A Supplement to Knowledge and Practice, Part 1 · Chapter 4 · Section 4
SECT. IV. Of Forgiveneſs of Sins.the forgiveneſs of ſins,
REmiſſion or Forgiveneſs of Sins is a priviledge that belongs to them, who are true members of Chriſts holy Catholick Church. That we may the more clearly explain this Doctrine we ſhall conſider. 1. What Sin is? 2. What are the kinds of it. 3. What is the wages due to it. 4. By whom ſins are forgiven. 5. Ʋpon what account they are forgiven. 6. What forgiveneſs of ſins doth contain in it. 7. What is required of them who may expect this great priviledge.
1. We ſhall conſider what Sin is, and what is the foul nature of it, that ſo we may the better eſtimate the great goodneſs of God in pardoning of it. The Apoſtle ſhews us 1 John 3.4. that Sin is the tranſgreſſion of the Law. The Law of God is the rule of the actions of man, and any deviation from that rule is a Sin, and brings us under guilt.
2. Let us conſider what are the kinds of Sin. Sin is either original or actual. 1. Original Sin is by the Church of England in her Articles deſcribed to be a fault and corruption of the nature of every man that naturally is engendred of the off-ſpring of Adam, whereby man is very far gone from original Righteouſneſs and inclined unto evil. In which deſcription three things may be obſerved. 1. Original ſin is the corruption of the nature of every man deſcended from the loins of Adam. 2. It is a departure from that original Righteouſneſs wherewith the Lord enriched Adam and our ſelves in him. 3. 'Tis an inclination to evil. So that the whole race and off-ſping of Adam, who were then radically, ſeminally, and potentially in his loins, were infected with this contagion. As the Scripture ſayes of Levi, that he paid tythes in Abraham to Melchiſedec, Heb. 7.9, 10. For he was then in the loyns of his Father Abraham when Melchiſedec met him. So all we and the whole race of Mankind were in Adam when he loſt himſelf. And that we are all from the womb tainted with this original corruption *Unum illud peccatum fons eſt aliorum Becan.and depravation of nature, is plain and manifeſt from theſe Scriptures, Pſal. 51.5. Behold I was ſhapen in iniquity and in ſin did my mother conceive me, Epheſ. 2.3. And were by nature the children of wrath even as others. And that even Infants themſelves are tainted with this original corruption may appear from this, that they are liable to death. Now Death is a wages no way due to Infants for actual ſins (for actually as yet they have not offended) therefore there muſt need be in them ſome original guilt, ſome birth-ſin, which makes them liable to death. 2. Actual ſin, (which is the fruit of original) is any action or commiſſion or any omiſſion repugnant unto the Law of God.
3. Let us conſider the wages of ſin. The Apoſtle tells us, Rom. 6. laſt. The wages of ſin is death. The wages, due reward, and fruit of ſin is death. But life eternal is the fruit of righteouſneſs, not as its wages, but as a gift freely given by God, upon the account of the merit and interceſſion of Jeſus Chriſt. Every ſin therefore being a deviation from the Law of God, brings us under guilt; and guilt makes us liable to ſuffer the puniſhment which is due to our ſins, and proportional to our offences. And our offences are augmented by the conſideration of the dignity of the perſon againſt whom they are committed. And being committed againſt God, muſt therefore needs be very heinous, and bind us over to ſuffer eternal puniſhment, except we obtain a pardon, and our ſins be remitted.
4. Let us conſider by whom ſins are remitted. 1. Men may forgive offences committed againſt them, ſo far forth as they concern them, Luke 17.3, 4. If thy brother treſpaſs againſt thee, rebuke him, and if he repent, forgive him, and if he treſpaſs againſt thee ſeven times in a day, and ſeven times in a day turn again to thee, ſaying, I repent, thou ſhalt forgive him. But as Sin is a tranſgreſſion of Gods Law, ſo God only can forgive it. 2. 'Tis God the Fathers Prerogative to forgive Sins. Iſaiah 43.25. I even I am he that blotteth out thy tranſgreſſion for mine own ſake, and will not remember thy ſins. 3. God communicated this power to his Son, while he was here on the earth, who had power of forgiving ſins as part of that power that was given him both in Heaven and Earth, Mark 2.5. and 7. When Jeſus ſaw their Faith he ſaid unto the ſick of the Palſie, Son, thy ſins be forgiven thee: The Scribes ask who can forgive ſins but God only? Their poſition was good, that God only can forgive ſins, but their ſuppoſition falſe, that Chriſt was a meer man, and not God as well as Man. 4. Miniſters may forgive ſins not authoritatively, but Miniſterially, and declaratively. They preach remiſſion in Chriſts name, & declare what perſons they muſt be, and what they muſt do, who ſhall obtain it.
5. Let us conſider upon what account and for whoſe ſake ſins are forgiven. The external impulſive cauſe inclining God to pardon us our ſins and treſpaſſes, is the reſpect he hath to the obedience and ſufferings of our Saviour Jeſus Chriſt. The Apoſtle tells us, Rom. 3.24. that we are juſtified freely by the grace of God (as by the internal impulſive cauſe of our juſtification, by which he was firſt moved to forgive us our ſins,) and then through the redemption wrought by Jeſus Chriſt, as the external moving or impulſive cauſe of ſo great a mercy. The death of Chriſt is the meritorious cauſe of our forgiveneſs, Mat. 26.28. For this is my blood of the New Teſtament, which is ſhed for many for the remiſſion of ſins, Epheſ. 1.7. In whom we have redemption through his blood, the forgiveneſs of ſins, according to the riches of his grace, Acts 13.38, 39. Be it known unto you therefore men and brethren, that through this man is preached unto you, the forgiveneſs of ſins. And by him all that believe are juſtified from all things, from which they could not be juſtified, by the Law of Moſes, 1 John 1.7. And the blood of Jeſus Chriſt his Son cleanſeth us from all ſin. Rev. 1.5. Ʋnto him that loved us and waſhed us from our ſins in his own blood. God is indeed ſaid to remit our ſins, but never to remit the price, without which we had never been redeemed. The Law promiſed life but upon perfect, abſolute, uninterrupted obedience, and the voice thereof was, Do this and live; But this we failed in; we need therefore the interpoſition of the Sacrifice of Chriſt for us. The atonement made by the Sacrifices under the Law, clearly had relation to the death of the Meſſias, and whatſoever vertue was in them, did operate through his death alone. As he was a Lamb ſlain from the foundation of the world in Gods decree, ſo all atonements which were ever made, were only effectual through his blood. So that no ſin was ever forgiven but by vertue of that ſatisfaction, and God was never reconciled to any ſinner, but by intuition of that propitiation. Yet the general doctrine of remiſſion of ſins was never clearly revealed, and publickly preached to all Nations, till the coming of our Saviour in the fleſh.
6. Let us conſider what forgiveneſs of ſins doth import, and contain in it. Forgiveneſs of Sins doth comprehend in it reconciliation of an offended God, and a ſatisfaction made to a juſt God. It contains reconciliation (without which God cannot be conceived to remit;) It comprehendeth ſatisfaction, without which God was reſolved not to be reconciled. Chriſt by his death hath reconciled God unto us, who was before offended by our ſins. His death was ordained to be a propitiation for us, and to render God propitious to us. The puniſhment which Chriſt endured was a full ſatisfaction to the Will and Juſtice of God. He gave his life a ranſome for many, Matth. 20.28. Now a ranſome is a price given to redeem ſuch as are any way in captivity, or any thing laid down by way of compenſation to take off an obligation, whereby he who was before bound, becometh free. Chriſt bought us, and the price he paid for us was his own blood, and that blood was a full and perfect ſatisfaction unto God. And as the offence is augmented (as we ſaid before) by the dignity of the perſon, againſt whom the offence is committed, ſo the value and dignity of that which is given by way of compenſation is enhaunced according to the dignity of the perſon who makes that ſatisfaction. If therefore we conſider on our ſide the nature and obligation of ſin, and on Chriſts ſide the ſatisfaction made and reconciliation wrought, we ſhall eaſily perceive how God forgiveth Sins, and in what the remiſſion of them conſiſteth. Chriſt taking upon him the nature of man and offering himſelf a Sacrifice to God for mans ſin, giveth that unto God (for, and inſtead of the everlaſting puniſhment due to man,) which is more valuable and acceptable unto God than that puniſhment could be, and ſo maketh a ſufficient compenſation and ſatisfaction to God for the ſins of man. Which ſacrifice God accepting, releaſes the offence, and becomes reconciled unto man (He performing the conditions required of him) and for the puniſhment which Chriſt endured, taketh off mans obligation to eternal puniſhment. And in this act of God conſiſteth the forgiveneſs of ſins.
7. Let us conſider what is required of them, who may expect this great priviledge and bleſſedneſs, the remiſſion of all our ſins. The things required of them are theſe.
1. True Repentance. Of which ſee Chap. 2. of the ſecond part of Knowledge and Practice. 2. Faith in Chriſt. Of which ſee Chap. 3. of the ſame Treatiſe. 3. Sincere obedience unto Chriſt. Heb. 5.9. He is the author of eternal Salvation to all that obey him. 4. A readineſs and willingneſs to forgive others who have done us wrong. Matth. 6.14, 15. For, if ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you. But if ye forgive not men their treſpaſſes, neither will your Father forgive your treſpaſſes. Mark 11.25. And when ye ſtand praying, forgive if ye have ought againſt againſt any; that your Father alſo which is Heaven may forgive you your treſpaſſes. Having thus in brief explained the Doctrine of remiſſion of ſins, it will poſſibly ſeem requiſite that I ſhould add a few things more for the fuller explanation of ſo great an Article, which we are all ſo much concerned clearly and diſtinctly to underſtand. In order hereunto, I ſhall further conſider theſe three things.
1. What is meant in Scripture by Juſtification.
2. What is the procuring cauſe thereof.
3. How any come to be partakers thereof.
For the firſt. Juſtification and remiſſion of Sins in the Scripture are one and the ſame thing.*See Acts 13.38, 39. Matth. 26.28. Eph. 1.7. Acts 10.43. Rom. 5.19. In ſome texts of Scripture we are ſaid to be juſtified by Chriſt. In others, that we obtain remiſſion of Sins by Chriſt. In others that we are made righteous by Chriſt. By which expreſſions one and the ſame thing is intended. For Juſtification is a diſcharging us from the guilt of all our ſins, and an acquitting us from the challenges of the Law, and a conſtituting us righteous before God, not qualitative by making us inherently righteous, with ſuch a perfect righteouſneſs as is Gods Juſtice-proof, (for by ſuch a righteouſneſs no Son of fallen Adam can be juſtified, as we ſhall ſhew afterwards) but it is a conſtituting us righteous in the ſight of God or a judicial abſolving of us upon the account of ſatisfaction given and accepted on our behalf: and though Juſtification principally conſiſts in our pardon, and the remiſſion of our ſins yet; there are other bleſſings alſo ſpringing from it. For thoſe whom God juſtifies, he ſanctifies, & whom he ſanctifies here, he will alſo glorifie hereafter.
2. Let us conſider the procuring cauſe of our pardon and juſtification. The procuring cauſe of it is the Satisfaction made to Divine Juſtice by the active and paſſive obedience of Chriſt. And that we may underſtand this the more clearly, let us take into our conſideration theſe particulars.
1. The Law or Covenant of Works required of our firſt Parents perfect and ſinleſs obedience upon pain of death. But they tranſgreſſing, fell under the curſe and condemnation of the Law. However, it pleaſed God of his infinite mercy that the Law ſhould not be immediately executed upon them. And yet he did not abrogate it but only relax it as to the right of it by introducing another Covenant, viz. the Covenant of grace.
2. By this ſecond Covenant or Covenant of Grace no Son of fallen Adam can be juſtified with the juſtification of an innocent perſon or as one perfectly and inherently righteous. For ſuch perſons (if they ſhould be challenged) are juſtified becauſe they are found without fault or blame, and their juſtification is nothing but a declaration of their righteouſneſs and innocence. But by this Covenant of grace we muſt be juſtified as ſinners and offenders, upon a ſatisfaction made to the juſtice of God for our ſins. For offenders can no other way be brought into the ſtate of juſt men, but upon a legal pardon and diſcharge. And ſo we may be ſaid to be juſtified when the compenſation or ſatisfaction made for us is accepted, and we thereupon are legally pardoned & diſcharged.
3. This Compenſation or Satisfaction made to the juſtice of God in our behalf, is made by the active and paſſive obedience of Chriſt, and the whole of our juſtification is founded thereon. I ſay the active as well as the paſſive obedience of Chriſt is here to be reckoned as concurring hereunto. For though Chriſt when he had once aſſumed our nature, and was made Man, was bound to obey the Law; yet in that he voluntarily came from Heaven, and voluntarily took our nature, and ſo voluntarily put himſelf under the obligation of the Law, this conſideration makes his active obedience alſo meritorious. Theſe two are therefore joyntly to be conſidered in this matter. For Chriſt voluntarily took on him the office of a mediator, He was not compelled to it. Indeed when he was man, he was obliged as a man. A creatures homage was due from him when he had aſſumed our nature, but it was his own free choice that brought him into that ſtate and condition. From hence therefore it will follow that all that Chriſt did and ſuffered, he paid by way of valuable conſideration unto God for the ſins of men. The whole fabrick of the Goſpel is bottomed upon ſatisfaction made to the juſtice of God on our behalf. We are ſaid to be ranſomed, redeemed, purchaſed, bought with a price, and that muſt needs be by a valuable conſideration paid, and by Satisfaction made. No works of our own could ever amount to ſuch a purchaſe. Could men either have pefectly kept the Law, or have ſufficiently anſwered for the breach of it ex poſt f…cto, Righteouſneſs would have been that way, and Chriſt had not died.
4. Chriſts active and paſſive obedience is reckoned accounted and imputed to thoſe who perform the conditions required of them in the Goſpel, for their benefit and advantage, and ſo is made theirs as to the benefits redounding therefrom. But it is not ſo imputed to them as if they were righteous in the ſight of God with the ſelf-ſame active and paſſive righteouſneſs wherewith Chriſt was righteous; or as if they had ſuffered in Chriſt and obeyed in Chriſt, and were as righteous and innocent in Gods eſteem as Chriſt himſelf. Which ſome men dangerouſly preſuming and aſſerting, infer from thence that God ſees no ſin in his children but all righteouſneſs, which is a wondeful miſtake. For no other perſons righteouſneſs can otherwiſe become ours, or be imputed to us, than by the effects and advantages of it. It cannot be a juſt judgement to adjudge us to have performed that our ſelves which was actually done by another, though done on our behalf and reckoned to our benefit. We are therefore judged righteous for, not in the very righteouſneſs of Chriſt. Some indeed have conceived that Chriſts active and paſſive righteouſneſs are ſo made ours by imputation, as if we our ſelves were accounted by God to have done and ſuffered thoſe very things that Chriſt himſelf in his own perſon did and ſuffered. But how can it be ſuppoſed that God can account us to have done all that which Chriſt did, (that is, to have performed all righteouſneſs without ſin) or to have ſuffered all that which Chriſt ſuffered, which in truth and reality we did not. 'Tis true that God is pleaſed, that the whole of what Chriſt did and ſuffered, as to the effects and advantages of it ſhould redound to us, and be for our good and benefit. Thus all that Chriſt did and ſuffered is imputed to us as done for us, but not as done by us. *See a late learned Treatiſe called Juſtification Evangelical, by Sr. C. W.And thus Chriſt is the Lord our righteouſneſs. And what can we deſire more than to reap all the benefits of Chriſts whole undertaking, and upon the account of it, (it being accepted of God in our behalf) to be pardoned and juſtified, ſanctified and ſaved. And thus to have Chriſt made to us of God (as the fundamental cauſe, procurer and ſpring of them) wiſdom, righteouſneſs, ſanctification and redemption. And thus we ſee that Chriſts perſonal righteouſneſs is not imputable to any creature otherwiſe than as to its operation fruits, and effects. Each juſtified perſons righteouſneſs before God is not identically and numerically the ſame with Chriſts in his publick capacity as Mediator. For then every juſtified perſon would be perſonally righteous with a righteouſneſs that has a ſtock of merit in it ſufficient to ſave the world, which is very abſurd to imagine.
But there are ſome that alledge againſt what hath here been aſſerted, theſe following Scriptures. 2 Cor. 5.21. God hath made him to be ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him. I anſwer, whereas Chriſt is ſaid to be made ſin for us, we are to underſtand it, that he was made a Sacrifice for our ſins and that to this end and for this purpoſe, that we might be made the righteouſneſs of God in him, that is, that we might be made righteous with a Goſpel righteouſneſs. He did and ſuffered what was requiſite to make ſatisfaction to the juſtice of God for ſins, that we might reap the fruit of his righteouſneſs, and by believing in him might be accounted for righteous, that is, acquitted and pardoned. Not that his righteouſneſs is made perſonally ours, as if we had done and ſuffered what he did and ſuffered; but that we might be made the righteouſneſs of God in him, that is, made righteous or acquitted by God through the merit of his righteouſneſs. [In him] therefore is not to be taken perſonally and literally, but we are ſaid to be righteous in him, when we are ſo according to the rule of the Goſpel, and are righteous in the righteouſneſs of Gods appointing and Chriſts procuring. And thus we are ſaid to walk in him, when we walk according to the rule of his Goſpel. We are ſaid to abide in him, when we continue ſtedfaſt in his doctrine. We are ſaid to ſleep in him, when we die in the faith and hope of the Goſpel. We are ſaid to marry in the Lord, when we marry according to the rules he has preſcribed. A ſecond Scripture alledged is, Rom. 5.19. As by one mans diſobedience many were made ſinners, ſo by the obedience of one many ſhall be made righteous. I Anſwer, this text makes nothing for the transferring or imputing of Chriſts perſonal righteouſneſs to us. But it ſhews us theſe things. 1. That as the effect of Adams ſin was univerſal and came upon all, ſo the effect of Chriſts obedience was univerſal; It came upon all, that is, all ſorts of men both Jews and Gentiles without diſtinction. 2. One ſin of Adams introduced death, but Chriſts obedience procures forgiveneſs not only for that one ſin, but for all other ſins whatſoever that have inſued thereupon. 3. One act of diſobedience was enough to condemn, but more than one act of obedience was requiſite to procure our pardon. 4. Though Chriſt do not ſave ſo many by his obedience as Adam brought into a ſtate of condemnation by his diſobedience, yet the ſecond Adam is much more potent than the firſt: becauſe there is much more efficacy and power required to the ſaving of one than there was to the condemning of many. As the reſtoring of one man to life is much harder than the deſtroying the lives of many.
5. As the effect of one mans diſobedience was that thereby many became ſinners, (to be ſhapen in iniquity and brought forth in a ſinful nature;) ſo as the effect and conſequent of one mans obedience many come to be new born and are made righteous. And this ſeems to be the true meaning and import of this Scripture.
The laſt Scripture alledged is that of Phil. 3.9. Not having mine own righteouſneſs, but the righteouſneſs which is of God by faith Anſwer, The Apoſtle deſires not to be found in his own righteouſneſs as he was a Jew or Phariſee, but to be found in Chriſt, ingraffed into him by faith, and to have that righteouſneſs which is of Gods ordaining and Chriſts procuring (and by faith is made ours) which is Goſpel righteouſneſs, and this righteouſneſs we have before deſcribed.
3. I come now to the third thing I propounded to inquire into, namely, How any come to partake of this great mercy and benefit, viz. Juſtification before God. I Anſwer. This is obtained by performing the condition the Goſpel requires, which is Faith in Chriſt. The Covenant of Grace is in the propoſal of it conditional; and Chriſt with all his ſaving benefits is propoſed to us upon terms which we are to perform. Our Saviour ſayes, He that believes ſhall be ſaved, and he that believes not ſhall be damned. We are ſaid in Scripture to be juſtified by Faith, and the Goſpel is ſtiled the Law of Faith; and whatſoever is required of us by it, is called the obedience of Faith.
1. 'Tis not a bare aſſent to the truths of the Goſpel or to the Revelation or Hiſtory of Jeſus Chriſt. That Faith that the Scripture calls a juſtifying Faith is an operative working Faith, a Faith that includes in its nature a ſutable acting and obedience. This Faith is never ſpoken of in the Scripture as a bare believing and aſſenting to the truth of the Goſpel in oppoſition to acting agreeably thereunto, but as the grand principle of action, and ſo it is in it ſelf. Since Abels time, the ſpring of all religious actions has been Faith, viz. believing God and his promiſes and threatnings. The bare believing the truth of Chriſtianity or the bare profeſſing of it, without anſwerable walking and ſutable obedience is not enough to ſave any man. And therefore to be a true believer is to be a ſincere practical Chriſtian. The Apoſtle tells us that he that does righteouſneſs is righteous, and not he that reckons himſelf ſo without righteous acting, upon the meer ſcore of his believing or bare profeſſion. When Paul ſayes, Abraham was not juſtified by Works, we muſt ſuppoſe him to mean either ſuch perfect ſinleſs works as would in ſtrict rules of juſtice make the reward to be a debt. And ſuch works Abraham had not. Or el e ſuch works as were depended on by the carnal Jews, as ſufficient to procure their pardon and acceptance with God by their own inward work and merit. Theſe he diſclaimes. And when he oppoſeth works to grace, he means ſuch works as were ſuppoſed to juſtifie by their own merit, and which put us out of need of grace. But he knew that juſtification is not now ſo attainable but by Faith; yet not by ſuch a Faith as is not accompanied with good works, as St. James proves. For by works (ſayes he) Faith is made perfect. As if he ſhould have ſaid, true ſaving faith compriſes obedience in it, and is not compleat and perfect without it, nor ſuch a faith as in Scripture is accounted for righteouſneſs. Now Abrahams Faith, the Scripture tells us, was accounted to him for righteouſneſs. But it was ſo accounted with reference to that obedience that was virtually compriſed in it and naturally flowed from it. And that his Faith compriſed in it a ſutable obedience, is manifeſt; elſe it would have been ſo far from being eſteemed or accounted to him for righteouſneſs, that it would rather have been accounted to him for hypocriſie. 'Tis true, Abraham could not pretend to a ſinleſs perfection; he had no ſuch works to plead as were Gods Juſtice-proof. He had no ſuch righteouſneſs as in its own nature and by its own intrinſick worth could juſtifie him, and denominate him a perfect righteous man. Had it been ſo, it needed not any favour to have been accounted for righteouſn…ſs. But God was pleaſed out of his free grace and favour ſo to reckon and account of it. Abrahams faith therefore was a believing the revelation of the Meſſi…h to come and of pardon and ſalvation obtainable by him, and acting ſutably thereunto by a ſincere though imperfect obedience. This God did impute and account to him for righteouſneſs. Therefore Paul never intended to exclude Goſpel works or ſuch a ſincere obedience as is naturally conſequent to a true and ſaving Faith, and which is accepted of meer grace, and cannot pretend to any merit. But he ſpeaks againſt ſuch works as were depended on, and by vertue of which men pretended to claim juſtification as a reward juſtly due to them, in oppoſition to free grace. Now this Goſpel juſtification we have deſcribed, is ſo far from being ſuch a juſtification by works as the Jews ſought after, and St. Paul diſputes againſt, that it is a juſtification that reſults wholly from grace, and is the effect of Chriſts purchaſe and of another covenant; and all merit and reward that can be claimed as a debt is utterly excluded thereby. Abraham was not juſtified upon the terms of the Law, viz. ſinleſs perfection, but he was juſtified as one that had ſin and failings about him which needed forgiveneſs, and ſo was juſtified by Faith in the Goſpel-way; but it was by an operative faith which was productive of good works. Which works were not ſuch as by any innate virtue in themſelves did conſtitute him juſt, but were the fruits and genuine off-ſpring of his faith which reſted on the promiſed Meſſiah, as the ſole procurer of his pardon and forgiveneſs. Sinleſs works therefore we ſee were neceſſary under the Covenant of Works to obtain the reward as a juſt debt; but ſincere works are neceſſary under the Covenant of Grace as the genuine fruits of faith without which it is imperfect. For if it be without works 'tis no true juſtifying Faith, as the Apoſtle James abundantly proves.
2. We muſt take heed we do not ſo apprehend of Faith, as if it had in it ſelf any juſtifying virtue or were of any innate worth to acquit us before God from the guilt of our ſins. The value of it is wholly from Gods ordination and its relation to Chriſt. We are juſtified by Chriſt alone meritoriouſly and by what he has done and ſuffered. Faith is but a conditional means by which we come to reap the fruit and benefit of Chriſts merits.
Faith therefore and believing being the Goſpel condition, let us further inquire what is comprehended in it.
1. Then, The way and method of Gods juſtifying a ſinner being founded on the depth of his own infinite wiſdom, and no way ſuited to the corrupt reaſonings of a carnal mind, God expects we ſhould fully believe it and firmly aſſent to the truth of it. And this in it ſelf is a righteous act (and ſo accounted of God) firmly to believe him and what he reveals to us.
2. He expects we ſhould thankfully accept and acquieſce in, and rely upon this way of Juſtification, which he tenders to us, without quarrelling or diſputing; and that we ſhould receive Chriſt in all his offices as our Prophet, Prieſt and King.
3. That we ſhould ſubject our ſelves to all the Precepts of the Goſpel, and that our faith ſhould approve it ſelf to be of the right kind by a ſutable obedience.
Objection. But does not the annexing of ſuch a condition as this unto forgiveneſs leſſen the grace and bounty of it.
Anſwer. No, in no wiſe. For conſider theſe things.
1. The diſpenſing of pardon and forgiveneſs upon ſuch a condition as faith in Chriſt, which includes Goſpel obedience, is one of the moſt effectual means to introduce ſanctity and holineſs into the World. For what more effectual way can there be to do it, than to make it conditionally neceſſary to juſtification and ſalvation.
2. Gods immutable holineſs and juſtice is hereby made more illuſtrious, and his ſolemn hatred and diſlike of ſin is more manifeſted. For hereby 'tis evident that God will ſave no man in his ſins, but from his ſins. Whom he juſtifies he will ſanctify. No mans ſin is ſo forgiven, that the leaſt allowance is vouchſafed to it. None but ſuch as are ſanctified can be accepted of him.
3. Whatever is by the Goſpel conditionally required of us, is fully and freely given us. Faith and every other grace is the gift of God. We perform the condition required of us ſolely by the power of his grace freely given unto us. And all the rewards of the Goſpel are but the gracious remunerations of Gods own gifts and graces. Free grace and divine bounty is the root that bears all. And therefore the holieſt men on earth have the greateſt cauſe to be moſt humble. For having received moſt, they ought moſt to abaſe themſelves.
4. 'Tis fit that all who ſhall be ſaved ſhould be rationally ſatiſfied of the excellency of that life the Goſpel calls them unto. For the precepts of the Goſpel are framed and calculated for our advantage and benefit. The commands of Chriſt are in no wiſe grievous to any man truly and rationally informed of his own intereſt. The Goſpel commands us to be ſober, righteous, and godly; and 'tis rationally beſt for us ſo to be, both in order to our own good, and the good and benefit of others among whom we live. And therefore 'tis fit we ſhould make a ſolemn choice of this life for our ſelves, and ſeriouſly reſolve as men of truth and fidelity to purſue it. There ought to be ſincerity of intention and endeavour in us to live this life, though we do not arrive at perfection of action. We ſhould therefore examine what is the deliberate choice of our wills, whether to be Sanctified by the Spirit of Chriſt as well as to be juſtified by his merits. Chriſt will not judge of us by a ſuddain paſſionate choice, but by our rational and adviſed choice. And we muſt eſpecially take heed of all degrees of inſincerity and hypocriſie, which of all ſins under the Goſpel does moſt dangerouſly border on a breach of the condition required. Believe it, thoſe things that keep people uſually from the good things of the Goſpel are either a direct refuſal of Chriſt, or a ſloathful careleſneſs, unconcerned neglect of him, or a prevailing falſeneſs in the courſe of Goſpel obedience.
I ſhall conclude all that I ſhall ſay upon this argument with theſe four particulars.
1. Our Lord and Saviour did certainly perform all things that were required to be performed by him as our mediator.
2. By reaſon of the high dignity of his perſon, his obedience and ſufferings are of more value and worth than the obedience and ſufferings of all mankind would have been.
3. Theſe things being performed by him in our nature and wholly upon o…r account, God accepts them for us, though not as done by us, and reckons all the benefits and advantages of them to us.
4. If we deſire to partake of the benefits of Chriſts active and paſſive obedience, we muſt ſincerly believe in him and take him for our Lord and Saviour; and if our Faith be a true juſtifying Faith, it will purify our hearts and reform our lives.
Having thus explained this Doctrine of the forgiveneſs of ſins, let us now conſider what improvement we ſhould make of it.
1. Let us admire the infinite goodneſs of God, that there is a poſſibility of pardon for the children of men, who are naturally under wrath. There is none for the Angels that fell.
2. Let us often meditate upon, and admire the way of it. 1. No pardon to be obtained for man without a Mediator. And where could fallen man have found a Mediator, that would have undertaken his cauſe? 2. No ordinary Mediator would ſuffice. If all the holy Angels had joyned together, it would have not been ſufficient. Only the eternal Son of God could effect it. 3. Let us conſider, that Chriſt obtained our peace not by a bare mediation, but by paying a price for us, and making full ſatisfaction to the Will and Juſtice of God by his obedience and ſufferings.
3. Let us often admire the benefits of it. 1. It is not only a great mercy in it ſelf, but the foundation of all other mercies. 'Tis the Queen of mercies, that hath a glorious train of other mercies attending it. Pſal. 32.1. Bleſſed is the man whoſe ſins are forgiven, whoſe iniquities are covered, to whom the Lord imputeth not tranſgreſſion. None of the antient Philoſophers ever gave ſuch a definition of happineſs. 2. The ſenſe of this mercy makes all afflictions more eaſie to be born. What can hurt us if God be reconciled to us? 3. Pardoning mercy brings healing with it unto the Soul. Chriſt Sanctifies thoſe by his Spirit, whoſe pardon he procures by his Merits. 4. It affords great comfort againſt death, which is otherwiſe terrible of terribles.
4. If pardoning mercy be ſo great a mercy, let us often conſider how vile and wretched thoſe perſons are who ſlight this mercy. But who are they? 1. All careleſs ones who neglect this great ſalvation, and prefer the things of the World before it. 2. All wicked and prophane ones, who go on daily increaſing their guilt, not minding to make peace with God. 3. All that reſt on any thing beſides Chriſts righteouſneſs and interceſſion, for the procuring their pardon with God.
5. Let us all examine our ſelves whether we have obtained this bleſſedneſs or no. Many content themſelves with weak grounds, on which they build their hopes of pardon. 1. They are not ſo bad as others. They think they are ſinners; yet guilty but of few ſins in compariſon of what others are guilty of. I anſwer, Poſſibly they may not be ſo bad as others, yet they may be in a very bad condition for all that; out of which, if they do not get, they will be everlaſtingly miſerable. 2. Others think well of them. Be it ſo. But we ſhall not ſtand or fall by mans Judgment. 3. They live civilly, ſo they may do, and yet be unconverted; and without true converſion and regeneration, no ſalvation is to be expected.
6. Seeing God is ready to forgive, let us all endeavor to ſecure this bleſſedneſs to our ſelves. 1. Let us ſeek it as earneſtly as ever we ſought any thing in the World. 2. thoſe that muſt ſhortly be arraigned. If a guilty Malefactor knew that the Aſſizes drew nigh, at which he could not expect but to be condemned, ſurely above all things in the world he would endeavor to get his pardon. 3. Let us ſeek it as thoſe who are not content to be put off with any thing elſe beſides it. And to encourage us hereunto, let us conſider. 1. God is ready to pardon. He hath ſworn that he delights not in the death of a ſinner. 2. Chriſt died for this very purpoſe to redeem us, and when he was on the earth, he complained that people would not come to him, and believe in him, that by him they might have life. 3. All means of grace afforded to us are intimations that God intends us mercy, if we be not wanting to our ſelves. 4. All good motions and ſtirrings of the Spirit of God in our hearts are ſignifications of his good will towards us. 5. And laſtly, As vile or viler ſinners then we are have obtained pardon, and why then ſhould not we encourage our ſelves to ſeek after pardon while it may be obtained.