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
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
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
foundation is extrinsecal as when a mans debt is discharged by his Surety he hath his real benefit is discharged and released out of Prison as if it had been his own personal payment Now when God doth this he goeth not against that text To Justifie the ungodly for its an abomination to do so because it 's against Law but when God doth not impute sin because of the satisfaction of Christ intervening that is most consentaneous and agreeable to Justice There is one word more equivalent and that is reconciliation some indeed make this an effect of Justification some make reconciliation the general and remission of sin a particular part but we need not be curious where Justification is there is reconciliation and this doth suppose that those who were at discord before are now made friends and where can friendship be more prized then with God Having laid down these introductory Propositions which describe most of the matter or nature of Justification I shall now come to shew wherein it doth particularly consist wherein the true nature is onely let me premâ—se two or three Cautions 1. We must not confound those things which may be consequent or concomitant to justification with justification it self for many things may necessarily be together and yet one not be the other so Justification is necessarily joyned with Renovation yet a man is not justified in having a new nature put into him The water hath both moistness and coldness in it yet it doth not wash away spots as it is cold but as it is moist We will not enter into dispute as some of the Schoolmen have and concluded affirmatively Whether God may not accept of a sinner to eternall life without any inward change of that mans heart It is enough that by Scripture we know he doth not 2. To place our justification in any thing that is ours or we do is altogether derogatory to the righteousnesse and worth of Christ. Some there are who place it partly in our righteousness and partly in the obedience of Christ supplying that which is defective in us some of late have placed it in our Faith as if that were our righteousnesse and not for any worth or dignity of Faith but God out of his meer good pleasure say they hath appointed Faith to be that to man fallen which universal righteousnesse would have been to Adam and hence it is that they will not allow any trope or metonymie in that phrase Abraham beleeved and it was imputed to him for righteousness But here appeareth no lesse pride and arrogancy in this then the opinion of the Papists and in some respects it doth charge God worse as is to be shewed in handling of that point Therefore let us take heed how by our distinctions we put any thing with Christs righteousness in this great work 3. In searching out the nature of Justification we must not only look to the future but that which is past For suppose a man should be renewed to a full perfection in this life yet that absolute compleat holiness could not justifie him from his sins past Those committed before would still presse him down though he were now for the present without any spot at all Therefore though now there were no defects no frailties in thee yet who shall satisfie the Justice of God for that which is past though there were but the least guilt of the least sin there is no Sampson strong enough to bear the weight of it but Christ himself 4. The Orthodox sometimes make the nature of Justification in remission of sin sometimes in imputation of Christs righteousness which made Bellarmine charge them though falsly with different opinions for some make these the same motion it 's called remission of sin as it respecteth the term from which but imputation of righteousnesse as it respecteth the term to which even say they as the same motion is the expulsion of darknes and the introduction of light But I rather conceive them different and look upon one as the ground of the other remission of sin grounded upon the imputation of Christs righteousnesse so that his righteousnesse imputed to us is supposed to be in the order before sin forgiven and although among men where righteousnesse is imputed or a man pronounced just there is or can be no remission of sin yet it is otherwise here because righteousness is not so imputed unto us as that it is inherent in us so among men the more a man is forgiven the lesse he is Justified because forgivenesse supposeth him faulty yet it is not so in our Justification before God Lastly We must not confound Iustification with the manifestation and declaration of it in our hearts and consciences This is the rock at which the Antinomian doth so often split he supposeth Justification to be from all eternity and that therefore a man is Justified before he doth beleeve Faith only justifying by evidence and declaration to our consciences but this is to confound the decree of God and its execution as shall be proved Hence it is a dangerous thing though some excellent men have done it to make Faith a full perswasion of our Justification for this supposeth Justification before Faith It is one thing to be Justified and another thing to be assured of it It is true we cannot have any peace and comfort nor can we so rejoyce in and praise God though we are justified unlesse we know it also LECTURE III. ROM 3.24 25. Being Iustified freely by his grace c. JUstification consisteth in these two particulars Remission of sin and Imputation of righteousnesse Indeed here is diversity of expressions among the learned as you have already heard some thinking the whole nature of Justification to be only in Remission of sin and therefore make it the same with Imputation of righteousnesse others make one the ground of the other some make Imputation of righteousnes the efficient or meritorious cause of our Justification and Remission of sin the only form of our Justification others make Remission of sin the effect only of Justification But howsoever we call these two things yet this will be made plain that God in Justification vouchsafeth these two priviledges to the person justified First He forgiveth his sins Secondly He imputeth righteousnesse or rather this latter is the ground of the former as I shew'd before That Justification is remission of sins is generally received the great Question is about imputation of Christs righteousnes but of that afterwards only here may be a Doubt how we can properly say That Justification is pardon of sin for a man is not justified in that he is pardoned but rather it supposeth him guilty It is true Remission of sin doth suppose a man faulty in himself but because Christ did take our sins upon him and we are accepted of through him as our Surety therefore may remission of sin be well called Justification Indeed
it is not so in the second Adam Neither do those places Ephes 2.5 6. Colos 2.13 14. prove any more then that in and through him we do obtain such mercies there spoken off and although we are said to sit in heavenly places already yet that is because of the certain right we have thereunto in which sense also he that believeth is said to have eternal life and Christ being the first fruits doth sanctifie the whole lump As for that place 1 Tim. 3. where Christ is said to be justified in the spirit that makes nothing at all to this Justification we speak of For the meaning is That Christ was declared just and absolved from all the reproaches cast upon him by the spirit of God which was done several waies as by the witness exhibited from heaven unto him by the innumerable miracles he wrought In which sense Mat. 11. Wisdom is said to be justified of her children So that Act. 2.22 seemeth to be a full Commentary on this place Jesus of Nazareth a man approved of God among you by signs and wonders which God did by him in the midst of you And this is that Justification of himself which Christ speaks of Isa 50.8 It is true the Apostle doth apply that spoken of Christ to every believer Rom. 8. by way of allusion and the rather because Christ being the head of the elect it will be made good of them in time when they do believe otherwise election is not enough to free from present accusation or condemnation unless by faith they be actually in Christ as is to be shewed more at large But this is a digression It is the constant opinion of the Orthodox That a man is not justified or hath his sins pardoned till he doth beleeve I have brought Arguments to prove the point and now addresse my self to remove their Objections The first is brought from Infants who are justified and yet do not beleeve therefore before faith some are justified First The case of Infants is of a peculiar consideration and therefore not to be attended unto in most Questions yea the Scripture pressing the things requisite to salvation as repentance obedience c. cannot be understood of Infants And Suarez argueth against Justification by faith in the general upon this ground Because Infants are justified without it so that the Argument if it proveth any thing would prove a Justification without faith rather then before faith Suppose a man should argue about glorification as the adversary doth about Justification Infants are glorified without fruits meet for repentance Therefore men grown up also may be How absurd would that be Therefore if the conclusion of the Argument were granted viz. Some that do not believe are justified restraining it to Infants the main Question would have no detriment The opponent laieth down this conclusion Reconc of man with God p. 5. That mans actual reconciliation to God requireth previous conditions to be wrought in him by Gods Spirit before he can be reconciled actually to God among which he reckoneth believing as the chief Now I may retort on him thus Infants are actually reconciled to God but Infants do not believe Therefore some are actually reconciled to God that do not believe Secondly The opponent cannot but know that there are Learned men who hold Infants have actual faith and do believe Therefore to them his Argument is of no force It may very well be thought that they have actual sins not such as are in men grown up accompanied with reason and will but those immediate motions of original corruption in them For although original sin be not peccatum actuale yet it is peccatum actuosum if it be not an actual sin yet it is an active sin and therefore may not be thought idle in an Infant Austin lib. 1. Confes c. 2. Vidi ego Zelantem parvulum c. I have observed envy in an Infant when another little childe hath sucked his breast and so they have sinfull anger which made the same Father say Imbecillit as mâ—mbrorum infantilium innocens est non animus infantum There is more innocency in their bodies then in their souls Now if there be actuall motions of sin before the use of reason why not actuall motions of Gods Spirit That it is possible John Baptist makes it without question all the doubt is Whether God doth ordinarily so to Infants Aretius is alledged by some to hold That even repentance may be attributed to Infants out of Joel 2.16 but the command there is That parents should bring their children into the publike humiliation that by the sight of them they may be the more fervently stirred up to pour out their praiers before God Thirdly That which the most solid Divines pitch upon is That Infants have I speak not generally but indefinitely a seed of faith because they have the Spirit of God and regeneration otherwaies they could not be saved and by this seed of faith they become members of Christ and that relation which is in their faith to Christs merits is the instrument by which they obtain remission of sin As for that place Faith cometh by hearing it is to be applyed to the ordinary means of faith and that in persons grown up Neither can I say that an Infant is bound to have actuall faith for happily in the state of integrity Infants then though they had the image of God yet could not have put forth the actuall exercise of graces and if they could not do it in that state it is not to be expected they do so now Fourthly It is not enough for him to prove they are justified before they beleeve but also before they be any way united to Christ Let that union be conceived how it can by us For if a man be justified because he is elected as his third Argument would prove then he is to shew that Infants not only before they beleeve but before they have any union with Christ are justified for the election of Infants must needs go before their union with Christ And howsoever the opponent quoteth Austin saying That which was wrought in John Baptist to be a singular miracle yet Serm. 14. dâ— Verbis Apostoli on those words He that beleeveth not shall be damned makes this question Vbi ponis parvulos baptizatos Where put you little children baptized profectò in numero credentium truly in the number of beleevers His second Argument is to this effect He that is in Christ is justified Now a man is in Christ before he doth beleeve because the tree must be good before the fruit can be Therefore a man must be justified before he do beleeve In answering this Argument many things are considerable First It must be acknowledged a very hard task to set down the true order of the benefits bestowed upon us by God The assigning of the priority and posteriority of them is very various according to the severall judgements of men interessed in
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.
with drossy errors or the childrens necessary food mingled with destructive poyson Truth is a Depositum Aristotle doth rationally conclude That it is a greater injustice to deny a little thing deposited then a great summe that we are indebted for because he that depositeth any thing in our custody trusteth in us as a faithfull friend the other expecteth only justice from us Now of all points of Divinity there is none that with more profit and comfort we may labour in then in that oâ— Justification which is stiled by some articulus stantis cadentis ecclesiae The Church stands or fals as the truth of this is asserted and a modest sober vindication of this point from contrary errors will not hinder but much advantage the affectionate part of a man even as the Bee is helped by her sting to make honey Gods way of Justification is for the truth of it above naturall reason and therefore there is required a supernatural Revelation to manifest it Insomuch that the Divine Authority of the Scripture is in nothing more irradiant then in the discovery of this glorious way of our Justification But it hath been a stumbling block and a rock of offence to many mens hearts who look for a Philosophicall Justification or righteousnesse of works either wholly issuing from our free will as they suppose or partly from it and partly from the grace of God and on this hand have erred the Pelagians Papists Arminians and Socinians But while the Orthodox have been diligent to keep this fountain pure from the filth those Philistims daily threw in There arose up another error on the right hand which the Apostle Paul in his Epistles doth many times Antidote agaâ—nst viz. such a setting up of Free-Grace in Justification that should make the Law as to all purposes uselesse and while it extolleth prâ—viledges debases duties That as the Arminians on the one side think it most absurd that the same thing should be officium requisitum donum promissum a duty required on our part and yet a gift promised on Gods part So on the other side the Antinomian cannot at the same time see the fulnesse of Grace only in blotting out our sins and yet at the same time A necessity of repentance without which this Justification could not be obtained Hence it is they fix their Meditations and Discourses upon the promissory part of the Scripture not at the same time attending to the preceptive part But whether it be their weaknesse or their wilfulnesse they seem to be upon those passages of Scripture which speak of Gods grace and Christs satisfaction as David in Sauls arms which were an hinderance not an advantage to him Men destitute of sound knowledge and Learning should be afraid lest they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.16 wrest the Scripture and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their own destruction It is no lesse a sin saith Oecumenius to torture the Scripture by perverse interpretation then it was to torment and Crucifie the very bodies of the Apostles but to how many ignorant men attempting beyond their strength in Controversies of Divinity hath that faln out which did to one Lucian speaks of who finding Orpheus his harp consecrated to Apollo in a certain Temple bribed the Priest of the Temple thinking to make the same melody which Orpheus used to do which he attempting through his ignorance made such an horrid sound that it inraged all the dogs neer him which presently fell on him and tore him in pieces It is therefore good for men in all humility and modesty not to think of themselves above what they ought or to affect to be Doctors before indeed they have been Disciples But to my matter in hand I shall briefly give an account of my method in this Treatise Whereas in Justification many things are considerable the efficient and impulsive Cause Gods grace the meritorious Cause Christs satisfaction the instrumentall Cause Faith and evâ—ry one of these hath many Debates upon it by Learned men Yet I have insisted upon that whereâ—n the nature of it doth consist and because that is made by some two fold partly in remission of sins partly in imputation of Christs righteousnesse this Discourse is wholly upon the former indeavouring to clear all the Doctrinal and Practical doubts that are of greatest consequence in this matter And if God should blesse this part with any good successe to establish the mindes of those that waver I shall with Gods assistance proceed to the other point viz. The Imputation of Christs righteousnesse the mistaking of which point is no mean cause of Antinomianism I am not ignorant how subject to blindnesse and severall imperfections the best of men are whereby through after-thoughts they see such an argument might have been more strongly managed and such expressions better ordered insomuch that most men may say as Luther said of his Books He could like Saturn eat up his own children It is also to be considered how difficult it is with pure ends and godly intentions aiming only at the glory of God and edification of others to undertake such a businesse as this is therefore in all these exercises it is good to go out of our selves depending upon the strength of God only and not to boast as if we had not received Tutius vivitur quando totum Deo damus Et in nihilo gloriandum est quia nihil nostrum est One thing more I am to inform thee of which is that in the former part of this treatise I have more remisly spoken of Justification in the generall because that will more pertinently be handled in the other point of imputed righteousnesse and have indeavoured more vigorously to prosecute the other part which is wholly spent about pardon of sin These things premised I leave thee to the Lord who teacheth his children to profit Thine in Christ Jesus Anthony Burgess THE CONTENTS WHy the doctrine of justification ought to be kept pure pag. 3 2 Propositions clearing the nature of justification 3 4 3 What is implied in justification 6 7 4 What cautions are to be observed to conceive the nature of justification 14 5 Wherein justification consists 17 6 Propositions for the understanding remission of sins 18 7 How sins may be said to be forgiven ibid. 8 How sin is to be considered when it is said to be forgiven 19 9 What it is to have sin forgiven 20 10 How afflictions come upon Gods people after their sin is pardoned 24 11 Whether God corrects his people for sin 26 12 How the Antinomians prove that God doth not chastise his people for their sins 34 13 Whether any absurdities follow upon that doctrine that God doth correct his people for their sins 39 14 What errors the Antinomians hold concerning remission of sinne 43 15 How it may be proved that God doth see sin in a beleever so as to be offended with it 53 16 How great the guilt of
forgiven till it be committed it must be past before it can be forgiven But the Apostle might use this speech in reference to sins past before his coming to shew the efficacy and power of Christs death that it was not the bloud of Rams and Goats but that of Christ which could expiate our offences My intent is to speak of the benefit first and then the Causes the Benefit is Justification And for the better understanding of this consider the Propositions following which will be subservient to clear the nature of it although the more exact opening of the word and the nature of it is to be looked for when we come to speak of imputed righteousnesse First It is of great consequence to have this Doctrine kept pure Luther called it Articulus stantis aut cadentis Ecclesiae as if this were the soul and pillar of Christianity Pighius though a Papist calleth this the chief par◠of Christian Doctrine confessing that it had been obscured rather then cleared by their own Writers yea this Doctrine about Justification is that which discerneth the Orthodox from Pagans Papists Socinians and Arminians Now there are divers reasons why we should keep the Philistims from throwing in earth to stop up this pleasant spring As 1. because herein is the grace and good favour of God especially revealed Therefore the Gospel is called glorious because God did not so much exalt and manifest his excellency in creating the world as he did in providing of a Saviour and pardon for a poor sinner Hence it s called the riches of his grace rather then of power or righteousness We are therefore sollicitous whatsoever the Antinomians say to the contrary that the doctrine of Gods grace in Justification may be fully improved to the uttermost and that every broken heart may be put into a ravishment and admiration of it We bewail those times of Popery when the name and efficacy of Christ and his Grace were obscured by the works and pretended righteousnesse of men 2. It is very necessary to keep this pure because of the manifold truths that must fall if this fall if you erre in this the whole truth about Originall sinne Free-will and Obligation of the Law will likewise perish 3. It is of great influence into practice for what doth the heart smitten for sin and filled with the displeasure of God but run to this Doctrine as the City of refuge This is the water that their souls pant after this is the bread that their fainting stomacks would gladly feed on now if this water be turned into mud if this bread be made into stones by the corrupt Doctrines of men how must the soul perish for want of sustenance Secondly Satan hath endeavoured severall waies the corrupting of it You may judge of the preciousnesse and excellency of it by Satans malicious endeavours to suppresse it Herod not more diligently seeking to take away the life of Christ when he was in his Cradle then Satans instruments were busie to stifle this truth in the infancy Chemnitius relateth that he did saepè cohorrescere many times tremble when he thought of a speech which Luther would often say and it was ominous That after his death the Doctrine of Justification would be corrupted And indeed when those first Reformers had made the body of this truth in all the severall parts of it like that of Absalom comely and beautifull without any blemish there presently rose up many perverted in minde and set upon it as those theeves upon the man going to Jericho leaving it wounded and half dead There are errours about the very nature of it making it to be the infusion of righteousnesse in us for which God doth accept us Thus they speak of Justification as Aristotle would about Physicall motions Some take away the imputation of Christs Righteousnesse some take away the satisfaction of Christ some make Faith to be accounted for Righteousnesse some make such a Justification that thereby God shall see no sin in those that are justified whatsoever they do Thus in the nature parts instrument consequents and subject there are manifold errours and hereby Satan bringeth much mischief to the Church for by this means our lives are spent in disputing about this benefit when it were farre more comfortable to be enjoying of it And when Satan could not overthrow the truth by mingling of our works with the Grace of God as in Popery then he bendeth himself to errours on the right hand by setting it up in such a seeming way by amplifications of it that thereby all repentance and godly humiliation shall he quite evacuated Even as when he could not by his instruments the Pharisees disprove the Deity of Christ then he sets instruments on work to confess that he was the Son of God thereby to get in some errours Thirdly God in this way of Justification goeth above our thoughts And certainly when a Christian will set his heart to think about this truth he must lay this for a foundation that in this matter of Justifying Gods thoughts and his thoughts do differ as much as heaven and earth so that the doctrine of Christs hypostaticall union is not more above our thoughts and expectation in the truth of it to be believed then that of Justification is above our hearts in the goodnesse of it to be embraced It is in this case with us as with Sampson who found honey in the carkase of a Lion this could not be expected how it could come there had he found it in some holes of a Tree in the Wood where Bees will sometimes hive themselves there had been some probability but here is none Thus thinketh the soul troubled to finde this honey of Justification in the death of Christ how unlikely is it If I should look for it in the works I do in my holinesse and righteousnesse that is wrought by my own hands this were according to rules of righteousnesse And this is the ground of all that dangerous errour in Popery they look upon it as against the principles of reason that we should be accounted righteous any other way then by that which is inherent in us and this made Luther professe that when he did rightly understand the doctrine about free remission of sins yet he was exceedingly troubled with the word Justifie for that old opinion had much soaked into him that it must be to make righteous as sanctificare is to make holy or calefacere to make hot some positive quality to be brought into a man which he might oppose against the judgement of God And hereby you may see that it s no wonder if the people of God are so difficultly perswaded of their Justification if they be again and again plunged into fears about it because this way which God taketh is above our thoughts It is a great matter to deny our own righteousnesse and to be beholding to Christ only for pardon Fourthly As the
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
to be wounded and melted within us at that time And indeed why is there a promise Zech. 12. for the spirit of prayer and mourning together if it were so easie and customary a work Why Rom. 8. are these groans unutterable wrought by the Spirit of God in us at that time insomuch that a soul in prayer is in spiritual travel and heavenly Agonies All which cannot be unlesse the heart of a man be deeply humbled within for sin so that this Petition doth not only imply sin is in us and that God seeth it but also that all within us ought to be moved and troubled at it Beg therefore for pardon with the same zeal and movings of bowels as David did Psal 51. who had his broken bones A tear in our eye for sin doth more adorn it then a jewel doth the ear Now the Antinomian Doctrine is like an Eastern or Northern winde that drieth up or bloweth away this spiritual rain If God seeth no sin in us then he would see no humiliation nor debasement in us for sin and so whereas as heretofore repentance in believers hath been necessary now it shall be prejudicial to salvation and all sorrow shall be ungodly What direct Antipodes are these to Scripture-directions Hence they repent that ever they did so much repent and look upon their sorrow for sinne as Christ upon his enemies Lord forgive me for I did not know what I did But we have not so learned the Gospel The people of God when sinning are called upon to afflict themselves and to mourn and because the Corinthians did not so at first though afterwards they did therefore the Apostle threatens to come with a rod unto them Take heed then of all Doctrines or practices that may obstruct the running streams of thy soul Keep thy self alwayes in this spirituall sweat Take not the Limbeck from the fire that so spirituall distillations may flow continually 4. It supposeth earnestnesse and importunity with perseverance till we do obtain That which is requisite in every prayer must not be excluded here Prayer without fervency is like a messenger without legs an arrow without feathers an advocate without a tongue Hence are those phrases Be instant in prayer and Watch unto prayer and Pray without ceasing Till the heart be deaded to every creature and minde this thing only it will not pray aright Seeing therefore our blessednesse and happinesse is made to consist in this That our sins are pardoned how ought we to lay every thing aside till this be vouchsafed unto us Hierom complained of his distractions and dulness in praier Siccine putas orasse Jonam Sic Danielem inter leones Sic latronem in cruce Where is thy faith Did Jonah pray thus in the Whales belly Did Daniel thus among the Lions Did the thief thus upon the crosse If spiritual things were as truly and really apprehended by us as temporal are how should we bid all comforts stand afar off even refusing to be comforted till Gods favour shine upon us If the frowning of a King be like the roaring of a Lion how terrible then are the frowns of God for sin Lastly It supposeth in the subject constant renewed acts of faith For as there is constant pardon begged and offered so there must be a continual lifting up and stretching out the hand to receive As the branch in the Olive doth constantly suck juice and nourishment so ought we perpetually to be receiving from the fulnesse of Christ This then is the only grace that hath the promise of pardon made to it although where this is there will also be the presence of all other graces Neither may we with Spalato judge the distinction that is made between faith and other graces in this matter of Justification and Remission of sins a meer metaphysicall subtilty and formality as is to be shewed If therefore thy faith be asleep within no marvel if such tempests and storms arise that thou fear drowning As a tradesman will part with any thing rather then his tools for they are instrumental to his whole livelihood so above all we ought to look to our faith 3. In the object matter we suppose these things 1. That forgivenesse of sin may be had after Baptism That although we sin after that solemn stipulation yet God will not divorce us or cast us as it were out of the Ark into the deluge There have been some of old as the Novatians and Anabaptists of late who have maintained There is no hope of pardon to those that after their Baptism do fouly sinne for there they suppose is given the plenary Remission but this is false and uncomfortable for we have the incestuous person after his repentance received into favour again How desperate had Peters condition been if this had been true And when our Saviour bids us Forgive our brother seventy times seven we may not think there is more love in the creature then in the Creator and Gods kindenesse beyond that of a mans is most emphatically described Jer. 3.1 Where God promiseth a reconciliation to his people though they played the adulteresse with him 2. That we may with hope and faith pray for the pardon of great sins as well as lesse In Justification by Christ greater sins are as easily forgiven as lesse Though as is to be shewed the party offending doth not come by pardon so easily and more is required of him now this is a good cordial to the afflicted spirit who is apt to limit God in his pardon He may forgive such and such sins but can these great mountains ever be removed out of his sight sins of such a magnitude and aggravation But our Saviour doth not determine us in our Petition but whatsoever your sins are pray for the pardon of them Had it not been a great dishonour to Christ if any diseased man had said his malady was greater then Christ could cure he might heal others but not him No lesse injurious is thy doubting when the greatnesse of thy sin makes thee stagger The obedience of Christ is as much above thy greatest sin as Christs person is above thy person 3. It supposeth iteration of pardon that God is not wearied out neither doth upbraid us Who would not think that the soul should be ashamed and blush to go for the pardon of the same sins committed over and over again How easily might we think What hope is there to have me speed Have I not a thousand and thousand times intreated God to forgive me such pride such vain thoughts such negligence in his service and must I still go to ask pardon How shall I look up into Heaven any more and this temptation is more terrible as is to be shewed if it be a sin or sins of a more grievous nature that the petitioner hath been overtaken frequently with but as we are commanded to forgive to a brother offending in a day many times against us so
may we expect greater things of God Know then as we sinne daily so there are out-goings of pardon continually and the goodnesse of God doth like the Sunne rejoyce to run his race without any wearinesse Lastly In the Person to whom we pray there is supposed First That God only can forgive sins This is an incommunicable property of God Isa 43.1 and Exod. 34.7 It is there reckoned as one of his prerogatives Hence Matth. 9. this is made an argument of Christs Deity that by his meer command he forgave sin for this power to forgive sin is greater then to create Heaven or Earth or to work the greatest miracles Therefore a power to work miracles hath been vouchsafed to the Apostles but not of forgiving of sin unlesse declaratively onely When therefore our Saviour Matth. 9. asketh which is easier To forgive sin or to say Take up thy bed and walk intending by this miracle to prove that he did also forgive sin it is not spoken as if this later were greater then the former but only the curing of the paralytical man was a more visible sign to confirm the other for when they saw that which he commanded accomplished upon the mans body they might well conclude the other fulfilled in his soul Now when we say God only can forgive sin this is to be extended both to the forgivenesse in Heaven and to that in a mans own conscience for the former it is plain because the injury is done only against him when we sin and for the later it is clear because he is the Father of Spirits and so can command whatsoever peace and security he pleaseth in the conscience We see when Friends and Ministers do pour oil into a wounded soul they feel no benefit or refreshment till God speak to the heart This is notably asserted by Elihu Job 34.29 When he giveth quietnesse who then can make trouble and when he hideth his face who then can behold him O therefore with all humble thankfulnesse acknowledge this great mercy of pardon if thou art made partaker of it If the Lord should work miracles for thee he would not display so much power and mercy as he doth in this forgivenesse of thy sins Secondly It supposeth God doth see and take notice of sinne in us after we have believed For how can God be said to forgive that which he taketh no notice of If forgiving be covering of sinne and a blotting it out then it is seen and open to God and uncancelled till this be done Suppose our Saviour had used these words in this Petition Cover our iniquities as we cover the sins of others would not that expression have necessarily implied That God did see them and look on them till he covered them Certainly Joseph did upon a good ground abstain from sin when he said How can I do this and sinne against God That is who seeth me and beholdeth me in secret and will be angry with me But if God take no notice of my sinne how can I truly awe my self from sinne saying How can I do this evil in Gods eyes How can I provoke him to anger Let the Application then be to importune for this mercy of forgivenesse which makes all other things mercy Health riches learning peace are mercies if with these there be a pardon of all our sins especially be pressed to seek for it from this motive which I shall only mention at this time viz. That pardon of sin is the onely support and help in all miseries and calamities whatsoever This onely can sweeten thy pain thy poverty thy fears of death When the Apostle Rom. 5.1 had spoken of Justification by faith and the peace we have thereby with God inferreth from thence We glory in tribulation Alas there would be little glory if at the same time man be against us and God also So Rom. 8.33 34 37. when the Apostle had gloriously triumphed in this priviledge of Justification and that none could lay any thing to our charge then he concludeth We are more then conquerors Again 1 Pet. 3.16 17 18. exhorting the people of God to be ready to suffer for well-doing giveth this reason For Christ once suffered for sins the just for the unjust c. So that no misery or calamity can be joyfully undergone unlesse the Lord forgive our sins to us In these times of warre while we have been under continual fears of an enemie vvhat could rightly support us but remission of our sins To have men accusing and condemning of us but to have God clearing and absolving this can make an Heaven in the midst of an hell LECTURE XVI MAT. 6.12 And forgive us our debts HAving explained this Petition positively and practically we come to handle those Questions which may make to the clearing of that truth which is contained in the Text. And I shall pitch upon those that are usefull and necessary not on thorny and perplexed God indeed once spake out of the thorny bush but seldom doth truth discover her self in those thickets which the Schoolmen have made The first in order that should be discussed is What remission of sin is Or What is meant when we say God doth forgive sinne But before we can come to that another Doubt must be rouled out of the way and that is What sinne is and what are the proper effects of sinne For a man can never understand what it is to have sinne blotted out or taken away unlesse he be first informed What the nature of sinne is and what effects it hath wrought upon the sinner Of this therefore in the first place And first I shall speak of sinne abstractedly in its own nature Secondly Relatively to the person who sinneth Thirdly The proper effects of it Fourthly The weight or aggravation of every sin Let us begin with the former Sinne in the Scripture hath several names which do in some measure describe the nature of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used commonly for sin and it doth in a proper signification wherein it is once used denote an aberration from the mark we shoot at Judg. 20.16 Every one could sling stones at an hairs breadth and not misse and from hence metaphorically is signified the nature of sinne for every mans action is to have an end which end is manifested by the Scripture and when a man reacheth not to this he is said to sinne answerable unto this word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to erre from the scope And another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is going beyond the bounds and limits which are set us Though a learned Critick Dieu doth make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie beyond but by as if it did denote a negligent and carelesse passing by the commands of God Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh of a word that properly signifieth crookednesse
sinne doth naturally and necessarily go away so that there needeth no acceptation from God or act of remission but onely an infusion of grace to repent But this in the next Sermon shall mainly be insisted upon and it is of great practical use to take us off from having confidence and trust in our sorrow for sin For as when a creditor doth forgive his debtor it is the sole act of the creditor not any thing of the debtor So in pardoning it is not any thing that we do though with never so much love and brokennesse of heart that doth release and untie the bond of sinne but it is an act of God onely If you say Why then is repentance and faith pressed so necessarily that God doth not forgive without it For if it be onely an act of Gods then it may be done without any work of the sinner intervening But of this in the next place onely for the present take notice That it is not any sorrow or retraction of ours that makes a sinne either remissible or actually remitted but a meer act of Gods and if all the men of the world were askt this Question What they mean when they pray God to forgive their sins The sense of all would be not that they should doe something which would remit them but that God by his gracious favour would release them So then if all these particulars be cast up together you may clearly conceive how God doth forgive sin not by infusing or putting grace into us which may expel sin as light doth darkness but by his outward grace and favour accepting of us and therefore we are not to relie upon any thing we do not to presume no not of our godly sorrow for sinne but to look up to Heaven desiring God would speak the word that he would pronounce the sentence of absolution Let the Use be To look upon our selves as bound in chains and fetters by our sins as made very miserable by them that so we may the more earnestly desire pardon and put an high prize upon it Though Gods forgiving be not the putting of godly sorrow and the working of a broken heart within us yet we can never obtain the one without the other The grace and mercy of a pardon is no more esteemed by us because we look not upon our selves as so many guilty persons adjudged to eternal death Thus the Publican cried out Have mercy upon me a sinner What Plutarch said of the Husbandman That it was a pleasant sight to him to see the ears of corn bending to the earth because that was an argument of fruit within No lesse joyfull is it to spiritual husbandmen to see their people walk with humble debased broken hearts through sense of sin and not to walk confidently and delicately like Agag saying The worst is past God said of Ahab though humbled for externall motives only Seest thou how Ahab humbleth himself How much more will God take notice of those who humble themselves upon spiritual grounds desiring ease from Christ As therefore Bernard writing to one epist 180. who he thought was not sollicitous enough about the Judgements of God in stead of wishing him according to the ordinary custom of salutation Salutem plurimam much health said Timorem plurimum much fear So may the Ministers of God we wish you not much joy but much holy fear Alas thou fearest pain poverty death but the guilt of sin is chiefly to be feared but we like children are afraid of a vizard and do not fear the fire which is a real danger LECTURE XVIII MAT. 6.12 And forgive us our debts YOu have heard Pardon of sin is Gods work only as also his manner of doing it is not by infusing grace into us which takes away the guilt of sin but besides grace sanctifying there is also an act on Gods part repealing the sentence of condemnation against us Now because this may seem to overthrow the duty of repentance and because this is the rock many have been split upon not being able to reconcile our duty of repentance with Gods gracious favour of pardoning I shall speak though not all yet as much as relateth to my purpose in hand concerning the duty and necessity of repentance although there be no causality or merit in it to take away sin and this may rightly inform us about the true efficacy of our sorrow for sin To open this Truth consider these Propositions First That God doth never remit or forgive sin but where also he giveth a mollified and softened heart to repent The Scripture doth abudantly confirm this by precepts and examples It is indeed disputed by the Schoolmen as you have heard whether God by his absolute power might not forgive sin without Sanctification of our natures and the grace of Repentance for seeing they are two distinct mercies why may not God separate the one from the other But it is a vain thing to dispute what God might do when he hath revealed what he will do And although we cannot say That there is a natural necessity between Justification and Sanctification such as is between the light and heat in the fire yet this conjoyning of them together by Gods will and appointment ariseth from a condecency and fitnesse both to God himself who is an holy God and to the nature of the mercy which is the taking and removing of sin away 2. Although the Scripture attribute pardon of sin to many qualifications in a man yet Repentance is the most expresse and proper duty The Scripture sometimes makes forgiving of others a necessary disposition sometimes confessing and forsaking of them sometimes believing though that hath a peculiar nature in receiving of pardon which other graces have not and therefore faith obtaineth pardon by way of an instrument applying which other graces do not But if we speak of the expresse formall qualification it is repentance of our sins not repentance as it is a meer bare terrour upon thy heart but as it is sweetned with Evangelical considerations Luther said There was no word so terrible unto him and which his soul did more hate then that Repent But it was because he understood not Gospel-grounds We read then of some places of Scripture which make God to be the only Author of blotting out and pardoning sin And again we reade of other places where God doth this for none but the broken and contrite heart Now both these places must not be opposed to each other neither may we so dwell upon the one as to neglect the other so to look upon it as Gods act as if there were nothing required in us and again so to look upon that which we do as if God were not to be acknowledged 3. None may believe or conclude that their sins are pardoned before they have repented To this I shall speak more particularly when I handle the Doctrine of Justification before Faith As for the Assertion
do not make to the internal Happinesse of God yet he is pleased with this and commands it of men and threatens to punish where it is denied him and certainly we may not think the Scripture doth aggravate sinâ—e under this title as an injury to him as that which offends him and is disobedience unto him if so be there were not some Reality Besides the Necessity of Christs death by way of satisfaction doth necessarily argue That sinne is a reall offence and dishonour to him And lastly a sinner as much as lieth in him depriveth God of all his inward happinesse and glory insomuch that if it were possible God would be made lesse happy by our sins It is no thanks to a sinner that he is not but it ariseth from his infinite Perfection that he cannot Let the first Use be To commend Repentance in the necessity of it if ever we would have pardon God hath appointed no other way for thy healing Never perswade thy self of the pardon of sinne where sinne it self hath not been bitter to thee Besides where godly sorrow is there will be earnest prayer and heavenly ascensions of the soul unto God for his pardon Hence Zech. 12. The spirit of Prayer and Mourning is put together and Rom. 8. Prayer and groans unutterable As the fowls of the Heaven were at first created out of the water so do thy heavenly breathings after God arise from thy humbled and broken soul It is presumption to expect pardon for that sinne which hath not either actually or habitually been humbled for by thee If a man should expect health and life yet never eat or drink would you not say he tempted God and was a murderer of himself So if a man hope for pardon and yet never debase or loath himself repenting of his sins will you not â—â—y he is a murderer of his soul And be encouraged to it because God hath annexed such a gracious Promise to it He might have filled thee with sorrow here and hereafter It might be with thee as the damned Angels who have neither the grace of repentance nor the mercy of pardon 2. Not to trust in repentance but after all thy humiliations still to depend only upon Christ Though Christ died and was crucified yet he did not lose his strength and efficacy This was represented in that passage of Gods providence That a bone of his was a broken Relie therefore upon Christ wounded for sinne not upon thy own heart that is wounded use this but trust only in Christ Dependance upon Evangelical graces doth evacuate Christ as well as confidence in the Law A man may not only preach the Law and the duties thereof to the prejudice of Christs glory but also the duties and graces of the Gospel If a man relieth upon his repentance and believing he maketh Justification and Salvation to be of works though it be of faith for he makes his faith a work and gives that glory which belongs to Christ to his own repentance LECTURE XX. MAT. 6.12 And forgive us our Debts IT hath already been demonstrated at large How God doth remit or forgive sins We come now to shew What kinde of act forgivenesse of sin is and whether it be antecedent to our faith and repentance Both these Questions have a dependency one upon another and therefore must be handled together The first Doubt is What kinde of act in God forgivenesse of sin is Whether it be an immanent act in-dwelling and abiding in God or transient working some reall effect and change upon the creature Now in handling of this I shall not trouble you with that perplex Question so much vexed by the Schoolmen Whether a transient action be in the Agent or in the Patient but lay down some differences between an immanent action and a transient action only you must take notice that we are in meer darknesse and not able to comprehend how God is said to act or work For on the one side we must not hold that there are any accidents in God or that he can be a subject recipient of such because of his most pure and simple Essence so that whatsoever is in God is God And yet on the other side the Scripture doth represent God doing and working such mercies and judgements as seemeth good to him Only this some conclude of wherein others with some probability dissent that Gods knowledge and will is the cause of all things that are done so that there is not an executive power besides them whereby he doth this or that As we see there is in man though an Artificer wils such a thing to be done yet that is not existent till he hath wrought it but now God worketh all things by a meer command of his will as appeareth Gen. 1. God said Let there be light and there was light Here was Gods will to have it so no executing power distinct from that will Therefore it is a sure truth De Deo etiam vera dicere periculosum est It is dangerous to assert things though true of God and Tunc dignè Deum aestimamus cum inaestimabilem dicimus then do we rightly esteem of him when we judge him above our thoughts or esteem We must not therefore apprehend of God as having a new will to do a thing in time which he had not from eternity as Vorstius and others blaspheme but his will was from all eternity that such a thing be in time accomplished by his wisdome As for example in Creation God did not then begin to have a will to create but he had a will from all eternity that the world should exist in time and thus it is in Justification and Sanctification not that these effects are from eternity but Gods will is And if you ask Why seeing Gods will to create or justifie is from eternity Creation and Justification are not also from eternity The answer is because God is a free Agent and so his will is not a necessary cause of the thing for then it would be immediately as the Sun beams are necessarily as soon as the Sun is but it is a voluntary principle and so maketh the effect to be at the time he prescribeth As if there were an Artificer or Carpenter that could by his meer wiâ— cause an house to be reared up he might will this to be done in such and such a year long after his will of it to be So God when the world is made when a sinner is justified willed these things from all eternity and when they come to have a being these effects cause an extrinsecal denomination to be attributed to God which was not before as now he is a Creator and was not before now he justifieth and did not before There is no change made in God but the alteration is in the creature But of this more in its time Let us come to give the differences between an immanent action and a transient and then we
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
that controversie The opponent it may be knoweth that there are some who say Christ or the Spirit of Christ is first in us by way of a moving or preparing principle and afterwards as a principle inhabiting and dwelling in us That as some say Anima fabricat sibi domicilium the soul makes its body to lodge in it works first efficiently that afterwards it may formally so they say Christ doth in us As the silk-worm prepareth those silken lodgings for her self to rest in So that according to the judgement of these men Christ or his Spirit doth efficiently work in us the act of believing by which act Christ is received to dwell in us And in this way Christ hath no union with us till we do believe He worketh indeed in us before but not as united to us Now according to this opinion the answer were easie That we are not in Christ till we do beleeve Though Christ be in us as working in us and upon us Yea faith would first be wrought and then Christ with his benefits of justification c. would be vouchsafed to us but there are Reasons why it is not safe to go this way And indeed that Charta magna or grand promise for regeneration doth evidently argue the habits or internall principles of grace are before the actions of grace Ezek 36.26 God takes away the heart of stone and giveth a new heart an heart of flesh which is the principle of grace and afterwards causeth them to walk in his Commandments which is the effect of grace But secondly which doth fully answer the Objection It is true our being ingraffed into Christ is the root and fountain of faith and of Justification too but yet so that these being correlates faith and Justification they both flow from the root together though with this order that faith is to be conceived in order of nature before Justification that being the instrument to receive it though both be together in time Therefore the major Proposition should be thus regulated He that is in Christ doth believe and is justified or believing is justified for Justification as our Glorification though it flow from Christ yet it is in that order and time which God hath appointed Neither is it any new thing in Philosophy to say Those causes which produce an effect though they be in time together yet are mutually before one another in order of nature in divers respects to their severall causalities Christ is in us and we in Christ Christ is in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of gift and actual working and we are in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of receiving and both these are necessary as appeareth Joh. 15.5 and both are together in time yet so that in order of nature Christs being in us is before our being in him and the ground of all our comfort and fruit is not because we are in him but he in us even as the branch beareth fruit not because it is in the Vine but because the Vine is in it communicating efficacy to it Thus also faith and Justification are together yet so as one is produced by the other we are not justified and therefore believe but we believe and are therefore justified Lastly This may be retorted upon the opponent who as was alleadged before denieth any actual reconciliation till we do believe But may not we strike the adversary with his own reason in this manner He that is in Christ is actually reconciled But we must be in Christ before we do believe Therefore we must be actually reconciled before we do believe I pass over the third and reserve the fourth and sixth Argument being all one for the next Lecture because in them is matter worthy of a large consideration I come therefore to the fifth Argument which is taken from the collation between the first Adam and second out of Rom. 5.18 19. From whence is argued As in the first Adam we are accounted sinners before any thing done on our part so in the second Adam we are to be justified before any thing wrought in us This the opponent doth much triumph in but without cause as the answer will manifest And in the first place we cannot but reject those Expositors of that text fore-quoted who understand us to be sinners in Adam only by imitation or by propagation meerly as from a corrupted fountain but we suppose it to be by imputation Adam by Gods Covenant being an universal person and so as Austin said Omnes ille unus homo fuerunt All were that one man And therefore these do not rise up to the full scope of the text who parallel Christ and Adam only as two roots Origens or fountains for there must be a further consideration of them as two common persons for our immediate fathers are a corrupted root and we are corrupted by them yet their sins are not made ours as Adams was Hence the Apostle laieth the whole transgression upon one as by one mans disobedience c. Those that deny imputation of Adams sin as the Pelagians of old and Erasmus with others of late do not relish that translation of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned but prefer the other Forasmuch as all have sinned in him but both come to the same sense and howsoever Erasmus say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dative case must be understood causally yet that is not universally true for Mar. 2.4 there is mention made of the bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the paralytique lay it would be ridiculous to translate that inasmuch So Act. 2. Be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name Heb. 9. Those ordinances consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meats We therefore grant That Adams sin was ours by imputation before we had any actual consent to it In which sense Bernard called it Alienum nostrum anothers sin and ours yea it is so farre from being ours by consent that if a man on purpose should now will that Adams sin should be his this would not make Adams sin imputed to him it would be a new actual sin in the man it would not be Adams sin imputed to him Now although all this be concluded upon yet it followeth not that therefore we are justified in Christ before we believe I acknowledge some eminent Divines have pressed this comparison but there is a vast difference in this very act of imputation and the ground of it for supposing the Covenant at first made with Adam all his posterity by a naturall way are involved in his guilt and so whether they will or no antecedently to their own acts they are obnoxious to this guilt Hence all men none excepted that are propagated in a natural way are thus corrupted but in Christ we are by a supernatural way and none are made his but such as beleeve in him and he doth not represent any to God as his members till
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
praying for forgiveness doth not pray for the Assurance of that which is already past for so no sinne is forgiven to him but for initial Pardon which he never yet hath enjoyed The second sort of persons praying this Prayer are those that at their first conversion humble themselves and seek unto God for his face and reconciliation with him Now those that are thus in their beginnings and new birth they can pray in no other sense but for initial and first Pardon for as that is the first time they begin to have sorrow and brokenness of heart so that is the first time they begin to partake of Pardon Pardon of sin and Faith they are correlates and so are together A third rank is of Believers in their progress of holiness and sanctification walking without any scandal or offence in the wayes of God They in this Petition have a two-fold sense the one an Assurance of the Pardon of sins that are already forgiven them and the other is a renewed Pardon for the renewed infirmities they continually are plunged into Lastly There are lapsed Believers who have fallen into some grievous sins and thereby have made desperate wounds upon their own souls and these have agonies and pangs of heart much like their first conversion Therefore it s called so When thou art converted strengthen thy brother saith Christ to Peter This recovery out of the sinne they were plunged into was like a new conversion By such a commotion as this made in the soul there is nothing but darkness and confusion and they pray for pardon as if this were the first time They fear all their former wayes to have been hypocrisies Thus David Psal 51. prayeth for the restoring of joy to him that his broken bones may be heaeled as also for truth in the inward parts Now although such a mans former sins were indeed forgiven him yet it is to his sense and feeling as if it were not so but rather the contrary is feared by him that Gods wrath doth still abide on him Hence he prayeth for Pardon in his own judgement as one who yet never hath been acquitted by God So that according to the several conditions of the persons prayings we may suppose several senses in the Petition But in the third place to answer the Question we say That Assurance of pardon is not the only thing praied for And that for these Reasons First We are never to depart from the literall sense of the words without an evident necessity but the plain undoubted sense is That God would forgive our sins for our Saviour minding brevity in this Prayer no doubt would speak his sense in the most perspicuous and clear manner that can be As therefore if Christ had said Make us to be assured of the pardon of sin The Antinomian would not have gone from the letter but pressed us to that So on the other side when Christ saith Forgive us and not Give us the sense of forgivenes we have cause to cleave fully to that and this may be illustrated by two further considerations the former of those places where God is said not to forgive the later of those where forgiveness is applied of one man unto another When the Prophet Isaiah speaking of the Israelites how their Land was full of Idols and both great and mean men did humble themselves before them Isa 2.9 prayeth that therefore God would not forgive them Can any one make the meaning to be that God would not give them the assurance of their forgiveness Mat. 12.32 The Evangelist saith All other sins may be forgiven but that against the holy Ghost shall never Now in that sense other sins are said to be forgiven in which sense that is denied to be forgiven and that is denied to be forgiven not in respect of Assurance and Declaration to a mans conscience only but really and indeed Therefore the sins forgiven are in the like manner forgiven Again It is plain That by Pardon is not meant Assurance of Pardon only because when applied to men it cannot admit of such a sense Now the Petition runs thus That God would forgive us as we forgive others and there is no man will explain the later forgiveness of Assurance and why then the former Besides The equivalent phrase of forgiveness doth evince more then an Assurance of Forgiveness for when the Scripture cals it blotting out of sinne it is an expression from Debts which are as it were written in Gods book and therefore till he cancelleth them they doe remain in their guilt Furthermore If a sin be not really pardoned till a man do repent and believe then he beggeth for more then Assurance but we have fully proved That there is no remission of sin till confession and forsaking of it As for the above named Authours instance of a malefactour who hath received Pardon may yet upon his coming into the Kings presence desire Pardon it no wayes advantageth him For suppose a Malefactour might the first time do so yet experience doth demonstrate it would argue folly and madness in a Malefactour to doe so frequently Whereas it is our duty daily to begge the Pardon of our sinnes at the Throne of Grace To conclude this Point because we have elswhere spoken to it This Exposition doth overthrow the continual use of the Word the equipollent phrases the proper object of Prayer and departs from the letter of the Text without any just ground at all Which is against the rules of Explication of the Scripture The next Question is of great Practicall Concernment viz. Why God doth sometimes Pardon a sinne and yet not manifest it to the sinners heart It appeareth by David Psalm 51. That when a sinne is forgiven in Heaven it is not also remitted and blotted out in a mans conscience yet God can as easily work the one as the other If he say Let there be light in such a dark heart of an Hell it presently becomes an Heaven We would judge that by this divine Dispensation as the godly man loseth much of his comfort so God of his Glory and Honour But divers Reasons may be produced for this As First It may be God will teach us hereby That Pardon of sinne is not a necessary Effect of Repentance but a gracious Gift bestowed though not without it yet not for it Though therefore thy soul hath been deeply humbled and is greatly reformed yet God suspends the light of his favour upon thy soul that thou mayest acknowledge it his Grace not the merit of thy sorrow where Causes doe naturally produce an Effect there it is a Miracle if the one followeth not the other If the fire doe not burn if the Sunne stand still if Peter walking on the water sink not But it is no wonder to see a true contrite heart without Assurance and Consolation These may be separated that so thou mayest be as humble with thy Graces as if they were not
at all Yea God hath delighted sometimes in natural Causes to work the Effects without them lest the glory should be given to the instruments Hence he caused light to be before the Sunne and the earth is commanded to bring forth Herbs before any rain that so God may be acknowledged all in all If God do this in the order of natural things how much more of supernatural Yet this is not so to be prest as if therefore God would forgive sin without Repentance No God hath ordered a way inviolably and indispensably wherein he will vouchsafe his Pardon and no otherwayes But although God out of his meer good will hath inseparably conjoined Repentance and Remission together yet the Discovery or Promulgation of this unto the broken and contrite heart is altogether Arbitrary And in this as well as in other things that speech is true The winde bloweth where it listeth Know therefore by these divine Dispensations That though thou dost repent Gods forgiveness is a meer gift of liberality and no natural necessary fruit of thy sorrow Insomuch that setting Gods gracious Promise aside whereby he is a Debtor unto his own faithfulness after thy purest and most perfect Humilation for sin God might refuse to take thy guilt away A second Reason Why God though he pardon may yet deny the manifestation of it is Because hereby God would make us feel the bitternesse and gall of it in our own hearts A Pardon easily obtained takes off the burden of the fault Thus God dealt with David The light of Gods favour doth not presently break thorow the Cloud that so David may feel how bitter a thing it is to sinne against God As God suffered Isaac to be bound to have wood laid on him the knife to be lifted up to strike him in all which space Isaac's fear could not but heighten Thus God also will kill and wound those whom he intends to make alive he will bruise them and break them that so they may judge the seeming good in sin to be nothing to the real evil that followeth it And from this second issueth a third Reason viz. To make us more watchful and diligent against the time to come Peters bitterness of soul was a special preservative against the like temptations as bitter Potions kill the worms in childrens stomacks It must needs argue much guilt in Gods people if after the particular gall and wormwood they have found in sin they shall be ready to drink the like bitter potion when sin presents it self Certainly the heart-aches that Paul found afterwards though pardoned for his former persecutions were like a flaming sword to keep him off from such attempts again He might more truly say then that Heathen did He would not buy repentance so dear 4. By reason of the Difficulty and supernaturall way of believing it is that Pardon may be in Heaven when we cannot apply it in our Consciences Hence though the Promises be never so much for our ease and thereupon infinitely to be desired yet the way of believing this is so far above natural conscience which expects Justification by works that the heart of a man hath much ado to close with it Therefore faith is not like other Graces or Duties viz. Love of God Humility c. which have some obscure footsteps in the natural dictates of conscience but it is wholly supernatural yea Adam in the state of integrity knew not this kinde of believing in the righteousness of a Mediatour For as the object of faith viz. Christ is only by revelation no councel of men or Angels could have excogitated such a truth so faith as it is the hand or organ applying Christs righteousness is a duty not manifested by humane light but wholly from above And as flesh and bloud doth not reveal to us That Christ is the Son of the living God so neither that we are to have remission of sins only by faith in his bloud Hence the Scripture makes faith the gift of God which coming from the Spirit into our hearts meeteth with much contrariety and opposition of doubts and unbelief No wonder therefore if after the heart of a man hath been awakened for sinne there remain some commotions a long while after even as the sea after tempests winds though they be allaied yet for some space after roareth and rageth not leaving its troubles presently as you heard before Though therefore as God pardoneth in Heaven he offereth it also unto our Consciences yet we refuse and put it off we will not be comforted because it is not a comfort flowing in the way we look for viz. by working And for this reason though David heard Nathan pronounce his pardon yet he doth vehemently importune for it afterwards in Psalm 51. as if he had not the least notice of any such mercy to him Lastly God defers the notice of Pardon to thee that so thou mayest be the more able to sympathize with those that are in the like tempted condition For as one end of Christs suffering in his soul lying in agonies under Gods displeasure was because he might know how to have compassion upon his children in such temptations So the Lord doth exercise his people to the same purpose and certainly Christ accounted this the tongue of the learned to speak a seasonable word to a wounded heart Besides hereby shall we speak the more wonderfully of Gods grace and his goodness after our deliverance out of those storms Those that have been in these deep waters see the wonderful works of the Lord and so have their hearts and mouths the more opened to celebrate his praise Another Question may be What Directions are to be given unto a soul tempted about the pardon of sin for many such there are who like Pauls fellow passengers in the ship have been so many dayes moneths yea it may be years and have seen no Sun enjoyed no comfort at all Let the Persons thus affected use these remedies First Acknowledge God and clear him howsoever Thus David Psal 51. that thou mayest be clear when thou art judged If the devils and the damned in hell have no cause to complain of God as unjust or too severe then much less mayest thou who art kept in darkness for a season only that afterwards thou mayest enjoy the more light Let not God be the worse God his goodness the less unto thee because thou art not yet set free out of the bonds of sin By being thus humble thou takest the way to be filled whereas impatiency and discontent causeth God the more to hide his face Secondly Examine thy Repentance whether that hath been so sound so pure so deep so universal as it should have been All sorrow and humiliation for sin is not godly Repentance Ahabs tears and Peters differ as much as the water of the Sea which is brinish and salt and the water of the clouds which is sweet David Psal 32. acknowledgeth the pain
overtaken it is with an unwilling willingness Thus he Neither is it any marvel if he judge so When Bucer thought an Elect man ever before ever he be converted doth not sin with that full consent as reprobate wicked men do but have many motions to the contrary Now although Peter in his denial of Christ might be thought with unwillingness and reluctancy to do what he did yet it is hard to say David who so deliberated and plotted to accomplish his wickedness did it not with some full consent at that time And it may seem hard to call all the sins of the godly sins of infirmity Therefore others will grant them the name of raigning sins but with this limitation that this is not a total raigning sin raigneth as a tyrant over them not as a King and although at some times as in Davids case there be no actual resistance made because all the actual exercise of Grace is suspended yet the seed of God doth in time revive again and so doth cast out that usurper So then the conclusion is That the gross sins which some regenerate persons do commit may be said to be sins accomplished with a full consent and delight and for the time no actual resistance made by the regenerate part and so far may be called raigning sins but because God hath promised to blow up those sparks of grace in the godly in his due time therefore they raign but as tyrants and that for a while not as Kings which then properly is when sins are customarily committed with an antecedent and consequent consent But for the general That there is a great difference between Sauls sins and Davids Peters and Judas's will appear evidently 1. From that principle of supernatural life which although much weakned yet is not quite taken away 1 Joh. 3. He that is born of God cannot sin viz. so as Cain or as one that is of the devil his father because the seed of God abideth in him And Paul Rom. 7. doth excellently describe this in the person of a regenerate man where some Expositours do not limit the good he would do or the evil he would not do to motions and desires only of the heart but extend it to the outward actions done in the flesh 2. There is a difference in respect of God He doth not wholly cast off the one offending as he doth the other Compare Sauls sin for which God rejected him and Davids together and you would think Sauls sin far the less for Sauls was because he spared Agag 1 Sam. 15. and the best of the spoil pretending it was for Sacrifice and he dared not do other for fear of the people but for this God rejected him Now Davids was in a more gross sin against the light of nature whereas Sauls was against a positive command of God only and was a sin only because forbidden not from itself yet God sheweth mercy to the one and not to the other Certainly though Gods grace be the great reason of the difference yet Saul sinned with more contempt and slighting of God then David did There was a more bitter root in one then the other 3. A difference also may be seen in the consequent When David was reproved how presently did he melt and condemn himself There could not be such a sudden thaw of Davids heart if like Nabals it had been like a stone within him Thus Peter also as soon as Christ looked upon him He went out and wept bitterly It is true we see Saul and Judas after their wickedness committed cried out They had sinned but yet it was only for temporal motives fearing the loss of their honours or fame and at most out of a slavish fear of Gods wrath not from any love of him or faith in him The Use is If David lie thus in his gore and what Michal said falsly concerning him is now true hath made himself like one of the vile fellows let him then become a Pillar of salt to season the godly Without a gracious solicitude and diligent depending upon God how quickly may a star become like a dunghil You see that the snakes and other poisonous creatures which lie lurking in the holes of ground when the season is cold do yet crawl abroad under the hot Sun-beams And so those sins which thou supposest crucified in thee may revive upon a warm temptation Peter could not be perswaded he should ever be plunged into such foul perfidiousness he thought all the men in the world would sooner do it then he Now to prevent these scandals hearken alwayes unto the motions of Gods Spirit While the Cock croweth do thou go out and weep bitterly while the Angel stirreth the pool do thou presently step in and if thou art at any time overtaken continue not in the sin return presently The Candle newly put out if presently blown upon may be kindled again The longer in the sin the more sensless and stupid thy heart will grow and know that of Bernard to be true Illud est cor durum quod non trepidat ad nomen cordis duri That is an hard heart which doth not tremble at the name of an hard heart LECTURE XXVII PSA 1.51.9 Hide thy face from my sinnes and blot out all mine iniquities VVE come in the next place to declare How far a regenerate man upon the commission of such grosse sins doth make a breach upon his Justification And for the further clearing of this I shall lay down First What it doth not And secondly What it doth And in the first place No grosse sin committed by a justified person doth make void the former pardon of those sins he hath been guilty of God when he pardons he pardons absolutely not with a condition suspended upon our future conversation which if not performed his pardon shall be revoked The Lutheran Divines do generally oppose this Truth Musculus also in his Common-place De remissione peccatorum handling this Question doth encline to the affirmative That new grosse sins committed make void the pardon of all former sins so that all his by-past iniquities do reviviscere live again in their guilt and accusation of such a man Tompson in his Diatriba pa. 48. Though he plead vehemently for the intercision of a believers Justification upon the committing of grievous and loathsome sins yet he denieth That sins once pardoned are ever imputed again because saith he the irrevocability of that Remission doth only depend upon the immutability of Gods counsel whose gifts are without Repentance For although saith he there is a necessity of Faith and Repentance that sins be at first pardoned yet that they should continue or abide pardoned there is no necessity of Faith and therefore none are damned for past sins pardoned upon a defect of new Faith and Repentance when new sins are committed The Schoolmen handle this Question and generally deny That sins pardoned ever are imputed again unless in a certain
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
way of Justification by faith in Christ ariseth because of our imperfection and sinfulness remaining in us and therefore is justificatio viae not patriae a justification of us in our way not when we come to our home Fourthly Although pardon of sin be compleated at that great day yet this is not to be understood as if Gods pardon of any sin were imperfect and something of sinne did still remain to be done away No those expressions of forgivenes of sin in the Scripture denote such a full and plenary pardon that a sin cannot be more remitted then it is But because we commit new sinnes daily and so need pardon daily Therefore it is that we are not compleatly pardoned till then As also because the perfect pardon we have here shall then solemnly and publikely be declared to all the world These things thus premised I come to shew the grounds or particulars wherein our pardon of sinne is thus compleated And first In our sense and feeling For howsoever God pardon a sinne perfectly yet our faith which receiveth it is weak This Jewell is taken with a trembling and shaking hand Hence it is that we have not full faith and confidence in our spirits We may see this in David though Nathan told him his sinnes were forgiven him yet his faith was not so vigorous and powerfull as wholly to apply this to his own soul and therefore he had much anguish and trouble of heart afterwards But now at the last day all these fears diffidence and darknesse will be quite removed out of our hearts There shall be no more disturbance in our souls then there can be corruption in the highest heavens we shall then have such a gourd as no worm can devour Our souls shall not then know the meaning of sitting in darknesse and wanting Gods favour There will then be no complaints Why hath the Lord forsaken me Well may Gods children be called upon to lift up their heads when such a redemption draweth nigh and well may that day be called the times of refreshment seeing the people of God are so often scorched with the fiery darts of Satan Secondly Pardon of sin will at that day be perfected Because all the effects of pardon will then be accomplished and not so much as any scars remain the wound will be so fully healed Although God doth fully pardon sin yet the effects of this are delaied many chastisements and sad afflictions are to be undergone howsoever death it self and the corruption in the grave must seize upon justified persons now these are the fruit of sin and howsoever the sting of these be taken away yet they are not wholly conquered till that last day Then therefore may we justly say Sin is pardoned when there shall be no more grave no more death no more corruption but all shall be swallowed up in immortality and glory Thirdly Then and not till then may we say remission of sins will be compleated because then shall no more iteration of pardon be Here in this life because the root of corruption abideth in us there are daily pullulant branches of sinnes and so frequent guilt is contracted whereby as we have daily sores so we need daily plaisters It is with originall corruption in us as in that Tree in Dan. 4.14 15. although the branches be cut off yet the stump is still in the earth and that sprouts out too fast by the temptations that are alwaies by it Hence it is that we alwaies pray Forgive us our sins and because of thâ—se failings the Apostle 2 Cor. 5.20 writeth to and exhorteth the godly Corinthians who were already reconciled to God to be further reconciled to him But then this Petition shall wholly cease then there will be no serpent to sting us nor will the eye of justifying faith to look upon the brazen serpent exalted be necessary any more The Lord will not only wipe away the tear of wordly grief but also of godly sorrow at that time Then and not till then will it be true That God seeth no sin in his children Then will the Church be without wrinkles or any spot within her In this respect it is the Church of God pâ—aieth so earnestly for the Bridegrooms coming For this it is They look for and hasten in their praiers that day Fourthly At that day will pardon of sin only be compleated if you consider the nature of justification For what is that but an overcoming the accusing adversary and clearing of us against every charge Now this is most eminently and fully done in those last assizes The Syriack word to justifie is also to conquer and overcome because when a man is justified he overcometh all those bils and indictments which were brought in against him now this is manifestly done in the day of judgement when God shall before men and Angels acquit and absolve his people and if the Apostle say in this life Rom. 6.7 of a godly man dead in Christ he is justified from his sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of sanctification that sin doth not conquer him but he sinne how much more will this be true at that day when all the guilt and filth of sin shall be totally removed Oh what a glorious conquest will that be over sin hell and the devil when the Judge of the whole world shall pronounce them free from all sinne and command them to enter into his glorious rest Having thus cleared the Doctrine one Question may be briefly touched upon Whether the sins of Gods people shall be manifested at the day of judgement and God for Christs sake then acquit them There are learned men for the affirmative They shall be published and there are learned men for the negative Those that are for the affirmative they say indeed godly mens sins shall not be examined for their ignominy or confusion but only that the goodnesse and grace of God may be made the more illustrious For this they urge these Arguments First Those places of Scripture which speak of the universality of the reall objects and personal Of the reall as when it 's said A man must give an account of every idle word Mat 12.36 2 Cor. 5.10 an account must be made for every thing done in the body For the universality of the object personal 2 Cor. 5. We must all appear before the Tribunall seat Again They urge the opening of the book which shall be at that day and that is nothing but the manifesting of the consciences of men Furtther Many wicked mens sins and godly mens are mingled together and there cannot be a judgement of discussion preceding that of condemnation unlesse godly mens sinnes also be produced In summe They think this conduceth more to the setting up of Gods justice the exaltation of his mercy neither say they will this breed shame to the godly for in heaven they shall remember their sins committed on earth but without any grief
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
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