see here is ground of doubtings yet if a man could look out of himselfe and know that his righteousness is to be found in Christ and God hath appointed it so that I am to be justified by that righteousness onely now the soul may have a stay to rest on Yet my Saviours righteousnesse was perfect was accepted and he is mine and his righteousnesse is mine 3. Till we know the dispositions if I may so speak in God about our justifying we cannot but doubt for a man reasoneth thus I have committed great sins which now do grieve me and I hate them and I have left them but I know not how they may be pardoned those will now cause doubtings Untill wee know that God for Christ will justifie us frō great sins as well as small 1 Cor 6. 8 9. and that 1 Cor. 6. 8 9 10. he blots out the thick cloud as well as the cloud Esay 44. 22. Esa 44. 22 I have blotted out as a thick cloud thy transgressions and as a cloud thy sins and that there were expiatory sacrifices not onely for infirmities but also for enormities all which typified the vertue of the blood of Christ which justifies from great sins c. But I have nothing to move Ob. God to pardon them Yet pardoning is a gracious Sol. work God pardons sins not for thy sake but for his owne sake Esay 43. 25. I even I am Esa 43 25 he that blotteth out thy transgressions for mine owne sake and for his Christs sake Eph. 1. 7. In Eph. 1. 7. whom onely we have redemption even the forgivenesse of our sinnes But God will call me hereafter Ob. to account again though for a while he seems to be graciously pleased No the Lord in his new Covenant Sol. of Grace assures the contrary Jer. 31. 34. I will forgive Jer. 31. 34 their iniquity and I will remember their sinne no more So that you manifestly see how the ignorance of our Justification leaves the soule in great doubtings because 1. A man knows not where to cast his burden 2. Where to find his righteousnesse 3. What is the vertue and fulnesse and love and graciousnesse the fidelity and irrevocablenesse of God in justifying a sinner by Christ 10. A tenth cause of doubtings A tenth cause of doubtings is disputation against the Promises You have heard heretofore that the ignorance of the Promises is an occasion of doubting and now I am to shew you that the arguing of the soule against them is also another cause But you will say Doth any Ob. man dare to dispute against Gods Promises I answer The Promises may Sol. The Promises considered two wayes be considered 1. In respect of their absolute truth and goodnesse thus they are not disputed against unlesse by Atheists and positive unbeleevers as were those scoffers 2 Pet. 3. 4. who said Where is the promise of his comming 2. In respect of their application and extent Thus many weak beleevers are subject to argue against them Not whether they be verity and mercy not whether righteousnesse and peace doe meet in them but whether these doe reach to them and may be applyed by them Nay that is not all they do ofttimes upon unjust grounds thrust away the Promises from themselves And now the soule must needs be hurried with feares and doubtings in case the condition be sensible because 1. The Promises are to faith Three reasons of it as ground unto the Anchor cast out an Anchor and if it hath not ground to fasten or Simile hitch in the Ship rowls still This is a truth If faith cannot pitch and fixe the soule cannot be quiet and setled David in one place useth the comparison of a bird that his soule did hye unto God as a bird unto her nest Whiles the bird is in Noabs dove foūd no rest for the sole of her foot the ayre it is hovering and flying and restlesse so is it with the soule untill faith can settle it under the wings of a Promise Nay againe the Promises are called the breasts of consolation When the child is hungry and distempered nothing quiets it but the breasts And assuredly if the Promises doe not still the soule nothing can Now when a man will rove from this ground of faith when he will fly from his rest when he refuseth the breasts of consolation no marvaile if his soule be full of doubts and feares For this is all one as if a lame man should throw away his crutches or a weak man his staffe or a sick man his cordials or a sinking man the bough which holds him up The goodnesse of the Lord promised to David was that Psa 27. 13 which did hold up all his faintings and so all Gods people have still been held and staffed up by Gods Word And therefore that person must needs be full of doubts who withdraws his shoulder from such a stay and rock upon which hee should leane and rest himselfe 2. This is but selfnesse which is ever accompanied with unquietnesse for why dost thou refuse to apply those Promises which God hath made Is it not because 1. Thou wouldst have more goodnesse first 2. Lesse unbeliefe first And is not this a self-seeking yea in some sort a self-standing What an odde and unseemly Note So thou hast promised to pardon sins c. method of worshiping of God is this Lord I have but weak grace and thou hast promised to strengthen it and perfect and finish it but I will not beleeve thy Promise belongs to me untill I have first a greater increase of my grace Or thus Lord I find much unevennesse in duty and thou hast promised to give thy Spirit which shall cause mee to walk in thy way but I will not beleeve this Promise untill I be first more enabled in duty Or thus Lord I find much sinfulnesse in me and thou hast promised to change cleanse the heart and to subdue iniquity but I will not beleeve this Promise untill first I see my sins subdued When I find my graces increased then I will beleeve that thou wilt increase them when I find my Whē thou hast done it then I will beleeve that thou wilt doe it obedience continued and my sinnes subdued then will I beleeve that thou wilt cause me to walk and wilt subdue sins q. d. If thou wilt performe thy Promise before I doe beleeve thy Promise then I will beleeve thy Promise This is as Simile if a man would see the blood in the veines before the veins are opened or wash his hands cleane before he hath turned the cock to let out the water 3. A man is still held by the powers of his corruption And where corruptions or wants are still found in their former measure there the tender soule will doubt and feare Let a man bestow himselfe much in hearing or much in praying or much in conferring yet if he have the
doubting The Doctrine of Justification is a Doctrine of Life Rom. Rom. 5. 18 5. 18. The free gift came upon all men unto justification of life And it is a Doctrine of Peace Rom. Rom. 5. 1. 5. 1. Being justified by faith we have peace with God c. And therefore the ignorance of it must needs be a cause of feare and doubting Here consider foure things Foure things 1. The Christian condition is subject to many sensible impressions Wee are seldome without assault or combat and those pierce us most which Sensible guilt is troublesome as a disease when one is awakened the conscience throws up A man may beare any wound with more ease then that which he hath given himselfe When the Law powerfully reveals and the Conscience closely applyes the guilt of our nature and lives now it is a sad and heavy time Job cryes out in the sense of this sting Chap. 13. 26. Thou writest bitter Job 13. 26 things against me and makest me to possesse the iniquities of my youth Sâ—lomon tels us that the wounded spirit is hardly sustained Pro. 18. 14 Prov. 18. 14. David is even dryed up by his roaring David and worne away with the paine of it And Paul cryes out Paul as a man almost lost Rom. 7. 2. The soule makes out at Something to answer account for it such a time for some stay and help It seeks where it may lay his burden and find something to ease and deliver It is with a sick soule as with a sick Simile body which turnes from one side to another from this part to the other part of the bed and of the pillow and craves help of this friend and of another would have ease from any but perchance can get none from all Here is sin saith the person here is a sinfull soule and there is a righteous Law broken and a righteous God offended who yet must and will be satisfied He calls upon me and hath arrested my Conscience Now good Lord what shall I doe I have nothing to pay or that can give satisfaction Wherewith shall I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old Will the Lord be Micah 6. 6 7. pleased with thousands of rams or with ten thousands of rivers of oyle Shall I give my first-borne for my transgression the fruit of my body for the sin of my soule q. d. Those are nothing those can doe nothing my sins are many great deep my righteousnesse is none or too weak to answer for my unrighteousnesse All the good I have or can doe cannot expiate the evill which I have done or make up that good which I should have Here is some sorrow but what is that it is but as a drop to the Ocean of guilt which lies upon mee Here is some duty but what is that it is defective in it selfe and no amends to the many thousands of breaches which I have made Noâ—hing in our sâ—lves 3. The soule cannot stay it selfe upon it selfe God calls for satisfaction I have it not saith the soule God will have satisfaction Lord what shall I now doe The Conscience works upon us and tels us God is just and if these sins be not pardoned and a righteousnesse found and presented we are lost Now the soule is at a stand seriously and sadly bethinks What have I Nothing but sin yet sin cannot answer for sin Perhaps some imperfect holinesse but that cannot make up a perfect satisfaction O my brethren our blood and spirits must needs goe and come when the arrest is upon us and none appears to bayle us when the ship is split and no rock is neare to save us when the sentence of death is read against us and none is at hand to pardon us when the Avenger of blood pursues us and no city of refuge opens to shelter us unrighteousnesse unability and Conscience and God meet and none yet nothing is yet found to answer for us or to pacifie us 4. Without us there is something able to stay us of which the soule being ignorant is still perplexed it cannot conclude its feares and scruples and doubts What is that Ob. Sol. I answer Justification is the stay and therefore the soule must needs be burdened being unacquainted with it As 1. Till we know where to Three things lay downe our sinfull burden we must needs be troubled If a perplexed soule could finde any to charge his debts upon who would beare and answer for him then it might have rest Now Christ in Justification takes our guilt upon him As Paul said to Philemon concerning Philem. 18 his servant One simus If he hath wronged thee or oweth thee ought put that upon mine account So saith Christ to the broken and laden sinner If thou hast any guilt and sinfull debts to be answered for unto God put them upon mine account If thou hast wronged my Father I will make all eaven look for thy discharge and acquitance by me for I was made sin for thee that thou mightest be made the righteousnesse of God in me 2 Cor. 5. 21. and God 2 Cor. 5. 21 was in me ver 19. reconciling the world unto himselfe not imputing their trespasses unto them And 1 Joh. 2. 1. If any man sin 1 Joh. 2. 1. he hath an Advocate with the Father c. 2. Till we know our justifying righteousnesse we cannot but be troubled That righteousnesse which justifies us is not in us No righteousnesse justifies but that which is every way perfect and full now this is in Christ and not in us Rom. 5. 19. By the obedience Rom. 5. 19 of one many shall be made righteous When a sinner is to stand before God for acceptance and life he stands not before him in his owne rags but in the garment of his eldest Brother He cannot say Lord here is a righteousnesse in me which hath fulfilled thy Law here is a righteousnesse in mee against which thou canst make no exception here is a righteousnesse in me for which thou art to account and pronounce me just But this he may say Lord though I have no perfect righteousnesse to answer thee yet thy Sonne hath for me and he is made unto me from thy selfe my righteousnesse wisdome sanctification and redemption 1 Cor. 1. 1 Cor. 1. 30 30. And being justified by faith in it he may have peace with God through our Lord Jesus Christ Rom. 5. 19. Brethren no man can be free from strong feares and doubts who thinks to be acquitted or condemned by what is in himselfe If a man thinks this The Lord will or doth enter into judgement with me and I finde nothing to satisfie him all the powers of my heart and of my graces are insufficient and therefore there is now no hope but I shal be cast and condemned you
perceived So is it with our spirituall estate Sometimes it is represented unto us as it is truly existing and thus we shall see it when we look upon it and judge of it by the word of God And sometimes it is represented unto us not as it is but as it appears in some corrupt and deceiveable testimonies and reports unto us As Josephs Ioseph chastity appeared to his Master under the nature of abominable uncleannesse when he took the testimony of it from his filthy wife So shall our most innocent upright frame appeare unto us to be nothing else but basest hypocrisie if we put the issue of it upon Satans informations For as Satan hath an art to colour over the true condition of sinfull bondage keeping close in covert the proper image or rather deformity of it So he hath a delusion too in hiding from our eyes the true powers of gracious sincerity and fetching up to the judgement all our weaknesses and present imperfections with all former knowne evils with which he doth so totally possesse the mind that it can hardly see any thing that good is in it selfe or if it doth yet it sees so much corruption and imperfection as that it is ready almost to turne the scale and ballance And here our crafty enemy ceaseth not but taking the advantage of a tender conscience he exaggerates upon us the large distance of this condition in which we now are from that which God commands and expects and hath found in some of his righteous servants in the citation of whose piety he is not very sparing that by the consideration of their fulnesse and our owne emptinesse wee might the more easily suspect our condition and credit his relations Which if we once doe Bone Deus into what labyrinths doe we wind our selves into what fears into what doubts We shall never set out to beleeve any Promise but hee checks us back with the hollownesse of our condition we shall never set upon any ordinance or duty but he foyles us with suspicions at least that all is in vaine God will not blesse and prosper his Ordinances unto such And in those Ordinances if any matter of bitternesse or uncomfortablenesse be delivered he brings home that to us and tels the soule This is thy portion Now where our estate rests upon a deceitfull informer where we take things as Satan makes them where we judge of sin as he pleads it and of Gods love to us as he conveys it and of Gods Promises as he interprets them to us and of our owne Graces and holy temper as he cleares and evidenceth them unto us there can be nothing but jealousies feares distractions and daily doubtings in the heart 13. Another spring may be A thirteenth spring some new risings of old sinnes after humiliation and some singular assurance of their pardon David gives a touch at this Psal 25. 7. I think Psal 25. 7. when he prayes Remember not the sins of my youth nor my transgressions So doth Job 13. 26. Thou writest Job 13. 26 bitter things against me and makest me possesse the iniquities of my youth It would trouble us to see a man rise up out of his grave who hath been buried a long Simile time and now to haunt us So these sins which we have long since committed and long since bewailed and long since renounced and after long humiliations their discharge hath been obtained to meet these sins like an enemy with a sword in his hand with guilt in their faces and countenances againe this will amaze the soule it will appale it and startle it and make us more then once to sigh and inquire Why is it so Two things will now fall into Two things question 1. The reality of pardon Where God saith he pardons sinne there he saith that he will remember it no more But it seemes he doth remember it else how comes it thus upon me as a debt not yet discharged as a guilt not yet removed and if he doth thus remember it against me I much feare that as yet the Book is not crossed this sin is not pardoned Upon which something else may fall in If this sinne be not pardoned perhaps the rest are not and if this be risen up against me how can I tel but all the rest may afresh set themselves in array and give a second charge upon my conscience too 2. The reality of Repentance For where God calls for sound repentance as Esay Esay 1. 16. 1. 16. Wash you make you cleane put away the evill of your doings from before mine eyes cease to doe evill there God doth promise ver 18. that Though our sins be as scarlet yet they shall be as white as snow and though they be red like crimson yet they shall be as wooll in which words are expressed a plaine change of the sinfull condition our sins shall not be what and as once they were Whereupon the soule misgives for its part God will doe what he hath promised Note if I had done what I was injoyned If my sins had beene truly left they had been fully discharged but now I possesse them againe in their guilt and therefore I exceedingly feare that I did overtly discharge my selfe of them in my repentance If Christ had slain them by his blood or if I had drowned them by true sorrow and repentance they could not thus revive in their guilt but I feare that I did onely skin over these sores which I feele now to break out or that I laid them asleep onely and not dead because they awake upon me with such terrour and clamour And if so then there hath been a long and fruitlesse veine of rotten hypocrisie in me whereas I had thought my work almost finished I am as yet to begin againe Beloved this is a secret and piercing fountaine of strong fears and doubtings especially when the sins rise up and set on us afresh after a course of humiliation and some singular assurance of their pardon and yet it is the case of many Christians incident unto them in their dayes of great losses or sicknesses or death 14. Another spring or occasion A fourteenth cause may be some long silences in the conscience God you know hath set in our selves our Law-giver our Judge and our Witnesse Conscience doth sustaine and should discharge the offices of all these In a doubtfull day it should cleare our condition and witnesse for us against the testimony of Satan and of our owne feares And therefore God hath given unto it an excusing and comforting power as you may see Rom. 2. 15. Their thoughts excusing one another or accusing And 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity c. Here consider some particulars 1. Concerning Testimonie 2. Concerning our Condition 1. There is a three-fold testimony A threefold testimony about our estate 1. One is
is exclusive in respect of sinners but inclusive in respect of penitents not all sinners but all repenting sinners shall be pardoned is indefinite to repentance and I beseech you mark this point God doth not say I will pardon sins simply but if men repent and forsake sins they shall have mercy So againe in promising pardon to Repentance he doth not promise it respectively and conditionally but absolutely and fully What is that That is God doth not say If you repent of such or such sinnes then you shall have pardon but hee saith simply and absolutely If you repent So that let the sins be never so great never so many yet if they be sinnes of which thou now truely repentest they are assuredly pardoned Esa 55. 7. Let the wicked forsake Esa 55. 7. his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Here you see a promise of abundant pardon to be made unto the penitent though he hath had thoughts though he hath had wayes yet if he forsakes them the Lord will pardon and shew mercy Againe because that pardon is promised to actuall repentance indefinitely therefore let the sinner be what he will let him be a person who was not converted before or let him be a person already converted yet if he begins true repentance or the other renews his true repentance they shall be pardoned And the reason is because it is not sinne simply in such an estate which God pardons but it is sinne repented of which God doth promise to pardon And therefore if an evill man whose life hath been a course of sins repents and leaves his sins he shall have mercy Or if a good man fall accidentally into sin upon his repentance he may confidently plead out Gods promises of pardon for he shall have mercy upon his repentance as you may see Prov. 28. 14. He that forsakes his sinnes shall find mercy Ezek. Pro. 28. 14 18. 32. Turne your selves and Eze. 18. 32 live See ver 21 22. If the wicked will turne from all his sinnes ver 21 22. they shall not be mentioned unto him Whence we may infer that if God will forgive his enemies he will then upon the same repentance forgive his children If a King will pardon a returning Traitor wil he not Simile receive then a returning son It was a pious speech of S. Chrysostome Si Deus promittat gratiam nobis offendentibus quid faciet nobis poenitentibus If he promiseth grace unto us when we are sinning what then will he confer on us if we be repenting 2. Christ is of great vertue stil and as able to put away the sins after conversion as well as before therefore is he called the same yesterday to day and Heb. 13. 8. for ever And the Apostle reasons it in the Romans If when Rom. 5. 10 we were enemies we were reconciled to God by the death of his Son how much more being reconciled shall we be saved by his life We must think of the pacification by Christ of the atonement of the propitiation of the satisfaction not as confined to any one sinne or to any one estate but in respect of its sufficiency reaching over both estates and all the sins in both What is that That is the death of the Lord JESUS was not onely to reach the sins thou didst commit in thy unconverted estate and the rest afterward in thy converted estate thou art to satisfie for by thine owne power some other way What is this but that Popish leaven that self-justification those humane satisfactions What is this but to divide our salvation twixt Christ and our selves What is this but to restraine either the sufficiencie or the efficacie of his death No Christ is unto us in respect of sins before and sins after conversion as the Lord was to the Israelites a pillar of a cloud and a pillar of fire Jesus Christ is a cloud in the Christ a pillar of cloud and a pillar of fire day in the time of conversion to cover our sins upon our repentance and a pillar of fire by night for the times of former darknesse upon our repentance to consume away our sins c. The difference of our estates doth no way adde or diminish to the strength and efficacie of his death His bloud can cry as loud now as heretofore and is not lesse effectuall to get pardon for our falls in the way then for our sinnings when we were not in the way as is evident in the sins of Paul before his conversion and in sins of David and Peter after their conversion for Christ is our continuall Mediator and everliving Intercessor But you will reply These Ob. sins cut off all our interest in Christ and all relations and therefore no hope now I answer though the comfortable Sol. No sinne that thou cāst grieve for cuts off our communion interest interest be cut off untill the time of sound repentance yet the radicall interest is not As the leprous person was debarred the use of his house untill he was cleansed yet he was not debarred the title and right of his house and therefore thou mayest upon thy repentance sue unto the Lord by the bloud of thy Saviour the pardon of these sinnes 3. The Lord is mercifull still unto repentants You shall read in Psal 136. that his Psal 136. mercy is set downe 26 times with the adjunct of everlastingnesse His mercy endureth for ever And Psal 86. 5. Thou Psal 86. 5. Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee So ver 13. Great is thy mercy towards me And ver 15. Thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth So Micah 7. 18. Who is a God Mica 7. 18 like unto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever because he delighteth in mercy 19. He will turne againe he will have compassion on us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea Mercy is not strange unto God it is his nature it is his delight and repentance will not be hid from his eyes if it be not hid from our hearts He calls us to repent and causeth us to repent that he might shew us his mercy and everlastingnesse of his mercy 6. A sixt spring of doubtings was indisposition unto or about spirituall duties Whence we feare the truth of grace which is active and lively and doubt our acceptance with God by reason of our dulnesse and deadnesse For the curing of this consider 1. That dulnesse in holy duties is possibly incident to men truly sanctified Beloved there is a great difference betwixt a dead heart
wifes debts are charged upon the husband and if the debtor be Simile disabled then the creditor sues the surety Fidejussor or surety and Debitor in Law are reputed as one person Now Christ is our Fidejussor He is made sin Heb. 7. 22. Iesus was made a surety of a better testament for us saith the Apostle For us i. vice nostra or loco nostro i. in our stead A surety for uâ— one who put our scores on his accounts our burden on Fidejussor his shoulder So the Prophet Esay 53. He hath born our griefs Esa 53. 4 5 and carried our sorrows How so He was wounded for our transgressions he was bruised for our iniquities i. He stood in our stead he took upon him the answering of our sinnes the satisfying of our debts the clearing of our guilt and therefore was it that he was so bruised c. You remember the scapeit â—ev 16. 21 â—â—â—at Vpon his head all the iniquities of the children of Israel and all their transgressions in all their sins were confessed and put And the Goat did beare upon him all their iniquities c. What is the meaning of this Surely Jesus Christ upon Christ whom ouâ— sins were laid and who alone died for the ungodly and bare our burdens away Therefore the Beleever in the sense of guilt should run unto Christ and offer up his bloud unto the Father and say Lord it is true I owe thee so much yet Father forgive me remember that thine owne Son was my ransome his bloud was the price he was my surety and undertook to answer for my sins I beseech thee accept of his atonement for he is my Surety my Redemption Thou must be satisfied but Christ hath satisfied thee not for himselfe what sinnes had he of his owne but for me gracious Father they were my debts which he satisfied for and look over thy book and thou shalt find it so for thou hast said He was made sin fâ—r us and that he was wounded for our transgressions Now this is a great stay a great comfort that wee our selves are not to make up our accounts and reckonings but that Christ hath cleared twixt us and God Therefore it is said Ephes 1. 7. that in his Eph. 1. 7. bloud we have redemption even the forgivenesse of sins 2. In Justification the beleeving penitent hath an universall discharge What is that That is when a man is in Christ when he is a true beleever he doth not then receive a particular acquitance from such or such sins but an universall discharge from all the sins he hath committed You know the promise Jer. Jer. 33. 8. 33. 8. I will pardon all their uniquities whereby they have sinned and whereby they have transgressed against me 9. And it shall be to me a name of joy a praise and honour c. Therefore David speaking of Gods fulnesse and extent of pardoning and remitting mercy he saith Psal 85. 2. Thou Psal 85. 2. hast forgiven the iniquity of thy people thou hast covered all their sinne Selah Which covering of all sinne is in sense the same with the Apostles not imputing of sin Rom. 4. and 2 Cor. 5. This is a true axiome Peccata non minuunt justificationem Though sins be different yet justification is not When the Lord God justifies a person the different qualities and circumstances of former sins doe not hinder their pardon and discharge You know that one may with a pen crosse a great summe as well as a little summe and a King can give a pardon not onely for petty Simile offences but also for rebellions and treasons and so he doth many times It is therefore an observable passage in holy Writ that there is scarce a sin in any kind but we may read the blotting of it unto a beleeving Note and repenting person viz. Original sin which was the Justification reacheth all sorts of debts great deluge of our natures and the first fire which inflamed the whole world of mankind yet this sin was pardoned to Adam Drunkennesse another sin which the Apostle in 1 Cor. 6. 8. raiseth to the height of eternall separation yet was it pardoned to Noah a beleeving penitent Lying another sin which is of it selfe apt to lock the gates of heaven Rev. 22. 15. yet was it pardoned to Abraham the father of the faithfull Incest that unnaturall commixture yet pardoned to Lot Murder a crying sinne and Adultery a fearfull sinne yet both pardoned unto a repenting and beleeving David Idolatry that angâ—ing and provoking sinne a sin which unthrones God and makes a god yet pardoned unto Solomon What should I mention more Impatience a sin yet pardoned to Job Passion a sin yet pardoned to Jonah Denyall of Christ against knowledge and resolution a high sin and such as a Donatist upon no termes would admit as capable of a re-acceptation yet graciously pardoned to Peter Persecuting of the Gospel of Christ blasphemy and compelling of others to blaspheme i. injuriously and despitefully to oppose Jesus Christ his word his members O how piercing and bleeding a sin yet pardoned to Paul he obtained mercy Oppression and covetousnesse by which a man doth suck the bloud and life of others yet pardoned to Zacheus Nay yet once more as you And all sorts of debtors may see pardon in Justification releasing all sorts of debts so you shall find it releasing all sorts of debtours Take one place for all in Levit. 4. where the Lord goes over all sorts and divisions of sinners and appointed offerings for them all and proclaimes pardon to them all viz First the Priests ver 3. Then secondly the whole congregation ver 13. and 20. Then thirdly a Ruler ver 22 26. Then fourthly any one of the common people ver 27 28 31 c. Under which foure ranks he draws in all sorts and conditions of men and not onely appoints a sin-offering for them all but also accepts of the same By which what is else meant but the power and efficacie of the bloud of Christ by which all sorts of sins are pardoned to all sorts of beleeving and repenting sinners Ah Lord will many a person Ob. cry out Why What is the matter Why art thou so heavy Why such and such a sin heretofore I reply Is there not a Justification Sol. Yes And how comes sin to be pardoned Is it not by the bloud of Christ Yes But these were great sins And did Christ die for the expiation of little sins onely What did he satisfie for infirmities only not for enormities also And doth Christ indeed leave the greatest debts for us to cleare Or cannot faith receive the accuitance of great sins as well as indeliberated sins Was not the sin-offering for all sorts of persons And have not all sorts of sinnes come within the Proclamation No no my brethren Justification without all doubt crosseth the book Thou art a debtor saith God I am
Lord saith the penitent I acknowledge my sins and am â—orry for my transgressions but I intend to run on the score no longer Thou art a debtor saith God I am Lord saith the Beleever and thou hast said If any man 1 Joh. 2. 1. sin he hath an Advocate with the Father Jesus Christ the righteous and he is the propitiation for sins and I beleeve on him Lord I take him to be my sin-offering and in his bloud onely I seek for pardon and redemption from all my sinnes This were the way to support our selves against our many and strong doubtings about pardon of sins Yet the Lord knowes I have repented of them and I doe beleeve in Jesus Christ for the pardon of them I heare and know that he is the Mediator of the New Testament and that his bloud satisfies for all sorts of debtors and debts too Though one sin may differ from another yet his meâ— it and satisfaction differs not from it selfe but is all-sufficient and therefore I acknowledge the debt and rest on his bloud for a full discharge 3. Discharges in Justification are not repealed they are not called in againe Peccata non redeunt i. Subsequent sins and falls doe not nullifie and evacuate former grants and pardons for as much as 1. Pardon of sin springs from speciall love and mercy which alter not their consigned acts 2. It is founded in an unalterable and absolute and constant satisfaction for sinne is not pardoned for any dignity in the person In the person pardoned there is no reason or cause of pardon but that is in the bloud of Christ which bloud alters and lessens and abates not though our carriages doe Hence it is that pardon of sin in Justification is styled the blotting out of the hand-writing Col. 2. 14. If a writing be blurred a little and somewhat blotted yet it may be read but if it be blotted out it is no more legible and who can be called to account upon record when the writings are obliterated The same phrase is used Esay 44. 22. I have blotted out as a thick cloud thy transgressions and as a cloud thy sinnes Where me thinks something else falls in to our comfort viz. That God himselfe doth blot out Though an under-officer should blot out an indictment that perhaps may help nothing but when the King doth it who is chiefe Judge then the indictment cannot returne Now it is the Lord himselfe who doth blot out transgressions he doth it who onely hath power of life and death of condemning or absolving In like manner there is another phrase Mica 7. 19. Thou wilt cast all their sinnes into the depths of the sea If a thing were cast into a river which might be fathomed then it might be brought up againe or if it were cast upon the sea onely yet it might be discerned and taken up againe but when it is in the depths cast into the depths the bottome of the sea now it cannot be fathomed up againe By which Metaphor the Lord intends to expresse unto us the powerfull energy of pardoning mercy that our sins shall rise no more against us He will cleare them so that they being once forgiven shall come on the account no more He will drowne their guilt that it shall not come up against us before him the second time Therefore Paul discoursing of Justification Rom. 4. hee useth another phrase to expresse this point ver 7. Blessed are they whose iniquities are forgiven and whose sins are covered Covered Covering is such an action which is opposed to disclosure and judiciall evidences and to be covered is to be hid so and closed as not to appeare with a judiciall guilt upon it Now the Lord here is said to cover sinne in Justification What is that That is the Lord will look on those sinnes no more with a judiciall eye he will not call them to account any more that is the meaning of the phrase As when a Prince reads over many Treasons and meets with such and such which he hath pardoned he reads on he passeth by he now takes no notice of them he is not stirred he sends not our against those whom he hath pardoned So c. This is for God to cover sin viz. not to looke on the sin pardoned with a judiciall eye It is not as some most empty and dull heads fancie it God doth not see sin at all and he cannot Of all the opinions in the world this is the most ridiculous and childish to men who beleeve an All-seeing God But to cover sin is not simply not to see it but to look it over as it were and not to sit or stand upon it with a judiciall eye i to account for pardoned sinnes no more Hence in the New Covenant God promising to justifie or to pardon sin he saith not onely I will forgive their iniquity but addes I will remember their sin no more Jer. 31. 34. What is that That is if I once As the Gospel needs to be giveÌ„ but once so a mans sin needs but once to be forgiven once is enough because if once then for ever forgive their sin I wil not forgive it againe it shall not need againe to be forgiven once shall serve the turne I will remember it no more The meaning is it shall quite be forgotten I will no more plead with them for what I have once pardoned I confesse that the sense and fruit and assurance of a sin pardoned this may redire Note returne this may be lost and got and the acts of faith concerning the particular pardon The apprehensioÌ„ of pardon is variable and yet the pardon it self is immutable of a particular sin may doe so but Gods justifying act his pardoning act is a free and constant act Otherwise if he pardoned 〈◊〉 respectively upon an absolute Incessation about sinne there were no flesh living that could be justified 4. Discharges in Justification reach not onely to the guilt but also to the consequents of guilt For it is a true And remissa culpa remittitur poena rule Justificatio tollit poenalia Therefore saith the Apostle Rom. 8. 1. There is no condemnation to them that are in Christ Jesus You know that if the body falls then the shadow which attends the body that falls too and if the debt be discharged the prison is discharged We have by the bloud of Christ the forgivenesse of our sins and therefore the remission of all satisfying punishments Why else doth the Apostle say Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us As Christ is said to be made sin for us 2 Cor. 5. so is he here said to be made a curse for us He is made sinne for us by taking upon him the guilt of our sinnes and he is made a curse for us by bearing that wrath and punishment which was due to us because of our sinnes Nay let me
speak a bold truth To have sinne remitted and yet to be exposed to punishment I speak onely of satisfying punishment cannot stand with that unspotted justice of God for no man is justly punished but by reason of unsatisfied guilt In peccato fundatur reatus poena saith Aquinas well Now if Christ hath fully and perfectly satisfied for the guilt then punishment hath no ground unlesse wee will say that God will punish for that which is already satisfied or that Christs satisfaction is not totall but partiall i. he satisfied for a part and left some parts of satisfying punishment to us which is the opinion of the Papists for their humane satisfactions But to draw up again What a comfortable stay and support is this unto a distressed soule to see and find all in Christ When a person brought to the true sight and sense of sin and loathing and forsaking of it and to the giving of himselfe up unto Christ shall behold his many fore-past guilts and see these charged upon Christ nay and discharged by Christ nay and so discharged that they shall never be charged upon him againe nay and all the consequents of guilt removed so that Christ hath set him at liberty he hath made him a freeman and that against all Satans accusations He may hold out the bloud of Christ which will answer all I am a sinner but Christ was made sin for me I deserve damnation but Christ was made a curse for me If Beleevers did skill the nature and extent and vertues of remission by the bloud of Christ if they did know and were possessed more with this part of Justification they would strengthen their faith and their comfort more and their doubtings and fears would sink more Be of good comfort thy sins are forgiven thee 5. One thing more which I had almost forgotten falls in which is this That the substantiall part of Justification is alike to all Beleevers What is that It is this God for the bloud of Christ doth not onely charge the sins of strong beleevers on Christ but of weak beleevers too and these onely are not discharged but those also True faith in any degree may take out all the benefits of Justification For as Justification doth not admit of degrees no more is it made over to the degrees but to the truth of faith So that not onely Abraham the father of the faithfull who was strong in faith but the father of the child who cryed out with tears I beleeve help mine unbeliefe he also hath all the reall interests the very same reall interests in the bloud of Christ You know the arme hath not an interest in the head and influences thereof because it is big or because it is strong but because it is a member by reason whereof the least â—inger and weakest member doth also claime and hath a share So because every Beleever by true faith is made a member of Christ he hath therefore a concurrent share in the bloud of Christ in the Justification purchased by Christ And therefore it is a weaker argument of weak beleevers to deny or doubt their discharge by Christ True say they Christ is a Ob. strong Saviour and hath strong merits and by him is pardon of sinne and by his Name a person is justified but this is onely for men of stronger faith then mine Doe not deceive nor unnecessarily Sol. afflict thy selfe Christ hath done great matters for great sinners and a weak faith is a joynt possessor though no faith can be a joynt purchaser of sins remission And thus have I briefly informed you with some notions about that part of Justification which respects our sinnes there is yet another part which respects our graces and duties from the weaknesse and mixture of which do arise many doubtings and such as are not to be disputed downe by any thing in our selves but onely to be answered with the doctrine of Justification O saith the humbled sinner Ob. and experienced in himselfe what a broken estate is here what an imperfect draught of holinesse My very light is dim and in all my duties there is yet undutifulnesse my righteousnesse is defective in my faith much unbeliefe in my prayers much coldnesse irreverence distraction when I have sorrowed for my sins I may even grieve for grieving no more and may hate my selfe that I cannot otherwise hate my sins How can I stand before God who is of purer eyes then to behold sin Will the Lord accept of such a person of such discharging of duties c. Let me stop the complaint Sol. close up the doubtings with a little more inlargement of the doctrine of Justification Therefore remember 1. Our persons stand not before God in their own righteousnesse nor our owne services in their owne strength Indeed the Lord requires holinesse in our natures and holy duties from us we are his children we are his people therefore we should be holy as our Father is holy therefore the people of his pasture should serve him An unholy Beleever were a monster upon earth and an undutifull son is a plain unbeleever for though Christ did die for those who were once rebellious yet he dies for none to make them licentious So that holinesse inherent grace is absolutely required to salvation To salvation I say But to Justification in no wise What is that That is though a man cannot be saved without inherent holinesse yet is he not justified by it When he comes to account it with God he may not say this Lord loe here I am see if there be any sin in my person or defect in my holinesse I have not offended thee I need not any help any mercy my heart is totally cleane and my duties performed at all times in every respect for matter and manner to the full as thou requirest Enter into judgment with me if thou pleafest I will be tryed by my owne holinesse 2. But in the righteousnesse of Christ I desire saith Paul to be found in him not having my owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. See more in Rom. 5. 19. 1 Cor. 1. 30. 2 Cor. 5. 21. There is such a thing as the * So called not as if the act of faith were our justifying righteousnesse for that act is but 1. An perfect thing 2. A transient thing 3. A part of inherent holinessâ— but because faith only layes hold on makes us to fly unto rely on the righteousnesse of Jesus Christ righteousnesse of faith it is none other then the righteousnesse of Christ We think little of it we make little use of it there is a kind of Popery in us all we look downward too much on our righteousnesse for a Justification and when we are to be pronounced just and righteous when either we or our services expect acceptation it is in and by that righteousnesse of
lest And that we might bestow our tears not our tongues on others sinning he should be over-exalted so to many Christians the Lord doth returne unto them the sensible sting of some notable guilt to abase their hearts to put them in mind of themselves For this reduction of former gilt it gives up unto us our base and treacherous natures and the births of our owne hearts Ah! faith such a person this heart this nature of mine what was it what is it if the Lord leaves it See here the grapes the sowre grapes of this wild-vine little reason have I to be so highly conceited of my self as long as I perceive such loath some accounts and issues from my selfe And veriâ—y it makes us oft-times to despise our selves to abhorre our selves in dust and ashes And this is one great Our present graces make us good and the sense of former sins keeps us humble end and use which the Lord makes of former sins To keep the heart in a very humble frame We must have something or other still put unto us of our owne which will let us see how foolish we are by nature that is Davids phrase and how brutish we were that is Solomons phrase 3. To make us more carefull For the sharp remembrance of sinne doth in a godly heart work stronger detestation and stronger watchfulnesse God doth make their Remembring the gall the wormwood Lam. 3. new considerations to be our present preventiâ—â—s Future commissions of sinâ—â—e are many times prevented by new impressions of former sins What should I sinne thus again saith the humble heart have I not reason to crush these births to crucifie that bitter root to pray against it to watch against it to resist it to deny it which hath beene and is now a sword in my conscience But now consider that there is a double carefulnesse wrought by the new rising of sinne 1. One respects the guilt of it and here our care is to get our acquitance renewed and inlarged O how doth the Lord by these risings of sin soone cause the soule to rise up in suing out his grace and favour It causeth many a teare many a prayer many a wrestling with God many pressings upon the promises many an earnest beseeching to have our pardon and discharge more fully sealed unto our consciences by the bloud of Jesus Christ and testimony of the Spirit 2. Another respects the sins themselves in their corrupt qualities and inclinations and motions and this is a greater study against them firmer resolutions strengthning of covenants confirmations of grace of circumspection of detestation of resistance of any thing or way by which the powers of sin may be more subdued and cast downe 4. To make us more thankfull Perhaps the Lord hath pardoned those sins which rise anew in thy heart they doe not alwayes rise because God hath not discharged their guilt but because thou hast not discharged thy new debt they arise as a debt for the discharge of a debt as we use to put men in mind of their former miseries not that thereby they are made miserable but because thereby they should be made thankfull Beloved to have former sins discharged it is mercy I say mercy yea and a rich mercy greater then to give a condemned person life or to give an imprisoned person liberty far greater No such mercy as that which blots out our sins which saves a soule from hell and gives it pardon and life Now great mercies should be answered with great thankfulnesse Thou didst in the sense and sting of thy guilt go with an heavy heart with bitter sighes with deep oppressions O that I had mercy O this burden O this wound O this sinne Yea and with deep protestations If the Lord will but pardon it If he will shew me mercy If he would receive me graciously he should have the calves of my lips I would love him indeed I would serve him I would praise and thank him I would speak good of his name I would say Who is a God like him that forgiveth iniquities transgressions and sins and passeth by the sins of his people Well the Lord hath shewed himselfe like himselfe a God very gracious and mercifull but we perhaps have shewed our selves like our selves in distresses earnest and full of promises but in our exemptions flat and full of forgetfulnesse Now the Lord doth exceedingly dislike this vanity and doubting of heart he loves that mercy should be still acknowledged to be mercy he would have us to look back as well as to look up and to give him thanks for that mercy for which not long since wee would have given all the world and our soules too And therefore doth he cast unto us our accounts he lets us thereby see what they were and what he hath done that wee may confesse our error for not answering great mercy with great thankfulnesse But perhaps you will inquire Ob. What if we our selves for our part be the cause of reviving of former guilt and sting of former sins I answer If it be by way of Sol. humiliation to seek the pardon and to make confession to the God of mercy and to get victory over them this should no way discourage us for this is no more hurt or prejudice to the soule then the after laying open of the wound to the Chirurgion to dresse and cure it is prejudiciall to the safety and welfare of the body But if it be by way of commission either by relapsing into the same sins or multiplying of sinne in another kinde both which will dig up again our buried and fore-past guilts then I know no way of peace and safety no way to allay these renewed accusations and stings but by renewed sorrow and repentance And verily what I delivered unto you heretofore about recovery from relapsing that is the course presently to be taken here O let us haste in before the Lord with hearts trickling down with tears of bloud for old and present wounds the very abundance of sorrow the bitternesse of griefe the art of self-affliction I cannot say that sorrow of sorrow that hatred of hatred that indignation of indignation that revenge of revenge that repentance of repentance which are here necessarily required and that too with longest continuance Doe what thou wilt shuffle off cut to thy selfe a peace thou shalt never have it thy sinnes shall ever and anon gall and vexe and wound thee untill thou hast renewed thy bitternesse of most humbled sorrow for renewing thy filthinesse and basenesse of thy audacious sinning But then suppose that Satan Ob. through his malicious art doth revive our former guilt by his accusations for our greater interruption and disquietment what is now to be done I will shew you here briefly Sol. two things 1. One is how you may know that the reviving of former guilt be from Satan or no. 2. Another is what is then to be done by us 1. You may know that