thing Isa 64. 6. Jam. 5. 2. When we are most without Guile there is a mixture of Guile so that the holiest oâ— men have dreaded and deprecated a rigorous Law procedure with them as knowing that they could not stand it Psal 130. 3. 143. 2. It is an act of Gods rich Grace to accept of the best and most sincere duties that we do and if there were nâ— a Christ in whom they are accepted it would not beâ— there is a pardon that must be continued and applyed to them else we had no hope the Defilement of the Holy things of Gods Israel must be expiated 7 That the Righteousness of Christ doth alone answer this This doth and none else can this is the Righteousness of God viz. of Gods providingâ— and of him who was God it was perfect in 〈◊〉 self it answered all the Laws demands it complied with both the Sanctions of it it gave the Justice of God the greatest satisfaction that could be he did all that the Law required and suffered all which that threatned in case of sin it was such a righteousness as no other but the Son of God in our nature could offer and hence our pardon can be influenced by no other but this nor can the matter of our Justification be any thing else because nothing else can stand for us 8. That the Commendation and Reward which Christ will give to the Holiness of his people at the Great Day belongs not to their Justification but their Glorification There will be such a thing Math. 25. 34. c. But all this is done after their Justification and when they are in a state of Grace and Favour and under the priviledges and promises of the New Covenant Now in that New Covenant although there be no worthiness in us and all our duties are but our duty and we Unprofitable Luk. 17. 10. Yet our Father who by his Spirit worketh our works in us and giveth us the Grace to Live without Guile and to Serve him in uprightness of Heart accepts of his own works in us gives us the Commendation of them and bestows a reward upon us to let us know that our labour hath not been in vain yet it is not a reward of Debt â—ut of Grace Hence that observable difference Rom. 6. 23. The wages of Sin is Death but the gift of God is Eternal Life through Jesus Christ our Lord But this and such like Scriptures are abusively applyed to our Justification for that proceeds according to the Rule set down by God in his Law being answered by a Surety for us whereas Glorification is another thing and is bestowed on such as were before Pardoned and Sanctified and made meet for the inheritance Rom. 8. 30. 3. What evidence our being without Guile giveth 〈◊〉 confirm us in the belief and knowledge of our being â—ardoned or Justifyed A. That Justification and Sanctification are â—ynt benefits flowing from Effectual Vocation hath been already observed Hence that which gives evidence to our calling will do so to all the fruits that derive from it for Christ and his benefits go together and in our calling the Covenant is made between him and us and we are united to him and he becometh ours and 〈◊〉 Justification Adoption c. are ours Now one way to know our calling is by the things that accompany Salvation Heb. 6. 9. i. e. By the fruits iâ— us that infallibly follow upon true Conversionâ— and those fruits that are evidential are specially to be sought for in Sanctification For though Justification and Adoption are benefits bestowed immediately upon Vocation yet being Relativeâ— they are not self evidential but must be proved by something that is inherent in us It is true in Justification we are at Peace with God Rom. 5. 〈◊〉 And thence flows peace in our own Conscienceâ— but there is a false peace that some please themselves withal and we must therefore seek 〈◊〉 that which will witness ours to be true for which we must look further And in our Adoption 〈◊〉 Receive the Spirit of Adoption enabling us to call God Father Rom. 8. 15. But yet there are those who pretend to this and are indeed of their Father tâ— Devil Joh. 8. 43 44. We must therefore enquiâ— whether it be indeed the Spirit of God that beâ—eth witness in us and for this also we must 〈◊〉 something in us to evidence it and where should we seek for this but in our Sanctification For 〈◊〉 for our Glorification that is a resultancy from thâ— three former and we must by them be establishâ— in a firm belief and comfortable expectation of it and if the proof of the two former must be by our Sanctification the clearing up of this must be so too Heb. 12. 14. Holiness without which no man shall see God As therefore the best way to make it appear to the charitable perswasion of others that we are in a good and safe state is by an Holy Conversation and without Guile so the Apostle argues 1 Thes 1. 4 5. 2 Thes 1. 3. So it is a necessary Medium by which we may know our selves to be so to be able to find in our selves such things as evidence that we are really such as we seem to be The Evidence then of our Pardoned State from our being without Guile ariseth from the inseparable connexion there is between these two and hence it amounts to an infallible Demonstration So that if the premises be true the conclusion must needs follow Now the Connexion in the first Proposition is the strongest that can be form it which way we will and it â—bides true and reciprocally so Now the ground of the certainty of this Connexion will be made clear in the following Conclusions 1. All those and none but those that are Converted are forgiven Conversion is the first saving gift that God bestows on any of the Children of men this is the primary design of the Gospel Dispensations Acts 26. 18. When God comes to pursue his Eternal Purpose to any one he then Converts him Jer. 31. 3. In which Conversion â—e gives men Faith and Repentance and then a Pardon Acts 5. 31. It is in Conversion that a quickning principle is put into men and before that they are Dead Eph. 2. 1. Dead legally and dead spiritually but as soon as that comes in they are now Alive to God unto which life this pardon doth appertain and as this priviledge is entailed on Conversion so it is restrained to it and no impenitent Sinners partake in it they are in a state of Condemnation Mat. 18. 3. Joh. 3. 36. 2. In this Conversion in and with which forgiveness is applied there is wrought an universal Change in the man When God Converts a Sinner by turning him from his sin to himself he doth it not by force or violent constraint but causeth him to be spontaneous in it Psal 110. 〈◊〉 Now the will of the natural man is in it self violently and unperswadably
refers to some trouble that he met with after his Conversion and yet he tells us how sadly he was oppressed with it That the sense of Guilt is terrible to him that hath the impressions of it on his Spirit we have already observed That therefore which is here only to be enquired is How a true Convert who is a Justified consequently a pardoned person comes to be distrest with Guilt which is removed by Forgiveness And this is a Case worthy our looking into For the right stainâ— and explaining whereof I may offer these Conclusions 1 It is certain that in the forgiveness of Sin the whole Guilt of it is removed A Pardon hath 〈◊〉 proper respect unto Guilt it makes not the 〈◊〉 not to have been nor takes away the merit of it but it removes the obligation of it that bound the Sinner to Dy a pardon doth not take away a part and leave a part but it dischargeth all it doth not remit the fault and retain the punishment nor doth it abate the Eternal Punishment and reserve the Temporal but it altogether dears the man from the Law sentence against him for this reason it is said to be blotted out c. God indeed forgives as a Judge and corrects as a Father but this respects not the Law but the Gospel and the Correction is to heal the person it is not an act of Revenging Justice but Parental Discipline Jer. 10. 24. 2. That Justification in which Sin is pardoned is not an eternal and immanent but a temporary and transient act They that talk of an Eternal Justification mistake the Scripture notion of it True in the Eternal Compact between God the Father and Son there were those given to the Son whom he was in due time to Redeem and Justify Isa 53. 11. And so this was secured for them and when Christ Rose from the Dead he was as our Sureâ—y Justified 1 Tim. 3. 16. And so there was a â—ustification taken out for us Rom. 4. 25. But the â—ctual application of it to us is upon our believing Rom. 5. 1. There is an act of God which passeth upon the Sinner whereby his Guilt is taken off â—rom him and this is part of that which the Scripâ—ure calls Justification And therefore before that we are counted Children of Wrath Eph. 2. 3. The â—hing was made sure before but we must be in Christ before we pass from Condemnation Rom. 8. 1. 3. There is a double consideration to be had 〈◊〉 the forgiveness which is applied to the Sinneâ— viz. 1. In respect to his Person and State The naturaâ— state of every Child of Adam is a state of Condemnation as he stands Guilty of the Imputatioâ— of the First Transgression and as he is Born undeâ— the power of In dwelling Original Sin by verâ— whereof his State is a State of Guilt Now 〈◊〉 state is removed in Justification in which theâ— are two things done for the person viz. He is 〈◊〉 free from Guilt and Condemnation and adjudged to Eternal Life called a passing from death 〈◊〉 life 1 Joh. 3. 14. The man is removed from under the Law and put under Grace Rom. 6. 〈◊〉 And by this the mans state is secured for Eternity he is for ever out of the reach of the Law threaâ—ning 2. In respect to his actions A pardoned justifiâ— man is not presently got rid of the Body of Death but is sometimes carried Captive by the Law 〈◊〉 his Members and hence he may and sometimâ— doth do the things that are displeasing to God Sam. 11. ult And this must be by sin for nothinâ— else can properly displease him and there is farther consideration to be had on account 〈◊〉 these which we may observe in that which folloâ— 4. That there is a sort of Guilt that cleaves to 〈◊〉 sinful actions of the Children of God If we look Guilt in a strict legal sense as that which binâ— â—he person over to suffer the vengeance of the Law so there is none can befal a justified Believâ— Rom. 8 1. The person is by the justifying act but beyond this danger God hath said Deliver him from going to the pit I have found a ransom he hath imputed Christ's Righteousness to him and it stands for him and cannot cease so 〈◊〉 do But yet there is something that may beâ—al a Justified person that the Scripture puts such name upon David was such an one before he â—urdered Uriah and yet prays to be cleared from â—uilt Psal 51. 14. What this is we must further â—nquire only in general observe that it cannot â—espect the mans state but his actions and the â—onsequents thereon in the Providence of God 5. That actual sins are not actually forgiven the â—an before they are committed Every Justified Beâ—ever is under the moral Law as a Rule though â—ot as a Covenant and so every neglect of or â—oing any thing against the Law is truly Sin â—nd stands in need of forgiveness and for this â—eason they are enjoyned to pray every day for 〈◊〉 Mat. 6. 12. This saith they want it else there â—ould be no occasion to pray for it and inâ—eed all the sins we commit after believing 〈◊〉 go to Christ's score else the Law would all foul on us This forgiveness must be taken 〈◊〉 after the sin is committed for if it were â—ctually applied before we need not go for it â—ery day God doth not as the Pope who â—etends to be Christ's Vicar give men Indulgenâ— for sins to be committed so many years hence all the Indulgence he affords us is if we sâ—n we have an Advocate by whom we may obtain forgiveness 1 Joh. 2. 1. Besides the way in which the Children of God come to obtain actual forgiveness of the sins they fall into is in the way of renewed Repentance and Faith and Godly Sorrow David repented and God forgave him and a particular repentance cannot be till there be the particular sin to be repented of 6. Hence Justification in this respect is a continueâ— Act. Divines rightly put that difference between Justification and Sanctification that the latter is a work but the former an act Now the Justifying act as it respects the person is at once and in aâ— instant at what time God imputeth the Righteousness of Christ to a Sinner and reckons it to him for his by this Imputation he is in the Law account a perfectly righteous person whence 〈◊〉 abstractively declared of him 2 Cor. 5. 21. And in this respect he is as Righteous in Gods account the first hour of his believing as he shall be in thâ— Day of Judgment But the actual forgiveness 〈◊〉 his particular sins is an effect or resultancy foâ—lowing from this Justification and it comes 〈◊〉 after the sins are committed and upon his Repeâ—rance and renewal of his Faith in Christ anâ— that must needs be succedaneous for it is conâ—dered not in respect of God in whose Eterniâ— there is no succession but of the Creature 〈◊〉 which
amends for all the pains that we can be at in seeking after it USE III. Let it be for a word of Consolatiâ— to all such as are pardoned Are all such blesseâ— men how should the apprehension of this comfort our hearts and certainly if we do not finâ— more sweetness in it than in all that is delight fâ— in this world we never felt the burden of Guâ— thereby and may well question whether we aâ— forgiven or no. Are you delivered from wraâ— to come and can any thing else damp your joyâ— is not here enough to ballance yea to swallow 〈◊〉 all other sorrows whatsoever And that you maâ— suitably express this joy of yours take these twâ— words of direction 1. Bless God for this wonderful gift This 〈◊〉 none of the least of the arguments which the Psâ—mist useth to stir up his Soul to bless God in Psâ— 103. 3. Who forgiveth all thine iniquities And theâ— is abundant matter of thankfulness in it whethâ— we consider the free benignity which it discoveâ— God owed it not to us he hath not indulgâ— every one with it and we did no more to obtâ— it than they he not only offered it to us bâ— drew us to accept it he gave his only Son to pâ—cure it for us and he sent his Spirit into oâ— hearts to apply it to us or if we consider 〈◊〉 greatness of the benefit it self which is uncoâ—ceivable And can we sufficiently admire blâ— 2. Let us study to live as becomes pardoned â—es What manner of Conversation ought we to â—ad in the world to whom God hath given his â—e forgiveness Shall we not loath Sin more by â—e consideration of the great pardon that is given 〈◊〉 Shall we not abstain from it with the more â—re and abhorrence by considering what it cost â—e Son of God to procure a Remission of it for 〈◊〉 Shall we not make it our constant care and â—deavour to please and serve that God who hath â—alt so bountifully with us Shall we not love â—m who hath so loved us And if we do indeed â—ve him according to this obligation it will cerâ—inly make us willing and unwearied in seeking 〈◊〉 express this love suitably in dayly Dying unto â—n and Living unto Holiness and pursuing of this 〈◊〉 our days Gods forgiveness extends to all Sin DOCTRINE II. GOD'S forgiveness extends to all Sin This is implyed in the threefold expression of Sin â—ere used which contain under them not only â—e errours that men are apt to fall into but also â—e crooked and perverse nature and actions which â—ey are chargable with yea the bold proud and â—gh handed Transgressions which they rebelliously perpetrate against God Give me leave first 〈◊〉 explain the Doctrine and then to give the reasoâ— for it 1. In the Explication we may premise Thâ— there is one Sin which in the Gospel is exempâ—ed from forgiveness and but one It is true 〈◊〉 Sin impenitently persisted in unto death leavâ— the Sinner unpardoned for there is neither Saâ—ing Repentance nor forgiveness to be obtainâ— in another World by one that dies in his Sins bâ— it is not because former impenitency may not 〈◊〉 pardoned upon Repentance but because the Sinâ— hath by persisting in it lost the opportunity of 〈◊〉 day of Grace But there is one that in it 〈◊〉 puts the man in this life out of all hope of pâ—don and that is called The Sin against the Hâ— Ghost of which our Saviour so speaks Mark 〈◊〉 28 29. This is that which is called the Sin 〈◊〉 Death which puts the man out of our Prayeâ— 1 Joh. 5. 16. And this is that which is describâ— to us Heb. 6 4 5. Nor indeed is this Sin unpâ—donable because its Guilt out-bids the value of 〈◊〉 Atonement but because by it the man puts hiâ—self out of the road of forgiveness according 〈◊〉 the Divine Ordination and by a malicious â—nouncing of the Gospel and the Spirit of Gâ— in it after great illuminations and an high pâ—fession he provokes God to give him over to haâ—ness of heart and searedness of Conscience wheâ— by he is Sealed to final impenitence there beâ— a total and final withdrawing of the Spirit froâ— him Concerning which I shall only say thâ— much that the person who is troubled and grieved in himself for fear lest he have commitâ—ed this Sin hath therein a good evidence that â—e hath not since the Gospel seems to give that â—s one inseparable concomitant of it viz. an obâ—inate and a malicious hatred of the Gospel way â—f Salvation But this sin only excepted all oâ—her sins whatsoever are pardonable yea and we â—ave the instances of such as have been guilty â—f them and yet obtained forgiveness Let me 〈◊〉 little open this in the following remarks 1. The greatest and vilest sins in themselves â—ay be forgiven Our Catechism tells us that â—me sinâ— are in themselves more heinous than others â—nd the Scripture is full for it Not but that all â—s are equally transgressions of the Law and â—onsequently incur the guilt of Eternal Death â—et if we consider and compare some with oâ—ers there is in the things themselves more of â—e malignity of the heart discovered in some â—an in others God therefore tells the Prophet â—at he will shew him greater abominations Ezek. 〈◊〉 6 13 15. It is a sin to be angry without cause â—ut greater to commit actual Murder a sin to â—urmur against God but greater to blaspheme â—c Now the greatest and most abominable of â—ese are not out of the reach of a pardon and â—e may well argue that if Gods forgiveness exâ—nds to those that are greater it is not out bid â—y those that are lesser there are scarlet and â—imson sins and yet these may be washed away â—a 1. 18. I might here instance in those that are deservedly reputed the most odious and scandalous and point you to such as have been horribâ— guilty of them and yet obtained mercy and aâ— now glorified Saints in Heaven we have 〈◊〉 whole heap of them numbred together aâ— such an observation made on them 1 Cor. 6â— 10. 11. Murder is an horrible sin and 〈◊〉 blood of the innocent cryes to heaven for vengâ—ance and yet David obtained a pardon for thâ— he prays Psal 51. 14. Deliver me from blood gâ—tiness and the Prophet tells him 2 Sam. 12. 〈◊〉 Thou shalt not dy Idolatry is a fearful sin aâ— that which is terribly threatned in the Word 〈◊〉 God and yet God invites such to return upâ— the promise of pardon Jer 3. begin Blasphemy iâ— sin of the first rate for men to rend and teâ— and reproach the Name of the Great God aâ— yet all manner of blasphemies the fore cited 〈◊〉 excepted may be forgiven Mat. 12. 31. Pâ— though a blasphemer obtained mercy 1 Tim. 1. 〈◊〉 Witchcraft is an odious crime for men to 〈◊〉 themselves to Satan and practice his hellish aâ— God would not have such suffered to live aâ— yet there
him and the Apostasy by which he fell under the threatning of that Covenant are comprehended within this purpose and made way for the Grace of it but we now look upon man as fallen and so guilty of death and here we find that Gods Grace appears in that he hath told us that he will not leave that whole unhappy race to perish in their sins but will bring back a number of them to the enjoyment of blessedness This is revealed in the word and there was a promise of it from Eternity Tit. 1. 2. This was the end of Gods sending his Son in our nature Joh. 3. 16. And thiâ— was a purpose of Grace Eph. 16 28. 2. That if fallen man get into and keep this way he must know it The service of God is a reasonablâ— service Rom. 12. 1. Man is not guided in this way by instinct but counsel the way is but one and â—annot be found blindfold There are many by â—aths leading to destruction and if he will avoid â—e must be able to distinguish them which requires â—nowledge the want of it is a destructive thing Hos 4. 6. Besides the way of life is a narrow way and not easily found the way to ruine is broad and men are apt to take it and the bias of natural corruption inclines them to it it is as much as our life is worth to know this way Joh. 17. 3. 3. All mankind in thei natural state are ignorant of this way Rom. 3. 17. As to the first way prescribed to man in his integrity there are some relicts of that ancient Law on the consciences of meer Heathen which make them sometimes excuse sometimes accuse them Rom. 2. 14 15. Yet that knowledge labours of a double infelicity for the understanding of it is so broken imperfect that the most it doth is to leave men inexcusable Rom. 1. 19 20. But they are grosly mistaken and misled in the greatest part of that Rule But besides that is no longer a way of life to fallen man the Law is become weak through mans sin Rom. 8. 3. So that if the man knew the length and breadth of it it would never lead him to the enjoyment of God and blessedness the way of peace and reconciliation is another thing of which he hath no natural intelligence Among all the excellent discourses of morality which some Ethnicks have made themselves famous for there is not the least footstep of any mention of Christ and his Righteousness and Salvation through him Indeed they never come to a right discovery of mans misery neither in the causes nor effects much less of the only remedy Hence the Preaching of Christ was to them egregious folly 1 Cor. 1. 23. 4. Fallen man can by no means come to know this way but by Revelation It is true the moral Law is so far a Rule of Obedience under the Gospel that all the Duties required in it are to be attended by us Tit. 2. 11 12. And the natural light in men is capable of being improved to discover and approve the truth equity of these moral precepts but it cannot discern the Evangelical use of them or how they are serviceable to mens salvation according to the New-Covenant they can have but a legal notion of them but the grace to do them acceptably must come from Christ and that the acceptance hereof must be through him this is above natures reach and then the Gospel Articles of the Incarnation of the Son of God of the Redemption wrought out by him of his merit and satisfaction Justification by the Imputation of his Righteousness c. The natural man hath no resentment of these and if God had not revealed them they had never been known and the reason is because fallen mans salvation is not a thing necessarily argued from the being of God but was meerly arbitrary with him Mans fall had put him into the hand of revenging Justice and it was at Gods liberty whether he would save him or no till then he pleased to tell him of it it was impossible he should ever know of it for his will is the supream cause Besides the way in which this salvation is brought about is so admirable that no Creature could ever have conjectured it that the Eternal Son of God should become man that he should be humbled to death and by his stripes we should be healed Doubtless Satan thought there was no possible way to recover us and when God revealed this purpose of his the Angels of light were surprized at it those Cherubims are gazing with admiration on the Mercy Seaâ— 5. That all the faculties and powers in fallen man are opposite to this way They are combinedly set against it it might be instanced in all severally but we may here more particularly take notice of it in the Understanding As for the Will that is full of Enmity Rom. 8. 7. The Affections are set on things below Phil 3. 19. All the powers of the body are servants of unrighteousness Rom. 6. 19. Now all these are confirmed by the understanding which is not only ignorant of the right way and so cannot know the excellency of it how then should it commend it to them but is erroneous Calls good evil c. Isa 5. 20. It is preoccupied with a false way which it approves of commends and cannot part withal Jer. 8. 5. Hence it entertains Gospel truths with a forestalled and prejudiced mind which confirms the enmity of the will and perversness of the affections it shuts out the light and will give no credit to the reports of the Gospel and this must needs render him very unteachable because he must first be untaught these things Were he only out of the way he were easier reduced but because he thinks his the only way much is to be done to fit him for right instruction 6. The gracious design of Gods revealing this way with respect to the Elect is to bring them into and keep them in it All do not experience this efficacy These discoveries are made wherever the word of God comes and the business of the Ordinances is to point out to man the way of life to toll miserable man where Salvation is to be had but how few embrace it and comply with it how much cause of that complaint Isa 53. 1. Who hath believed our report Yea this is the very Article of Condemnation in places where Christ is Preached Joh. 3. 19. But this was not the prime reason of Gods making known this way to man though it prove so eventually to many but it was because God had a number whom he had chosen according to his purpose of Grace to be made partakers of life and so to be put in the way of it for which he would treat them according to their nature And because these live scattered among others these proclamations are made for their sakes and it always hath this event sooner or later on these Act.