The Life of Faith, Part 3 · Chapter 7
CHAP. VII. How to exerciſe Faith about Pardon of ſin and Juſtification.
THE practice of Faith about our Juſtification, is hindered by ſo many unhappy controverſies and hereſies, that what to do with them here in our way, is not very eaſie to determine: Should I omit the mention of them, I leave moſt that I write for, either under that diſeaſe it ſelf, or the danger of it, which may fruſtrate all the reſt which I muſt ſay: For the errours hereabout are ſwarming in moſt quarters of the Land, and are like to come to the ca…s of moſt that are ſtudious of theſe matters: ſo that an antidote to moſt, and a vomit to the reſt, is become a matter of neceſſity, to the ſucceſs of all our practical Directions.
And yet many cannot endure to be troubled with difficulties, who are ſlothful; and muſt have nothing ſet before them that will coſt them much ſtudy; and many peaceable Chriſtians love not any thing that ſoundeth like controverſie or ſtrife (As others that are Sons of contention reliſh nothing elſe) But averſeneſs muſt give place to neceſſity. If the Leproſie ariſe, the Prieſt muſt ſearch it, and the Phyſician muſt do his beſt to cure it, notwithſtanding their natural averſeneſs to it. Though I may be as averſe to write againſt errours, as the Reader is to read what I write, we muſt both blame that which cauſeth the neceſſity, but not therefore deny our neceſſary duty: But yet I will ſo far gratifie them that need no more, as to put the more practical Directions firſt, that they may paſs by the heap of errours …ter, if their own judgements prevail not againſt their unwillingneſs.
Direct. 1. Ʋnderſtand well what need you have of pardon of ſin, and Juſtification, by reaſon of your guilt, and of Gods Law and Juſtice, and the everlaſting puniſhment which is legally your due.
1. It muſt be a ſenſible, awakening, practical knowledge of our own great neceſſity, which muſt teach us to value Chriſt as a Saviour, and to come to him in that empty, ſick and weary plight, as is neceſſary in thoſe who will make uſe of him for their ſupply and cure, Matth. 9.12. & 11.28, 29. A ſuperficial ſpeculative knowledge of our ſin and miſery, will prepare us but for a ſuperficial opinionative faith in Chriſt, as the remedy. But a true ſenſe of both, will teach us to think of him as a Saviour indeed.
2. Original ſin, and actual, the wickedneſs both of the heart and life, even all our particular ſins of omiſſion and commiſſion, and all their circumſtances and aggravations, are the firſt reaſon of our great neceſſity of pardon: And therefore it cannot but be a duty to lay them to heart as particularly as we can, to make that neceſſity, and Chriſts redemption the better underſtood, Acts 2.37. Acts 2….8, 9, &c.
3. The wrath of God, and the miſeries of this life, and the everlaſting miſeries of the damned in Hell, being the due effects or puniſhment of ſin, are the ſecond cauſe of our neceſſity of pardon: And therefore theſe alſo muſt be thought on ſeriouſly, by him that will ſeriouſly believe in Chriſt.
4. The Law of God which we have broken, maketh this puniſhment our due, Rom. 3. & 5. & 7. And the Juſtice of God is engaged to ſecure his own honour, in the honour of his Law and Government.
Direct. 2. Ʋnderſtand well what Chriſt is and doth, for the Juſtification of a ſinner, and how (not one only) but all the parts of his office are exerciſed hereunto.
In the dignity of his perſon, and perfect original holineſs of his natures, divine and humane, he is fitly qualified for his work of our Juſtification and Salvation.
His undertaking (which is but the Divine Decree) did from eternity lay the foundation of all, but did not actually juſtifie any.
His Promiſe, Gen. 3.15. and his new Relation to m… thereupon, did that to the Fathers in ſome degree, which his after-incarnation and performance, and his Relation thereupon, doth now to us.
His perfect Obedience to the Law; yea to that Law of Mediation alſo peculiar to himſelf (which he performed neither as Prieſt, or Prophet, or King, but as a ſubject) was the meritorious cauſe of that Covenant and Grace which juſtifieth us, and ſo of our Juſtification. And that which is the meritorious cauſe here, is alſo uſually called the material, as it is that matter or thing which meriteth our Juſtification; and ſo is called Our Righteouſneſs it ſelf.
As he was a ſacrifice for ſin, he anſwered the ends of the Law which we violated, and which condemned us, as well as if we had been all puniſhed according to the ſenſe of the Law: And therefore did thereby ſatisfie the Law-giver: and thereby alſo merited our pardon and Juſtification; ſo that his Obedience as ſuch, and his Sacrifice (or whole humiliation) as ſatisfactory by anſwering the ends of the Law, are conjunctly the meritorious cauſe of our Juſtification.
His New Covenant (which in Baptiſm, is made mutual by our expreſſed conſent) is a general gift or act of oblivion, or pardon, given freely to all mankind, on condition they will believe and conſent to it, or accept it, ſo that it is Gods pardoning and adopting inſtrument: And all are pardoned by it conditionally; and every penitent Believer actually and really. And this Covenant or Gift is the effect of the foreſaid merit of Chriſt, both founded and ſealed by his blood.
As he merited this as a mediating ſubject and ſacrifice, ſo as our High Prieſt he offered this ſacrifice of himſelf to God.
And as our King, he being the Law-giver to the Church, did make this Covenant as his Law of grace, deſcribing the terms of life and death: And being the Judge of the world, doth by his ſentence juſtifie and condemn men, as believers or unbelievers, according to this Covenant: And alſo executeth his ſentence accordingly (partly in this life, but fully in the life to come.)
As our Teacher, and the Prophet, or Angel of the Covenant, he doth declare it as the Fathers will, and promulgate and proclaim this Covenant and conditional Pardon and Juſtification to the world; and ſend out his Embaſſadours with it to beſeech men in his Name to be reconciled to God, and to declare, yea and by ſacramental inveſtiture, to ſeal and deliver a Pardon and actual Juſtification to Believers when they conſent.
And as our Mediating High Prieſt now in the Heavens, he preſenteth our neceſſity, and his own righteouſneſſes and ſacrifice as his merit…, for the continual communication of all this grace, by himſelf, as the Head of the Church, and Adminiſtrator of the Covenant.
So that Chriſt doth juſtifie us both as a ſubject meriting, as a ſacrifice meriting, as a Prieſt offering that ſacrifice; as a King actually making the Juſtifying Law, or enacting a general Pardon; as a King ſententially and executively juſtifying; as a Prophet or Angel of the Covenant promulgating it; as King, and Prophet, and Prieſt, delivering a ſealed Pardon by his Meſſengers: And as the Prieſt, Head and Adminiſtrator communicating this with the reſt of his benefits. By which you may ſee in what reſpects Chriſt muſt be believed in to Juſtification, if Juſtifying Faith were (as it is not) only the receiving him as our Juſtifier: It would not be the receiving him as in one part of his office only.
Direct. 3. Ʋnderſtand rightly how far it is that the righteouſneſs of Chriſt himſelf is made ours, or imputed to us, and how far not.
There are moſt vehement controverſies to this day, about the Imputation of Chriſts Righteouſneſs; in which I know not well which of the extreams are in the greater errour, thoſe that plead for it in the miſtaken ſenſe, or thoſe that plead againſt it in the ſober and right ſenſe: But I make no doubt but they are both of them damnable, as plainly ſubverting the foundation of our faith: And yet I do not think that they will prove actually damning to the Authors, becauſe I believe that they miſunderſtand their adverſaries, and do not well underſtand themſelves, and that they digeſt not, and practiſe not what they plead for, but digeſt and practiſe that truth which they doctrinally ſubvert, not knowing the contrariety; which if they knew they would renounce the errour, and not the truth. And I think that many a one that thus contradicteth fundamentals, may be ſaved.
Some there be (beſides the Antinomians) that hold that Chriſt did perfectly obey and ſatisfie (not in the natural, but) in the civil or legal perſon of each ſinner that is elect (repreſenting and bearing as many diſtinct perſons as are elect) ſo fully as that God doth repute every Elect perſon (or ſay others, every Believer) to be one that in Law ſenſe, did perfectly obey and ſatisfie Juſtice himſelf; and ſo imputeth Chriſts Righteouſneſs and ſatisfaction to us, as that which was reputatively or legally of our own performance, and ſo is ours, not only in its effects, but in it ſelf.
Others ſeeing the pernicious conſequences of this opinion, deny all imputed Righteouſneſs of Chriſt to us, and write many reproachful volumes againſt it (as you may ſee in Thorndikes laſt works and Dr. Gell, and Parker againſt the Aſſembly, and abundance more.)
The truth is, Chriſt merited and ſatisfied for us in the perſon of a Mediator: But this Mediator was the Head and Root of all Believers, and the ſecond Adam, the fountain of ſpiritual life; and the Surety of the New Covenant, Heb. 7.22. 1 Cor. 15.22, 45. and did all this in the nature of man, and for the ſake and benefit of man; ſuffering, that we might not ſuffer damnation, but not obeying that we might not obey; but ſuffering and obeying that our ſinful imperfection of obedience might not be our ruine, and our perfect obedience might not be neceſſary to our own Juſtification or Salvation, but that God might for the ſake and merit of this his perfect obedience and ſatisfaction, forgive all our ſins, and adopt us for his Sons, and give us his holy Spirit, and glorifie us for ever; ſo that Chriſts Righteouſneſs, both obediential and ſatisfactory, is ours in the effects of it in themſelves, and ours relatively for thoſe effects, ſo far as to be purpoſely given for us to that end; but not ours in it ſelf ſimply, or as if we were reputed the legal performers our ſelves, or might be ſaid in Law ſenſe, or by divine eſtimation or imputation, to have our ſelves in and by Chriſt fulfilled the Law, and ſuffered for our not fulfilling it (which is a contradiction.)
As he that both by a price, and by ſome meritorious act, doth redeem a captive, or purchaſe pardon for a traitor, doth give the money and merit in it ſelf to the Prince, and not to the Captive or Traitor himſelf. (He never ſaw it, nor ever had propriety in the thing it ſelf;) But the deliverance is the Priſ…ners, and not the Princes; and therefore it is given to the Priſoner, as to the effects, though not in it ſelf; in that it was given for him.
And becauſe Chriſt ſuffered what we ſhould have ſuffered (as to the value) to ſave us from ſuffering, and our ſins were the cauſe of our guilt of puniſhment, and ſo the remote cauſe of the ſufferings of Chriſt (his own ſponſion being the nearer cauſe) therefore it may be ſaid truly that Chriſt did not only ſuffer for our benefit, but in our ſtead or place; and in a larger and leſs ſtrict and proper ſenſe, that he ſuffered in the perſon of a ſinner, and as one to whom our ſins were imputed; meaning no more but that he ſuffered as one that by his own conſent undertook to ſuffer for the perſons of ſinners, and that as ſuch an undertaker only he ſuffered; and that thus our ſins were imputed to him (not in themſelves, as if he were in Law ſenſe the committer of them, or polluted by them, or by God eſteemed ſo to have been, but) as to the effects, that is, his ſuffering; in that they were the occaſion, and the remote or aſſumed cauſe of his ſufferings; as his Righteouſneſs is imputed to us, as the meritorious cauſe of our Pardon and Juſtification.
But he could not be ſaid no not in ſo large a ſenſe as this, to have obeyed in our ſtead (conſidering it as obedience or holineſs, but only as merit) becauſe he did it not that we might not obey, but that we might not ſuffer for diſobeying.
More of this will follow in the next Chapter.
Direct. 4. Ʋnderſtand well what guilt it is that Chriſt doth remit in our Juſtification; not the guilt of the fact, nor of the fault in it ſelf, but the guilt of puniſhment; and of the fault only ſo far as it is the cauſe of wrath and puniſhment.
1. The guilt of fact, is in the reality or truth of this charge, that ſuch a fact we did or omitted: ſo far it is but Phyſically conſidered, and would not come into legal conſideration, were it not for the following relation of it.
2. The guilt of fault, reatus culpae, is the reality of this charge (or the foundation of it in us) that we are the committers or omitters of ſuch an action contrary to the Law: or that our act or omiſſion was really a crime or fault.
3. The guilt of puniſhment, reatus poenae, vel ad poenam, is the foundation of this charge, that we are by that Law which muſt judge us, condemnable, or obliged to puniſhment (or it is our right) for the ſins ſo committed.
Now Chriſt doth not by juſtifying us, or pardoning us, make us either to be ſuch as really did not do the fact; or ſuch as did not a culpable fact, no nor ſuch as did not deſerve damnation, or to whom it was not due by the firſt Law alone; but to be ſuch who are not now at all condemnable for it, becauſe the new Law which we muſt be judged by, doth abſolve us, by forgiving us; not making the fault no fault, nor cauſing God to think that Chriſt committed it, and not we; or to eſteem us to be ſuch as never did commit it; but remitting the puniſhment, and that dueneſs of puniſhment and obligation to it, which did before reſult from the fault and Law together; and ſo the fault it ſelf is remitted as it is the foundation from whence that obligation to puniſhment reſulteth, reſpectively, but not ſimply, nor as a fault in it ſelf at all.
When I ſay the puniſhment and the dueneſs of it to us, is forgiven, I mean not only the puniſhment of ſenſe, but of loſs alſo: nor only the outward part, which is executed by creatures, but eſpecially the firſt and great penalty, of Gods own diſpleaſure with the perſon, and the withdrawing of his Spirit and complacential love, and that which we may improperly call, his obligation in Juſtice to condemn the ſinner. There was upon God, before Chriſts ſatisfaction and our title to him, that which we may ſo call a legal or relative obligation on God to puniſh us, becauſe elſe he ſhould have done contrary to the due ends of Government, and ſo contrary to the Wiſdom and Juſtice of a Governour, which is not conſiſtent with his perfection. But now the ends of Government are ſo anſwered and provided for, that there is no ſuch obligation on God to puniſh us, but he may remit it without any diſhonour at all; nay, with the honour of his Wiſdom and Juſtice. We are now non condemnandi, not condemnable, though we are ſinners. In Judgement we muſt confeſs the latter, and deny the former only.
Direct. 5. Ʋnderſtand well what ſins Chriſt juſtifieth men from, or forgiveth to them, and what not: All ſins which conſiſt with true faith and repentance (or true converſion to God in love, by faith in Chriſt) and all that went before: But he forgiveth no man in a ſtate of impenitency and unbelief, nor any mans final impenitency and unbelief at all; nor any other ſins, when thoſe are final; except it be with the common conditional forgiveneſs before mentioned; or that abſolute particular forgiveneſs of ſome preſent penalties, which ſaveth no man from damnation, Matth. 12.31. Acts 26.18, Rom. 8.1, 30. Acts 5.31. Acts 2.38, 39. Mark 16.16 John 3.16, 18, 36. 1 John 5.11, 12. Mark 4.1…. Matth. 18.27, 32.
Direct. 6. Ʋnderſtand well the true nature of that Faith and Repentance, which God hath made the condition of our Juſtification. This is ſufficiently opened before; and the conſulation of all the cavils againſt it, would be tedious and unſavoury here.
Direct. 7. Ʋnderſtand well the Covenant and Promiſe of Juſtification; and meaſure your belief and expectations by that Promiſe.
Expect no other pardon, nor on any other conditions or terms than the Promiſe doth contain▪ For it is Gods pardoning act or inſtrument; and by it we muſt be juſtified or condemned: And we know not but by it; whom God will juſtifie.
Direct. 8. Keep alwaies the aſſuring grounds of faith before your eyes, when you look after pardon, that your faith may be firm, and powerful, and quieting; eſpecially conſider the following grounds.
1. Gods gracious Nature proclaimed even to Moſes, as abundant in mercy, and forgiving iniquitys, tranſgreſſions and ſins (to theſe, and upon thoſe terms that he promiſeth forgiveneſs) though he will by no means clear the guilty (that is, will neither take the unrighteous to be righteous; nor forgive them, or acquire them in judgment, whom his Covenant did not firſt forgive.)
2. The merciful Nature and of our Redeemer, Heb. 2.17.
3. How deeply Chriſt harh engaged himſelf to ſhew mercy, when he aſſumed our nature, and did ſo much towards our ſalvation as he hath done, Heb. 8, & 9.
4. That it is his very office and undertaking, which therefore he cannot poſſibly neglect, Luke 19.10. & 2.11. John 4.42. Acts 5.31. & 13.23.
5. That God the Father himſelf did give him to us, and appoint him to this ſaving office, John 3.16, 18. Acts 5.31. & 13.23. Yea God was in Chriſt reconciling the world unto himſelf, not imputing to them their treſpaſſes, 2 Cor. 5.18, 19. And God made him ſin (that is, a ſacrifice for ſin) for us who knew no ſin, that we might be made the righteouſneſs of God in him (that is, might be the publick inſtances of Gods merciful Juſtice, as Chriſt was of his penal Juſtice; and this by a righteouſneſs given us by God himſelf, and purchaſed or merited for us by Chriſt, 2 Cor. 5.21. yea and be renewed in holineſs and righteouſneſs according to his Image.
6. That now it is become the very intereſt of God, and of Jeſus Chriſt himſelf to juſtifie us; as ever he would not loſe either the glory of his grace, or the obedience and ſuffering which he hath performed, Iſa. 53.19. Rom. 5.12, 13, 18, 19, &c. Rom. 4. throughout.
7. Conſider the nearneſs of the Perſon of Chriſt, both to the Father and to us, Heb. 1, & 2, & 3.
8. Think of the perfection of his ſacrifice and merit, ſet out throughout the Epiſtle to the Hebrews.
9. Think of the word of Promiſe or Covenant, which he hath made, and ſealed and ſworn, Heb. 6.17, 18. Titus 1.2.
10. Think of the great ſeal of the Spirit, which is more than a Promiſe, even an earneſt, which is a certain degree of poſſeſſion, and is an executive pardon (as after ſhall be declared) Rom. 8.15, 16. Gal. 4.6.
11. Remember that Gods own Juſtice is now engaged for our Juſtification, in theſe two reſpects conjunct: 1. Becauſe of the fulneſs of the merits and ſatisfaction of Chriſt: 2. And becauſe of his Veracity which muſt fulfil his promiſe, and his governing or deſtributive Juſtice, which muſt judge men according to his own Law of Grace, and muſt give men that which he himſelf hath made their right, 2 Tim. 4.7, 8. 1 John 5.9, 10, 11, 12.
12. Laſtly, Think of the many millions now in Heaven, of whom many were greater ſinners than you; and no one of them (ſave Chriſt) came thither by the way of innocency and legal Juſtification: There are no Saints in Heaven that were not redeemed from the captivity of the Devil, and juſtified by the way of pardoning grace, and were not once the heirs of death, John 3.3, 5. Rom. 3, & 4.
Upon theſe conſiderations truſt your ſelves confidently on the grace of Chriſt, and take all your ſins but as the advantages of his grace.
Direct. 9. Remember that there is ſomewhat on your own parts to be done, for the continuing, as well as for the beginning of your Juſtification; yea ſomewhat more than for the beginning; even the faithful keeping of your baptiſmal Covenant, in the eſſentials of it; and alſo that you have continual need of Chriſt, to continue your Juſtification.
Many take Juſtification to be one inſtantanious act of God, which is never afterwards to be done: And ſo it is, if we mean only the firſt making of him righteous who was unrighteous: (As the firſt making of the world, and not the continuance of it, is called Creation:) but this is but about the name: For the thing it ſelf, no doubt but that Covenant which firſt juſtified us, doth continue to juſtifie us; and if the cauſe ſhould ceaſe, the effect would ceaſe. And he that requireth no actual obedience, as the condition of our begun Juſtification, doth require both the continuance of faith, and actual ſincere obedience, as the condition of continuing, or not loſing our Juſtification, (as Davenant, Bergius, Blank, &c. have well opened, and I have elſewhere proved at large.) As Matrimony giveth title to conjugal priviledges to the wife; but conjugal fidelity and performance of the eſſentials of the contract is neceſſary to continue them. Therefore labour to keep up your faith, and to abide in Chriſt, and he in you, and to bring forth fruit, leſt ye be branches withered, and for the fire, John 15.2, 3, 7, 8, 9, &c.
And upon the former miſapprehenſion, the ſame perſons do look upon all the faith which they exerciſe through their lives, after the firſt inſtantanious act, as no juſtifying faith at all (but only a faith of the ſame kind) but to what uſe they hardly know. Yea they look upon Chriſt himſelf, as if they had no more uſe for him, either as to continue their Juſtification, or to forgive their after-ſins; when as our continued faith muſt be exerciſed all our lives on the ſame Chriſt, and truſt on the ſame Covenant, for the continuation and perfection of that which was begun at the time of our Regeneration, Col. 1.23. 1 John 2.24. Heb. 3.6.12, 13. Heb. 6.11, 12. & 10.22, 23.
Direct. 10. Ʋnderſtand that every ſin which you commit, hath need of a renewed pardon in Chriſt: and that he doth me prevent your neceſſity of ſuch pardon. And therefore you will have conſtant need of Chriſt, and muſt daily come to God for pardon by him; not only for the pardon of temporal chaſtiſements, but of everlaſting puniſhments.
Of the ſenſe of this, I ſhall ſay more anon: the proof of it is in the fore recited Promiſes; and in all thoſe texts of Scripture which tell us that death is the wages of ſin, and call us to ask pardon, and tell us on what terms it may be had.
Direct. 11. Yet do not think that every ſin doth put you into a ſtate of condemnation again, or nullifie your former Juſtification: For though the Law of nature is ſo far ſtill in force, as to make puniſhment by it your natural due; yet the Covenant of Grace is a continually pardoning act, and according to its proper terms, doth diſſolve the foreſaid obligation, and preſently remit the puniſhment: and as its moral action is not interrupted; no more is our juſtified ſtate.
There is no condemnation to them that are in Chriſt Jeſus, &c. Rom. 8.1. John 3.16, 18. 1 John 5.11, 12. If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous, and he is the Propitiation for our ſins, 1 John 2.1, 2. If we confeſs our ſins, be is faithful and juſt to forgive us our ſisn and to cleanſe us from all unrighteouſneſs. If all need of pardon had been prevented by Chriſt, what uſe were there of his advocation for our future forgiveneſs?
Direct. 12. Remember, that though unknown infirmities, and unavoidable ones, have an immediate pardon, becauſe the Believer hath an habitual Faith and Repentance; yet great and known ſins muſt have actual Repentance, before the pardon will be plenary or perfect; though the perſon is not in the mean time an unregenerate nor unjuſtified perſon.
1. That great and known ſins muſt have a particular repentance, appeareth, 1. In that it is utterly inconſiſtent with the ſincerity of habitual Repentance, not to be actual, when ſins are known, and come into our deliberate remembrance. 2. By all thoſe texts which require ſuch repentance, confeſſion and forſaking, 1 John 2.1, 2. 1 John 1.9. Prov. 18.13. Pſal. 32. & 51. 2 Cor. 7.11. Rev, 2.5, 16. Luke 13.3, 5. Jam. 5.14, 15. Luke 6.37. & 11.4. Repentance conſiſteth chiefly in forſaking ſin; and if men forſake not ſuch known wilful ſins, they are wicked men, and therefore are not pardoned.
2. That unavoidable frailties, and meer infirmities, and unknown faults, are pardoned immediately to them that are truly godly, and have a general and implicit Repentance, is plain, becauſe elſe no man in the world could be ſaved; becauſe every man hath ſuch infirmities and unknown ſins, 1 John 1.10.
3. Yet David himſelf is not put by his ſin into a meer graceleſs ſtate, and as a perſon that hath no former Juſtification; for he prayeth God not to take his Spirit from him, and he was not deprived of the true love to God, which is the character of Gods children: But he had incurred heinous guilt, and put himſelf in the way towards utter damnation, and cauſed a neceſſity of a more particular deep Repentance before he could be fully pardoned, than elſe he needed.
Before the world had a Saviour, we were all ſo far unpardoned, that a ſatisfying Sacrifice was neceſſary to our Juſtification: But afterward, all men are ſo far pardoned, that only the Acceptance of what is purchaſed and freely (though conditionally) given, is neceſſary to it. Before men are converted, they are yet ſo far unpardoned, that (though no more Sacrifice be neceſſary, yet) a total converſion and renovation, by turning from a life of ſin to God by Faith in Chriſt, is neceſſary to their actual juſtification, and forgiveneſs. When a man is turned from a life of ſin to God, and liveth in the ſtate of grace, all his following ſins, which conſiſt with the loving of God and holineſs above the world and ſinful pleaſures, are ſo far forgiven immediately upon the committing, that they need neither another Sacrifice, nor another Regeneration, or Juſtification (quoad ſtatum) but only an acting of that Faith and Repentance, which habitually he hath already. But the unknown errours and faults of ſuch godly perſons are pardoned even without that actual repentance: and infirmities, without forſaking of the ſin overcomingly in practice. And ſo every one liveth and dyeth, in ſome degree of ſinful defectiveneſs and omiſſion, of his love to God, and truſt, and hope, and zeal, and deſire, and love to men, and care of his duty, and watchfulneſs, and fervency in prayer, meditation, &c. And in ſome degree of ſinful diſorder in our ill governed thoughts, and words, and affections, or paſſions, and actions: we are never ſinleſs till we die.
Direct. 13. Remember that you muſt neither think that every ſin which is a cauſe of Repentance, is a ſufficient reaſon for you to doubt of your preſent ſtate of Juſtification; nor yet that no ſin can be ſo great as to be a neceſſary cauſe of doubting.
If every ſin ſhould make us doubt of our Juſtification, then all men muſt alwaies doubt: And then it muſt be becauſe no ſin is conſiſtent with ſincerity, and the knowledge of ſincerity; which is apparently falſe.
If no ſin ſhould cauſe our doubting, then there is no ſin which is not conſiſtent both with ſincerity, and with the knowledge of it; which is as falſe, and much more dangerous to hold. 1. There are many ſins that are utterly inconſiſtent with true godlineſs; otherwiſe the godly were ungodly, and as bad as others: And if you ſay that no godly man commiteth theſe, it is true; and therefore it is true that he that committeth them, is not a godly man, or juſtified. And how ſhall a man know his godlineſs, but by his life as the product of his inward graces? It is arguing from an uncertainty againſt a certainty, to ſay, I am juſtified and godly, and therefore my wilful ſins of drunkenneſs, fornication, oppreſſion, lying, mal…ce, &c. are conſiſtent with Juſtification: and it is arguing from a certain truth, againſt a doubted falſhood, to ſay, I live in ordinary, wilful, heinous ſin; therefore I am not juſtified or ſincere, Epheſ. 5.5, 6. For this ye know, that no whoremonger, nor unclean perſon, nor covetous man, who is an Idolater, hath any inheritance in the Kingdom of Chriſt, and of God. Let no man deceive you with vain words; for becauſe of theſe things cometh the wrath of God upon the children of diſobedience, 1 Cor. 6 9, 10. Know ye not that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the Kingdom of God. And ſuch were ſome of you; but ye are waſhed, but ye are ſanctified, but ye are juſtified, &c.
Rom. 8.1, 13. There is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit. If ye live after the fleſh, ye ſhall die, &c. Gal. 5.20, 21, 22, 23, 24.
2. And there are many ſins which conſiſt with true grace, which will not conſiſt with the aſſurance of its ſincerity. And that 1. From the nature of the things; becauſe the leaſt degree of grace conjunct with, and clouded by the greateſt degree of ſin which may conſiſt with it, is not diſcernable to to him that hath it: He that is ſo very near a ſtate of death, and ſo very like to an unjuſtified perſon, can never be ſure, in that caſe, that he is juſtified. 2. And alſo God in Wiſdom and Juſtice will have it ſo; that ſin may not be encouraged, nor preſumption cheriſhed, nor the comforts which are the reward of an obedient child, be caſt away on an uncapable child in his ſtubborn diſobedience, Pſal. 51. & 32. & 77.
Therefore for a man that liveth in groſt ſin, to ſay that he is ſure that he is juſtified, and therefore no ſin ſhall make him queſtion it; is but to believe the Antinomian Devil transforming himſelf into an Angel of Light, and his Miniſters when they call themſelves the Miniſters of Righteouſneſs; and to deny belief to the Spirit of Holineſs and Truth. And if a true Believer ſhould come very near ſuch a ſtate of death, common reaſon, and the due care of his own ſoul, obligeth him to be ſuſpicious of himſelf, and to fear the worſt, till he have made ſure of better, Heb. 6. & 3.10. Heb. 4.1. & 12, 13, 14. 1 Cor. 10. John 15.2, 7, 8, &c.
Direct. 14. Let not the perſwaſion that you are juſtified, make you more ſecure and bold infinning, but more to hate it, as contrary to the ends of Juſtification, and to the love which freely juſtified you.
It is a great mark of difference between true aſſurance, and blind preſumption, that the one maketh men hate ſin more, and more carefully to avoid it; and the other cauſeth men to ſin with leſs reluctancy, and remorſe; becauſe with leſs feat.
Direct. 15. When the abuſe of the Doctrine of Juſtification by Faith alone, and not by Works, doth pervert your minds and lives, remember that all confeſs, that we ſhall be judged according to our works (as the Covenant of Grace is the Law by which we ſhall be judged:) And to be judged, is to be juſtified or condemned.
I need not recite all thoſe Scriptures to you, that ſay, that we ſhall be judged, and ſhall receive according to what we have done in the body, whether it be good or evil: And this is all that we deſire you to believe, and live accordingly.
Direct. 16. Remember ſtill that Faith in Chriſt is but a means to raiſe us to the Love of God, and that perfect Holineſs is higher and more excellent than the pardon of ſin: And therefore deſire faith, and uſe it, for the kindling of love, and pardon of ſin, to endear you to God, and that you may do ſo no more: And do not ſin, that you may have the more to be pardoned.
The end of the Commandment is Charity, out of a pure heart, and a good conſcience, and faith unfeigned. Rom. 6.1, 2. Shall we continue in ſin, that grace may abound? God forbid: How ſhall they that are dead to ſin, live any longer therein? See Titus 3.5, 6, 7. Rom. 5.1, 4, 5, 6. Rom. 8.1, 4, 9, Gal. 4.6. & 5.24, 26. So much for thoſe practical Directions, which are needfull for them that love not Controverſie.