Exposition of Colossians, Sermons · Chapter 2 · Verse 13
VER. 13. And yee which were dead in ſinnes, and in the vncircumciſion of your fleſh, hath hee quickened together with him, forgiuing you all your treſpaſſes.
This verſe as it hath relation to the generall drift of the Apoſtle in this Chapter, it containes an other argument to proue all ſufficiency of ſaluation to bee found in Chriſt, and nothing out of him to be needfull, the argument is this, You beleeuing Coloſſians are quickned together with Chriſt, hauing in him free remiſſion of all your ſinnes, therefore hee is moſt ſufficient to ſaluation, you neede not eyther circumciſion or any thing elſe out of him.
That is, the reſpect of this verſe, to the generall purpoſe of the Apoſtle.
Now more ſpecially it containes a further explication and declaration of their rayſing vp together with Chriſt, ſpoken of in the Verſe before, and that in regard of the power of Chriſt his reſurrection in them; the Apoſtle therein in this Verſe ſets downe their rayſing vp with Chriſt in another phraſe and forme of ſpeech, that they were partakers of the power of Chriſt his riſing, to the quickning of them, that the Lord had quickned them together with Chriſt, and this their quickning is further amplified and ſet before them by their ſtate and condition, in which they were before that quickning, by their ſtate in which they were by nature; that they were deade, and the Apoſtle doth further explane himſelfe, what manner of death he meant (namely) not a corporall, but a ſpirituall death, euen a death in ſinne, and the vncircumciſion of their fleſh. And yee which were dead in ſinnes, and in the vncircumciſion of the fleſh, &c. Then followes in the laſt words, the ground of their quickning (namely) the free remiſſion of their ſinnes, forgiuing you all your treſpaſſes.
Come wee to the wordes as they are layde down by the Apoſtle, and firſt of theſe words; And yee which were dead in ſinnes, and in the vncircumciſion of your fleſh, that wee may rightly conceiue theſe wordes (deade in ſins) we muſt know that they are not to bee vnderſtood of corporall death,Interpretation. the ſeparation of the ſoule from the body, and that without repentance (as our Sauiour ſaith, Iohn 8.21. yee ſhall die in your ſinnes, that the Coloſſians were ſo dead in their ſinnes, but of ſpirituall death in ſinne, and there is a double ſpirituall death of ſuch as are yet liuing in reſpect of ſinne, a death to ſin, wherof the Apoſtle ſpeaketh, Rom. 6, 2. How ſhall we that are dead to ſinne, yet liue therein, and a death in ſinne, and theſe two are as contrary one to the other, as life & death; For, to bee dead to ſinne, is to renounce ſinne, and to bee free from the power of ſinne, but to be dead in ſinne, is to liue vnderunder the power of it, to be ſo vnderunder ſinne as a dead man, is vnderunder death, and ſo wee are to vnderſtand the Apoſtle in this place.
And yee which were vnderunder the power and rule of ſinne.
By the word (ſinnes) we are to vnderſtand actuall and originall ſinne, yet leaſt ſome ſhould thinke originall ſin excepted, the Apoſtle addes further (vncircumciſion of your fleſh) that they were dead in the vncircumciſion of the fleſh (that is) in originall ſinne and corruption: now this the Apoſtle ſets downe by way of alluſion, to the fore-skinne of the fleſh, and cals it vncircumciſion of the fleſh, becauſe the vncircumciſion of the Gentiles was a ſigne of their originall ſinne inherent in them, as the circumciſion of the Iewes was a ſigne of the taking away of the ſame: this then briefly is the ſence and meaning of theſe words, as if the Apoſtle had ſaid; You that were in the time of your naturall ſtate and condition vnderunder the power and dominion of ſinne both actuall and originall as a dead man is vnderunder the pow- of death.
Now firſt, hence it is cleare, that men in their naturall Doct. 1 ſtate are ſo vnderunder the power of ſin, as a dead man is vnderunder the power of death;Men in their naturall all ſtate are ſo vnderunder the power of ſinne, as a dead man is vnderunder the power of death. they are not ſicke of ſinne, or wounded by it, or halfe dead, but ſtarke dead in ſinne, they hauehave neither ſpirituall life, nor the actions nor faculties of that life; and that this is the condition of men in their naturall ſtate, it is cleare by other forms of ſpeech in Scripture, ſetting out the ſtate of men before conuerſion; as that they are called darkeneſſe. Epheſ. 5.8. not darke or blinde, but euen darkeneſſe it ſelfe, giuing vsus to vnderſtand, that they are nothing but darkenes: Hence they are called fleſh, Iohn 3.6. not fleſhly, but fleſh it ſelfe and the wiſdome that is in them, is enmity againſt God, Rom, 8, 7. not onelyonly an enemy or contrary, but euen enmity it ſelfe. Hence it is that the Apoſtle, 1. Cor. 2.14. ſets out the naturall man, not onelyonly to be void of actuall knowledge of God, and of all good things, but voide of all potentiall knowledge of them, hee cannot by any power inherent in himſelfe come to the knowledge of them the naturall man (ſaith he) perceiueth not the things of the Spirit of God; there is his actuall want of knowledge touching ſpirituall things, and leaſt ſome ſhould ſay this comes to paſſe, becauſe hee doth neglect or contemn them, hee neuer labours to know them; the Apoſtle addes further, neither can hee know them, let him labor neuer ſo much; there is his want of power to know them, the reaſon followeth, becauſe they are ſpiritually diſcerned, a plaine euidence and proofe, that a man in his naturall ſtate is ſo vnderunder ſinne, as a dead man is vnderunder death; ſinne holds a naturall man as faſt vnderunder the power of it; as death doth a dead man vnderunder the power of it, he cannot moue his minde to think, his will to like, and affect any thing that is good; he is as a dead man in reſpect of any thing that is good: the Scripture is both plaine & plentifull Ʋſe. 1 in the proofe of this truth.
Confutation of the errors of the Pelagians and of the Papiſts.Firſt, this confutes Pelagius and his followers, who holde that by the power of nature, men might come to ſaluation.
Againe this meets with that erronious opinion of the Papiſts, who ſay wee may prepare our ſelues to receiue grace: this is vtterly falſe, if the doctrine now deliuered bee true, which indeed is moſt true, grounded on the word of God. For what can a dead man doe to his own quickning and rayſing vp from the graue? can hee turne himſelfe, and make himſelfe fitte to bee rayſed vp? wee know it is not poſſible; take him by the hand, lift him vp, yet hee cannot ſtand, vnleſſe a ſoule bee put into him, no more can a naturall man moue himſelfe towards grace or any good thing, vnleſſe he hauehave ſpirituall life put into him; No, ſaith the Papiſt, hee may giuegive his free conſent to his owne quickning; how can that bee, Object. ſeeing he is dead; why ſaith, the Papiſt, albeit man in ſinne be dead in the way of grace, yet he liues naturally, Anſw. and hath free will in naturall and ciuill actions, which will of his being by grace fortified, Objection. and as it were lifted vp to an higher degree of perfection, can then concutre and worke with grace to faith, and all good workes neceſſary to life euerlaſting. Theſe bee their owne words: Now this is a poore and ſilly ſhift, for firſt, they ſpeake not ad idem, Anſw. or to the purpoſe though it be granted, that a man liues naturally and hath free will in naturall and ciuill things, doth it therupon follow, that he hath power by nature to will or giuegive conſent to his owne conuerſion; no, by no meanes it will neuer follow on that ground.
Againe, whereas they ſay that the naturall will being by grace fortified and lifted vp vntounto an higher degree of perfection, can then concurre and worke with grace to faith and all good workes neceſſary to life euerlaſting, who ſees not that they ſpeake againſt themſelues, for this prooues not that the will of man concurreth by it owne naturall power, which is the point in queſtion, but the cleane contrary, that the will onelyonly by grace is enabled, to will that which is good, and that is the doctrine of our Church, that the will of man in the firſt act of conuerſion is meerely paſſiue, able to doe nothing; but beeing reuiued and quickned by the Spirit of God, and of vnwilling made willing, it is then able to chooſe, will, and effect that which is good. Thus wee ſee how the Papiſts entangle themſelues in their owne wordes, and fall ere they be aware into that which is againſt their owne doctrine, to leaue them to vaniſh in their owne ſpeculations, and for the vſe of this to our ſelues.
Is it ſo, that men in their naturall ſtate are euen dead Ʋſe. 2 in ſinne,Such as be in their naturall ſtate hauehave no cauſe to bee proud and to be lift vp with an high conceite of themſelues what cauſe then hauehave naturall men or women ſuch as hauehave no teſtimony of true conuerſion, but can witneſſe if they deale truely with themſelues that they neuer felt any true change in themſelues, but ſtill are the ſame that they hauehave beene heretofore. What cauſe I ſay hauehave they that are in that ſtate, to ſwell in pride, and to be lift vp with an high conceit of themſelues, admit they hauehave excellent naturall parts of body and minde, as wit, capacity, iudgement, ſtrength, beauty, and they hauehave riches, honours, or other outward good things, yet ſurely they may hence ſee that, if they bee in their natural condition, they are as a dead corps that is trimmed & ſtucke with ſo many goodly flowers: yea the conſideration of their naturall condition may giuegive them iuſt cauſe in ſtead of bearing their heads aloft, and looking bigge, to droope, and to hang downe their heades; yea to ſhedde riuers of teares, in bewailing their miſery; for all their excellent ornaments and abilities are ſtained and defiled by their owne filthineſſe as the Apoſtle ſayth, Tit. 1.15. to thoſe that are defiled and vnbelieuing is nothing pure, euen their mindes and conſciences are defiled; yea which is a further degree of miſery, their good actions, ſuch as are good in their kind, and commanded of God, by them are defiled, they are to them but as a ſtinking ſauour that comes from a filthy dead carrion; if this were well conſidered it would pull downe the pride and peacockes feathers of many, and ſtirre them vp to vſe all good means to haſten out of this miſerable condition.
Ʋſe. 3 And let mee not paſſe by one further vſe of this point.
Diſcouery of the cauſe why the word preached is nothing profitable to ſome.It being ſo, that men in their naturall ſtate are vnderunder ſin as a dead man is vnderunder death, no maruell then though many that are preſent in the congregation, when the worde is preached, hauehave no eares to heare it with profit; ſound a trumpet in a dead mans eare, and he heares it not, ſo is it with naturall men, they are as dead men, and let the Preacher cry out and lift vp his voice like a trumpet, Eſay 58. they are no more mooued by the worde, either by the comforts or threats of it, then the dead bodies that lye in the graues vnderunder their feet, vnleſſe it pleaſe God to put life into them, and let as many as hauehave eares to heare with profit and comfort, bleſſe God for the ſame, and giuegive him the glory of that great mercy.
The next thing we are to marke in theſe words is this. The Apoſtle ſpeaking in the time paſt (yee which were dead in ſinnes, &c.) ſignifying that the Coloſſians had been ſo, but now were not. Hence wee may gather this concluſion.
That the choſen of God ſuch as belong to Gods election, Doct. 2 before their conuerſion are in the ſame eſtate with the wicked reprobate,Gods choſen before their conuerſion are in the ſame ſtate with the reprobate in regarde of bondage vnderunder ſinne. not in regard of election and Gods purpoſe, for ſo there is a difference betweene them and the wicked euen before their calling, they are then beloued of God, as ſuch as are only knowne to him to be in the number of his choſen, and afterwards to bee called, but before conuerſion in regard of bondage vnderunder ſin, they are in the ſame eſtate with the wicked, they hauehave no more power to think, wil or affect any good thing than the wiked. Eph. 2.1.2.3. the Apoſtle deſcribing them in their naturall condition, in the end of the third verſe ſaith, and were by nature the children of wrath, as well as others. 1. Cor. 6.11. ſuch were ſome of you; but ye are waſhed, but ye are ſanctified, but ye are iuſtified in the name of the Lord Ieſus, and by the ſpirit of our God. The reaſon of this truth is plaine, namely this;
Becauſe all both elect and reprobate are borne in the ſame eſtate, Reaſon. the elect hauehave no priuiledge aboue the reprobate in regard of birth, but are conceiued and borne in ſins as well as they, therefore till it pleaſe God to call and conuert them, they are in reſpect of ſinne, in the ſame ſtate; Ʋſe. 1 therefore hence we learne the benefite and comfort of effectuall calling, that your calling out of your natural condition, is a great mercy of God,Our calling out of our naturall condition is aſpeciall mercy of God. before that wee lie wallowing in ſinne, and pleaſing our ſelues in a courſe of ſinne; yea, wee hauehave no mind to any thing that is good; we are in the ſame ſtate with the wicked & ſuch as ſhall be damned; this then is a ſweet meditation, when wee can truely call to mind, that we were ſometimes in the ſame ſtate with the wicked, but now are not; yea, this is more comfortable then to thinke on election or redemption by Chriſt; for this giues vsus aſſurance of our election and redemption, 2. Pet. 1.10. giuegive diligence to make your calling and election ſure: for if yee doe theſe things; yee ſhall neuer fall; the fore it is moſt ſweet and comfortable when we can truely ſay, wee were ſometimes thus or thus giuen ouer to ſinne; but now are not, and eſpecially when wee can truely ſay, ſo in reſpect of our beſt pleaſing ſinne, that wee were ſometimes helde vnderunder the power and tyranny of that ſinne, but now are not, though ſtrength and ability bee not wanting for the practiſe of it, yet now wee hauehave no pleaſure in it, wee ſtriue againſt it, and wee auoide occaſions leading vntounto it; if wee bee able to ſay thus, that is a comfortable thing indeed.
Ʋſe. 2 Againe, for a ſecond vſe, is it ſo that the choſen of God before their conuerſion and effectuall calling are in the ſame ſtate with the reprobate in regard of bondage vnderunder ſinne, then let all ſuch as are effectually called be thankefull to God for ſo great a mercy,All that are effectually called are to b… thankfull to God for that great mercy. in pulling them with his mighty hand out of that miſerable condition, and to this end, let them often call to mind their former condition, and that will ſtirre them vp to thankefulneſſe, no doubt this is one cauſe, why the Lord will hauehave a remnāt of originall corruption to remaine in the moſt regenerate during the time of this life,Note. that the ſenſe of that with griefe, and deſire to bee looſed from it, may put them in remembrance in what ſtate they were before they gotte life in Ieſus Chriſt; let vsus therefore by this Monitor, that is lodged with vsus, be put in mind of our duety: let vsus often call to mind our former miſerable bondage vnderunder ſin, then the life wee hauehave gotten in Chriſt, will bee ſweeter, and wee ſhall bee ſtirred vppe to bee more thankefull to GOD for the ſame.
The next thing to bee conſidered, is the phraſe and forme of ſpeech here vſed by the Apoſtle, ſetting out the originall corruption of the Coloſſians; he calles it vncircumciſion of the fleſh, alluding to the foreskinne of the fleſh, from this forme of ſpeech: occaſion is giuen to ſpeake of the extent and ſpreading of originall corruption, that it is as a skin ſpread ouer the heart, and ouer all the powers of the ſoule; but of that wee hauehave already ſpoken, verſe 11. onelyonly that I will obſerue from this phraſe ſhalbe this; In that the Apoſtle cals originall corruption vncircumciſion Doct. 3 of the fleſh, which was but a ſigne of it, wee may ſee it is no ſtrange and vnuſuall thing in the Scripture to put downe the name of the ſigne for the thing ſignified by it;It is no ſtrāge thing in ſcripture to put downe the name of the ſigne for the thing ſignified by it. this manner of ſpeaking is very frequent in the word of God; wee finde circumciſion ca…led the couenant, Ge. 17.14. which was but the ſigne of the couenant, and the paſchall Lambe the Paſſeouer. Exod. 12.11. which was but a ſigne of it; and ſo the bread and wine in the ſacrament of the Lords Supper, are ſaid to be the body and bloud of Chriſt, which are but viſible ſignes of his body and bloud, and the reaſon of this is, becauſe together with the outward ſignes, the things ſignified are truly offered, Reaſon. there is a ſacramentall vnion betweene the ſigne and the thing ſignified, together with the ſigne, doth God truely offer the thing ſignified, wee muſt therefore take heed we abuſe not the outward ſigns of the ſacraments: the abuſe Ʋſe. 1 of them reacheth to the thing ſignified by them,We muſt take heede wee abuſe not the outward ſigns of the Sacrament, the abuſe of them is very dangerous. euen the body and bloud of Chriſt. And hence it is that the Apoſtle ſaith, 1. Cor. 11.27. Whoſoeuer eateth this bread, and drinketh the cuppe of the Lord vnworthily, ſhall be guilty of the body and bloud of the Lord, not as the Papiſts groſſely imagine, becauſe he eates and drinks the body and bloud of Chriſt really and corporally preſent, but becauſe the abuſe of the ſigne reacheth to the thing ſignified. Wee muſt therefore take heed, that we come not to the Lords table vnreuerently, and vnprepared without a meaſure of true faith, and true repentance, for ſo doing wee make our ſelues guilty of the body and bloud of the Lord Ieſus, the abuſe of the ſigne euer redoundeth to the abuſe of the thing ſignified by it
Vſe. 2 And againe, let ſuch as wilfully withdraw themſelues from the outward Sacrament,Reproofe of ſuch as wilfully abſent themſelues from the Lords table. know that they put away from them the things ſignified by the outward elements of it, euen the bleſſed body and precious bloud of Ieſus Chriſt, and conſequently they put away ſaluation from them, let all ſuch as careleſly & wilfully abſent themſelues from the Lords table thinke vponupon it.
It followeth (hath he quickned together with him) In theſe words the Apoſtle declareth the rayſing vp of the beleeuing Coloſſians together with Chriſt, in regard of the power of his reſurrection to their quickning. I will briefly open the ſenſe and meaning of the word (ſayth he) (that is) God (quickned) this quickning is to bee vnderſtoode not of a rayſing vp of their dead bodies out of the graue, but of a viuification and quickning of them in this life,Interpretation. and that being twofolde, eyther a deliuerance from ſtanding ſubiect to hell and eternall death, and a donation of right to eternall life, or a Freedome from ſpirituall death in ſin, and working in them a ſpirituall life of holineſſe, we are to vnderſtand it of this ſecond, as moſt fitly oppoſed to their death in ſinne, that they were freede from death in ſinne, and had a ſpirituall life of holineſſe wrought in them, (together with him) that is, together with Chriſt, rayſed from the dead, and that by vertue of his reſurrection, they beleeuing in Chriſt and being one with him were partakers of the power of his reſurrection to their quickening: thus then are wee to conceiue theſe words, as if the Apoſtle had ſaid; you that were dead in ſinne, hath God freede from your ſpirituall death in ſinne, and wrought in you a ſpiritual life and holineſſe by vertue of Chriſt his reſurrection, you being true beleeuing members of Chriſt, and one with him by faith; wee had theſe words in ſubſtance in the verſe before; I will therefore onelyonly obſerue one thing from them (namely) this, hence it is cleere.
That as many as truly beleeue in Chriſt are partakers Doct. 4 of the power of his reſurrection.As many as truly beleeue in Chriſt are partakers of the power & vertue of his reſurrection.
They being raiſed with Chriſt are pertakers not onelyonly of the merit of his reſurrection; but are alſo partakers of the vertue of it, they are quickned together with him, they are freed from the power and Dominion of ſinne, and hauehave the ſpirituall life of grace and holineſſe wrought in them. And this is that the Apoſtle laboured for, and accounted ſo excellent. Phil. 3.10. The Apoſtle Peter, 1. Pet. 1.3. ſaith plainely, We are regenerate vntounto a liuely hope by the reſurrection of Ieſus Chriſt from the dead. The Scripture is full of proofe to this purpoſe, conſider wee the reaſon Reaſon. of it (namely) this, Chriſt our head being riſen from the dead, now liues onelyonly a ſpirituall life, before his death, hee liued a naturall life, yet without ſinne, he did eate, drinke, ſleepe, and vſed all actions of life; but in his reſurrection, he put away that naturall life, and hee now liues onelyonly a ſpirituall life, and therefore it is not poſſible that any of his members ſhould ſtill remaine in their ſpirituall death of ſinne, it cannot be but they are partakers with Chriſt in his ſpirituall life, and by the power of the ſame ſpirit dwelling in Chriſt, and in his members, are they quickned with a new life of grace and holineſſe.
Let no man then deceiue himſelfe, let none of vsus think Vſe. 1 we truly beleeue in Chriſt, vnleſſe we find in vsus the power of his reſurrection,None truely beleeue in Chriſt, but ſuch as finde in themſelues the power of his reſurrection. that wee are freed from the power of ſinne, and hauehave a ſpirituall life wrought in vsus. If wee liue in any knowne ſinne and lie vnderunder the power of it, as in drunkenneſſe, adultery, malice, or the like, wee falſely perſwade our ſelues, we beleeue in Chriſt, and know it for a truth, that as it is ſaid, Reuel. 20.6. He that is partaker in the firſt reſurrection, the ſecond death ſhall neuer hauehave power one him: ſo on the contrary, ſuch as are not partakers of the firſt reſurrection, ſuch as are not raiſed vp frō their death in ſinne, they ſhall certainely feele and endure the ſecond death. And let this ſtirre vsus vp not to reſt till wee finde and feele the vertue of Chriſt his reſurrection freeing vsus from the death of ſinne and quickning vsus with a new life of grace and holineſſe.
Vſe. 2 Againe, is it ſo that as many as truly beleeue in Chriſt, are pertakers of the vertue of his reſurrection, quickning them with a new life of holineſſe, then may as many as find themſelue… freed from the death of ſinne and quickned by grace to a new life,Comfort for ſuch as finde themſelues freed from the power of ſin, and quickned by grace to a new life. comfort themſelues with aſſurance that they are ſuch as doe truely beleeue in Chriſt; yea, the comfort of this is yet greater, they may heereby aſſure themſelues of the continuance of the Lords mercy towards them, that he will continue to be good & merciful to them for euer, for it was of his owne meere mercy that he quickned them being dead in their ſinnes, the Apoſtle ſhewes it plainely, Epheſ. 2.4.5. and he hauing vouchſafed his mercy to the quickning of them, that mercy of his ſhal neuer forſake them, but ſhall be reached forth vntounto them for euer; it is the Apoſtles argument to prooue the continuance of Gods louelove, Rom. 5 8 9.10. As many therefore as hauehave found the louelove and mercy of God to raiſe them vp from the death of ſinne, may aſſure themſelues that the ſame louelove and mercy ſhall euer be reached out vntounto them, that is a ſingular comfort to all true beleeuers. Come wee to the laſt words of this verſe.
Forgiuing you all your treſpaſſes.
In ſome bookes we find, Forgiuing vsus all our treſpaſſes.
The Apoſtle meaning himſelfe, and other beleeuing Iewes, aſwell as the Coloſſians, and other Gentiles. It is not materiall whether we reade (you) or (vsus) it comes all to one purpoſe.
That remiſſion of ſinnes is the ground of the ſpirituall quickning both of Iewes and Gentiles dead in ſinnes by nature.
The word tranſlated (Forgiuing) doth properly ſignifie freely forgiuing,Interpretation. and in the originall it is put downe in the time paſt, and doth ſignifie hauing freely forgiuen (treſpaſſes) that word in the originall, is the ſame wee had in the beginning of this verſe, and doth ſignifie both actuall and originall ſinne, any aberation or declining from the Law of God; and ſo the Apoſtles meaning in theſe words is briefely this.
Hauing freely forgiuen you all your ſinnes, both originall and actuall.
Firſt, heere obſerue wee the context that the Apoſtle makes the forgiueneſſe of their ſinnes the ground of their quickning, and ſo he ſpeakes in the time paſt, hauing forgiuen vsus, as if he had ſaid, You hath he quickned, when hee had forgiuen you your ſinnes.
Hence note we thus much,
That forgiueneſſe of ſinnes is by order of nature before Doct. 5 ſpirituall quicknings by grace,Forgiueneſſe of ſinnes is by order of nature before ſpirituall life of grace and holineſſe inherent. though in time they goe together, when the Lord doth vouchſafe to forgiue any man his ſinnes, at the ſame time he workes in him a meaſure of grace and holineſſe, yet in naturall order remiſſion of ſinnes goes before ſuch ſpirituall life of grace and holineſſe inherent: For as the Apoſtle hath plainly taught vsus, Rom. 8.30. Iuſtification goes before glorification, and vnderunder glorification hee comprehends ſanctification, now one part of Iuſtification is remiſſion of ſins; Reaſon. therefore that in nature is before any meaſure of grace and holineſſe wrought in vsus.
The Lord doth firſt diſcharge a man of the guiltineſſe of his ſinne, and waſh away that in the bloud of Ieſus Chriſt, and then free him from the dominion of ſinne, and purge his conſcience from deade workes to ſerue the liuing God, as the holy Ghoſt ſpeaks, Heb. 9 14.
For vſe; Vſe. Is it ſo that remiſſion of ſinnes euer goes before ſpirituall life of grace and holineſſe.
Surely then it is a good argument to ſay,
I am freed from the power of my ſinne.
Therefore from the guilt and puniſhment of my ſinne.
A man may certainly conclude and gather from his ſanctification, the remiſſion of his ſins;A man may certainely gather from his ſanctification the remiſſion of his ſinnes. the deuill wil ſuffer any man to ſay his ſins are forgiuē, & he hopes to be ſaued: but would any man prooue it, & ſo proue it as hee may ſettle his owne heart in aſſurance of it, and put the Deuill to ſilence, that he ſhall not be able to gaineſay it, let him then prooue it from his owne quickning by grace, and that is an holy kinde of reaſoning, and an argument that will neuer deceiue him; if any bee able to ſay truely, whereas I was dead in ſinne, and to eueryevery good worke reprobate, the Lord hath put into me an heauenly life, and made me actiue and liuely to doe his will, both in my generall and particular calling; yea, it is meat and drinke to me to doe his will, the ſame party may ſafely ſay, my ſins are forgiuen. Let it be thought on by ſuch, as in any meaſure finde themſelues truely ſanctified: the next thing that offers it ſelfe to be conſidered, is the word heere vſed (forgiuing) which ſignifies, as I hauehave ſhewed, freely forgiuing; whence we are taught thus much.
Doct. 6 That forgiueneſſ of ſinnes is free, it is of the meere free grace and mercy of God,Forgiueneſſe of ſinnes is of the meere free grace & mercy of God. that ſinnes are forgiuen.
Which point is plainely taught by the Apoſtle not onlie heere, but in diuers other places, Rom. 3.24. Hee ſaith in expreſſe termes we are iuſtified freely by his grace, not onelyonly by the grace of God but freely; giuing vsus to vnderſtand, that our iuſtification, whereof one part is remiſſion of ſinnes, is of grace, and that of meere grace, and of nothing but grace, Epheſ. 1.7. He ſaith wee hauehave forgiueneſſe of ſinnes, according to his rich grace, the Apoſtle is not content to ſay according to grace, but according to his rich grace, thereby ſignifying not onelyonly neceſſary ſufficiency, but euen ſuperaboundant plenty of grace, and ſo excluding all other things as eueryevery way needleſſe; it were eaſie to adde to theſe other like places, but theſe may ſuffice; yet before we come to the vſe of this point a doubt muſt be remoued.
Some may ſay, is forgiueneſſe of ſinnes free? Objection. it ſeemes not ſo, for it is for the merit of Chriſt, he hath ſatisfied for ſinnes, therefore the pardon of them is not free.
Anſ. Anſw. It is true indeede, in regard of Chriſt, forgiueneſſe of ſinnes is not free, hee hath paid the ranſome for ſinne, but in reſpect of vsus it is eueryevery way free; yea, therein appeares the greater grace and riches of Gods mercy towards vsus, as the Apoſtle ſpeakes, in that God gaue his Sonne to die for vsus, and to ſatisfie for our ſinnes: it remaines then a truth, that forgiueneſſe of ſinnes is to vsus eueryevery way free, and of the meere grace and mercy of God.
Come we to the vſe of this: Firſt, this meets with that Vſe. 1 doctrine of the Papiſts, who teach that men by workes of pennance, as they call them, merit the remouall of the temporall puniſhment that it is due to ſinne.Confutation of Popiſh humane ſatisfactions for the temporall puniſhement of ſinne. Chriſt, ſay they, hath taken away the guilt of ſinne and the eternall puniſhment of it; but men muſt ſatisfie for the temporall puniſhment, either heere or in purgatory. This cannot ſtand with the truth now deliuered, that forgiueneſſe of ſinnes is eueryevery way free, how can that bee eueryevery way free which we in ſome part merit and ſatisſie for? it cannot be freely giuen and deſerued, now it is the plaine text of the Apoſtle, that wee are iuſtified freely.
Yea, but ſaith the Papiſt, Object. the word (freely) doth not exclude all our working and ſuffering in that matter of iuſtification; for by your owne doctrine it is neceſſarie that we beleeue and bring foorth new fruits?
To this they are eaſily anſwered, it is true, Anſw. the word (freely) doth not exclude faith and the fruits of it, but it ſhuts out all merit of faith, and of repentance, and other good fruits, and doth plainely ſhew, that there is nothing in vsus, no not faith it ſelfe, that doth merit remiſſion of our ſinnes, it is of grace, and of meere free grace, they cannot poſſibly by any ſhift, auoid the euidence of that place, I leaue them and come to our ſelues, and for the vſe of the point to our ſelues.
Ʋſe. 2 Is it ſo that forgiueneſſe of ſinnes is free and of the meere grace and mercy of God, then let not any vnworthineſſe of ours, diſcourage and hinder vsus from apprehending the mercy of God for the pardon of our ſinnes,Our owne vnworthynes muſt not diſcou…age nor hinder vsus frō apprehending Gods mercy for the pardō of our ſinnes. remember we that pardon of ſinne is freely giuen, it is not any way deſerued by vsus, therefore doubt not of it in regard of thine owne vnworthineſſe, indeed if remiſſion of ſinnes did depend vponupon any worthyneſſe in vsus, we had then great cauſe to doubt of it. But it depends only on the meere free grace and mercy of God. Let not therfore our vnworthenes diſcourage vsus, it is a ſweet ſaying, 1. Ioh. 1.9. often to be remē bred of vsus, If we acknowledge our ſins; God is faithfull and iuſt to forgiue vsus our ſins. If God can bee vnfaithfull (not if we be vnworthy) but, I ſay, if God can be vnfaithful, which is not poſſible, thē may we doubt of the pardon of our ſins humbly acknowledged: yea, marke what comfort we may raiſe from that place, if we ſee our vnworthineſſe, and with broken harts acknowledge it, God is faithful & iuſt to forgiue it, be it neuer ſo great. I ſpeak not this, to hearten any one in a courſe of ſin, that any ſhould heape ſin vponupon ſin; becauſe no vnworthyneſſe of ours may diſcourage vsus: no, no, that is to ſauour this doctrin to death & not to life, and to turne the grace of God into preſumption; but I ſpeake it for the comfort of ſuch as through weakneſſe, either are, or hereafter may be afraid, & ſtand in doubt of the pardon of their ſinnes, in regard of their great vnworthineſſe, they ſee themſelues ſo vnworthy wretches, that they doubt whether mercy beong to them for the pardon of their ſinnes, or no. Let ſuch know for their comfort, that the Lords mercy depends not on their worthynes, it is freely giuen where it pleaſeth the Lord to beſtow it; for the pardon of ſinnes, yea let them know further for their comfort, that they ſeeing and bewailing their vnworthynes and deſiring pardon of their ſinnes, they want no merit.
How ſo will ſome ſay? Quest.
I anſwere▪ Anſwer. they hauehave the mercy of God, and the infinite merit of Chriſt belonging vntounto them for the pardon of their ſinnes, and therefore they hauehave no cauſe to bee diſcouraged, in regard of their owne vnworthineſſe, ſo long as the Lord abounds in mercy, ſo long doe they abound in merit, and that is a ſweete comfort to be thought on, and eſpecially then let vsus thinke on it when our owne vnworthineſſe doth ſtand vp betweene vsus and the merciemercy of God for the pardon of our ſinnes.
One thing more is to bee obſerued from theſe words Doct. 7 (namely) this the Apoſtle ſaith (forgiuing you all your treſpaſſes) hence it is cleere, that ſuch as truely beleeue in Chriſt, hauehave entire and full remiſſion of all their ſinnes,Such as truly beleeue in Chriſt hauehave full remiſſion of all their ſinnes. not any one of their ſinnes ſhall bee laid to their charge: they are free from the guilt and puniſhment of them all. This doth the Apoſtle plainely teach. Rom. 8.1. There is no condemnation to them that are in Chriſt Ieſus, which walke not after the fleſh, but after the ſpirit: and Dauid ſaith. Pſal. 10.3.3. Praiſe the Lord my ſoule and forget not all his benefits, which forgiueth all thine iniquities and heale al thine infirmities.
The vſe of it ſerues to comfort vsus exceedingly, as many Vſe. 1 of vsus as truely beleeue in Chriſt our ſinnes can hurt vsus no more then if they had neuer beene done,Comfort to all true beleeuers that none of their ſinnes can hurt them no not the moſt hainous amongſt them, not thoſe wherein we hauehave continued long, and hauehave doubled and repeated often, not thoſe we hauehave done with much boldneſſe and preſumption, we now beleeuing in Chriſt hauehave free forgiueneſſe of them all, not one of them excepted, which is an exceeding great comfort, let vsus further follow it in our owne priuate meditations.
Vſe. 2 Againe, is it ſo that we beleeuing in Chriſt hauehave forgiueneſſe of all our ſinnes,Wee muſt ſo forgiue our brethren offending vsus, as God forgiueth vsus ſinning againſt him. we muſt then learne ſo to forgiue our brethren, it is the Apoſtles rule: Epheſ. 4.32. Forgiue one another, euen as God for Chriſt ſake forgiueth you: away then with all maimed and halfe forgiueneſſe of our brethren, forgiuing one offence, and retaining an other vnforgiuen; and let vsus take heed in this caſe of the reaſoning of the fleſh: as forſoth, the matter is ſo grieuous, ſo preiudiciall, we could be content to be entreated to forgiue many other offences, but this wee cannot, with many other the like ſhifts. Let vsus remember that God forgiues vsus all our ſinnes be they neuer ſo great, why then ſhould not we forgiue our brethren, if we ſay wee deſerue better of them, ſo doth God of vsus; if wee meant him or her no harme, no more doth God vsus; if we ſay, the party is farre our inferiour, Why? what are we to the Lord, if we many times hauehave forgiuen them, with warning to doe no more ſo, hath not God much oftner forgiuen vsus? Yea, times without number; learne wee then to bee mercifull, as our heauenly father is merciful, & know that bleſſed are the mercifull,Iam. 2.13. for they ſhall find mercy, and there ſhall be iudgement mercileſſe to him that ſhewes no mercy.