The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 17
Of Remiſsion of Sins.
THE SEVENTEENTH SERMON
ON
Rom. 3.25.
For the remiſsion of ſins that are paſt.
THus farre of the Object of Juſtifying Faith. Now it remains that we ſpeak of the ends of Juſtification, which are two in the text. 1 In reſpect of God [to declare his righteouſneſſe.] 2 In reſpect of man, [for the remiſſion of ſins,] illuſtrated and ſpecified in theſe words [Sins that are paſt,] together with the ground of the ſpecification, or the impulſive cauſe [through the forbearance of God.] I ſhall at this time begin with the latter of theſe, viz. remiſſion of ſins that are paſt. Two queſtions are here to be ſpoken to.
1 Queſt. What is meant by remiſſion of ſins? 2 Queſt. What is meant by remiſſion of ſins that are paſt?
Queſt. 1. What is meant by remiſsion of ſins?
Anſ. The word here tranſlated Remiſsion, ſignifies looſing, that is oppoſed to binding, by a borrowed ſpeech from Priſoners, that are bound with fetters and chains, that are very painful and grievous; from which when they are looſed and ſet at liberty, they are greatly eaſed and comforted: ſo it is with poor ſinners, it is exceeding grievous to the ſoul to bee bound with the cords of iniquity and ſin, Prov. 5.22. His own iniquities ſhall take the wicked himſelf, and he ſhall be holden with the cords of his ſins. But when ſins are forgiven, then the ſoul that was captivated by Sin, and Satan, is looſed from its bands; As a captive redeemed, whoſe ranſome is paid. It is true, the poor Sinner generally thinks himſelf moſt at liberty when he ſins moſt, and is in Satans ſafeſt cuſtody; when he is in a worſe caſe than the vileſt ſlave in the Gally: but when once he comes to the ſight of them, he ſees alſo his thraldome and bondage, he longs after a diſcharge and freedom, which he accounts the greateſt happineſſe in the world.
Queſt. 2. What is meant by remiſſion of ſins that are paſt?
Anſ. Some interpreters doe take it for the pardon of thoſe ſins that are committed before converſion; that all thoſe ſins, through the forbearance of God, are pardoned; which are mentioned (they ſay) not as though the pardon of ſins is reſtrained unto them that are paſt, but paſt ſins are mentioned, to warn them that are pardoned, not to take liberty for the future, to embolden themſelves in ſin. But it ſeems to have another ſenſe, and that is, to ſignifie the forgiveneſſe of ſins, that were committed before the coming of Chriſt: wherein the Apoſtle ſhewes the reaſon why the Lord did not deferre the the revelation of Chriſt until his incarnation, but did in the dayes of the Old Teſtament, propoſe and ſet forth Jeſus Chriſt, in the times of the Patriarks and Prophets; and this was done to ſignifie unto us, that not only ſuch ſins might be forgiven, that were committed ſince his coming, but alſo ſuch as were committed before. And I incline the rather to this expoſition:
Firſt, becauſe he ſpake of propoſing of Chriſt in the Old Teſtament as a propitiation, as hath been ſhewed.
Secondly, Becauſe hee ſaid, verſ. 21. the righteouſneſs of God, which is by the faith of Jeſus Chriſt, was teſtified by the Law, and the Prophets, that ſins might bee forgiven to beleevers, from the foundation of the World.
Thirdly, Becauſe hee addes [by the forbearance of God] or his long-ſuffering, whereby the Lord ſtayed in ſo long expectation, of the comming of his Son into the World, till the ſatisfaction was actually made: for God would not have forgiven the ſins of the Fathers committed long before, unleſs that in his great patience, hee had reſpected the future propitiation of his dear Son.
Fourthly, Becauſe hee alſo addes [verſ. 26. To declare at this time his rightoouſneſs] i.e. at this time ſince the comming of Chriſt, hee doth declare and ſhew forth his righteouſneſſe, which hee did not clearly demonſtrate before his ſons incarnation: but now hee makes all the world to ſee how juſt hee is, that hee would not forgive any ſins, no not in the daies of the fathers, without full ſatisfaction by the death of his onelyonly begotten Son.
Doctr. The full remiſſion of ſins.That ſuch is the efficacy and vertue of the ſatisfaction of Jeſus Chriſt, that it is available to the full remiſſion of all the ſins of the faithful, from the beginning of the world, to the end thereof.
This appears to bee plain, and the full meaning of this place, in that the Apoſtle inſiſts upon the remiſſion of ſins paſt, how long ſoever before Chriſts comming in the fleſh, and before his death, which might ſeem all this while, either not to bee forgiven, or if forgiven, yet that it was upon ſome other account, than the death of Chriſt. But now it appears that the ſins of the Patriarks and Prophets were remitted, onelyonly upon this ground, of Chriſts ſatisfaction promiſed and to come; and therefore much more we may conclude, that by the vertue of Chriſts death, all the ſins of beleevers ſince the coming of Chriſt, are pardoned and forgiven.
Let me clear up theſe things to you, and ſhew,
1 That this remiſſion is full.
2 That it flows from the ſatisfaction of Chriſt.
3 That it was available for the remiſſion of the ſins of the faithful, before the comming of Chriſt.
1 That this remiſſion of the ſins of beleevers, is full and compleat, of all their ſins paſt, preſent, and to come; and the Scriptures are clear for it, Col. 2.13. And you hath hee quickened together with him, having forgiven you all ſins and trespaſses. Wee could not bee quickened to life eternal, without the forgiveneſs of all ſins: any one ſin retained without pardon, would keep us in a ſtate of death; and this is that which God promiſeth, Jer. 33.8. I will cleanſe them from all their iniquity, whereby they have ſinned againſt mee. Here then is no exception of any ſins, how many, and how great ſoever they were, but ſaith, I will pardon all, Iſa. 1.18. Though your ſins bee as ſcarlet, they ſhall bee white as ſnow, and though they bee as crimſon, yet they ſhall bee as white as wooll. Scarlet and Crimſon are double and deep dies, dies in Grain, yet God will take away theſe double dies, that they ſhall be made, as if they had not been dyed at all. Though our ſins by reiterating of them, and long continuance in them, have doubly and deeply ſeized on us; yet by Gods diſcharging us of them, wee become as if wee had never committed them. Mic. 7.19. I will caſt all your iniquities into the depth of the Sea. As when all the Egyptians were drowned in the Red Sea, and they ſank like a ſtone, there was no fear of their reviving again. And marvellous is that promiſe, Jer. 50. verſ. 20. In thoſe daies, and at that time, ſaith the Lord, the iniquity of Iſrael ſhall bee ſought for, and ſhall not bee found; and the ſins of Judah, and they ſhall not bee: for I will pardon them whom I reſerve. None by any ſearch ſhall bee able to finde any ſin to charge upon Gods People, Rom. 8.34. Who ſhall lay any thing to the charge of Gods Elect?
2 This full forgiveneſs flows from the ſatisfaction of Chriſt, Heb. 9.22. Without ſhedding of blood there is no remiſſion, Eph. 1.7. Coloſ. 1.14. In whom wee have redemption through his blood, &c. 1 Joh. 1.7. Rev. 8.34. Hee loved us, and waſhed us from our ſins with his own blood. Heb. 1.3. Chriſt his own ſelf purged away our ſins. Heb. 9.14. How much more ſhall the blood of Chriſt, who through the eternal Spirit, &c.
3 The ſatisfaction of Chriſt was available for the remiſſion of the ſins of all the faithful, before his comming in the fleſh, Rom. 3 22. Rev. 13.8. hee was flain from the foundation of the World, viz. in Types, and in the vertue of his death, and efficacy thereof. Heb. 13.8. Jeſus Chriſt yeſterday, to day, and the ſame for ever, and Act. 15.11. Wee beleeve that by the grace of Jeſus Chriſt we ſhall bee ſaved, as the Fathers. Where by the grace of Chriſt wee may underſtand (as ſome do) the inherent grace of ſanctification, for that alone will never ſave any man, or bring him to heaven: but by the grace of Chriſt is to bee underſtood the obedience and ſatisfaction of Chriſt, and the fruit thereof in our reconciliation. Act. 10.43. To him give all the Prophets witneſſe, &c. and this was the meaning of that firſt promiſe, Gen. 3.13. The ſeed of the woman, &c. ie. Chriſt, who was therefore manifeſt, to deſtroy the works of the Devil. So Iſa. 53.5. the faithful of thoſe times ſay he was wounded for their tranſgreſſions, &c. and 1 Pet. 1.10, 11. Of which ſalvation the Prophets inquired diligently, who propheſyed of the grace that ſhould come unto you, ſearching what and what manner of time the Spirit of Chriſt that was in them, did ſignify, when it teſtified before hand the ſufferings of Chriſt, and the glory that ſhould follow. All the true Prophets from the beginning of the World, propheſied of the grace and ſalvation that ſhould come to you by the ſufferings of Chriſt; yea, the Prophets inquired and ſearched diligently after this grace: beſides, though there was the ſame ſaving grace in the Church from the beginning of the World, yet wee have a great prerogative above them who propheſied of that grace, not onelyonly that came to them, but ſhould come to us, 1 Becauſe of a clearer light, that ſhined at the ſhining of the Sun of righteouſneſſe, and hath been growing ſince that time. 2 Becauſe there is a greater efficacy of the holy Spirit, ſince Chriſt is aſcended. 3 Becauſe there is a larger communication of this grace, which is now extended to all nations. This may further appear to us by the ſameneſs of the Sacraments, 1 Cor. 10.1, 2. they were baptized unto Moſes, &c. they did all eat the ſame ſpiritual meat, and drink the ſame ſpiritual drink, &c.
Reaſ. 1. Taken from the eternal ſurety-ſhip of our Saviour Chriſt, Heb. 7.22. Chriſt hath undertaken before the foundation of the World, to be a ſurety for the Elect; and given his bond for the debt, and the after payment thereof. Now when a Surety hath undertaken thus, a ſufficient ſurety bound himſelf, in behalf of the Debtor, it is no marvail though the Creditor ſet the Debtor at liberty, before payment bee actually made, as God did the faithful before Chriſts incarnation.
Reaſ. 2. Taken from the excellency of Chriſts perſon, whoſe ſatisfaction muſt needs have infinite worth, and dignity in it, 1 Joh. 1.7. The bloud of Jeſus Chriſt his Son, &c. if it be the bloud of the Son of God, it muſt needs have a very cleanſing vertue in it, Pſal. 130.7. Rom. 5.17. there is abundance of grace, &c. God forgives not ſo much as one ſin, unleſſe he hath accepted of the bloud of Chriſt for the pardon of it; and when this is accepted, God muſt pardon all. Again, to forgive one ſin, is an act of Gods free love, and that cannot ſtand with any enmity.
Reaſ. 3. From beleevers acceptation in Christ, which is the receiving of us into favour, Epheſ. 1.6, 7. and thoſe who are in Gods favour have their perſons and ſervices pleaſing to God, and ſo hath this large forgiveneſſe, Rom. 8.1.
Reaſ. 4. Becauſe it was the Spirit of Chriſt, that was in the Prophets, that did reveal the miniſtry of Chriſt to them, 1 Pet. 1.10, 11. and by them, to all the faithful in thoſe times, ſufficiently, unto ſalvation.
Reaſ. 5. From the glory of Gods grace by this means; Eph. 1.6, 7. it is forgiveneſſe according to the riches of Gods grace, that hath ſo provided for us; that our ſins are ſo fully pardoned: yea of the very chiefeſt beleeving ſinners, as of Paul, Manaſſes, and ſuch as crucified the Lord of glory.
Vſe 1. To diſcover to us the unexcuſable, and helpleſſe eſtate of all unbeleevers, who lye under the guilt of their ſins, eſpecially in theſe times, and places, and ends of the world, who have the offer and tender of this grace of Chriſt, and yet put it away from them: for was the death of Chriſt ſufficient to ſave thoſe ſinners that lived under the Old Teſtament, that had ſo little light and ſo much darkneſſe, knowing ſo little of the Myſtery of the Goſpel; and is it not ſufficient to ſave you from your ſins, who have this grace ſo abundantly preached and preſſed upon you? Why then I ſay, as Matth. 11.20. Thou Capernaum, that art lifted up to Heaven, &c. it ſhall bee more tollerable for Sodome and Gomorrah, than for thee. It is true, many unbeleevers periſhed before Chriſt's coming, and were left under the Wrath of God, Job 3. ult. but innumerable perſons more in theſe dayes. Whoſe Hell ſhall be greater and hotter than theirs, to whom pardon is offered and yet refuſed? Such cannot plead the greatneſſe and multitude of their ſins; for the ſatisfaction of Chriſt is ſo full of vertue and efficacy, that it exceeds the greatneſſe of ſins; ſuch ſhall have nothing to plead before the Lord one day, but their bloud ſhall be upon their own heads, becauſe they have deſpiſed the bloud of Chriſt, Acts 18.6. And beſides, ſee the helpleſneſſe of ſuch perſons, who though there be but one way in the world to be ſaved. Acts. 4.12. yet they ſet at nought this way. There is but one Ark to ſave them from eternal deſtruction, and that they make a mock of, as the Old world did, and now it is in vain to look for ſalvation any where elſe, Jer. 3.22. Nay this refuſal is your condemnation; Joh. 3.19. Joh. 10.26. Luke 12.46. Joh. 12.39. and though by common providence, you are ſaved from the miſeries of your outward man, yet know this, that it is another buſineſſe to bee ſaved from your ſins: and Chriſt came not to ſave us from our afflictions, but from our ſins, Matth. 1.21. and theſe are by farre the greateſt calamities, and evils, that we are ſubject to. Briefly, there you are in the gall of bitterneſſe, and in the bond of iniquity, and muſt bear your own iniquities your ſelves; and in your unbelief, are bound to keep the whole Law, Rom. 11.32. and bound to the curſe of the Law, Gal. 5.3.
Queſt. How ſhall I know whether the bond of my iniquity bee broken or no?
Anſ. You may know by what Chriſt tells you, Joh. 8.34. Verily, verily I ſay unto you, he that committeth ſin, is a ſervant of ſin. Now to commit ſin in his ſenſe, is to practiſe iniquity, or to live in the commiſſion of any known ſin; be it Pride, Covetouſneſſe, Uncleanneſſe, Malice, or whatſoever evil way it is, thou art ſtill then a ſlave of ſin, and Chriſt hath not ſet you free from the bondage of it. Rom. 7.5. When we were in the fleſh, the motions of ſin which were by the Law, did work in our members to bring forth fruit unto death; and ſo long as theſe motions are at work, ſay not, I have Abraham to my father, and God to my Father, for there is another father whoſe luſts yee doe; and you ſee how peremptory the Lord Jeſus is in affirming it, becauſe he knowes the world will not eaſily beleeve it.
Vſe. 2. Comfort to beleevers in regard of this effectual ſatisfaction of Chriſt, and the comfort ſtands in the bleſſedneſſe of their eſtate, which is
1 That they are diſcharged from all their ſins without exception. Be of good chear, your ſins are forgiven you, Matth. 9.2. though there be ſome ſins which yee have committed, are more hainous than the reſt, as David and Paul have done, yet the grace of God is exceedingly abundant, 1 Tim. 1.13. and there is no ſin that can bring, or plead any accuſation againſt you, Rom. 8.3. God ſending his Son in the ſimilitude of ſinful fleſh, for ſin condemned ſin in the fleſh i.e. all our ſin is condemned in the fleſh of Jeſus Chriſt, he hath undertook to anſwer, and hath anſwered all the pleas and accuſations of ſin that are made againſt a beleever; ſo that the righteouſneſſe of God is fulfilled in us, and ſin being pardoned, God thinks no worſe of us, than if we had never ſinned.
2 Conſider what manner of diſcharge from ſin this is; it is perfect, and it is everlaſting. It is perfect, and leaves the ſoul all fait, Cant. 4.10. and he gave himſelf for his Church, that he might make it without ſpot or blemiſh, to preſent it to himſelf a glorious Church, Epheſ. 6.26, 27. and Ezek. 16.9. I waſhed thee with water, yea I throughly waſhed away thy bloud, &c.
Beſides, it is everlaſting, Jer. 31.33, 34. I will remember thy ſins no more, Iſa. 43.25. I, even I am he that blotteth out thy tranſgreſſions, &c. as our of a debt-book; So Heb. 10.16. And though wee can remember them to charge them upon our ſelves, that were ſuch and ſuch; yet God will not charge them on us, and if he doe not who is the Judge, what hath any caviler to doe with us?
Queſt. But how can this bee, that God ſhould be ſo forgetful of our ſins?
Anſ. He ſaith, I will not remember your iniquities, that is, as yours, I have put them upon another account, 2 Cor. 5.19, 20. God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them. Q. Why, but ſuppoſe I ſhould fall again, and again into the ſame ſins, &c. Anſ. Firſt look that your faith and intereſt in Chriſt be ſound, and if it bee ſound, this doctrin will not embolden you to ſin, for we write theſe things that you ſin not, 1 Joh. 2.1. and then your new folly ſhall not be charged upon you, for you have the ſame Advocate with the Father, as ever you had; and God doth not play faſt and looſe with his ſervants, but his promiſes are all Yea, and Amen; and his Covenant (that ſhall ſtand inviolable, maugre the gates of Hell) it is, to remember thy ſins no more. It may be the world judges hardly of thee, and layes theſe and thoſe Inditements againſt thee, but it is no matter, the Judge of all the world will acquit thee, and will not mention them againſt thee, either in the day of Death, or Judgement, 1 Cor. 4.3. It is a ſmall thing for me to be judged of you, he that judgeth me is the Lord. He that hath ſaid it, will ſtand to it, he will never remember thine iniquities, though they have been never ſo many, never ſo great, and though corruptions ſtill remain in thee, yet God ſees them not, ſo as to impute them, but to pardon and heal them; He ſees no iniquity in Jacob, &c. Numb. 23.21. Suppoſe the rod of God be upon thee, and thou ſmarteſt, and ſayeſt, Now God calleth my ſins to remembrance, yet beleeve it, God is true, when he ſpeaks of the future time, that hee will remember thy ſins no more. It may be when God afflicts you, hee would have you call your ſins to remembrance, but hee will not doe it.
3 Conſider, that this was Gods end in giving his Son, and Chriſts end in giving himſelf, to be a Propitiation; it was for the remiſſion of ſins, i. e. for all the ſins of beleevers: and can we think that God will loſe his end? Paul ſaith, that his grace was not in vain, 1 Cor. 15.10. for if it bee, then it is either becauſe he cannot attain his end, or becauſe he will not; if he cannot obtain his end, he ſhould not be Omnipotent, or ſomething ſhould hinder him, and be ſtronger than he; if he will not, hee would derogate from his wiſdome, to bee ſo changeable, and from his truth, that he fails not of his word and promiſe; yea that abſurdity would follow, that Chriſt is dead in vain, Gal. 2.21. which is the greateſt abſurdity in the world.
4 The bloud of Chriſt alone diſchargeth us from our ſins, it needs no addition to be made to it, Heb. 10.14. By one offering, &c. that now which is perfected by one offering, is ſpoyled by any addition whatſoever, if any thing ſhould bee required to be performed by us, in way of addition to it, then we were undone, and could never bee able to attain to this diſcharge. So that there is nothing left to trouble our peace, and hinder our comfort. Iſa. 35. laſt. The ranſomed of the Lord ſhall return, and come to Sion, with Songs and everlaſting joies upon their heads. It is a bleſſed time, the ranſomed of the Lord have, none can hinder their joy and bleſſedneſs. Rom. 4.6. Pſal. 32.1. There is nothing can hinder our bleſſedneſs but ſin, and that being ſlain by Chriſts death, our great enemy is overcome. So that the blood of Chriſt, that is available for the pardon of our ſins paſt; is alſo available for the ſins that are to come, and follow his death.
Uſe 3. Lay claim to pardon.Inſtruction to true Beleevers. Seeing there is ſuch efficacy in the blood of Chriſt for the remiſſion of all their ſins, let them learn this high part of ſpiritual wiſdome, to lay claim to this full pardon: and let them not charge their conſciences, with the guilt of their ſins, for this is in a ſort to leſſen, if not deny the force, and vertue of the death of Chriſt, which is to bee abhorred by every Chriſtian. Heb. 10.2. They that are once purged, have no more Conſcience of ſin, i.e. of the terrours and guilt of ſin unſatisfied for: if God and his word conclude us to bee under ſin, then wee muſt conclude ſo too; but if they diſcharge us, and ſet us at liberty, then ſhall wee wrong Scripture, wrong God, and Chriſt, and our own Souls, to charge our ſelves with the guilt of our Iniquities. One would think Beleevers need not any advice in matters of this nature: but it is a ſure rule, that the Carnal man and unbeleever, thinks it the eaſieſt matter in the World, to put over all his ſins upon Chriſt, and perſwade his heart that his ſins are pardoned: whereas a Beleever accounts it a difficult buſineſs, to remove the mountains of ſin, and as it were by faith to caſt them into the midſt of the Sea: ſo as to conclude the Remiſſion and Forgiveneſs of all their ſins. So that they have great need of this advice: and the want of this wiſdom, is that which breeds ſo many bad thoughts, fears, doubts, diſcouragements, and darkneſſe in the hearts of true beleevers. When as ſometimes they think upon their ſins, they are ready quite and clean to ſink them; thus it was with David, Pſal. 38.4. Our Iniquities are gone over our heads, &c. with Job, Job 13.26. Thou writeſt bitter things againſt mee, and makeſt mee poſſeſſe the ſinnes of my Youth. Job 14.16, 17. Thou watcheſt over my ſins, thou ſealeſt up my Tranſgreſſion in a bag, &c. and with Moſes, Pſal 90.8. Thou hast ſet our iniquities before thee, and our ſecret ſins in the light of thy countenance; who ſpeaks there in behalf of the Church, then in diſtreſſe. This is that which is ſo grievous to Chriſtians, in caſe of temptations, and deſertions ſpiritual, that they look at their ſins as unpardoned, or ſtanding in full force againſt them: and ſo the death of Chriſt as invalid, and not reaching to the pardon of them. Truely, in ſuch and the like caſes, I know not what to call it, whether Pride, or Weakneſs, or Folly, that poor Beleevers do frame inditements againſt themſelves, and take their debts upon themſelves, which the Lord Jeſus hath diſcharged; And it is like, as if ſome poor man were caſt into Priſon for debt, and ſome rich friend ſhould lay down a full ſumme to diſcharge the debt, and cancell his bonds, and ſo ſet him at liberty, and hee refuſe the kindneſs, and ſay, nay, but this payment is not ſufficient, but I muſt diſcharge it my ſelf, or elſe I will never come out: What will you call this? Truely, this is your caſe, that your ſpirits are over-whelmed with your ſins; you go like malefactors with fetters, and bolts about their heels; Though your liberty is purchaſed, and the Priſon doors are ſet wide open, yet you will not bee delivered, and come out. You account not the pay of Chriſt current, and go about drooping, diſcouraged, and uncomfortable, diſabling your ſelves for any duties; and create needleſs miſeries to your ſelves. Well, remember the point and uſe in hand, that the blood of Jeſus Chriſt hath cleanſed us, i. e. [all true beleevers] from all iniquities, 1 Joh. 1.7. Dan. 9.24. Rom. 5.11. Iſa. 38.17. Thou haſt caſt all my ſins behind thy back: It is a borrowed ſpeech from men, when they regard not a thing, they caſt it behind their backs, and thus God doth with the guilt of beleevers ſins.
Object. But is not this a ground of looſeneſs, prophaneneſs, and incouragement to Libertines, Drunkards, and Unclean perſons? for they will ſay, why ſhould wee bee troubled for our ſins, how many ſoever wee have committed; ſeeing Chriſt by his death, hath purchaſed the full remiſſion of our ſins? therefore they think they may revel, carouſe, ſwagger, drink, whore, cozen, what not? and need never bee troubled for their ſins.
Anſw. This is juſt the conceit of the Familiſts and Antinomians, that maintain, wee need not to bee troubled for our ſinnes, and that juſtified perſons have nothing to do with repentance any more; or if they do repent, they do undervalue Chriſt, and his Death, as if hee had not ſufficiently ſatisfied for our ſins. Now to prevent the cavils of ungratious hearts, and to give Gods people that portion of Inſtruction, that belongs to them, I anſwer in theſe particulars.
Anſw. 1. There is no unbeleever hath any ground in the Word, to conclude the pardon of his ſins, in the ſtate of his unbeleef: or that hee hath any real benefit by the death of Chriſt. If they conceive otherwiſe, they couzen their own ſouls. Heb. 10.38. If any man with-draw himſelf, my ſoul ſhall have no pleaſure in him, that is, he will not pardon him; Joh. 3.18. Hee that beleeves not is condemned already; The ſentence is already paſſed upon every unbeleever in the Word of God: yea, and in the Counſel of God upon him, that ſhall continue obſtinately and finally in the ſin of unbeleef; whereby ſuch great indignity is offered to Gods Grace and Word; and eſpecially, ſuch horrid rebellion and unthankfulneſſe to the Lord Jeſus Chriſt; For ſo it follows, becauſe hee hath not beleeved in the Name of the only begotten Son of God. Surely hee that is condemned for ſin, hath not the remiſſion of ſin, but is going to execution for ſin.
2 There is no unregenerate, unſanctified, or diſobedient perſon, but is an unbeleever: and therefore deſtitute of any comfort in Chriſts death. This the Scriptures do clearly hold forth: for Regeneration and Faith goe together, 1 Joh. 5.1. Whoſoever beleeveth that Jeſus is the Chriſt is born of God. Pſal. 32.1, 2. Joh. 1.12, 13. They that beleeve are ſanctified. Heb. 10.11. By one offering hee hath perfected for ever them that are ſanctified. Without obedience there is no faith, Heb. 5.9. and dreadful is that place (ſpoken of Chriſt) Exod. 23.21. Provoke him not, obey his voice, for hee will not bear your tranſgreſſions(ſo it may bee rendred) hee will not carry your load; or bee it; he will not pardon, &c. this is ſpoke of Jeſus Chriſt by God the Father, and the Iſraelites that rebelled againſt him found that the Lord made it good, whereas ſo many thouſands periſhed in the Wilderneſs; and ſo ſhall all the like perſons finde in theſe daies, and to the end of the world; for certainly to a wicked man, nothing is pure, To him that is defiled and unbeleeving, Tit. 1.15. but grace teacheth to deny ungodlineſs, &c. Tit. 2.12. Heb. 10.22. therefore ungodly, unrenegerate, unſanctified, diſobedient perſons, have no portion or lot in this buſineſs.
3 There is no greater ſign of an unſanctified, unregenerate, and wicked heart, than to make an unſanctified uſe of the grace of God, and to abuſe the doctrin of it, to wantonneſs, and licentiouſneſſe. There can bee no greater character of an ungracious heart, and a ſwiniſh ſpirit, that hath nothing to do to challenge theſe Goſpel pearls, neither knows the nature, property, and worth of them.