A Golden Key to Open Hidden Treasures, Text (2 of 9)

A Golden Key to Open Hidden Treasures · Text (2 of 9)

p. 44Thirdly: Partial obedience tends to plain Atheiſme; 3for by the ſame reaſon that you ſlight the Will of God in any Commandement, by the ſame reaſon you may deſpiſe his Will in every Commandement; for every Commandement p. 45of God is his Will, and it is holy, ſpiritual, juſt, and good, Rom. 7. 12, 14. and contrary to our ſinful Luſts; and if this be the reaſon why ſuch and ſuch Commandements of God wont down with you, then by the ſame reaſon none of them muſt be of Authority with you.

Fourthly: God requires univerſal Obedience, Deut. 45. 33. &c. chap. 10. 12. and chap. 11. 21, 22, ver. &c. Jer. 7. 23. Walk ye in all the ways that I have commanded you, that it may be well unto you, Math. 28. 20. Teaching them to obſerve all things that I have Commanded you &c.

Fifthly: Partial Obedience is an audacious charge againſt God himſelf, as to his Wiſdom, or Power, or 5Goodneſs; for thoſe Statutes of God which you will not come up unto, either they are as Righteous as the reſt, and as Holy as the reſt, and as Spiritual as the reſt, and as Good as the reſt, or they are not: If they be as holy, ſpiritual, juſt, righteous, and good as the reſt, why ſhould you not walk in them, as well as in the reſt? To ſay they are not as holy, ſpiritual, righteous, &c. as the reſt, O what a Blaſphemous charge is this againſt God himſelf, in preſcribing unto him any thing that is not righteous and good, &c. and likewiſe in making his will, (which is the rule of all righteouſneſs and goodneſs) to be partly righteous, and partly unrighteous; to be partly good, and partly bad.

Sixthly: God delights in univerſal Obedience, and in 6thoſe that perform it, Deut. 5. 29. O that there were ſuch a heart in them, that they would fear me, and keep all my Commandements always; upon this account Abraham is called the friend of God in Scripture, three times, Iſa. 41. 8. 2 Chron. 20. 7. James 2. 3. and upon the very ſame account, God called David, A man after his own heart, Act. 13. 22. I have found David the Son of Jeſſe, a man after mine own heart, which ſhall fulfill all my Will. foreign. All my wills, to note the univerſality and ſincerity of his Obedience.

p. 46Seventhly: There is not any one Statute of God, but 7it is good, and for our good, ergo, we ſhould walk in all his Statutes, Deut. 5. 25. Ye ſhall walk in all the ways which the Lord your God hath commanded you; that you may live, and that it may be well with you; what one path hath, the Lord commanded us to walk in, but as it concerns his own glory, ſo likewiſe it concerns our good?

Is it not good for us to love the Lord, and to ſet him up as the object of our fear, and to act faith on him, and to worſhip him in ſpirit and in truth, and to be tender of his glory, and to ſanctifie his day, and to keep off from ſin, and to keep cloſe to his ways. But

Eighthly: Univerſal Obedience, is the condition, upon 8which the promiſe of mercy and ſalvation runs, Ezek. 18. 21. If the wicked will turn from all his ſins that he hath committed, and keep all his Statutes, and do that which is lawful and right, he ſhall ſurely live, he ſhall not die:

Ninethly: Our hearts muſt be perfect with the Lord 9our God, Deut. 18. 13. Thou ſhalt be perfect with the Lord thy God, and Gen. 17. 1. Walk before me, and be thou perfect. Now how can our hearts be ſaid to be perfect with God, if we do prevaricate with him; if in ſome things we obey him, and in other things we will not obey him; if we walk in ſome of his Statutes, but will not walk in all his Statutes; if in ſome part we will be his Servants, and in other part of our lives, we will be the Servants of ſin. But

Tenthly: If the heart be found, and up-right, it will 10yeeld entire and univerſal Obedience, Pſal. 119. 80. Let my heart be ſound in thy Statutes, that I may not be a ſhamed, and v. 6. Then ſhall I not be aſhamed when I have reſpect to all thy Commandements; by theſe verſes compared together, it appears, that then the heart is ſound and ſincere, when a man has reſpect unto all Gods Commandements: without a univerſal Obedience, a man can never have that hope which maketh not aſhamed. But

p. 47Eleventhly: Either we muſt endeavour to walk in all the Statutes of God, or elſe we muſt find ſome diſpenſation or toleration from God to free us, and excuſe us, and hold us indemnified, though we do not walk in all of them. Now what one Commandement is there from Obedience, whereunto God excuſeth any man? or will not 25puniſh him for the neglect of obedience unto it: The Apoſtle ſaith, That whoſoever ſhall keep the whole Law, …nd yet offend in one point, he is guilty of all, Jam. 2. 10. If he prevaricates with God, as to any one particular Commandement of his, his heart is naught, he is guilty of all, he hath really no regard of any of the reſt of Gods Laws. But

12thly: The precious Saints and Servants of God, whoſe examples are recorded, and ſet forth for our imitation; they have been very careful to perform univerſal Obedience; will you ſee it in Abraham, who was ready to comply with God in all his Royal Commands. When God commanded him to leave his Country, and his Fathers Houſe, he did it, Gen. 12. When God Commanded him to be Circumciſed, though it were both ſhameful and painful, he ſubmitted unto it, Gen. 17. When God commanded him to ſend away his Son Iſhmael, though when Sarah ſpeak to him about it, the things feemed very grievious unto him, yet as ſoon as he ſaw it to be the Will of God, he was Obedient unto it, Gen. 21. When God commanded him to Sacrifice his Son Iſaac, his only Son, the Son of his Old age, the Son of the Promiſe, the Son of his …elight; yea, that Son from whom was to proceed, that Jeſus in whom all the Nations of the Earth ſhould be bleſſed; and though all this might ſeem to croſs both Nature and Grace, both Reaſon and Religion, yet Abraham was willing to obey God in this alſo, and to do what he commanded, Gen. 22. ſo David was a man after Gods own heart, which fulfilled all his Wills, as the original runs in Acts 13. 22. And it is ſaid of Zacharias, and Elizabeth, that they walked in all the Commandements and Ordinances of the Lord, &c. Luk. 1. 6. 1 Theſ. 2. 10. Ye are Witneſſes, and God alſo, p. 48how holily, and juſtly, and unblameably we behaved our ſelves among you that believe.

13thly: Univerſal Obedience ſpeaks out the ſtrength of our love to Chriſt, and the reality of our friendſhip 13with Chriſt, Joh. 15. 14. Ye are my Friends, if ye do whatſoever I command you. That Child ſhews moſt love to his Father, that obſerves all his precepts; and that Servant ſhews moſt love to his Maſter, that obſerves all his Maſters commands, and that Wife ſhews moſt love to her Husband, that obſerves all he requires in the Lord: So here, &c.

14thly. Univerſal Obedience will give moſt peace, 14reſt, quiet, and comfort to the Conſcience. Such a Chriſtian will be as an eye that hath no Mote to trouble it; as a Kingdom that hath no Rebel to annoy it; as a Ship that hath no leak to diſturb it, Pſal. 119. 165. Great peace have they which love thy Law, and nothing ſhall offend them. But

15thly: Mans holineſs muſt be conformable to Gods 15Holineſs, Ephe. 5. 1, 2. Be ye followers of God as dear Children, Math. 5. 48. Be ye perfect, as your Heavenly Father is perfect. Now God is Righteous in all his ways, and holy in all his works, and ſo ought all to deſire and endeavour to be, that would be ſaved, 1 Pet. 1. 15. As he who hath called you is Holy, ſo be ye alſo holy in all manner of Converſation. v. 16. becauſe it is written, Be ye holy, for I am holy. But

16thly. The holineſs of a Chriſtian muſt be conformable 16to the holineſs of Chriſt. Be ye followers of me, as I am of Chriſt, 1 Cor. 11. 1. Now Chriſt was holy in all things. It behoveth us (ſaid he) to fulfill all Righteouſneſs. And this ſhould be the care of every one that profeſſeth himſelf to be Chriſts, to endeavour to be holy as Chriſt was holy, 1 John 2. 6. He that ſaith he abideth in him, ought himſelf to walk even as he walked. But

17thly. Servants muſt obey their earthly Maſters, not 17in ſome things only, but in all things, to wit, that are juſt and lawful, Tit. 2. 9. Exhort Servants to be obedient to p. 49their own Maſters, and to pleaſe them well in all things. What Maſter will be content that his Servant ſhould chuſe how far forth he will obſerve and do thoſe things which he doth require of him? much leſs may we think that ſuch arbitrary and partial performances will pleaſe that God who is our Heavenly Maſter.

18thly: The promiſes of mercy, both ſpiritual and 18temporal, are made over to univerſal obedience, 1 King. 6. 12, 13. Deut. 28. 1, 2, 3, Ezek. 18. 21, 22, 27, 28. turn to all theſe promiſes and dilate on them, &c.

19thly. One ſin never goes alone, as you may ſee in 19the falls of Adam and Eve, Lot, Abraham, Noah, Jacob, Joſeph, Job, David, Solomon, Peter, Ahab, Judas, Jeroboam; one ſin will make way for more; as one little Thief can open the door to let in many great ones: Satan will be ſure to neſt himſelf, to lodge himſelf in the leaſt ſins, (as Birds neſt & lodge themſelves in the ſmalleſt branches of the Tree) and there he will do all he can to hatch all manner of wickedneſs. A little wedge makes way for a greater; & ſo do little ſins make way for greater.

20. The reaſons of turning from ſin, are univerſally binding to a gracious ſoul. There are the ſame reaſons 20and grounds for a penitent man's turning from every ſin, as there is for his turning from any one ſin; do you turn from this or that ſin, becauſe the Lord hath forbid it? why, upon the ſame ground you muſt turn from every ſin; for God has forbid every ſin as well as this or that particular ſin; there is the ſame Authority forbidding or commanding in all; and if the Authority of God awes a man from one ſin, it will awe him from all, &c. But

21ſtly One ſin allowed, and lived in, will keep Chriſt 21and the Soul a-ſunder. As one Rebel, one Traytor, hid and kept in the Houſe, will keep a Prince and his Subject a-ſunder; or as one ſtone in the Pipe, will keep the water and the Ciſtern a-ſunder. So here. But

22dly. One ſin allowed, and lived in, will unfit a perſon 22for ſuffering; as one cut, or one ſhot in the ſhoulder, may hinder a man from bearing a burden; will he ever p. 50lay down his life for Chriſt that can't, that won't lay down a Luſt for Chriſt. But

23dly. One ſin allowed and lived in, is ſufficient to deprive 23a man for ever of the greateſt good. One ſin allowed, and wallowed in, will as certainly deprive a man ōf the bleſſed Viſion of God, and of all the treaſures, pleaſures, and delights that be at God's right hand, as a thouſand. One ſin ſtript the fallen Angels of all their glory; and one ſin ſtript our firſt Parents of all their dignity and excellency, Gen. 3. 4, 5. One flye in the box of prccious Oyntment, ſpoyls the whole box: One Thief may Rob a man of all his treaſure; one Diſeaſe may deprive a man of all his health; and one drop of Poyſon will ſpoyl the whole glaſs of Wine: and ſo one Sin allowed, and lived in, will make a man miſerable for ever. One Mill ſtone will ſink a man to the bottom of the Sea, as well as a hundred: 'tis ſo here. But

24thly. One Sin allowed, and lived in, will eat out 24all peace of Conſcience; as one ſtring that jars, Will ſpoyl the ſweeteſt Muſick; ſo one ſin countenanced and lived in, will ſpoyl the muſick of Conſcience. One Pyrate may Rob a man of all he has in this world. But

25thly. and laſtly: The Sinner would have God to 25forgive him, not only ſome of his ſins, but all his ſins; and therefore 'tis but juſt and equal that he ſhould turn from all his ſins. If God be ſo faithful and juſt to forgive us all our ſins, we muſt be ſo faithful and juſt as to turn from all our ſins. The Plaiſter muſt be as broad as the Sore, and the Tent as long, and as deep as the Wound. It argues horrid Hypocriſie, damnable folly, and wonderful impudency, for a man to beg the pardon of thoſe very ſins that he is reſolved never to forſake, &c.

Object. But it is impoſſible for any man on Earth to walk in all God's Statutes, to obey all his Commands, to do his will in all things, to walk according to the full bredth of Gods Royal Law. Sol. I Anſwer, there is a two-fold walking in all the Statutes of God; there is a two-fold Obedience to all the Royal Commands of God.

p. 51Firſt: One is legal, when all is done that God requireth; 1and all is done as God requireth, when there is not one path of duty, but we do walk in it perfectly and continually: thus no man on Earth doth, or can walk in all God's Statutes, or fully do what he Commandeth; For in many things we offend all, Jam. 3. 2. So Eccleſ. 7. 20. There is not a juſt man upon the Earth, that doth good, and ſinneth not, 1 King. 8. 46. For there is no man that ſinneth not, Prov. 20. 9. Who can ſay I have made my heart clean, I am pure from my ſin, Job. 14. 4. Who can bring a clean thing out of an unclean, not one, 1 Joh. 1. 8. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us.

Secondly: Another is Evangelical, which is ſuch a 2walking in all the Statutes of God, and ſuch a keeping of all the Commands of God, as is in Chriſt accepted of, and accounted of, as if we did keep them all; (this walking in all God's Statutes, and keeping of all his Commandements, and doing of them all, is not only poſſible, but it is alſo actual in every Believer, in every ſincere Chriſtian) and it conſiſts in theſe particulars.

Firſt: In the Approbation of all the Statutes and 1Commandements of God, Rom. 7. 12. The Commandement is holy, and juſt, and good. ver. 16. I conſent unto the Law that it is good; there is both aſſent and conſent, Pſal. 119. 128. I eſteem all thy precepts concerning all things to be right. A ſincere Chriſtian approves of all Divine Commands, though he can't perfectly keep all Divine Commands. But

Secondly: It conſiſts in a Conſcientious ſubmiſſion unto 2the Authority of all the Statutes of God. Every Command of God hath an Authority within his heart, and over his heart, Pſal. 119. 161. My heart ſtandeth in awe of thy Word. A ſincere Chriſtian ſtands in awe of every known Command of God, and hath a ſpiritual rega…d unto them all, Pſal. 119. 6. I have reſpect unto all thy Commandements. But

p. 52Thirdly: It conſiſts in a cordial willingneſs, and a cordial deſire to walk in all the Statutes of God, and to obey all the Commands of God, Rom. 7 18. For to Will is preſent with me, Pſal. 119. 5. O! that my ways were directed to keep thy Statutes, ver. 8. I will keep thy Statutes. But

Fourthly: It conſiſts in a ſweet complacency in all Gods Commands, Pſal. 119. 47. I will delight my ſelf in thy Commandement which I have loved, Rom. 7. 22. I delight in the Law of God after the inward man. But

Fifthly: He who obeys ſincerely, obeys univerſally, 5though not in regard of practice (which is impoſſible) yet in regard of affection, he loves all the Commands of God, yea, he dearly loves thoſe very Commands of God, that he cannot obey, by reaſon of the infirmity of the fleſh, by reaſon of that body of ſin and death that he bears about with him; ponder upon that, Pſal. 119. 97. O how I love thy Law. Such a pang of love he felt, as could not otherwiſe be vented; but by this pathetical exclamation, O how I love thy Law, ver. 113, 163, 127, 159, 167. ponder upon all theſe verſes. But

Sixthly: A ſincere Chriſtian obeys all the Commands 6of God; he is univerſal in his obedience, in reſpect of valuation or eſteem; he highly values all the Commands of God; he highly prizes all the Commands of God, as you may clearly ſee by comparing theſe Scriptures together, Pſal. 119. 72, 127, 128. Pſal. 19. 8, 9, 10, 11. Job 23. 12. But

Seventhly: A ſincere Chriſtian is univerſal in his Obedience, 7in reſpect of his purpoſe and reſolution; he purpoſes and reſolves, by Divine aſſiſtance, to obey all, to keep all, Pſal. 119. 106. I have ſworn, and will p…rform it, that I will keep thy Righteous Judgments, Pſal. 17. 3. I am purpoſed that my mouth ſhall not tranſgreſs. But

Eighthly: A ſincere Chriſtian is univerſal in his Obedience. 8In reſpect of his inclination, he has an habitual inclination in him to keep all the Commands of God, 1 King. 8. 57, 58. 2 Chron. 30. 17, 18, 19, 20. Pſal. 119. 112. I have inclined my heart to perform thy Statutes always, oven to the end. But

p. 53Ninethly and laſtly: Their Evangelical keeping of all the commands of God conſiſts in their ſincere endeavour to keep them all; they put out themſelves in all the ways and parts of obedience; they do not willingly and wittingly ſlight or neglect any Commandement, but are ſtriving to conform themſelves thereunto; as a Dutiful Son doth all his Fathers commands, at leaſt in point of endeavour. So your ſincere Chriſtians make Conſcience of keeping all the Commands of God, in reſpect of endeavours, Pſal. 119. 59. I turned my feet unto thy Teſtimonies. God eſteems of Evangelical Obedience, as perfect obedience; Zacharias had his failings, he did heſitate through unbelief, for which he was ſtruck dumb; yet the Text tells you, That he walked in all the Commandements of the Lord blameleſs, Luk. 1. 6. Becauſe he did cordially deſire and endeavour to obey God in all things. Evangelical Obedience is true for the eſſence, though not perfect for the degree. A Child of God obeys all the Commands of God, in reſpect of his ſincere deſires, purpoſes, reſolutions, and endeavours; and this God accepts in Chriſt for perfect and compleat obedience. This is the glory of the Covenant of Grace, that God accepts and eſteems of ſincere obedience as perfect obedience. Such who ſincerely endeavour to keep the whole Law of God, they do keep the whole Law of God in an Evangelical ſenſe, though not in a legal ſenſe. A ſincere Chriſtian is for the firſt Table as well as the ſecond, and the ſecond as well as the firſt; he doth not adhere to the firſt, and neglect the ſecond, as Hypocrites do; neither doth he adhere to the ſecond, and contemn the firſt, as prophane men do. O Chriſtians, for your ſupport and comfort, know, that when your deſires and endeavours are to do the Will of God entirely, as well in one thing as another, God will graciouſly pardon your failings, and paſs by your imperfections. He will ſpare you as a man ſpareth his Son that ſerveth him, Mal. 3. 17. Though a Father ſee his Son to fail, and come ſhort in many things which he enjoyns him to do; yet knowing p. 54that his deſires and endeavours are to ſerve him, and pleaſe him to the full, he will not be rigid and ſevere with him, but will be indulgent to him, and will ſpare him, and pitty him, and ſhew all love and kindneſs to him. The Application is eaſie, &c.

The ſecond Queſtion or caſe is this, viz: What is that Faith that gives a man an intereſt in Chriſt, and in all thoſe bleſſed benefits and favours that comes by Chriſt? or whether that perſon that experiences the following particulars, may not ſafely, groundedly and comfortably conclude that his …aith is a true juſt…fying, ſaving faith, the faith of Gods E…ac…, and ſuch a faith as clearly evidences a gracious Eſtate, and will certainly bring the Soul to Heaven? Now in Anſwer to this important Queſtion, we may ſuppoſe the poor Believer is ready to expereſs himſelf thus:

Firſt: Upon ſearch, and ſad experience, I find my 1ſelf a poor loſt, miſerable, and undone Creature, as the Scriptures every where do evidence, Ephe. 2. 1, 2, 5, 12. Coloſ. 2. 13. Rom. 8. 7, Luk. 19. 10.

Secondly: I am convinced that it is not in my ſelf to 2deliver my ſelf out of this loſt, miſerable, and forlorne Eſtate; could I make as many Prayers as might be piled up between Heaven and Earth; and weep as much blood as there is water in the Sea, yet all this could not procure the pardon of one ſin, nor one ſmile from God, &c.

Thirdly: I am convinced that it is not in Angels or 3men to deliver me out of my loſt, miſerable, and undone condition. I know provoked Juſtice muſt be ſatisfied, Divine wrath pacified, my ſins pardoned, my heart renewed, my ſtate changed, &c. or my ſoul can never be ſaved; and I know it is not in Angels or Men, to do any of theſe things for me.

Fourthly: I find that I ſtand in abſolute need of a Saviour 4to ſave me from wrath to come, 1 Theſ. 1. 10. to ſave me from the curſe of the Law, Gal. 3. 10. 13. and to ſave me from infernal ſlames, Iſa. 33. 14. ſo that I may well cry out with thoſe in Act. 2. 37. Men and Brethren p. 55what ſhall we do: And with the Jaylour, Act. 16. 36. Sirs, what ſhall I do to be ſaved?

Fifthly: I ſee and know (through grace) that there is 5an utter impoſſibility of obtaining ſalvation by any thing, or by any perſon, but by Chriſt alone, according to that of the Apoſtle, Act. 4. 12. Neither is there Salvation in any other, for there is no other name (that is, no oother perſon) under Heaven, given among men, by which we muſt be ſaved. I know there is no Saviour that can deliver me from eternal death, and bring me to eternal life and glory; but that Jeſus, of whom it is ſaid, that he ſhall ſave his People from their ſins, Luk. 1. 21. and therefore I muſt conclude that there is an utter impoſſibility of obtaining Salvation by any other perſon, or things, &c. But

Sixthly: I ſee and know (through grace) that Jeſus 6Chriſt is an All-ſufficient Saviour, that he is a mighty, yea, an Almighty Saviour, a Saviour that is able to ſave to the utmoſt all them that come to him, as the Scripture ſpeaks, Pſal. 89. 19. I have laid help upon one that is mighty, Iſa. 63. 1. I that ſpeak in Righteouſneſs, mighty to ſave, Heb. 7. 25. Wherefore he is able alſo to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever liveth to make interceſſion for them. I know that the Lord Jeſus is mighty to ſave me from that Wrath, and from that Curſe, and from that Hell, and from that Damnation that is due to me, by reaſon of my ſins: And that he is mighty to juſtifie me, and mighty to pardon me, and mighty to reconcile me to God the Father, and mighty to bring me to glory, as the Scripture do's every where teſtifie. But

Seventhly: I know (through grace) that Jeſus Chriſt 7is the only perſon anointed, appointed, fitted, and furniſhed by the Father, for that great and bleſſed work or office, of ſaving Sinners ſouls, as theſe Scriptures amongſt others do clearly teſtifie, Iſa. 61. 1, 2, 3, 4. Luk. 4. 17. 18, 19, 20, 21. Math. 1. 20, 21. John 6. 27. Certainly were Jeſus Chriſt never ſo able, and mighty to ſave, yet p. 56if he were not anointed, appointed, fitted, and furniſhed by the Father for that great office of ſaving poor lo…t Sinners; I know no reaſon why I ſhould expect Salvation by him. But

Eighthly: (I know through grace) that the Lord Jeſus 8Chriſt hath ſufficiently ſatisfied, as Mediatour, the juſtice of God, and pacified his wrath, and fulfilled all Righteouſneſs, and procured the favour of God and the pardon of ſin, &c. for all them that cloſe with him, that accept of him, as he is offered in the Goſpel of grace, Gal 3. 19, 20. 1 Tim. 2. 5. Heb. 8. 6. Heb. 9. 14, 15. chap. 12. 24. Heb. 10. 12, 14. Math. 3. 15. Rom. 8. 1, 2, 3, 4. 33, 34. chap. 5. 8, 9, 10. Act. 13. 39.

Ninethly: I find that Jeſus Chriſt is freely offered in the Goſpel to poor loſt undone Sinners, ſuch as I am. I 9find that the Miniſters of the Goſpel are commanded by Chriſt to proclaim in his Name a general pardon, and to make a general offer of him to all, to whom they Preach the everlaſting Goſpel, without excluding any, Mark. 16. 15. And he ſaid unto them, Go ye into all the World, and preach the Goſpel unto every Creature; and what is it to preach the Goſpel unto every Creature, but to ſay unto them as the Angels did to the Shepherds? Luk. 2. 10, 11. I bring you good tidings of great joy, which ſhall be to all people; for unto you is born this day, in the City of David, a Saviour, which is Chriſt the Lord, &c.

Tenthly: I know (through grace) that all ſorts of Sinners 10are invited to come to Chriſt, to receive Chriſt, to accept of Chriſt, and to cloſe with Chriſt, Iſa. 55. 1, 2. Math. 11. 28, 29. Joh. 7. 37. Rev. 3. 20. and chap. 22. 17. &c. But

Eleventhly: Through grace I do in my underſtanding 11really aſſent to that bleſſed record and report that God the Father, in the bleſſed Scriptures has given concerning Chriſt, 1 Joh. 5. 10, 11, 12. The report that God the Father has made concerning the Perſon of Chriſt, and concerning the Offices of Chriſt, and concerning the work of Redemption by Chriſt, I do really and cordially p. 47aſſent unto, as moſt true and certain, upon the Authority of Gods Teſtimony, who is truth it ſelf, and cannot lye. Now though this aſſent alone is not enough to make a ſaving reception of Chriſt, yet it is in ſaving faith, and that without which, it is impoſſible there ſhould be any ſaving faith. But

12thly. I can ſay (through grace) that in my judgjudgment, 12I do approve of the Lord Jeſus Chriſt, not only as a good, but as the greateſt good, as a univerſal good, as a matchleſs good, as an incomparable good, as an infinit good, as an eternal good, and as the moſt ſutable good in Heaven and Earth to my poor ſoul, as theſe Scriptures do evidence, Pſal. 73. 25, 26. Cant. 5. 10. 45. Pſal. 1, 2. Phil. 3. 7, 8, 9, 10. 1 Tim. 1. 15. I know there is every thing in Chriſt that may ſuit the ſtate, caſe, neceſſities and wants of my poor ſoul; there is mercy in him to pardon me, and power in him to ſave me, and wiſdom in him to counſel me, and grace in him to enrich me, and righteouſneſs in him to cloath me, &c. and therefore I can't but approve of the Lord Jeſus, as ſuch a good as exceeds all the good that is to be found in Angels and Men; the good that I ſee in Chriſt doth not only counterpoiſe, but alſo excel all that real or imaginary good that every I have met with in any thing below Chriſt. Chriſt muſt come into the will, he muſt be received there, elſe he is never ſavingly received. Now before the Will will receive him, the Will muſt be certainly informed that he is good, yea, the beſt, and greateſt good, or elſe he ſhall never be admitted there. Let the underſtanding aſſent never ſo much to all propoſitions concerning Chriſt, as true, if the judgment doth not approve of them as good, yea, as the beſt good, Chriſt will never be truly received; God in his working, maintains the faculties of the Soul in their actings, as he made them.

13thly. So far as I know my own heart, I am ſincerely 13willing to receive the Lord Jeſus Chriſt in a Matrimonial Covenant, according to theſe Scriptures, Hoſ. 2. p. 5819, 20. 2 Cor. 11. 2. Iſa. 54. 5. Iſa. 61. 10. Iſa. 62. 5. Cant. 3. 11. &c. Through grace I am,

Firſt: Sincerely willing to take the Lord Jeſus Chriſt 1for my Saviour and Sovereign Lord. So far as I know my own heart, I do through mercy, give my hearty conſent, that Chriſt, and Chriſt alone ſhall be my Saviour and Redeemer. It is true, I do duties, but the deſire of my ſoul is to do them out of love to Chriſt, and in obedience to his Royal Law and Pleaſure. I know my beſt Righteouſneſſes are but as filthy rags, Iſa. 64. 6. And woe would be to me, had I no other ſhelter, or Saviour, or reſting place for my poor ſoul, than rags, than filthy rags. And ſo far as I know my own heart, I am ſincerely willing to give up my ſelf to the guidance and government of Jeſus Chriſt, as my ſovereign Lord and King, deſiring nothing more in this world, than to live and die under the guidance and government of his Spirit, Word, and Grace. But

Secondly: I am willing, through grace, to give a 2Bill of Divorce to all other Lovers, without exception or reſervation. So far as I know my own heart, I deſire nothing more in this world, than that God would pull out right-eye ſins, and cut off right-hand ſins. I am very deſirous, through grace, to have all ſins brought under by the Power, Spirit, and Grace of Chriſt; but eſpecially my ſpecial ſins, my head corruptions. I would have Chriſt alone to Rule & Reign in the haven of my heart, without any Competitour. But

Thirdly: I am ſincerely willing, through Grace, to 3take the Lord Jeſus Chriſt for Better, for Worſe, for Richer, for Poorer, in Sickneſs and in Health, and in his Strength: I would go with him through fire and water, reſolving (through his Grace) that nothing ſhall divide betwixt Chriſt and my Soul. So far as I know my own heart, I would have Chriſt, though I beg with him, though I go to Priſon with him, though in agonies in the Garden with him, though to the Croſs with him. But

p. 59Fourthly: So far as I know my own heart, I am ſincerely 4willing, Firſt, to receive the Lord Jeſus Chriſt preſently, 1 John 12. Secondly, to receive him in all his Offices, as King, Prophet, and Prieſt, Col. 2. 6. Acts 5. 31. Thirdly, To receive him into every room of my ſoul; to receive him into my underſtanding, mind, will, affections, &c. Fourthly: To receive him upon his own terms, of denying my ſelf; taking up his Croſs, and following of him where-ever he goes, Math. 16. 21. Rev. 14. 4. &c.

Fifthly and laſtly: So far as I know my own heart, I 5do freely conſent. 1. To be really Chriſts. 2. To be preſently Chriſts. 3. To be wholly Chriſts. 4. To be only Chriſts. 5. To be eminently Chriſts. 6. To be for ever Chriſts, &c.

Certainly that Chriſtian that has and do's experience the particulars laſt mentioned under the ſecond queſtion, that Chriſtian may ſafely, groundedly, boldly, and comfortably conclude that his faith is a true, juſtifying, ſaving Faith, the Faith of Gods Elect, and ſuch a Faith as clearly evidences a gracious Eſtate, and will never leave his Soul ſhort of Heaven.

Now how many thouſand Chriſtians are there, that have this Faith that is here deſcribed, which is doubtleſs a true, juſtifying, ſaving Faith, that gives a man an intereſt in the perſon of Chriſt, and in all the bleſſings and benefits that comes by Chriſt, who yet queſtion whether they have true faith or no, partly from weakneſs, partly from temptations, and partly from the various definitions that are given of Faith by Proteſtants, both in their Preachings and Writings; and it is, and muſt be for a lamentation, that in a point of ſo great moment, the Trumpet ſhould give ſuch an uncertain ſound.

The third Queſtion, or caſe is this, viz. whether in the great day of the Lord, the day of general Judgment, or Eccleſ. 11. 9. cap. 12. 14. Matth. 12. 36. cap. 18. 23.Eccl 11:9Matt 12:36in the particular Judgment that will paſs upon every ſoul immediately after death, which is the ſtating of the ſoul in an Eternal eſtate or condition, either of happineſs or p. 60miſery; whether the ſins of the Saints, the follies and Luk. 16. 2. Rom 14. 10, 12. 2 Cor. 5. 10. Heb. 9. 27. cap. 13 17. 1 Pet. 4 5.Luke 16:2Rom 14:10Rom 14:122 Cor 5:10Heb 9:271 Pet 4:5vanities of Believers, the infirmities and enormities of ſincere Chriſtians ſhall be brought into the judgment of diſcuſſion and diſcovery, or no? Whether the Lord will either in the great day of account, or in a mans particular day of account or judgment, publickly manifeſt, proclaim, and make mention of the ſins of his people, or no? This queſtion is bottomed upon the ten Scriptures in the Margent, which I deſire the Chriſtian Reader to conſult; and upon the ſad and daily complaints of many dear ſincere Chriſtians, who frequently cry out, O! we can never anſwer for one evil thought of ten thouſand, nor we J…. 9. 3. Pſal 19. 12. Pſal 143. 2. Ezr 19. 6.Ps 19:12Ps 143:2can never anſwer for one idle word of twenty thouſand; nor we can never anſwer for one evil action of a hundred thouſand, and how then ſhall we ſtand in Judgment? how ſhall we look the Judg in the Face? how ſhall we be ever able to anſwer for all our Omiſſions, and for all our Commiſſions; for all our ſins of Ignorance, and ſins againſt light and knowledge; for all our ſins againſt the Law, and for all our ſins againſt the Goſpel, and for all our ſins againſt ſoveraign Grace, and for all our ſins againſt the Remedy, againſt the Lord Jeſus, and for all the ſins of our Infancy, of our Youth, Heb. 9 27.Heb 9:27and of old Age, &c. What account ſhall we be able to give up, when we come to our particular day of Judg-ment, immediately after our death, or in the great and general day of account, when Angels, Devils, & Men ſhall ſtand before the Lord Jeſus; whom God the Father hath ordained to be the Judge of Quick and Dead, Act. 17. 31.

Now to this great Queſtion I Anſwer, that the ſins of the Saints, the infirmities and enormities of Believers ſhall never be brought into the Judgment of diſcuſſion and diſcovery, they ſhall never be objected againſt them, either in their particular day of Judgment, or in the great day of their Account. Now this truth I ſhall make good by an induction of particulars thus.

Firſt: Our Lord Jeſus Chriſt, in His judicial proceedings in the laſt day, which is ſet down clearly and largely in Math. 25. 34. to ver. 42. doth only enumerate the p. 61good works they have done, but takes not the leaſt notice of the ſpots and blemiſhes of the infirmities or enormities Deut. 32. 4, 5, 6. Dan. 9. 24.Deut 32:4Deut 32:5Deut 32:6Dan 9:24of the weakneſſes or wickedneſſes of his people. God has ſealed up the ſins of his people, never to be remembred or lookt upon more. In the great day, the book of Gods Remembrance ſhall be opened, and publickly read, that all the good things that the Saints have done for God, for Chriſt, for Saints, for their own Souls, for Sinners; and that all the great things that they have ſuffered for Chriſt's ſake, and the Goſpels ſake, may be mentioned to their everlaſting praiſe, to their eternal honour. And though the choiceſt and chiefeſt Saints on Rom 7. 23, 24. Gal. 5. 17.Rom 7:23Rom 7:24Gal 5:17Earth have, 1. Sin dwelling in them: 2. Operating and working in them. 3. Vexing and moleſting of them, being as ſo many Goads in their ſides, and Thorns in their eyes. 4. Captivating and prevailing over them, yet in that large Recital which ſhall then be read of the Saints lives, Math. 25. There is not the leaſt mention made either of ſins of Omiſſion, or Commiſſion; nor the leaſt mention made, either of great ſins, or of ſmall ſins; nor the leaſt mention made, either of ſins before Converſion, or after Converſion. Here in this world the beſt of Saints have had their buts, their ſpots, their blots, their ſpecks, as the faireſt day hath its Clouds, the fineſt Linnen its ſpots, and the richeſt Jewels their ſpecks; but now in the judicial proceſs of this laſt and univerſal Aſſizes there is not found in all the Books that ſhall then be opened, ſo much as one unſavory but, to blemiſh the Rev. 20. 12. Dan. 7. 10. Num. 23. 21.Rev 20:12Dan 7:10Num 23:21fair Characters of the Saints. Surely he that ſees no Iniquity in Jacob, nor perverſeneſs in Iſrael, to impute it to them whilſt they live, he will never charge Iniquity or perverſeneſs upon them in the great day. Surely, he who has fully ſatisfied his Fathers Juſtice for his peoples ſins, and who hath by his own Blood ballanced and made Iſa. 53.Isa 53up all Reckonings and Accounts between God and their ſouls, he will never charge upon them their faults and follies in the great day. Surely he, who hath ſpoken ſo much for his Saints, whilſt he was on Earth, and who p. 62hath continually interceded for them ſince he went to John 17. Heb. 7. 25.John 17Heb 7:25Heaven, he won't (though he hath cauſe to blame them for many things) ſpeak any thing againſt them in the great day. Surely Jeſus Chriſt, the Saints Pay-maſter, Heb. 10. 10, 12, 14. Matth. 18. 24. Col. 2 14.Heb 10:10Heb 10:12Heb 10:14Matt 18:24Col 2:14who hath diſcharged their whole debt at once, who hath paid down upon the nayl the ten thouſand Talents which we owed, and took in the Bond, and nailed it to the Croſs; leaving no back-reckonings unpaid, to bring his poor Children, which are the travail of his ſoul, afterward Iſa. 53. 11.Isa 53:11into any danger from the hands of Divine Juſtice; he will never mention the ſins of his people; he will never charge the ſins of his people upon them in the great day. Our dear Lord Jeſus, who is the Righteous Judg of Heaven and Earth in the great day of account, He will bring in Omnia bene, in his preſentment all fair and well, and accordingly will make Proclamation in that High-Court of Juſtice, before God, Angels, Devils, Saints, and Sinners, &c. Chriſt will not charge his Children with the leaſt unkindneſs, he will not charge his Spouſe with the leaſt unfaithfulneſs in the great day; yea, he will repreſent them before God, Angels, and Men, as compleat in him, as all fair and ſpotleſs, as without ſpot or wrinkle, as without fault before the Throne of God; as holy and Col. 2. 10. Cant. 4. 7. Ephe. 5. …7 Rev. 14 5.Col 2:10Song 4:7Eph 5:7Rev 14:5unblameable, and unreproveable in his ſight; as immaculate as the Angels themſelves, who kept their firſt Eſtate. This honour ſhall have all the Saints, and thus ſhall Chriſt be glorified in his Saints, and admired in all 1 Th…ſ. 2. 10them that believe. The greateſt part of the Saints by far, will have paſt their particular judgment long before Heb 9. 27.Heb 9:27the general judgment, and being therein acquitted and diſcharged from all their ſins, by God the Judge of the quick and dead, and admitted into Heaven upon the credit 2 Tim. 4. 1.2 Tim 4:1of Chriſts Blood, Righteous ſatisfaction, and their free and full juſtification. It cannot be imagined that Jeſus Chriſt, in the great day, will bring in any new charge againſt his Children, when they have been cleared and abſolved already. Certainly when once the Saints are freely and fully Abſolved from all their ſins by a Divine p. 63Sentence, then their ſins ſhall never be remembred, they ſhall never be objected againſt them any more. For one Divine Sentence cannot croſs and reſcind another: the Judge of all the world had long ſince caſt all their ſins behind his back, and will he now ſet them before his face, Iſa. 38. 17.Isa 38:17and before the faces of all the world? ſurely no, he has long ſince caſt all their ſins into the depths of the Sea, (bottomleſs depths of everlaſting Oblivion) that they might Micah. 7. 19.Mic 7:19never be buoyed up any more! He has not only forgiven their ſins, but he has alſo forgotten their ſins: And Jer. 31. 34.Jer 31:34will he remember them, and declare them in the great day? ſurely no: God has long ſince blotted out the tranſgreſſions Iſa 43. 25.Isa 43:25of his people. This Metaphor is taken from Creditors, who when they purpoſe never to exact a Debt, will blot it out of their Books. Now after that a Debt is ſtrucken out of a Bill, Bond, or Book, it cannot be exacted; the Evidence cannot be pleaded, Chriſt Col. 2. 14.Col 2:14having croſt the debt-Book with the red lines of his Blood. If now he ſhould call the ſins of his people to remembrance, and charge them upon them, he ſhould croſs the great deſign of his croſs: Upon this foundation ſtands the abſolute impoſſibility that any ſin, that the least ſin, yea, that the leaſt circumſtance of ſin, or the leaſt aggravation of ſin ſhould be ſo much as mentioned by the Righteous Judge of Heaven and Earth, in the proceſs of that judicial Tryal in the great day, except it be in a way of abſolution, in order to the magnifying of their pardon. God has long ſince blotted out as a thick Cloud Iſa. 44. 22.Isa 44:22the tranſgreſſions of his people, and as a Cloud, their ſins. Now we know that the clouds, which are driven away by the winds, appear no more; nor the Miſt which is dryed up by the Sun, appears no more, other Clouds, and other Miſts may ariſe, but not they which are driven away and dryed up. Thus the Sins of the Saints being forgiven, they ſhall no more return upon them; they ſhall never more be objected againſt them.

Further, The Lord ſaith, Though your ſins be as Scarlet, Iſa. 1. 18.Isa 1:18they ſhall be as white as Snow; though they be red p. 64like Crimſon, they ſhall be as Wooll: Pardon makes ſuch a clear riddance of ſin, that it is as if it had never been; the Scarlet Sinner is as white as Snow, Snow newly fallen from the Skye, which was never ſullied: The Crimſon Sinner is as Wool, Wool which never received the leaſt tincture in the Dye-fat: you know Scarlet and Crimſon are double and deep dyes, dyes in grain; yet if the Cloath dyed therewith, be as the Wooll before it was dyed, and if it be as white as Snow, what is become of thoſe dyes? are they any more? is not the Cloath as if it had not been dyed at all? even ſo, though our ſins by reiterating them, by long lying in them, have made deep impreſſions upon us, yet by Gods diſcharge of them, we are as if we had never committed them.

Again, The Pſalmiſt pronounceth him bleſſed, whoſe Pſal. 32. 1.Ps 32:1ſin is covered. A thing covered is not ſeen; ſo ſin forgiven, is before God as not ſeen: The ſame Pſalmiſt pronounceth him bleſſed, to whom the Lord imputeth not ſin.Pſal. 32. 2.Ps 32:2

Now a ſin not imputed, is as not committed. The Prophet Jeremiah tells us, That the Iniquity of Iſrael ſhall be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall not be found. Now is not that fully Jer. 50. 20.Jer 50:20diſcharged which ſhall never be found, never appear, never be remembred, never be mentioned. Thus by the many Metaphors uſed in Scripture, to ſet out forgiveneſs of ſin, pardon of ſin, you plainly and evidently ſee, that Jer. 31. 34. Ezek. 18. 22.Jer 31:34Ezek 18:22God's diſcharge is free and full, and therefore he will never charge their ſins upon them in the great day. But

Some may object and ſay, that the Scripture ſaith, that God ſhall bring every work into Judgment, with every Eccleſ. 12: 14.Eccl 12:14ſecret thing, whether it be good, or whether it be evil: How then can this be, that the ſins of the Saints ſhall not be mentioned, nor charged upon them in the great day.

I Anſwer: This Scripture is to be underſtood Reſpective, &c. with a juſt reſpect to the two great parties Matth 25 3…, 33.Matt 25:3Matt 25:33which are to be judged, Sheep and Goats, Saints p. 65and Sinners, Sons and Slaves, Elect and Reprobate, Holy and Prophane, Pious and Impious, Faithful and Unfaithful; that is to ſay, all the Grace, the Holineſs, the Godlineſs, the Good of thoſe that are good, ſhall be brought into the Judgment of mercy, that it may be freely, graciouſly, and nobly rewarded, and all the wickedneſs of the Wicked ſhall be brought into the Judgment of Condemnation, that …t may be righteouſly and everlaſtingly puniſhed in this great day of the Lord. All Sincerity ſhall be diſcovered and rewarded; and all Hypocriſie ſhall be diſcloſed and revenged. In this great day, all the works of the Saints ſhall follow them into Heaven; and in this great day, all the evil works of the Wicked ſhall hunt and purſue them into Hell. In this See Wiſd. 2. th…ough…u…, and cap. 5. from the firſt verſe to the tenth.Wis 2great day, all the hearts, thoughts, ſecrets, words, ways, works, and walkings of Wicked men, ſhall be diſcovered and laid open before all the world, to their everlaſting ſhame and ſorrow, to their eternal amazement and aſtoniſhment. And in this great day, the Lord will make mention (in the years of all the world) of every Prayer that the Saints have made, and of every Sermon that they have heard, and of every Tear that they have ſhed, and of every Faſt that they have kept, and of every Sigh and Groan that ever they have fetcht, and of all the good words that ever they have ſpoke, and of all the good works that ever they have done, and of all the great things that ever they have ſuffered. Yea, in this great day, they ſhall reap the fruit of many good Services which themſelves had forgot. Lord, when ſaw we Thee Hungry, and fed Thee; or Thirſty, and give Math 25 34. 41.Matt 25:34Matt 25:41Thee drink; or Naked, and Cloathed Thee; or Sick, or in Priſon, and Viſited Thee? They had done many good works, and forgot them; but Chriſt records them, remembers them, and rewards them before all the World. In this great day, a bit of Bread, a cup of cold Water, ſhall not paſs without a reward. In this great day, the Saints ſhall reap a plentiful and glorious crop (as the Matth 10. 24. 25. …ecleſ. 11. 16.Matt 10:24Matt 10:25fruit) of that good ſeed, that for a time hath ſeemed to p. 66be buried and loſt. In this great day of the Lord, the Saints ſhall find that Bread which long before was caſt upon the waters. But my

Second Reaſon is taken from Chriſts vehement proteſtations, That they ſhall not come into Judgment, Joh. 5. 24. Verily, Verily, I ſay unto you, he that heareth my Vide Aqu… 87. Sup…l. eſt. in l. 4. S…. diſt. 47.Word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into Condemnation, but is paſſed from death unto life. Thoſe words, ſhall not come into Condemnation, are not rightly tranſlated; the Original is foreign, ſhall not come into Judgment, not into Damnation, as you read it in all your Engliſh Books: I will not ſay, what ſhould put men upon this Expoſition, rather than a true tranſlation of the Original word; further, it is very obſervable, that no Evangeliſt uſeth this double aſſeveration but St. John, and he never uſeth it, J…h. 1. 51 ch. 3. 3, 11 chap. 6. 26. 32, 47, 53, &c.but in matters of greateſt weight and importance, and to ſhew the earneſtneſs of his Spirit, and to ſtir us up to better attention, and to put the thing aſſerted, out of all queſtion, and beyond all contradiction; as when we would put a thing for ever out of all queſtion, we do it by a double aſſeveration, verily, verily, 'tis ſo, &c.

Thirdly: Becauſe his not bringing their ſins into Judgment, doth moſt and beſt agree with many pretious and glorious expreſſions that we find ſcattered (as ſo many ſhining, ſparkling Pearls) up and down in Scripture; As

Firſt: With thoſe of Gods blotting out the ſins of his people. I, even I am he, that blotteth out thy tranſgreſſions, Iſa. 43. 25. Iſa. 4…. 22.Isa 43:25Isa 4:22for my own ſake, and will not remember thy ſins. I have blotted out, as a thick Cloud, thy tranſgreſſions, and as a Cloud, thy ſins.

Who is this that blots our tranſgreſſions? he that hath the keys of Heaven and Hell at his girdle; that opens and no man ſhuts; that ſhuts and no man opens; he that hath the power of life and death, of condemning and abſolving, of killing and making alive; he it is that blotteth out tranſgreſſions: If an Under-Officer ſhould blot p. 67out an Indictment, that perhaps might do a man no good; a man might for all that, be at laſt, caſt by the Judge; but when the Judge, or King, ſhall blot out the Indictment with their own hand, then the Indictment cannot return; now this is every Believers caſe and happineſs.

Secondly: To thoſe glorious expreſſions of Gods not remembring of their ſins any more, Iſa. 43. 25. And I Jer. 31. 34.Jer 31:34will not remember thy ſins: And they ſhall teach no more every man his Neighbour, and every man his Brother, ſaying, Know ye the Lord, for they ſhall all know me, from the leaſt of them to the greateſt of them, ſaith the Lord, for I will forgive their Iniquity, and I will remember their ſin no more. So the Apoſtle, For I will be merciful to their unrighteouſneſs, Heb. 8 12.Heb 8:12and their ſins, and their iniquities will I remember no more.

And again; The ſame Apoſtle ſaith, This is the Covenant that I will make with them; After thoſe days, Heb. 10. 17. That which Cicero ſaid flatteringly of Caeſar, is truly affi…med of God, Nihil obliv…ſci ſolet praeter injurias, he forget…eth nothing but the wrongs that daily are done him by his.Heb 10:17ſaith the Lord; I will put my Laws into their hearts, and in their minds will I write them, and their ſins and iniquities will I remember no more.

The meaning is, their iniquities ſhall be quite forgotten, I will never mention them more, I will never take notice of them more, they ſhall never hear more of them from me: though God hath an Iron memory to remember the ſins of the wicked, yet he hath no memory to remember the ſins of the righteous.

Thirdly: His not bringing their ſins into Judgment, doth moſt and beſt agree with thoſe bleſſed expreſſions, of his caſting their ſins into the depth of the Sea; and of his caſting them behind his back. He will turn again, he Mic. 7. 19.Mic 7:19will have compaſſion upon us, he will ſubdue our iniquities, and thou wilt caſt all their ſins into the depths of the Sea. Where ſin is once Pardoned, the Remiſſion ſtands never to be repealed; pardoned-ſin ſhall never come in account againſt the pardoned man, before God any more; for ſo much doth this borrowed ſpeech import: If a thing were caſt into a River, it might be brought up again; or if it p. 68were caſt upon the Sea, it might be diſcerned and taken up again; but when it is caſt into the depths, the bottom of the Sea, it can never be buoyed up again.

By the Metaphor in the Text, the Lord would have us to know, that ſins pardoned ſhall riſe no more, they ſhall never be ſeen more, they ſhall never come on the account more; he will ſo drown their ſins, that they ſhall never come up before him the ſecond time.

And ſo much that other Scripture imports; Behold, Iſa. 38. 17.Isa 38:17for Peace I had great bitterneſs; But thou haſt in love to my Soul delivered it from the Pit of Corruption; for thou haſt caſt all my ſins behind thy back▪ Theſe laſt words are a borrowed ſpeech, taken from the manner of men, who are wont to caſt behind their backs, ſuch things as they have no mind to ſee, regard, or remember. A gracious ſoul hath always his ſins before his face, (I acknowledge Pſal. 51. 3.Ps 51:3my tranſgreſſions, and my ſin is ever before me) and therefore no wonder if the Lord caſt them behind his back. The Father ſoon forgets, and caſts behind his back, thoſe faults that the Child remembers, and hath always in his eyes; ſo doth the Father of Spirits.

Fourthly: His not bringing their ſins into Judgment, doth beſt agree with that ſweet and choice expreſſion of Gods pardoning the ſins of his people.

And I will cleanſe them from all their Iniquity, whereby Jer. 33. 8.Jer 33:8they have ſinned againſt me; and I will pardon all their Iniquities, whereby they have ſinned, and whereby they have tranſgreſſed againſt me. So in Micah, Who is a God like unto thee, that pardoneth Iniquity, and paſſes by the tranſgreſſions of Mic 7. 18.Mic 7:18the remnant of his heritage (as though he would not ſee it, but wink at it) He retaineth not his Anger for ever, becauſe he delighteth in Mercy. The Hebrew word, (Noſe from Naſa) that is here rendered, pardoned, ſignifies a taking away; when God pardons ſin, he takes it ſhier away; that if it ſhould be ſought for, yet it could not be found, Jer …0. 20.as the Prophet ſpeaks; In thoſe days, and in that time, ſaith the Lord, the Iniquity of Iſrael ſhall be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall p. 69not be found, for I will pardon them whom I reſerve; and theſe words, and paſſeth by, in the (afore-cited) ſeventh foreign Gnab…, he paſſed over.of Micah, and the 18th. according to the Hebrew (Vegnober Gnal) is and paſſeth over, God paſſeth over the tranſgreſſion of his heritage; that is, he takes no notice of it; as a man in a deep muſe, or as one that hath haſt of buſineſs; ſeeth not things before him, his mind being buſied about other matters, he neglects all to mind his buſineſs.

As David, when he ſaw in Mephiboſheth the feature of his friend Jonathan, took no notice of his lameneſs, or any other defect, ot deformity: So God beholding in his people, the glorious Image of his Son, winks at all their …ſa. 40 1, 2.faults and deformities; which made Luther ſay, Do with me what thou wilt, ſince thou haſt pardoned my ſin; and what is it to pardon ſin, but not to mention ſin?

Fifthly: His not bringing their ſins into the Judgment of Diſcuſſion and Diſcovery, doth beſt agree to thoſe expreſſions of forgiving, and covering; Bleſſed is he whoſe tranſgreſſion is forgiven, whoſe ſin is covered. In the Original, Pſal. 32. 1.Ps 32:1it is in the plural Bleſſedneſſes; ſo here is a plurality of Bleſſings, a chain of Pearls.

The like expreſſion you have in the 85th. Pſalm, and the ſecond v. Thou haſt forgiven the Iniquity of thy people, thou haſt covered all their ſin. Selah. For the underſtanding of theſe Scriptures aright, take notice, that to Cover, is a Metaphorical expreſſion; Covering is ſuch an action Sic vel…tur, ut in judicio non r…vel. ntur.which is oppoſed to diſcloſure; to be covered, it is to be ſo hid and cloſed, as not to appear. Some make the Metaphor from filthy, loathſome objects, which are covered from our eyes, as dead carcaſſes are buried under the ground; ſome from Garments, that are put upon us to cover our nakedneſs; others from the Egyptians that were drowned in the red Sea, and ſo covered with water; others from a great Gulf in the earth, that is filled up, and covered with earth, injected into it; and others make it in the laſt place, an alluſive expreſſion to the mercy-ſeat, over which was a covering.

p. 70Now all theſe Metaphors in the general, tend to ſhew this, that the Lord will not look, he will not ſee, he will not take notice of the ſins he hath pardoned, to call them any more to a judicial account.

As when a Prince reads over many Treaſons, and Rebellions, and meets with ſuch and ſuch, which he hath pardoned, he reads on, he paſſeth by, he taketh no notice of them, the pardoned perſon ſhall never hear more of them, he will never call him to account for thoſe ſins more. So here, &c. When Caeſar was painted, he puts his finger upon his ſcar, his wart. God puts his fingers upon all his peoples ſcars and warts, upon all their weakneſſes and infirmities, that nothing can be ſeen but what is fair and lovely; Thou art all fair, my Love, and there is no ſpot in thee, Cant. 4. 7.

Sixthly: It beſt agrees to that expreſſion of not imputing of ſin. Bleſſed is the man to whom the Lord imputeth not Iniquity, and in whoſe ſpirit there is no guile. So Pſal 32 2.Ps 32:2the Apoſtle in that, Rom. 4. 6, 7, 8. Now not to impute Iniquity, is not to charge Iniquity, not to ſet Iniquity upon his ſcore, who is bleſſed and pardoned, &c.

Seventhly and laſtly: It beſt agrees with that expreſſion that you have in the 113. Pſalm, and the 11, and 12. Verſes, For as the Heaven is high above the Earth, ſo great is his mercy towards them that fear him; as far as the Eaſt is from the Weſt, ſo far hath he removed our Tranſgreſſions from us. What a vaſt diſtance is there betwixt the Eaſt and Weſt? of all viſible latitudes, this is the greateſt; and thus much for the third Argument. The

Fourth Argument that prevails with me, to judge that Jeſus Chriſt will not bring the ſins of the Saints into the judgement of diſcuſſion and diſcovery in the great day, is, becauſe it ſeems unſuitable to three conſiderable things, for Jeſus Chriſt to proclaim the infirmities and miſcarriages of his people to all the world.

Firſt: It ſeems to be unſuitable to the glory and ſolemnity of that day, which to the Saints will be a day of refreſhing, a day of Reſtitution, a day of Redemption, p. 71a day of Coronation, as hath been already proved; now how ſuitable to this great day of ſolemnity, the Proclamation of the Saints ſins will be, I leave the Reader to judge.

Secondly: It ſeems unſuitable to all thoſe near and dear relations, that Jeſus Chriſt ſtands in towards his; Iſa. 9. 6… Heb 2. 11, 12. Eph… 1. 21, 22. Rev. 19. 7. Joh. 15. 1. Joh. 2. 1, 2.Isa 9:6Heb 2:11Heb 2:12Eph 1:21Eph 1:22Rev 19:7John 151 John 2:11 John 2:2he ſtands in the Relation of a Father, a Brother, a Head, a Husband, a Friend, an Advocate: Now are not all theſe by the Law of Relation, bound rather to hide, and keep ſecret (at leaſt from the world) the weakneſſes, and infirmities of their near and dear Relations; and is not Chriſt, is not Chriſt much more? By how much he is more a Father, a Brother, a Head, a Husband, &c. in a ſpiritual way, than any others can be in a natural way, &c.

Thirdly: It ſeems very unſuitable to what the Lord Jeſus requires of his in this world; the Lord requires that his people ſhould caſt a Mantle of Love, of Wiſdom, of Silence, and Secreſie over one anothers weakneſſes and infirmities, &c.

Hatred ſtirreth up ſtrifes, but Love covereth all ſins: Loves mantle is very large; Love will find a hand, a plaiſter to clap upon every ſore. Flavius Veſpacianus, Prov. 10 12. 1 Pet 4: 8:Prov 10:121 Pet 4:8(the Emperour) was very ready to conncal his friends Vices, and as ready to reveal their Vertues: So is Divine love in the hearts of the Saints, If thy Brother offend thee, go and tell him his fault between him and thee alone; If he ſhall hear thee, thou haſt gained thy Brother. As the Pills of Reprehenſion are to be gilded and ſugar'd over Mat. 18. 15.Matt 18:15with much gentleneſs and ſoftneſs; ſo they are to be given in ſecret; tell him, between him and thee alone, Tale-bearers, and Tale-hearers are alike abominable.

Heaven is too hot, and too holy a place for them, Pſal. 15. 3. Now will Jeſus Chriſt have us carry it thus towards offending Chriſtians, and will he himſelf act otherwiſe? Nay, is it an evil in us to lay open the weakneſſes and infirmities of the Saints to the World? and will it be an excellency, a glory, a vertue in Chriſt, to do it in the great day, &c.

p. 72A fiſth Argument, is this, It is the glory of a man to paſs over a Tranſgreſſion, The diſcretion of a man deferreth his anger, and it is his glory to paſs over a tranſgreſſion, Prov. 19. 11.Prov 19:11or to paſs by it, as we do by perſons or things, we know not, or would take no notice of. Now, is it the glory of a man to paſs over a tranſgreſſion, and will it not much more be the glory of Chriſt, ſilently to paſs over Non … quen-… quam niſi offendam, ſaid a Heathen.the tranſgreſſions of his people in that great day? The greater the Treaſons and Rebellions are, that a Prince paſſes over, and takes no notice of, the more is his Honour and Glory: and ſo doubtleſs it will be Chriſts in that great day, to paſs over all the Treaſons and Rebellions of his people; to take no notice of them, to forget them as well as to forgive them.

The Heathens have long ſince obſerved, that in nothing man came nearer to the Glory and Perfection of God himſelf, than in Goodneſs and Clemency; Surely, if it be ſuch an honour to man, to paſs over a Tranſgreſſion, it cannot be a diſhonour to Chriſt, to paſs over the Tranſgreſſions of his people, he having already buried them in the Sea of his blood. Again, ſaith Solomon, It is the glory of God to conceal a thing. And why it ſhould not make Prov 25. 2.Prov 25:2for the Glory of Divine Love, to conceal the ſins of the Saints, in that great Day, I know not: And whether the concealing the ſins of the Saints in the great day, will not make moſt for their joy, and wicked mens ſorrows, for their comfort, and wicked mens terrour and torment, I will leave you to judge, and time and experience to decide; and thus much for the reſolution of that great queſtion.

Now from what has been ſaid, in anſwer to this third Queſtion, a ſincere Chriſtian may form up this firſt plea as Eccleſ. 11 9. cap. 12. 14. Math. 12. 14. cap. 18. 23. Luk. 16 3. Rom 1…. 10. 2 Cor. 5. 10. Heb 9. 27. cap. 13. 17. 1 Pet. 4 5Eccl 11:9Matt 12:14Luke 16:3Rom 1:102 Cor 5:10Heb 9:271 Pet 4:5to the ten Scriptures in the Margent, that refer either to the general judgment, or to the particular judgment that will paſs upon every Chriſtian immediately after death. O bleſſed God, Jeſus Chriſt has by his own blood ballanced and made up all reckonings and accounts that were between thee and me; and thou haſt vehemently proteſted, p. 73that thou wilt not bring me into Judgment; that thou wilt blot out my Tranſgreſſions as a thick Cloud, and that thou wilt remember my ſins no more; and that thou wilt caſt them behind thy back, and hurl them into the depth of the Sea; and that thou wilt forgive them, and cover them, and not impute them to me, &c. This is my Plea, O Lord, and by this plea I ſhall ſtand; Well, ſaith the Judge of Quick and Dead, I own this plea, I accept of this plea, I have nothing to ſay againſt this plea; the plea is juſt, ſafe, honourable and righteous, enter thou into the joy of thy Lord.

Secondly: Every Sinner at his firſt believing and cloſing with Chriſt, is juſtified in the Court of glory from all his ſins, both guilt and puniſhment. Juſtification Act. 13. 39.Acts 13:39doth not increaſe or decreaſe, but all ſin is pardoned at the firſt act of believing. All who are juſtified, are juſtified alike; there is no difference amongſt Believers, as to their juſtification, one is not more juſtified than another, (for every juſtified perſon hath a plenary Remiſſion of his ſins, and the ſame Righteouſneſs of Chriſt imputed) but in Sanctification there is difference amongſt Believers. Every one is not ſanctified alike, for ſome are 1 Cor. 12. 19, 1…, 14. 1 Joh 2 1. 12, 13, 14.1 Cor 12:191 Cor 12:11 Cor 12:141 John 2:11 John 2:121 John 2:131 John 2:14ſtronger and higher, and others are weaker and lower in grace: As ſoon as any are made Believers in Chriſt, all the ſins which they have committed in time paſt, and all the ſins which they are guilty of, as to the time preſent, they are actually pardoned unto them in general, and in particular. Now that all the ſins of a Believer are pardoned at once, and actually unto them, may be thus demonſtrated.

Firſt: All phraſes in Scripture imply thus much, Eſa. 43. 25. I, even I am he, which blotteth out thy Tranſgreſſions for mine own ſake, and will not remember thy ſins, Jer. 31. 34. I will forgive their Iniquity, and I will remember their ſin no more, Jer. 33. 8. And I will pardon all their Iniquities whereby they have ſinned, and whereby they have Tranſgreſſed againſt me, Ezek. 18. 22. All his Tranſgreſſions, that he hath committed, they ſhall not be mentioned p. 74unto him, Heb. 8. 12. I will be merciful unto their Ʋnrighteouſneſs, and their ſins, and their Iniquities I will remember no m…re; ergo, all is pardoned at once. But

Secondly: That Remiſſion of ſins that leaves no Condemnation to the party offending, is the Remiſſion of all ſins; for if there were any ſin remaining, a man is ſtill in 2. At a ſinners firſt Con…erſion his ſins are truly and perfectly pardoned 1. All as to ſin already paſt 2. All as to the ſtate of Remiſſion; they had a perfect right to the pardon of all their ſins pa…t, preſent, and to come, though not an equal ….the ſtate of Condemnation; but Juſtification leaves no Condemnation; Romans 8. 1. verſ. There is no Condemnation to them that are in Chriſt Jeſus, and ver 33. Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth; and ver. 38, 39. Nor things preſent, nor things to come, ſhall be able to ſeparate us from the Love of God, which is in Chriſt Jeſus our Lord; and Joh. 5. 24. He that heareth my Word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into Condemnation, but is paſſed from death to life: ergo, all ſins are pardoned at once, or elſe they were in a ſtate of Condemnation, &c. Thus you ſee it evident, that there is no Condemnation to them that are in Chriſt Jeſus; therefore there is full remiſſion of all ſins to the ſoul at the firſt act of believing. But

Thirdly: A Believer (even when he ſinneth) is ſtill united to Chriſt, Joh. 15. 1. 6. Joh. 17. 21, 22, 23. 31 Cor. 6. 17. And he is ſtill Cloathed with the Righteouſneſs of Chriſt which covers all his ſins, and diſchargeth him from them, ſo that no guilt can redound to him, Iſa 61. 10. Jer. 23. 6. 1 Cor. 1. 30. Phil. 3. 9. &c. But

Fourthly: A Believer is not to fear Curſe, or Hell, at all, which yet he might do if all his ſins were not pardoned at 4once; but ſome of his new ſins were for a while unpardoned, &c. But

Fifthly: Our Lord Jeſus Chriſt, by once ſuffering, ſuffered for all the ſins of the Elect, paſt, preſent, and to 5come; the infinite wrath of God, the Father, fell on him for all the ſins of the choſen of God, Iſa. 53. 9. Heb. 12. 14. chap. 10. 9, 10, 12, 14. If Chriſt had ſuffered for ten thouſand worlds, he could have ſuffered no more than he did; for he ſuffered the whole infinite wrath of God the Father; the p. 75wrath of God was infinite wrath, & the ſufferings of Chriſt were infinite ſufferings; ergo, Look as Adam's ſin was enough to infect a thouſand worlds, ſo our Saviours merits are ſufficient to ſave a thouſand worlds; thoſe ſufferings that he ſuffered for ſins paſt, are ſufficient to ſatisfie for ſins preſent, and to come. That all the ſins of Gods Iſa. 54. 5, 6.Isa 54:5Isa 54:6people (in their abſolute number, from firſt to laſt) were laid upon Chriſt, who in the days of his ſufferings, did meritoriouſly purchaſe perfect remiſſion of all their ſins; to be applyed in future times to them, and by them is moſt certain. But

Sixthly: Repentance is not at all required for our juſtification (where our pardon is only to be found) but only 6Faith; therefore pardon of ſin is not ſuſpended, until we repent of our ſins. But

Sevently: If the Remiſſion of all ſins be not at once, 7it is either becauſe my faith cannot lay hold on it, or becauſe there is ſome hinderances in the way: But a man by the hand of faith, may lay hold on all the merits of Chriſt, and the word reveals the pardon of all; and the Sacrament of the Lords Supper ſeals and confirms the pardon of all; and there is no danger nor inconvenience that attends this aſſertion, for it puts the higheſt obligation imaginable upon the ſoul, as to fear and obedience, Pſal. 1 30. 3. v. If thou, Lord, ſhouldeſt mark Iniquities? O Lord, who ſhall ſtand, ver. 4. But there is forgiveneſs with thee, that thou mayeſt be feared. Forgiveneſs makes not a Chriſtian bold with ſin, but fearful of ſin, and careful to obey, as Chriſtians find in their daily experience: By this Argument it appears clear, that the forgiveneſs of all ſins is made to the ſoul at once, at the firſt act of Believing. But

Eightly: If new ſins were not pardoned until you do repent, then we ſhould be left to an uncertainty whiles 8our ſins be pardoned, or when they will be pardoned; for it may be long ere we repent, as you ſee in David, who lay long under the guilt of Murther and Adultery before he repented; and you know Solomon lay long under many p. 76high ſins before he repented, &c. and it may be more long ere we do, or can know that we do truly repent of our ſins. But

Ninethly: If all ſins were not forgiven at once, then juſtification is not perfect at once, but is more and more 9increaſed and perfected, as more and more ſins are pardoned, which cannot conſiſt with the true doctrine of juſtification. Certainly, as to the ſtate of juſtification, there is a full and perfect remiſſion of all ſins (conſidered under the differences of time paſt, preſent, and to come) as in the ſtate of Condemnation, there is not any one ſin pardoned, ſo in the eſtate of Juſtification, there is not any one ſin but is pardoned; for the ſtate of Juſtification is oppoſite to all Condemnation, and Curſe, and Wrath. But

Tenthly: All agree, that as to Gods eternal decree or purpoſe of forgiveneſs, all the ſins of his people are forgiven. 10God did not intend to forgive ſome of their ſins, and not the reſt, but an univerſal and full, and compleat forgiveneſs was fixedly purpoſed and reſolved on by God. Forgiveneſs of ſins is a gracious act, or work of God for Chriſt ſake, diſcharging and abſolving, believing and repenting perſons, from the guilt and puniſhment of all their ſins; ſo that God is no longer diſpleaſed with them, nor will he ever remember them any more, nor call them to an account for them, nor condemn them for their ſins, but will look on them, and deal with them as if they had never ſinned, never offended him.

Thirdly: Conſider, that at the very moment of a Believers diſſolution, all his ſins are perfectly and fully forgiven; 3all their ſins are ſo fully and finally forgiven them, that at the very moment of their ſouls going out from the body, there is not one ſin of omiſſion or commiſſion, nor any aggravation, or leaſt circumſtance left ſtanding in the book of Gods remembrance; and this is the true reaſon why there ſhall not be the leaſt mention made of their ſins in their tryal at Chriſts Tribunal, becauſe they were all pardoned fully and finally at the hour of their death; all p. 77debts were then diſcharged, all ſcores were then croſſed; ſo that in the great day, when the Books ſhall be opened and peruſed, there ſhall not one ſin be found, but all blotted out, and all reckonings made even in the blood of Chriſt.

Indeed, if God ſhould pardon ſome ſins, and not others, he would at the ſame time be a friend and an enemy, and we ſhould be at once both happy and miſerable, which are manifeſt contradictions; beſides, God doth nothing in vain: But it would be in vain for God to pardon ſome ſins, but not all! for as one leak in a Ship, unſtopped, will ſink the Ship; and as one ſore, or one diſeaſe, not healed, nor cured, will kill the body, ſo one ſin unpardoned will deſtroy the ſoul.

Fourthly: God looks not upon thoſe as Sinners, whoſe ſins are pardoned, Luk. 7. 37. And behold a Woman in the 4City which was a ſinner: A notorious ſinner, a branded ſinner; mark, it is not ſaid, behold a Woman which is a ſinner, but behold a Woman which was a ſinner; to note, that ſinners converted and pardoned, are no longer reputed ſinners. Behold a Woman which was a ſinner: look as a man, when he is cleanſed from filth, is as if he had never been defiled; ſo when a Sinner is pardoned, he is in Gods account, as if he had never ſinned. Hence thoſe phraſes in Cant. 4. 7. Thou art all fair my love, and there is no ſpot in thee, Col. 2. 10. And ye are compleat in him who is the head of all principality and power; as though he had ſaid, Becauſe in himſelf he hath the Well-head of Glory and Majeſty, the which becometh ours; in that he is alſo the head of his Church, Col. 1. 21. And you that were ſomtime alienated, and Enemies in your mind, by wicked works, yet now hath he reconciled, ver. 22. In the body of his fleſh, through death, to preſent you holy, and unblameable, and unreproveable in his ſight; that is, by his Righteouſneſs imputed and imparted; Ephe. 5. 27. That he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy and without blemiſh. The word preſent, is taken from p. 78the cuſtom of ſolemnizing a Marriage; firſt the Spouſe was woed, and then ſet before her Husband adorned with his Jewels, as Rebecca was with Iſaacs; Rev. 14. 5. And in their mouth was found no guile, for they are without fault, before the Throne of God. 1. They are without fault by imputation. 2. By inchoation. Hence Job is ſaid, to be a perfect man, Job 1. And David to be a man after Gods own heart; Act. 13. 22. The forgiven party is now looked upon, and received with that love and favour, as if he had never offended God, and as if God had never been offended by him, Hoſ. 14. 1, 2, 4. Iſa. 54. 7, 8, 9, 10. Jer. 31. 33, 34, 36, 37. Luk. 15. 19, 20, 21, 22, 23. Here the ſins of the Prodigal are pardoned, and his Father receives him with ſuch expreſſions of love and familiarity, as if he had never ſinned againſt him; his Father never ſo much as objects any one of all his high ſinnings againſt him. Hence it is that you read of ſuch ſweet, kind, tender, loving, comfortable expreſſions of God towards thoſe whoſe ſins he had pardoned, Jer. 31. 16. Refrain thy voyce from weeping, and thine eyes from tears, verſe 20. Is Ephraim my dear Son, is he a pleaſant Child? Math. 9. 2. Son, be of good cheer, thy ſins are forgiven thee. The Schools ſay, that the remiſſion of ſins is not only oblativa mali, but collativa boni, a remotion of guilt, but a collation of good. Look as he that is legally acquitted of Theft, or Murder, is no more reputed a Thief or Murdeter; ſo here, Iſa. 50. 20. In thoſe days, and in that time, ſaith the Lord, the Iniquity of Iſrael ſhall be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall not be found; for I will pardon them whom I reſerve. Pardoned ſin, is in Gods account no ſin; and the pardoned ſinner in Gods account is no ſinner, as the pardoned debtor is no debtor. Where God hath pardoned a man, there he never looks upon that man as a ſiner, but as a juſt man. Pardon of ſin is an utter abolition of it, as it doth reflect upon the perſon making him guilty, and obliging him actually to condemnation; in this reſpect the pardoned man is as free as if he had never ſinned. Therefore the p. 79Believer, the Penitent perſon hath inſinite cauſe of rejoycing, that God hath perfectly pardoned his ſins, and that he looks upon him no more a ſinner, but as a juſt and righteous perſon. O Sirs, what can the great God do more for your comfort and conſolation; and therefore never entertain any hard thoughts of God, as if he were like thoſe men, who ſay, they forgive with all their hearts, and yet retain their ſecret hatred and inward malice as much as ever, but for ever live in the ſaith of this truth, viz. That when God doth pardon ſin, he takes it ſo away, as that the party acquitted is no more looked upon as a ſinner. Now upon this conſideration, what a glorious plea hath every ſincere Chriſtian to make in the day of account. But

Fifthly: Forgiveneſs takes off our obligation to ſuffer eternal puniſhment; ſo that look as a forgiven Debtor 5is freed from whatſoever penalty his debt did render him liable to; ſo is the forgiven ſinner from the puniſhment it ſelf. In this reſpect Ariſtotle ſaith, To forgive ſin, is not to puniſh it. And Auſtin ſaith, To forgive ſin, is not to inflict the puniſhment due unto it. And the Schools ſay, To remit the ſin, is not to impute the puniſhment. When a King pardons a Thief, his theft now ſhall not prejudice him. The guilt obliging, is that whereby the ſinner is actually bound to undergoe the puniſhment due to him by the Law, and paſſed on him by the Judge for the breach of it; this is that which by the Schools is called the Extrinſecal guilt of ſin, to diſtinguiſh it from the intrinſecal, which is included in the deordination of the act, and which is inſeparable from the ſin. And if you would know wherein the nature of forgiveneſs; immediately, and primarily conſiſts, it is in the taking off this Obligation, and diſcharging the ſinner from it. Hence it is that the pardoned ſinner is ſaid not to be under the Law; Rom. 6. 14. and not to be under the Curſe, Gal. 3. 13. and not to be under the ſentence of Condemnation. And according to this notion, all Scripture-phraſes are to be conſtrued, Rom. 8. 1.Rom 8:1by which forgiveneſs is expreſſed. God, when he p. 80forgives ſin, he is ſaid to cover them, Pſal. 32. 1. Pſal. 85. 2. Rom. 4. 7. to remember them no more, Iſa. 43. 25. Jer. 31. 34. Heb. 8. 12. To caſt them behind his back, Iſa. 38. 17. To throw him into the depth of the Sea, Mica. 7. 19. To blot them out as a Cloud, Iſa. 4…. 22. And to turn away his face from them, Pſal. 51. 9. By all which expreſſions we are not to think that God doth not know ſin, or that God doth not ſee ſin, or that God is not diſpleaſed with ſin, or that God is not diſpleaſed with Believers for their ſins; but that he will not ſo take notice of them, as to enter into judgment with the perſons for them. So that the forgiven ſinner is free from Obligation of the puniſhment as truly, as ſurely, as fully, and as perfectly, as if he had never committed the ſin, but were altogether innocent In every ſin there are two things conſiderable; Firſt, The offence which is done to God, whereby he is diſpleaſed: Secondly, The Obligation of the man ſo offending him to eternal Condemnation. Now remiſſion of ſin doth wholly lye in the removeing of theſe two; ſo that when God doth Will neither to puniſh, or to be offended with the perſon, then he is ſaid to forgive. It is true, there remains paternal and medicinal Chaſtiſements after ſin is forgiven, but no offence or puniſhment ſtrictly ſo taken: And is not this a noble plea for a Believer to make in the day of account? But

Sixthly: Conſider that all the ſins of Believers were laid upon Chriſt their Surety, Heb. 7. 21, 22. Whats 6that? that is, he became bound to God, he became reſponſible to him for all their ſins, for all that God in juſtice could charge upon them, and demand for ſatisfaction, Iſa. 53. 5, 6. Our Salvation was lai upon one that is mighty, Pſal. 89. 19. Iſa. 63. 1. As Judah became a Surety to Jacob for Benjamin, he engaged himſelf to his Father, I will be Surety for him, of my hand ſhalt thou require him; if I bring him … unto thee, and ſet him before thee, then let me bear the blame for ever, Gen. 43. 9. Herein he was a Type of Chriſt (that came of him) who is both our Surety to God for the diſcharge of our debt and p. 81duty, and Gods Surety to us for the performance of his Promiſes. Father, ſaith Chriſt, I will take upon me all the ſins of thy people; I will be bound to anſwer for them; I will Sacrifice my ſelf for them; at my hands do thou require ſatisfaction for their ſins, and a full compenſation unto thy juſtic…; I will dye, I will lay down my …, I will make my ſoul an offering for ſins; I will become a Curſe, I will endure thy Wrath. O what unſpeakable comfort is this, that there is a Chriſt to anſwer for that which we could never anſwer; Chriſt is a Surety in way of ſatisfaction, undertaking for the Debts, the Treſpaſſes, the Sins of his Elect; in this reſpect it is that Chriſt is moſt properly called a Surety, in regard of his taking upon him the ſins of his Elect, and undertaking to anſwer and make ſatisfaction unto the juſtice of God for them. Chriſt interpoſeth himſelf betwixt the wrath of God and his people, undertaking to ſatisfie their debts, and ſo to reconcile them unto God. Chriſt had nothing of his own to be Condemned for; nothing of his own to be ac…uitted from; He was Condemned to pay your Debt, as your Surety, and therefore you cannot be Condemned too; He was acquitted from it being paid as your Surety, and therefore you cannot but be acquitted too. He appeared the firſt time with your ſin to his Condemnation, He ſhall appear the ſecond time without your ſin, unto your Salvation, Heb. 9. 28. God the Father ſays to Chriſt, Son, if you would have poor Sinners pardoned, you muſt take their Debts upon your ſelf, you muſt be their Surety, and you muſt enter into Bonds to pay every farthing of that Debt poor Sinners owe; you muſt pay all if you will undertake for them; for I will ne…er come upon them for it, but on you. Certainly theſe were ſome of thoſe tranſactions that were between God the Father, and God the Son from all Eternity, about-the pardoning of poor ſinners; If ever thy ſins be pardoned, Chriſt muſt take thy Debts upon Himſelf, and be thy Surety, 2 Cor. 5. 21. He made him to be ſin for us that knew no ſin. Chriſt was made ſin for us; 1. By way of imputation, for our ſins were made to meet upon him, as p. 82that Evangelical Prophet hath it, Iſa. 53. 6. And ſecondly by Reputation, for he was reckoned among Malefactors, ver. 12. The way of pardon is by a tranſlation of all our ſins upon Chriſt, it is by charging them all upon Chriſts ſcore. That is a great expreſſion of Nathan to David; The Lord hath put away thy ſin: But the Original runs thus, The Lord hath made thy ſins to paſs over; that is, to 2 Sam 12. 13.2 Sam 12:13paſs over from thee to his Son; he hath laid them to his charge.

Now Chriſt hath diſcharged all his Peoples Debts and Bonds. There is a two-fold debt which lay upon us, one was the debt of Obedience unto the Law; and this Chriſt did pay by fulfilling all Righteouſneſs, Math. 3. 15. The other was the debt of puniſhment, for our tranſgreſſions; and this debt Chriſt diſcharged by his Death on the Croſs, Iſa. 53. 4, 10, 12. and by being made a Curſe for us, to redeem us from the Curſe, Gal. 3. 13. Hence it is, that we are ſaid to be bought with a price, 1 Cor. 6. 20. chap. 7. 23. and that Chriſt is called our Ra…ſom. Lutron. Math. 20. 28. and Antilutron, 1 Tim. 2. 6. The words do ſignifie a valuable price laid down for anothers Ranſom. The Blood of Chriſt (the Son of God) was a valuable price, a ſufficient price; it was as much as would take off all Enmities, and take away all Sin, and to ſatisfie Divine Juſtice, and indeed ſo it did; and therefore you read, That in his blood we have Redemption, even the forgiveneſs of our ſins, Epheſ. 1. 7. Col. 1. 14, 20. and his death was ſuch a full compenſation to divine Juſtice, that the Apoſtle makes a challenge to all, Rom. 8. 33. Who ſhall lay any thing to the charge of Gods Elect, and verſ. 34. Who is he that Condemneth, it is Chriſt that dyed. As if he had ſaid, Chriſt hath ſatisfied and diſcharged all. The Greek word Antilutron is of ſpecial Emphaſis: The vulgar Latine renders it Redemptionem, Redemption; Beza Redemptioms precium, a price of Redemption; but neither of them fully expreſſing the force of the word, which properly ſignifieth a counter-price, when one doth undergoe in the room of another, that which he ſhould have p. 83undergone in his own perſon. As when one yields himſelf a Captive for the Redeeming of another out of Captivity; or giveth his own life for the ſaving of anothers. There were ſuch Sureties among the Greeks, as gave life for life, body for body; and in this ſence the Apoſtle is to be underſtood, when he ſaith, that Chriſt gave himſelf foreign, a Ranſom, a counter-price, paying a price for his people. Chriſt hath laid down a price for all Believers; they are his dear bought Ones, they are his choyce redeemed Ones, Iſa. 51. 11. Chriſt gave himſelf Antilutron, a counter-price, a Ranſom, ſubmitting himſelf to the like puniſhment that his redeemed Ones ſhould have undergone. Chriſt, to deliver his Elect from the Curſe of the Law, did ſubject himſelf to that ſame Curſe of the Law, under which all man-kind lay. Jeſus Chriſt was a true Surety, one that gave his life for the life of others, as the Apoſtle ſaith of Caſtor and Pollux, that the one redeemed the others life with his own death. So did the Lord Jeſus, he became ſuch a Surety for his Elect, giving himſelf an Antilutron, a Ranſom for them, Joh. 6. 51. Tit. 2. 14. 1 Pet. 1. 18. Rev. 1. 5. chap. 5. 9. O what comfort is this unto us to have ſuch a Jeſus, who himſelf bare our ſins, even all our ſins, left not one unſatisfied for! laid down a full ranſom, a full price, ſuch an expiatory Sacrifice, as that now we are out of the hands of Juſtice, and Wrath, and Death, and Curſe, and Hell, and are reconciled, and made near by the Blood of the everlaſting Covenant, the Blood of Chriſt (as the Scripture ſpeaks) is the Blood of God, Act. 20. 28. So that there is not only ſatisfaction, but merit in his Blood; there is more in Chriſts Blood than meer payment or ſatisfaction; there was merit alſo in it, to acquire and procure, and purchaſe all ſpiritual good, and all eternal good; for the people of God, not only immunities from ſin, Death, Wrath, Curſe, Hell, &c. but priviledges and dignities of Sons and Heirs; yea, all Grace, and all Love, and all Peace, and all Glory; even that glorious Inheritance purchaſed by his Blood, Epheſ. 1. 14.

p. 84Remember this once for all, that in juſtification our debts are charged upon Chriſt, they go upon his accounts; you know that in ſin, there is the vicious and ſtaining quality of it, and there is the reſulting guilt of it, which is the obligation of a Sinner over to the Judgment Seat of God to anſwer for it. Now this guilt (in which lies our debt) this is charged upon Chriſt. Therefore (ſaith the Apoſtle) God was in Chriſt, reconciling the World to himſelf, not imputing their Treſpaſſes unto them, 2 Cor. 5. 19. And hath made him to be ſin for us, who knew no ſin, ver. 21. You know in Law, the Wifes Debts are charged upon the Husband; and if the Debtor be diſabled, than the Creditor ſues the Surety. Fide juſſor, or Surety and Debitor, in Law, are reputed as one perſon. Now Chriſt is our Fide juſſor, He is made ſin for us, ſaith the Apoſtle; for us, that is in our ſtead. A Surety for us, one who puts our ſcores on his accounts, our burden on his ſhoulders; ſo ſaith that Princely Prophet Iſaiah, Iſa. 53. 4, 5. He hath born our griefs, and carried our ſoroows; how ſo? He was wounded for our tranſgreſſions; he was bruiſed for our iniquities; that is, he ſtood in our ſtead, he took upon him the anſwering of our ſins, the ſatisfying of our debts, the clearing of our guilt; and therefore was it, that he was ſo bruiſed, &c.

You remember the ſcape-Goat, upon his Head, all the Iniquities of the Children of Iſrael, and all their tranſgreſſions in all their ſins were confeſſed and put; And the Goat did b…ar upon him all their Iniquities, Lev. 16. 21, 22. What is the meaning of this? Surely Jeſus Chriſt, upon whom our ſins were laid, and who alone died for the ungodly, Rom. 5. 6. and bear our burdens away. Therefore the Believer in the ſence of guilt ſhould run unto Chriſt, and offer up his Blood unto the Father, and ſay, Lord it is true, I owe Thee ſo much, yet Father forgive me; remember that thine own Son was my Ranſom, his Blood was the price, he was my Surety, and undertook to anſwer for my ſins; I beſeech thee accept of his Attonement, for he is my Surety, my Redemption: Thou muſt be ſatisfied; but p. 85Chriſt hath ſatisfied thee, not for himſelf; what ſins had he of his own? but for me, they were my debts which he ſatisfied for; and look over thy book, and thou ſhalt find it ſo; for thou haſt ſaid, He was made ſin for us, and that he was wounded for our tranſgreſſions. Now what a ſingular ſupport, what an admirable comfort is this, that we our ſelves are not to make up our accounts and reckonings; but that Chriſt hath cleared all accounts and reckonings between God and us. Therefore it is ſaid, That in his blood we have Redemption, even the forgiveneſs of ſins, Eph. 1. 7.

Queſt. Whether it were not againſt the juſtice of God, that Q.Chriſt, who was in himſelf innocent (without all ſin; a Lamb without a ſpot) ſhould bear and endure all th…ſe puniſhments for us who were the offending, and guilty, and obnoxious perſons only: Or if you pleaſe thus,

Whether God was not unjuſt, to give his Son Jeſus Chriſt Q.to be our Surety, and Mediator, and Redeemer, and Saviour? for as much as Chriſt could not be any one of theſe, for, and unto us, but by a willing ſuſception of our ſins upon himſelf, to be for them reſponſible unto the juſtice of God, in ſuffering thoſe puniſhments which were due for our ſins.

I ſhall ſpeak a few words to this main Queſtion. I ſay then, that it is not always, and in all caſes unjuſt; but it is ſomtimes, and in ſome caſes very juſt to puniſh one who is himſelf Innocent; for him, or thoſe, who are the …nocent, and guilty; Grotius in his Book, de ſatisfactione, gives divers inſtances; but I ſhall mention only two.

Firſt: In caſe of Conjunction where the innocent party, and the nocent party do become legally one party; and therefore, if a Man Marries a Woman indebted, he thereupon becomes obnoxious to pay her debts, although abſolutely conſidered, he was not obnoxious thereunto. But

Secondly: In caſe of Surety-ſhip, where a perſon knowing the weak and inſufficient condition of another, doth yet voluntarily put forth himſelf, and will be bound to the Creditor for him, as his Surety to anſwer for him; p. 86by reaſon of which Surety-ſhip the Creditor may come upon him, and deal with him, as he might have dealt with the principal Debtor himſelf; and this courſe we do ordinarily take with Sureties for the recovery of our right, without any violation of juſtice. Now both theſe are exactly applicable to the buſineſs in hand; for Jeſus Chriſt was pleaſed to Marry our Nature unto himſelf; he did partake of our fleſh and blood, and became man, and one with us: And beſides that, he did both by the Will of his Father, and his own free conſent, become our Surety, and was content to ſtand in our ſtead or room, ſo as to be made ſin and curſe for us, (that is) to have all our debts and ſorrows, all our ſins and puniſhments laid upon him; and did engage himſelf to ſatisfie God, by bearing and ſuffering, what we ſhould have born and ſuffered. And therefore, although Jeſus Chriſt (abſolutely conſidered in himſelf) was innocent, and had no ſin inherent in himſelf, which therefore might make him lyable to Death, and Wrath, and Curſe; yet by becoming one with us, and ſuſtaining the office of our Surety, our ſins were laid on him; and our ſins being laid upon him, he made himſelf (therefore) obnoxious, (and that juſtly) to all thoſe puniſhments which he did ſuffer for our ſins. I do confeſs, that had Chriſt been unwilling, and forced into this Surety-ſhip, or had any detriment, or prejudice riſen to any party concerned in this tranſaction, than ſome complaint might have been made concerning the Juſtice of God. But

Firſt: There was a willingneſs on all ſides for the paſſive work of Chriſt; Firſt, God the Father (who was 1the offended party) he was willing, which Chriſt aſſures us of, when he ſaid (Thy Will be done,) Math. 26. 42. Act. 4. 25, 26, 27, 28.) Secondly, We poor Sinners (who are the offending party) are willing. We accept of this gracious and wonderful Redemption, and bleſs the Lord, who ſo loved us, as to give his Son for us. And thirdly, Jeſus Chriſt was willing to ſuffer for us; Behold I come, Pſal. 40. 7. And ſhall I not drink of the Cup p. 87which my Father hath given me to drink, Joh. 18. 11. I have a Baptiſme to be Baptiſed with, and how am I ſtraitned till it be accompliſhed, Luk. 12. 50. He calls the death of his Croſs a Baptiſme, partly becauſe it was a certain immerſion into extream calamities, into which he was caſt; and partly, becauſe in the Croſs, He was ſo to be ſprinkled in his own Blood, as if he had been drowned and Baptiſed in it; the Greek word foreign, that is here rendred ſtrained, ſignifies to be pained, preſſed, or pent up, not with ſuch a grief as made him unwilling to come to it, but with ſuch as made him deſire that it were once over. There ſeems (ſaith Grotius) to be a ſimilitude implyed in the Original word, taken from a Woman with Child, which is ſo afraid of her bringing forth, that yet ſhe would fain be eaſed of her burden, Joh. 10. 11. I am the good Shepherd: The good Shepherd giveth his life for the Sheep; Chriſt is that good Shepherd by an excellency, that held not his life dear for his Sheeps ſafety, ver. 15. I lay down my life for the Sheep, verſ. 17. Therefore doth my Father love me, becauſe I lay down my life; verſ. 18. No man taketh it from me, but I lay it down of my ſelf. A neceſſity there was of our Saviours death, but it was a neceſſity of immutability (becauſe God had decreed it, Act. 2. 23.) not of coaction; He laid down his life freely, He dyed willingly. But