The Power of Godliness, Book 6 · Chapter 14
CHAP. XIV. The wants that are to be bewailed. The Evils that we pray against. The special Blessings for which we ought to be thankfull; And the usefull Conclusions that may be drawn from this Petition.
Question: WHat are the wants to be bewailed?
A. 1. The corruption of our natures, and wickedness of our lives; the sinnes of our youth,Psal. 40.12. and of our old age. My sinnes have taken such hold upon me, that I am not able to look up: they are more in number then the haires of my head, therefore mine heart hath failed me. Thus with David we are to travell and groan under this burden: but this grief for sinne is a rare thing in the world.Psal. 51.2. Psal. 119.59. Isa. 44.19. Jer. 8.6. Hag. 1.7. 2. The ignorance, security, deadness and senselesness of our hearts, that feel not the weight of sinne, cannot press instantly for mercy, make light of running into Gods debt-Book, grow regardless of his love, respectless of his Ordinances, indulgent to our passions. Men can mourn bitterly for outward things; fear the displeasure of great men, are afraid of running into debt and danger: but how careless are we of our souls? How presumptuous in greatest dangers? 3. That though we intreat mercy, yet we are ready to runne into sinne again, excuse, lessen, and plead for it, and so to hinder the success of our Prayers, to impeach our comfort, disturbe our peace, wound our conscience, and pluck upon our heads many grievous cuting crosses, spiritual and temporal. 4. The weakness of our faith and coldness of our desire, that though we find little comfort and many doubtings, yet we cannot stirre up our selves to ask importunately: and though God have made many precious promises confirmed by Oath, Covenant and Sacrament, and ratified by sundry experiments of his love, yet we are ready to doubt in tryal and temptation. 5. It is to be bewailed that when God hath revealed himself to be gracious and mercifull in Jesus Christ to all them that will confess their sinnes,Jer. 14.19, 20. Luk. 19.18. Prov. 14.29. Prov. 16.32. Prov. 19.11. Rom. 12.19. Rom. 1.30. Iohn 12.40. and turn unto him with their whole hearts; yet so many in the world should walk dissolutely, and following vanity neglect mercy offered unto them in the meanes of grace. 6. It is to be lamented, that we who stand in need of daily forgiveness for infinite, innumerable, great sinnes commited against the Law of God, should be so riggid, and hard to be entreated in respect of wrongs done unto us by our Brethren; merciless and implacable.
Mat. 13.14. Deut. 9.4. Jer. 2.35. Mat. 9.12, 13. Luk. 15.7. & 18.9, 10. Rev. 3.17. Hos. 12.8.Q. What are the Evils that we pray against?
A. 1. We pray that God would not give us up to hardness of heart, nor suffer us to walk in stubbornness and disobedience, or self-conceitedness, vainly puffed up with opinion of our own righteousness. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 2. We ask that God would not remember our sinnes, nor keep his anger for ever. Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, I…a. 64.9. Psal. 25.7. Exo. 32.11, 12 Jer. 14 21. Exo. 34.9. Psal. 79.8. Lam. 1.9. & 5.20. Psal. 6.1. Psal. 27.9. Psal. 38.1, 2. Psal. 85.5, 6. & 88.16.we beseech thee, we are all thy people. O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low. 3. We desire that God would not bring upon us the desert of our sinnes, nor the punishment temporal, spiritual or eternal that is due for our transgressions. O Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure. Hide not thy face from me, put not thy servant away in anger. Turn us, O God, of our salvation, and cause thy anger towards us to cease. And to this head must be referred, that God would not take us away in our sinnes, but give us grace and time to repent, and watch for his coming.
Q. How should a man stirre up himself to make this Petition devotionally?
A. 1. The first mean of the more devotional propounding this Petition, is to work the heart to godly sorrow for sinne, considering the filthiness of it, our own indignity, the tyranny of Satan, and the miseries that accompany transgression. What is sinne, but the corruption of the soul? What are we, rotten flesh, the filth of the earth, dust and ashes, that we should dare to lift up the heel against the incomprehensible Majesty of God, of whom we are created, preserved, redeemed, and enriched with incredible benefits? And to what end do we offend? That being estranged from God, who is the chief good, we might yeeld our selves unto the Devil into most miserable servitude, for the base, filthy wages of sinne. Nor can it be spoken, how cruelly the Prince of this world dominiers in their souls, who breaking Covenant of love with God, whereby our spirit is knit to God, do revolt to this malitious enemy. Sinne violates the sanctity of the soul, prophanes the Temple of God. Innumerable are the evils which sinne hath brought upon man. God himself is at warre with the wicked, with whose ungodly acts he is greatly offended. The wrath of God doth pursue the sinner, as the shadow followeth the body. Those considerations should move us to mourn for the sinnes that we have committed against the Law; and if we can truly sorrow that we have offended, we shall earnestly beg to be received into favour. What will a Malefactour now in danger leave unattempted to get his pardon? 2. That the sight of sinne drive us not to despair, we must remember that God is ready to grant release to them that seek it by hearty supplication. For he would never have taught us to crave mercy by Prayer, if he had not been willing to pardon them that repent. But if we hope stedfastly, we shall earnestly and affectionately cry to God, Forgive us our trespasses. What if one might be released from his debt, but asking to have it forgiven? Who would not seek instantly? Who would spare to speak that have this hope? 3. The third mean is to let our hearts smite us in the sins, which of infirmity we fall into; for because men pass by sinne impenitenly, without conscience of it all the day, therefore they without life and power and feeling desire, propound this request to God at evening. 4. To mark how uncomfortable it is when Gods countenance this way is hid from us, and how heavy it is when doubting and darkness do grow upon us. 5. We must get a fear of Gods fatherly corrections, which we provoke. The Child that feareth the rod will be afraid and cry to have a fault pardoned. So we must think what a joy and sweet state it is to have our Quietus est daily by us. The peace of God passeth all understanding: there is nothing that can make us so comfortable to our selves, nor so fruitfull in the knowledg of our Lord Jesus Christ, as assurance of salvation. Blessed is the man whose iniquity is forgiven, and whose sinne is covered. 6. Consider the examples of the faithfull; how earnest have they been with the Lord for mercy? How importunately have they sollicited him to blot their sins out of his remembrance, and in loving favour to turn unto them? Their zeal should inflame our desire, and quicken our dulness.
Q. What are the special Blessings for which we ought to be thankfull?
A. 1. We must bless God that he hath given Christ to be our propitiation, in whom we might obtain mercy. At the birth of Christ, the Angels sang, Glory be to God on high. Christ is the gift of Gods rich love and mercy, for which we are bound to render immortal praise. 2. God is to be praised for his Word and Ordinances, in which he hath made known what his pleasure is touching the pardon of our sinnes, and giveth us assurance of his favour. He hath not dealt so with every Nation, neither have the people known his Law. 3. We must give thanks to God for the pardon of our sinnes; that he hath given us grace to humble our souls, seek mercy, believe his promise;Rom. 7.25. and that he hath looked upon us in love, removing our iniquities farre out of his sight. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his Inheritance? Mica 7.18.O the incomprehensible mercy of God, who sheweth himself so easie to be intreated! Men if provoked are hard to be wonne: the Lord proffers reconciliation, and teacheth how to sue that we might find favour and live in peace. 4. God is to be magnified, that he hath spared us so long, corrected us in measure with great lenity,Psal. 78.38. removed the crosses that lay upon us in due season, given us inward peace and contentment, and sustained us under the burden of sinne that we did not runne into despair.Isa. 12.1. O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me. Bless the Lord, Psal. 103.2, 3.O my soul, who forgiveth all thine iniquities, and healeth all thy diseases.
Q. What Conclusions may be drawn from this Petition?
Rom. 3.10. Jam. 3.2. Prov. 0.19.A. 1. All men are sinners, even the regenerate. There is none righteous, no not one. In many things we offend all. Who can say my heart is clean? No man liveth without his daily sinnes; we like Infants have our scapes; like wounded persons, cured our scarres; like white Swannes, our black feet. If we say that we have no sinne, 1 Joh. 1.…. 1 Reg. 8.46.we deceive our selves, and the truth is not in us. All these sentences are confirmed by the mouth of our Saviour Christ, teaching the just and faithfull to ask pardon of their daily slips, and that in truth, not in counterfe…t humility.Catech. Rom. Par. 4. cap. 14. q. 4. For who would brook one praying, to lie not to men but to God, when with the mouth he prayeth, Forgive my debts, when in heart he saith, that he hath no debts, that should be forgiven? What shall we say of them, that talk of justification by the works of the Law, of merit, of perfect obedience to the Law of God? He that askes pardon for his offences, cannot possibly conceit that he is pure and free from sinne. He needs not forgiveness, who hath not runne into transgression. 2. Forgiveness of sinne is a a special favour,Psal. 32.1, 2. that is to be desired of all men. The man is blessed, whose iniquity is forgiven, and whose sinne is covered. It is a peculiar gift of Gods eternal love,Mic. 7.18. Col. 1.14. Eph. 1.7. Rom. 5.1, 2, 3. which he vouchsafeth to them, that he hath chosen to be Heirs of salvation. It is the purchase of Christs blood: an excellent price, which shews the worth of the benefit. Nor are the effects of justification less precious: for being justified by faith we have peace with God, free access to the Throne of Grace, and rejoyce in the hope of Glory. Sinne makes separation between God and man, and raiseth contention betwixt man and his own conscience: But when sinne is covered by gracious pardon, then follows sweet peace with God, and quietness of mind. Sinne is the bondage of soul: when the cords of sinne be unloosed, we are set at liberty. Sinne is the filthiness of the soul, when we are purged from it, we are made white and clean. He lives merrily, and at hearts ease, who hath his accounts taken up in Jesus Christ. This will appear by the contrary:Isa. 59.2. Lam. 3.42, 44. For untill sinnes be forgiven, they separate between God and man, whether he be converted or unconverted. If a man be not in the state of grace, his prosperity in this life doth but fat him against the day of slaughter; and increase of his daies are but a multiplication of his sinnes, against the day of reckoning. And he may look for death to arrest him every day, which if it doe before his sinnes be remitted, he shall be found in his sinnes at the Day of Judgment, to his everlasting perdition. If a man be in the state of grace, yet if by new sinnes the Lord be provoked to withdraw his loving countenance, and to shew tokens of his displeasure against him, his life becometh unprofitable and uncomfortable, untill God speak peace unto his soul again. He cannot come boldly into the presence of God to pray, hear or receive the Sacrament: or if he do come, he is very heartless in the performance of them, and all that a man hath, though it be a Kingdom, can give him no comfort. But when God forgiveth sinnes, God of an enemy becometh a friend, and of a displeased Father, beginneth to look graciously upon his Child The guilt of sinne subjecteth to the curse: freedom from sinne bringeth deliverance from all misery. They are to be held extremely foolish, and out of measure sinfull, that of all things, care and look least after forgiveness, and the making of their Salvation sure unto them. If they have offended, and be in danger of punishment by the Laws of man, then, if by Petition, or bribe, or by any other means they can procure, either commutations, or releasment, or pardons, they will spare no paines this way. Or if they can make sure to themselves and to theirs large temporal estates, it is all that they labour to make sure in this life: but they are altogether negligent in seeking remission of sinnes by Christ Jesus, they have no thoughts of making their Calling and election sure. 3. It belongs to God only to forgive sinnes, and to restore the feeling of his grace. To the Lord our God belongeth mercies and forgivenesses. Dan. 9.9. 1 Joh. 1.9. Psal. 130.7. Mar. 2.7. Isa 43.25. Exo 34.6, 7. Rom. 8.33.With the Lord is mercy and plenteous redemption. I, even I am he, saith God who blotteth out thy transgressions, for mine own sake, and will not remember thy sinnes To forgive iniquity, transgression, and sinne, is a branch of his Name. Sinne is a breach of the Law of God, and an offence against his in infinite Majesty. But God only can dispense with the breach of his Law, and forgive the wrong that is done unto his Highness. The wrong that is done to man, he may and ought to forgive:Luk. 17.4. but the sinne which is against the Divine Law, God only can pardon. In the forgiveness of sinne there is a three-fold power. The first of Authority, which one hath principally of himself, not of another: so God only pardons sinne. The second, of excellency by Commission, which one exercises as delegate from another, but by way of excellency: so Christ as Mediatour pardons sin.Act. 5.31. Joh. 20.23. The third of Ministry, which only by intimation in the Name and Authority of the Sovereign Lord proclaimes it: so the Ministers of the Gospel remit sinnes; that ministerially in Christs Name pronounce forgiveness to them that believe. There is a whole power, such as is in the King, and a contracted power,Totum potestativum & contractum. such as is in inferiour Magistrates: but the Ministers of the Gospel have no power in their own persons, only as Heraulds or Pursevants they intimate the chief Magistrates Decree or pleasure. This is comfortable to all that need and desire remission. It is well for them that God doth not put them over to others, but reserveth this power of pardoning of sins to himself. They that come to him may be assured that he will and can forgive them: for David saith,Psal. 86.5. He is plenteous in mercy unto all that call upon him. What though our sinnes have abounded, both for greatness and number? The grace of him that pardoneth,Psal. 130.7. Rom. 8.34, 35 Psal. 32.2. Psal. 51.1, 2. Psal. 130.3, 4. Mat. 9.2. & 18.24. Rom. 3.24, 25. aboundeth much more. For with God is plenteous redemption. What should he fear the censure of men, or the hatred of the ungodly, that is acquitted before God? It is God that justifieth, who shall condemn? 4. Gods forgiveness is of free grace: We do not redeem it with our satisfactions: but beg it of mercy. Have mercy upon me, O Lord, according to the multitude of thy compassions, do away my transgressions. We are justified freely by his grace, through the redemption that is in Christ Jesus. And you hath he quickned, being dead in your sinnes, Col. 2 13. Hos 14.1.having of his grace forgiven you all trespasses. Thus the Children of God are taught to pray: Take away all iniquity, and receive us graciously: Vers. 4. Isa. 43.25. Ezek. 36.22. Eph. 2.8. Eph. 1.6.The promise of God runneth thus; I will love them freely: For mine own sake I will be favourable to thine iniquity, and remember thy sins no more. And as pardon of sinne, so is salvation by the free grace of God. We are saved by grace through faith. We are predestinated to life, to be obtained of rich grace and meer mercy: Election is of grace, and so is the life to which we are elected: otherwise grace should be subordinate to justice. Faith is given of grace, and so is life that is obtained through faith: which is called the Inheritance of Promise, or the promised Inheritance. For it is the property of faith to deny all worth in our selves, and to look meerly to the free Promise, and undeserved Love of God. The Promise is through Faith, that it might be of Grace. Eternal life is the Inheritance of Children, not the wages of servants: but the Inheritance is given of favour. Either salvation is meerly of grace, or meerly of works; for it cannot be of both. Grace and works are so opposed in Scripture, that what is of grace cannot be of works, and what is of works cannot be of grace.Rom. 11.5, 6. Eph. 2.9, 10. But salvation is not meerly of works: for then man had cause to boast in himself, but not in God. How comfortable is this to afflicted and burdened sinners, that see no worth in themselves, and find that they have nothing in them, to pay for a release or ransome? Here yet they may see grace, yea, free grace in God. If we will but ask forgiveness, and accept forgiveness, and be thankfull for forgiveness, his Name and Nature is to be gracious; He must deny himself, if he do not of his free grace forgive, and save us. 5. Forgiveness of sinne is full and perfect in respect of guilt and punishment. The Scriptures do so emphatically describe forgiveness, that it cannot imply less then pardon of the whole guilt and punishment; As when God is said to forgive the whole debt, Mat. 18.32. Isa. 43.25. …sal. 32.1. Mic. 7.18.to blot out our sinnes as a mist, not to remember them any more, to cover them, cast them behinde his back, bury them in the bottom of the Sea: which phrases import more then a partial forgiveness. This is clear by the cause, price and effects of redemption. For that pardon which is given of rich grace, is a full pardon, not curtalld or defective. Sole grace and paiment of any part of the debt cannot stand together. That pardon which is given upon a valuable and sufficient price is full and perfect. But Christ Jesus hath satisfied the justice of God for our sinnes.Isa. 53.4, 5, 6. Heb. 1.3. He bore our griefs, and carried our sorrows. And he was wounded for our transgressions: and the Lord laid on him the iniquity of us all. Heb. 1.3.By himself he purged our sinnes. Peace, access unto the Throne of Grace, and freedom from condemnation is the effect of forgiveness; which do clearly prove it to be full in respect of guilt and punishment There is no condemnation to them that be in Christ Jesus. Rom. 8.1. Rom. 8.33. Rom. 5.1, 2.Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who shall condemn? Being justified by faith, we have peace towards God. How comes it then to pass, that the Saints of God be subject to so many afflictions? For answer, we must know, that whereas there are two things in sinne, the fault, deformity or stain, and the punishment; Christ who is the Lamb of God that taketh away the sins of the world, by the working of his grace purgeth out the one, and by vertue of his satisfactory sufferings, freeth such as he purgeth from the impurity of sinne, from the punishment due unto it: and in proportionable sort he purgeth out the one by his sanctifiing grace, and by vertue of his satisfactory sufferings freeth us from the other.Feild of the Ch. lib. 5. appen. 1. part. p. 43. So that when sinne is only so purged out, that it is no more predominant, there remaineth no condemnation, but yet some affliction, and when it is wholly taken away, there remaineth no punishment at all. For it is most certain that Christ suffered the punishments; not only of those sins, that men commit in the time of ignorance, infidelity, and the state of Nature, but of all sins: and the justice of God will not require one debt to be twice paid. So that the reason why godless men are subject to all kinds of punishment, is, because they do not become one with Christ,Quamdiu inhabitat in nobis peccatum, tam diu etiam morti sumus obnoxii. Zanch. in. 1. Io. 1.9. nor are made partakers of his sanctifying spirit, purging out the sinfulness that is in them, that they might enjoy the benefit of his satisfaction: and likewise the reason, why good men turning to God by repentance, are still subject to some punishments in this life, notwithstanding their union with Christ, is because they are not so fully conjoyned to Christ, and made partakers of his spirit, as to be purged from all sin. For if they were, they should be freed from all punishment by his sufferings: he having suffered for all them that become one with him, all that the justice of God requireth. 2 It must be granted, that temporal evils did befall David after his sin was pardoned; and the like doth befall other of Gods children, but it must be known, that those afflictions were not satisfactory punishments, or had any respect unto the justification of those that were therewith exercised: but they only had respect unto their farther sanctification. The same evils in different persons, sc. the godly and the wicked are of different natures, and sent of God for different purposes.Ps. 49. & 118. 1 Cor. 11. Et aerumnas fugis bene collocatas? Esse jam miserum juvat. Sem. Thyest. act. 3. Nunc & damna juvant. sunt ipsa pericula tanti. mart. epig. l. 1.13. In the wicked they are signs of his wrath, but to his children they are signs of his love: They are to the wicked plagues and forerunners of destruction, but they are unto the godly corrections unto instruction: They are bitter potions to purge out the corruption, and medicines to eat away the dead flesh of the soul. The prosperity of the wicked turneth to their ruine: and the adversity of the godly worketh for their good. We may say of the chastisements of the righteous, as of the remainders of sin in them: in themselves they are evil, but God turneth them to good. The hearts of all that believe in Christ should rejoyce at this, to consider that they are not onelyonly redeemed, but that they are fully redeemed from wrath and satisfactory punishment temporal, and eternal. If temporal chastisements be inflicted, God doth send them in love, either as tryals of his graces wherewith he hath filled them, or as Physick to prevent or remove the corruption of sin which yet remaineth in them; they shew what grace they have, or prepare and make way for that grace they have. Crosses are not curses to them, but by the gracious providence of God are turned into blessings: For, Blessed is the man whom the Lord teacheth by correction, and instructeth him out of his Law. 6.Ps. 94.22. He that would obtain pardon through the grace of God, must begge it by earnest and hearty prayer. The means to remove sin is to flie unto the mercy of God in Jesus Christ. Prayer is necessary not onelyonly to the sense and manifestation of forgiveness, but to the pardon it self. Necessary by the ordinance of grace, not as a meritorious cause, but as a means whereby it is obtained. For pardon is received according as it is proffered and promised in the word of Grace, the glad tidings of salvation. But it is profered and promised upon condition that we pray, When thy people Israel be smitten down before the enemie, because they have sinned against thee, and shall turn again to thee, and confess thy Name, and pray, 1 King. 8.33.and make supplication unto thee in this house, Then hear thou in heaven, and forgive the sin of thy people Israel. If my people which are called by Name, shall humble themselves, and pray, and seek my face, and turn from their wicked wayes: then will I hear from heaven, and will forgive their sin, and will heal their land, 2 Chro. 7.14.Pray God, if perhaps the thought of thine heart may be forgiven thee. Manasses besought the Lord his God, and humbled himself greatly before the God of his Fathers. Act. 8.22. 2 Chron. 33.12.13. Luc. 18.13. Hos. 14.2, 3.And prayed unto him, and he was entreated of him, and heard his supplication. The poor Publican prayed, God be merciful to me a sinner. Faith believeth according to the promise of Grace, and receiveth what is offered in the word, according as it is offered. But promise of forgiveness to be vouchsafed unto him that doth not ask it, there is not one in the whole Scripture. Moreover, the Lord will not justifie the wicked, that is, the impenitent, and such as go on in their wicked course; but such as turn from their evil way, and seek him unfainedly. But faith and remission are linked immediately. That is most true, but we are to know there be divers acts of faith, amongst which we may reckon these three as most pertinent to this purpose: One whereby it obtaineth forgiveness; another whereby it receiveth it, the third whereby it assureth, that sin is pardoned. The first of these is prayer, for faith desires mercy without humble supplication, and looks up unto God as a poor petitioner. As it assureth that pardon is to be had, and stirreth the desire after it: so it maketh the soul to go forth in hearty prayer, that it might obtain. Hence we learn, how we may come to assurance that our sins are blotted out of the Lords remembrance. First we must unfeignedly entreat mercy, and then effectually receive it: for the promise is, Aske and have, seek and finde, pray and thou shalt be forgiven. And from this step we rise to the assurance of mercy, concluding that as we have prayed, so it shall be unto us. A Christian must not depend upon sense and feeling, nor look for such a certificate from heaven as by inspiration or audible voice might comfort him in the certainty of Gods mercy, and expell all doubts and fears, whether he will or no: but he must stir up faith according to the word of promise, and conclude the pardon of his sins, as it is there laid down. And because we have the word of the Lord for it, that whatsoever we ask according to his will in faith, we shall obtain it: therefore when we have prayed, we must without more ado, cast our souls upon the gracious promise, and trust c…nfidently in the mercy of the Lord. 7. In asking pardon of sin, there must alwayes be hearty acknowledgement and confession of sin. When David gave over hiding his iniquity, and said, I will confess my transgressions to the Lord, then saith he, Thou forgavest the iniquity of my sin. Ps. 32.5. 1 Jo. 1.9.God hath promised to forgive those that confess their sin. If we confess our sins, he is faithful and just to forgive us our sins. Hearty confession of sin giveth glory to God: for thereby is acknowledged his sovereignty and goodness, the equity and holiness of his Law, his Justice in punishing,Jos. 7.19. his grace in pardoning our offences. My son confess thy sin, and give glory to God. When a man hath committed a sinne, and will not confess it, he doth enforce God to bring him to tryal, and discover his transgressions: but he that freely confesseth, putteth conscience out of office, and is hereby capable of forgiveness. God is ready to forgive, but he will have it appear that forgiveness is of grace: which is then manifest, when we acknowledge our transgressions before him. An unfeigned confession of sin, argueth a true desire of pardon, yea it doth put an edge to desire: for when the bed role of many damnable sins is laid open to the view of a man, it will make him earnest with God, as it did Daniel, Dan. 9.19.who after his confession, is most fervent in prayer. But he cannot entreat for mercy, that will not confess his errors. The whole need not the Physician, Jer. 3.13.but they that are sick. The promises of grace run thus, Acknowledge thine iniquity, and be received unto mercy. And if we would partake in the good promised, we must perform the condition required. Look upon all the servants of God that have lived in former times, we shall find, when they sued for mercy, they did evermore take shame to themselves in the hearty acknowledgement of their offences. Father I have sinned against heaven, and before thee. It is the property of faith to abase it self, and magnifie the rich grace of God: what then can be more fit and natural, then for him that seeks justification by grace, to condemne himself freely before the throne of grace, and to set forth our unworthiness, that God might be glorified in shewing mercy. If thou canst not prevent sin altogether, yet take heed that Satan prevail not to draw thee to hide or deny, or excuse it. Of all things that is most foolish and dangerous. He that hides his sinne shall not prosper. The root of this evil is pride and self-love: the end shame and vexation. Sin upon the conscience is like corruption in an ulcer, that will throb and rage, if it be not loosed forth. The more we seek to cover our sins, the more we discover them before God, and to our own consciences: and every excuse is an aggravation of them. 8. Believers may come to assurance that their sins are forgiven. For whatsoever we ask in Christ agreeable to his will, we know that we are heard in it. The Papists object. They who begge a pardon of sin, are not sure of pardon. But with more truth we may invert it; They who may ask forgiveness may come to assurance that they have forgiveness. Nor is it consequent, that if a man know himself to be justified, that then he may not ask remission of his sins. Do not many right learned and wise among themselves,Alex. of Ales part. 3. q. 61. m. 7 att. 3. Io. Bacon. l. 3. d. 30. q 1 art. 2. Chatharin. in Apol. cont. Dominic. a Scoto Vega. l. 9. in Conc. Trident. Bell. de purgat. l. 2. c. 15. teach that a man may be sure he is in the state of grace, and justification, by the ordinarily working of Gods spirit? and do not all Papists think, that by special revelation men may be sure they are in the state of grace, as Paul, Peter, and divers others, were, who yet might and ought to make this petition? But in what case such as believe must ask forgiveness, see before. 9. Our humiliation, invocation and faith touching forgiveness must be renewed daily. As we must ask every day our daily bread, so must we the pardon of our daily transgressions and sins. For notwithstanding any former assurance of forgiveness, if we take our eyes from Christ, the remembrance of sins past will disquiet conscience afresh. But faith looketh to Christ in all humility and hearty supplication. Again, the best men are clothed with infirmities, and in some thing or other do sin daily. Now as we transgress, we must ask pardon. Constant repentance is no less necessary after we are entred into the state of grace, then at our first entrance. If no man can be justified or saved without repentance, continual repentance is required to continuance in justification. Not that the former pardon can be made voide by new sins committed for the gifts and calling of God are without repentance; but that continuance of Gods gracious favor is to be sought in all humility, as well as our first acceptance into the state of mercy, and actual pardon of sins past. For as a Christian cannot utterly fall from grace, and wholly loose the gifts of the spirit, no more can he from the state of justification: but as he that is fallen must rise by repentance for the repaire of grace, so must he to obtain remission. Man regenerate is the subject capable of justification; and so long as the life of grace abideth in a Christian, he continueth in the state of justification: but actual remission of sins, specially such as make breaches in the conscience, is obtained by actual prayer of Faith after the sin committed.Luk. 13.5. 1 Joh. 1.9. Zanch. in 1 Iob. 1.9. de remission. Isa. 61.1, 2. If the regenerate acknowledge their sins, God is faithful and just to forgive. The seat of pardon is the heart of man contrite and humble, which thirsteth after mercy. I came to seek, saith Christ, that which was l…st, and to bind up that which was broken. The conditions without which pardon is not obtained, are humiliation, confession, prayer. Forgiveness is free and of meer grace; repentance and prayer are not causes, for which, but conditions without which, this favour is not obtained. Not to disoute what God could have done without reprehension of injustice▪ by his absolute power; certain it is, that the Lord will not receive the impenitent into favour. For what were this, but to put no difference betwixt the righteous and the wicked, to set open a gap to impiety, to expose mercy to contempt, thrusting it upon them that refuse, and cast it away? Grace should not be glorious, if it did hearten men to the practice of sin, and encourage to persevere in an evil course Moreover, it is not enough that the pardon of mans sin be actually passed by God, but this pardon must be sued out, that the same also may be passed in a mans conscience: and this must be renewed daily, even as the conscience is blurred and stained with sins daily; else a man shall have litle comfort or fruit of that pardon which stands upon record for him in heaven. Justification is a continued act, and the application of it by the work of the Holy Ghost, as also the full execution is wrought by degrees, never perfected till the day of judgement. Lastly, If pardon of sin be asked that day in which it is committed, the guilt lying upon the conscience, it doth benumm the conscience, and so it is forgotten altogether; or else when it is put off till many sins be committed, either the heart is discouraged with multitude of offences, that it is afraid to present it self before God, or if it do come into Gods sight, those many sins are confessed and prayed against but confusedly and in gross for the most part. Wherefore it shall be every mans greatest wisdom, to ask pardon, and make his peace with God every day. It is not safe to suffer sin to lie long unconfessed and unpardoned, lest it fester, green wounds are soonest cured, with most ease to the patient. Sins lying unpardoned beget other sins daily: but speedy confession doth prevent the out-breach of after-sins. Aske pardon every day, then will sins be more particularly confessed, and more distinctly and earnestly prayed against, and pardon will be sooner granted, and that with less horror of conscience. Great is the security of that man, who walking in the midst of dangers, hath his accounts taken up in Christ. Peace with God doth sweeten labor, sleep, sickness, crosses of what kind soever. He needs fear none evil, that is freed from the danger of sin, carrying an acquittance in his bosom. All trouble and vexation ariseth from this, that our faith is weak, our assurance assaulted with many doubtings, our communion with God many wayes eclipsed though our negligence in prayer. All these things should move us effectually to renew our Petitions for pardon, and our faith in the promises; for according to our desire so shall it be unto us: David heard this promise from Nathan in the name of the Lord, Thou shalt not die; yet ceased he not to ask mercy and comfort. 10. All sins shall be pardoned to him that with true repentance and faith unfeigned doth ask forgiveness in the name of Christ.Ps. 51.1, 2, 3, 12. If sins hinder not humiliation, they cannot hinder comfort. Sins before and after Baptisme, sins of ignorance and against conscience, sins of infirmity and voluntary, are pardonable by grace, and shall be forgiven to him that with grief and sorrow doth intreat remission. In the Law,Lev. 5.1.2. & 6.1.2. sacrifices were appointed for sins willingly committed as well as for sins of ignorance. The Scripture mentioneth examples of many that sinning notoriously after grace, have obtained forgiveness. Our Saviour Christ teacheth them that sin after baptism and regeneration, to pray for remission: and whatsoever we must ask, we are assured it may be obtained. The Lord never taught us to begge what is impossible. Whereas committing of sins after knowledge, and falling oft into the same sins, doth much affright and burden the heart of many of Gods dear children, in so much that they are afraid to come so oft to God for pardon of the same sin; yea sometimes they doubt whether they be in state of grace. This doctrine doth serve to remove this doubt, and these fears. This salve which Christ hath prescribed to cure such sores, sheweth that it is incident to his own Disciples to have need of it. And sith he hath appointed a remedy for sins committed after conversion, sc. every day to ask forgiveness, and more assurance of his favour: let us daily use this remedy, assuring our selves that this dayes sins confessed and prayed against, shall be forgiven as well as any committed and forgiven heretofore. As the body hath relapses into the same diseases, and the same Physick may be used to recure them: so the soul hath relapses, and the same remedy which before hath done good, may and must be used again to recover them. 11. Whosoever would be justified before God, must be beholding to God for the free forgiveness of all his sins, as well as of any. All sins are mortal, and of themselves damnable: wherefore if all sins be not pardoned, a man abideth in danger of the curse. Faith cannot receive the promise of pardon for one sin, and not for another: nor doth God pardon one sin past, when he remembers another, to call to a reckoning for it. When the faithful sin grievously to the wounding of their conscience, till they have repented of that sin in particular, they cannot believe the pardon of any past. He cannot truely confess and repent of one sin, that repenteth not of every one: nor can one sin be remitted without another. Christ saith to the thief,Luc. 23.43. This day shalt thou be with me in Paradise. But he could not be in Paradise unless all his sins had been remitted: for one sin is sufficient to exclude us out of the Kingdom of heaven. David saith, He forgiveth all thine iniquities. Paul: He hath quickened you together with him, having forgiven you all trespasses. The blood of Jesus Christ, Ps. 103.3. Col. 2.13. 1 Jo. 1.7.9.saith John, clenseth us from all sin. Let all that will be saved, be glad they may be beholding unto God for pardon of all their sins, and let us ask for remission of all sins. God can as well pardon all, and the greatest sins, as one of the least; and the least sin hath need to be pardoned as well as the greatest: for a Musket shot will kill as well as the shot of a great Ordnance. 12. Every Christian ought to desire and endeavor that others may have their sins pardoned, as well as his own. Our Saviour prayed for them that put him to death,Luc. 23.34. Act. 7.60. Psal. 79.8. Dan. 9.19, 20. Ez…a 9.6, 7, 8. Neh. 1.5.9. Exod. 32.11. 1 Sam. 12.23.19. Job 42.10. & 1.5. 2 Tim 4.16. Num. 6.25. Jam. 5.16. 1 Jo. 5.16. Ezra 9.10.14. Jam. 5.19, 20. Father forgive them. Steven for them that stoned him, Lord lay not this sin to their charge. Daniel he prayed for forgiveness of the sins of the people, so did Ezra, Nehemia, Moses, Samuel for the Israelites: Job for his friends and children, Paul for them that forsook him when he answered before Nero: the Priests for their Hearers. If a man see his brother sin a sin, which is not unto death, he shall ask, and he shall give him life for them. The like glory of Gods free grace doth manifest it self in their salvation, as in the salvation of ones self. Hereby we shew our greatest love unto them by praying for the greatest good unto them, sc. forgiveness of sin, and peace with God. Love to the Church and Commonwealth doth require it: for while the sins of Gods people remaine unpardoned, they do decline, and the whole state is exposed unto Gods judgements. This moved Ezra to pray for the people, fearing lest God should be angry with them, till he had consumed them: because they had married many strange wives. And as we must pray, so we must use all good means to bring our brethren from the error of their wayes: for he that converts the wandring from his evil course, doth save a soul, and cover a multitude of sins. Whereas the sins of many fearful and tender hearted Christians do oppress them, that they (as they think) cannot pray for forgiveness they onelyonly can grone and sigh out requests, but cannot express them: such as these may take comfort, and raise up their Spirits by thinking on this doctrine. What though they cannot satisfie themselves in their own prayers, they must not be so uncharitable as to think that others cannot pray, yes they can pray, and must and do pray for the forgiveness of your sins. Live upon their stock, when ye have little of your own. The Papists talk of a Treasury of the Church wherein are reserved the overplus of the merits of the Saints, that when men lack merits of their own, the Pope may furnish them with supply from others. This treasury is but a fiction: but this doctrine commendeth unto us the true treasury of the Church. First, Christ Jesus who commandeth all Christians on earth to pray one for another, he did pray for us. Next, all faithful Christians do according to the will of God, pray for us, which prayers of theirs are daily offered up by Christ for us, and cannot but avail with the Lord, because they be made by his appointment. 13. Sins do cast men into debt and arrerages with God. It is likened unto the debt of ten thousand talents. Sin is a breach and forfeiture of that bond of obedience,Mat. 18.24. Rom. 8.12. & 13.8. Gal. 5.3. wherein man doth stand bound to God by the law. The consequents of sin do argue it: for when sin is committed, either paiment and satisfaction must be made by the surety Christ Jesus, or else a man is liable to the arrest of his own conscience, and in certain danger to be cast into the prison of hell, Ʋntil he have paid the utmost farthing, that is,Es. 59.1. Rom. 6.23. for ever and ever. Which serveth to discover to all sinful men, that they are much in debt, and in the state of Bankrupts: they are more in debt then themselves and all their friends they can make in the world can satisfie: yet foolish men, if they be so honest, or so wealthy, as to owe no man any thing, they are proud, and insult over their Neighbors: when yet they make no bones of any sin, that may make for their pleasure, profit, or credit. Great is the misery of that man whose sins are treasured up against the day of vengeance. It is burdensome to live in debt and fear of Arrest, though a man may fly or hide himself from the Bailiff, or if he be taken can suffer no greater sorrow then to be cast into prison, where death will put an end to care: But the Arrest of conscience, which cannot be avoided, is much more terrible, and torment of hell, out of which there is no redemption, is most intollerable.