Covenant of Grace as it promiseth pardon of sin so also a new heart and actual exercise of grace so that they shall walk in all Gods waies Now the way wherein pardon is to be had is repentance and faith We must not therefore conceive of the Covenant of Grace as promising pardon and forgiveness without any qualification in the subject this would contradict other places of Scripture Therefore in the Covenant of Grace some things are promised absolutely supposing nothing to go before such are regeneration the working of faith in us giving his holy Spirit to us and union with Christ 2. There are many priviledges in the Covenant of Grace and those are given where God hath wrought some former effects of his grace and suppose them to be such are Justification pardon of sin increase in grace Glorification all these things are promised in the Covenant of Grace but made good where there are the former effects of Gods grace wrought in them We do not therefâ—re say God doth not pardon sin unless repentance go before as if God needed repentance as if he could not do it without repentance as if repentance made God the better or made him amends These are idle calumnies cast upon this Doctrine in some Pamphlets But only God hath appointed one effect of his grace before another in order and he will not vouchsafe one before he hath wrought the other As for instance God hath appointed no unclean thing shall enter into the Kingdom of heaven God will not give glory where he hath not given grace If one should tragically exclaim upon this This is to make God need our graces This is to make grace meritorious with God This is to be a Papist a Formalist to make men rest in themselves you would presently judge this a vain weak cavill No less is it when we are charged thus for holding God will not forgive sin but to those that believe and repent It is not for any worth in what we do but because God will have an order and a method in his graces Justification where Repentance is Glorification where Holiness is It being not fit to give pearl unto swine nor childrens meat to dogs Fifthly If a man may believe his sins are pardoned before they be committed and so before repented of then he may have full joy and unspeakable boasting in God while he lieth wallowing in the midst of sins The reason of the consequence is this By such an act of faith we have peace with God and we glory in him This floweth as a proper effect of faith though it do not alway follow yet it may follow and happily it is our weakness if it doâ—â—â—ot And if so then it was Davids weakness to bâ— troubled about sin It was for want of a right considering of the Covenant of Grace that he had no joy in his heart and that his bones were broken The Adversary seeth the necessity of this consequent and therefore is not afraid to say That a justified person even when sin is most prevalent and the heart most hardened yet then can glory in Jesus Christ with a large heart breaking forth into thanksgivings Cornwel of Gospel-Repentance pag. 125. How contrary is this to Davids experience Psal 32. who while he humbled not himself for his sin found nothing but terrour and trouble in his own soul And certainly this Doctrine must be very distastfull to â—very gracious heart which shall make faith and assurance in the glorious effects of it amicably concording as it were with great and grievous sins And let the Adversary shew such an instance in all Scripture For as for his example in Paul Rom. 7. who found himself captivated unto sin doing the things he would not yet giving thanks to God through Jesus Christ this is clean contrary to him for Paul did greatly humble himself and was deeply sensible of this tyranny of sin which made him cry out O miserable man that I am who shall deliver me from this body of sin So that we cannot with any colour call him an hardened sinner Somnium narrare vigilantis est said Seneca and to complain of sin especially in the first motions and suggestions of it as Paul did argues a tender life of grace in him No less absurd is it to bring Habakkuk to patrocinate this great errour for although he said He would rejoyce in God and glory in his salvation Hab. 3.8 9. in the midst of Gods judgements upon the publike yet this doth not suppose any personal grievous sins he was fallen into Sixtly If sins be pardoned thus before committed and repented of then it would be in vain to pray for forgiveness of sin seeing it is already past This Argument as before was said Gomarus urged against Piscator explaining that Petition Forgive us our sins for the sense and assurance of it only in our hearts It is true we may pray for a thing that is past thus far for the continuance of it but not for the thing it self Although there can hardly be an instance in all Scripture given of such a Petition We do not reade of any prayer in Scripture that God would elect us and predestinate us yet that might admit of the same interpretation which they give for pardon of sin viz. To make us more assured and perswaded of it in our own hearts Hence when God speaks of pardon of sins he useth many times the future tense Jer. 31. I will forgive their iniquities which if pardoned before would be very difficult to say even as hard as if God should say I will predestinate and elect such men It is indeed often said That when we pray for pardon of sin we pray for the sense and feeling of it but let such that interpret so give any parallel place for such a sense yet we deny not as before hath been said but reductively this may be included in that Petition Seventhly If a mans future sins be already pardoned in a justified man then in a reprobate man all his future sins are actually condemned The consequence is firm upon that rule Eadem est ratio contrariorum there is the same reason of contraries Therefore if a mans future sins be pardoned before they be committed then a reprobate mans sins shall be punished before they be Now how contrary is this to Gods dispensation revealed in the Scripture Where can we finde any one man punished for a future sin Were not all the sins men are afflicted for in Gods Word because they had done them not because they were to do them Indeed the Scripture Matth. 5. sometimes makes the desires and lusts of the soul after sin to be the sin it self but that is because they are the proxime and immediate cause of such a sin but we are now speaking of future sins that it may be as yet have no preparation at all for them in any cause Eightly By what principles the Opponents can prove That God pardons sins future by
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
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
Doctrine it self is by peculiar revelation so the Scripture hath proper words to expresse it by which we must wholly attend to This would be a good Pillar and Cloud to direct us for then men began to decline from the truth when they left off a diligent search of the use of the word in the Scriptures What makes it so confidently and generally asserted by Papists that Justification is a transmutation a change from the state of unrighteousnesse to the state of holinesse but only neglect of the Scripture-use of this word And though this matter was agitated seven moneths in the Councell of Trent yet because they did not follow the Star of the Scripture they came not to the lodging where Christ was There are some kinde of words which the Scripture takes from the common use and custome amongst men and they are to be interpreted as commonly they are taken but then there are other words which the Scripture doth peculiarly use as being subservient to expresse that peculiar matter which the holy Ghost only teacheth and such is this word to justifie for the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed by learned men to have two significations one to punish a man or condemn hâ—m which is clean contrary to the Apostle his use of the word or else to determine and judge a thing as just but then it doth not come up to the Apostles meaning for he speaks of persons but the Grecians use it of things themselvs Thus the word justificare is not used by any approved humane Authors no more then sanctificare and glorificare As therefore we must goe to the Scripture only for the knowledge of the nature of the thing so we must expresse it in such words as the holy Ghost useth and this is the ground which hath made our learned men call upon all to consider the Grammaticall use of the words in this matter First The word doth imply an accounting just And this is acknowledged by the Papists themselves as more frequent though they pleade much for such a sense as to make just Now the truth is there needs not much quarrell even about that signification though the Scripture doth not manifest it For we confesse that he is made just who is justified and that not only in respect of the inward renovation of a man but also in respect of justification for God doth not account him just who is not so and certainly to esteem a man just without righteousnesse is as absurd as to account a man learned without learning or the wall white without whitenesse only we say this Righteousness that doth to make a man just is not inherent in him but reckoned to him by the satisfaction of another for a man is accounted righteous two waies either when he is not guilty of the crime charged upon him or when he doth make satisfaction and in this latter sense by Christ we become righteous 2. So that if the word should signifie as much as to make righteous as to sanctifie doth signifie to make holy still we could grant it though not in the Popish way and indeed the Apostle Rom. 5. saith many are made righteous by the second Adam which if not meant of inherent holinesse doth imply that the righteousness we have by Christ is not meerly declarative but also constitutive and indeed one is in order before the other for a man must be righteous before he can be pronounced or declared so to be But the Hebrew word doth not signifie this sense primarily for whereas the Hebrew word in Cal doth signifie to be righteous by a positive quality The word in Hiphil according to that Rule in Grammar signifyeth to attribute and account this righteousnesse unto a man by some words or other testimony even as the word that in Cal signifieth to bâ— wicked doth in Hiphil signifie to condemn and judge a man as wicked so that there are these two things in justifying whereof one is the ground of the other first to make righteous and then to pronounce or declare so From these two followeth a third which is to deal with a man so justified as a just man so that condemnation crimes reproach and fear shall be taken away from him This declareth the admirable benefit of being justified before God for when this is done Rom. 5.1 We have peace with God Ephes 3. We come with boldnesse into his presence and open face so that unbelief and slavish fears in the godly are great enemies to this grace of justification yea they are a reproach and dishonour to it Thou thinkest if thy heart were not conscious to sin if nothing but holinesse were in thee thou wouldest be bold thou wouldst not fear or be troubled but thou dost not consider that God walketh towards thee as a righteous man looketh upon thee as so so that if Christ be bold thou mayst if God will not reject Christ or thy sins cannot condemn him so neither will God reject thee or shall thy sins overwhelm thee this is the sweet consolation of the Gospel to a sinner broken-hearted who would give a world for a perfect righteousnesse to make him accepted 4. This is a judiciall word and taken from Courts of judgement It is good to consider this also for this supposeth God as a just Judge offended and man summoned to his Tribunal to appear before it This work of Justification may be excellently compared with that Parable Mat. 18. where a man owing many talents to his master is called upon to pay them and although the servant prayed his Master to have patience and he would pay him all which we cannot say yet it is said his Master forgave him all the debt That the word is a judiciall word in the generall appeareth Deu. 25.1 where the Scripture speaketh of a controversie between men brought to judgement and the Judge justifying the righteous so 2 Kin. 15.4 There Absalom wisheth he were Judge in the land that he might justifie him who brought his case to him so Psa 51. That thou mayest be justified and overcome when thou are judged As it is thus in general so in this particular case it is a word taken from Courts of judgement Thus Rom. 3. That every mouth might be stopped and the whole world be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty Hence there is an accuser and our sins called debts and the opposite to this justification is condemnation and the Apostle calleth it a charge that is laid upon men Therefore Christ is called an Advocate and he is said to make intercession all these expressions denote a judiciary proceeding Thus David Enter not into judgement with thy servant for in thy sight no man shall be justified Psa 143. and Paul 1 Cor. 4.3 It is a very small thing to be judged of mans judgement where a mans judgement is called a day according to the Cilician phrase as Jerome saith and having spoken this he addeth something of
we remain still obnoxious and bound in Gods wrath Again It is for comfort to the godly what though Satan thy own heart and the world doth condemn thee yet if God Justifie thou maiest rejoyce you see Rom. 8. what a challenge Paul there makes Who shal lay any thing to the charge of Gods elect it is God that Justifieth Who shall charge any thing The devil thy own heart can lay much pride hypocrisie sloth fulnesse to thy charge it is true but God through Christ doth Justifie What a Cordiall and reviver would it be to Gods people to live in the power of this gift bestowed upon them it is God that justifieth thee O my troubled soul who can then condemn who can hinder it or invalidate it Certainly we are therefore in dejections despondencies and perplexities often because we drink not of this water of life Lay and apply this excellent Doctrine to thy fainting dying soul and it will become to it like Elisha applying himself to the dead childe cause spirit and life again to return to him right thoughts here will sweeten all thoughts in other things Eleventhly Although Justification be a Court action and drawn from judicatories yet God is not in this action considered meerly as a Iudge but as paternus Judex a fatherly Iudge having an admirable temperament of justice and mercy so that God pronounceth this sentence from the Throne of Justice and Mercy also of Justice in that he will not absolve till satisfaction be made and he will not pronounce righteous but where there is a perfect righteousnesse Therefore that opinion of making Faith to be accepted of for righteousnesse is a dangerous and false assertion God in this work of Justification is never described as accepting of an imperfect righteousnesse for a perfect No God doth not cease to be just while he is thus gracious Again his Justice and righteousnesse is herein seen that none shall be Justified but such sinners who feel their guilt and desire to be eased of that burden beleeving and rolling their souls upon him It is very hard to give the right order of the benefits of Vocation Justification Adoption and Sanctification but yet this may be made good against the Antinomian that a man is not Justified till repenting and beleeving Here is Justice then but there is also a great deal of Grace and Mercy As in the accepting of a surety for us that he would not keep to the Law of having us in our own persons to pay the utmost farthing This was great love so likewise to finde out a way for our reconciliation that when the devils had no remedy provided for them we have Further that when this price is laid down we have the application of this benefit and so many thousands have not Two in a Bed in a Family in a Parish one Justified and the other condemned What Gracâ— is this Twelfthly This grand mercy is described in Scripture by God his giving something to us not our doing any thing to him It is described by Gods actions not ours to him which may abundantly satisfie the heart against all doubts and fears thus the Scripture cals it forgiving not imputing sin imputing righteousnes making righteous all which are actions from God to us not ours to him so that we are no where said in a good sense to Justifie ourselves or commanded to it as we are to repent or beleeve and to crucifie the lusts of the flesh because it is wholly Gods action by faith indeed we apprehend it but it 's Gods action as the window letteth in the light but it is the Sun that doth inlighten And from this particular we may gather much comfort for when we look into our selves and see no such righteousnesse or holinesse that we dare hold out to God then we may remember this is not by our doing to God but receiving from him and in this sense it is more blessed for us to receive then to give This made the Father say justitia nostra est indulgentia tua our righteousnesse is thy indulgence Therefore let not the troubled heart say where is my perfect repenting where is my perfect obedience but rather ask where is Gods forgiving where is Gods not imputing how hardly is the soul drawn off from resting in it self it is not thy doing but Gods doing thou must not consider what do I but what God doth The Antinomian he indeed wringeth these breasts of Consolation till bloud cometh but the true sweet milk of the word must not therefore be thrown away Do not then as they sought for Christ look for him in the grave when he was risen out thence Do not thou poâ—r in thy self for this treasure when it is to be looked for from heaven duties graces will say this is not in me Lastly The Scripture hath other equivalent phrases to this of Justification which likewise do amplifie the comfort of this gift It is called Blessedness as if this indeed were the true heaven and happines If thou art justified thou carriest heaven about with thee and thy name may be Legion for many are the mercies that do fill thee Nothing can make thee blessed but this it is not Blessed is he to whom the Lord giveth many riches and honors many parts and abilities but to whom the Lord imputeth no sin and howsoever those who wallow in a Laodicean fulnesse judge not this such blessednesse yet ask a Cain ask a Judas demand of the tormented in hell whether it be not a blessed thing to have sin pardoned That thou shouldest be able to look on thy sins as so many serpents without stings as so many Egyptians dead upon the shoar as if they had never been that thou shouldst be able to say Lord where are such lusts such sins of mine I finde them all cancelled Is not this blessednes indeed Another expression is of accepting us in Christ and herein lieth much of Justification that it is an acceptation of us to eternall life Eph. 1.6 This must needs imbolden and incourage the heart when it knoweth that both person and duties are accepted though so much frailty and weakness yet God will receive thee The third phrase is to make Just Rom. 5.9 For God doth not pronounce that man just which is not so Therefore when we are Justified this is not absolutely and simply against a righteousnesse of works but in a certain respect as done by us and as obedience coming from us and this must needs support the soul for when satisfaction is made when God hath as much as he desireth why should not this quiet the heart of a man will nothing content thee unlesse thou thy self art able to pay God the utmost farthing A fourth word is not imputing of sin or imputing righteousnesse and this as you heard before is a very sure and real thing though it be not in us for there are many real benefits do come to us wheh yet the
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 reported that she found such grief for her sins So that as in corporal things a man would choose the tooth-ach rather then a pestilent feaver yet a man is more afflicted and pained at the tooth-ach or burning of his finger then at a feaver So it may be here a godly man would rather choose the losse of his children or dearest relations then lose the favour of God by his sinne yet it may be have more painfull grief in the one then the other Again it is to be observed That the Scripture requiring sorrow or repentance for sin doth not limit such a degree or such a length of time which if necessary would certainly have been prescribed 6. It cannot be denied but that the ancient Fathers have spoken hyperbolically of tears and repentance which phrases were the occasion of that corrupt doctrine in Popery Chrysostom compareth repentance to the fire which taketh away all rust of sin in us Basil cals it The medicine of the soul yea those things which God properly doth are attributed to tears and sorrow as if the water of the eyes were as satisfactory as the bloud of Christ his bloud is clean enough to purge us but our very tears need washing It is true indeed we reade of a promise made to those who turn from their evil wayes Ezek. 18.27 he shall save his soul alive but this is not the fruit of his repentance but the gift of God by promise It qualifieth the subject it hath no influence upon the priviledge Even as a man doth by the power of nature dispose and prepare the body to receive the soul but it is the work of God immediately to infuse it 7. Though therefore repentance be necessary to qualifie the subject yet we run into falshood when we make it a cause of pardon of sinne And thus ignorant and erroneous people do Ask why they hope to be saved or justified why they hope to have their sins pardoned they return this answer Because they have repented and because they lead a godly life Thus they put their trust and confidence in what they have done But the Scripture though it doth indispensably command repentance in every one yet the efficient cause of pardon is Gods grace and the meritorious is Christs bloud And if repentance come under the name of a cause it can be only of the material which doth qualifie the subject but hath no influence into the mercy it self We reade Luk. 7. that Mary Magdalen had many sins pardoned her because she loved much But the Parable of a Creditor which forgave debts that is brought by our Saviour to aggravate her kindnesse doth plainly shew That he speaks not of a love that was the cause of pardon of her sin but which was the effect of it Gods love melting her heart even as the Sun doth snow The highest expressions that we meet with in Scripture where pardon of sinne seemeth to be ascribed to godlinesse as a cause is Dan. 4.27 Break off thy iniquities by shewing mercy to the poor Here we would think that if a man would on purpose hold that doing of a good work would be a proper cause to remove sin he would use no other expression But first it appeareth by the context that Daniel giveth not this counsel in reference to Justification and the pardon of his sin so as to be accepted with God but to prolong and keep off that temporall judgement which was revealed in the vision as appeareth by those words If there may be a lengthening of thy tranquillity And we have the like instance in Ahab who prorogued his calamity by an external humiliation Again although the Vulgar translate it Redeem thy sins yet the Hebrew word doth properly signifie To break a thing as we translate it and although by a metaphor it be applied to redeem and deliver yet that is alwayes of men and persons not things especially it would be ridiculous to say Redeem thy sins so that the meaning is That whereas before Nebuchadnezzar had by injustice and oppression done much rapine and violence now Daniel counselleth him to break off such wicked wayes by the contrary expressions of love and chastity So that this place giveth not any spiritual mercy to repentance as the proper cause thereof 8. As repentance is thus necessary but not as a cause of pardon so neither is it required as that whereby we appease and satisfie God and this all Popery goeth upon yea and all Pharisaical spirits in their humiliation that by those afflictions and debasements of their souls they shall satisfie God and make him amends But this is so grosse that the more learned of the Papists are fain to mitigate the matter and say That satisfaction cannot be properly made to God by any thing we do because all we have and do is from God and therefore there must be an acceptation or covenant by way of gift interposed whereby we may be able to satisfie And then further they say There cannot be satisfaction made to gain the friendship of God which sin hath violated but to take away some thing of temporall punishment that belongs to sinne So that by all this which hath been delivered we may give repentance those just and true bounds which Gods Word doth assign to it and yet not give more then Gods Word doth Neither may we think it a nicety or subtilty to make a difference between a qualification and a cause for if we do not we take off the due glory that belongs to Christ and his merits and give it to the works we do and we do make Christ and his sufferings imperfect and insufficient and by this we may see in what sense grace inherent or sanctification doth expel sin for if we speak of the filth and pollution of sin so sanctifying grace expels it as light doth darknesse heat doth cold by a reall mutation and change So that God in sanctifying doth no more to expel the sin in the filth of it afterwards even as the Physitian needs to do no more to the removing of the leprosie then by producing a sound health in the body But when we speak of the guilt of sin it is not grace sanctifying within us that doth remove the guilt but grace justifying without us Insomuch that although a man after sin committed were perfectly sanctified yet that would not take off the guilt his sin had brought upon him So that although that man needed in such a case no further grace of sanctification to make him holy yet he needed the grace of remission to take away this guilt So that the guilt of sin doth not cease by a natural necessity upon the removing of the nature of the sin but upon a distinct and new act of Gods favour in forgiving for if this were so then Gods mercy in giving a repenting heart and his mercy in pardoning should not be two distinct mercies which yet are evidently distinguished by
respect of the living members Therefore although Gods people in such grievous fals lose their assurance feel wofull commotions of heart yet they are not to conclude That God hath utterly cast them off They are not to look upon themselves as unsound though they have been Prodigals LECTURE XXV PSAL. 32.1 2. Blessed is he whose transgression is forgiven whose sinne is covered Blessed is the man to whom the LORD imputeth not iniquity DAvid is stiled by some Ancients The Divine Orpheus by whose musick the wilde beasts evil men may be made tame and certainly his materiall Harp was not more efficacious to drive out Sauls evil spirit then his Psalms are sanctified means to expell all corrupt affections in us And although all Scripture be equally excellent in respect of the Authour yea and of the matter absolutely considered yet in respect of us our direction or consolation by reason of our present estate one place of Scripture may be preferred before another in which sense Junius interprets those Psalms that have their inscription A Psalm of Degrees A Psalm of Excellencies as the Hebrew word will bear it Now this Psalm I am upon may justly be so stiled because it hath a peculiar usefulnesse to those who are exercised about the guilt of sinne for here we have David like an anatomy opened that we may be instructed Hence the title of the Psalm is Maschil which is as much as giving instruction and it is observed by Commentators this is prefixed commonly to those Psalms that have some choice eminent Doctrine especially about afflictions as this hath about Davids guilt and trouble under sin and also his pardon of it The Hebrews call this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor The heart of David because he is so affected with Gods displeasure for sinne and the excellency of the pardon Therefore you must conceive the Text to be uttered by David as one groaning and heavily pressed with the weight of his sinne and crying out Oh how blessed and happy are they that have theis sinnes forgiven them In which words you have pardon of sin described First From severall expressions to magnifie the mercy Sins forgiven covered not imputed It is much to consider how ancient Interpreters have made a difference between the sins enumerated as if there were divers kindes or at least degrees of sinne enumerated and hereupon also they make a difference between forgiving covering and imputing as if one were more then the other but we are rather to take it according to the Scripture-custome which doth use for amplification sake to say the same thing in divers words and this is autology but not tautology The difference that is is from the severall metaphors that are in the words As the first word doth signifie the taking away of sin which is a burrhen blessed is he that is eased of such a weight The second which is covering doth suppose the loathsome filthinesse of sin in the eyes of God and therefore by grace is taken out of his sight The third not imputing or reckoning is a metaphor supposing sinne a debt and God in his account will not set it upon our score so that the severall expressions are wonderfully comfortable if sinne trouble thee as an heavy weight on thee pardoning is the easing and taking off this burden if sinne make thee to judge thy self loathsome thou canst not endure thy self pardon of sin is covering of it if sin put thee in such a debt to God that thou knowest not how to satisfie pardon is not imputing Secondly This is described from the adjunct adherent to remission of sinne viz. blessednesse The Apostle Rom. 4 alledgeth this place to prove That a man hath righteousnesse imputed to him without works But the pertinency of the Apostles argument is disputed of for how doth it from this place follow that a man hath righteousnesse imputed to him without works This is as if a man should argue He is a rich man because his debts are forgiven which is a non sequitur because they are two distinct things This makes Piscator and Wotton with others to make justification to be nothing but remission of sins and that imputation of righteousnesse and remission of sins are the self same thing a man being therefore accounted righteous because his sins are not imputed unto him Hence they deny that the Scripture ever saith Christs righteousnesse is imputed unto us although in some sense they grant it may be said so inasmuch as by his death for us he purchased remission of sin which is our righteousnesse This is to be considered of when we speak of the other part of justification viz. imputation of Christs righteousnesse Although they that are for imputed righteousnesse say The Argument is good which Paul useth because imputing of righteousnesse is immediatly contrary to the imputing of sinne and therefore Paul might argue righteousnesse imputed from sinne remitted even as we truly argue The night is not therefore the day is because darknesse and light are immediate contraries and the subject must necessarily have one of them Lastly This forgivenesse of sin is described from the subject in whom it is viz. in him in whose heart there is no guile that is who doth not cover his sins by not confessing and not repenting of them as David acknowledgeth he did for a while From the Text I shall raise such Observations as are to my particular scope As First That forgivenesse of sin is a covering of sin This truth deserveth a diligent unfolding because the mistake about it hath brought forth dangerous errours in two extremities The one of the Papist That because it is covered Therefore there is no sinne at all in the godly otherwise God could not but see it and hate it as Pererius and others argue The other of the Antinomian who inferre from thence That therefore God seeth not sinne or taketh notice of it in justified persons as Eaton To understand this aright take notice That to cover is a metaphorical expression and we must not squeeze it too much lest bloud come out in stead of milk Some make the metaphor from filthy loathsome objects which are covered from our eyes as dead carcases are buried under the ground some from garments that are put upon us to cover our nakednesse some from the Aegyptians that were drowned in the Red Sea and so covered with water some from a great gulf in the earth that is filled up and covered with earth injected into it Lastly some make it an allusive expression to the Mercy-seat over which was a covering which might signifie Gods grace through and in Christ abolishing our sinnes Hence the Apostle attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ and his bloud which is given to the Mercy-seat We may not strive for any of these Metaphors they all in the generall tend to shew this That God when be pardoneth doth not look upon us as
his iniquities such as he could not stand under now to pardon is to take this weight off so Gen. 4.13 My sin is greater then can be born or taken away i.e. forgiven again If thou dost well is not Levatio that is pardon and ease It is then no marvel if forgivenes of sin be accounted such a blessed thing by those who truly feel the burden of their iniquities Hence you have it excellently Zech. 3.9 10. made the cause of all quietnesse and content when their sins were pardoned then they called to their neighbours to sit under their fig-trees And well doth Calvin call this The chief hinge of Religion and the truth of this Doctrine is to be sought out with all care for what quietnesse can a man have till he know what judgement or esteem the Lord hath of him and in what manner it is wrought Another expression of it is called covering of sin there are two words for this the one is Chasah and is used properly of such a thing that is put between the object and the eye Numb 9.15 It is used of the Cloud that covered the tabernacle it s applied to a Garment or any other thing that doth cover Gen. 3.21 It s applied to God covering Adams nakednesse Hence a learned man thinks those skins were of beasts sacrificed which did prefigure Christ and God by this covering would as by an outward Symbol teach them by whom their sins should be covered and to this an allusion seemeth to be Rev. 3.18 I counsel thee to buy of me white garments that thy nakednesse may not appear A like word is Caphar which signifieth covering with pitch or the like which doth so cleave to the thing it covereth that it can hardly be removed It s applied Exod. 15.27 to the propitiatory or covering made of pure gold wherein God shewed himself gracious It is used Levit. 16.30 The word also is used of the pitching of the Ark and as that pitch kept the waters from coming in so doth the bloud of Christ our sins from overflowing us and this doth excellently describe the nature of pardoning of sin God doth as it were hide it from us he will not punish it but you must not stretch this word too far with the Antinomian as if indeed God did not take notice of them for Davids when it was covered yet was visited afterwards by God but it s covered so far as that it shall not condemn We do not therefore as the Antinomian saith make God peep under the covering again but we say the word is a Metaphor and must not be understood grosly and palpably as if there were any real thing put before the eyes of God that he could not behold our sins but only that God will not finally condemn us for sin Furthermore when a sin is pardoned it is said to be hid from Gods eyes as if God did not know it Jer. 16.17 The Hebrew word Zaphan is applied to the Northern part of the world because it is hidden from the heat of the Sun Hence Joseph is called Gen. 41.45 Zapthnath paaneah because he was a revealer of hidden things Those iniquities therefore which are so often before thee they are as it were hidden from God Another is Mechah and I will name no more which is to blot out or wipe out a Metaphor from those who cancel or blot out their debts when once discharged Now besides these verbal expressions you have many real phrases that do declare this great mercy as Micah 7.19 He will subdue our iniquities and thou wilt cast them into the bottom of the sea where the Prophet doth admire the goodnesse and freenesse of God herein Who is a God like thee passing by iniquity subduing sins The word implieth that our sins were as our enemies the guilt of them did inslave us and keep us like vassals in fear but now they are mastered And further He throweth them in the bottom of the sea there is no more memory or footsteps of them as when the Aegyptians were drowned in the bottom of the sea they could never hurt the Israelites more Thus God doth to thy sins when they are pardoned Another expression you have Isa 44.22 some expound it thus As the Sun rising doth make the thick clouds to vanish away and there is nothing but serenity to be seen so it is with God pardoning but Junius understands it thus As the thick cloud dissolved into rain washeth away the soil and filth of the earth so will the Lord in pardoning take away that noisomnesse and offence their sins made Consider Hezekiahs expression Isa 38.17 Thou hast cast all my sins behinde thy back It is an expression from men who when they will not regard a thing cast it behinde their backs and thus God doth not as if he did not take notice to chastise for them but they shall not have their proper effect which is to condemn And these expressions are very necessary to a contrite heart which is apt to imagine God as alwaies beholding his sins and sending forth his judgements because of them whereas it must be as a foundation laid That God is gracious and mercifull not only in the generall but even to us in particular The last I will pitch upon is Psal 13.12 As far as the East is from the West so far hath he removed our sins from us where the Psalmist makes Gods mercies as much above our sins as heaven is above earth and lest the guilt of sin should hinder the descent of it he makes God to throw away our sins from him as far as it can be Thus you see how abundant the Scripture is in describing this mercy of mercies This mercy which if not injoyed every thing our beds our fields and houses will be an hell to us The summe of these words and phrases amounteth to these comfortable considerations First That God pardoneth sin and removeth the guilt of it totally and perfectly so that a sin cannot be more forgiven then it is not that all the pollution of sin is likewise totally taken away for that would contradict other places of Scripture which say sin is still in us but only the condemning power is subdued and therefore this doctrine doth afford as much comfort as any Antinomian would desire and yet doth not fall foul with other places of Scripture Those sins committed by thee and repented of are as absolutely forgiven as can be desired they can be no better pardoned if thou wast in heaven or hadst perfect righteousness bestowed upon thee It hath pleased God that the guilt of thy sin should be perfectly remitted though the power be not fully mortified Secondly These phrases imply That its Gods meer act without us which doth expell the guilt of sin not any thing done in us or by us and therefore thou art not to build thy hope of pardon upon any work of Regeneration or Mortification within thee but Gods goodnesse without
thee even as a Creditor doth forgive many thousands to a Debtor by his meer voluntary Act. Now we are apt to think according to the principles of Popery that our Justification is no better then our inherent holinesse is whereas any godly man may sit down and consider that he is not able to goe out with his five thousrnd against the Justice of God that comes against him with ten thousand Grace justifying takes away all guilt of sinne grace sanctifying doth not because as Bonaventure well observeth the remedy given by grace against originall sin is not ordained against it prout corrumpit naturam sed prout personam as it doth infect our nature for so it sticketh till death but as it doth defile the person measure not therefore the perfection of grace justifying by the perfection of grace sanctifying Thirdly This Scripture language doth infer That sin forgiven is as if it had never been now the troubled soul cryeth out Oh that I had never been thus done thus Why God when he doth pardon makes it as if it had never been do not fear the drowned Aegyptians will rise up and pursue thee again We may tell a David a Paul it is so with them as if no adultery murder or persecutions had been committed by them Fourthly As God doth indeed really thus remit so the Scripture commands the repentant sinner to believe this and with confidence to rest satisfied Oh what holy boldnesse may this truth believed work in the tender heart You may see a poor man though he hath much ado to live yet if his debts be discharged how glad he is he can go abroad and fear no Sergeant to Arrest him no writ issued out to attach him and thus it is with a sinner repenting and beleeving and if there be any whose heart is not ravished with this glorious mercy it is to be feared he never felt the burden of sin or else never strongly beleeved this gracious way of God Let not then any Antinomian say we put water into the beleevers wine or wormwood into their bread for who can rationally desire more then this doth amount to but to expect such a pardon such a justification as that God shall take no notice of sin to chastise or afflict for it is to say There is forgiveness with God that he may not be feared contrary to Davids expression LECTURE VII JEREMIAH 50.20 In those daies and at that time the iniquity of Iudah shall be sought for c. FIfthly From this Scripture-expression is gathered That gross sins are blotted out as well as sins of an inferiour nature Though there be sins that waste the conscience yet they do not waste the grace of remission how is the true repentant affected with slavish fears sometimes as if his sins did blot out Gods mercy like a thick cloud as if our transgressions had subdued his goodnesse and thrown it into the bottom of the Sea What a comfortable expression is that Isaiah 1.18 Though your sins be as scarlet they shall be as white as snow c. It was wonderfull mercy that ever so horrid and bloudy sinners therefore their sins are said to be like scarlet should become so clear yet the grace of Justification doth as totally remit great sins as lesse sins as Christ did with the same easinesse cure several diseases Thus David also Psal 51. after he had wallowed in that mire he prayeth to be purged in an allusive expression with hysope which was the last thing used in their legal purifications and therefore doth imply the total and compleat cleansing by Christ and upon this David saith He shall be whiter then snow which phrase is neither with the Papist to be extended to sanctification as if such perfect clean righteousnesse were vouchsafed to him as that there were no sin in him nor with the Antinomian as if God did quite abolish sin from David out of his sight so as to take no notice of it or chastise him for it for after the pardon was past yet his childe was to die and much more evil to come to Davids house but in respect of final condemnation God having thus pardoned David through Christ would no more adjudge him to everlasting punishment then he would one that was innocent or without any spot of sin And this is to incourage great sinners ten thousand talents was a great summe of money yet how easily forgiven by that kinde Master Thus Exod. 34.7 God is described forgiving sins of all sorts and this he proclaimed when his glory passed by and how necessary is this for the contrite heart which judgeth his sins because of the aggravations of them to be unpardonable If they had not been of such a breadth and depth and length they would not fear overwhelming as now they do There are sins of all sorts described and which is to be observed God putteth no term or bounds to his mercy whereas he doth set some to his anger Let not therefore the greatness of sin be thought more then the greatness of mercy pardoning and Christs obedience suffering as it is hypocrisie to extenuate and make our sins lesse then they are so it is unbelief to diminish his grace and Gods greatness above us is as much celebrated in this his kindness as in any other attribute The sins of all the world if they were thy sins were but like a drop of water to his mercy no more then our essence or power is to his Majesty Take heed then of saying Such and such sins may be forgiven but can he forgive such as mine are also Lastly In that Honey Comb for we may say of these places if of any they are sweeter then honey this sweetness may be pressed out That all their sins though never so many shall likewise be blotted out The Sea could as easily drown an whole Hoast of Pharaohs men as twenty Souldiers The Apostle is excellent Rom. 5. in this making an opposition between the first Adam and second aggravating the superlative power of the gift by grace above the evil through sin Hence it 's called the riches of his grace rather then power or wisdome because of the plenty and abundance of it Who would not think that while Gods goodness in the Scripture is thus unfolded there should not be a dejected unbeleeving Christian in the world shall our sin abound to condemnation more then his grace to justification because sin is too strong for us is it therefore too much for the grace of God also you see by ths that we may drink wine enough in the Scripture Wine-cellars to make our hearts glad and yet swallow not down any dregs of Popish or Antinomian errors These things thus explained I come to confirm you with severall Arguments that God doth see sin so as to be offended and displeased with it in those that are already justified And the first rank of Arguments shall be taken from those places of Scripture where the godly do