to be the first and to go before justification yet the Apostle Rom. 8.23 calleth the last day the day of adoption Hence 1 Joh. 3.2 the Apostle though he saith We are now the sons of God yet he saith it doth not appear what we shall be because the glory God at the last day will put upon us is so farre transcendent and superlative to what now we are Thus Mat. 19.28 the last day is also called the day of regeneration unto the people of God yet in this life they partake of that grace but because then is the full perfection and manifestation of it therefore the Scripture cals it the day of regeneration Even as the Apostle Act. 13.33 applieth that passage of the Psalm to Christs resurrection This day have I begotten thee because then was such a solemn and publique declaration that he was the Son of God No marvel then if the Scripture do also call the day of judgement a time when sins shall be blotted out because then is the publique absolution of the godly and according to philosophy motions receive their names from the term to which they tend Secondly Howsoever Justification be said to consist in pardon of sin yet there is a great difference between the one and the other for Justification besides the pardon of sin doth connote a state that the subject is put into viz. A state of favour being reconciled with God Hence it is that this state cannot be reiterated often no more then a wife after that first entrance into the relation is frequently made a wife In this sense the Scripture alwaies speaks of it as connoting a state or condition the subject is put into as well as a peculiar priviledge vouchsafed to such It is true There are indeed learned men who think Justification may be reiterated as you heard Peter Martyr and Bucer Others call it a continued action as conservation But although there is a continuance of Justification and the godly are preserved in that estate yet we cannot say God doth renew Justification daily as he doth pardon of sin There are some that think the Scripture gives a ground for a second Justification or the continuing and encreasing of it and bring those places Tit. 3.5 6 7. Rev. 22.11 The learned and excellent Interpreter Ludovicus de Dieu in Cap. 8. of the Romans vers 4. largely pleadeth for a two-fold Justification The first he makes to be the imputing of Christs righteousness to us received by faith which is altogether perfect and is the cause of pardon of sins The second he makes an effect of the former whereby through the grace of God regenerating we are conformable unto that love in part and are day by day more and more justified and shall be fully so when perfection comes of which Justification he saith these texts speak Jam. 2.21 24. Revel 22.11 Mat. 11.37 1 King 8.32 This two-fold Justification he makes to differ toto coelo from the Papists whose first is founded upon the merit of congruity the second upon the merit of condignity But the discussing of this will be more proper in the other part viz. of imputed righteousness Austin seemeth to hold Justification a frequent and continued act lib. 2. contra Julianum cap. 8. When we are heard in that prayer Forgive us our sins we need saith he such a remission daily what progress soever we have made in our second Justification He speaks also of a Justification hujus vitae which he cals minorem the lesser and another plenam and perfectam full and perfect which belongs to the state of glory Tract 4. in Joannem lib. de spiritu lit cap. ultim But the more exact handling of this will be in the place above-mentioned It seemeth more consonant to Scripture if we say That Justification is a state we were once put into which is not repeated over and over as often as sin is forgiven neither can it admit of increase or decrease so that a man should be more or less justified for even David while he was in that state of suspension was not less justified though the effects of Justification were less upon him It is true in some sense learned men say Justification may increase viz. extensivè not intensivè as they express it by way of extension when more sins are pardoned not intensively in its own nature Even as the soul of a man in its information of the body admits of no increase intensively but it doth extensively the more the parts of the body grow the further doth its information extend But of these things more in their proper place Thirdly Howsoever an absolution shall be compleated at the day of judgement yet our justification shall not abide in such a way as it is in this life Now our Justification is by pardon of sin and a righteousness without us imputed to us which is instrumentally applied by faith but this way shall then cease for having perfect righteousness inherent in our selves we shall need no covering It is true the glory and honour of all this will redound upon Christ and he shall not be the less glorified because he hath then brought us to the full end of all his sufferings I know some may doubt whether any righteousness but that which is infinite can please God and therefore as some think the Angels were accepted of God through Christ though perfect so it may of the Saints in heaven but I see no ground for this This seemeth to be undoubted That the