OF
JUSTIFICATION
.
LECTURE
I.
ROM.
3.24
,
25.
,
Being
justified
freely
by
his
Grace
,
&c.
THE
Apostle
in
the
words
precedent
laid
down
two
Propositions
,
The
first
Proposition
is
,
that
By
the
deeds
of
the
Law
no
flesh
shall
be
justified
in
his
sight
,
where
two
things
are
observable
.
1.
That
he
cals
every
man
by
the
word
Flesh
,
which
is
emphaticall
to
beat
down
that
pride
and
tumor
which
was
in
the
Jews
.
2.
He
addeth
,
in
his
sight
,
which
supposeth
that
though
our
righteousnesse
among
men
may
be
very
glorious
,
yet
before
God
it
is
unworthy
.
The
other
Proposition
is
,
that
,
All
come
short
of
the
glory
of
God
;
Some
do
make
it
a
Metaphor
from
those
in
a
race
,
who
fall
short
of
the
prize
.
Whether
by
the
glory
of
God
be
meant
the
image
of
God
,
and
that
righteousnesse
first
put
into
us
,
or
eternall
life
,
or
(
which
is
most
probable
)
matter
of
glorying
and
boasting
before
God
,
which
the
Apostle
speaks
of
afterwards
,
is
not
much
materiall
.
Now
the
Apostle
having
described
our
condition
to
be
thus
miserable
,
he
commends
the
Grace
of
God
in
justifying
of
us
,
which
is
decyphered
most
exactly
in
a
few
words
;
so
that
you
have
in
the
Text
a
most
compendious
delineation
of
justification
.
being
justified
.
Secondly
,
The
efficient
cause
,
Gods
Grace
;
and
here
we
have
a
two-fold
impulsive
cause
,
one
inward
,
denoted
in
the
word
Freely
;
the
other
outward
,
in
the
meritorious
cause
,
Christs
death
;
which
is
further
illustrated
by
the
appointment
of
God
for
this
end
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Some
understand
this
of
Gods
manifestation
,
as
if
it
were
spoken
to
oppose
the
propitiatory
in
the
Ark
,
which
was
left
hidden
;
some
to
the
whole
polity
in
the
Old
Testament
,
which
in
the
Legal
shadows
,
and
the
Prophets
predictions
did
declare
Christ
;
Others
(
upon
better
ground
)
refer
it
to
the
Decree
of
God
.
This
death
of
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
denoteth
both
the
action
it self
,
as
also
the
effect
and
benefit
which
cometh
by
it
.
Chrysostome
observeth
,
that
it
is
called
redemption
,
and
not
a
simple
emption
,
because
we
were
the
Lords
once
,
but
by
our
sins
became
slaves
to
Satan
,
and
now
God
doth
make
us
his
again
.
In
the
third
place
you
have
the
instrumentall
cause
,
Faith
in
his
bloud
;
this
is
that
Hysop
that
doth
sprinkle
the
bloud
,
though
it
be
contemptible
in
it self
,
yet
it
is
instrumentall
for
a
great
good
;
and
hereby
is
denoted
,
That
Faith
hath
a
peculiar
nature
in
this
work
of
Justification
,
which
no
other
grace
hath
,
for
none
saith
Love
in
his
bloud
,
or
Patience
in
his
bloud
.
Lastly
,
here
is
the
final
cause
,
To
declare
the
righteousnesse
of
God
[
a
](A30248-e3920-b)
a
In
what
sense
righteousnesse
is
taken
here
,
See
Lect.
12.
for
the
remission
of
sins
past
.
[
b
](A30248-e3950-b)
b
whether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
so
well
translated
remission
of
sin
,
as
indulgence
&
connivance
,
as
B●za
rendereth
it
,
you
have
largely
discussed
,
Lect.
12.
Some
observe
those
words
sins
past
,
as
implying
,
no
sinne
is
forgiven
till
it
be
committed
;
it
must
be
past
before
it
can
be
forgiven
;
But
the
Apostle
might
use
this
speech
in
reference
to
sins
past
before
his
coming
,
to
shew
the
efficacy
and
power
of
Christs
death
,
that
it
was
not
the
bloud
of
Rams
and
Goats
,
but
that
of
Christ
,
which
could
expiate
our
offences
.
My
intent
is
to
speak
of
the
benefit
first
,
and
then
the
Causes
:
the
Benefit
is
Justification
:
And
for
the
better
understanding
of
this
,
First
,
It
is
of
great
consequence
to
have
this
Doctrine
kept
pure
.
Articulus
stantis
aut
cadentis
Ecclesiae
,
as
if
this
were
the
soul
and
pillar
of
Christianity
.
Pighius
,
though
a
Papist
,
calleth
this
the
chief
par●
of
Christian
Doctrine
,
confessing
that
it
had
been
obscured
rather
then
cleared
by
their
own
Writers
:
yea
,
this
Doctrine
about
Justification
is
that
which
discerneth
the
Orthodox
from
Pagans
,
Papists
,
Socinians
and
Arminians
.
Now
there
are
divers
reasons
why
we
should
keep
the
Philistims
from
throwing
in
earth
to
stop
up
this
pleasant
spring
:
riches
of
his
grace
,
rather
then
of
power
or
righteousness
.
We
are
therefore
sollicitous
(
whatsoever
the
Antinomians
say
to
the
contrary
)
that
the
doctrine
of
Gods
grace
in
Justification
may
be
fully
improved
to
the
uttermost
,
and
that
every
broken
heart
may
be
put
into
a
ravishment
and
admiration
of
it
.
We
bewail
those
times
of
Popery
,
when
the
name
and
efficacy
of
Christ
and
his
Grace
,
were
obscured
by
the
works
and
pretended
righteousnesse
of
men
.
2.
It
is
very
necessary
to
keep
this
pure
,
because
of
the
manifold
truths
that
must
fall
if
this
fall
;
if
you
erre
in
this
,
the
whole
truth
about
Originall
sinne
,
Free-will
,
and
Obligation
of
the
Law
will
likewise
perish
.
3.
It
is
of
great
influence
into
practice
;
for
what
doth
the
heart
smitten
for
sin
,
and
filled
with
the
displeasure
of
God
,
but
run
to
this
▪
Doctrine
,
as
the
City
of
refuge
?
This
is
the
water
that
their
souls
pant
after
,
this
is
the
bread
that
their
fainting
stomacks
would
▪
gladly
feed
on
:
now
if
this
water
be
turned
into
mud
,
if
this
bread
be
made
into
stones
by
the
corrupt
Doctrines
of
men
,
how
must
the
soul
perish
for
want
of
sustenance
?
Secondly
,
Satan
hath
endeavoured
severall
waies
the
corrupting
of
it
.
You
may
judge
of
the
preciousnesse
and
excellency
of
it
by
Satans
malicious
endeavours
to
suppresse
it
:
Herod
not
more
diligently
seeking
to
take
away
the
life
of
Christ
when
he
was
in
his
Cradle
,
then
Satans
instruments
were
busie
to
stifle
this
truth
in
the
infancy
.
That
after
his
death
the
Doctrine
of
Justification
would
be
corrupted
:
And
indeed
when
those
first
Reformers
had
made
the
body
of
this
truth
in
all
the
severall
parts
of
it
like
that
of
Absalom
,
comely
and
beautifull
,
without
any
blemish
,
there
presently
rose
up
many
perverted
in
minde
,
and
set
upon
it
,
as
those
theeves
upon
the
man
going
to
Jericho
,
leaving
it
wounded
,
and
half
dead
.
There
are
errours
about
the
very
nature
of
it
,
making
it
to
be
the
infusion
of
righteousnesse
in
us
,
for
which
God
doth
accept
us
:
Thus
they
speak
of
Justification
,
as
Aristotle
would
about
Physicall
motions
.
Some
take
away
the
imputation
of
Christs
Righteousnesse
;
some
take
away
the
satisfaction
of
Christ
;
some
make
Faith
to
be
accounted
for
Righteousnesse
;
some
make
such
a
Justification
,
that
thereby
God
shall
see
no
sin
in
those
that
are
justified
whatsoever
they
do
.
Thus
in
the
nature
,
parts
,
instrument
,
consequents
and
subject
,
there
are
manifold
errours
,
and
hereby
Satan
bringeth
much
mischief
to
the
Church
,
for
by
this
means
our
lives
are
spent
in
disputing
about
this
benefit
,
when
it
were
farre
more
comfortable
to
be
enjoying
of
it
.
And
when
Satan
could
not
overthrow
the
truth
by
mingling
of
our
works
with
the
Grace
of
God
,
as
in
Popery
,
then
he
bendeth
himself
to
errours
on
the
right
hand
,
by
setting
it
up
in
such
a
seeming
way
,
by
amplifications
of
it
,
that
thereby
all
repentance
and
godly
humiliation
shall
he
quite
evacuated
:
Even
as
when
he
could
not
by
his
instruments
,
the
Pharisees
,
disprove
the
Deity
of
Christ
,
then
he
sets
instruments
on
work
to
confess
that
he
was
the
Son
of
God
,
thereby
to
get
in
some
errours
.
God
in
this
way
of
Justification
goeth
above
our
thoughts
.
And
certainly
,
when
a
Christian
will
set
his
heart
to
think
about
this
truth
,
he
must
lay
this
for
a
foundation
,
that
,
in
this
matter
of
Justifying
,
Gods
thoughts
and
his
thoughts
do
differ
as
much
as
heaven
and
earth
;
so
that
the
doctrine
of
Christs
hypostaticall
union
is
not
more
above
our
thoughts
and
expectation
in
the
truth
of
it
,
to
be
believed
,
then
that
of
Justification
is
above
our
hearts
in
the
goodnesse
of
it
,
to
be
embraced
.
It
is
in
this
case
with
us
,
as
with
Sampson
,
who
found
honey
in
the
carkase
of
a
Lion
,
this
could
not
be
expected
how
it
could
come
there
;
had
he
found
it
in
some
holes
of
a
Tree
in
the
Wood
,
where
Bees
will
sometimes
hive
themselves
,
there
had
been
some
probability
,
but
here
is
none
:
Thus
thinketh
the
soul
troubled
,
to
finde
this
honey
of
Justification
in
the
death
of
Christ
,
how
unlikely
is
it
?
If
I
should
look
for
it
in
the
works
I
do
,
in
my
holinesse
,
and
righteousnesse
that
is
wrought
by
my
own
hands
,
this
were
according
to
rules
of
righteousnesse
.
And
this
is
the
ground
of
all
that
dangerous
errour
in
Popery
,
they
look
upon
it
as
against
the
principles
of
reason
,
that
we
should
be
accounted
righteous
any
other
way
,
then
by
that
which
is
inherent
in
us
;
and
this
made
Luther
professe
,
that
when
he
did
rightly
understand
the
doctrine
about
free
remission
of
sins
,
yet
he
was
exceedingly
troubled
with
the
word
Justifie
,
for
that
old
opinion
had
much
soaked
into
him
,
that
it
must
be
to
make
righteous
,
as
sanctificare
is
to
make
holy
,
or
calefacere
to
make
hot
;
some
positive
quality
to
be
brought
into
a
man
,
which
he
might
oppose
against
the
judgement
of
God
.
And
hereby
you
may
see
,
that
it
s
no
wonder
if
the
people
of
God
are
so
difficultly
perswaded
of
their
Justification
;
if
they
be
again
and
again
plunged
into
fears
about
it
;
because
this
way
which
God
taketh
is
above
our
thoughts
:
It
is
a
great
matter
to
deny
our
own
righteousnesse
,
and
to
be
beholding
to
Christ
only
for
pardon
.
Fourthly
,
As
the
Doctrine
it self
is
by
peculiar
revelation
,
so
the
Scripture
hath
proper
words
to
expresse
it
by
,
which
we
must
wholly
attend
to
.
This
would
be
a
good
Pillar
and
Cloud
to
direct
us
;
for
then
men
began
to
decline
from
the
truth
,
when
they
left
off
a
diligent
search
of
the
use
of
the
word
in
the
Scriptures
.
What
makes
it
so
confidently
and
generally
asserted
by
Papists
,
that
Justification
is
a
transmutation
,
a
change
from
the
state
of
unrighteousnesse
to
the
state
of
holinesse
,
but
only
neglect
of
the
Scripture-use
of
this
word
?
And
though
this
matter
was
agitated
seven
moneths
in
the
Councell
of
Trent
,
yet
because
they
did
not
follow
the
Star
of
the
Scripture
,
they
came
not
to
the
lodging
where
Christ
was
.
There
are
some
kinde
of
words
,
which
the
Scripture
takes
from
the
common
use
and
custome
amongst
men
,
and
they
are
to
be
interpreted
as
commonly
they
are
taken
;
but
then
there
are
other
words
,
which
the
Scripture
doth
peculiarly
use
,
as
being
subservient
to
expresse
that
peculiar
matter
,
which
the
holy
Ghost
only
teacheth
,
and
such
is
this
word
,
to
justifie
,
for
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
observed
by
learned
men
to
have
two
significations
,
one
to
punish
a
man
,
or
condemn
h●m
,
which
is
clean
contrary
to
the
Apostle
his
use
of
the
word
;
or
else
to
determine
and
judge
a
thing
as
just
,
but
then
it
doth
not
come
up
to
the
Apostles
meaning
;
for
he
speaks
of
persons
,
but
the
Grecians
use
it
of
things
themselvs
:
Thus
the
word
justificare
is
not
used
by
any
approved
humane
Authors
,
no
more
then
sanctificare
and
glorificare
.
As
therefore
we
must
goe
to
the
Scripture
▪
only
for
the
knowledge
of
the
nature
of
the
thing
,
so
we
must
expresse
it
in
such
words
as
the
holy
Ghost
useth
;
and
this
is
the
ground
which
hath
made
our
learned
men
call
upon
all
to
consider
the
Grammaticall
use
of
the
words
in
this
matter
.
The
word
doth
imply
an
accounting
just
:
And
this
is
acknowledged
by
the
Papists
themselves
,
as
more
frequent
▪
though
they
pleade
much
for
such
a
sense
,
as
to
make
just
.
Now
the
truth
is
,
there
needs
not
much
quarrell
even
about
that
signification
,
though
the
Scripture
doth
not
manifest
it
:
For
we
confesse
that
he
is
made
just
,
who
is
justified
,
and
that
not
only
in
respect
of
the
inward
renovation
of
a
man
,
but
also
in
respect
of
justification
;
for
God
doth
not
account
him
just
who
is
not
so
,
and
certainly
to
esteem
a
man
just
without
righteousnesse
,
is
as
absurd
as
to
account
a
man
learned
without
learning
,
or
the
wall
white
without
whitenesse
;
only
we
say
this
Righteousness
that
doth
to
make
a
man
just
,
is
not
inherent
in
him
,
but
reckoned
to
him
by
the
satisfaction
of
another
:
for
a
man
is
accounted
righteous
two
waies
,
either
when
he
is
not
guilty
of
the
crime
charged
upon
him
,
or
when
he
doth
make
satisfaction
;
and
in
this
latter
sense
by
Christ
we
become
righteous
.
2.
So
that
if
the
word
should
signifie
as
much
as
to
make
righteous
,
as
to
sanctifie
doth
signifie
to
make
holy
,
still
we
could
grant
it
,
though
not
in
the
Popish
way
;
and
indeed
the
Apostle
Rom.
5.
saith
,
many
are
made
righteous
by
the
second
Adam
,
which
if
not
meant
of
inherent
holinesse
,
doth
imply
,
that
the
righteousness
we
have
by
Christ
is
not
meerly
declarative
,
but
also
constitutive
;
and
indeed
one
is
in
order
before
the
other
,
for
a
man
must
be
righteous
before
he
can
be
pronounced
or
declared
so
to
be
.
But
the
Hebrew
word
doth
not
signifie
this
sense
primarily
;
for
whereas
the
Hebrew
word
in
Cal
doth
signifie
to
be
righteous
by
a
positive
quality
;
The
word
in
Hiphil
according
to
that
Rule
in
Grammar
,
signifyeth
to
attribute
and
account
this
righteousnesse
unto
a
man
by
some
words
,
or
other
testimony
,
even
as
the
word
that
in
Cal
signifieth
to
b●
wicked
,
doth
in
Hiphil
signifie
to
condemn
and
judge
a
man
as
wicked
,
so
that
there
are
these
two
things
in
justifying
,
whereof
one
is
the
ground
of
the
other
,
first
to
make
righteous
,
and
then
to
pronounce
or
declare
so
.
From
these
two
followeth
a
third
,
to
deal
with
a
man
so
justified
as
a
just
man
,
so
that
condemnation
,
crimes
,
reproach
and
fear
shall
be
taken
away
from
him
.
This
declareth
the
admirable
benefit
of
being
justified
before
God
,
for
when
this
is
done
,
Rom.
5.1
.
We
have
peace
with
God
,
Ephes.
3.
We
come
with
boldnesse
into
his
presence
,
and
open
face
;
so
that
unbelief
and
slavish
fears
in
the
godly
are
great
enemies
to
this
grace
of
justification
;
yea
,
they
are
a
reproach
and
dishonour
to
it
.
Thou
thinkest
if
thy
heart
were
not
conscious
to
sin
,
if
nothing
but
holinesse
were
in
thee
,
thou
wouldest
be
bold
,
thou
wouldst
not
fear
or
be
troubled
,
but
thou
dost
not
consider
that
God
walketh
towards
thee
as
a
righteous
man
,
looketh
upon
thee
as
so
,
so
that
if
Christ
be
bold
thou
mayst
,
if
God
will
not
reject
Christ
,
or
thy
sins
cannot
condemn
him
,
so
neither
will
God
reject
thee
,
or
shall
thy
sins
overwhelm
thee
;
this
is
the
sweet
consolation
of
the
Gospel
,
to
a
sinner
broken-hearted
,
who
would
give
a
world
for
a
perfect
righteousnesse
,
to
make
him
accepted
.
4.
This
is
a
judiciall
word
,
and
taken
from
Courts
of
judgement
.
It
is
good
to
consider
this
also
,
owing
many
talents
to
his
master
,
is
called
upon
to
pay
them
,
and
although
the
servant
prayed
his
Master
to
have
patience
,
and
he
would
pay
him
all
(
which
we
cannot
say
)
yet
,
it
is
said
,
his
Master
forgave
him
all
the
debt
.
That
the
word
is
a
judiciall
word
in
the
generall
appeareth
,
Deu.
25.1
.
where
the
Scripture
speaketh
of
a
controversie
between
men
brought
to
judgement
,
and
the
Judge
justifying
the
righteous
,
so
2
Kin.
15.4
.
There
Absalom
wisheth
he
were
Judge
in
the
land
,
that
he
might
justifie
him
who
brought
his
case
to
him
;
so
Psa.
51.
That
thou
mayest
be
justified
,
and
overcome
when
thou
are
judged
;
As
it
is
thus
in
general
,
so
in
this
particular
case
,
it
is
a
word
taken
from
Courts
of
judgement
:
Thus
Rom.
3.
That
every
mouth
might
be
stopped
,
and
the
whole
world
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
guilty
.
Hence
there
is
an
accuser
,
and
our
sins
called
debts
,
and
the
opposite
to
this
justification
is
condemnation
,
and
the
Apostle
calleth
it
a
charge
that
is
laid
upon
men
.
Therefore
Christ
is
called
an
Advocate
,
and
he
is
said
to
make
intercession
;
all
these
expressions
denote
a
judiciary
proceeding
:
Thus
David
,
Enter
not
into
judgement
with
thy
servant
;
for
in
thy
sight
no
man
shall
be
justified
,
Psa.
143.
and
Paul
,
1
Cor.
4.3
.
It
is
a
very
small
thing
to
be
judged
of
mans
judgement
,
where
a
mans
judgement
is
called
a
day
,
according
to
the
Cilician
phrase
(
as
Jerome
saith
)
and
having
spoken
this
,
he
addeth
something
of
his
justification
before
God
;
so
that
there
is
nothing
clearer
then
that
the
word
is
a
judicial
word
,
and
with
John
who
in
his
Epistles
never
useth
the
word
justifie
,
the
sense
of
it
is
expressed
,
by
not
to
come
into
judgement
,
or
to
be
translated
from
death
unto
life
.
And
certainly
if
to
justifie
were
to
make
righteous
inherently
,
it
would
not
be
an
abomination
in
that
sense
to
justifie
the
wicked
.
There
can
be
properly
no
justification
,
but
where
there
is
accusation
or
a
charge
:
Therefore
condemnation
is
opposite
to
it
.
Hence
it
is
that
though
it
be
said
that
Angels
and
Adam
were
justified
,
and
that
by
works
,
yet
if
we
would
speak
properly
,
they
were
no
more
justified
,
then
they
had
an
Advocate
,
or
Intercessor
.
Thus
when
Christ
is
said
to
be
justified
in
the
Spirit
,
that
is
,
declared
to
be
the
Son
of
God
by
the
Spirit
,
which
was
spoken
in
reference
to
those
calumnies
and
reproaches
that
were
cast
upon
him
;
so
that
this
consideration
may
comfort
a
godly
man
even
in
that
particular
wherein
he
is
most
troubled
;
for
thus
the
godly
argue
,
my
heart
chargeth
me
with
such
folly
,
and
so
the
devil
doth
,
oh
it
is
too
plain
!
I
cannot
dissemble
it
,
I
cannot
hide
it
;
oh
what
shall
I
do
?
even
this
very
thing
may
support
;
for
how
could
there
be
Justification
,
if
there
were
not
a
charge
?
What
need
a
Christ
to
justifie
,
if
there
were
no
fault
?
Sixtly
,
No
man
can
do
any
thing
,
whereby
he
should
be
accounted
just
before
God
.
This
is
the
grand
truth
that
is
such
a
stumbling
block
to
the
world
;
this
makes
the
Papist
gibe
and
scoff
;
this
makes
God
(
say
they
)
to
dissemble
;
this
makes
him
a
lyar
,
to
account
that
ours
,
which
is
his
Sons
;
who
will
say
a
lame
Vulcan
goeth
upright
with
another
mans
legs
?
who
will
compare
some
deformed
Thersites
to
a
fair
Absalom
,
because
of
some
imaginary
beauty
which
is
not
in
him
?
But
the
Scripture
is
too
plain
,
2
Cor.
5.
to
be
eluded
,
Ipse
factus
est
peccatum
,
sicut
nos
justitia
non
nostra
sed
Dei
,
nec
in
nobis
sed
in
ipso
,
sicut
ipse
factus
est
peccatum
non
suum
sed
nostrum
,
nec
inse
,
sed
in
nobis
constitutum
.
He
is
made
sin
as
we
are
righteousness
,
not
our
righteousnesse
but
the
righteousnesse
of
God
,
not
in
us
,
but
in
him
:
as
he
was
made
sin
,
not
his
own
,
but
ours
,
not
in
himself
,
but
in
us
.
Neither
do
we
say
,
we
are
made
righteous
without
a
righteousnesse
,
that
indeed
were
absurd
,
but
we
say
it
is
not
in
us
.
Seventhly
,
That
righteousnes
whereby
we
are
made
just
,
is
only
by
Christ
;
of
this
more
hereafter
;
only
the
Scripture
doth
carry
us
alwaies
from
our
own
righteousness
to
that
of
Faith
,
which
is
by
his
bloud
;
this
made
Bernard
say
,
Quid
tam
ad
mortem
quod
morte
Christi
non
salvetur
,
Meum
meritum
est
miseratio
Domini
,
non
planè
sum
meriti
inops
quamdiu
ille
miserationum
non
fuerit
inops
.
Though
we
want
,
Christ
doth
not
want
,
though
we
sinned
away
our
good
,
yet
not
Christ
his
merits
:
And
if
a
man
were
made
perfectly
holy
,
yet
he
could
not
be
justified
for
all
that
,
but
he
needs
a
Christ
to
satisfie
for
his
former
transgressions
.
Eightly
,
This
description
of
Justification
in
a
judicial
way
containeth
much
terrour
,
and
also
much
comfort
.
It
is
good
for
a
Christian
to
meditate
,
why
God
describes
the
way
of
pardon
by
these
tearms
;
and
first
it
may
be
to
rouse
up
secure
and
Epicurean
consciences
.
Thy
heart
will
not
alwaies
be
quiet
,
neither
will
thy
sin
alwaies
lie
still
at
the
door
,
but
it
will
awaken
thee
,
and
hale
thee
to
judgement
.
O
the
terrour
thy
soul
will
then
be
put
into
!
And
as
it
doth
thus
terrifie
,
so
it
doth
the
more
comfort
;
nothing
is
so
welcome
as
a
pardon
after
a
man
is
condemned
,
and
his
head
laid
upon
the
block
:
Thus
when
all
this
charge
is
laid
upon
thee
,
and
thou
summoned
before
the
tribunall
,
how
precious
must
grace
then
be
to
thee
?
LECTURE
II.
ROM.
3.23
.
Being
justified
freely
by
his
grace
,
&c.
THe
ninth
Proposition
is
,
concerning
the
reality
and
truth
of
this
Justification
:
God
doth
justifie
,
that
is
,
account
and
pronounce
righteous
,
this
is
taken
by
Papists
,
as
if
here
were
nothing
,
but
a
meer
fiction
and
imagination
,
without
any
truth
indeed
:
Therefore
the
godly
are
for
their
comfort
to
know
that
this
Justification
of
theirs
,
is
no
lesse
a
reall
and
solid
foundation
for
comfort
(
yea
it
is
more
)
then
if
they
had
the
most
perfect
and
compleat
inherent
righteousnesse
that
could
be
:
for
all
things
that
are
constitutive
of
this
Justification
,
are
reall
;
God
his
gracious
accounting
and
esteeming
of
us
so
,
is
reall
:
and
seeing
he
is
most
wise
,
just
and
holy
,
what
he
doth
judge
must
needs
be
so
;
we
many
times
justifie
our selves
,
but
then
it
is
sometimes
a
meer
opinion
,
we
are
indeed
condemned
at
that
present
,
but
it
cannot
be
so
with
God
.
Again
the
foundation
of
this
Justification
,
is
as
solid
and
firm
as
any
rock
,
it
being
the
righteousnesse
of
Christ
,
if
therefore
the
righteousnesse
of
Christ
be
not
a
fancy
or
imagination
,
no
more
is
this
.
And
lastly
,
the
effects
of
this
are
reall
,
viz.
deliverance
from
wrath
,
peace
with
God
,
joy
in
the
holy
Ghost
,
and
the
spirit
of
Adoption
.
Now
in
this
treasure
the
godly
heart
may
much
inrich
himself
,
he
is
not
in
a
dream
when
his
soul
is
ravished
with
this
priviledge
;
thou
mayest
be
in
this
transfiguration
,
and
say
,
it
's
good
for
us
to
be
here
,
and
still
know
what
thou
saiest
;
What
shame
then
is
it
to
thee
,
when
if
thou
hadst
inherent
perfect
righteousnes
,
thou
wouldst
bid
thy
soul
take
her
spirituall
ease
,
for
she
hath
much
good
stored
up
for
her
,
and
thou
canst
not
do
this
upon
an
imputed
righteousnesse
:
imputed
righteousnesse
and
inherent
,
differ
only
in
the
manner
,
not
in
reality
:
it
is
all
one
,
as
to
Gods
glory
,
and
as
to
thy
comfort
,
whether
righteousnesse
be
thine
inherent
,
or
thine
imputed
,
if
it
be
a
true
real
righteousnesse
.
Tenthly
,
Consider
,
the
Scripture
speaks
of
this
justification
,
as
to
us
,
still
in
a
passive
sense
,
we
are
justified
,
and
that
whether
it
speaks
upon
a
supposition
of
Justification
by
works
of
the
Law
,
or
in
an
Evangelicall
manner
,
and
this
it
doth
to
shew
that
God
only
doth
justifie
:
for
sin
is
only
against
him
,
and
therefore
none
but
himself
can
remit
his
own
offence
.
Besides
,
none
can
condemn
but
God
,
therefore
none
can
Justifie
.
Who
can
lay
trouble
on
thy
soul
,
binde
thee
in
chains
,
and
throw
thee
into
hell
,
but
God
?
and
who
but
God
can
command
all
the
tempests
and
waves
in
thy
troubled
soul
to
be
still
?
When
therefore
others
are
said
to
Justifie
,
that
is
only
to
be
understood
declaratively
,
and
no
more
.
Now
this
particular
may
suppress
all
those
proud
,
Pharisaicall
thoughts
in
us
,
whereby
we
are
apt
to
be
puffed
up
within
our selves
:
what
if
we
Justifie
our selves
,
and
clear
our
waies
?
yet
if
God
doth
not
,
we
remain
still
obnoxious
,
and
bound
in
Gods
wrath
.
Again
,
It
is
for
comfort
to
the
godly
,
what
though
Satan
,
thy
own
heart
,
and
the
world
doth
condemn
thee
?
yet
if
God
Justifie
,
thou
maiest
rejoyce
;
you
see
Rom.
8.
what
a
challenge
Paul
there
makes
,
Who
shal
lay
any
thing
to
the
charge
of
Gods
elect
?
it
is
God
that
Justifieth
.
Who
shall
charge
any
thing
?
The
devil
,
thy
own
heart
,
can
lay
much
pride
,
hypocrisie
,
sloth
fulnesse
to
thy
charge
:
it
is
true
,
but
God
through
Christ
doth
Justifie
.
What
a
Cordiall
and
reviver
would
it
be
to
Gods
people
,
to
live
in
the
power
of
this
gift
bestowed
upon
them
?
it
is
God
that
justifieth
thee
,
O
my
troubled
soul
!
who
can
then
condemn
?
who
can
hinder
it
,
or
invalidate
it
?
Certainly
we
are
therefore
in
dejections
,
despondencies
,
and
perplexities
often
,
because
we
drink
not
of
this
water
of
life
.
Lay
and
apply
this
excellent
Doctrine
to
thy
fainting
dying
soul
,
and
it
will
become
to
it
,
like
Elisha
applying
himself
to
the
dead
childe
,
cause
spirit
and
life
again
to
return
to
him
;
right
thoughts
here
,
will
sweeten
all
thoughts
in
other
things
.
Although
Justification
be
a
Court
action
,
and
drawn
from
judicatories
,
yet
God
is
not
in
this
action
,
considered
meerly
as
a
Iudge
,
but
as
paternus
Judex
,
a
fatherly
Iudge
,
having
an
admirable
temperament
of
justice
and
mercy
,
so
that
God
pronounceth
this
sentence
from
the
Throne
of
Justice
and
Mercy
also
;
of
Justice
,
in
that
he
will
not
absolve
,
till
satisfaction
be
made
,
and
he
will
not
pronounce
righteous
,
but
where
there
is
a
perfect
righteousnesse
:
Therefore
that
opinion
,
of
making
Faith
to
be
accepted
of
for
righteousnesse
is
a
dangerous
and
false
assertion
.
God
in
this
work
of
Justification
,
is
never
described
,
as
accepting
of
an
imperfect
righteousnesse
for
a
perfect
.
No
,
God
doth
not
cease
to
be
just
,
while
he
is
thus
gracious
.
Again
his
Justice
and
righteousnesse
is
herein
seen
,
that
none
shall
be
Justified
,
but
such
sinners
who
feel
their
guilt
,
and
desire
to
be
eased
of
that
burden
,
beleeving
and
rolling
their
souls
upon
him
.
It
is
very
hard
to
give
the
right
order
of
the
benefits
of
Vocation
,
Justification
,
Adoption
and
Sanctification
;
but
yet
this
may
be
made
good
against
the
Antinomian
,
that
a
man
is
not
Justified
,
till
repenting
and
beleeving
.
Here
is
Justice
then
but
there
is
also
a
great
deal
of
Grace
and
Mercy
;
As
in
the
accepting
of
a
surety
for
us
,
that
he
would
not
keep
to
the
Law
,
of
having
us
in
our
own
persons
to
pay
the
utmost
farthing
:
This
was
great
love
;
so
likewise
to
finde
out
a
way
for
our
reconciliation
;
that
when
the
devils
had
no
remedy
provided
for
them
,
we
have
.
Further
,
that
when
this
price
is
laid
down
,
we
have
the
application
of
this
benefit
,
and
so
many
thousands
have
not
.
Two
in
a
Bed
,
in
a
Family
,
in
a
Parish
,
one
Justified
,
and
the
other
condemned
;
What
Grac●
is
this
?
Twelfthly
,
This
grand
mercy
is
described
in
Scripture
by
God
his
giving
something
to
us
,
not
our
doing
any
thing
to
him
.
It
is
described
by
Gods
actions
,
&
not
ours
to
him
,
which
may
abundantly
satisfie
the
heart
against
all
doubts
and
fears
;
thus
the
Scripture
cals
it
forgiving
,
not
imputing
sin
,
imputing
righteousnes
,
making
righteous
,
all
which
are
actions
from
God
to
us
,
not
ours
to
him
,
so
that
we
are
no
where
said
in
a
good
sense
to
Justifie
ourselves
,
or
commanded
to
it
,
as
we
are
to
repent
,
or
beleeve
,
and
to
crucifie
the
lusts
of
the
flesh
,
because
it
is
wholly
Gods
action
;
by
faith
indeed
we
apprehend
it
,
but
it
's
Gods
action
,
as
the
window
letteth
in
the
light
,
but
it
is
the
Sun
that
doth
inlighten
.
And
from
this
particular
,
we
may
gather
much
comfort
,
for
when
we
look
into
our selves
and
see
no
such
righteousnesse
or
holinesse
,
that
we
dare
hold
out
to
God
,
then
we
may
remember
,
this
is
not
by
our
doing
to
God
,
but
receiving
from
him
;
and
in
this
sense
,
it
is
more
blessed
for
us
to
receive
,
then
to
give
.
This
made
the
Father
say
,
justitia
nostra
,
est
indulgentia
tua
,
our
righteousnesse
is
thy
indulgence
.
Therefore
let
not
the
troubled
heart
say
,
where
is
my
perfect
repenting
?
where
is
my
perfect
obedience
?
but
rather
ask
,
where
is
Gods
forgiving
?
where
is
Gods
not
imputing
?
how
hardly
is
the
soul
drawn
off
from
resting
in
it self
?
it
is
not
thy
doing
,
but
Gods
doing
;
thou
must
not
consider
,
what
do
I
,
but
what
God
doth
.
The
Antinomian
,
he
indeed
wringeth
these
breasts
of
Consolation
,
till
bloud
cometh
,
but
the
true
sweet
milk
of
the
word
must
not
therefore
be
thrown
away
.
Do
not
then
as
they
sought
for
Christ
,
look
for
him
in
the
grave
,
when
he
was
risen
out
thence
.
Do
not
thou
po●r
in
thy self
for
this
treasure
,
when
it
is
to
be
looked
for
from
heaven
;
duties
,
graces
will
say
,
this
is
not
in
me
.
Lastly
,
The
Scripture
hath
other
equivalent
phrases
to
this
of
Justification
,
which
likewise
do
amplifie
the
comfort
of
this
gift
.
It
is
called
Blessedness
,
as
if
this
indeed
were
the
true
heaven
and
happines
.
If
thou
art
justified
,
thou
carriest
heaven
about
with
thee
,
and
thy
name
may
be
Legion
,
for
many
are
the
mercies
that
do
fill
thee
.
Nothing
can
make
thee
blessed
but
this
,
it
is
not
Blessed
is
he
to
whom
the
Lord
giveth
many
riches
and
honors
,
many
parts
and
abilities
,
but
to
whom
the
Lord
imputeth
no
sin
;
and
howsoever
those
who
wallow
in
a
Laodicean
fulnesse
,
judge
not
this
such
blessednesse
,
yet
,
ask
a
Cain
,
ask
a
Judas
,
demand
of
the
tormented
in
hell
,
whether
it
be
not
a
blessed
thing
to
have
sin
pardoned
.
That
thou
shouldest
be
able
to
look
on
thy
sins
as
so
many
serpents
without
stings
,
as
so
many
Egyptians
dead
upon
the
shoar
,
as
if
they
had
never
been
,
that
thou
shouldst
be
able
to
say
,
Lord
,
where
are
such
lusts
,
such
sins
of
mine
?
I
finde
them
all
cancelled
;
Is
not
this
blessednes
indeed
?
Another
expression
is
of
accepting
us
in
Christ
,
and
herein
lieth
much
of
Justification
,
that
it
is
an
acceptation
of
us
to
eternall
life
,
Eph.
1.6
.
This
must
needs
imbolden
and
incourage
the
heart
,
when
it
knoweth
,
that
both
person
and
duties
are
accepted
,
though
so
much
frailty
and
weakness
,
yet
God
will
receive
thee
,
The
third
phrase
is
to
make
Just
,
Rom.
5.9
.
For
God
doth
not
pronounce
that
man
just
,
which
is
not
so
.
Therefore
when
we
are
Justified
,
this
is
not
absolutely
and
simply
against
a
righteousnesse
of
works
,
but
in
a
certain
respect
,
as
done
by
us
,
and
as
obedience
coming
from
us
,
and
this
must
needs
support
the
soul
:
for
when
satisfaction
is
made
,
when
God
hath
as
much
as
he
desireth
,
why
should
not
this
quiet
the
heart
of
a
man
?
will
nothing
content
thee
,
unlesse
thou
thy self
art
able
to
pay
God
the
utmost
farthing
?
A
fourth
word
is
not
imputing
of
sin
,
or
imputing
righteousnesse
,
and
this
,
as
you
heard
before
,
is
a
very
sure
and
real
thing
,
though
it
be
not
in
us
,
for
there
are
many
real
benefits
do
come
to
us
,
wheh
yet
the
foundation
is
extrinsecal
,
as
when
a
mans
debt
is
discharged
by
his
Surety
,
he
hath
his
real
benefit
,
is
discharged
,
and
released
out
of
Prison
,
as
if
it
had
been
his
own
personal
payment
.
Now
when
God
doth
this
,
he
goeth
not
against
that
text
,
To
Justifie
the
ungodly
,
for
its
an
abomination
to
do
so
,
because
it
's
against
Law
,
but
when
God
doth
not
impute
sin
,
because
of
the
satisfaction
of
Christ
intervening
,
that
is
most
consentaneous
and
agreeable
to
Justice
.
There
is
one
word
more
equivalent
,
and
that
is
reconciliation
,
some
indeed
make
this
an
effect
of
Justification
,
some
make
reconciliation
the
general
,
and
remission
of
sin
a
particular
part
;
but
we
need
not
be
curious
,
where
Justification
is
there
is
reconciliation
;
and
this
doth
suppose
,
that
those
who
were
at
discord
before
,
are
now
made
friends
,
and
where
can
friendship
be
more
prized
then
with
God
?
Having
laid
down
these
introductory
Propositions
,
which
describe
most
of
the
matter
or
nature
of
Justification
,
I
shall
now
come
to
shew
,
wherein
it
doth
particularly
consist
,
wherein
the
true
nature
is
,
1.
We
must
not
confound
those
things
,
which
may
be
consequent
,
or
concomitant
to
justification
,
with
justification
it self
,
for
many
things
may
necessarily
be
together
,
and
yet
one
not
be
the
other
;
so
Justification
is
necessarily
joyned
with
Renovation
,
yet
a
man
is
not
justified
in
having
a
new
nature
put
into
him
:
The
water
hath
both
moistness
and
coldness
in
it
,
yet
it
doth
not
wash
away
spots
as
it
is
cold
,
but
as
it
is
moist
.
We
will
not
enter
into
dispute
(
as
some
of
the
Schoolmen
have
,
and
concluded
affirmatively
)
Whether
God
may
not
accept
of
a
sinner
to
eternall
life
,
without
any
inward
change
of
that
mans
heart
:
It
is
enough
that
by
Scripture
we
know
he
doth
not
.
2.
To
place
our
justification
in
any
thing
that
is
ours
,
or
we
do
,
is
altogether
derogatory
to
the
righteousnesse
and
worth
of
Christ
.
Some
there
are
who
place
it
partly
in
our
righteousness
,
and
partly
in
the
obedience
of
Christ
,
supplying
that
which
is
defective
in
us
;
some
of
late
have
placed
it
in
our
Faith
,
as
if
that
were
our
righteousnesse
,
and
not
for
any
worth
or
dignity
of
Faith
,
but
God
out
of
his
meer
good
pleasure
(
say
they
)
hath
appointed
Faith
to
be
that
to
man
fallen
,
which
universal
righteousnesse
would
have
been
to
Adam
:
and
hence
it
is
,
that
they
will
not
allow
any
trope
or
metonymie
in
that
phrase
,
Abraham
beleeved
,
and
it
was
imputed
to
him
for
righteousness
.
But
here
appeareth
no
lesse
pride
and
arrogancy
in
this
▪
then
the
opinion
of
the
Papists
,
and
in
some
respects
it
doth
charge
God
worse
,
as
is
to
be
shewed
in
handling
of
that
point
:
Therefore
let
us
take
heed
,
how
by
our
distinctions
we
put
any
thing
with
Christs
righteousness
in
this
great
work
.
3.
In
searching
out
the
nature
of
Justification
,
we
must
not
only
look
to
the
future
,
but
that
which
is
past
.
For
suppose
a
man
should
be
renewed
to
a
full
perfection
in
this
life
,
yet
that
absolute
compleat
holiness
could
not
justifie
him
from
his
sins
past
.
Those
committed
before
would
still
presse
him
down
,
though
he
were
now
for
the
present
without
any
spot
at
all
.
Therefore
though
now
there
were
no
defects
,
no
frailties
in
thee
,
yet
who
shall
satisfie
the
Justice
of
God
for
that
which
is
past
,
though
there
were
but
the
least
guilt
of
the
least
sin
?
there
is
no
Sampson
strong
enough
to
bear
the
weight
of
it
,
but
Christ
himself
.
4.
The
Orthodox
sometimes
make
the
nature
of
Justification
in
remission
of
sin
;
sometimes
in
imputation
of
Christs
righteousness
,
remission
of
sin
,
as
it
respecteth
the
term
from
which
;
but
imputation
of
righteousnesse
as
it
respecteth
the
term
to
which
;
even
,
say
they
,
as
the
same
motion
is
the
expulsion
of
darknes
,
and
the
introduction
of
light
.
But
I
rather
conceive
them
different
,
and
look
upon
one
,
as
the
ground
of
the
other
;
remission
of
sin
,
grounded
upon
the
imputation
of
Christs
righteousnesse
,
so
that
his
righteousnesse
imputed
to
us
,
is
supposed
to
be
in
the
order
before
sin
forgiven
;
and
although
among
men
,
where
righteousnesse
is
imputed
,
or
a
man
pronounced
just
,
there
is
,
or
can
be
no
remission
of
sin
,
yet
it
is
otherwise
here
,
because
righteousness
is
not
so
imputed
unto
us
,
as
that
it
is
inherent
in
us
;
so
among
men
,
the
more
a
man
is
forgiven
the
lesse
he
is
Justified
,
because
forgivenesse
supposeth
him
faulty
,
yet
it
is
not
so
in
our
Justification
before
God
.
We
must
not
confound
Iustification
with
the
manifestation
and
declaration
of
it
in
our
hearts
and
consciences
.
This
is
the
rock
at
which
the
Antinomian
doth
so
often
split
,
he
supposeth
Justification
to
be
from
all
eternity
,
and
that
therefore
a
man
is
Justified
before
he
doth
beleeve
;
Faith
only
justifying
by
evidence
and
declaration
to
our
consciences
:
but
this
is
to
confound
the
decree
of
God
,
and
its
execution
,
as
shall
be
proved
.
Hence
it
is
a
dangerous
thing
,
though
some
excellent
men
have
done
it
,
to
make
Faith
a
full
perswasion
of
our
Justification
,
for
this
supposeth
Justification
before
Faith
;
It
is
one
thing
to
be
Justified
,
and
another
thing
to
be
assured
of
it
.
It
is
true
,
we
cannot
have
any
peace
and
comfort
,
nor
can
we
so
rejoyce
in
,
and
praise
God
,
though
we
are
justified
,
unlesse
we
know
it
also
.
LECTURE
III.
ROM.
3.24
,
25.
Being
Iustified
freely
by
his
grace
,
&c.
JUstification
consisteth
in
these
two
particulars
,
Remission
of
sin
,
and
Imputation
of
righteousnesse
:
Indeed
here
is
diversity
of
expressions
among
the
learned
,
as
you
have
already
heard
:
some
thinking
the
whole
nature
of
Justification
to
be
only
in
Remission
of
sin
,
and
therefore
make
it
the
same
with
Imputation
of
righteousnesse
;
others
make
one
the
ground
of
the
other
;
some
make
Imputation
of
righteousnes
,
the
efficient
or
meritorious
cause
of
our
Justification
,
and
Remission
of
sin
,
the
only
form
of
our
Justification
;
others
make
Remission
of
sin
the
effect
only
of
Justification
.
But
howsoever
we
call
these
two
things
,
yet
this
will
be
made
plain
,
that
God
in
Justification
,
vouchsafeth
these
two
priviledges
to
the
person
justified
;
First
,
He
forgiveth
his
sins
;
Secondly
,
He
imputeth
righteousnesse
,
or
rather
,
this
latter
is
the
ground
of
the
former
,
as
I
shew'd
before
.
That
Justification
is
remission
of
sins
,
is
generally
received
,
imputation
of
Christs
righteousnes
(
but
of
that
afterwards
)
only
here
may
be
a
Doubt
,
how
we
can
properly
say
,
That
Justification
is
pardon
of
sin
,
for
a
man
is
not
justified
,
in
that
he
is
pardoned
,
but
rather
it
supposeth
him
guilty
:
It
is
true
,
Remission
of
sin
doth
suppose
a
man
faulty
in
himself
,
but
because
Christ
did
take
our
sins
upon
him
,
and
we
are
accepted
of
through
him
,
as
our
Surety
,
therefore
may
remission
of
sin
be
well
called
Justification
:
Indeed
pardon
can
never
be
called
an
inherent
righteousnesse
,
or
a
qualitative
Justice
(
but
rather
it
opposeth
it
)
but
it
may
be
called
a
Legal
or
Judicial
righteousnesse
,
because
God
for
the
obedience
and
satisfaction
of
Christ
,
doth
account
of
us
as
righteous
,
having
pardoned
our
sin
;
and
withall
imputing
Christs
righteousnesse
to
us
,
viz.
Remission
of
sins
,
take
these
Propositions
,
which
will
be
the
foundation
upon
which
many
material
questions
will
be
built
.
1.
That
forgivenes
of
sin
is
possible
,
there
may
be
,
and
is
such
a
thing
.
Hence
in
that
ancient
Creed
,
we
are
said
to
believe
a
remission
of
sins
,
where
faith
is
described
,
not
in
the
meer
historical
acts
of
it
,
but
fiducial
,
the
remission
of
my
sins
.
Now
this
is
some
stay
to
a
troubled
sinner
,
that
his
sins
may
be
forgiven
,
whereas
the
devils
cannot
;
God
no
where
saying
to
them
,
Repent
and
believe
.
space
to
repent
,
before
they
were
peremptorily
adjudged
unto
their
everlasting
torments
;
yet
he
hath
scarce
a
guide
or
companion
in
that
opinion
;
were
not
therefore
this
true
,
that
there
is
such
a
thing
in
the
Church
of
God
,
as
forgivenes
of
sin
;
How
much
better
had
it
been
for
us
,
if
we
had
never
been
born
?
That
a
sin
may
be
said
to
be
forgiven
divers
wayes
.
First
in
the
decree
and
purpose
of
God
,
as
Christ
is
called
the
Lamb
slain
from
the
beginning
.
Though
I
do
not
know
where
the
Scripture
useth
such
an
expression
,
yet
the
Antinomians
build
much
upon
it
.
in
Christ
meritoriously
,
God
laid
the
sins
of
his
people
upon
him
,
which
the
Prophet
Isaiah
doth
describe
as
plainly
,
Isa.
53.
as
any
Evangelist
;
hence
some
have
called
Isaiah
the
fifth
Evangelist
.
Now
you
must
not
conclude
,
such
a
mans
sins
are
pardoned
▪
because
they
are
laid
upon
Christ
a
long
while
ago
,
which
is
the
Antinomians
perpetual
▪
panalogizing
,
for
to
this
effect
of
remission
of
sin
,
there
go
more
causes
besides
the
meritorious
,
faith
the
instrumental
cause
,
which
is
as
necessary
in
its
kinde
for
this
great
benefit
,
as
the
meritorious
cause
is
in
its
kind
,
that
though
Christ
hath
born
such
a
mans
sins
,
yet
they
are
not
pardoned
▪
till
he
do
believe
;
for
as
the
grace
of
God
,
efficient
cause
of
pardon
,
doth
not
make
a
sin
compleatly
forgiven
,
without
the
meritorious
cause
,
so
neither
doth
the
meritorious
without
the
instrumental
,
but
there
is
a
necessity
of
the
presence
,
and
the
co-operation
of
all
these
.
Thirdly
,
pardoned
,
when
the
guilt
is
taken
away
,
and
this
is
properly
,
Remission
of
iniquities
.
Fourthly
,
Sin
is
pardoned
in
our
sense
and
feeling
,
when
God
takes
away
all
our
fears
and
doubts
,
giving
us
an
assurance
of
his
love
.
And
lastly
,
Sin
is
forgiven
when
the
temporal
affliction
is
removed
,
and
in
this
sense
the
Scripture
doth
much
use
the
word
,
forgivenesse
of
sins
,
and
his
not
pardoning
,
is
when
he
will
punish
.
3.
There
are
several
things
considerable
in
sin
,
a
privation
of
that
innocency
which
he
had
before
;
as
when
a
man
is
proud
,
by
that
act
of
pride
he
is
deprived
of
that
innocency
and
freedom
from
that
guilt
which
he
had
before
.
This
is
properly
true
of
Adam
,
limited
sense
,
thus
far
,
that
when
a
man
commits
a
sin
,
that
guilt
may
be
charged
upon
him
,
whereof
he
was
innocent
before
.
Now
,
when
sin
is
forgiven
,
the
sense
is
,
not
that
he
is
made
innocent
again
,
for
that
can
never
be
helped
,
but
that
it
must
be
affirm'd
such
an
one
hath
sin'd
,
this
cannot
be
repaired
again
.
It
is
true
,
the
Scripture
useth
such
expressions
,
That
iniquity
shall
be
sought
for
,
and
there
shall
be
found
none
,
Jer.
51.20
.
But
that
is
in
respect
of
the
consequence
of
it
.
We
shal
have
as
much
joy
and
peace
,
as
if
we
had
not
sinned
at
all
.
A
2d
thing
in
sin
is
the
dignity
&
desert
it
hath
of
the
wrath
of
God
;
a
desert
of
damnation
,
&
thus
all
the
sins
of
the
godly
,
howsoever
they
shall
not
actually
condemn
them
,
yet
they
have
a
desert
of
condemnation
.
Thirdly
,
There
is
the
actual
ordination
and
obligation
of
the
person
sinning
to
everlasting
condemnation
:
forgivenes
of
sin
doth
properly
lie
in
this
,
not
in
taking
away
the
desert
of
the
guilt
of
sin
,
but
the
actual
ordination
of
it
to
condemnation
.
Therefore
its
false
that
is
affirmed
by
some
,
that
reatus
est
forma
peccati
,
guilt
is
the
form
of
a
sin
:
for
a
sin
may
be
truly
a
sin
,
and
yet
this
actual
ordination
of
it
to
death
,
taken
away
.
Fourthly
,
There
is
in
sin
an
offence
done
unto
God
,
an
enmity
to
him
,
so
that
now
he
is
displeased
:
and
this
is
taken
away
in
some
measure
by
forgivenesse
;
yet
so
,
as
his
anger
is
not
fully
removed
.
If
we
speak
exactly
,
God
doth
not
punish
his
children
,
yet
as
a
Father
he
is
angry
with
them
,
and
that
makes
him
to
chastise
them
,
though
the
sin
be
forgiven
.
Fifthly
,
In
sinne
is
likewise
a
blo●
or
pollution
,
whereby
the
soul
loseth
its
former
beauty
and
excellency
,
relative
being
only
,
but
Renovation
,
an
absolute
inherent
change
.
an
aversion
from
God
;
either
Habitual
,
in
Habitual
sins
;
or
Actual
,
in
Actual
:
and
in
this
aversion
from
God
,
the
soul
abideth
,
till
it
be
turned
to
him
again
;
as
a
man
that
turneth
his
back
on
the
Sun
,
continueth
so
,
till
he
turn
himself
again
:
now
Conversion
,
and
not
Justification
,
doth
rectifie
this
;
sin
forgiven
,
not
the
foulnes
or
the
disformity
of
it
to
Gods
Law
removed
,
nor
yet
the
dignity
and
desert
of
Gods
wrath
;
no
,
nor
all
kinde
of
anger
from
God
,
but
the
actual
ordination
of
it
to
condemnation
.
There
is
a
great
difference
between
original
sin
,
and
actuals
;
for
that
of
original
is
much
more
perplexed
in
the
matter
of
remission
,
then
those
of
actuals
;
when
an
actual
sin
is
committed
,
the
act
is
transient
,
that
is
,
quickly
passed
away
,
there
remaineth
only
the
guilt
,
which
sticketh
,
till
God
by
pardon
doth
remove
it
,
and
then
when
he
hath
forgiven
it
,
there
is
all
of
that
sin
past
.
But
now
in
original
sin
it
is
otherwise
;
for
that
corruption
adhering
to
us
,
cleaving
to
our
nature
,
like
Ivie
to
the
tree
(
as
the
Father
expresseth
it
)
though
it
be
forgiven
,
yet
it
still
continueth
,
and
that
not
only
as
an
exercise
of
our
faith
and
prayers
,
or
by
way
of
a
penal
langu●r
upon
us
,
but
truly
and
formally
a
sin
,
so
that
its
both
a
sin
,
and
the
cause
of
sin
,
and
the
effect
of
sin
at
the
same
time
.
Now
in
this
particular
lieth
the
greatest
part
of
the
difficulty
,
in
the
doctrine
of
forgivenes
of
sin
,
for
here
sin
is
in
the
godly
,
and
truly
so
,
yet
for
all
that
it
doth
not
condemn
.
The
Papists
finding
by
experience
such
motions
of
original
sin
in
us
,
yet
do
say
,
they
are
only
penal
effects
,
and
remain
as
opportunities
by
spiritual
combate
to
increase
the
Crown
of
glory
:
and
this
they
urge
as
impossible
they
should
be
sins
,
and
yet
not
condemn
the
godly
,
because
guilt
is
inseparable
from
sin
.
And
the
Antinomian
doth
expresly
stumble
at
this
stone
;
Dr
Crisps
Serm.
vol.
2.
p.
92.
For
my
part
(
saith
he
)
I
do
not
think
as
some
do
,
that
guilt
differs
from
sin
,
but
that
it
is
sin
it self
:
They
are
but
two
words
expressing
the
same
thing
.
Now
if
it
were
so
,
that
sin
and
guilt
,
or
the
ordination
of
it
to
punishment
were
the
same
thing
,
there
could
be
no
sin
in
the
godly
.
It
is
true
,
guilt
cannot
be
but
where
sin
hath
been
,
yet
guilt
of
punishment
may
be
removed
,
when
the
sin
is
past
.
But
this
the
Author
doth
shew
,
that
sin
was
so
laid
on
Christ
,
that
from
that
time
he
ceaseth
to
be
a
sinner
any
more
.
Thou
art
not
a
Thief
,
a
Murderer
,
when
as
you
have
part
in
Christ
,
p.
89.
ut
supra
.
But
of
this
hereafter
.
5.
When
a
sin
is
forgiven
,
it
is
totally
and
perfectly
forgiven
.
respect
of
condemnation
,
he
shall
be
as
surely
freed
from
hell
,
as
if
he
had
never
sinned
,
all
this
is
true
.
But
they
have
a
further
meaning
,
and
that
is
,
That
the
sin
was
so
laid
upon
Christ
,
that
the
sinner
ceaseth
to
be
a
sinner
,
as
if
because
a
surety
payeth
the
debt
of
some
lend
bankrupt
,
that
very
paiment
would
make
him
cease
to
be
a
bankrupt
,
that
is
false
;
yet
God
doth
so
forgive
sin
,
that
it
can
be
forgiven
no
more
perfectly
then
it
is
:
Those
sins
cannot
be
forgiven
any
more
then
they
are
,
which
is
matter
of
infinite
comfort
,
and
as
it
is
totally
,
so
irrevocably
,
God
will
not
revive
them
again
:
Hence
are
those
expressions
of
blotting
them
out
,
of
throwing
them
into
the
depth
of
the
sea
;
and
howsoever
that
Parable
,
Mat.
18.
which
speaks
of
the
Master
forgiving
a
servant
so
many
talents
,
yet
upon
the
servants
cruelty
to
some
of
his
fellows
,
his
master
calleth
him
to
account
,
and
throweth
him
in
prison
for
his
former
debts
;
howsoever
(
I
say
)
this
be
brought
by
some
to
prove
that
sins
forgiven
,
may
upon
after-iniquities
be
charged
upon
a
man
,
yet
the
ground
is
not
sufficient
.
For
first
,
The
main
scope
only
of
a
Parable
is
Argumentative
.
The
Fathers
do
fitly
represent
Parables
to
many
things
;
to
a
Knife
whose
edge
doth
only
cut
,
yet
the
back
helps
to
that
:
to
a
Plow
whose
Plow-shear
only
cuts
,
yet
the
wood
is
subservient
;
so
in
a
Parable
,
the
main
scope
and
intent
is
only
argumentative
;
the
other
parts
are
but
like
so
many
shadows
or
flourishes
in
the
picture
to
make
it
more
glorious
;
now
this
instance
was
not
mainly
intended
by
our
Saviour
,
but
forgivenesse
of
one
another
;
so
that
this
part
doth
only
shew
,
what
is
in
use
amongst
men
,
or
what
sin
doth
deserve
at
Gods
hands
;
not
that
God
revoketh
his
pardon
,
or
repenteth
that
ever
he
hath
forgiven
us
,
but
this
is
more
expresly
answered
afterwards
.
Though
sin
be
forgiven
,
yet
there
may
be
the
sense
of
Gods
displeasure
still
;
for
,
as
though
God
doth
forgive
,
there
are
many
calamities
and
pressures
upon
the
godly
:
so
though
Christ
hath
born
the
agonies
that
do
belong
unto
sin
,
yet
some
scalding
drops
of
them
do
fall
upon
the
godly
;
not
that
the
godly
is
by
these
to
satisfie
the
justice
of
God
,
but
that
hereby
we
might
feel
the
bitternes
of
sin
,
what
wormwood
and
gall
is
in
it
,
that
so
we
may
take
heed
for
the
future
,
and
that
we
may
by
some
proportion
think
on
,
and
admire
the
great
love
of
Christ
to
us
,
in
undergoing
such
wrath
.
Didst
thou
not
judge
the
least
of
his
anger
falling
upon
thee
more
terrible
,
then
all
the
pains
and
miseries
that
ever
thou
wast
plunged
into
?
And
by
this
then
,
thou
mayest
stand
amazed
,
and
wondering
at
this
infinite
love
of
Christ
to
stand
under
this
burden
for
thee
.
David
is
a
pregnant
instance
for
the
truth
of
this
.
As
when
Saul
was
angry
with
Jonathan
,
and
run
a
Javelin
at
him
,
he
escaped
,
and
that
run
into
the
wall
;
so
the
wrath
of
God
,
which
was
violently
to
fall
upon
thee
,
missed
thee
,
and
ran
into
Christ
.
No
wicked
man
ever
hath
any
sin
forgiven
him
;
for
seeing
remission
of
sins
,
is
either
a
part
or
fruit
of
Justification
,
no
wicked
man
is
more
capable
of
the
one
then
the
other
:
Indeed
we
may
read
concerning
wicked
men
,
Ahab
and
the
Israelites
,
when
they
have
humbled
themselves
,
though
externally
and
hypocritically
,
yet
God
hath
removed
those
judgements
,
which
were
imminent
upon
them
,
and
thus
far
their
sins
have
been
forgiven
them
;
but
God
did
not
at
the
same
time
take
off
the
curse
and
condemnation
due
to
them
.
Though
they
were
delivered
from
outward
calamity
,
yet
not
from
hell
and
wrath
.
This
therefore
doth
demonstrate
the
wofull
condition
of
wicked
men
,
that
have
not
one
farthing
of
all
their
debts
they
owe
to
God
,
paid
,
but
are
liable
to
account
for
the
least
sins
,
and
it
must
needs
be
so
,
for
Christ
the
true
and
only
paimaster
of
his
peoples
debts
,
doth
not
own
them
;
so
that
when
their
sins
shall
be
sought
for
,
every
one
in
all
the
aggravations
of
it
will
be
found
out
.
8.
This
remission
of
sin
is
onely
to
the
repenting
,
believing
sinner
.
To
give
repentance
to
Israel
,
and
forgivenesse
of
sins
.
So
Luk.
44.47
.
That
repentance
and
forgivenesse
of
sins
should
be
preached
in
his
name
,
Act.
8.22
.
Repent
,
and
pray
,
if
the
thoughts
of
thy
heart
may
be
forgiven
thee
,
1
Joh.
1.9
.
If
we
confesse
our
sins
he
is
faithfull
to
forgive
,
&c.
These
,
and
many
other
places
do
abundantly
prove
,
that
there
is
not
forgivenes
but
where
there
is
repentance
▪
Therefore
look
upon
all
those
doctrines
,
as
false
and
dangerous
,
which
make
justification
to
be
before
it
.
Not
that
we
do
with
Papists
make
any
merit
,
or
causality
in
repentance
,
or
that
we
limit
it
to
such
a
measure
and
quantity
of
repentance
,
nor
as
if
we
made
it
the
condition
of
the
Covenant
of
Grace
;
but
only
the
way
,
without
which
(
not
the
cause
for
which
)
remission
of
sins
is
not
obtained
,
neither
can
there
be
any
instance
given
of
men
forgiven
,
without
this
repentance
;
and
the
same
likewise
is
affirmed
of
faith
,
though
faith
is
in
another
notion
then
repentance
,
this
being
the
instrument
to
apply
and
receive
it
.
But
of
this
hereafter
.
9.
This
remission
of
sin
is
not
limited
to
persons
,
times
,
or
the
quantity
and
quality
of
sins
.
Indeed
the
sin
against
the
holy
Ghost
cannot
be
forgiven
:
we
will
not
explain
that
(
cannot
)
by
difficulty
,
as
if
indeed
it
might
be
forgiven
,
but
very
hardly
.
The
ordinary
answer
is
,
that
therefore
it
cannot
be
forgiven
,
because
the
person
so
sinning
,
will
not
confesse
,
humble
himself
,
and
seek
pardon
.
God
is
described
by
pardoning
iniquity
,
transgressions
and
sins
.
Christ
is
said
to
take
away
the
sin
of
the
world
.
David
and
Peters
sins
were
voluntary
,
yet
God
forgave
them
.
LECTURE
IV.
ROM.
3.24
,
25.
Being
Iustified
freely
by
his
grace
,
&c.
remission
of
sin
being
thus
particularly
declared
,
we
come
to
that
great
Question
,
How
afflictions
come
upon
the
godly
after
the
pardon
of
their
sins
?
For
the
Antinomian
goeth
into
one
extremity
,
and
the
Papist
into
another
,
so
true
is
that
of
Tertullian
,
Christ
is
alwayes
crucified
between
two
thieves
;
that
is
,
Truth
suffers
between
two
extream
errors
.
Therefore
in
prosecuting
this
point
,
which
is
of
great
practical
concernment
,
I
will
lay
down
,
First
,
What
the
Antinomian
saith
;
Secondly
,
What
the
Papist
;
And
lastly
,
What
the
Orthodox
.
The
Antinomian
,
Honey-Comb
of
Justification
,
explaineth
himself
in
these
particulars
,
by
which
you
may
judge
,
that
his
Honey
is
Gall.
Having
made
this
Objection
to
himself
,
That
the
children
of
God
are
corrected
by
God
,
therefore
he
seeth
sin
in
them
,
maketh
a
large
Answer
:
Distinguishing
first
of
afflictions
,
legal
crosses
have
a
two-fold
operation
,
either
vindicative
or
corrective
:
Vindicative
are
such
afflictions
as
God
executeth
upon
the
wicked
and
reprobates
▪
in
which
sense
God
is
called
the
God
of
vengeance
:
Corrective
,
are
such
lashes
of
the
Law
,
as
are
executed
upon
those
persons
that
are
the
children
of
God
by
election
,
but
not
yet
converted
,
and
so
under
the
Law
,
therefore
these
afflictions
are
not
in
wrath
,
to
confound
them
,
but
in
mercy
to
prepare
them
to
their
conversion
,
for
God
seeing
sins
in
them
,
layeth
crosses
upon
them
.
Now
these
elect
persons
he
cals
unconverted
,
actively
and
declaratively
,
in
a
very
ambiguous
,
and
suspicious
manner
,
as
if
conversion
were
from
all
eternity
,
as
well
as
Justification
,
so
that
as
they
say
,
a
man
in
time
is
justified
only
declaratively
,
being
indeed
so
from
all
eternity
,
thus
he
must
be
said
to
be
converted
:
and
if
this
be
true
,
then
it
will
likewise
follow
,
that
a
man
in
heaven
is
glorified
likewise
onely
declaratively
,
but
actually
and
indeed
glorified
from
all
eternity
,
even
while
he
is
in
this
miserable
house
of
clay
.
In
the
next
place
he
comes
to
Evangelical
crosses
,
which
fall
upon
them
that
are
actively
and
declaratively
(
as
he
cals
it
)
converted
,
and
these
he
denieth
expresly
to
be
for
their
sins
,
for
this
were
(
saith
he
)
to
deny
Christs
satisfactory
punishment
,
because
by
his
death
,
we
have
not
one
spot
of
sin
in
us
:
therefore
he
makes
them
to
be
only
the
tryal
of
their
faith
,
and
to
exercise
their
faith
:
so
that
(
by
his
divinity
)
when
a
godly
man
is
afflicted
,
the
flesh
would
indeed
perswade
a
man
hath
sin
in
him
,
but
this
is
to
try
whether
thou
canst
beleeve
thou
art
cleansed
from
sin
for
all
these
afflictions
.
Therefore
if
any
man
yield
to
this
temptation
(
viz.
that
he
hath
sin
in
him
when
he
is
afflicted
)
what
is
this
(
saith
he
)
but
to
deny
Christ
and
his
bloud
?
Think
you
this
to
be
the
voice
of
the
Scriptures
?
Hence
he
laboureth
to
shew
that
twelve
absurdities
would
follow
from
this
doctrine
of
Gods
afflicting
his
children
for
their
sins
,
the
strength
of
which
shall
be
in
his
place
considered
;
I
have
now
only
laid
down
his
judgement
;
and
he
makes
the
Doctrine
of
the
Protestants
opposing
this
to
be
Popish
,
and
confounding
the
Law
and
the
Gospel
together
.
Hence
intending
the
Protestant
Authors
and
Ministers
,
he
saith
,
They
paint
God
like
an
angry
father
,
ever
seeing
sin
in
us
,
and
ever
standing
with
a
rod
and
staff
in
his
hand
,
lifted
up
over
our
heads
,
with
which
by
reason
he
seeth
sins
in
us
,
he
is
ever
ready
,
though
not
to
strike
us
down
,
yet
to
crack
our
crowns
,
and
sorely
to
whip
us
:
whereas
the
Gospel
describeth
him
to
be
not
only
a
loving
Father
,
but
also
our
well-pleased
Father
,
at
perfect
peace
with
us
;
so
that
the
upshot
of
his
position
is
to
shew
,
that
they
are
taskmasters
and
do
degenerate
to
the
legall
teaching
in
the
Old
Testament
,
whosoever
preach
that
God
doth
correct
Believers
for
their
sins
:
and
I
have
,
saith
he
,
somewhat
the
more
largely
hunted
this
Fox
,
because
it
is
so
nourished
,
not
only
by
the
Papists
,
but
also
some
of
us
Protestants
,
who
by
lisping
the
language
of
Ashdod
▪
do
undermine
the
very
roots
of
the
Lords
vine
.
And
that
you
may
see
it
is
not
one
mans
judgement
amongst
them
,
see
what
their
great
General
saith
in
a
Sermon
,
Bellar
▪
de
poen.
lib.
4.
cap.
1
,
&
2.
That
when
God
hath
forgiven
a
sin
,
yet
it
is
according
to
his
Justice
,
that
the
sinner
should
suffer
,
or
do
something
to
satisfie
this
justice
,
not
in
respect
of
the
sin
as
it
is
against
God
(
for
although
some
say
so
,
yet
others
reject
it
)
but
in
respect
of
some
temporal
punishment
,
either
in
this
life
,
or
in
the
life
to
come
,
which
is
the
ground
of
Purgatory
.
And
that
this
may
be
made
good
,
they
say
,
When
God
doth
forgive
a
sin
,
he
doth
not
presently
remit
the
temporal
punishment
;
therefore
men
may
by
some
satisfactory
penalties
voluntarily
taken
upon
themselves
,
rescue
themselves
from
these
temporal
punishments
.
Now
this
is
a
doctrine
extreamly
derogating
from
the
full
satisfaction
of
Christs
death
,
God
when
he
forgiveth
a
sin
or
sins
,
he
doth
likewise
take
off
all
temporal
punishment
,
properly
so
called
,
viz.
in
order
to
any
vindicative
justice
,
as
if
a
further
supply
were
to
be
made
to
Christs
sufferings
by
what
we
indure
:
yet
we
say
withall
,
that
God
indeed
doth
take
notice
of
the
sins
of
those
that
are
justified
,
and
doth
correct
them
for
them
:
so
that
when
he
chastiseth
them
,
it
is
in
reference
to
their
sins
,
they
are
the
occasion
,
or
the
impulsive
cause
(
as
we
may
say
,
though
improperly
when
we
speak
of
God
.
)
Although
the
final
cause
,
and
the
end
why
God
doth
so
,
is
not
to
satisfie
his
justice
,
but
for
other
ends
.
It
is
doubted
whether
we
may
call
them
punishments
or
no
:
but
we
need
not
litigate
about
the
word
,
I
see
Chemnitius
and
Rivet
cals
them
so
.
And
if
we
make
a
distinction
in
Gods
end
,
why
he
afflicts
the
godly
for
their
sins
,
from
that
when
he
punisheth
the
wicked
,
though
both
for
their
sins
,
we
speak
the
truth
fully
enough
,
though
we
call
them
punishments
;
and
certainly
the
words
punish
or
punishment
,
used
Hos.
4.19
.
Ezek.
9.13
.
Levit.
26.41
.
do
not
take
the
word
punishment
in
such
a
strict
sense
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
of
the
damned
Angels
and
men
,
2
Pet.
2.9
.
Mat.
25.46
.
and
this
word
seems
not
applicable
to
the
afflictions
of
Gods
people
for
their
sins
,
and
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seemeth
to
be
an
act
of
some
Judge
,
who
doth
not
attend
to
mercy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Suidas
in
voc
.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Iudge
,
is
attributed
to
God
when
he
doth
correct
his
children
,
1
Cor.
11.31
.
where
the
Apostle
useth
three
words
in
an
elegant
paronomasia
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
then
when
God
doth
afflict
his
people
,
he
may
be
said
to
do
it
as
a
Iudge
,
and
afflictions
are
called
judgements
,
1
Pet.
4.17
.
only
when
God
doth
thus
correct
and
punish
his
people
,
he
is
paternus
Iudex
,
a
fatherly
Judge
.
But
the
most
expressive
word
of
these
afflictions
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
denoteth
God
afflicting
his
people
,
as
a
father
his
childe
;
and
although
he
doth
it
,
because
of
their
faultslts
,
yet
he
hath
tendernesse
in
what
he
doth
.
This
is
the
truth
:
and
for
the
proving
of
it
,
First
,
That
God
doth
not
afflict
any
but
where
there
is
sin
in
the
subject
;
for
so
was
the
threatning
at
first
,
in
the
day
thou
eatest
thereof
thou
shalt
die
.
By
death
is
meant
all
kinde
of
evil
and
punishment
,
so
that
had
there
been
no
sin
going
before
,
there
had
no
curse
,
either
upon
man
or
creatures
followed
after
.
Hence
it
is
that
Divines
say
,
The
very
hunger
and
thirst
which
Adam
had
,
while
in
the
state
of
integrity
,
was
without
that
pain
and
provocation
as
it
is
in
us
.
So
that
the
state
of
man
in
righteousnesse
,
was
like
the
heavens
that
admit
of
no
corruptive
alterations
.
As
for
that
dispute
,
per
modum
simplicis
cruciatus
,
by
way
of
a
meer
naked
trouble
and
pain
:
not
per
modum
poenae
,
by
way
of
a
punishment
.
As
for
Christ
,
he
though
innocent
,
was
a
man
of
sorrows
,
because
our
sins
were
laid
on
him
.
That
God
may
,
and
sometimes
doth
afflict
,
yet
not
in
reference
to
sin
.
Thus
God
doth
exercise
Job
,
who
though
he
was
not
without
sin
,
yet
God
seemeth
not
to
do
it
for
sin
:
Therefore
such
calamities
were
rather
exercises
of
his
graces
,
then
correctives
of
his
sins
:
they
were
to
him
,
what
a
storm
,
or
a
tempest
is
to
a
skilfull
Pilate
,
what
a
valiant
adversary
is
to
a
stout
Champion
;
and
to
this
purpose
is
that
answer
of
our
Saviour
,
when
the
question
was
,
Whether
the
parents
,
or
the
blinde
man
himself
had
sinned
,
that
he
should
be
born
blinde
?
(
speaking
according
to
the
opinion
of
some
Philosophers
,
that
was
now
also
received
among
the
Jews
(
as
learned
men
think
)
viz.
That
there
was
a
prexistency
of
the
souls
before
they
were
united
to
their
bodies
)
our
Saviour
returneth
this
answer
,
Neither
hath
this
man
sinned
(
because
he
had
no
being
before
his
birth
)
nor
his
parents
(
viz.
some
grievous
sin
,
for
which
God
would
punish
the
childe
)
but
only
that
the
works
of
God
may
be
made
manifest
.
This
also
must
be
granted
.
Thirdly
,
That
all
afflictions
and
crosses
are
to
be
reduced
to
the
Law
.
from
sin
(
as
the
Antinomians
speak
)
but
for
sin
;
only
as
the
Law
without
the
grace
of
God
worketh
all
evil
,
so
do
all
afflictions
likewise
to
men
that
are
not
godly
:
Therefore
wicked
men
in
afflictions
,
are
as
garlik
,
or
any
ill-smelling
herb
,
the
more
it
is
pounced
,
the
worse
smell
it
sends
forth
;
so
that
there
must
be
teaching
,
as
well
as
chastening
,
to
make
that
affliction
blessed
.
Fourthly
,
That
in
the
calamities
which
fall
upon
the
godly
there
is
a
great
difference
,
some
are
common
and
absolutely
determined
,
others
more
special
,
and
not
necessary
.
This
distinction
must
be
attended
,
for
God
hath
so
peremptorily
and
irrevocably
concluded
upon
some
miseries
as
the
fruits
of
sin
,
that
no
repentance
or
humiliation
can
ever
take
them
off
.
Thus
though
a
man
should
have
as
much
faith
as
Abraham
,
as
much
meeknesse
as
Moses
,
as
much
uprightnesse
as
David
,
as
much
zeal
and
labour
for
the
Church
,
as
Paul
;
yet
all
this
would
not
free
from
death
,
nor
could
it
remove
the
curse
that
is
upon
the
ground
;
so
a
womans
holiness
and
humiliation
cannot
take
away
the
pains
and
throbs
in
childe-bearing
,
for
these
are
absolutely
decreed
.
But
then
there
are
special
calamities
,
which
many
times
by
turning
unto
God
are
taken
away
;
yea
,
and
God
very
frequently
when
he
pardoneth
sin
,
he
taketh
also
away
those
outward
miseries
,
as
we
see
in
many
whom
he
healed
both
in
soul
and
body
at
the
same
time
.
So
that
we
say
not
God
is
bound
alwaies
when
he
doth
pardon
sin
,
outwardly
to
afflict
for
it
.
Fiftly
,
There
are
again
some
calamities
that
come
upon
them
because
of
sin
,
others
for
other
ends
.
We
acknowledge
it
as
clear
as
the
sun
,
that
many
troubles
upon
the
godly
,
are
by
way
of
tryal
and
temptation
upon
them
,
and
because
of
the
good
that
is
in
them
;
of
these
the
Apostle
James
speaks
,
when
he
bids
them
count
it
all
joy
,
when
they
fall
into
divers
temptations
;
of
these
Paul
speaks
,
when
he
saith
he
will
rejoyce
in
his
infirmities
;
so
that
the
persecutions
and
miseries
which
come
upon
them
are
an
Argument
of
the
good
in
them
,
more
then
of
the
evils
;
as
the
tree
that
is
ful
of
fruit
,
hath
its
boughs
more
broken
,
then
that
which
is
barren
,
and
the
Pyrates
watch
for
the
ship
that
is
fraughted
with
gold
.
And
thus
a
martyr
comforted
himself
;
That
though
he
had
many
sins
,
for
which
he
deserved
death
,
yet
he
thanked
God
,
that
his
enemies
did
not
attend
to
them
,
but
to
the
good
that
was
in
him
,
and
for
that
he
suffered
:
so
then
,
all
the
grievances
upon
the
godly
are
not
of
the
same
nature
.
Sixtly
,
The
afflictions
for
sins
upon
the
godly
do
differ
much
from
those
that
are
upon
the
wicked
.
This
we
also
grant
,
that
when
God
doth
punish
the
godly
and
the
wicked
for
their
sins
,
though
the
punishment
for
the
matter
of
it
may
be
alike
,
yet
they
differ
in
other
respects
very
much
;
as
in
the
cause
from
which
,
one
cometh
from
a
God
hating
their
persons
,
the
other
from
anger
indeed
,
but
the
anger
of
a
father
.
Hence
secondly
,
they
differ
in
the
fittedness
of
these
afflictions
to
do
good
,
God
doth
moderate
these
afflictions
to
his
people
,
that
thereby
grace
may
be
increased
;
but
to
the
reprobate
,
they
are
no
more
to
their
good
,
then
the
flames
of
hell-fire
are
to
the
damned
;
The
Butcher
he
cuts
the
flesh
far
otherwise
then
the
Chirurgion
,
saith
August
.
Again
,
in
the
end
they
differ
;
All
afflictions
to
the
godly
,
are
like
the
beating
of
cloathes
in
the
Sun
with
a
rod
,
to
get
out
the
dust
,
and
moths
,
but
it
is
not
so
with
the
wicked
;
many
other
differences
practical
Divines
prove
out
of
the
Scripture
.
Seventhly
,
Yet
God
doth
in
reference
to
the
sins
of
his
people
,
though
forgiven
,
sometimes
chastise
them
.
This
is
proved
,
1.
From
the
Scripture
,
that
makes
their
sin
the
cause
of
their
trouble
:
Thus
of
David
,
Because
thou
(
saith
Nathan
,
2
Sam.
12.14
.
)
hast
given
great
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
the
childe
also
that
is
born
of
thee
,
shall
die
:
Thus
God
speaks
to
all
the
godly
in
Solomon
,
2
Sam.
7.14
,
15.
I
will
be
his
father
,
and
he
shall
be
my
son
:
if
he
commit
iniquity
,
I
will
chasten
him
with
the
rod
of
men
▪
but
my
mercy
will
I
not
take
away
:
In
these
places
,
sin
is
expresly
made
the
cause
of
those
afflictions
;
and
it
is
a
poor
evasion
to
say
,
this
was
in
the
Old
Testament
,
for
was
not
the
chastisement
of
the
godly
mens
peace
in
the
Old
Testament
,
laid
upon
Christ
,
as
well
as
in
the
New
?
but
their
folly
herein
,
and
their
contradiction
to
themselves
,
will
be
abundantly
shewed
,
in
answering
their
objections
.
In
the
places
that
do
assert
Gods
judging
of
his
people
,
and
rebuking
of
them
:
and
they
are
divers
,
1
Cor.
11.
For
this
cause
many
are
sick
,
and
weak
:
where
again
,
you
have
not
only
the
affliction
,
but
the
cause
why
,
viz.
irreverent
prophaning
of
that
Sacrament
.
Thus
James
5.14
.
Is
any
man
sick
?
Let
him
call
for
the
Elders
,
and
let
them
pray
for
him
,
and
if
he
have
committed
sins
(
saith
the
Text
)
they
shall
be
forgiven
him
:
There
is
none
but
hath
committed
sins
;
yet
the
Apostle
makes
such
an
if
,
because
he
speaks
of
such
sins
,
that
may
provoke
God
to
lay
that
sicknesse
upon
him
.
Thus
in
the
Old
Testament
,
Psal.
99.8
.
Thou
forgavest
them
,
though
thou
took●st
vengeance
on
their
inventions
:
Here
the
Psalmist
cals
the
chastisements
upon
those
,
whose
sins
were
forgiven
,
vengeance
:
as
in
other
places
,
his
anger
is
said
to
smoak
against
the
sheep
of
his
pasture
;
but
we
must
not
understand
it
of
vengeance
strictly
so
called
,
as
if
God
would
satisfie
his
justice
out
of
their
sufferings
.
3.
From
the
incouragement
to
duties
by
temporal
Arguments
,
and
threats
of
temporal
afflictions
.
If
the
godly
have
these
goads
,
then
certainly
,
as
they
may
conclude
their
temporal
mercies
to
be
the
fruit
of
their
godlinesse
,
which
hath
the
promise
of
this
life
,
and
the
life
to
come
;
so
they
may
conclude
that
their
afflictions
are
the
effects
of
their
evil
waies
,
which
have
the
threatning
of
this
life
,
and
the
life
to
come
;
only
here
is
this
difference
,
that
the
outward
good
mercies
,
are
not
from
their
godlinesse
by
way
of
merit
,
or
causality
,
but
their
afflictions
are
so
,
because
of
their
sins
:
Hence
the
Apostle
urgeth
the
godly
,
Heb.
12.19
.
with
this
,
that
even
our
God
is
a
consuming
fire
:
Thus
1
Pet.
3.10
,
11.
He
that
will
love
life
and
see
good
daies
,
let
him
eschue
evil
,
and
do
good
.
So
that
the
Scripture
pressing
to
holinesse
,
because
of
outward
good
mercies
,
and
to
keep
from
sin
because
of
external
evils
,
and
pressing
these
to
the
godly
,
doth
evidently
declare
this
truth
;
and
certainly
the
Apostle
,
speaking
of
the
godly
,
Rom.
8.10
.
saith
,
the
body
is
dead
because
of
sin
;
for
by
body
,
Beza
doth
well
understand
our
mortal
body
,
and
not
the
mass
of
sin
,
as
some
interpret
it
.
4.
From
the
comparison
God
useth
concerning
his
afflictions
upon
his
people
;
and
that
is
,
to
be
a
father
in
that
act
,
As
many
as
I
love
,
I
rebuke
;
now
rebuke
is
alwaies
for
some
fault
,
and
this
is
further
cleared
,
because
he
makes
this
conclusion
,
be
zealous
therefore
and
repent
,
therefore
sin
was
precedent
.
Now
in
these
places
,
God
compareth
himself
to
a
Father
,
and
beleevers
to
children
,
Hony
Com.
133.
and
we
all
know
that
fathers
never
correct
but
for
sin
;
it
would
be
ridiculous
to
say
,
the
father
whips
the
childe
from
sin
,
not
for
sin
.
It
is
true
,
he
doth
it
from
sin
,
by
way
of
prevention
to
the
future
,
yet
for
sin
also
.
The
Antinomian
saith
this
is
spoken
of
many
beleevers
together
,
where
some
were
not
converted
,
but
this
is
weak
,
because
the
persons
whom
he
reproveth
,
God
is
said
to
love
them
,
and
they
are
children
not
bastards
.
Again
he
saith
,
There
is
no
sin
mentioned
,
therefore
it
was
not
for
sin
;
But
I
answer
,
Father
correcting
his
childe
,
doth
evidently
argue
,
it
was
for
sin
;
though
it
be
not
expressed
.
5.
From
the
command
not
to
despise
,
or
to
make
little
account
of
Gods
afflictions
,
but
to
humble
our selves
,
and
search
out
our
waies
.
Why
should
this
be
spoken
,
but
because
they
are
for
our
sins
?
Heb.
12.5
.
Despise
not
the
chastening
of
God
,
neither
faint
when
thou
art
rebuked
of
him
.
Where
two
things
may
seem
to
be
forbidden
,
though
some
make
them
all
one
,
one
not
to
faint
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
metaphore
from
those
who
faint
in
the
race
,
through
languor
,
and
dissolution
of
minde
.
The
other
is
in
the
other
extream
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
despise
,
or
to
make
little
or
nothing
of
it
:
as
it
were
a
great
fault
in
a
childe
,
to
slight
or
make
nothing
of
his
fathers
corrections
.
Now
let
all
the
world
judge
,
whether
the
Antinomian
Doctrine
doth
not
open
a
wide
gate
to
despise
Gods
afflictions
:
this
makes
them
cry
down
Fast-daies
,
repentance
,
humiliation
,
and
confession
of
sin
:
yea
they
make
it
Popery
,
and
hypocrisie
what
is
done
this
way
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
may
say
with
Homer
.
LECTURE
V.
ROM.
3.24
,
25.
Being
justified
freely
by
his
grace
,
&c.
WE
come
now
to
consider
how
the
Antinomian
can
make
good
that
Paradox
of
his
[
God
chastiseth
not
believers
because
of
their
sins
]
and
indeed
the
Author
forementioned
doth
much
sweat
and
tug
,
in
bringing
in
severall
absurdities
,
that
God
seeth
not
sin
in
persons
converted
,
and
therefore
there
are
no
afflictions
befall
them
because
of
sin
:
Now
see
how
flat
contrary
that
same
Authour
speaks
in
the
same
book
,
pag.
117.
for
there
making
an
opposition
between
the
condition
of
believers
in
the
Old
Testament
,
and
those
in
the
new
,
he
expresly
gives
this
difference
:
God
(
saith
he
)
saw
sin
in
them
,
as
they
were
children
that
had
need
of
a
rod
,
by
reason
of
their
non-age
,
but
he
seeth
none
in
us
,
as
being
full-grown
heirs
;
and
again
,
God
saw
in
them
,
and
punished
them
for
it
,
as
they
were
under
the
Schoolmaster
of
the
Law
,
but
he
seeth
none
in
us
:
Hence
pag.
99.
he
makes
it
peculiar
to
the
time
of
the
Law
,
that
Moses
for
an
unadvised
word
was
strucken
with
death
,
and
Vzzah
,
and
Jonah
,
and
Ely
,
with
others
temporally
corrected
:
Therefore
it
was
(
saith
he
)
came
those
terrible
Famines
,
whereby
mothers
were
driven
to
eat
their
own
children
,
all
was
because
they
were
under
the
severity
of
the
Law
,
that
if
they
did
but
a
little
step
awry
,
they
were
sharply
scourged
for
the
same
.
Now
how
great
a
contradiction
is
this
to
his
other
assertion
?
for
were
not
the
godly
under
the
Old
Testament
actually
converted
?
had
they
not
Christs
righteousnes
made
theirs
?
were
they
not
elected
?
how
cometh
it
about
then
,
that
they
were
afflicted
for
sin
,
and
not
believers
under
the
New
Testament
?
when
a
man
can
bring
the
East
and
West
together
,
then
may
he
reconcile
these
assertions
:
but
self
contradiction
is
no
strange
thing
in
that
book
.
Being
justified
by
faith
we
have
peace
with
God
,
that
is
,
all
beating
,
for
our
sins
,
we
had
no
more
cause
to
glory
in
them
,
then
the
childe
hath
in
his
whippings
for
his
faults
.
For
the
opening
of
this
place
consider
these
things
,
some
ancient
Commentators
reade
the
word
imperatively
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
let
us
have
,
instead
of
we
have
,
and
thus
they
have
interpreted
it
,
[
Being
justified
by
Faith
,
let
us
take
heed
how
we
sin
again
,
but
preserve
our
peace
with
God
]
The
words
taken
this
way
would
much
confirm
,
of
conscience
,
through
the
perswasion
of
Gods
favour
to
us
.
Now
these
may
be
separable
one
from
the
other
,
a
believer
may
be
reconciled
with
God
,
and
in
the
state
of
friendship
with
him
,
yet
he
not
feel
this
,
or
know
this
,
as
many
passages
in
Davids
Psalms
do
witnesse
;
even
as
the
childe
in
the
womb
knoweth
not
the
great
inheritance
,
and
rich
Revenues
,
it
shall
be
possessed
of
,
or
as
Agar
did
not
see
the
well
of
water
by
her
,
but
thought
she
must
perish
,
till
God
opened
her
eyes
.
There
is
a
seal
of
the
pardon
of
sin
,
when
yet
the
proclamation
of
it
is
not
made
in
the
conscience
.
If
we
take
peace
in
the
first
respect
,
it
is
an
absolute
universal
proposition
,
and
true
of
every
justified
person
;
but
in
the
latter
sense
it
is
true
only
of
some
persons
,
and
at
some
times
,
for
the
sense
of
Gods
favour
is
a
separable
priviledge
from
those
that
are
in
it
.
If
by
peace
we
should
understand
the
sense
of
Gods
favour
,
and
the
declaration
of
it
in
our
consciences
(
as
by
their
arguments
they
must
do
)
then
it
proveth
against
their
opinion
as
well
as
any
others
:
for
they
hold
that
a
believer
needeth
to
pray
for
pardon
in
the
declaration
or
sense
and
feeling
of
sin
,
though
not
for
the
pardon
it self
of
sin
;
now
there
cannot
be
at
the
same
time
a
want
of
the
feeling
of
pardon
of
sin
,
and
the
tranquillity
of
conscience
together
:
so
that
this
place
must
needs
be
a
thorn
in
their
side
.
But
2ly
,
the
true
and
direct
answer
to
this
place
is
,
that
there
is
a
twofold
peace
,
one
which
is
opposite
to
the
hatred
of
God
,
terrible
enemy
to
sinners
,
unreconciled
with
them
,
in
which
sense
he
is
often
described
in
Scripture
.
The
other
,
as
it
is
opposite
to
that
fatherly
anger
and
displeasure
,
whereby
though
for
the
main
reconciled
,
yet
he
may
for
some
particular
faults
be
displeased
;
now
the
Apostle
speaks
of
the
former
kinde
of
peace
.
Being
justified
that
is
God
being
once
reconciled
with
us
in
Christ
,
he
hath
no
more
hostile
enmity
against
us
,
and
if
we
do
sin
afterwards
,
he
will
not
become
an
enemy
to
us
,
or
satisfie
his
justice
by
punishing
of
us
,
but
as
a
father
he
may
in
his
displeasure
chastise
us
.
The
sense
of
Gods
displeasure
as
a
father
,
may
well
stand
together
with
an
assurance
,
that
for
all
this
he
is
no
enemy
.
A
childe
that
bitterly
crieth
out
because
of
his
fathers
chastisements
,
yet
even
then
hath
that
hope
and
comfort
which
he
would
not
have
if
fallen
into
the
hands
or
rage
of
an
enemy
that
would
kill
him
.
Hence
it
is
that
we
presse
all
believers
,
though
sorely
punished
for
their
sins
,
as
their
own
hearts
can
tell
them
,
yet
they
must
never
pass
such
a
sentence
,
Now
God
is
become
my
enemy
,
he
deals
with
me
as
with
a
Judas
,
as
with
a
Cain
;
these
(
we
say
)
are
sinful
inferences
,
but
they
may
conclude
thus
,
God
,
though
a
loving
father
,
is
now
very
angry
,
and
much
displeased
with
me
.
Distinguish
then
between
a
peace
that
doth
oppose
the
hatred
of
God
to
a
sinner
as
an
enemy
,
and
a
peace
which
doth
oppose
only
the
frowns
of
a
father
;
and
this
objection
is
answered
.
I
will
acknowledge
the
people
of
God
are
apt
under
his
sore
displeasure
not
to
discern
between
a
father
and
an
enemy
.
They
have
much
adoe
to
keep
up
this
in
their
hearts
;
God
he
smites
,
he
frowns
,
he
chides
▪
yet
he
is
a
father
still
:
but
this
is
their
temptation
and
weaknesse
,
and
we
are
apt
to
endeavour
some
kinde
of
compensation
to
God
in
our
troubles
for
sin
:
therefore
it
was
a
most
blessed
thing
when
God
at
the
Reformation
out
of
Popery
,
caused
this
truth
to
break
out
,
That
punishments
for
sin
were
not
satisfactory
to
God
,
but
fatherly
chastisements
.
Thus
you
have
this
answered
,
and
as
for
that
which
followeth
,
we
glory
in
tribulations
,
the
Apostle
must
be
limited
to
those
which
fall
upon
us
for
professing
of
Christ
and
his
truth
.
In
these
we
may
glory
,
as
the
souldier
doth
of
his
marks
and
wounds
he
hath
received
in
the
wars
for
a
good
cause
,
and
to
this
purpose
we
told
you
in
one
Proposition
,
That
there
was
a
great
difference
between
those
troubles
that
fell
upon
us
,
because
of
the
good
in
us
;
and
those
which
come
upon
us
,
because
of
the
evil
in
us
.
What
glory
is
it
,
saith
Peter
,
1
Pet.
2.20
.
if
ye
be
buffeted
for
your
faults
?
Now
who
can
deny
but
that
even
a
godly
man
may
fall
into
some
hainous
crime
,
for
which
he
may
receive
a
sentence
of
death
?
This
man
though
he
may
rejoice
in
God
,
who
doth
pardon
the
sin
to
him
,
yet
he
can
no
more
glory
of
this
tribulation
,
then
a
childe
doth
of
whipping
for
his
faults
.
Another
place
of
Scripture
,
is
Isa.
53.5
.
The
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
we
are
healed
.
This
Text
of
Scripture
is
again
and
again
pressed
by
them
,
and
certainly
it
is
more
sweet
then
the
Honey
or
Honey-Comb
:
but
truly
they
do
with
it
,
as
the
thieves
with
the
man
of
Jericho
,
leave
it
half
dead
,
1.
That
the
chastisement
of
our
peace
was
upon
him
:
by
Peace
here
,
Calvin
doth
well
understand
,
not
that
of
quietnes
in
the
conscience
,
but
a
reconciliation
made
with
God
through
his
sufferings
.
And
it
is
observed
by
some
,
how
emphatical
the
Scripture
is
in
that
Pronoun
[
He
]
He
hath
born
,
and
He
hath
been
wounded
.
The
second
follows
,
With
his
stripes
we
are
healed
:
Some
think
that
this
is
spoken
to
debase
that
condition
Christ
so
voluntarily
put
himself
in
,
that
so
his
love
might
appear
the
more
to
us
;
it
being
an
allusion
to
the
State
of
servants
,
who
used
to
be
chastised
by
their
lords
.
The
phrase
is
the
same
with
that
,
He
hath
born
our
griefs
,
or
diseases
,
which
Matth.
8.17
.
is
applied
to
Christs
healing
of
diseases
,
and
1
Pet.
2.
to
that
suffering
upon
the
Crosse
.
And
well
may
this
be
,
because
the
outward
healing
of
diseases
,
was
a
Symbole
or
Testimony
of
his
inward
healing
.
Although
Grotius
observeth
,
That
Christ
is
therefore
said
to
bear
our
diseases
when
he
cured
them
,
because
of
the
great
pains
and
travell
he
took
therein
,
for
it
was
after
Sun-set
,
and
the
multitude
did
much
throng
him
;
so
then
,
by
the
words
you
see
the
whole
price
of
our
peace
laid
upon
Christ
,
and
by
him
all
evils
,
both
temporall
and
spirituall
removed
:
but
what
is
this
to
the
purpose
?
Yes
(
say
they
)
here
our
chastisements
are
laid
upon
Christ
,
therefore
we
have
none
for
sin
;
but
1.
if
this
proved
any
thing
,
it
will
be
more
then
the
Antinomians
will
yield
,
for
it
would
infer
,
that
there
are
no
chastisements
at
all
,
either
for
sin
,
or
no
sin
;
now
the
Antinomians
cannot
deny
(
and
experience
confuteth
them
)
but
that
the
godly
have
afflictions
,
though
as
(
they
say
)
not
for
sin
;
and
this
will
inevitably
follow
by
their
argument
;
for
as
they
would
prove
from
hence
they
have
no
sin
at
all
,
not
only
sin
that
will
not
condem
(
as
the
Orthodox
say
)
but
even
no
sin
;
so
it
will
by
the
same
reason
follow
,
that
believers
have
no
chastisements
at
all
,
I
do
not
say
(
not
for
sin
)
but
none
at
all
.
But
Secondly
,
for
sin
,
yet
they
are
not
upon
the
godly
as
upon
Christ
,
they
are
not
to
satisfie
Gods
justice
,
to
work
a
reconciliation
,
but
only
to
humble
them
in
themselves
,
and
make
them
the
better
feel
how
much
they
are
beholding
to
Christ
who
bore
so
much
wrath
for
them
.
To
say
therefore
as
the
Papists
,
Christ
by
his
death
did
only
remove
the
spirituall
evil
,
and
we
by
our
sufferings
must
take
away
the
temporall
punishment
,
this
would
indeed
be
derogatory
to
Christ
,
and
take
off
in
a
great
measure
from
his
glory
.
A
Third
place
brought
in
to
maintain
their
errour
,
Count
it
matter
of
all
joy
when
you
shall
fall
into
divers
temptations
,
therefore
(
saith
he
)
they
are
not
for
sin
,
because
they
are
matters
of
joy
;
and
mark
how
he
baptizeth
(
goeth
on
the
Author
)
crosses
and
afflictions
,
as
it
were
with
a
new
name
,
taken
from
the
nature
of
the
change
of
them
through
the
Gospel
,
calling
them
temptations
and
trials
.
But
mark
the
ignorance
of
the
adversary
rather
then
the
name
of
afflictions
:
for
,
Is
it
peculiar
to
beleevers
under
the
Gospel
,
that
their
afflictions
are
tryals
?
what
then
will
he
return
to
that
place
,
Deut.
8.2
.
God
saith
,
the
afflictions
upon
the
people
of
Israel
for
fourty
years
in
the
wildernesse
(
and
they
were
not
all
beleevers
,
much
lesse
beleevers
under
the
Gospel
)
were
to
humble
them
,
and
prove
or
try
them
?
And
Jer.
9.7
.
God
speaking
of
the
Israelites
saith
,
He
will
melt
them
and
try
them
.
See
also
Dan.
9.25
.
Zech.
13.9
.
Whereby
you
will
presently
judge
of
the
mans
bold
ignorance
.
But
as
for
the
place
it self
,
certainly
the
words
are
very
emphaticall
.
Count
it
(
implying
a
man
in
his
choicest
deliberation
ought
to
do
so
)
all
joy
,
an
Hebraism
,
full
,
perfect
joy
,
when
ye
fall
,
the
word
is
so
fall
that
ye
are
compassed
round
about
.
And
lastly
,
divers
temptations
,
By
temptations
Austin
seemeth
to
have
understood
inticements
or
provocations
to
sin
,
and
whether
such
temptations
may
be
desired
,
or
to
give
ground
of
a
just
joy
,
is
disputed
by
the
Schoolmen
,
but
that
is
impertinent
:
we
see
the
Apostle
speaketh
of
afflictions
,
as
appeareth
by
the
word
following
,
and
not
all
kinde
of
afflictions
,
but
such
as
are
for
Christs
name
:
certainly
the
Apostle
writing
to
the
Corinthians
,
and
speaking
of
the
chastisements
of
God
upon
them
for
their
sins
,
he
doth
not
bid
them
count
that
all
joy
,
but
rather
exhorts
them
to
judge
themselves
that
they
be
not
condemned
with
the
world
.
He
doth
not
then
speak
of
all
kinde
of
afflictions
,
but
some
only
,
and
his
meaning
is
not
,
that
under
even
those
afflictions
they
should
have
no
grief
(
for
he
saith
,
no
affliction
is
for
the
present
joyous
but
grievous
)
but
he
giveth
one
respect
why
they
should
rejoyce
,
because
of
the
good
work
of
their
faith
manifested
thereby
,
though
in
other
considerations
they
may
be
humbled
.
And
I
see
not
but
even
in
those
persecutions
which
befall
the
godly
for
the
Gospels
sake
,
they
may
not
,
some
of
them
at
least
,
and
sometimes
,
be
humiliations
for
the
Godlies
former
sinnes
,
as
well
as
explorations
of
their
Graces
,
and
more
eminent
glorifying
of
them
here
and
hereafter
.
I
deny
not
but
even
in
afflictions
for
their
sins
,
the
people
of
God
may
take
comfort
to
their
souls
from
severall
considerations
,
but
I
think
not
that
the
Apostle
doth
refer
to
them
in
this
place
:
Let
us
now
consider
what
dangerous
Absurdities
would
flow
from
this
doctrine
of
ours
;
this
is
to
confound
Law
and
Gospel
together
.
The
Law
should
be
preached
only
to
secure
sinners
,
the
Gospel
to
broken
sinners
only
;
whereas
if
you
tell
the
godly
when
they
are
afflicted
,
that
it
is
from
their
sinnes
,
you
preach
Law
to
them
.
But
first
,
Then
the
Apostle
mingled
Law
and
Gospel
,
judge
themselves
under
Gods
hand
upon
them
:
and
how
legall
was
Peter
,
when
he
said
,
judgement
must
begin
at
the
House
of
God
?
2.
The
Gospel
and
the
Law
are
to
be
mingled
in
all
spirituall
administrations
,
but
for
different
ends
.
3.
The
people
of
God
have
still
sin
,
pride
,
Lastly
,
Though
we
say
they
are
afflicted
for
their
sins
,
for
their
sins
,
as
that
thereby
they
must
satisfie
the
justice
of
God
in
their
own
persons
,
but
for
other
considerations
.
A
second
Absurdity
will
be
,
say
they
,
hereby
to
make
the
Gospel
unsufficient
to
abolish
the
old
man
,
unlesse
it
borrow
help
from
the
Law
.
But
first
,
Observe
his
contradiction
,
Secondly
,
If
the
Gospel
be
so
powerfull
to
abolish
sin
,
Thirdly
,
Another
Absurdity
(
for
I
cannot
take
them
in
order
,
This
would
be
to
deny
Christs
perfect
righteousnesse
,
and
that
we
are
not
made
without
all
spots
or
blemishes
.
Old
Testament
,
had
sin
in
them
,
and
God
scourged
them
for
it
,
yet
Christ
bore
their
sins
,
and
took
away
their
iniquities
.
active
holiness
.
forgiven
,
is
not
;
therefore
to
forgiven
sin
there
is
no
temporal
punishment
.
natural
existence
,
then
the
Argument
would
prove
that
no
sin
whether
forgiven
or
not
forgiven
,
could
damn
a
man
,
because
no
sin
(
according
to
the
received
opinion
)
hath
any
positive
natural
being
:
therefore
it
must
be
understood
of
a
moral
being
,
that
is
,
a
desert
of
punishment
.
Now
when
sin
is
said
to
be
forgiven
,
the
reason
is
not
,
at
if
remission
of
sin
made
sin
no
sin
,
drunkennesse
no
drunkennesse
;
or
as
if
that
sin
did
not
deserve
punishment
,
for
that
is
inseparable
from
the
nature
of
it
:
but
forgivenesse
of
sins
takes
away
the
actual
ordination
of
them
to
condemnation
.
So
then
a
sin
,
though
forgiven
,
hath
some
kinde
of
being
,
though
not
that
of
actual
ordination
to
everlasting
death
;
when
therefore
sins
are
said
to
be
thrown
into
the
bottom
of
the
sea
and
they
shall
be
no
more
,
that
is
to
be
understood
quoad
hoc
▪
in
respect
of
actual
condemnation
.
So
Davids
sin
was
forgiven
,
viz.
as
to
damn
David
,
yet
though
forgiven
,
it
was
still
,
viz.
to
afflict
David
,
and
to
make
God
angry
with
him
.
If
you
say
the
people
of
God
are
afflicted
for
sin
,
this
would
trouble
the
consciences
of
Gods
children
exceedingly
,
and
make
them
fearfully
to
expect
horrible
temporal
plagues
every
hour
,
because
the
least
sin
is
so
infinitely
distastfull
to
God
.
But
first
,
Secondly
,
we
give
many
cordials
and
antidotes
against
despair
,
for
sin
,
for
we
add
further
,
That
they
are
all
bounded
within
a
due
measure
;
God
considers
our
strength
,
and
will
lay
no
more
then
he
will
inable
to
bear
.
Thirdly
,
There
is
a
two-fold
trouble
,
effectual
for
good
,
such
a
trouble
as
that
was
which
the
Angel
made
in
the
pool
of
Bethesda
;
and
there
is
a
trouble
by
way
of
torment
,
driving
from
,
and
raging
at
God
;
now
we
all
forbid
this
later
,
neither
will
this
Doctrine
give
any
ground
to
such
a
distemper
.
Lastly
,
LECTURE
VI.
JER.
50.20
.
In
those
dayes
,
and
at
that
time
,
the
iniquity
of
Judah
shall
be
sought
for
,
and
it
shall
not
be
found
,
&c.
ALthough
the
Apostle
say
true
,
1
Tim.
6.4
.
that
there
is
a
doting
about
questions
,
whereby
the
soul
of
a
man
is
made
sick
and
spiritually
diseased
,
as
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
implieth
,
weakning
and
debilitating
grace
,
as
much
as
fretting
doth
waste
away
the
flesh
;
and
this
is
done
when
men
encounter
in
controversies
as
beasts
in
their
combats
,
seeking
only
victory
;
yet
there
may
be
such
a
doctrinal
clearing
of
truth
by
answering
of
Objections
,
that
may
tend
much
to
edification
,
both
in
knowledge
and
affections
;
and
by
the
striking
of
flint
stones
together
,
there
may
flie
out
sparks
enough
to
kindle
godliness
and
zeal
in
our
brest
.
This
I
shall
endeavour
by
Gods
assistance
in
that
necessary
and
famous
question
,
of
Gods
forgiving
sin
.
For
to
preach
in
crabbed
controversies
,
is
like
Gideon
,
Judg.
8.16
.
to
teach
men
with
briars
and
thorns
,
as
the
phrase
there
is
.
The
Antinomian
placeth
this
Text
in
the
fore-front
,
for
that
absurd
opinion
,
God
seeth
no
sin
in
persons
justified
:
First
,
To
deliver
them
from
their
temporal
evil
:
They
shall
be
brought
out
of
their
captivity
into
their
own
countrey
again
:
we
need
not
dispute
how
many
came
back
again
,
it
s
enough
this
mercy
was
offered
them
,
howsoever
they
might
neglect
it
.
Secondly
,
Here
is
a
promise
to
remove
their
spiritual
evil
,
which
was
the
cause
of
the
former
;
God
will
pardon
their
sins
;
and
by
this
a
profitable
Doctrine
is
taught
,
That
a
people
ought
to
be
more
desirous
of
Gods
pardon
,
then
of
removal
of
their
calamities
,
whereas
commonly
like
unwise
diseased
men
,
we
complain
more
of
the
Symptomes
then
of
the
disease
it self
.
The
evil
of
sin
depriveth
us
of
an
infinite
good
;
but
the
evil
of
afflictions
,
only
of
a
finite
.
Now
this
promise
is
not
to
be
stretched
out
only
to
the
times
of
the
Gospel
,
but
is
particularly
true
of
the
Jews
,
when
removed
out
of
their
banishment
,
yet
not
to
be
limited
to
that
time
only
;
and
howsoever
the
promise
for
pardon
be
general
to
all
,
yet
it
is
to
be
understood
in
this
manner
,
that
to
the
wicked
,
their
sin
was
no
farther
forgiven
,
then
in
this
sense
,
That
their
captivity
was
removed
:
but
to
the
true
believers
,
there
was
a
real
taking
away
of
Gods
wrath
and
displeasure
from
them
.
The
promise
of
pardon
is
described
very
emphatically
and
comfortably
to
the
truly
humbled
Jews
,
There
shall
be
none
of
their
sins
,
and
none
shall
be
found
when
sought
for
:
This
expression
doth
suppose
a
judicial
inquiry
,
(
as
when
God
is
said
to
make
inquisition
for
bloud
)
and
to
be
found
doth
imply
,
God
judicially
taking
notice
of
a
man
to
punish
him
,
so
Rev.
20.15
.
In
her
was
found
the
bloud
of
the
Saints
:
So
Beza
amplifieth
that
word
,
Phil.
3.9
.
be
found
in
him
,
as
if
the
justice
of
God
were
pursuing
Paul
as
a
malefactor
,
and
Christ
was
a
City
of
refuge
unto
him
.
Observation
.
Remission
of
sin
is
such
a
taking
of
it
away
,
as
if
it
had
never
been
:
he
that
denieth
sins
forgiven
to
be
quite
removed
,
denieth
Pharaoh
and
his
host
to
be
drowned
in
the
red
Sea
,
said
Gregory
.
This
point
practically
improved
is
the
treasure
of
a
believers
comfort
:
But
there
is
the
Antinomian
error
on
the
right
hand
,
and
the
Popish
on
the
left
,
whereby
a
godly
heart
,
if
not
well
instructed
,
may
when
it
cals
for
bread
,
meet
with
a
stone
,
1.
That
a
justified
person
having
on
Christs
wedding
garment
,
hath
thereby
all
his
sins
quite
taken
away
from
before
God
,
and
so
utterly
abolished
,
that
we
have
not
any
spot
of
sin
in
the
sight
of
God
(
Honey-Comb
of
Justification
,
pag.
24.
cap.
3.
per
tot
.
)
2.
This
is
extended
by
them
(
pag.
27.
)
not
only
to
actuall
sins
but
originall
sins
,
for
we
easily
grant
that
in
actuall
sins
,
if
once
forgiven
,
there
remaineth
no
more
defilement
,
but
that
he
is
made
in
that
respect
of
remission
,
as
white
as
snow
,
though
there
may
remain
a
further
disposition
to
evil
,
by
that
sin
once
committed
,
if
renewing
grace
help
not
.
3.
This
abolition
of
sin
,
they
understand
both
of
the
fault
and
the
guilt
;
so
that
God
doth
not
only
take
away
the
punishment
,
but
both
the
form
of
the
sin
also
is
wholly
removed
,
so
that
there
is
neither
punishment
nor
cause
of
punishment
,
in
one
thus
justified
.
Hence
they
say
,
there
is
no
sin
in
the
Church
now
,
and
they
expresse
it
thus
,
As
a
Physician
,
though
he
healeth
a
man
,
yet
he
cannot
take
away
the
scars
;
but
God
healeth
sin
so
,
as
no
scar
remaineth
,
yea
,
he
giveth
a
fresh
colour
again
.
They
say
likewise
,
our
sin
is
consumed
,
as
if
one
drop
of
water
should
be
abolished
by
the
heat
of
the
Sun
,
yea
,
pag.
39.
the
Authour
affirmeth
,
that
whosoever
have
not
confidence
in
this
one
point
,
that
our
sins
are
so
taken
away
by
Christ
,
that
God
doth
not
see
our
sins
in
us
,
without
doubt
are
damned
as
long
as
they
continue
to
rob
the
bloud
of
Christ
of
this
honour
;
Therefore
(
saith
he
)
true
Divinity
teacheth
that
there
is
no
sin
in
the
Church
any
more
.
4.
He
distinguisheth
(
p.
51.
)
of
a
two-fold
abolishing
,
the
one
mystical
and
secret
,
wrought
only
by
Christ
,
and
his
righteousnes
;
The
other
grosse
and
palpable
,
wrought
by
us
,
by
the
help
of
Gods
Spirit
,
to
our
sense
and
feeling
;
so
that
they
grant
sin
in
us
,
and
sin
to
be
mortified
,
but
this
is
not
in
Gods
sight
,
although
it
be
in
our
own
.
5.
Whereas
it
might
be
,
and
is
objected
,
God
hath
an
all-seeing
eye
,
and
therefore
he
cannot
but
see
sin
if
it
be
in
us
,
They
answer
,
God
indeed
seeth
all
things
,
saving
that
which
he
will
not
see
,
but
undertakes
to
abolish
out
of
his
sight
,
and
they
distinguish
of
Gods
knowing
and
his
seeing
(
p.
68
.
)
God
knoweth
believers
sins
,
but
he
doth
not
see
them
.
To
know
,
is
to
understand
the
nature
of
a
thing
:
but
to
see
(
according
to
them
)
is
to
behold
the
real
existence
of
a
thing
:
now
that
cannot
be
of
sin
,
because
it
s
taken
away
.
Thus
(
say
they
)
God
did
know
the
sins
of
Abraham
,
and
men
did
reprove
him
,
but
God
did
never
once
rebuke
him
in
all
his
life
after
his
calling
,
for
any
one
sin
.
So
that
by
these
Positions
you
may
see
their
meaning
to
be
,
That
a
justified
man
is
by
Christ
so
cleansed
,
that
God
seeth
nothing
but
what
is
perfectly
holy
in
him
:
sin
not
only
in
the
punishment
,
but
in
the
existence
of
it
is
removed
quite
away
as
to
Gods
sight
.
Hence
God
takes
no
notice
,
never
chastiseth
them
,
never
reproveth
them
,
because
he
seeth
nothing
but
what
is
exceeding
good
;
and
therefore
because
the
justified
feel
the
contrary
,
that
they
have
sin
,
they
commend
and
presse
faith
,
to
live
above
sense
,
reason
,
and
all
our
experience
;
for
(
say
they
)
as
a
man
that
looks
thorow
red
glasse
,
seeth
every
thing
red
,
so
God
looking
thorow
Christ
,
seeth
not
only
our
persons
,
but
all
our
actions
,
perfectly
righteous
with
Christ
righteousnesse
.
What
else
may
be
said
of
their
opinion
,
is
to
be
spoken
of
,
when
we
treat
of
imputed
righteousnesse
.
Bellarmine
,
lib.
de
Justif
.
c.
7.
say
with
the
Antinomian
,
That
forgivenesse
of
sin
is
the
quite
abolishing
of
it
,
and
that
whether
it
be
original
or
actual
,
so
that
no
sin
abideth
any
more
in
a
man
so
justified
,
till
he
fals
from
it
;
and
saith
Bellarmine
,
If
the
Scripture
would
have
invented
words
on
purpose
,
to
shew
that
sin
is
quite
extinguished
,
it
could
not
use
other
then
it
doth
,
and
they
think
it
impossible
to
conceive
,
that
there
should
be
sin
in
a
man
,
and
yet
justified
;
for
this
is
(
say
they
)
to
make
him
at
the
same
time
a
childe
of
God
and
the
devil
,
The
devil
to
dwell
in
him
by
sin
,
and
Christ
by
Justification
.
Thus
they
distinguish
not
between
sin
reigning
and
sin
being
.
Though
sin
be
in
a
godly
man
,
yet
it
neither
hath
vim
damnatricem
or
dominatricem
,
condemning
power
,
or
reigning
power
.
Now
its
wonder
the
Papists
should
conceive
this
so
impossible
,
when
they
hold
that
the
godly
have
venial
sins
,
which
yet
are
truly
sins
,
and
so
by
their
own
argument
God
must
hate
and
punish
them
,
yet
God
doth
not
break
off
his
friendship
for
all
that
:
now
compare
these
two
errors
together
in
their
agreement
and
difference
.
1.
Both
Papist
and
Antinomian
agree
in
this
,
That
remission
of
sin
,
is
quite
abolishing
and
extinguishing
of
sin
,
both
in
the
existence
of
it
and
punishment
(
although
some
Papists
hold
for
the
later
,
viz.
of
punishment
,
at
least
temporal
,
that
that
may
abide
,
though
the
sin
be
forgiven
.
)
2.
They
both
agree
in
the
places
of
Scripture
,
as
Christ
cleansing
us
from
all
sin
,
Thou
art
all
fair
my
love
,
To
purchase
to
himself
a
Church
without
spot
or
wrinkle
;
These
and
the
like
,
they
both
insist
much
upon
.
3.
They
both
agree
in
reason
to
prove
it
,
viz.
That
sin
is
so
odious
to
God
that
he
hateth
it
wheresoever
it
is
,
and
therefore
a
godly
man
must
at
the
same
time
be
the
object
of
Gods
hatred
and
love
,
which
(
say
they
)
is
absurd
to
affirm
;
but
here
they
differ
;
the
Antinomian
makes
a
believer
without
sin
,
because
of
Christs
righteousnesse
which
he
is
cloathed
with
;
sin
inherently
,
because
of
the
grace
of
sanctification
perfectly
renewing
him
.
And
indeed
though
the
Antinomian
seem
to
shew
more
zeal
to
Christ
and
grace
,
yet
the
Papist
speaks
more
to
reason
;
and
if
those
places
of
Scripture
did
prove
an
utter
extinguishing
of
sin
,
it
would
carry
it
fairer
,
for
an
inherent
perfect
holinesse
,
mystical
perfection
as
they
imagine
.
In
the
third
place
,
I
shall
lay
down
the
truth
,
and
wherein
Scripture-doctrine
doth
indeed
sail
between
these
two
rocks
.
And
,
1.
The
Orthodox
do
distinguish
of
the
nature
of
sin
,
especially
original
,
and
the
guilt
of
it
,
now
(
say
they
)
the
Scripture
makes
forgivenes
to
be
the
removing
of
the
guilt
,
but
the
nature
doth
still
abide
in
some
degrees
.
2.
This
sin
even
in
the
godly
,
is
seen
by
God
,
taken
notice
of
,
he
hates
it
,
and
doth
punish
it
,
only
he
doth
not
punish
it
in
their
own
persons
,
but
in
Christ
;
so
that
the
sin
of
a
godly
man
doth
offend
God
,
and
he
abhorreth
,
and
will
punish
it
:
but
Christ
intervening
,
it
fals
upon
him
;
so
that
our
being
in
Christ
doth
not
hinder
Gods
taking
notice
of
our
sins
,
and
hating
of
them
,
but
onely
freeth
us
from
final
destruction
by
them
.
3.
If
by
seeing
of
sin
should
be
meant
judicial
and
final
punishing
of
a
man
,
then
we
would
say
,
God
doth
not
see
sin
in
the
godly
in
that
sense
,
and
this
some
Orthodox
have
spoken
,
which
the
Antinomian
mistaking
,
have
lost
the
truth
.
Thus
Pareus
,
lib.
2.
de
Justific
.
cap.
9.
p.
491.
maintaining
,
That
the
godly
mans
sins
are
covered
,
which
(
saith
he
)
supposeth
not
that
sins
are
not
,
but
that
they
are
not
seen
,
maketh
this
objection
,
but
nothing
is
covered
,
or
hid
to
God
;
and
then
answereth
,
True
,
but
what
he
would
have
covered
,
but
he
will
not
fasten
his
eyes
upon
believers
sins
,
because
through
Christ
he
turneth
away
the
eyes
of
his
justice
,
that
he
may
place
the
eyes
of
his
mercy
upon
them
;
and
to
this
purpose
he
quoteth
Austin
,
Tecta
peccata
,
quare
dixit
,
ut
non
viderentur
,
quid
enim
erat
Dei
videre
peccata
,
nisi
punire
?
Brockman
likewise
de
Justific
.
cap.
2.
qu.
10.
p.
526.
In
vain
is
it
objected
,
That
nothing
is
covered
to
God
,
for
that
is
true
with
this
restriction
,
unlesse
it
be
that
which
he
would
have
covered
;
so
that
if
by
seeing
were
meant
Gods
judicial
punishing
and
condemning
,
in
that
sense
God
doth
not
see
the
sins
of
believers
,
for
he
throweth
them
behinde
his
back
:
but
if
by
seeing
be
meant
(
as
the
Antinomian
doth
)
Gods
not
taking
notice
of
,
nor
being
offended
with
the
sins
of
the
godly
,
so
that
he
doth
not
chastise
them
for
them
;
this
is
a
very
dangerous
error
,
and
is
far
more
then
a
difference
about
words
;
for
the
truth
is
,
That
the
sins
of
a
Godly
man
do
offend
God
,
and
he
is
angry
,
not
as
a
Father
,
but
as
a
Judge
:
hence
(
as
you
heard
)
the
afflictions
upon
the
Godly
are
for
their
sins
,
and
called
Judgements
,
onely
he
is
a
Fatherly
Judge
.
There
is
an
excellent
temperament
of
both
these
in
God
relatively
to
his
people
.
For
the
further
discussion
of
this
main
point
,
lift
up
;
and
take
away
a
thing
so
,
heavy
burden
,
and
so
some
translate
that
,
Psal.
32.1
.
Blessed
is
he
who
is
eased
of
his
sin
,
for
you
may
see
in
that
Psalm
,
David
feeling
an
insupportable
weight
upon
him
by
his
iniquities
,
such
as
he
could
not
stand
under
:
now
to
pardon
,
is
to
take
this
weight
off
,
so
Gen.
4.13
.
My
sin
is
greater
then
can
be
born
,
or
taken
away
,
i.e.
forgiven
:
again
,
If
thou
dost
well
,
is
not
Levatio
,
that
is
,
pardon
and
ease
?
It
is
then
no
marvel
,
if
forgivenes
of
sin
be
accounted
such
a
blessed
thing
,
by
those
who
truly
feel
the
burden
of
their
iniquities
.
Hence
you
have
it
excellently
,
Zech.
3.9
,
10.
made
the
cause
of
all
quietnesse
and
content
,
when
their
sins
were
pardoned
,
then
they
called
to
their
neighbours
to
sit
under
their
fig-trees
.
And
well
doth
Calvin
call
this
,
The
chief
hinge
of
Religion
,
and
the
truth
of
this
Doctrine
is
to
be
sought
out
with
all
care
,
for
what
quietnesse
can
a
man
have
till
he
know
what
judgement
or
esteem
the
Lord
hath
of
him
,
and
in
what
manner
it
is
wrought
?
Another
expression
of
it
is
called
covering
of
sin
,
there
are
two
words
for
this
,
the
one
is
Chasah
,
and
is
used
properly
of
such
a
thing
that
is
put
between
the
object
and
the
eye
,
Numb.
9.15
.
It
is
used
of
the
Cloud
that
covered
the
tabernacle
,
it
s
applied
to
a
Garment
,
or
any
other
thing
that
doth
cover
,
Gen.
3.21
.
It
s
applied
to
God
covering
Adams
nakednesse
:
Hence
a
learned
man
thinks
,
those
skins
were
of
beasts
sacrificed
,
which
did
prefigure
Christ
,
and
God
by
this
covering
,
would
as
by
an
outward
Symbol
teach
them
,
by
whom
their
sins
should
be
covered
,
and
to
this
an
allusion
seemeth
to
be
,
Rev.
3.18
.
I
counsel
thee
to
buy
of
me
white
garments
,
that
thy
nakednesse
may
not
appear
.
A
like
word
is
Caphar
,
which
signifieth
covering
with
pitch
,
or
the
like
,
which
doth
so
cleave
to
the
thing
it
covereth
,
that
it
can
hardly
be
removed
.
It
s
applied
Exod.
15.27
.
to
the
propitiatory
,
or
covering
made
of
pure
gold
,
wherein
God
shewed
himself
gracious
.
It
is
used
Levit.
16.30
.
The
word
also
is
used
of
the
pitching
of
the
Ark
,
and
as
that
pitch
kept
the
waters
from
coming
in
,
so
doth
the
bloud
of
Christ
our
sins
from
overflowing
us
,
and
this
doth
excellently
describe
the
nature
of
pardoning
of
sin
,
God
doth
as
it
were
hide
it
from
us
,
he
will
not
punish
it
:
but
you
must
not
stretch
this
word
too
far
with
the
Antinomian
,
as
if
indeed
God
did
not
take
notice
of
them
,
for
Davids
when
it
was
covered
,
yet
was
visited
afterwards
by
God
,
but
it
s
covered
so
far
,
as
that
it
shall
not
condemn
.
We
do
not
therefore
as
the
Antinomian
saith
,
make
God
peep
under
the
covering
again
,
but
we
say
the
word
is
a
Metaphor
,
and
must
not
be
understood
grosly
and
palpably
,
as
if
there
were
any
real
thing
put
before
the
eyes
of
God
,
that
he
could
not
behold
our
sins
,
but
only
that
God
will
not
finally
condemn
us
for
sin
.
Furthermore
,
when
a
sin
is
pardoned
,
it
is
said
to
be
hid
from
Gods
eyes
,
as
if
God
did
not
know
it
,
Jer.
16.17
The
Hebrew
word
Zaphan
,
is
applied
to
the
Northern
part
of
the
world
,
because
it
is
hidden
from
the
heat
of
the
Sun
.
Hence
Joseph
is
called
,
Gen.
41.45
.
Zapthnath
paaneah
,
because
he
was
a
revealer
of
hidden
things
.
Those
iniquities
therefore
which
are
so
often
before
thee
,
Another
is
Mechah
(
and
I
will
name
no
more
)
which
is
to
blot
out
,
or
wipe
out
,
a
Metaphor
from
those
who
cancel
or
blot
out
their
debts
▪
when
once
discharged
.
Now
besides
these
verbal
expressions
,
you
have
many
real
phrases
that
do
declare
this
great
mercy
,
as
Micah
7.19
.
He
will
subdue
our
iniquities
,
and
thou
wilt
cast
them
into
the
bottom
of
the
sea
,
where
the
Prophet
doth
admire
the
goodnesse
and
freenesse
of
God
herein
,
Who
is
a
God
like
thee
?
passing
by
iniquity
,
subduing
sins
.
The
word
implieth
,
that
our
sins
were
as
our
enemies
,
the
guilt
of
them
did
inslave
us
,
and
keep
us
like
vassals
in
fear
,
but
now
they
are
mastered
.
And
further
,
He
throweth
them
in
the
bottom
of
the
sea
,
there
is
no
more
memory
or
footsteps
of
them
,
as
when
the
Aegyptians
were
drowned
in
the
bottom
of
the
sea
,
they
could
never
hurt
the
Israelites
more
.
Thus
God
doth
to
thy
sins
when
they
are
pardoned
.
Another
expression
you
have
,
Isa.
44.22
.
some
expound
it
thus
,
As
the
Sun
rising
doth
make
the
thick
clouds
to
vanish
away
,
and
there
is
nothing
but
serenity
to
be
seen
;
so
it
is
with
God
pardoning
:
but
Junius
understands
it
thus
,
As
the
thick
cloud
dissolved
into
rain
,
washeth
away
the
soil
and
filth
of
the
earth
,
so
will
the
Lord
in
pardoning
,
take
away
that
noisomnesse
and
offence
their
sins
made
.
Consider
Hezekiahs
expression
,
Isa.
38.17
.
Thou
hast
cast
all
my
sins
behinde
thy
back
;
It
is
an
expression
from
men
,
who
when
they
will
not
regard
a
thing
,
cast
it
behinde
their
backs
,
and
thus
God
doth
,
not
as
if
he
did
not
take
notice
to
chastise
for
them
,
but
they
shall
not
have
their
proper
effect
,
which
is
to
condemn
.
And
these
expressions
are
very
necessary
to
a
contrite
heart
,
which
is
apt
to
imagine
God
as
alwaies
beholding
his
sins
,
and
sending
forth
his
judgements
because
of
them
,
whereas
it
must
be
as
a
foundation
laid
,
That
God
is
gracious
and
mercifull
,
not
only
in
the
generall
,
but
even
to
us
in
particular
.
The
last
I
will
pitch
upon
,
is
Psal.
13.12
.
As
far
as
the
East
is
from
the
West
,
so
far
hath
he
removed
our
sins
from
us
,
where
the
Psalmist
makes
Gods
mercies
as
much
above
our
sins
,
as
heaven
is
above
earth
;
and
lest
the
guilt
of
sin
should
hinder
the
descent
of
it
,
he
makes
God
to
throw
away
our
sins
from
him
,
as
far
as
it
can
be
.
Thus
you
see
how
abundant
the
Scripture
is
,
in
describing
this
mercy
of
mercies
:
This
mercy
,
which
if
not
injoyed
,
First
,
That
God
pardoneth
sin
,
and
removeth
the
guilt
of
it
totally
and
perfectly
,
so
that
a
sin
cannot
be
more
forgiven
then
it
is
:
not
that
all
the
pollution
of
sin
is
likewise
totally
taken
away
,
for
that
would
contradict
other
places
of
Scripture
,
which
say
,
sin
is
still
in
us
,
but
only
the
condemning
power
is
subdued
;
and
therefore
this
doctrine
doth
afford
as
much
comfort
,
as
any
Antinomian
would
desire
,
and
yet
doth
not
fall
foul
with
other
places
of
Scripture
.
Those
sins
committed
by
thee
and
repented
of
,
are
as
absolutely
forgiven
as
can
be
desired
:
they
can
be
no
better
pardoned
if
thou
wast
in
heaven
,
or
hadst
perfect
righteousness
bestowed
upon
thee
.
It
hath
pleased
God
that
the
guilt
of
thy
sin
should
be
perfectly
remitted
,
though
the
power
be
not
fully
mortified
.
Secondly
,
These
phrases
imply
,
That
its
Gods
meer
act
without
us
,
which
doth
expell
the
guilt
of
sin
,
not
any
thing
done
in
us
,
or
by
us
,
and
therefore
thou
art
not
to
build
thy
hope
of
pardon
upon
any
work
of
Regeneration
or
Mortification
within
thee
,
but
Gods
goodnesse
without
thee
;
even
as
a
Creditor
doth
forgive
many
thousands
to
a
Debtor
,
by
his
meer
voluntary
Act.
Now
we
are
apt
to
think
according
to
the
principles
of
Popery
,
that
our
Justification
is
no
better
then
our
inherent
holinesse
is
,
whereas
any
godly
man
may
sit
down
and
consider
,
that
he
is
not
able
to
goe
out
with
his
five
thousrnd
,
against
,
the
Justice
of
God
that
comes
against
him
with
ten
thousand
.
Grace
justifying
takes
away
all
guilt
of
sinne
;
grace
sanctifying
doth
not
,
because
as
Bonaventure
well
observeth
,
the
remedy
given
by
grace
against
originall
sin
,
is
not
ordained
against
it
,
prout
corrumpit
naturam
,
sed
prout
personam
,
as
it
doth
infect
our
nature
,
for
so
it
sticketh
till
death
,
but
as
it
doth
defile
the
person
;
measure
not
therefore
the
perfection
of
grace
justifying
,
by
the
perfection
of
grace
sanctifying
.
Thirdly
,
This
Scripture
language
doth
infer
,
That
sin
forgiven
,
is
as
if
it
had
never
been
;
now
the
troubled
soul
cryeth
out
,
Oh
that
I
had
never
been
thus
,
done
thus
▪
Why
?
God
when
he
doth
pardon
,
makes
it
as
if
it
had
never
been
:
do
not
fear
the
drowned
Aegyptians
will
rise
up
and
pursue
thee
again
.
We
may
tell
a
David
,
a
Paul
,
it
is
so
with
them
,
as
if
no
adultery
,
murder
,
or
persecutions
had
been
committed
by
them
.
Fourthly
,
As
God
doth
indeed
really
thus
remit
,
so
the
Scripture
commands
the
repentant
sinner
to
believe
this
,
and
with
confidence
to
rest
satisfied
.
Oh
what
holy
boldnesse
may
this
truth
believed
work
in
the
tender
heart
!
You
may
see
a
poor
man
,
though
he
hath
much
ado
to
live
,
yet
if
his
debts
be
discharged
,
how
glad
he
is
he
can
go
abroad
,
and
fear
no
Sergeant
to
Arrest
him
,
no
writ
issued
out
to
attach
him
;
and
thus
it
is
with
a
sinner
repenting
and
beleeving
;
and
if
there
be
any
whose
heart
is
not
ravished
with
this
glorious
mercy
,
it
is
to
be
feared
,
he
never
felt
the
burden
of
sin
,
or
else
never
strongly
beleeved
this
gracious
way
of
God
.
Let
not
then
any
Antinomian
say
,
we
put
water
into
the
beleevers
wine
,
or
wormwood
into
their
bread
;
for
who
can
rationally
desire
more
then
this
doth
amount
to
?
but
to
expect
such
a
pardon
,
such
a
justification
,
as
that
God
shall
take
no
notice
of
sin
,
to
chastise
or
afflict
for
it
,
is
to
say
,
There
is
forgiveness
with
God
▪
that
he
may
not
be
feared
,
contrary
to
Davids
expression
.
LECTURE
VII
.
JEREMIAH
50.20
.
In
those
daies
,
and
at
that
time
,
the
iniquity
of
Iudah
shall
be
sought
for
,
&c.
FIfthly
,
From
this
Scripture-expression
is
gathered
,
That
gross
sins
are
blotted
out
,
as
well
as
sins
of
an
inferiour
nature
;
Though
there
be
sins
that
waste
the
conscience
,
yet
they
do
not
waste
the
grace
of
remission
;
how
is
the
true
repentant
affected
with
slavish
fears
sometimes
,
as
if
his
sins
did
blot
out
Gods
mercy
like
a
thick
cloud
?
as
if
our
transgressions
had
subdued
his
goodnesse
,
and
thrown
it
into
the
bottom
of
the
Sea
?
What
a
comfortable
expression
is
that
,
Isaiah
1.18
.
Though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
,
&c.
It
was
wonderfull
mercy
that
ever
so
horrid
and
bloudy
sinners
(
therefore
their
sins
are
said
to
be
like
scarlet
)
should
become
so
clear
,
yet
the
grace
of
Justification
doth
as
totally
remit
great
sins
,
as
lesse
sins
,
as
Christ
did
with
the
same
easinesse
cure
several
diseases
.
Thus
David
also
,
Psal.
51.
after
he
had
wallowed
in
that
mire
,
he
prayeth
to
be
purged
,
in
an
allusive
expression
,
with
hysope
,
which
was
the
last
thing
used
in
their
legal
purifications
,
and
therefore
doth
imply
the
total
and
compleat
cleansing
by
Christ
,
and
upon
this
,
David
saith
,
He
shall
be
whiter
then
snow
,
which
phrase
is
neither
with
the
Papist
to
be
extended
to
sanctification
,
as
if
such
perfect
clean
righteousnesse
were
vouchsafed
to
him
,
as
that
there
were
no
sin
in
him
,
nor
with
the
Antinomian
,
as
if
God
did
quite
abolish
sin
from
David
out
of
his
sight
,
so
as
to
take
no
notice
of
it
,
or
chastise
him
for
it
(
for
after
the
pardon
was
past
,
yet
his
childe
was
to
die
,
and
much
more
evil
to
come
to
Davids
house
)
but
in
respect
of
final
condemnation
,
God
having
thus
pardoned
David
through
Christ
,
would
no
more
adjudge
him
to
everlasting
punishment
,
then
he
would
one
that
was
innocent
,
or
without
any
spot
of
sin
.
And
this
is
to
incourage
great
sinners
;
ten
thousand
talents
was
a
great
summe
of
money
,
yet
how
easily
forgiven
by
that
kinde
Master
?
Thus
Exod.
34.7
.
God
is
described
forgiving
sins
of
all
sorts
,
and
this
he
proclaimed
,
when
his
glory
passed
by
;
and
how
necessary
is
this
for
the
contrite
heart
,
which
judgeth
his
sins
,
because
of
the
aggravations
of
them
,
to
be
unpardonable
?
If
they
had
not
been
of
such
a
breadth
and
depth
,
and
length
,
they
would
not
fear
overwhelming
as
now
they
do
.
There
are
sins
of
all
sorts
described
,
and
which
is
to
be
observed
,
God
putteth
no
term
or
bounds
to
his
mercy
,
whereas
he
doth
set
some
to
his
anger
.
Let
not
therefore
the
greatness
of
sin
be
thought
more
then
the
greatness
of
mercy
pardoning
,
and
Christs
obedience
suffering
;
as
it
is
hypocrisie
to
extenuate
and
make
our
sins
lesse
then
they
are
,
so
it
is
unbelief
to
diminish
his
grace
;
and
Gods
greatness
above
us
is
as
much
celebrated
in
this
his
kindness
,
as
in
any
other
attribute
.
The
sins
of
all
the
world
,
if
they
were
thy
sins
,
were
but
like
a
drop
of
water
to
his
mercy
,
no
more
then
our
essence
or
power
is
to
his
Majesty
:
Take
heed
then
of
saying
Such
and
such
sins
may
be
forgiven
,
but
can
he
forgive
such
as
mine
are
also
?
Lastly
,
In
that
Honey
Comb
(
for
we
may
say
of
these
places
,
if
of
any
,
they
are
sweeter
then
honey
)
this
sweetness
may
be
pressed
out
;
That
all
their
sins
,
though
never
so
many
,
shall
likewise
be
blotted
out
.
The
Sea
could
as
easily
drown
an
whole
Hoast
of
Pharaohs
men
,
as
twenty
Souldiers
.
The
Apostle
is
excellent
,
Rom.
5.
in
this
,
making
an
opposition
between
the
first
Adam
and
second
,
aggravating
the
superlative
power
of
the
gift
by
grace
,
above
the
evil
through
sin
:
Hence
it
's
called
the
riches
of
his
grace
,
rather
then
power
or
wisdome
,
because
of
the
plenty
,
and
abundance
of
it
.
Who
would
not
think
that
while
Gods
goodness
in
the
Scripture
is
thus
unfolded
,
there
should
not
be
a
dejected
,
unbeleeving
Christian
in
the
world
?
shall
our
sin
abound
to
condemnation
,
more
then
his
grace
to
justification
?
because
sin
is
too
strong
for
us
,
is
it
therefore
too
much
for
the
grace
of
God
also
?
you
see
by
ths
,
that
we
may
drink
wine
enough
,
in
the
Scripture
Wine-cellars
,
to
make
our
hearts
glad
,
and
yet
swallow
not
down
any
dregs
of
Popish
or
Antinomian
errors
.
These
things
thus
explained
,
God
doth
see
sin
so
as
to
be
offended
and
displeased
with
it
,
in
those
that
are
already
justified
.
And
the
first
rank
of
Arguments
shall
be
taken
from
those
places
of
Scripture
where
the
godly
do
aggravate
their
sin
,
under
this
notion
,
that
it
was
in
Gods
sight
,
that
he
especially
beheld
it
,
offended
with
it
:
and
this
aggravation
the
Prophet
Nathan
doth
set
home
upon
David
,
2
Sam.
12.9
.
why
hast
thou
despised
the
commandment
of
the
Lord
,
to
do
this
evil
in
his
sight
?
Against
thee
,
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
;
Observe
that
,
in
thy
sight
;
Therefore
God
did
see
and
take
notice
,
so
as
to
be
displeased
with
David
,
and
of
all
considerations
this
did
most
wound
and
break
his
heart
;
so
that
indeed
the
Antinomian
Doctrine
doth
properly
overthrow
that
which
is
the
choisest
ingredient
in
godly
sorrow
,
viz.
because
God
is
angry
.
For
what
is
Davids
meaning
but
this
,
Although
men
do
not
know
how
wicked
I
was
in
the
matter
of
Vriah
and
Bathsheba
,
yet
thou
doest
,
and
although
the
world
would
flatter
me
,
yet
as
long
as
thou
art
angry
,
I
can
have
no
peace
.
Haec
regula
tenenda
est
,
si
vero
paenitentiae
sensu
imbui
velimus
,
saith
Calvin
upon
the
place
,
that
is
,
this
rule
is
to
be
observed
,
when
at
any
time
we
would
be
truly
affected
in
a
way
of
repentance
.
This
Argument
seemeth
to
be
Cogent
,
but
see
what
an
answer
the
Antinomian
giveth
,
whereby
you
may
see
that
true
of
Tertullian
,
that
besides
the
poëtica
,
and
pictoria
,
tertia
jam
est
,
eaque
haeretica
licentia
,
besides
the
boldnesse
of
Poets
and
Painters
to
invent
any
thing
,
there
is
a
third
,
and
that
is
of
Hereticks
.
The
Answer
is
this
,
David
doth
here
judge
according
to
his
sense
and
feeling
,
what
he
was
to
finde
at
Gods
hand
by
the
Law
,
so
that
he
doth
not
speak
this
(
according
to
their
divinity
)
in
a
way
of
faith
,
but
sense
and
failing
;
and
therefore
the
Author
doth
compare
this
with
that
place
,
Ps.
31.22
.
I
said
in
my
hast
,
I
am
cut
off
.
Honey
Com.
pag.
81.
Oh
boldnesse
!
Shall
David
be
thought
in
hast
and
rashnesse
,
to
say
,
Against
thee
have
I
sinned
and
done
this
evil
in
thy
sight
?
Then
all
the
other
verses
.
Have
mercy
on
me
,
Thou
delightest
in
truth
,
may
be
said
by
David
to
be
spoken
in
hast
.
How
unpardonable
is
this
error
,
to
make
that
which
was
a
speciall
tendernesse
of
godly
sorrow
upon
David
,
to
be
a
part
of
his
humane
weaknesse
?
But
(
saith
the
Author
)
he
speaketh
in
the
Gospel-way
afterwards
,
when
he
saith
,
purge
me
,
and
I
shall
be
whiter
then
Snow
:
But
in
what
sense
that
is
true
,
you
have
already
heard
;
when
a
grosse
actuall
sin
is
committed
,
is
repented
of
,
the
sinfull
act
is
quite
passed
away
and
gone
,
the
guilt
by
forgivenesse
is
quite
extinct
,
and
so
,
as
to
that
respect
,
remission
of
sin
doth
make
us
as
white
as
Snow
.
But
it
is
not
thus
with
original
sin
,
whose
guilt
though
removed
,
yet
the
proper
stain
of
it
doth
still
abide
;
(
but
of
this
more
,
when
we
declare
what
that
is
,
which
doth
denominate
a
sinner
)
Therefore
David
doth
not
here
speak
contradictions
,
but
his
soul
may
be
made
white
by
Justification
,
and
yet
in
the
committing
of
new
sins
,
God
be
angry
and
much
offended
with
him
.
Thou
hast
set
our
iniquities
before
thee
,
our
secret
sins
in
the
light
of
thy
countenance
.
Where
Moses
the
pen-man
of
the
Psalm
,
speaks
in
the
behalf
of
the
Church
then
afflicted
,
that
God
had
put
their
sins
before
him
;
so
that
God
did
not
only
take
notice
of
them
to
chastise
them
,
but
he
put
them
before
his
eyes
.
How
the
sin
of
a
justified
man
,
may
at
the
same
time
be
covered
,
and
yet
put
before
God
,
is
to
be
shewed
in
answering
their
Objections
.
And
the
Text
to
put
the
matter
out
of
all
doubt
,
addeth
in
close
,
they
are
before
the
light
of
his
countenance
,
which
is
very
emphaticall
.
God
(
as
is
to
be
shewed
)
hath
in
the
Scripture
a
three-fold
eye
,
to
our
purpose
,
the
eye
of
omnisciency
(
which
the
Antinomian
will
grant
)
and
all
agree
in
;
the
eye
of
his
anger
,
which
they
deny
;
and
an
eye
of
condemnation
which
the
Papist
pleads
for
:
now
we
go
further
then
the
Antinomian
,
we
say
God
hath
an
eye
of
omnisciency
,
and
of
anger
,
upon
the
sins
of
justified
persons
,
but
not
so
far
as
the
Papist
,
to
say
he
hath
the
eye
of
condemnation
upon
them
.
First
,
It
may
be
said
,
that
these
are
places
in
the
Old
Testament
,
whereas
they
speak
of
Beleevers
under
the
New
.
I
answer
,
first
,
God
seeth
no
iniquity
in
Jacob
:
Though
your
sins
be
as
scarlet
,
they
shall
be
white
as
snow
:
Thou
art
all
fair
,
my
love
:
Their
sins
shall
be
blotted
out
.
These
places
and
the
like
were
true
in
the
Old
Testament
,
and
applied
particularly
to
the
godly
Jews
then
living
,
by
way
of
comfort
to
them
,
as
the
context
plainly
evidenceth
.
Secondly
(
As
I
shewed
in
the
Treatise
of
the
Law
)
there
can
be
no
sound
reason
given
,
why
God
should
see
sin
in
the
justified
person
then
and
not
now
:
For
did
not
God
elect
them
from
all
eternity
?
Were
not
they
in
Christ
,
and
their
sins
laid
upon
Christ
?
Now
these
are
the
great
Arguments
why
God
seeth
no
sin
in
beleevers
(
as
they
hold
)
and
were
not
▪
all
these
as
verificable
upon
the
godly
in
the
Old
Testament
?
2.
It
may
be
answered
,
speaks
here
in
the
behalf
of
the
whole
Church
then
,
and
there
were
many
among
them
that
were
not
justified
.
But
this
is
easily
taken
away
.
1.
The
Scripture
speaks
universally
,
and
Moses
reckoneth
himself
in
the
number
with
them
.
2.
The
calamity
was
generall
,
and
who
can
say
,
none
of
the
Justified
suffered
under
it
?
and
this
chaftising
of
them
,
is
that
which
is
called
setting
of
sins
before
Gods
face
.
Lastly
,
Some
places
of
Scripture
which
they
bring
,
and
the
chiefest
ones
,
for
seeing
no
sin
in
beleevers
,
are
universal
,
as
this
is
,
and
spoken
of
the
whole
Church
:
thus
my
Text
,
The
iniquity
of
Judah
and
Israel
shall
be
sought
for
,
and
not
found
:
so
God
seeth
no
iniquity
in
Jacob
,
that
is
spoken
of
the
body
of
them
,
when
yet
they
must
acknowledge
,
all
were
not
justified
among
them
.
I
will
name
one
place
more
in
this
rank
,
and
that
is
Luke
15.21
:
Where
you
have
a
confession
of
a
penitent
son
,
I
have
sinned
against
heaven
,
and
before
thee
.
This
penitent
was
a
son
and
therefore
calleth
God
Father
;
and
indeed
he
could
not
cease
to
be
a
son
,
therefore
he
doth
not
say
,
I
am
not
thy
son
,
but
I
am
not
worthy
to
be
called
thy
son
.
As
for
Grotius
his
observation
upon
the
place
,
Haec
fabula
declarat
,
quod
omnes
homines
sunt
ortu
filii
Dei
,
sed●e●
jure
excidunt
semet
à
Deo
alienando
,
that
is
,
this
fable
declareth
that
all
men
are
by
birth
the
sons
of
God
,
but
they
fall
from
that
right
,
by
alienating
themselves
from
God
,
it
deserveth
a
double
Animadversion
,
one
for
calling
this
Parable
fabula
,
which
although
in
a
critical
notion
,
it
may
have
a
right
sense
,
yet
use
doth
not
now
indure
it
;
It
would
be
very
offensive
to
call
Christs
Parables
,
Christs
Fables
:
Secondly
,
he
sheweth
unsound
Divinity
,
worse
then
Pelagians
or
Arminians
,
as
his
very
expression
declareth
;
(
but
to
passe
that
)
The
Parable
doth
represent
a
godly
man
foully
lapsed
in
sin
,
and
now
returning
to
God
,
and
he
accuseth
himself
,
aggravating
sin
,
that
his
Father
took
notice
of
it
;
and
whatsoever
other
Doctors
teach
,
yet
this
is
the
best
way
,
for
godly
persons
repenting
,
to
aggravate
their
sinfulnesse
,
in
reference
to
Gods
beholding
of
them
,
and
being
angry
with
them
,
Quicunque
sibi
se
excusat
,
accusat
Deo
,
whosoever
excuseth
himself
to
himself
,
accuseth
himself
to
God
,
said
Salvian
and
Tertul.
In
quantum
non
peperceris
tibi
,
in
tantum
tibi
Deus
(
crede
)
parcet
,
so
much
as
thou
shalt
not
spare
thy self
,
God
(
beleeve
it
)
will
spare
thee
.
Lastly
,
This
is
to
be
observed
,
that
after
his
father
had
kissed
him
,
which
was
a
sign
of
reconciliation
and
pardon
;
yet
the
son
confesseth
he
had
sinned
against
heaven
,
and
before
him
.
mortifie
our
sins
,
or
we
by
his
help
to
crucifie
our
sins
:
if
the
Spirit
of
God
do
inable
us
to
crucifie
and
mortifie
sin
,
as
that
which
is
an
enemy
and
loathsome
to
him
,
then
notwithstanding
Christs
righteousness
imputed
,
God
doth
take
notice
of
that
which
is
filthy
,
and
to
be
removed
in
the
godly
:
But
we
are
assisted
by
Gods
Spirit
,
to
this
,
Ergo.
Rom.
8.11
,
13.
If
ye
by
the
Spirit
mortifie
the
deeds
of
the
body
.
Gal.
3.18
If
ye
be
led
by
the
Spirit
,
ye
shall
not
fulfill
the
deeds
of
the
flesh
.
In
these
words
are
two
plain
Conclusions
,
First
,
That
the
godly
have
still
sins
in
them
,
for
these
are
called
the
deeds
of
the
flesh
.
By
deeds
of
the
flesh
,
are
not
meant
grosse
sins
,
but
all
the
inward
motions
and
thoughts
of
the
soul
corrupted
.
Secondly
,
That
the
Spirit
of
God
seeth
them
,
takes
notice
of
them
,
they
are
loathsome
to
him
,
and
therefore
he
mortifieth
them
.
Now
the
Spirit
of
God
being
the
same
with
God
,
that
which
he
mortifieth
,
must
needs
be
taken
notice
of
by
him
as
offensive
.
To
this
what
do
they
answer
?
They
say
,
We
do
not
mortifie
sin
,
no
not
by
Gods
Spirit
,
out
of
Gods
sight
,
but
only
out
of
our
own
sight
,
so
that
when
the
Spirit
of
God
overcometh
a
corruption
in
us
,
this
is
not
by
removing
it
out
of
Gods
sight
,
but
our
own
only
,
Honey-Comb
,
pag.
164.
for
(
say
they
)
Christs
righteousnesse
being
made
ours
,
we
are
all
clean
before
God
,
and
that
which
the
Spirit
of
God
doth
afterwards
in
sanctification
,
is
cleansing
away
sin
only
declaratively
before
men
;
Hence
(
as
you
heard
)
they
distinguish
of
a
two
▪
fold
cleansing
,
one
secret
and
mysticall
by
Christs
righteousnesse
,
and
the
other
palpable
and
grosse
to
our
sense
and
feeling
,
which
is
by
Gods
spirit
in
us
;
but
here
are
many
mistakes
and
errours
.
1.
That
they
oppose
Christs
cleansing
and
the
Spirits
cleansing
together
;
for
what
Christs
bloud
doth
meritoriously
cleanse
away
,
the
same
Christs
Spirit
doth
by
efficacious
application
.
Hence
Christ
by
his
death
doth
quite
remove
sin
,
in
respect
of
the
guilt
of
it
here
on
earth
,
and
doth
give
his
Spirit
to
crucifie
the
power
of
it
;
so
that
both
Christs
cleansing
,
and
the
Spirits
cleansing
,
do
relate
to
Gods
sight
:
for
it
is
Gods
will
that
we
should
not
only
be
clean
by
imputed
righteousnesse
,
but
also
by
inherent
holinesse
.
2.
It
is
false
,
that
we
only
mortifie
sin
declaratively
to
men
,
for
it
is
really
and
indeed
done
,
even
to
God-ward
.
Hence
this
is
the
great
difference
between
a
Pharisaicall
or
externall
mortification
,
and
a
spirituall
;
The
former
is
from
humane
principles
to
humane
motives
;
the
other
is
from
God
,
and
to
God
,
and
through
God
:
so
that
as
that
is
not
a
divine
faith
,
but
humane
,
which
is
not
from
a
divine
principle
,
and
because
of
divine
Authority
;
so
neither
can
that
be
divine
and
spirituall
mortification
,
which
is
not
from
divine
efficiency
,
and
because
of
divine
grounds
.
Hereby
it
is
that
the
whole
work
of
grace
is
called
a
new
creature
,
and
it
is
a
new
creature
not
only
man-ward
,
but
God-ward
,
and
who
can
think
when
Eph.
4.
we
are
exhorted
to
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
,
that
any
other
sense
can
be
drawn
out
of
it
,
then
that
,
the
putting
off
the
old
man
,
and
putting
on
the
new
,
have
relation
to
God
as
well
as
man
?
It
is
therefore
well
observed
by
Musculus
on
the
former
Text
,
that
both
these
are
put
together
,
If
ye
through
the
Spirit
do
mortifie
;
we
and
the
Spirit
.
The
Spirit
,
and
that
sheweth
all
the
Popish
means
of
mortification
to
be
unprofitable
,
the
Spirit
of
God
neither
appointing
them
,
or
working
by
them
.
Then
he
addeth
ye
,
denoting
that
we
also
are
to
work
and
act
(
being
first
quickned
with
a
spiritual
life
put
into
us
)
and
not
as
some
do
now
dangerously
maintain
,
give
up
all
,
expecting
the
operation
of
the
Spirit
only
.
3.
The
falshood
of
this
Assertion
will
further
appear
;
If
the
Spirit
of
God
by
mortification
doth
not
remove
sin
out
of
us
,
as
to
Gods
sight
,
then
by
further
sanctification
,
it
brings
no
good
thing
into
us
as
to
Gods
sight
likewise
;
and
thus
as
God
shall
see
no
sin
in
his
people
,
so
neither
no
good
thing
inherently
in
his
people
;
for
this
must
necessarily
follow
by
their
principles
,
as
God
takes
no
notice
of
sin
inherent
in
believers
to
be
angry
with
them
;
so
likewise
no
notice
of
inherent
grace
to
be
well
pleased
with
them
;
for
if
the
Spirit
of
God
do
not
cleanse
our
corruption
from
Gods
sight
,
then
still
the
more
corruption
is
washed
away
,
God
still
doth
no
waies
approve
that
holinesse
,
but
it
is
only
the
imputed
holines
of
Christ
,
which
he
regards
.
Therefore
he
that
maintaineth
God
seeth
no
sin
in
believers
to
chastise
,
must
maintain
,
he
seeth
no
graces
in
them
to
reward
them
;
and
take
their
own
similitude
,
as
he
(
say
they
)
that
looks
thorow
a
red
glasse
seeth
every
thing
in
it
red
,
if
there
be
dirt
in
it
,
it
looks
red
,
if
there
be
pearls
in
it
,
it
looketh
red
,
all
is
one
to
the
sight
;
so
when
God
looketh
upon
us
in
Christ
,
if
there
be
sin
,
if
there
be
our
own
inherent
holines
,
it
is
all
one
,
God
seeth
only
Christs
holiness
.
Thus
while
the
Antinomian
laboureth
to
have
our
sins
covered
from
Gods
eies
;
he
likewise
spreads
a
covering
over
all
the
fruits
of
Gods
Spirit
in
us
,
that
they
shall
not
be
taken
notice
of
:
whereas
none
ever
denied
but
that
the
graces
of
Gods
people
are
acceptable
to
him
,
though
not
to
justification
;
and
many
promises
he
makes
to
them
,
the
imperfection
being
done
away
by
Christ
.
But
in
their
way
,
as
God
takes
no
notice
of
Pauls
sinfull
motions
to
be
offended
at
them
,
so
neither
of
all
his
labourings
and
sufferings
in
the
Gospel
way
.
Lastly
,
If
the
Spirit
of
God
do
only
mortifie
,
as
to
our
feeling
,
and
not
to
Gods
sight
,
then
when
the
soul
departs
into
glory
,
all
that
inherent
purity
,
must
only
be
declaratively
also
;
but
in
heaven
we
are
made
holy
perfectly
in
Gods
sight
,
and
that
without
any
imputed
righteousnesse
of
Christ
,
though
Christ
did
purchase
and
obtain
that
for
us
.
Now
what
the
Spirit
of
God
doth
finish
and
consummate
upon
the
souls
dissolution
,
he
had
begun
even
in
this
life
.
A
third
sort
of
Arguments
is
from
those
places
which
commend
repentance
,
humiliation
,
and
godly
sorrow
for
sin
;
notice
of
our
sin
,
be
not
offended
at
it
,
we
may
indeed
be
sorrowfull
for
sin
because
of
men
,
but
not
because
of
God
▪
all
grounds
of
humiliation
and
repentance
of
sin
in
those
that
do
believe
.
Therefore
mark
it
,
He
that
saith
there
is
no
sin
in
the
Church
of
God
now
(
which
is
their
express
opinion
)
he
must
likewise
say
,
There
is
no
godly
sorrow
in
the
Church
of
God
now
.
For
what
is
the
reason
there
can
be
no
godly
sorrow
in
heaven
,
there
was
none
in
the
state
of
innocency
,
but
because
there
was
no
sin
there
?
and
it
must
be
thus
now
in
the
Church
of
God
.
This
error
eateth
into
the
vitals
of
godlinesse
,
therefore
beware
of
it
.
Say
,
I
will
have
no
such
free
grace
,
as
shall
take
away
godly
sorrow
;
Remember
the
gracious
Promise
,
Zech.
12.
where
God
promiseth
,
a
spirit
of
prayer
and
mourning
for
sin
,
as
well
as
to
blot
out
sin
,
he
shall
not
obtain
the
promise
for
the
later
,
that
feeleth
not
the
promise
for
the
former
.
And
certainly
,
if
this
Doctrine
were
true
,
why
did
Paul
say
,
Though
I
made
you
sorry
,
I
did
not
repent
?
We
Ministers
ought
to
repent
,
that
ever
we
made
you
sorry
;
and
you
are
to
repent
that
ever
you
have
been
sorrowfull
.
A
fourth
kinde
is
from
all
those
places
,
to
take
notice
of
the
sins
of
justified
persons
,
as
that
he
doth
grievously
afflict
them
for
their
transgressions
.
This
Argument
doth
properly
and
directly
overthrow
the
whole
Antinomian
assertion
,
but
because
I
have
largely
proved
this
already
,
I
will
not
insist
on
it
.
To
make
good
their
assertion
,
that
God
seeth
no
sin
,
they
are
forced
also
to
hold
,
that
all
the
afflictions
upon
the
godly
,
are
only
trials
of
their
faith
,
preservatives
from
sin
,
but
not
correctives
for
sin
.
But
did
not
God
see
sin
in
Moses
,
when
for
his
unbelief
he
kept
him
out
of
Canaan
?
Did
not
he
see
sin
in
David
,
though
pardoned
,
grievously
chastising
him
afterwards
?
Did
he
not
see
sin
in
Jonah
,
who
would
fain
have
run
from
Gods
face
,
that
he
might
not
have
seen
him
?
Did
he
not
see
sin
in
the
Corinthians
,
when
many
of
them
were
sick
and
weak
,
for
abusing
the
Ordinances
,
yet
many
of
them
were
such
,
that
therefore
were
chastened
,
that
they
might
not
be
condemned
of
the
Lord
.
There
are
more
arguments
,
but
at
this
time
I
conclude
with
an
use
of
exhortation
,
to
broken-hearted
,
and
contrite
sinners
,
again
and
again
to
meditate
upon
the
great
and
glorious
expressions
which
the
Scripture
useth
about
forgivenesse
of
sin
.
Your
fears
and
doubs
are
so
great
,
that
only
such
great
remedies
can
cure
you
.
Tell
me
ye
afflicted
and
wounded
for
sin
,
is
not
this
the
best
oyl
that
can
be
poured
into
your
sores
?
Tell
me
ye
spiritual
Lazarusses
,
that
lie
at
the
gate
of
God
daily
,
who
is
rich
in
mercy
,
desiring
the
very
crumbs
that
fall
from
this
table
of
grace
,
are
you
thankfull
because
God
provideth
food
and
raiment
,
and
not
much
rather
because
of
a
pardon
?
how
great
is
Gods
goodnesse
,
he
might
have
removed
us
out
of
his
sight
,
and
he
hath
done
so
to
our
sins
;
he
might
have
thrown
us
into
the
bottom
of
hell
,
and
he
hath
cast
our
iniquities
into
the
bottom
of
the
sea
;
he
might
have
blotted
our
names
out
of
the
book
of
life
,
and
he
hath
blotted
out
our
sins
from
his
remembrance
.
LECTURE
VIII
.
JEREMIAH
50.20
.
In
those
daies
,
and
at
that
time
the
iniquity
of
Judah
shall
be
sought
for
,
and
it
shall
not
be
found
,
&c
,
A
Fifth
rank
of
arguments
is
from
those
places
of
Scripture
,
that
God
seeth
,
taketh
notice
,
and
is
angry
with
their
sins
.
Now
all
petitions
use
to
be
in
a
two-fold
faith
,
one
applicative
and
fiduciall
,
the
other
doctrinall
and
assertive
,
which
is
the
foundation
of
the
former
.
If
a
Papist
pray
for
the
deliverance
of
any
out
of
purgatory
,
it
is
a
vain
prayer
,
because
there
is
not
a
theologicall
verity
to
ground
his
prayer
upon
:
thus
a
Socinian
cannot
truly
pray
to
God
in
Christ
,
because
he
hath
not
a
dogmaticall
or
assenting
faith
to
the
truth
of
Christs
divine
nature
,
and
so
cannot
have
a
fiduciall
faith
in
the
same
.
Thus
it
would
be
with
the
people
of
God
,
how
can
they
in
their
prayers
entreat
God
to
turn
away
his
anger
from
them
,
to
hide
his
face
from
their
sins
,
if
he
were
not
indeed
angry
?
Now
that
the
petitions
of
Gods
people
are
for
this
end
,
will
appear
by
severall
places
.
I
shall
not
here
mention
that
petition
,
we
are
directed
to
in
the
Lords
prayer
,
viz.
forgive
us
our
sins
,
for
that
is
a
noble
instance
,
and
deserveth
a
single
consideration
of
its
self
;
but
we
have
many
other
instances
,
as
Psa
▪
51.9
.
Hide
thy
face
from
my
sins
.
It
is
plain
by
this
praier
,
Gods
face
,
and
so
his
eyes
were
upon
Davids
sins
though
justified
,
and
that
a
godly
man
falling
into
grievous
sins
,
hath
them
not
presently
covered
from
Gods
eyes
;
for
his
meaning
by
this
phrase
,
is
,
that
God
would
not
regard
them
to
visit
them
on
him
,
the
contrary
whereof
is
Psa.
119.15
.
Let
their
sin
be
continually
before
thee
;
and
this
is
observable
,
that
David
doth
again
and
again
petition
for
pardon
,
whereby
is
shewed
how
difficult
a
thing
it
is
to
obtain
the
favour
of
God
after
we
have
offended
him
by
our
sins
.
Neither
let
that
be
replied
,
that
this
is
done
by
Believers
in
the
Old
Testament
;
for
Paul
bringeth
a
proof
from
Psa.
32.1
.
to
shew
what
is
the
nature
of
Justification
,
even
under
the
Gospel
.
And
that
I
may
once
for
all
this
dissolve
this
objection
of
theirs
,
I
shall
handle
distinctly
this
question
,
Whether
the
Justification
of
believers
under
the
Old
Testament
and
New
,
be
not
uniform
and
altogether
the
same
?
which
is
to
be
affirmatively
maintained
,
and
therefore
remit
you
to
that
question
.
For
the
present
,
we
see
how
David
here
doth
twice
and
thrice
with
much
vehemency
desire
that
Gods
face
would
not
be
upon
his
sins
.
1.
That
Nathans
comfort
might
be
given
after
this
penitential
Psalm
:
for
although
2
Sam.
12.13
.
the
History
makes
mention
of
Nathans
oyl
poured
into
David
,
as
soon
as
ever
he
was
wounded
,
yet
it
is
a
frequent
thing
in
Scripture
to
have
those
things
immediatly
connected
in
story
,
when
yet
there
was
a
great
distance
in
the
practice
.
But
grant
it
was
immediatly
upon
Davids
repentance
;
yet
faith
in
God
for
pardon
,
may
well
stand
with
prayer
for
pardon
;
The
deep
sense
and
feeling
of
Gods
offence
,
cannot
but
provoke
to
earnest
petition
,
though
faith
at
the
same
time
perswadeth
the
heart
God
will
hear
:
Hence
David
doth
not
here
pray
in
unbelief
,
thinking
God
would
not
pardon
him
;
therefore
some
translate
v.
7.
in
the
future
tense
,
Thou
wilt
purge
me
with
hysop
,
because
of
his
assurance
.
Again
,
though
God
removed
Davids
sin
in
respect
of
condemnation
,
yet
not
in
respect
of
all
other
effects
of
his
anger
,
for
so
his
sin
did
still
lie
as
a
burden
on
him
,
and
in
this
respect
he
still
seeketh
Gods
face
.
In
the
next
place
consider
,
Psa.
32.1
,
3
,
4.
Of
all
parts
of
the
Scripture
,
the
Psalms
have
this
excellency
,
that
they
do
in
a
lively
experimental
way
set
forth
the
gracious
works
of
God
upon
the
soul
,
and
David
doth
in
many
Psalms
,
still
as
it
were
play
upon
the
Harp
,
to
drive
out
the
evil
spirit
of
unbelief
and
diffidence
out
of
a
mans
heart
.
Now
this
Psalm
is
a
most
excellent
directory
for
the
obtaining
of
pardon
after
sin
committed
;
wherein
David
being
for
a
while
grievously
crushed
by
Gods
anger
for
his
sins
,
at
last
feeling
the
Sun-shine
of
his
favour
breaking
through
the
clouds
,
he
doth
in
the
beginning
of
the
same
joyfully
break
out
,
admiring
the
happines
of
those
who
have
their
sins
pardoned
,
and
he
doth
in
several
words
repeat
the
same
benefit
,
because
of
the
excellency
of
it
:
and
certainly
were
your
hearts
touched
with
the
sense
of
Gods
displeasure
for
sin
,
neither
riches
,
nor
good
trading
,
or
any
advantage
in
the
world
,
would
so
glad
your
heart
,
as
to
have
a
pardon
of
sin
.
For
how
cometh
David
to
be
thus
affected
with
forgivenesse
of
his
sins
?
even
because
he
confessed
it
not
,
was
not
humbled
under
it
,
till
Gods
wrath
was
heavy
upon
him
,
and
then
he
resolved
to
acknowledge
it
,
whereupon
God
immediatly
forgiveth
him
.
Now
lest
any
should
think
What
is
this
to
us
in
the
times
of
the
Gospel
?
observe
v.
6.
For
this
every
one
that
is
godly
shall
pray
unto
thee
,
that
is
,
for
this
remission
,
for
this
pardon
every
one
that
is
godly
shall
pray
;
so
that
its
ungodlinesse
by
Davids
judgement
not
to
confesse
sin
,
or
to
pray
for
the
pardon
,
which
how
can
any
Antinomian
do
by
his
principles
,
that
holdeth
,
God
seeth
not
,
or
taketh
notice
,
so
as
to
be
offended
with
the
sins
of
justified
persons
:
and
so
they
are
not
only
Antinomists
,
but
Anti
▪
Confessionists
,
Anti-Petitionists
,
and
Anti-penitents
.
Take
one
more
instance
,
Psa.
6.1
.
where
David
prayeth
God
would
not
rebuke
him
in
his
hot
displeasure
,
Compare
this
with
Jer.
10.24
.
where
you
see
the
servants
of
God
do
suppose
an
anger
from
God
will
fall
on
them
for
their
sins
,
and
they
do
not
refuse
his
rebukes
,
only
they
desire
God
would
moderate
and
set
bounds
to
his
wrath
,
that
it
may
not
overwhelm
them
.
Many
other
places
there
are
,
where
its
plain
,
the
people
of
God
praying
,
do
suppose
him
to
be
angry
with
them
for
their
sins
;
and
it
is
a
truth
so
ingraven
in
the
heart
of
a
godly
man
,
that
no
error
can
ever
quite
obliturate
it
.
A
sixth
sort
of
Arguments
shall
be
from
those
places
,
to
take
notice
of
our
sin
,
more
then
we
can
or
do
,
1
Joh.
3.18
,
19
,
20.
where
the
Apostle
presseth
believers
to
a
sincere
love
of
one
another
with
this
Argument
,
that
hereby
we
shall
assure
our
hearts
before
him
;
the
Greek
word
signifyeth
to
perswade
,
and
doth
excellently
set
forth
the
difficulty
of
being
assured
in
Gods
presence
.
Now
this
great
benefit
he
illustrates
by
the
contrary
,
if
our
hearts
condemn
us
,
God
is
greater
then
our
hearts
;
and
this
holdeth
universally
in
every
holy
duty
,
as
well
as
that
of
love
:
if
our
hearts
condemn
us
for
hypocrisie
,
and
insincerity
in
them
,
God
doth
much
more
,
for
he
knoweth
more
evil
by
our selves
then
we
do
.
Now
how
can
this
Apostolicall
assertion
be
true
,
if
so
be
God
took
no
notice
,
or
were
not
offended
at
the
sins
of
his
people
?
It
s
an
argument
of
sweet
meditation
to
humble
us
,
that
if
where
there
is
but
a
drop
of
grace
,
our
sins
are
so
lothsome
and
offensive
;
how
much
more
must
they
be
to
the
ocean
of
all
purity
?
justified
children
of
God
;
But
1.
he
gives
the
expresse
title
of
little
children
to
them
,
ver.
18.
and
my
little
children
,
so
that
he
taketh
upon
him
the
bowels
of
a
father
to
them
.
Again
,
let
it
be
granted
that
he
describes
hypocrites
,
yet
there
is
no
godly
man
but
this
text
will
in
some
sense
belong
to
,
there
is
no
man
so
godly
,
but
he
hath
some
hypocrisie
and
insincerity
in
his
best
love
;
there
is
that
worm
in
his
best
fruit
,
that
drosse
in
his
best
gold
.
It
followeth
then
by
proportion
,
that
so
far
as
the
godly
do
discern
imperfections
,
and
insincerity
in
their
duties
,
so
far
they
are
to
be
humbled
before
God
,
who
knoweth
much
more
by
them
then
they
discern
;
as
you
see
little
moats
are
discerned
by
the
Sun-beams
in
the
Air
,
which
were
not
discerned
before
:
therefore
when
John
addeth
,
If
our
hearts
condemn
us
not
,
then
have
we
confidence
with
God
,
his
meaning
is
not
,
as
if
we
could
have
no
confidence
where
our
hearts
doe
condemn
us
in
some
degrees
,
for
then
none
in
the
world
could
have
confidence
;
but
he
speaks
of
condemning
our selves
upon
a
discovery
of
a
total
and
wilful
hypocrisie
;
and
so
we
will
indeed
grant
that
he
speaks
of
hypocrites
,
but
yet
it
proveth
as
much
as
we
desire
,
namely
,
that
where
there
is
any
condemnation
of
our selves
for
any
degree
of
insincerity
in
any
duty
,
we
are
to
tremble
,
and
to
remember
that
God
is
greater
then
our
hearts
,
knoweth
more
by
us
,
and
so
his
wrath
might
break
out
hotter
then
we
can
imagine
.
Neither
is
the
former
answer
weakned
,
though
we
grant
it
to
be
understood
of
total
hypocrites
,
for
it
is
usuall
with
the
Apostle
to
threaten
even
those
that
are
godly
,
and
dear
to
him
,
with
the
condition
and
punishment
of
Hypocrites
and
Apostates
,
as
Heb.
6.
See
another
instance
,
1
Cor.
4.4
.
I
know
nothing
by
my self
;
yet
am
I
not
thereby
justified
,
for
it
is
God
that
judgeth
me
;
where
the
Apostle
doth
not
speak
of
an
Anabaptistical
perfection
,
as
if
Paul
knew
no
sin
by
himself
;
but
his
meaning
is
to
be
restrained
to
the
faithfull
dispensation
of
the
office
committed
to
him
,
in
which
though
he
had
not
perfection
,
yet
his
conscience
did
not
accuse
him
of
grosse
negligence
or
unfaithfulnes
;
but
for
all
this
,
he
doth
not
think
himself
justified
,
by
any
godlines
in
him
;
and
why
so
?
because
God
judgeth
him
,
who
takes
notice
of
,
and
is
offended
with
more
sins
then
he
understands
by
himself
;
so
that
Paul
doth
acknowledge
God
to
see
sin
in
him
,
and
therefore
he
cannot
be
justified
by
any
thing
inherent
;
and
this
made
Bernard
say
excellently
,
Tutior
est
justitia
donata
,
quam
inhaerens
,
Imputed
righteousnes
is
safer
to
relie
upon
then
inherent
.
Think
it
therefore
a
small
thing
to
be
acquitted
by
Antinomian
principles
,
when
it
is
God
that
judgeth
;
and
whatsoever
the
Adversary
speaketh
about
a
righteousnesse
of
Christ
communicated
unto
us
,
so
that
thereby
God
seeth
no
sin
;
yet
because
they
say
,
he
seeth
no
sin
in
us
inherently
▪
they
must
conclude
for
some
perfect
inherent
righteousnes
.
Lastly
,
Ps.
19.
David
crying
out
,
Who
can
understand
his
errors
?
prayeth
thereupon
,
Cleanse
thou
me
from
secret
sins
;
and
this
doth
imply
,
that
there
were
many
sins
that
David
had
,
which
were
loathsome
and
foul
in
Gods
eyes
,
though
undiscovered
by
himself
,
and
therefore
he
would
have
God
wash
him
,
and
make
him
clean
▪
A
seventh
rank
of
Arguments
,
shall
be
from
those
places
,
scandalous
offenders
,
and
hath
promised
,
to
ratifie
that
in
heaven
,
which
they
according
to
his
will
,
do
on
earth
.
Experience
witnesseth
,
that
a
justified
person
may
fall
into
some
scandalous
sin
,
whereby
the
whole
Congregation
may
be
much
offended
,
and
God
highly
provoked
.
Now
in
this
case
God
hath
commanded
the
Ministers
of
the
Gospel
to
binde
&
to
retain
such
a
mans
sins
till
he
doth
repent
.
This
binding
is
not
by
way
of
authority
,
but
ministerial
declaration
,
&
effectual
application
of
Gods
threatnings
in
his
Word
to
such
a
person
sinning
,
and
when
this
is
done
,
God
hath
promised
,
that
all
this
shal
be
ratified
and
made
good
in
Heaven
against
that
man
.
Now
how
can
God
make
good
the
Ministers
threatnings
applied
to
that
godly
man
,
if
he
take
not
notice
,
and
be
not
offended
with
the
person
so
hainously
sinning
?
The
places
that
prove
such
a
binding
of
sin
,
and
Gods
ratifying
of
their
sentence
,
are
Joh.
20.23
.
Mat.
16.19
.
Mat.
18.18
.
Can
any
man
say
,
that
when
a
godly
man
is
cast
out
of
Gods
family
,
the
seals
of
Gods
grace
denied
him
,
and
he
delivered
up
to
Satan
,
that
God
is
not
angry
with
him
?
yea
,
is
not
he
bound
then
to
apprehend
God
estranged
from
him
?
when
a
godly
man
is
excommunicated
,
he
is
not
only
cast
out
from
the
externall
Church-society
,
but
likewise
there
is
a
deprivation
from
internal
communion
with
Christ
;
not
as
if
he
were
cut
off
from
the
purpose
or
decree
of
Gods
election
,
or
as
if
the
habitual
seed
of
grace
were
quite
extinct
in
him
,
but
only
as
the
outward
seals
of
Gods
favour
are
denied
him
;
so
also
doth
God
being
angry
with
him
,
deny
him
any
inward
testimonies
of
his
favour
;
and
it
would
not
be
faith
against
sense
(
as
the
Adversary
cals
it
)
but
presumption
against
Scripture
to
say
▪
God
was
at
that
time
well
pleased
with
him
;
yea
Divines
say
(
Synopsis
puri
.
Theol.
dis.
48.
)
that
there
is
a
conditional
exclusion
of
the
person
so
offending
from
future
glory
,
for
the
Church
threatens
him
,
that
as
they
judge
him
now
,
and
bid
him
depart
from
their
society
,
so
if
he
do
not
repent
,
Christ
at
the
last
day
will
command
him
to
depart
from
his
presence
and
the
holy
Angels
,
according
to
that
of
Tertul.
in
Apologetico
,
Summum
futuri
judicii
praejudicium
est
,
si
quis
ita
deliquerit
,
ut
à
communicatione
orationis
&
conventus
,
&
omnis
sancti
commeroii
relegetur
.
an
Advocate
,
and
to
make
Intercession
for
believers
after
they
are
justified
,
which
would
be
altogether
needless
,
if
God
did
not
take
notice
of
their
sins
,
and
were
ready
to
charge
them
upon
believers
'
;
consider
the
places
,
1
Joh.
2.1
.
Heb.
7.25
.
In
the
former
place
,
John
having
said
,
That
Christs
bloud
cleanseth
us
from
all
sin
(
a
place
the
Antinomian
much
urgeth
,
not
considering
that
at
the
same
time
the
Apostle
ver.
9.
requireth
confession
and
shame
in
our selves
,
if
we
would
have
pardon
)
in
the
first
verse
of
the
second
Chapter
,
he
saith
,
He
writes
these
things
that
they
should
not
sin
;
all
true
doctrine
about
Christ
and
free-grace
tendeth
to
the
demolishing
,
and
,
not
incouraging
of
sin
:
but
the
Apostle
supposeth
such
fragility
that
we
will
sin
,
and
therefore
speaketh
of
a
remedy
,
If
we
sin
we
have
an
Advocate
;
now
this
makes
several
wayes
against
the
Antinomian
.
First
,
That
sins
committed
after
our
Justification
need
an
Advocate
;
it
is
not
enough
that
we
were
once
justified
,
our
new
sins
would
condemn
us
for
all
that
,
were
it
not
for
Christ
.
Secondly
,
In
that
Christ
is
an
Advocate
,
it
supposeth
,
That
though
God
be
a
Father
to
his
people
,
yet
he
is
also
a
Judge
,
and
that
he
so
taketh
notice
of
,
and
is
displeased
with
their
sins
,
that
did
not
Christ
intercede
and
deprecate
the
wrath
of
God
,
it
would
utterly
consume
them
.
Thou
therefore
who
sayest
,
God
the
Father
is
not
offended
,
why
then
doth
Christ
perform
the
Office
of
an
Advocate
?
If
thy
sins
be
not
brought
into
the
Court
,
what
need
any
pleading
for
thee
?
In
the
other
place
,
Heb
7.25
.
The
Apostle
acknowledgeth
a
two-fold
function
of
Christs
Priestly
Office
,
The
one
is
,
The
offering
up
of
himself
for
our
sins
;
The
second
is
,
The
continual
Intercession
for
us
,
which
the
Apostle
,
Chap.
9.24
.
calleth
,
Appearing
before
Gods
face
in
our
behalf
;
now
we
must
not
so
advance
Christs
sufferings
in
the
taking
away
of
sin
,
so
as
to
exclude
the
other
part
of
his
Priestly
Office
,
which
is
,
continually
to
plead
our
cause
for
us
:
for
the
Apostle
makes
Christ
to
stand
before
the
face
of
God
,
as
some
great
Favorite
before
an
earthly
Prince
,
to
plead
in
the
behalf
of
those
who
are
accused
;
so
that
the
Doctrine
which
denieth
God
seeing
of
sin
in
his
people
,
doth
wholly
overthrow
Christs
Intercession
,
and
the
efficacy
of
it
.
Concerning
the
manner
of
Christs
Intercession
,
it
is
not
to
be
conceived
in
that
way
as
he
prayed
here
upon
the
earth
;
but
it
is
his
holy
will
,
and
expresse
desire
of
his
soul
,
that
God
the
Father
should
be
reconciled
with
those
for
whom
he
hath
shed
his
bloud
:
and
truly
that
point
of
Divinity
,
viz.
Christs
affections
and
sympathizing
with
his
people
now
in
heaven
,
is
an
Ocean
of
infinite
comfort
.
LECTURE
IX
.
JER.
50.20
.
In
those
dayes
,
and
at
that
time
,
the
iniquity
of
Judah
shall
be
sought
for
,
and
there
shall
be
none
,
&c.
affected
with
his
people
when
they
have
sinned
,
which
affections
do
necessarily
imply
Gods
seeing
of
sin
,
so
as
to
be
angry
with
them
,
yea
in
some
respects
Gods
anger
is
more
to
them
then
others
,
and
we
say
,
in
some
sense
God
doth
more
see
and
take
notice
of
the
sins
of
believers
then
others
.
The
places
of
Scripture
which
speak
in
what
manner
God
takes
the
sins
of
believers
,
are
these
,
Ephes.
4.30
.
Grieve
not
the
holy
Spirit
of
God
,
&c.
where
the
godly
in
their
sins
are
said
to
grieve
Gods
Spirit
.
Now
can
the
Spirit
of
God
,
which
is
also
God
,
be
grieved
(
to
speak
after
the
manner
of
men
)
at
our
sins
,
and
not
take
notice
of
them
?
certainly
if
they
grieve
God
,
they
ought
to
grieve
us
,
let
us
not
neglect
that
which
the
Spirit
of
God
is
so
offended
with
.
This
place
seemeth
to
be
taken
out
of
Isa.
63.10
.
They
vexed
his
holy
Spirit
.
So
that
it
is
such
a
grieving
,
as
doth
vex
and
imbitter
the
holy
Spirit
of
God
.
O
what
a
dreadfull
consideration
should
this
be
against
all
falshoods
in
this
point
▪
Doth
not
God
,
doth
not
the
Spirit
of
God
take
notice
of
thy
corruptions
,
yet
it
is
grieved
and
vexed
at
them
?
furthermore
the
aggravation
of
this
sin
is
seen
in
that
it
is
against
the
Spirit
that
doth
seal
us
to
the
day
of
redemption
.
A
Metaphor
,
saith
Zanchy
(
in
loc.
)
from
Merchants
,
who
having
bought
such
goods
,
seal
them
as
their
own
,
that
so
leaving
others
,
they
may
transport
them
.
Now
for
the
godly
to
sin
,
it
is
to
deface
this
seal
,
and
if
it
be
so
great
an
offence
to
violate
humane
seals
,
how
much
more
divine
?
Observe
likewise
that
passage
of
God
to
Moses
,
Ex.
4.14
.
where
Moses
out
of
the
sense
of
his
infirmity
,
refusing
the
office
God
called
him
to
twice
or
thrice
,
it
is
said
,
The
Lords
wrath
was
kindled
against
him
.
In
the
Hebrew
it
is
very
emphatical
,
The
fury
of
the
Lord
was
angry
against
Moses
,
and
the
LXX
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
expression
was
signified
,
God
was
not
lightly
,
but
grievously
angry
with
him
;
So
Ps.
74.1
.
the
Church
crieth
out
,
Why
doth
thine
anger
smoke
against
the
sheep
of
thy
pasture
?
and
in
many
other
places
.
Now
,
can
God
be
angry
,
and
that
in
so
high
a
degree
,
with
that
which
he
doth
not
see
,
or
take
notice
of
?
It
is
true
Isidor
.
Pelus
.
l.
1.
ep.
144.
will
not
suffer
,
that
notice
and
affliction
which
God
layeth
upon
us
,
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
then
anger
is
to
be
taken
in
a
strict
sense
,
for
punishment
by
way
of
satisfaction
,
but
otherwise
the
Scripture
doth
frequently
use
this
word
,
and
that
of
God
to
his
own
people
,
yea
vengeance
,
which
is
more
,
Ps.
96.8
.
But
that
it
may
the
better
appear
,
how
great
the
guilt
of
sin
in
believers
,
even
in
the
sight
of
God
is
,
and
what
his
account
is
of
it
,
take
notice
of
these
particulars
.
First
,
What
the
Scripture
stiles
them
,
1
Sam.
2.29
.
There
God
reproveth
Eli
in
his
indulgence
about
his
sons
,
with
this
remarkable
expression
,
Thou
honourest
thy
sons
above
me
.
Is
not
this
an
aggravation
which
God
taketh
notice
of
?
and
yet
Eli
did
reprove
his
sons
,
but
because
he
failed
in
the
measure
of
zeal
,
therefore
is
God
thus
angry
with
him
;
so
that
God
doth
not
only
see
the
grosse
sins
committed
by
his
people
,
but
a
lesse
measure
of
their
graces
,
and
is
angry
for
that
.
So
Rev.
2.
because
the
Church
abated
in
her
first
love
,
and
her
works
were
not
perfect
,
therefore
doth
God
threaten
her
.
As
the
godly
are
said
to
honour
the
creature
above
him
when
they
sin
,
so
they
are
likewise
said
to
despise
God
;
and
can
God
but
be
offended
with
them
that
despise
him
?
1
Sam.
2.13
.
They
that
despise
me
,
shall
be
lightly
esteemed
,
saith
God
again
to
Eli.
Thus
likewise
to
David
,
2
Sam.
12.9
.
Wherefore
hast
thou
despised
the
commandment
of
the
Lord
?
God
cannot
but
take
notice
of
that
which
is
a
despising
,
and
contemning
of
him
.
As
their
sins
are
a
despising
of
God
,
so
are
they
said
to
displease
God
,
which
cannot
be
if
God
see
no
sin
;
for
if
God
see
no
sin
,
it
is
all
one
in
reference
to
God
,
whether
a
believer
wallow
in
the
mire
of
sin
,
or
whether
he
live
holily
;
so
that
this
Doctrine
must
needs
eat
and
consume
like
a
Gangrene
.
Is
God
as
well
pleased
with
Peter
denying
Christ
,
as
Peter
repenting
?
as
much
pleased
with
David
in
his
adultery
and
murder
,
as
when
making
his
penitential
Psalm
?
The
Papists
indeed
would
fasten
such
prodigious
consequences
upon
the
Protestants
Doctrine
,
but
they
abhor
it
,
whereas
it
followeth
naturally
from
the
Antinomian
assertion
.
Indeed
the
Orthodox
say
,
David
and
Peter
in
their
lapses
,
did
not
fall
from
the
state
or
grace
of
Iustification
;
but
wherein
the
Antinomian
and
they
differ
,
is
hereafter
to
be
shewen
.
That
God
is
thus
displeased
with
justified
persons
,
when
they
thus
sin
,
is
plain
,
2
Sam.
11.29
.
where
what
we
translate
(
displeased
)
according
to
the
original
,
is
,
was
evil
in
the
eyes
of
the
Lord
;
where
you
see
expresse
Scripture
,
That
God
did
see
sin
in
David
,
because
that
which
he
had
done
,
was
evil
in
Gods
eyes
:
so
again
,
1
Chron.
21.7
.
Davids
numbering
of
the
people
,
is
said
to
be
evil
in
the
eyes
of
the
Lord
.
Thus
the
very
letter
of
the
Scripture
is
against
them
.
Lastly
,
Their
sins
are
offences
against
God
,
and
can
God
be
offended
with
that
which
he
doth
not
behold
?
Elihu
speaks
true
and
excellent
Doctrine
,
Iob
34.32
.
though
he
erred
in
the
application
,
Surely
it
is
meet
to
be
said
unto
God
,
I
have
born
chastisement
,
I
will
offend
no
more
;
where
he
acknowledgeth
,
That
chastisements
are
for
sins
,
and
that
sins
are
offences
.
If
then
the
sins
of
Gods
people
are
a
dishonour
to
him
,
a
despising
of
him
,
a
displeasing
of
him
,
they
are
evil
in
his
eyes
,
and
an
offence
to
him
,
it
cannot
be
but
that
he
must
see
sin
in
his
people
.
Secondly
,
The
Scripture
describeth
Gods
threatning
and
upbraiding
of
them
with
all
his
kindnesses
he
did
to
them
,
so
that
God
doth
not
only
take
notice
of
them
,
but
in
the
several
aggravations
of
their
ingratitude
and
unkindnesse
unto
him
,
in
all
that
they
offend
.
Thus
observe
Gods
dealing
with
Eli
,
1
Sam.
2.28
.
Did
not
I
choose
thy
father
out
of
all
the
Tribes
of
Israel
to
be
my
Priest
,
to
offer
upon
my
Altar
?
Did
I
not
give
unto
thy
father
all
the
offerings
by
fire
of
the
children
of
Israel
?
wherefore
kick
ye
at
my
sacrifice
?
What
a
cutting
sword
must
this
needs
be
in
Eli's
heart
?
and
because
the
children
of
God
have
a
Spirit
of
love
in
them
,
these
upbraidings
must
needs
wound
their
heart
the
more
.
Again
,
see
the
like
dealing
with
David
,
2
Sa.
11.12.8
,
9.
I
anointed
thee
King
over
Israel
,
and
I
delivered
thee
out
of
the
hand
of
Saul
:
and
if
that
had
been
too
little
,
I
would
have
given
thee
such
and
such
things
,
wherefore
hast
thou
despised
the
commandment
of
God
?
&c.
Must
not
this
pierce
into
the
very
bowels
of
David
?
Shall
God
upbraid
his
people
falling
into
sin
,
spread
before
their
eyes
the
manifold
mercies
he
hath
bestowed
upon
them
,
and
all
this
while
see
no
sin
in
them
?
Therefore
when
it
is
said
,
Iam.
1.5
.
That
God
upbraideth
not
,
that
is
to
be
understood
,
in
respect
of
his
frequent
and
liberal
giving
,
as
men
use
to
say
,
I
have
given
thus
often
,
and
I
will
give
no
more
;
which
kinde
of
giving
Seneca
cals
panem
lapidosum
;
but
if
men
walk
unworthy
of
the
benefits
received
,
he
doth
then
upbraid
,
as
Mar.
16.14
.
He
is
said
to
upbraid
the
Disciples
,
because
of
their
unbelief
.
Thirdly
,
The
Scripture
applieth
the
threatnings
of
God
to
believe●s
,
as
well
as
to
others
▪
making
no
difference
between
them
,
unless
they
repent
.
Indeed
we
say
against
the
Papists
,
that
all
the
sins
of
justified
persons
are
venial
,
and
not
mortal
,
that
is
,
such
as
in
the
event
will
have
pardon
,
but
that
is
,
because
the
seed
of
grace
will
be
operative
in
them
,
so
that
they
shall
either
habitually
or
actually
repent
of
their
sins
.
Neither
when
the
Orthodox
say
,
That
Election
is
absolute
▪
do
they
exclude
the
media
instituta
,
means
appointed
by
God
,
in
which
the
fruit
of
Election
is
accomplished
,
but
conditions
antecedan●ous
,
as
if
that
decree
did
remain
suspense
and
uncertain
,
till
the
will
of
man
had
determined
,
1
Cor.
6.9
,
10.
The
Apostle
laieth
down
an
universal
rule
,
such
and
such
grosse
offenders
shall
not
inherit
the
kingdom
of
heaven
,
that
is
,
those
who
live
so
and
do
not
repent
,
and
this
is
to
be
extended
not
only
to
those
who
are
habitually
so
,
but
actually
likewise
▪
unlesse
they
are
reformed
.
Therefore
no
godly
man
falling
into
any
of
those
grosse
sins
,
may
deceive
himself
,
and
think
he
shall
enter
into
the
kingdom
of
heaven
without
a
change
.
Godly
or
ungodly
,
yet
if
found
in
the
committing
of
such
a
gross
sin
,
unless
they
do
repent
,
God
will
not
accept
one
or
the
other
.
As
repentance
is
appointed
for
the
wicked
man
as
a
duty
,
without
which
he
cannot
be
saved
;
so
confession
and
forsaking
of
sin
,
is
prescribed
a
godly
man
fallen
into
sin
,
without
which
he
cannot
have
remission
,
1
Jo.
1.9
.
There
is
no
such
free
grace
or
Gospel
▪
as
faith
to
a
believer
,
if
fallen
into
a
foul
sin
,
whether
you
repent
or
no
,
your
sins
shall
be
pardoned
to
you
.
Hence
1
Cor.
11.
the
Apostle
makes
every
man
that
receiveth
unworthily
(
and
yet
some
of
them
were
godly
)
to
receive
their
damnation
,
that
is
,
their
eternal
damnation
,
without
repentance
and
reformation
;
and
after
repentance
,
their
judgement
,
though
not
of
condemnation
,
yet
affliction
and
castigation
.
How
terrible
likewise
is
Paul
,
He.
12.29
.
where
speaking
to
the
godly
that
are
to
receive
a
kingdom
that
is
eternal
,
he
exhorteth
them
to
duty
,
Let
us
have
grace
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
is
,
Let
us
retain
and
keep
grace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Ro.
15.4
.
and
observe
the
manner
,
with
reverence
and
godly
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
such
a
fear
as
relateth
to
punishment
;
compare
this
place
with
Ps.
2.12
.
and
thus
the
words
following
suppose
,
for
our
God
is
a
consuming
fire
;
this
is
taken
out
of
Deu.
4.24
.
and
the
meaning
is
,
God
is
no
less
angry
with
Christians
sinning
against
him
,
then
formerly
with
the
Israelites
,
&
it
is
as
easy
for
him
to
destroy
whom
he
is
offended
with
,
as
for
the
fire
to
destroy
stubble
.
How
directly
doth
this
place
overthrow
that
Antinomian
assertion
,
God
saw
sin
in
believers
in
the
Old
Testament
,
and
therefore
afflicted
them
,
but
it
is
not
so
under
the
New
?
Now
when
it
s
said
,
God
is
a
consuming
fire
,
this
denoteth
the
great
anger
of
God
,
compare
it
with
Deu.
9.3
.
&
Deu.
32.22
.
Fire
is
most
efficacious
,
and
least
capable
of
transmutation
as
other
elements
are
,
for
which
reason
the
Persians
worshipped
fire
for
a
god
,
but
fire
might
be
extinguished
,
whereas
God
is
such
a
fire
as
consumeth
all
,
and
remaineth
immutable
.
Know
then
(
brethren
)
that
as
there
are
places
in
the
New
Testament
,
which
speak
of
the
riches
of
his
grace
,
so
also
of
his
consuming
anger
.
As
therefore
the
promises
of
the
Scripture
are
for
consolation
&
hope
to
the
godly
,
so
are
the
threatnings
for
a
godly
fear
.
Between
these
two
milstones
a
Christian
is
made
dulcis
farina
,
as
Luther
once
said
;
and
neither
of
these
milstones
may
be
taken
for
a
pledge
,
as
the
Law
was
in
the
Old
Testament
,
because
one
cannot
work
without
the
other
.
Therefore
for
a
man
to
take
only
those
places
of
Scripture
,
which
speak
of
the
goodnesse
of
the
promises
,
and
to
reject
the
terrors
of
the
threatnings
▪
is
spiritual
theft
in
an
high
degree
.
Doth
not
Paul
,
2
Cor.
5
excite
himself
to
run
like
a
Gyant
in
his
ministerial
race
,
because
of
the
terror
of
the
Lord
at
the
day
of
Judgement
?
See
ver.
10.
We
must
all
appear
(
so
to
appear
,
as
to
be
seen
through
and
made
manifest
,
before
the
judgement-seat
of
God
(
as
those
that
are
to
plead
a
cause
in
an
eminent
place
before
a
Judge
)
to
receive
a
reward
sutable
to
his
life
:
n●w
knowing
this
(
saith
the
Apostle
)
we
perswade
;
it
may
relate
to
himself
,
and
to
those
whom
he
perswadeth
.
Yet
this
apprehension
of
the
Lords
terror
did
not
exclude
love
,
for
v.
14.
he
saith
,
The
love
of
Christ
constraineth
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
an
expression
from
those
who
had
a
spirit
of
prophecie
upon
them
,
that
was
very
powerfull
,
whereby
they
could
not
but
speak
,
or
else
from
women
in
travell
,
Heb.
12.15
.
which
through
pain
cannot
but
cry
out
,
so
efficacious
was
love
in
Paul
.
4.
The
sins
of
godly
men
cease
not
to
be
sins
,
though
they
are
justified
.
We
may
not
say
,
that
in
Cain
killing
of
another
is
murder
,
but
in
David
it
is
not
:
We
may
not
say
,
denying
of
Christ
in
Judas
,
is
indeed
a
sin
,
but
in
Peter
it
is
not
.
No
priviledge
they
have
by
justification
,
can
alter
the
nature
of
a
sin
.
He
that
receiveth
unworthily
,
is
guilty
of
the
body
and
bloud
of
the
Lord
,
whether
he
be
a
wicked
man
or
a
Beleever
.
It
is
not
with
a
Beleever
and
a
wicked
man
,
as
with
a
man
and
a
beast
comparatively
.
If
a
beast
kill
a
man
,
it
is
not
sin
,
because
the
subject
is
not
reasonable
,
but
a
man
if
he
do
so
,
whether
godly
or
ungodly
,
it
is
a
sin
,
because
against
Gods
Law
.
It
is
not
safe
to
say
,
that
God
doth
with
the
Beleever
and
wicked
,
as
if
a
Magistrate
should
make
a
Law
,
that
whosoever
committeth
such
a
crime
,
if
he
be
a
free-man
he
shall
only
be
imprisoned
,
but
if
a
servant
,
he
shall
be
put
to
death
:
so
God
,
whosoever
murdereth
or
committeth
adultery
,
if
he
be
a
Beleever
,
the
wages
due
to
his
sin
,
is
only
temporal
chastisements
,
but
to
a
wicked
man
,
it
's
eternal
death
.
I
say
this
is
not
safe
:
for
although
a
Beleevers
sin
shall
not
actually
damn
him
,
yet
God
hath
made
the
same
Law
to
both
,
and
repentance
as
a
means
is
prescribed
,
so
that
we
may
by
supposition
say
,
If
the
wicked
man
repent
,
his
sin
shall
not
damn
him
;
If
the
justified
person
do
not
,
his
sin
will
damn
him
.
It
's
true
,
it
is
not
proper
to
say
of
sin
in
the
abstract
,
it
shall
be
damned
,
no
more
,
then
that
grace
shall
be
saved
;
but
we
are
to
say
,
the
person
shall
be
damned
or
saved
.
Yet
the
guilt
of
the
sin
will
cause
the
guilt
of
the
person
,
if
not
taken
off
by
Christ
as
the
meritorious
,
and
faith
as
the
instrumentall
cause
.
The
sins
then
of
Beleevers
and
ungodly
are
both
alike
,
only
that
the
guilt
of
them
doth
not
redound
upon
the
persons
alike
,
is
because
the
one
takes
the
way
appointed
by
God
to
obtain
pardon
,
and
the
other
doth
not
.
Not
that
the
godly
man
makes
himself
to
differ
from
the
wicked
,
but
all
is
the
work
of
grace
.
In
some
respects
the
sins
of
godly
men
are
more
offensive
to
God
,
then
those
of
wicked
men
;
because
committed
against
more
light
,
and
more
experience
of
the
sweetnesse
of
Gods
love
,
and
the
bitternes●e
of
sin
.
What
is
the
cause
,
Heb.
10.28
,
29
,
30.
the
Apostle
maketh
the
condition
of
a
wilfull
Apostate
to
be
so
dreadfull
,
but
because
of
the
excellency
of
the
object
in
the
Gospel
,
above
that
in
the
Law
?
If
he
that
despised
Moses
his
Law
,
died
without
mercy
:
of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
?
&c.
Observe
that
interposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
think
ye
,
do
you
not
easily
think
that
such
sins
offend
God
more
?
Now
although
the
truly
sanctified
can
never
fall
into
such
a
condition
,
totally
and
finally
,
yet
their
sins
committed
wilfully
against
the
Gospel
,
are
gradually
,
and
in
some
measure
of
such
a
nature
,
and
therefore
they
fall
terribly
into
the
hands
of
the
living
God
,
when
they
so
sin
against
him
;
and
consider
how
that
the
Apostle
speaks
these
things
,
even
to
them
,
of
whom
he
hoped
better
things
,
and
things
that
accompany
salvation
,
Heb.
6.
If
therefore
we
see
a
godly
man
,
who
hath
tasted
much
of
Gods
favour
,
play
the
prodigall
,
walk
loosely
,
we
may
and
ought
(
notwithstanding
Antinomian
positions
)
powerfully
and
severely
set
home
these
places
of
Scripture
upon
his
conscience
.
And
observe
how
in
the
New
Testament
,
the
Apostle
alledgeth
two
places
out
of
the
Old
,
Vengeance
belongeth
to
me
,
Deut.
32.35
.
and
the
Lord
will
judge
his
people
,
Psal.
135.14
.
To
judge
,
is
to
avenge
;
so
that
the
people
of
God
,
have
those
considerations
in
their
sins
to
provoke
God
,
which
wicked
men
cannot
have
;
and
therefore
have
the
same
motives
to
humble
them
;
as
the
Apostle
argueth
,
To
which
of
the
Angels
said
he
,
Sit
at
my
right
hand
?
&c.
so
may
we
,
To
what
wicked
man
hath
God
poured
out
his
love
,
revealed
himself
kindly
,
as
unto
the
godly
?
therefore
do
they
neglect
the
greater
mercies
.
LECTURE
X.
JEREMIAH
50.20
.
In
those
daies
,
and
at
that
time
,
the
iniquity
of
Iudah
shall
be
sought
for
,
&c.
LEt
us
in
the
next
place
consider
the
particulars
wherein
Gods
eye
of
anger
doth
manifest
it self
upon
his
own
children
,
temporal
objects
,
take
notice
of
these
particulars
;
first
,
When
they
sin
against
God
,
they
are
involved
in
the
common
and
ordinary
afflictions
,
which
do
usually
accompany
sin
in
the
wicked
:
Thus
1
Cor.
11.30
.
for
their
unworthy
receiving
of
the
Sacrament
(
and
some
even
of
those
were
godly
,
as
appeareth
v.
32.
)
many
were
weak
and
sickly
:
weak
,
were
such
as
did
languish
,
and
sickly
is
more
,
such
as
had
diseases
on
them
;
now
these
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strokes
from
God
,
and
therefore
came
from
his
anger
for
their
sins
.
Though
the
Lords
Supper
consist
of
a
twofold
bread
,
the
one
earthly
for
the
body
,
the
other
heavenly
the
bread
of
life
for
the
soul
,
yet
both
body
and
soul
did
miserably
decay
,
because
of
unworthy
receiving
;
This
Table
being
as
Chrysostom
said
,
mensa
Aquilarum
,
not
Graculorum
,
food
for
Eagles
,
not
Jaies
.
As
therefore
those
children
,
who
have
fainting
diseases
upon
them
,
and
do
secretly
eat
salt
,
oatmeal
,
&c.
though
they
have
never
such
excellent
food
at
their
fathers
table
,
yet
thrive
not
,
but
look
pale
,
and
consuming
;
so
it
was
with
the
Corinthians
by
reason
of
their
corruptions
,
they
inclined
to
death
,
though
they
fed
on
the
bread
of
life
.
Now
that
these
bodily
diseases
are
the
common
issue
and
fruit
of
sin
,
appeareth
Lev.
26.16
.
Deut.
28.22
.
grace
therefore
of
justification
can
give
no
Supesedeas
to
any
disease
that
shall
arrest
a
believer
offending
;
but
are
the
wicked
in
Consumptions
,
Agues
,
Feavers
for
their
sins
?
so
are
the
godly
;
yea
,
the
people
of
God
are
in
these
calamities
before
the
wicked
,
Amos
3.2
.
You
only
have
I
known
of
all
the
Families
of
the
earth
;
therefore
I
will
punish
you
for
all
your
iniquities
.
I
have
known
you
,
that
is
,
acknowledged
ye
for
mine
,
see
what
that
is
,
Exod.
19.5
.
A
peculiar
treasure
unto
me
above
all
people
:
The
Hebrew
word
signifieth
that
which
is
dear
and
pretious
,
and
to
be
desired
of
all
.
This
is
aggravated
by
what
followeth
,
for
all
the
earth
is
mine
,
that
is
,
seeing
there
are
so
many
nations
in
the
world
,
over
whom
I
have
full
power
and
dominion
;
how
great
is
Gods
goodnesse
in
taking
you
for
his
above
others
?
now
mark
the
Prophets
reason
,
because
I
have
done
this
,
therefore
I
will
visit
you
for
your
iniquities
,
for
to
all
your
other
wickednesses
you
adde
an
ingratefull
heart
.
So
there
is
another
place
,
1
Pet.
4.17
.
where
God
is
said
to
judge
them
before
others
,
and
this
hath
been
a
great
offence
to
the
godly
;
It
is
time
,
that
is
,
a
seasonable
opportunity
by
the
decree
and
appointment
of
God
,
for
judgement
,
that
is
,
chastisements
for
former
sins
,
which
are
called
judgements
,
because
they
are
publique
testimonies
and
manifestations
of
Gods
anger
against
sins
,
and
are
to
put
the
godly
in
minde
of
their
sins
(
only
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
original
)
The
word
is
used
even
of
the
godly
,
1
Cor.
11.31
,
32.
1
Pet.
4.6
.
By
the
house
of
God
he
meaneth
the
true
Members
of
the
Church
,
and
whereas
he
saith
it
begins
in
them
,
he
thereby
intimates
,
that
the
godly
in
this
life
are
more
exposed
to
afflictions
for
sin
,
then
the
wicked
are
,
and
this
made
David
and
Jeremy
so
expostulate
with
God
in
this
matter
,
so
that
the
godly
in
their
afflictions
ought
to
say
,
as
that
widow
of
Sarepta
,
2
Kin.
17.18
.
This
is
to
call
my
sin
to
remembrance
.
It
is
thought
the
Apostle
,
though
he
doth
not
expresly
mention
a
place
,
yet
he
takes
this
out
of
the
Doctrine
of
the
old
Testament
,
for
so
God
did
begin
first
with
his
people
,
Isa.
10.12
.
Jer.
25.17
,
18.
Ezek.
9.6
.
begin
at
my
Sanctuary
,
Ezek.
21.4
.
There
God
in
publique
calamities
maketh
no
difference
between
the
righteous
and
the
ungodly
;
now
this
is
so
great
,
that
the
Apostle
saith
,
the
righteous
is
hardly
saved
:
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
of
those
things
that
with
much
labour
are
brought
about
,
Act.
14.18
.
Act.
27.7
.
These
tribulations
are
so
great
,
that
they
almost
destroy
the
godly
themselves
:
see
also
Jam.
5.13
.
Is
any
sick
,
where
the
godly
man
is
supposed
to
be
sick
,
and
the
cause
(
if
he
hath
committed
sin
)
that
is
,
such
sins
as
were
the
causes
of
that
disease
,
they
shall
be
forgiven
him
;
so
that
even
justified
persons
afflicted
by
diseases
,
are
to
inquire
what
sins
the
Lord
would
humble
them
for
,
and
to
labour
that
the
sicknesse
of
the
body
,
be
the
sanctified
occasion
of
the
health
of
the
soul
.
2.
Gods
anger
is
seen
in
bringing
extraordinary
and
unusual
calamities
upon
them
because
of
their
sins
;
the
belly
of
hell
;
and
how
deeply
his
soul
was
afflicted
under
that
punishment
,
appeareth
,
in
that
he
saith
,
his
soul
fainted
within
him
,
and
he
concluded
,
he
was
cast
out
of
Gods
sight
.
He
that
voluntarily
ran
from
Gods
presence
,
doth
now
bewail
that
he
is
cast
from
it
.
He
makes
the
Whales
belly
an
house
of
praier
,
and
this
came
up
to
God
,
in
his
holy
Temple
,
that
is
Heaven
.
You
see
by
this
,
that
God
prepareth
strange
judgements
sometimes
for
those
that
offend
him
,
though
his
children
:
so
in
that
1
Cor.
11.30
.
when
he
saith
,
that
many
of
the
Corinthians
were
dead
for
their
unworthy
receiving
,
it
is
to
be
understood
of
an
immature
and
untimely
death
;
they
did
not
live
out
to
the
term
of
those
daies
,
that
according
to
natural
causes
they
might
have
done
,
so
that
it
is
the
same
with
being
[
cut
off
]
in
the
old
Testament
,
Exod.
12.15
.
Whosoever
did
eat
the
Passeover
with
leaven
was
to
be
cut
off
from
Israel
:
Therefore
even
godly
men
may
procure
to
themselves
untimely
deaths
,
and
may
provoke
God
to
cut
them
off
in
the
midst
of
their
years
.
3.
Yea
further
,
strike
them
with
sudden
death
,
and
that
while
their
sins
are
upon
them
.
I
will
not
instance
in
Ananias
and
Saphira
,
nor
in
Nadab
and
Abihu
,
though
some
have
thought
charitably
of
them
;
we
have
a
clear
instance
in
Vzzah
wherein
Gods
anger
was
so
apparent
,
by
striking
him
suddenly
dead
,
that
the
thing
is
said
to
displease
David
,
2
Sam.
6.7
.
The
anger
of
God
was
kindled
against
Vzzah
,
and
he
smote
him
for
his
error
.
His
error
was
not
,
because
he
was
not
a
Levite
,
for
its
plain
he
was
,
but
because
they
put
the
Ark
upon
a
new
cart
,
whereas
they
should
have
carried
it
upon
their
shoulders
;
although
its
thought
the
carrying
of
the
Ark
was
limited
only
to
the
Levites
that
were
the
sons
of
Kohath
,
and
that
no
other
Levite
might
touch
the
Ark
,
which
if
so
,
then
it
was
a
second
offence
against
the
Law
,
because
he
touched
it
;
and
indeed
this
seemeth
to
be
the
proper
cause
,
because
it
was
a
personal
fault
of
Vzzah
,
whereas
the
putting
of
it
on
a
new
cart
,
was
the
error
of
others
besides
him
.
Thus
Vzzah
in
his
very
sins
is
stricken
dead
;
you
have
likewise
another
sad
example
of
Ely
,
Lege
historiam
,
ne
fias
historia
,
1
Sam
4.18
.
Because
he
failed
in
the
measure
of
zeal
about
the
reproof
of
his
sons
,
therefore
he
fell
backward
and
broke
his
neck
;
Ely
manifested
his
pious
affections
,
in
submitting
to
the
hand
of
God
punishing
,
and
in
being
more
affected
with
the
publique
calamity
,
then
his
own
private
,
yet
this
is
his
sad
Tragical
end
.
Gods
anger
doth
not
limit
it self
to
them
only
,
but
it
reacheth
even
to
their
children
,
and
to
those
that
are
dear
to
them
.
Thus
Davids
childe
is
stricken
dead
,
for
his
sin
;
and
thus
Flies
daughter
gives
up
the
ghost
with
sad
grief
.
The
family
both
of
David
and
Ely
,
have
remarkable
calamities
following
them
,
and
all
because
of
their
sins
.
When
any
of
Elies
posterity
shall
be
forced
to
crouch
for
a
morsell
of
bread
,
this
is
a
Memento
of
Elies
sin
.
Here
a
man
may
see
the
seed
of
the
righteous
begging
bread
,
but
for
their
Parents
sins
;
Therefore
that
of
David
▪
Psal.
36.
must
not
be
understood
universally
.
That
this
calamity
may
the
more
wound
his
heart
,
God
telleth
him
what
he
will
do
to
his
house
after
his
death
;
if
any
were
left
alive
,
it
should
be
like
that
indulgence
to
Cain
,
to
carry
up
and
down
a
token
of
Gods
displeasure
;
and
if
you
ask
for
how
long
should
this
anger
of
God
endure
,
1
Sam.
3.14
.
His
iniquity
must
not
be
purged
away
from
that
house
for
ever
.
Well
may
the
Scripture
say
,
that
whosoever
heareth
this
judgement
of
God
,
his
ears
shall
tingle
.
By
this
instance
,
how
watchfull
should
godly
parents
be
,
lest
for
their
sins
committed
,
a
curse
should
cleave
to
the
family
for
many
generations
?
I
acknowledge
these
calamities
as
they
fel
upon
Ely
a
godly
man
,
so
they
were
wholsome
medicines
,
and
fatherly
corrections
,
but
as
they
came
on
his
wicked
children
,
or
posterity
continuing
in
wickednesse
,
so
they
were
strictly
,
and
properly
,
punishments
.
Lastly
,
These
temporal
evils
will
reach
even
to
the
publique
Church
and
State
wherein
they
live
,
so
that
the
sins
of
godly
men
may
help
to
pull
down
publique
judgements
.
Thus
it
was
with
Hezekiah
,
for
his
unthankfulnes
and
pride
,
there
was
wrath
upon
Judah
and
Jerusalem
,
2
Chron.
32.25
.
so
Davids
sin
in
numbring
the
people
,
it
was
the
death
of
many
thousand
in
Israel
;
for
Elies
sin
,
the
Israelites
are
slain
in
the
Army
,
and
the
Ark
is
taken
.
Hence
you
have
Esay
,
Daniel
and
Ezra
joining
themselves
in
the
number
with
others
,
who
made
publike
confessions
of
their
sins
upon
daies
of
humiliation
.
It
is
therefore
a
cursed
and
secure
opinion
,
that
faith
,
the
godly
when
they
keep
Fast-daies
,
do
it
not
,
because
they
have
any
sins
that
God
punisheth
,
b●t
because
of
wicked
men
.
The
Scripture
doth
manifest
the
contrary
,
and
the
holiest
men
living
do
bring
some
sparks
and
fire-brands
to
increase
the
wrath
of
God
,
and
therefore
they
ought
to
bring
their
buckets
for
the
quenching
of
it
.
The
aggravation
of
this
anger
will
appear
,
if
you
consider
,
Canaan
▪
which
was
an
heavy
affliction
to
him
,
because
he
spake
unadvisedly
with
his
lips
:
Commentators
are
at
loss
to
finde
out
what
his
sin
was
.
So
Davids
sin
in
numbring
the
people
,
it
s
disputed
wherein
the
transgression
lay
.
Elies
heavy
judgements
that
came
so
frequently
one
upon
another
,
were
for
a
want
of
that
measure
of
zeal
which
should
have
burnt
within
him
.
Oh
therefore
consider
that
God
doth
not
only
see
sins
,
that
are
mountains
▪
but
that
are
mole-hils
comparatively
:
He
doth
not
only
see
the
beams
,
but
the
motes
that
are
in
us
;
he
doth
not
only
take
notice
of
our
mire
and
vomit
,
if
we
return
to
that
,
but
of
the
least
spot
and
wrinkle
;
how
deeply
maiest
thou
humble
thy
self
under
every
Religious
duty
performed
by
thee
.
How
often
do
we
fail
in
the
manner
of
a
command
,
as
Vzzah
in
the
order
?
How
often
out
of
pride
and
self-confidence
do
we
number
our
earthly
props
,
and
refuges
,
relying
upon
them
?
How
unadvised
are
our
thoughts
and
words
?
now
these
hairs
of
sins
(
as
I
may
so
call
them
,
both
for
number
and
seeming
littlenesse
)
are
all
numbred
before
God
.
lesser
sins
and
defects
in
graces
;
so
also
for
Errors
in
Judgements
,
and
false
opinions
:
How
well
would
it
be
for
the
Antinomian
,
if
God
did
not
see
this
sin
in
them
,
that
they
hold
,
he
seeth
no
sin
in
Believers
?
I
fear
me
God
seeth
,
and
taketh
notice
of
their
erroneous
Sermons
,
of
their
corrupt
Doctrines
and
seducing
Books
.
There
are
indeed
those
,
who
would
make
heresie
,
almost
innocency
,
and
that
it
is
more
to
be
pitied
then
punished
,
but
the
Apostle
,
Gal.
5.
reckons
heresies
among
gross
sins
,
such
as
exclude
from
the
Kingdom
of
heaven
;
and
how
severe
Gods
anger
is
to
those
who
do
erre
,
though
in
less
matters
,
and
although
they
keep
the
foundation
,
appeareth
in
that
notable
place
,
1
Cor.
3.12
,
13
,
14
,
15.
It
is
a
difficult
place
,
and
those
that
would
build
Purgatory
out
of
it
,
they
are
the
Architects
of
that
hay
and
stubble
the
text
speaks
of
.
Not
to
join
with
that
exposition
of
some
,
who
by
hay
and
stubble
,
do
understand
evil
works
;
nor
with
Beza
,
who
denieth
it
to
be
meant
of
false
doctrine
,
but
only
of
the
manner
of
preaching
:
He
makes
the
building
of
gold
and
silver
,
&c.
to
be
the
pure
and
sincere
doctrine
of
Christ
;
the
hay
and
stubble
to
be
the
vain
affecting
of
eloquence
and
words
;
but
I
rather
go
along
with
those
that
interpret
the
place
of
false
doctrines
,
but
not
such
as
do
overthrow
the
foundation
;
only
they
build
superfluous
&
unsound
doctrine
,
upon
the
true
foundation
,
which
is
as
uncomely
,
as
if
you
should
see
a
royall
palace
,
which
hath
gold
for
the
foundation
,
and
precious
stones
for
the
wals
,
yet
have
the
covering
of
straw
and
stubble
;
what
deformity
would
this
be
?
yet
so
it
is
with
the
best
preachers
that
are
,
who
yet
adde
some
errors
to
the
sound
Doctrine
they
deliver
.
Now
for
the
opening
of
the
place
,
it
is
wholly
Allegorical
;
The
preachers
of
Gods
word
are
builders
,
and
they
are
to
raise
up
a
stately
palace
;
the
materials
are
compared
to
gold
and
silver
,
to
precious
stones
.
The
place
is
an
allusion
to
Isa.
54.12
.
I
will
make
thy
windows
of
Agats
,
and
thy
gates
of
Carbuncles
,
and
all
thy
borders
of
pleasant
stones
;
it
is
a
description
of
the
precious
Graces
and
Doctrines
which
the
Ministers
of
God
are
cloathed
with
;
and
this
sheweth
with
what
esteem
and
high
price
all
the
truths
of
Christ
ought
to
be
received
by
you
.
The
Ark
,
Ex.
25.3
,
4
,
5
,
6.
was
to
be
made
of
gold
,
silver
,
and
other
precious
materials
;
this
is
the
nature
of
true
Doctrine
.
Now
false
Doctrine
,
though
it
be
not
in
fundamentals
,
but
in
meer
accessories
,
is
called
hay
and
stubble
,
and
he
that
preacheth
these
shall
come
to
a
severe
trial
.
Every
mans
work
,
saith
the
Text
,
shall
be
made
manifest
;
where
you
see
the
spreading
of
false
Doctrine
,
is
called
the
work
of
a
man
,
as
in
the
second
Epist.
of
John
,
it
s
called
evil
deeds
;
and
this
evil
work
hath
a
two-fold
effect
;
First
,
it
makes
the
owner
to
suffer
losse
,
that
is
,
all
that
labour
and
pains
he
hath
taken
shall
bring
him
no
profit
,
whereas
if
he
had
imployed
himself
in
the
truth
,
his
reward
would
have
been
great
.
The
lucrum
cessans
is
as
great
a
losse
,
as
the
damnum
emergens
.
Oh!
what
a
fearfull
thing
will
it
be
for
false
teachers
,
who
have
made
it
their
whole
business
to
spread
new
opinions
,
to
lose
all
their
labour
!
The
other
effect
is
,
that
though
he
be
saved
,
yet
it
shall
be
so
as
by
fire
,
that
is
,
he
shall
be
in
extream
danger
,
and
he
shall
have
sad
tribulations
and
miseries
falling
upon
him
;
see
the
like
phrase
Jude
23.
pulling
them
out
of
the
fire
.
That
which
thou
comfortest
thy self
with
,
and
gloriest
in
,
as
if
it
were
persecution
,
it
may
be
is
nothing
but
part
of
the
fire
in
the
Text
,
which
is
to
afflict
thee
,
that
thy
drosse
may
be
purged
out
:
let
therefore
all
false
teachers
(
though
belonging
to
God
)
expect
a
fire
of
burning
,
great
afflictions
and
tribulations
.
And
if
Antinomians
have
trouble
for
their
Doctrine
,
they
are
bound
to
believe
God
chastiseth
them
for
this
very
opinion
,
that
he
doth
not
chastise
for
sin
.
I
have
bin
the
longer
on
this
place
,
because
of
the
multitude
of
hay
and
stubble
that
is
built
every
where
.
God
will
have
his
day
,
when
a
fire
shall
rise
to
consume
it
all
,
and
the
true
Doctrine
will
only
continue
.
The
Apostle
speaks
as
terribly
afterwards
,
v.
17.
If
any
man
defile
the
temple
of
God
,
him
shall
God
destroy
,
where
the
Apostle
calleth
the
Corinthians
,
The
temple
of
God
:
now
this
is
not
so
much
true
of
every
single
Christian
,
as
when
collected
together
in
a
Church
or
body
;
and
the
Spirit
dwelling
among
them
,
is
much
more
admirable
then
his
presence
in
the
Ark
;
and
he
defileth
this
Temple
,
who
by
any
false
Doctrine
and
error
,
corrupts
that
society
;
now
the
greatness
of
this
sin
is
seen
by
the
words
following
,
The
Lord
will
destroy
him
,
for
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
that
as
God
destroyed
Athaliah
,
and
Beltashazzar
for
prophaning
the
Temple
,
and
the
offerings
or
gifts
of
the
Temple
,
no
lesse
punishment
(
unlesse
they
repent
)
shall
fall
upon
those
who
pervert
the
Doctrines
of
Christ
.
Gods
anger
to
believers
when
sinning
,
and
that
is
in
spiritual
and
internal
things
;
now
they
are
of
two
sorts
;
first
,
the
consolations
of
the
holy
Ghost
,
with
the
light
of
Gods
favour
;
secondly
,
the
flourishing
and
sprouting
of
the
graces
of
sanctification
;
In
both
these
you
shall
finde
the
godly
man
after
sin
much
withered
.
What
anger
in
the
first
sense
,
after
sin
,
the
godly
may
feel
,
David
will
abundantly
tell
you
,
Ps.
11.
he
cals
it
the
breaking
of
his
bones
;
you
know
how
terrible
and
grievous
that
is
,
and
in
the
godly
this
must
be
the
more
terrible
,
because
they
are
of
a
more
tender
apprehension
:
As
they
say
,
Christs
bodily
pain
was
more
then
other
mens
could
be
,
because
of
the
excellent
temper
and
tender
constitution
of
his
body
;
so
it
is
with
the
godly
,
every
expression
of
Gods
anger
,
fals
like
a
drop
of
scalding
lead
into
a
mans
eye
;
the
conscience
of
the
believer
,
when
once
awakened
,
feels
every
frown
of
God
like
an
hell
.
Thus
after
the
committing
of
gross
sin
,
God
hides
his
face
,
and
then
for
the
while
,
they
are
like
so
many
Cains
and
Judas's
,
crying
out
,
Their
sin
is
greater
then
they
can
bear
;
and
truly
this
worm
would
never
die
,
this
fire
would
never
be
quenched
in
them
,
did
not
God
again
take
them
into
favor
;
there
is
no
difference
between
a
man
damned
in
hell
,
and
a
godly
man
troubled
in
conscience
,
but
the
adjunct
of
time
,
one
is
perpetual
,
and
the
other
is
not
.
Now
our
Divines
say
,
That
eternity
is
not
essential
to
the
punishment
of
hell
(
for
Christ
suffered
the
torments
of
hell
for
us
,
which
yet
were
not
in
time
eternal
)
but
accidental
,
because
those
in
hell
are
not
able
to
satisfie
Gods
justice
,
therefore
they
must
continue
there
till
they
have
paid
the
last
farthing
,
which
because
they
cannot
do
to
all
eternity
,
therfore
they
are
tormented
for
ever
.
Look
upon
David
again
in
Psal.
32.3
,
4.
How
it
fared
with
him
,
because
of
his
sins
;
My
bones
waxed
old
,
through
my
roaring
all
the
day
long
,
my
moisture
is
turned
into
the
drought
of
Summer
;
Did
David
speak
these
things
hyperbolically
and
rhetorically
only
?
Did
he
not
finde
such
anguish
,
and
consumption
in
his
soul
,
that
he
thought
no
words
could
express
it
?
and
all
this
he
saith
,
was
because
of
sin
;
O
then
believe
this
and
tremble
,
lest
such
a
whale
of
sorrow
and
grief
should
swallow
thee
up
,
as
did
David
.
Thus
it
was
also
with
the
incestuous
person
,
the
devil
was
ready
to
swallow
him
up
;
he
was
delivered
to
him
to
be
tormented
by
him
;
and
can
all
this
be
done
,
yet
God
take
no
notice
of
sin
?
As
the
godly
in
this
life
time
,
may
have
that
joy
in
the
Gospel
,
which
passeth
all
understanding
,
and
more
then
the
heart
can
perceive
;
so
they
may
have
for
sin
such
trouble
,
and
spiritual
desertions
,
that
shall
make
every
thing
,
their
chamber
,
the
field
,
a
very
hell
to
them
;
and
David
in
many
Psalms
manifesteth
such
desolation
upon
his
soul
;
especially
this
is
seen
in
lapses
,
when
persecutions
do
abound
,
and
men
through
fear
have
denied
that
truth
,
which
in
their
consciences
they
were
assured
of
.
We
may
read
in
Ecclesiastical
Histories
of
the
grievous
wounds
and
gashes
,
Gods
people
through
frailty
have
made
upon
their
own
souls
.
And
as
it
is
thus
in
matter
of
consolation
,
so
in
the
particular
of
sanctification
,
for
abating
in
her
first
love
;
and
the
people
of
God
complain
,
Why
hast
thou
hardened
our
hearts
from
thy
fear
?
Isa.
63.17
.
not
that
God
doth
infuse
hardness
,
but
only
he
denieth
mollifying
grace
.
And
certainly
a
gracious
tender
heart
,
must
fear
a
deliverance
up
to
hardnesse
more
then
up
to
Satan
,
Illud
est
cor
durum
,
quod
non
trepidat
ad
nomen
cordis
duri
,
said
Bernard
,
That
is
an
hard
heart
,
which
doth
not
tremble
at
the
name
of
an
hard
heart
.
A
godly
man
therefore
may
so
provoké
God
,
that
he
be
left
in
a
senslesse
,
stupid
way
,
acting
sin
without
tender
remorse
,
and
securely
lying
down
therein
.
The
anger
of
God
eternal
cannot
indeed
be
in
the
event
upon
him
,
but
yet
it
doth
conditionally
oblige
him
till
he
doth
repent
,
so
that
you
may
suppose
a
Believer
to
be
damned
,
if
you
suppose
him
not
to
repent
.
A
conditional
Proposition
,
Nihil
ponit
in
esse
,
but
it
doth
in
posse
,
and
therefore
the
Scripture
makes
such
hypothetical
Propositions
,
wherein
a
possibility
of
Apostacy
is
supposed
in
the
godly
,
if
left
to
themselves
;
as
in
that
famous
place
,
Ezek.
18.14
.
When
the
righteous
man
turneth
away
from
his
righteousnesse
,
and
committeth
iniquity
,
all
his
righteousnesse
shall
not
be
mentioned
,
in
his
sins
he
shall
die
.
This
place
is
not
(
as
some
do
)
to
be
understood
of
a
righteous
man
in
appearance
only
,
for
it
s
opposed
to
a
wicked
man
in
reality
;
and
it
is
such
a
righteousnesse
,
that
if
continued
in
,
he
should
have
lived
eternally
.
Neither
may
we
stretch
it
to
an
apostacy
from
the
state
of
Justification
,
as
others
do
;
but
it
is
to
be
understood
as
comminatory
,
by
way
of
threatning
and
supposition
:
for
it
is
true
,
that
if
a
godly
man
should
forsake
his
righteousnesse
,
it
would
not
be
remembred
to
him
;
and
therefore
if
you
suppose
a
justified
person
not
to
repent
of
his
grievous
sins
committed
,
you
may
also
suppose
him
to
die
in
the
displeasure
and
eternal
wrath
of
God
:
but
this
is
more
exactly
to
be
considered
of
,
when
we
handle
that
Question
,
Whether
Remission
of
sin
obtained
,
may
be
frustrated
and
made
void
by
new
subsequent
actual
sins
?
LECTURE
XI
.
HEB.
4.13
.
Neither
is
there
any
creature
that
is
not
manifest
in
his
sight
;
but
all
things
are
naked
and
opened
unto
the
eyes
of
him
with
whom
we
have
to
do
.
ALthough
this
Text
in
the
general
sense
of
it
,
will
not
fully
prove
Gods
eye
of
anger
against
sin
in
justified
persons
;
yet
because
a
more
special
scrutiny
and
search
into
the
words
,
will
make
much
against
the
Antinomian
Error
,
and
also
because
the
Answers
which
are
given
to
this
Text
,
and
the
like
,
do
contain
grosse
falshoods
,
so
that
in
the
refuting
of
them
,
all
things
in
this
controversie
will
be
clearly
discovered
,
as
also
because
that
principal
and
noble
Question
,
How
far
Gods
taking
notice
of
sin
,
to
chastise
and
punish
it
,
is
subject
to
the
meer
liberty
of
his
will
,
will
in
some
measure
be
discussed
,
I
shall
therefore
insist
upon
this
Text.
Not
that
the
Orthodox
make
it
their
shield
of
Achilles
,
as
the
Antinomian
slandereth
,
Honey-comb
,
p.
73.
But
because
the
vanity
of
that
distinction
,
which
they
make
between
Gods
seeing
and
his
knowing
,
may
be
brought
out
from
behinde
the
stuff
,
where
like
Saul
it
had
hid
it self
.
And
first
,
for
the
Text
absolutely
in
it self
,
excellent
commendation
,
which
is
given
to
Gods
word
.
The
purity
and
power
of
Religion
is
kept
up
by
acknowledging
the
fulness
and
perfection
of
the
Scripture
.
Both
Papists
and
Illuminatists
agree
in
this
dangerous
Error
,
that
they
look
for
,
and
expect
a
Doctrinal
teaching
immediately
by
Gods
Spirit
,
above
,
and
besides
that
of
the
Word
:
Hence
as
the
Papists
make
the
Scripture
but
a
sheath
to
receive
any
sword
,
either
of
gold
or
iron
(
words
that
will
bear
any
sense
you
put
upon
them
)
so
do
the
Illuminatists
,
that
a
godly
man
is
above
all
books
,
teachers
,
writings
,
and
feels
nothing
but
God
working
and
acting
in
him
.
We
have
therefore
the
greater
cause
to
set
up
the
Scriptures
in
their
Divine
authority
and
fulnes
,
by
how
much
the
more
others
indeavor
to
diminish
it
.
This
noble
encomium
of
Gods
word
begineth
,
v.
12.
where
you
have
the
subject
of
the
commendation
,
&
the
commendation
it self
.
The
subject
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
of
God
.
Bellarmine
and
other
Papists
,
that
they
might
depress
the
Authority
of
the
Scriptures
,
understand
this
of
Christ
,
who
is
often
called
the
Word
.
Their
reasons
are
partly
because
Christ
is
in
other
places
called
so
,
as
Joh.
1.1
.
&
alibi
,
and
partly
because
this
Word
is
spoken
of
as
a
person
,
and
therefore
all
things
are
said
to
be
open
and
naked
to
his
sight
.
But
these
are
not
Cogent
;
for
although
in
other
places
Christ
is
called
the
word
,
yet
the
context
doth
there
clearly
evince
it
,
whereas
here
the
contrary
will
appear
:
for
having
before
exhorted
them
to
receive
the
Gospel
,
and
to
hearken
to
the
voice
,
while
it
cals
to
day
,
among
other
Arguments
he
brings
this
from
the
nature
of
Gods
word
,
which
is
to
be
understood
both
of
the
Law
and
the
Gospel
;
and
its
further
observed
as
a
peculiar
thing
to
John
only
in
his
Gospel
,
and
the
Epistles
,
to
call
Christ
the
word
of
God
;
and
although
the
Text
speaks
of
the
word
of
God
as
preached
,
and
not
as
written
,
yet
because
the
word
written
and
preached
,
differ
not
essentially
but
accidentally
in
respect
of
the
manner
,
therefore
this
Argument
holds
true
of
the
Scriptures
.
As
for
the
second
reason
it
is
ordinary
by
a
metonymy
to
attribute
that
to
the
Scripture
which
belongs
to
God
speaking
by
the
Scripture
,
as
Gal.
3.22
.
The
Scripture
hath
concluded
all
under
sin
,
&c.
so
the
Scripture
is
said
to
speak
Ja.
4.5
.
So
that
it
is
no
wonder
if
here
the
word
of
God
be
spoken
of
,
as
knowing
all
things
,
because
God
by
this
doth
discover
and
manifest
every
thing
.
In
the
next
place
consider
the
commendation
,
and
that
is
,
1.
from
the
adjunct
qualities
,
2.
from
the
powerfull
effects
.
The
adjunct
qualities
are
(
quick
and
powerfull
)
that
is
,
it
is
not
dead
or
frustrated
,
but
puts
forth
its
power
and
efficacy
,
which
our
words
cannot
do
.
It
is
thought
to
be
an
allusive
expression
to
the
fire
which
was
on
the
altar
of
sacrifices
,
that
was
not
to
go
out
.
Secondly
,
It
s
commended
from
the
effect
,
it
s
sharper
then
a
two-edged
sword
;
it
s
an
Hebraism
to
give
a
mouth
to
the
sword
,
because
it
doth
so
devour
;
but
because
a
two-edged
or
two-mouthed
sword
doth
divide
more
forcibly
,
therefore
is
Gods
word
compared
to
that
.
Such
a
sword
they
say
,
the
Levites
in
the
Old
Testament
did
use
in
dividing
and
opening
the
sacrifices
,
in
which
Metaphor
the
Apostle
continueth
afterwards
.
Now
by
this
comparison
two
things
are
insinuated
,
1.
That
God
knoweth
all
sin
,
even
the
most
hidden
.
2.
This
knowledge
is
not
a
meer
bare
knowledge
,
but
such
as
is
of
a
Judge
examining
and
punishing
.
For
as
the
sword
doth
pierce
and
hurt
,
so
Gods
word
doth
see
and
punish
,
therefore
it
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
most
exactly
discerning
and
separating
gold
from
drosse
,
and
judging
accordingly
:
so
that
the
Text
speaking
not
barely
of
an
omniscient
eye
of
God
,
but
an
eye
discerning
▪
judging
and
punishing
,
doth
in
this
consideration
pertinently
belong
to
the
controversie
.
We
need
not
be
curious
in
distinguishing
between
the
spirit
and
the
soul
(
only
the
Scripture
doth
not
confound
these
together
)
nor
between
the
things
understood
by
the
marrow
and
joints
,
least
things
;
and
by
the
marrow
,
the
intima
,
the
most
secret
and
inward
things
.
Having
thus
described
the
efficacy
of
Gods
word
,
he
layeth
down
two
Propositions
in
my
Text
;
one
negative
,
the
other
affirmative
.
Negative
,
There
is
no
creature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inapparent
,
but
he
seeth
thorow
it
.
Affirmative
,
All
things
are
naked
and
opened
,
opened
is
more
then
naked
:
Naked
,
is
that
which
is
not
clothed
or
covered
;
Opened
,
is
that
,
whose
inwards
are
discovered
and
made
conspicuous
.
Much
is
said
by
Criticks
concerning
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Cameron
thinks
it
translated
from
wrastlers
,
who
are
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
adversary
,
when
they
so
take
him
by
the
neck
,
and
turn
him
upside
down
,
so
as
to
object
him
in
every
part
to
the
eyes
of
the
beholders
:
some
say
,
the
Metaphor
may
be
taken
from
those
,
who
being
before
the
Judge
,
hold
down
their
neck
and
face
to
the
ground
,
as
not
daring
to
behold
his
face
:
but
that
which
is
most
received
,
and
which
is
most
consonant
to
the
context
,
is
of
those
who
take
the
word
from
those
who
begin
at
the
neck
,
and
divide
the
sacrifice
in
the
middle
,
so
that
all
the
inwards
do
appear
.
Thus
you
see
how
emphatical
and
full
the
Scripture
is
in
describing
of
Gods
omniscient
eye
of
any
sin
wheresover
it
is
,
and
that
not
by
a
meer
bare
cognition
,
That
seeing
there
is
sin
in
justified
persons
,
Gods
eye
must
needs
see
it
,
and
judge
it
.
Hon.
Comb
p.
67
,
68
,
69
,
70.
and
this
distinction
they
plead
so
boldly
for
,
that
(
they
say
)
although
all
men
,
Devils
and
Angels
,
would
gain-say
it
,
yet
it
must
stand
;
for
the
opening
of
this
silly
distinction
,
they
expresse
themselves
thus
;
That
although
to
see
and
know
be
all
one
in
the
pure
uncompounded
nature
of
God
,
yet
they
are
not
so
to
us
;
even
as
justice
and
mercy
are
all
one
in
God
,
The
Scripture
(
saith
he
)
distinguisheth
them
,
now
he
argueth
,
that
as
it
is
a
sin
to
distinguish
where
the
Scripture
doth
not
(
and
thereupon
he
instanceth
in
the
distinction
of
the
guilt
of
sin
,
and
the
nature
of
sin
,
making
it
a
new
distinction
,
and
suspecting
it
for
a
corrupter
of
the
Gospel
,
as
if
Christ
had
taken
away
the
guilt
of
our
sins
,
and
not
the
sins
themselves
)
so
where
the
Scripture
doth
distinguish
,
there
it
is
a
sin
for
us
not
to
distinguish
.
Now
concerning
the
former
,
that
there
is
in
the
Scripture
a
distinction
betweeen
the
guilt
of
sin
,
and
sin
it self
,
is
in
its
due
time
to
be
proved
.
Let
us
consider
how
he
proveth
this
distinction
of
Gods
seeing
and
knowing
.
The
place
he
brings
is
Psal.
94
▪
9
,
10.
He
that
formed
the
eye
,
shall
not
he
see
?
he
that
teacheth
man
knowledge
,
shall
not
he
know
?
Here
(
saith
he
)
they
are
distinctly
set
down
,
and
the
Scripture
useth
this
continual
practice
,
saying
no
where
,
That
God
doth
not
know
the
sins
of
justified
persons
,
but
in
many
places
,
That
he
seeth
no
sin
in
them
.
His
second
reason
is
,
because
among
men
and
Angels
,
yea
in
God
himself
there
is
a
reason
(
to
our
capacities
)
of
this
difference
;
for
to
know
a
thing
,
is
,
to
understand
the
nature
of
it
,
though
the
thing
it self
be
abol●sh●d
and
hath
no
existence
;
but
to
see
a
thing
,
is
to
have
a
real
existence
of
it
before
our
eye
.
As
for
instance
,
God
(
saith
he
)
knoweth
the
floud
that
drowned
the
whole
world
,
but
he
doth
not
see
it
having
an
existence
now
;
so
God
knoweth
the
leprosie
of
Naaman
,
more
perfectly
then
Naaman
did
himself
,
yet
he
doth
not
see
it
upon
Naaman
;
and
thus
God
knoweth
the
sins
of
the
wicked
,
and
of
his
justified
children
more
perfectly
then
they
themselves
do
,
and
herein
is
no
difference
between
them
;
but
here
is
the
difference
,
that
God
seeth
sin
in
the
one
,
and
not
in
the
other
,
because
abolished
by
Christ
.
Thus
you
have
a
heap
of
falshoods
and
non-sense
together
,
as
if
the
Author
had
no
knowing
or
seeing
,
while
he
speaks
of
these
things
.
To
let
you
understand
the
truth
in
these
particulars
;
howsoever
it
would
be
very
profitable
in
this
place
,
to
give
you
the
Scripture
Doctrine
,
about
the
eye
or
seeing
of
God
;
as
also
the
different
use
of
it
in
Scripture
;
namely
,
that
sometimes
it
s
taken
for
a
meer
naked
apprehension
of
a
thing
;
sometimes
for
the
actions
or
effects
that
do
flow
from
Gods
seeing
,
and
then
it
is
used
either
in
a
good
sense
for
the
eye
of
his
care
,
protection
and
approbation
,
or
in
a
bad
sense
,
and
that
two
waies
,
either
for
an
eye
of
condemnation
,
in
which
sense
God
doth
not
see
the
sins
of
Beleevers
,
or
of
displeasure
and
anger
,
in
which
sense
it
s
expresly
said
,
the
sinfull
actions
of
godly
men
are
evil
in
Gods
eyes
:
First
,
That
seeing
is
attributed
to
God
only
metaphorically
,
Secondly
,
Knowledge
is
attributed
likewise
to
God
,
His
knowledge
is
his
substance
:
Hence
Synesius
said
,
God
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
his
understanding
.
2.
It
s
not
caused
from
objects
;
Gregory
expressed
it
well
,
Ipse
mundus
nobis
non
notus
esse
posset
nisi
esset
,
deo
autem
nisi
notus
esset
,
esse
non
posset
.
3.
It
's
simple
and
one
.
There
is
properly
no
memory
of
things
past
,
no
prescience
of
things
to
come
,
but
all
things
are
pres●nt
to
him
:
As
if
there
were
a
body
that
were
all
eies
,
that
needed
not
to
turn
it self
backward
and
forward
,
to
see
things
;
or
as
a
man
standing
upon
an
high
Tower
doth
with
one
cast
of
his
eye
behold
Passengers
at
the
bottom
of
the
Tower
,
which
go
successively
one
after
another
;
Thus
Deus
est
totus
lux
,
&
totus
oculus
,
God
is
altogether
light
,
and
wholly
an
eye
.
4.
Knowledge
in
us
,
is
properly
taken
for
to
know
a
thing
by
its
causes
,
but
it
is
not
so
in
God
.
This
rightly
understood
will
overthrow
that
distinction
of
knowing
and
seeing
.
That
text
,
Psal.
94.
doth
no
waies
suppose
such
a
distinction
;
for
the
Psalmist
doth
there
intend
,
whatsoever
perfection
is
either
in
bodily
seeing
,
or
mentall
knowing
,
it
is
eminently
and
more
transcendently
in
God
;
neither
doth
he
limit
seeing
to
the
sins
of
wicked
men
,
and
knowing
only
to
the
sins
of
the
godly
;
yea
,
the
text
maketh
thus
against
the
Antinomian
,
if
a
believer
himself
and
others
see
sin
in
him
,
shall
not
God
much
more
?
Indeed
in
the
creatures
,
there
is
a
distinction
between
seeing
and
knowing
in
some
respects
,
for
knowing
may
be
of
a
thing
in
the
abstract
,
but
seeing
doth
denote
the
intuitive
present
apprehension
,
so
that
knowing
hath
a
perfection
which
seeing
hath
not
,
and
seeing
which
knowing
hath
not
;
but
in
God
all
his
knowledge
is
intuitive
,
and
all
things
are
present
to
him
,
because
of
his
eternity
and
omnipresence
,
so
the
Schools
determine
,
and
rightly
,
upon
that
Text
,
2
Pet.
3.
afterwards
to
be
explained
,
and
the
reason
is
,
because
intuitive
knowledge
,
or
the
apprehension
of
a
thing
present
,
is
the
most
noble
knowledge
,
not
that
the
things
themselves
do
coexist
,
or
are
present
to
one
another
,
but
unto
God
in
Eternity
;
for
as
Gods
immensity
is
in
respect
of
his
essence
,
so
his
eternity
is
in
regard
of
time
:
so
that
although
the
things
themselves
vary
,
yet
Gods
knowledge
doth
not
;
As
an
Artificer
,
who
hath
the
Idea
,
or
form
of
an
house
in
his
minde
,
before
he
makes
it
,
when
it
is
made
,
and
after
it
is
destroyed
:
he
hath
still
the
same
form
in
his
minde
,
though
the
house
be
altered
.
Neither
doth
the
Scripture
customarily
use
such
a
difference
;
yea
,
to
know
,
when
attributed
to
God
,
is
used
many
times
for
a
knowledge
of
approbation
,
and
then
we
cannot
say
,
God
knoweth
the
sins
of
Believers
;
but
we
may
as
well
say
,
God
knoweth
no
sin
in
them
(
that
is
)
to
condemn
them
for
it
,
as
well
as
he
seeth
none
in
them
,
so
Hab.
1.
God
is
said
to
be
of
purer
eye●
then
to
behold
iniquity
▪
that
is
,
with
approbation
,
and
so
in
this
sense
,
we
may
say
,
God
seeth
no
sin
,
no
not
in
wicked
men
:
Besides
it
is
very
false
,
that
the
Scripture
doth
no
where
say
,
that
he
seeth
sin
in
Believers
;
for
it
is
expresly
said
of
Davids
numbring
the
people
,
and
of
his
murder
,
that
it
was
evil
in
Gods
eyes
,
and
he
confesses
that
he
had
done
that
evil
in
Gods
sight
.
But
of
this
more
hereafter
.
So
then
wheresoever
the
Scripture
saith
,
God
seeth
no
sin
,
there
we
may
also
as
truly
say
,
God
knoweth
none
;
and
where
it
is
said
,
he
doth
see
,
there
we
may
say
he
doth
know
also
.
Fifthly
,
There
is
in
reason
no
distinction
to
be
made
to
our
capacities
between
Gods
knowing
and
seeing
,
for
in
those
instances
the
Author
giveth
,
we
may
say
God
knoweth
in
that
respect
as
he
seeth
,
and
he
doth
not
see
in
that
respect
he
doth
not
know
;
As
for
example
,
God
doth
not
see
the
floud
now
to
be
,
no
more
can
we
say
,
he
knoweth
it
now
to
be
,
for
that
is
false
;
God
doth
not
see
the
Leprosie
upon
Naaman
,
no
more
doth
he
know
it
to
be
on
him
:
So
God
knoweth
his
people
in
Christ
,
as
well
as
seeth
them
in
Christ
,
and
therefore
if
by
Christ
he
seeth
no
sin
in
them
,
he
must
likewise
know
none
in
them
.
Now
this
error
is
grounded
upon
a
dangerous
conceit
,
as
if
Gods
seeing
were
limited
to
things
existent
,
and
his
knowledge
to
things
past
or
future
,
so
that
it
's
inexcusable
ignorance
,
to
say
with
this
Author
,
that
God
knew
the
Sun
and
Moon
before
he
made
them
,
but
he
did
not
see
them
.
He
did
not
indeed
see
them
to
be
before
they
were
,
no
more
did
he
know
them
to
be
before
they
were
,
but
when
they
were
made
,
his
seeing
and
knowing
of
them
were
all
one
.
Sixtly
,
seeing
were
to
be
explained
oppositely
to
his
knowing
,
then
nothing
that
had
a
present
being
were
known
by
God
.
But
doth
not
the
Scripture
give
to
God
the
knowledge
of
all
things
?
and
though
the
things
be
diversified
by
time
past
,
present
,
and
to
come
,
yet
to
God
they
are
not
so
;
Consider
that
eminent
place
,
2
Pet.
3.8
.
A
thousand
years
with
God
,
are
but
as
one
day
.
The
Apostle
alledgeth
this
place
out
of
Psal.
90.
ver.
4.
with
a
little
variation
.
The
Psalmist
saith
,
as
yesterday
when
it
is
past
:
The
Apostle
as
one
day
.
The
Psalmist
saith
,
in
thy
eyes
O
Lord
:
The
Apostle
with
the
Lord
.
The
Psalmists
expression
in
the
eyes
of
the
Lord
,
are
very
pregnant
to
our
purpose
.
Here
is
a
description
of
eternity
,
proving
that
God
seeth
all
things
with
one
intuitive
cast
of
his
eye
,
and
that
although
to
us
things
are
present
,
past
and
to
come
,
yet
to
God
all
things
are
present
,
and
although
we
are
not
able
to
reach
this
with
our
understanding
,
no
more
then
a
pigmie
the
Pyramides
,
yet
we
must
rest
more
upon
this
Scripture
assertion
,
then
our
own
understanding
,
Quicquid
de
Deo
dici
(
we
may
add
cogitari
)
potest
,
eo
ipso
est
indignum
quia
dici
(
cogitari
)
potest
:
and
again
dignè
Deum
aestimamus
,
dum
inaestimabil●m
dicimus
.
The
Schoolmen
dispute
,
whether
those
things
which
God
did
once
know
,
he
still
knoweth
,
as
for
example
,
God
once
knew
that
Christ
was
to
die
,
but
now
it
is
not
true
,
that
he
is
to
die
;
and
their
resolution
is
,
that
we
cannot
properly
say
,
God
begins
to
know
what
he
did
,
or
ceaseth
to
know
what
he
did
,
but
rather
that
the
thing
it self
beginneth
to
be
known
,
or
ceaseth
to
be
known
,
so
that
the
change
is
not
in
respect
of
Gods
knowing
,
but
the
thing
known
,
as
when
I
see
the
Sun
,
and
afterwards
it
is
hid
in
the
cloud
,
the
change
is
not
in
my
eye
,
but
in
the
Sun
;
Hence
they
also
resolve
,
that
God
knoweth
all
things
simul
together
,
that
his
knowledge
is
invariable
,
that
it
admitteth
not
of
increase
or
decrease
,
that
all
things
are
present
to
him
,
and
that
as
the
Sun
is
alwaies
in
actu
lucendi
,
so
God
in
actu
intelligendi
:
So
that
this
very
Text
doth
briefly
overthrow
all
that
which
the
Antinomian
in
so
many
pages
sweateth
to
prove
;
and
that
the
consideration
of
Gods
eternal
knowledge
in
this
manner
is
of
profitable
use
,
appeareth
by
that
,
when
the
Apostle
saith
,
Be
not
ignorant
of
this
one
thing
.
seeing
of
things
were
limited
in
our
capacity
,
only
to
things
present
,
then
all
the
by-past
sins
of
ungodly
men
,
though
unrepented
of
,
yet
God
doth
not
see
them
,
because
they
have
no
present
being
,
and
so
God
shall
not
only
,
not
see
sins
in
the
godly
,
but
likewise
not
in
the
ungodly
:
All
the
past
sins
of
Judas
and
Cain
,
God
did
not
see
at
the
day
of
their
death
,
for
they
were
p●st
away
.
Here
will
be
much
comfort
to
unbelievers
,
as
well
as
Believers
.
Eightly
,
If
therefore
God
doth
not
see
a
thing
because
it
is
past
,
Christs
merits
taking
away
sin
out
of
Gods
sight
,
for
this
would
follow
by
natural
consequence
,
because
the
object
is
taken
away
?
Take
their
own
instances
,
God
doth
not
now
see
the
Floud
that
drowned
the
world
;
The
Leprosie
upon
Naaman
;
The
Israelites
wound
that
is
healed
;
why
so
?
doth
there
need
the
bloud
of
Christ
to
remove
these
?
No
,
it
followeth
naturally
,
because
the
objects
are
removed
and
taken
away
;
and
so
it
would
be
here
.
Ninthly
,
All
these
instances
for
Gods
not
seeing
,
yet
knowing
,
are
contrary
to
the
doctrine
they
hold
▪
God
doth
not
see
the
Floud
that
drowned
the
world
,
he
seeth
not
Naamans
Leprosie
,
why
so
?
because
these
things
have
no
being
;
but
here
is
their
grand
absurdity
,
that
they
hold
sin
hath
still
an
objective
existency
in
us
to
Gods
understanding
,
and
yet
he
doth
not
see
it
.
They
should
have
instanced
in
some
thing
that
hath
a
being
,
and
yet
for
all
that
,
God
not
see
it
.
If
Naamans
Leprosie
had
continued
on
him
still
,
and
yet
God
not
see
it
,
then
it
had
been
to
the
purpose
;
for
they
grant
that
we
have
truly
sin
in
us
,
and
we
are
to
judge
so
;
yet
though
it
hath
such
a
being
in
us
,
God
doth
not
see
it
.
Tenthly
,
What
an
empty
Cobweb
is
this
distinction
,
if
God
see
sin
,
he
is
of
so
pure
a
nature
,
that
he
cannot
be
but
horribly
and
infinitely
displeased
with
us
:
Those
(
say
they
)
that
hold
God
seeth
sin
in
Believers
,
consider
not
how
loathsom
,
even
the
least
sin
is
in
his
eyes
.
But
will
this
comfort
my
conscience
,
if
they
say
at
the
same
time
,
though
God
doth
not
see
it
,
yet
he
knoweth
it
?
Alas
,
God
is
of
that
pure
nature
,
that
if
he
knoweth
but
the
least
sin
by
me
,
he
cannot
but
be
infinitely
displeased
at
it
.
So
that
you
see
this
distinction
will
no
waies
ease
a
Believer
in
point
of
the
trouble
of
his
conscience
.
And
thus
have
I
laboured
to
break
the
heart
of
this
false
and
ignorant
distinction
.
LECTURE
XII
.
HEBREWS
4.13
.
All
things
are
naked
and
opened
to
him
,
&c.
God
doth
not
see
that
,
which
we
see
?
They
answer
(
Honey-Comb
pag.
61.
)
Here
we
oppose
the
power
of
God
against
his
will
,
for
he
seeth
all
things
,
saving
that
which
he
undertakes
to
abolish
out
of
his
own
sight
,
that
he
may
not
see
it
,
so
that
by
his
mysticall
cloathing
of
us
with
his
sons
righteousnesse
,
he
hath
abolished
it
out
of
his
own
sight
,
though
not
out
of
ours
.
Now
we
told
you
that
this
answer
is
not
universally
to
be
slighted
,
for
our
Divines
,
Pareus
and
others
(
as
I
mentioned
before
)
(
maintaining
that
remission
of
sin
,
though
it
be
the
utter
deletion
of
the
guilt
,
yet
not
the
ful
eradication
and
abolition
of
the
filth
,
but
that
it
still
continueth
in
us
)
make
this
objection
to
themselves
,
Nothing
is
hid
or
covered
from
Gods
eyes
,
if
therefore
sin
be
there
,
God
cannot
but
see
it
.
To
this
they
answer
,
God
seeth
all
,
but
what
he
will
not
see
,
and
that
is
a
known
saying
of
Austins
,
Noluit
advertere
,
noluit
animadvertere
,
noluit
agnoscere
,
maluit
ignoscere
,
God
will
not
take
notice
of
the
sins
of
justified
persons
,
he
will
not
punish
them
,
he
had
rather
forgive
them
.
It
seemeth
then
by
this
,
that
God
will
not
see
sin
in
Believers
to
condemnation
but
yet
he
will
to
castigation
;
but
if
Christ
hath
fully
satisfied
Gods
wrath
,
and
it
be
a
meer
arbitrary
thing
in
God
,
whether
he
will
chastise
or
no
,
why
then
should
not
Gods
anger
and
his
chastisements
be
removed
from
the
godly
by
Christs
death
as
well
as
his
justice
and
punishments
?
It
's
therefore
worthy
the
inquiry
,
how
far
Gods
taking
notice
of
sin
so
as
to
chastise
or
punish
it
,
is
subject
to
the
meer
liberty
of
his
will
:
And
in
answering
of
this
,
I
will
not
range
as
far
as
this
question
will
carry
me
,
for
the
totall
discussion
of
it
in
its
large
extent
will
be
when
we
speak
of
the
meritorious
cause
of
justification
against
Socinians
.
First
,
There
is
in
God
a
liberty
and
free-will
,
whereby
he
doth
whatsoever
he
pleaseth
,
so
that
as
the
Psalmist
saith
,
He
that
made
the
eye
to
see
,
shall
not
he
see
?
He
that
maketh
man
to
know
,
shall
not
he
know
?
and
thus
he
that
gave
man
and
Angels
this
perfection
of
freedom
,
shall
not
he
much
more
be
free
?
suspendedness
to
be
determined
by
some
other
,
so
far
we
are
not
to
conceive
it
in
God
;
for
this
mutability
or
Potentiall
indetermination
,
is
an
imperfection
;
and
so
that
same
potest
as
peccandi
,
power
to
sin
,
which
some
make
necessary
to
liberty
,
and
which
they
call
a
perfection
▪
though
they
grant
the
action
of
sin
it self
to
be
an
imperfection
(
though
this
should
be
granted
,
which
must
not
)
yet
neither
could
this
be
found
in
Gods
liberty
,
and
no
marvell
,
seeing
that
it
is
not
in
the
liberty
of
Christs
humane
will
,
for
though
Christs
obedience
was
truly
and
properly
so
,
being
under
a
command
of
God
,
yet
not
only
as
he
was
God
,
but
as
he
was
man
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
impeccablo
,
or
free
from
the
temptation
of
sin
.
Therefore
its
detestable
blasphemy
of
Durand
and
other
Schoolmen
,
saying
,
Christ
might
have
sinned
,
lib.
3.
Sentent
.
dist.
12.
quae.
2.
as
also
of
the
Remonstrants
who
say
,
Christ
after
he
had
taken
this
Office
of
a
mediatorship
,
might
have
forsaken
it
,
and
given
it
over
,
but
of
this
more
in
its
proper
place
;
God
therefore
is
a
free
agent
,
Psal.
135.6
.
He
hath
done
whatsoever
he
pleased
in
heaven
and
earth
,
so
that
he
made
not
the
world
as
the
fire
burneth
,
or
the
Bees
make
their
Honey-Combs
,
by
a
naturall
necessity
,
but
according
to
the
counsel
of
his
will
;
hence
it
is
that
all
his
spiritual
mercies
become
commended
unto
us
,
under
the
title
of
grace
.
There
was
no
naturall
or
morall
necessity
,
obliging
God
to
elect
us
,
to
give
his
Son
for
us
,
or
to
save
us
,
and
indeed
it
could
not
be
liberality
,
if
it
were
not
a
libero
,
from
one
that
is
free
.
According
to
the
different
descriptions
of
liberty
and
freedom
;
so
it
may
be
extended
larger
or
narrower
unto
the
actions
of
God
.
Those
who
make
liberty
consistent
with
a
necessity
of
immutability
,
and
do
not
think
indifferency
necessary
,
but
only
knowledge
,
and
judgement
going
before
,
they
extend
it
even
to
the
goodnesse
and
holinesse
of
God
;
so
they
say
,
God
is
liberè
bonus
,
freely
good
,
and
doth
freely
love
himself
,
so
they
make
the
confirmed
Angels
and
Saints
,
freely
to
love
God
,
though
necessarily
,
thus
we
sin
freely
,
though
necessarily
:
But
others
,
who
make
a
power
to
do
,
or
not
do
,
necessary
to
liberty
,
think
it
a
kinde
of
blasphemy
to
say
,
God
doth
freely
will
that
which
is
good
:
hence
they
make
liberty
not
an
attribute
of
his
nature
,
as
holinesse
,
omnipotency
,
&c.
are
,
but
an
affection
of
his
will
only
,
and
they
think
that
necessarium
and
contingens
,
under
which
liberty
is
comprehended
,
are
differences
of
ens
in
its
full
latitude
,
as
finitum
and
infinitum
;
therefore
as
the
same
thing
cannot
be
finite
and
infinite
,
so
neither
necessary
and
free
,
but
this
is
to
put
the
definition
of
liberty
into
too
strait
fetters
,
as
in
time
may
be
shewn
.
I
join
with
those
,
that
think
immutability
and
liberty
may
be
in
the
same
act
,
and
that
God
doth
freely
,
though
unchangeably
love
himself
;
but
that
freedom
of
his
actions
to
the
creatures
,
is
with
a
power
to
do
otherwise
if
he
pleaseth
.
There
is
also
another
kinde
of
liberty
mentioned
by
the
learned
,
which
is
opposed
to
servitude
,
and
is
the
same
with
sui
juris
;
now
God
in
all
things
is
this
way
free
:
He
hath
no
law
imposed
upon
himself
by
any
other
,
but
only
what
he
prescribeth
himself
,
that
doth
he
work
by
;
therefore
when
we
say
,
its
just
with
God
to
damn
an
impenitent
sinner
,
this
justice
ariseth
not
from
any
obligation
put
upon
him
by
another
,
but
what
he
hath
eternally
prescribed
himself
.
Gods
omnisciency
,
or
his
bare
seeing
and
taking
notice
of
sin
,
when
it
is
,
is
not
subject
to
his
liberty
,
He
cannot
but
see
,
whatsoever
is
,
and
also
possible
to
be
,
so
that
we
cannot
say
properly
God
seeth
all
things
because
he
will
see
them
;
for
this
is
an
attribute
founded
in
the
nature
of
God
;
but
if
we
take
knowledge
or
seeing
for
the
effects
accompanying
them
,
as
the
Scripture
for
the
most
part
doth
,
because
God
is
not
an
idle
spectator
of
things
,
but
upon
his
seeing
,
there
is
either
care
and
protection
,
or
anger
and
punishment
,
then
in
this
sense
,
all
these
effects
are
subject
in
some
sense
to
the
liberty
and
free-will
of
God
.
God
cannot
but
see
the
adultery
of
David
,
but
whether
he
will
so
see
it
,
as
to
punish
David
for
it
in
his
own
person
,
or
in
Christ
;
or
whether
he
will
chastise
him
at
this
time
,
or
in
this
manner
;
that
is
meerly
at
the
good
pleasure
of
God
.
Whether
indeed
he
is
free
to
punish
at
all
,
or
chastise
at
all
,
you
will
hear
in
the
other
Propositions
;
thus
much
we
may
conclude
,
That
God
cannot
abolish
sin
so
out
of
his
sight
,
so
that
with
his
eyes
of
omnisciency
he
should
not
behold
it
,
when
it
is
there
.
Propos.
4.
In
respect
of
Gods
liberty
and
freedom
,
there
is
great
difference
between
the
attributes
of
God
,
as
also
the
exercises
and
actions
of
them
.
There
are
some
properties
that
require
no
object
for
their
exercise
,
but
they
make
it
;
thus
the
omnipotency
of
God
,
doth
not
finde
,
but
make
its
object
.
Again
there
are
others
,
which
though
they
require
an
object
,
yet
not
any
condition
,
or
circumstance
in
it
;
so
the
wisdom
of
God
,
can
and
doth
order
every
object
,
let
it
be
what
it
will
be
,
to
a
glorious
end
.
It
ordered
an
harmonious
world
out
of
a
Chaos
,
he
made
all
things
,
qua
omnipotens
,
as
omnipotent
,
and
ordered
them
all
qua
sapiens
,
as
a
wise
God
.
But
then
there
are
other
attributes
,
which
though
essential
to
him
,
yet
cannot
be
exercised
,
but
where
the
objects
are
so
and
so
conditionated
;
as
that
mercy
of
God
,
whereby
he
doth
forgive
sins
,
requireth
an
object
penitent
and
believing
:
so
that
Justice
of
God
,
whereby
it
is
punitive
and
vindicative
of
sin
,
requireth
an
object
,
that
is
a
sinner
and
impenitent
.
Now
in
the
actions
about
the
objects
of
the
former
sort
,
God
is
every
way
free
,
he
might
have
created
the
world
,
or
not
have
created
it
;
but
in
the
actions
of
the
latter
sort
,
though
he
be
also
free
,
yet
not
so
as
to
use
Justice
,
or
not
Justice
,
when
there
is
an
object
with
its
due
condition
.
As
now
it
was
free
to
God
,
whether
he
would
make
man
or
no
,
it
was
free
for
him
,
whether
he
would
permit
man
to
fall
or
no
,
but
when
fallen
,
not
free
whether
he
would
be
just
or
no
:
Thus
God
is
free
,
whether
he
will
procure
,
or
prepare
an
object
of
justice
;
but
then
when
he
hath
so
prepared
an
object
,
then
he
is
not
loosned
from
the
obligation
of
Justice
.
To
procure
an
object
of
Justice
ariseth
from
the
Soveraignty
and
meer
freedom
of
God
:
Hence
Gods
permission
of
sin
,
or
reprobation
negative
.
which
is
the
passing
by
of
some
,
are
not
acts
of
Justice
properly
so
called
;
but
condemnation
for
sin
is
truly
and
properly
Justice
.
The
former
arise
from
Gods
supream
dominion
and
freedom
.
When
an
Object
of
Justice
is
,
there
is
an
obligation
to
execute
the
same
upon
it
,
but
not
when
an
object
of
mercy
is
,
because
its
necessary
to
mercy
,
that
it
should
be
indebita
,
but
to
justice
,
debita
.
I
do
not
here
intend
to
meddle
with
that
Question
,
Whether
God
absolutely
might
not
have
let
sin
go
unpunished
,
and
yet
forgive
it
,
as
we
see
men
can
:
(
This
is
disputed
even
among
the
Orthodox
;
some
are
for
the
Negative
,
as
Pis●ator
,
Lubertus
,
&c.
Others
for
the
Affirmative
,
as
Davenant
,
Twist
,
&c.
but
the
proper
place
for
this
will
be
,
when
we
speak
of
Christs
satisfaction
)
nor
yet
with
that
other
of
the
Schoolmen
,
Whether
God
may
absolutely
accept
of
a
sinner
to
pardon
,
and
eternal
life
,
though
he
do
not
regenerate
,
or
sanctifie
him
;
these
are
to
be
handled
in
their
proper
place
.
You
see
by
this
delivered
,
how
far
the
actions
of
Gods
Justice
may
be
said
to
be
free
,
or
not
free
.
Whatsoever
may
be
said
in
an
absolute
sense
about
Gods
Justice
,
yet
since
that
threatning
promulged
(
In
the
day
thou
eatest
thereof
,
thou
shalt
die
the
death
)
God
cannot
in
Iustice
,
but
punish
sinners
.
Though
it
be
in
his
freedom
whether
he
will
give
thee
a
being
,
or
no
,
yet
if
thou
art
an
obstinate
sinner
,
it
is
not
in
his
freedom
,
whether
he
will
damn
thee
or
no
;
so
that
as
God
cannot
but
love
that
Image
of
his
holinesse
where
he
seeth
it
,
so
he
cannot
but
hate
the
contrary
,
wheresoever
it
is
,
though
that
hatred
shall
not
alwayes
fall
upon
the
person
in
whom
it
is
,
because
removed
by
Christ
.
It
is
Camerons
opinion
,
That
the
word
Iustitia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
attributed
to
God
,
doth
alwayes
signifie
Goodnesse
,
Salvation
,
Redemption
,
but
never
in
the
Scripture
(
saith
he
)
doth
it
denote
an
affection
in
God
,
whereby
he
avengeth
himself
upon
sinners
;
but
that
the
words
Ira
and
Iudicium
,
Anger
and
Iudgement
expresse
this
;
But
though
the
word
signifie
so
sometimes
,
yet
in
some
places
it
must
needs
mean
this
disposition
in
God
,
Psal.
9.5
.
1
Tim.
4.8
.
2
Thess.
1.6
.
so
that
in
some
sense
,
we
may
with
several
Orthodox
men
,
say
,
Iustice
is
essential
to
God
.
Sin
is
not
indeed
Physically
contrary
to
God
,
as
water
is
to
fire
,
for
if
it
were
so
,
God
would
not
suffer
it
to
be
,
because
he
is
an
infinite
good
;
as
if
there
were
infinite
fire
,
or
light
,
there
could
not
be
any
water
or
darknesse
;
but
it
is
morally
contrary
to
him
,
Hab.
1.
Thou
art
of
purer
eyes
then
to
behold
iniquity
;
even
sins
against
any
positive
command
of
God
,
that
are
sins
only
because
prohibited
,
they
are
thus
far
against
his
nature
,
and
not
his
will
only
;
because
it
is
against
his
nature
,
to
have
his
will
and
commands
disobeyed
in
any
thing
,
he
being
the
supream
and
most
holy
Lawgiver
.
If
God
did
only
punish
sin
because
he
will
,
and
not
because
he
is
essentially
just
,
there
could
no
true
cause
be
given
,
why
Heathens
should
have
terrour
in
their
consciences
after
sins
committed
,
seeing
the
Word
is
not
revealed
unto
them
,
declaring
Gods
will
:
and
when
the
Scripture
speaks
of
God
punishing
sins
,
it
doth
not
attribute
it
to
Gods
meer
will
,
because
he
will
do
so
,
but
to
his
Iustice
,
Rev.
16.5
,
7.
Thus
Exod.
24.
God
is
described
by
this
property
,
Not
acquitting
the
guilty
.
Now
when
we
say
,
God
cannot
but
punish
sin
with
death
since
the
promulgation
of
the
threatning
,
that
is
not
so
to
be
understood
,
as
if
then
only
the
tie
and
obligation
of
Iustice
came
upon
God
,
but
it
was
from
eternity
:
for
as
God
did
in
time
reveal
this
threatning
;
so
he
did
from
all
eternity
will
this
threatning
;
and
so
therefore
from
all
eternity
it
was
just
with
God
to
punish
a
sinner
,
neither
could
he
forgive
him
without
a
satisfaction
.
This
is
diligently
to
be
observed
,
because
men
speak
sometimes
,
as
if
vindicative
Iustice
were
then
only
due
when
the
actual
threatning
was
;
whereas
the
executions
of
God
in
time
,
are
,
as
his
decrees
were
from
eternity
;
and
truly
we
should
not
give
way
to
such
Disputes
,
Whether
God
could
have
pardoned
absolutely
,
or
provided
any
other
way
and
remedy
,
when
we
see
God
pitching
upon
this
,
and
the
Scripture
only
revealing
this
.
Hence
the
Scripture
commandeth
us
to
eschew
sins
,
not
meerly
because
of
his
will
onely
,
but
because
he
is
holy
in
his
nature
,
Lev.
11.44
.
Josh.
24.19
.
It
is
true
Gods
hatred
and
displicency
of
sin
cannot
but
be
,
yet
the
destination
of
it
actually
to
punishment
comes
in
some
sense
under
his
liberty
.
Though
God
cannot
but
take
notice
of
sin
,
so
as
to
punish
it
,
yet
it
is
under
his
freedom
,
whether
he
will
punish
it
in
their
own
persons
or
in
a
surety
;
and
by
this
means
the
wisdom
of
God
found
out
an
excellent
temperament
of
Iustice
and
Mercy
,
so
that
the
one
doth
not
oppose
the
other
;
notwithstanding
Gods
justice
,
yet
his
love
and
wisdom
put
him
upon
that
remedy
,
which
neither
men
or
Angels
could
have
excogitated
;
so
that
God
doth
not
let
sin
go
unpunished
,
only
he
provideth
a
Ram
to
be
sacrificed
for
Isaac
,
a
Mediator
to
come
between
his
wrath
and
us
.
It
is
true
,
reason
(
as
we
see
)
doth
much
gainsay
this
mystery
;
but
we
may
say
,
mulier
ista
taceat
,
let
this
woman
hold
her
peace
in
the
Church
of
God
:
Though
therefore
God
cannot
but
execute
justice
upon
sinners
,
yet
his
justice
did
admit
of
a
temperament
,
whereby
God
doth
proceed
to
see
the
sins
of
his
people
,
to
hate
them
,
but
yet
to
punish
them
upon
Christ
.
a●
intra
,
and
the
effec●s
of
it
ad
extra
▪
7.
Prop.
There
is
a
great
deal
of
difference
between
Iustice
,
as
it
is
an
essential
property
in
God
,
ad
intra
,
and
between
the
effects
of
it
,
ad
extra
.
These
latter
come
much
under
the
liberty
and
freedom
of
God
;
which
appeareth
in
the
variety
of
his
judgements
upon
wicked
men
,
some
being
consumed
one
way
,
and
some
another
,
so
that
it
is
meerly
at
his
pleasure
,
whether
he
will
stir
up
more
or
lesse
wrath
,
Ps.
2.
there
is
a
little
anger
of
his
spoken
of
:
but
you
may
read
a
remarkable
expression
,
Ps.
78.38
.
He
turned
away
his
wrath
from
th●m
and
stirred
not
up
all
his
wrath
.
Here
you
see
the
anger
of
God
subject
to
his
free-will
.
If
the
effects
of
Gods
justice
should
flow
from
him
as
burning
from
fire
,
or
drowning
from
water
,
the
whole
world
were
not
able
to
endure
before
him
who
is
a
consuming
fire
.
How
could
it
come
about
,
that
the
wicked
do
so
overflow
with
prosperity
in
this
world
,
if
so
be
that
God
did
necessarily
punish
and
destroy
,
which
are
effects
of
his
Iustice
?
So
that
there
is
a
great
difference
between
Iustice
taken
for
an
attribute
,
and
Iustice
for
the
effects
;
God
cannot
but
be
alwayes
just
the
former
,
whereas
there
is
a
liberty
in
the
latter
.
As
in
man
,
the
power
of
laughing
is
an
essential
property
in
him
,
yet
the
act
of
laughter
ariseth
in
some
measure
by
the
freenes
of
his
will
.
Hence
it
is
that
Gods
essential
Iustice
doth
not
receive
more
or
lesse
,
but
the
effects
of
his
Iustice
may
be
more
or
lesse
:
If
many
men
be
in
the
same
sin
,
and
God
doth
punish
some
of
them
with
a
remarkable
temporal
judgement
,
we
may
not
say
,
God
dealeth
more
justly
with
these
then
the
other
;
yet
we
may
say
,
the
effects
of
his
Iustice
are
greater
upon
some
then
others
.
8.
Propos.
Christ
satisfied
God
as
a
just
Iudge
,
not
as
a
Father
provoked
,
and
by
this
means
,
though
punishments
are
taken
away
,
afflictions
for
sin
are
not
;
and
this
doth
directly
answer
the
whole
Question
,
whereas
it
is
demanded
,
seeing
Christ
fully
reconciled
God
to
us
,
and
thereby
all
punishments
are
taken
away
,
why
not
as
well
all
afflictions
?
If
he
hath
removed
greater
,
will
he
think
much
at
the
lesse
?
The
answer
lieth
fully
in
this
,
Christ
by
his
bloud
and
satisfaction
undertook
that
the
justice
of
God
should
never
fall
upon
us
to
punish
us
,
not
that
he
should
never
be
angry
with
us
a
Father
,
to
chastise
us
.
By
this
redemption
,
it
s
Christs
will
that
God
should
not
as
a
just
Iudge
,
require
compensation
of
us
;
not
,
that
as
a
provoked
Father
,
he
should
not
scourge
us
for
our
sins
when
committed
.
The
reason
is
clear
,
because
fatherly
anger
is
an
●ffect
of
love
;
but
punishment
the
fruit
of
hatred
.
And
thus
now
you
see
,
why
God
will
not
see
sin
to
condemnation
,
because
Christ
hath
made
up
that
;
yet
he
will
see
it
in
believers
to
angry
castigation
,
because
Christ
did
not
interpose
there
:
it
is
therefore
no
derogation
to
Christs
death
,
no
injury
to
his
sufferings
,
if
notwithstanding
them
,
God
doth
afflict
for
sin
,
even
his
own
children
.
9.
Propos.
By
reason
of
this
anger
of
God
against
sin
,
even
still
abiding
,
those
afflictions
which
come
upon
believers
,
are
from
a
conveniency
with
the
justice
of
God
.
Although
we
cannot
say
rigidly
,
That
if
God
did
not
chastise
believers
for
their
sins
,
he
were
unjust
;
yet
we
may
say
,
his
afflicting
of
them
,
is
beseeming
his
Iustice
,
partly
,
because
he
hath
prescribed
this
law
to
himself
,
1
Sam.
7.14
.
Even
as
to
wicked
men
upon
their
obstinate
sinning
,
to
punish
them
,
so
upon
his
own
,
if
they
offend
,
to
chasten
them
;
and
partly
by
afflicting
of
his
people
for
their
sin
,
he
demonstrates
the
hatred
of
it
unto
the
world
.
Although
therefore
God
do
not
alwayes
chastise
every
godly
man
,
but
sometimes
by
their
repentance
these
very
chastis●ments
are
either
prevented
or
removed
,
yet
when
God
doth
thus
break
out
in
his
anger
against
them
,
this
is
becoming
his
just
nature
,
and
the
world
thereby
seeth
how
he
is
displeased
with
it
.
One
of
the
Articles
which
Arminius
relateth
,
as
laid
against
him
,
was
,
that
he
should
hold
,
The
temporal
afflictions
of
believers
,
were
not
chastisements
but
punishments
,
properly
so
called
.
To
this
he
answereth
,
pa.
103.
Resp.
ad
Artic.
31.
That
the
calamities
inflicted
upon
David
for
his
sin
,
in
the
matter
of
Vriah
,
may
be
called
punishments
properly
;
and
that
the
Text
seemeth
to
be
better
explained
so
,
and
yet
withall
,
that
there
will
be
no
favour
to
the
Popish
opinion
:
for
he
grants
,
That
Christ
satisfied
both
for
eternal
and
temporal
punishments
,
but
yet
God
when
he
takes
off
the
spiritual
punishment
,
may
for
a
while
reserve
the
temporal
,
as
though
Christ
hath
taken
away
the
jus
,
the
power
and
right
death
hath
over
us
,
yet
he
hath
not
quite
destroyed
actual
death
:
but
all
this
is
a
meer
itching
,
to
innovate
needlesly
in
Religion
;
for
if
Christ
have
satisfied
for
temporal
death
,
then
though
it
be
not
removed
presently
,
yet
it
cannot
abide
as
a
punishment
strictly
.
LECTURE
XIII
.
MATTH.
6.12
.
And
forgive
us
our
debts
,
as
we
forgive
our
debtors
.
THis
Text
shall
be
the
last
(
because
the
noblest
)
to
prove
that
God
seeth
sin
in
those
that
are
believers
;
for
if
they
be
bound
to
pray
that
God
would
forgive
them
their
debts
,
therefore
they
are
involved
in
debts
,
and
in
deep
humility
they
are
to
acknowledge
this
,
withall
desiring
the
cancelling
or
blotting
them
out
;
so
that
as
the
Church
anciently
used
this
place
against
those
Pelagian
Doctrines
,
which
dreamed
of
a
perfection
in
this
life
,
and
immunity
from
all
sin
,
no
lesse
doth
it
overthrow
those
novel
Assertions
,
of
being
without
sin
(
though
not
inherently
)
yet
as
to
Gods
eye
and
account
.
What
Ter●ullian
said
of
the
Lords-Prayer
in
general
,
is
most
true
of
this
Petition
,
Quantum
substringitur
verbis
,
tantum
diffunditur
sensibus
,
it
is
as
comprehensive
in
sense
,
as
straightned
in
words
,
Petition
it self
,
Forgive
.
Secondly
,
The
Subject
,
Vs
,
Disciples
and
Believers
.
He
that
thinketh
himself
without
sin
,
that
very
thought
is
a
sin
in
him
.
Thirdly
,
The
Object
or
Matter
of
Petition
,
Our
debts
(
that
is
)
as
Luke
11
▪
expounds
it
,
sins
.
Fourthly
,
The
Condition
or
Qualification
of
those
who
are
to
expect
pardon
(
As
we
forgive
our
Debtors
)
which
words
are
not
to
be
understood
causally
and
meritoriously
of
Justification
,
nor
as
if
we
did
hereby
teach
God
to
imitate
us
:
Therefore
those
expressions
of
the
Ancients
,
intimating
that
in
other
things
we
imitate
God
,
but
here
God
doth
us
,
are
not
rigidly
justifiable
.
Cassianus
Collat.
9.
cap.
23.
reproveth
some
that
would
not
forgive
others
,
but
yet
lest
they
should
lie
in
their
prayer
,
they
would
leave
this
part
out
of
the
Petition
:
But
our
Saviour
maketh
this
a
necessary
qualification
for
remission
of
sin
,
whether
we
expresse
it
or
not
.
Lastly
,
There
is
the
Particle
of
order
,
daily
bread
,
doth
teach
us
;
first
,
that
our
hearts
are
not
to
stay
long
in
prayer
for
temporal
things
,
but
presently
to
return
to
spiritual
:
As
some
Fowls
of
the
air
,
suddenly
catch
their
prey
off
from
the
ground
,
but
dare
not
abide
,
lest
they
should
be
insnared
;
so
ought
we
to
do
in
our
affections
about
heavenly
things
:
many
times
the
Bee
is
drowned
in
its
own
honey
.
Hence
we
have
but
one
Petition
for
earthly
things
,
and
two
for
spritual
things
,
belonging
to
our selves
;
this
,
and
the
Petition
following
;
In
this
we
pray
for
remission
of
sin
;
in
the
fol●owing
for
sanctification
;
which
are
the
sum
of
the
new
Covenant
.
Besides
this
order
doth
well
teach
us
,
That
although
we
have
all
bodily
necessaries
,
yet
if
our
sins
are
not
forgiven
we
cannot
take
any
delight
in
any
worldly
advantage
whatsoever
.
I
shall
begin
with
the
Object
of
the
Petition
,
which
is
in
the
Text
Debts
.
Sins
are
so
called
to
aggravate
the
nature
of
them
,
Deliver
thy self
like
the
swift
Roe
;
the
same
is
much
more
to
be
applied
to
our
sins
,
which
are
debts
of
a
more
terrible
nature
.
Now
when
sins
are
called
Debts
,
or
said
to
be
forgiven
,
it
s
a
Metaphor
from
pecuniary
Debts
,
as
the
Debtor
was
said
luere
when
he
did
pay
his
money
;
and
it
is
generally
used
of
any
that
are
obnoxious
to
punishment
;
so
the
Grecians
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Latines
,
Poenas
debere
.
So
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
both
for
Debts
and
Guilt
,
Dan.
1.10
.
Ezech.
18.7
.
as
also
for
Sin
,
Exod.
32.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
applied
to
a
Sinner
,
Jam.
2.20
.
is
also
frequently
used
of
Punishments
,
as
Mat.
5.21
,
22.
Sins
are
Debts
.
This
is
excellently
described
,
Mat.
18.24
.
where
our
sins
against
God
are
not
only
compared
to
a
Debt
▪
but
a
debt
of
a
vast
sum
,
ten
thousand
talents
,
which
there
is
no
hope
for
us
ever
to
discharge
,
so
that
the
aggravation
of
a
sin
lieth
in
this
,
that
it
is
against
God
;
therefore
observe
,
that
offence
which
man
doth
against
man
,
is
compared
to
an
hundred
pence
only
,
but
that
which
we
do
against
God
to
ten
thousand
talents
.
O
that
men
therefore
who
account
it
such
a
misery
and
slavery
to
be
in
money-debts
,
would
bemoan
their
condition
of
sin-debts
.
As
sins
are
debts
,
so
God
is
said
to
have
a
debt-book
▪
wherein
he
writeth
all
our
transgressions
:
hence
is
that
phrase
of
blotting
them
out
,
and
of
cancelling
the
hand-writing
that
is
against
us
.
This
hand-writing
in
the
Scripture
should
as
much
appale
and
astonish
us
,
as
that
on
the
wall
did
Belshazzar
.
So
that
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
reckon
or
impute
,
is
taken
from
accounts
in
debts
.
But
to
open
the
Point
,
What
in
sin
is
a
Debt
.
And
2.
Why
sins
are
called
Debts
.
In
sin
there
is
the
obliquity
and
dissonancy
from
the
Law
of
God
;
and
this
is
not
called
a
Debt
,
for
we
do
not
owe
this
to
God
,
but
the
contrary
,
obedience
and
holinesse
.
In
sin
there
is
a
guilt
and
obligation
unto
eternal
punishment
,
and
this
is
properly
a
Debt
;
but
yet
in
this
Petition
we
must
not
limit
it
to
the
latter
respect
only
,
but
include
both
the
deformity
and
demerit
of
sin
,
that
God
would
forgive
both
.
What
it
is
in
sin
that
doth
denominate
a
sinner
,
will
in
time
be
discussed
.
Secondly
,
Consider
Why
they
are
called
debts
,
First
,
Because
upon
our
sin
,
we
owe
God
his
honour
,
his
glory
,
yea
,
his
very
deity
again
,
which
as
much
as
lieth
in
us
,
we
by
transgressions
have
taken
away
.
Omne
peccatum
,
est
quasi
deicidium
,
say
the
Schools
.
Every
sinne
doth
as
it
were
deprive
God
(
as
much
as
lieth
in
a
sinner
)
of
his
Godhead
and
blessednesse
;
so
that
if
God
were
capable
of
misery
and
grief
,
thy
sins
would
bring
it
upon
him
.
Hence
are
those
expressions
of
being
pressed
by
our
sins
as
a
cart
is
under
sheavs
,
Amos
2.13
.
And
the
Prophet
Ezekiel
his
lying
so
many
daies
on
one
side
,
and
then
on
the
other
,
to
his
great
pain
and
trouble
,
was
as
some
think
,
to
represent
,
how
much
God
was
affected
with
the
Israelites
sins
,
and
how
great
his
patience
was
to
endure
them
so
long
.
If
then
they
said
to
David
,
Thou
art
worth
ten
thousand
of
us
:
how
much
rather
may
we
say
to
God
,
Thy
honour
,
thy
glory
,
it
is
worth
ten
thousand
thousand
of
us
?
it
is
fitter
for
us
to
be
damned
or
annihilated
,
then
the
least
glimpse
of
his
glory
obscured
.
For
this
is
such
a
debt
in
sin
,
as
we
are
never
able
to
make
up
again
.
If
a
mean
Peasant
should
defame
a
great
King
,
and
reproach
him
,
he
were
never
able
to
make
satisfaction
in
way
of
Honour
to
him
;
how
much
rather
is
this
true
of
us
,
seeing
there
is
no
proportion
between
that
which
is
finite
and
infinite
?
Secondly
,
He
is
a
debtor
to
Gods
Justice
to
satisfie
that
:
price
for
our
sins
,
and
reconciled
God
to
us
:
for
we
were
not
in
that
condition
,
as
to
say
with
the
servant
in
the
Parable
,
Mat.
18.
Have
patience
and
I
will
pay
thee
all
I
owe.
They
have
low
and
narrow
thoughts
of
sin
,
which
think
any
externall
or
internall
humiliation
for
sin
,
can
be
satisfactory
to
Gods
Justice
.
Hence
the
godly
do
not
(
as
the
Antinomians
charge
them
)
put
any
such
meritorious
efficacy
,
and
causality
in
them
.
They
attribute
not
that
to
their
tears
,
which
belongs
to
Christs
bloud
;
they
do
not
judge
their
crucifying
sin
to
be
equivalent
with
Christ
crucified
;
they
do
not
in
practice
that
which
some
have
done
in
opinion
,
say
,
they
are
the
Messias
or
Christ
:
and
certainly
if
the
Psalmist
say
,
we
cannot
ransome
our selves
from
the
grave
,
much
lesse
can
we
from
hell
.
Now
this
debt
of
Gods
Justice
is
in
every
sin
,
the
least
idle
thought
or
word
:
we
may
say
of
every
sin
pardoned
,
here
is
the
price
of
bloud
,
even
of
Christs
bloud
.
Being
not
able
to
satisfie
Gods
justice
,
in
the
next
place
,
we
by
sin
become
debtors
to
everlasting
punishment
in
hell
;
so
that
as
the
murderer
or
flagitious
person
by
his
crimes
becomes
a
debtor
to
the
capitall
punishments
to
be
inflicted
by
a
Law
,
so
doth
a
sinner
to
the
Scripture
punishments
threatned
in
the
word
,
so
that
hell
and
damnation
are
the
proper
wages
that
are
due
to
him
.
Oh
how
dear
doth
every
pleasant
or
profitable
sin
cost
thee
?
thou
owest
eternal
damning
for
it
.
Chrysostome
in
his
time
complained
of
some
,
who
would
say
,
Give
me
that
which
is
sweet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
let
it
choak
me
:
so
do
all
sinners
,
Give
me
that
sinful
profit
and
pleasure
,
though
I
am
obliged
to
eternal
wrath
thereby
.
Ambrose
thought
wicked
men
were
called
debtors
,
because
the
devil
lends
them
their
lusts
and
sins
as
so
much
money
,
for
which
he
will
exact
eternal
torment
as
the
usury
of
them
.
Whatsoever
it
be
,
certainly
this
notion
of
sins
being
debts
ought
much
to
affect
and
trouble
thee
.
Thy
sins
are
worse
debts
then
any
thou
owest
.
All
the
good
we
have
,
whether
natural
or
supernatural
,
we
are
betrusted
with
as
so
many
talents
,
and
for
abusing
of
these
,
or
not
improving
of
them
,
we
become
debtors
unto
God
.
You
have
a
full
parable
to
this
purpose
,
Mat.
25.
Where
you
have
every
opportunity
,
even
the
least
,
that
God
puts
into
our
hands
,
compared
to
a
talent
,
and
that
for
the
greatnesse
and
preciousnesse
of
it
,
and
a
man
may
be
accountable
unto
God
,
either
propter
damnum
emergens
,
for
the
losse
that
comes
to
our
master
therein
,
or
for
lucrum
cessans
,
the
very
ceasing
of
gain
.
As
that
servant
who
hid
his
talent
in
a
napkin
,
and
returned
it
safe
again
,
though
he
was
not
guilty
of
any
prodigall
decoction
of
it
,
yet
he
is
called
a
wicked
and
unprofitable
servant
,
Now
,
because
all
our
talents
are
many
,
hence
our
debts
do
arise
to
an
infinite
summe
:
none
so
indebted
as
those
who
have
great
wealth
,
great
parts
,
Sicut
crescunt
dona
,
sic
cr●scunt
rationes
donorum
,
The
more
mercies
the
greater
account
to
be
given
.
This
consideration
may
deeply
humble
us
.
As
our
sinnes
are
thus
debts
,
so
we
have
all
naturally
the
evill
properties
,
and
wicked
customes
of
ill
debtors
.
1.
We
are
very
unwilling
to
be
called
to
any
accounts
;
we
do
not
love
to
hear
of
the
day
of
judgement
;
we
love
not
that
the
Ministers
of
God
should
tell
us
of
our
bills
and
hand-writings
that
are
against
us
.
Hence
some
observe
that
expression
,
One
was
brought
that
owed
ten
thousand
talents
,
as
if
it
were
by
force
;
and
he
was
haled
to
his
master
.
What
an
amazement
and
astonishment
will
that
voice
from
heaven
put
us
into
,
Give
an
account
of
thy
Stewardship
,
unlesse
Christ
be
our
surety
,
and
he
undertake
to
discharge
all
?
so
that
the
very
word
debts
,
may
breed
in
us
much
love
to
Christ
,
who
was
willing
to
stand
engaged
for
us
.
Phocian
the
Athenian
,
coming
to
one
in
publike
office
,
that
was
very
solicitious
about
giving
up
his
accounts
,
and
(
saith
he
)
I
am
solicitious
how
I
may
give
no
account
at
all
.
Thus
if
it
were
possible
,
would
every
man
be
studious
how
he
may
decline
that
day
of
accounts
:
how
gladly
would
he
have
the
grave
to
detain
him
there
alwaies
?
2.
To
be
full
of
shame
and
fear
:
Thus
are
men
in
debt
,
in
lit
.
A.
A
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Once
red
with
blushing
at
the
time
of
borrowing
,
and
afterwards
ten
times
pale
for
fear
of
paying
,
Canis
latrat
,
&
cor
tuum
palpitat
,
Ambros
.
de
Tob.
cap.
7.
The
dog
doth
but
bark
,
and
thy
heart
feareth
an
Arrest
:
and
if
men
have
been
thus
perplexed
about
worldly
debts
,
when
yet
death
would
at
last
release
them
,
how
much
more
may
men
be
afraid
of
these
spiritual
debts
?
There
was
a
certain
Roman
died
in
a
vast
sum
of
debts
,
which
in
his
life
time
he
concealed
,
and
after
his
death
,
when
his
goods
were
to
be
sold
,
Augustus
the
Emperor
sent
to
buy
his
pillow
he
lay
upon
,
because
saith
he
,
I
hope
that
would
make
me
sleep
,
on
which
a
man
so
much
indebted
could
take
his
ease
.
It
is
much
that
we
who
have
so
many
debts
spiritual
,
can
sleep
,
or
eat
,
or
drink
,
till
we
see
them
discharged
by
Christ
.
Oh
that
every
natural
man
should
not
like
Cain
fear
every
thing
would
damn
him
!
To
shift
and
put
off
,
to
be
in
continuall
delays
,
and
if
so
,
to
be
no
further
troubled
.
This
a
custome
in
worldly
debts
,
if
men
can
shift
one
way
or
other
they
care
not
:
hence
Horace
cals
the
wicked
debtor
,
Sceleratus
Proteus
,
fiet
aper
,
modo
avis
,
modo
saxum
,
&
cum
volét
arbor
,
become
in
all
shapes
,
to
evade
the
Creditor
,
and
thus
it
is
in
spirituall
debts
.
How
unwilling
to
acknowledge
our
debts
,
to
confesse
them
to
God
?
I
look
upon
all
Pelagian
Doctrines
on
one
side
,
and
Antinomian
opinions
on
the
other
side
,
which
would
either
make
no
sin
in
us
,
or
at
least
not
to
be
taken
notice
of
by
God
,
but
as
so
many
cousening
cheats
of
a
guilty
heart
,
that
is
unwilling
to
be
found
a
debtor
before
God
.
Cum
delationem
impetraveris
,
gaudes
,
said
Ambrose
of
a
debtor
,
If
men
can
but
delay
they
do
rejoice
.
And
are
we
not
all
thus
naturally
affected
,
if
we
can
from
day
to
day
get
one
worldly
comfort
after
another
,
and
so
be
able
to
support
our selves
,
we
think
all
is
well
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nothing
is
more
troublesome
,
then
to
hear
,
Pay
what
thou
owest
:
do
not
therefore
please
thy self
with
delays
and
excuses
,
lest
thou
die
in
thy
misery
.
To
hate
those
to
whom
we
are
indebted
:
Leve
aes
alienum
debitorem
facit
,
grave
inimicum
;
A
little
money
borrowed
makes
a
man
a
debtor
,
but
a
great
deal
an
enemy
;
and
so
the
more
they
owe
,
the
more
they
hate
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Aristotle
,
Debtors
wish
their
Creditors
to
have
no
being
,
such
is
the
hatred
that
ariseth
thereby
:
and
this
is
most
eminently
true
in
wicked
men
,
They
hate
God
because
they
fear
him
as
a
just
Judge
,
who
will
severely
demand
to
the
last
farthing
:
Comfortable
therefore
is
this
direction
,
to
pray
in
this
Petition
,
for
hereby
is
supposed
,
that
God
is
propitious
,
and
ready
to
release
us
;
we
may
have
a
Jubile
ever
day
;
No
devil
hath
any
warrant
to
say
,
Forgive
us
our
sins
,
God
hath
cast
them
into
utter
darknesse
,
and
bound
them
up
in
perpetuall
chains
for
their
debts
,
but
he
is
ready
to
forgive
us
.
As
therefore
we
reade
of
David
,
That
men
in
debt
and
distresse
followed
him
,
hoping
thereby
to
be
freed
from
their
Creditors
hands
,
so
let
us
follow
Christ
,
who
only
is
able
to
take
off
this
heavy
burden
from
us
,
and
know
the
longer
we
lie
in
our
debts
,
the
more
they
will
encrease
upon
us
.
Now
in
two
respects
spiritual
debts
do
exceed
wordly
debts
.
1.
In
the
danger
of
non-payment
:
Suppose
the
highest
punishments
that
we
reade
of
in
Histories
against
perfidious
debtors
,
yet
that
doth
not
amount
to
the
punishment
of
our
spirituall
debts
.
In
some
Laws
they
were
bound
to
sell
their
children
,
His
master
was
wroth
,
and
delivered
him
to
the
t●rmentors
,
till
he
had
paid
all
that
was
due
?
so
then
chains
and
imprisonments
are
the
worst
of
worldly
debts
,
but
the
eternall
wrath
of
God
falleth
upon
spirituall
debtors
.
2.
In
the
impossibility
of
escaping
this
punishment
.
In
these
debts
death
will
free
a
man
:
but
then
is
the
beginning
of
our
misery
by
spirituall
debts
.
So
Mat.
5.26
.
Thou
shalt
by
no
means
come
out
,
till
thou
hast
paid
the
utmost
farthing
;
and
because
we
are
never
able
to
do
that
,
therefore
must
our
condemnation
be
eternall
.
We
pity
the
indebted
prisoners
that
out
of
their
grates
cry
,
Bread
,
bread
;
But
how
more
doleful
is
that
cry
of
Dives
out
of
hell
for
a
drop
of
water
,
and
none
giveth
unto
him
?
This
is
some
mitigating
consideration
to
the
worst
troubles
here
,
that
they
are
not
eternal
;
and
it
is
the
aggravation
of
the
least
in
hell
,
that
they
are
eternal
.
Therefore
in
that
the
Scripture
cals
our
sins
by
these
names
,
and
we
have
an
innumerable
heap
of
them
,
let
us
mourn
under
the
weight
of
them
,
and
bewail
their
burden
,
aud
this
is
to
be
done
with
all
speed
,
not
knowing
how
soon
justice
may
take
us
by
the
throat
,
saying
,
Pay
that
thou
owest
.
The
use
may
be
of
instruction
to
the
godly
,
forgivenesse
of
sins
past
,
yet
they
run
into
debt
daily
,
and
such
debts
,
as
for
the
pardon
of
them
,
they
must
renew
daily
sorrow
and
confession
,
as
also
sue
out
continual
pardon
:
for
certainly
our
Saviour
did
not
direct
us
to
say
this
Petition
,
humiliter
only
,
for
humility
sake
,
as
some
of
old
thought
;
but
also
veraciter
truly
,
and
if
it
be
true
,
then
we
are
not
in
a
cold
customary
way
of
luke-warmnesse
to
beg
this
pardon
,
but
with
the
same
deep
sense
,
conflict
and
agony
of
spirit
,
as
we
see
malefactors
importune
the
Judge
for
a
pardon
.
Now
if
there
were
a
malefactor
,
that
thought
the
Judge
saw
no
crimes
,
nor
matter
of
death
in
him
;
but
on
the
contrary
,
that
he
was
altogether
righteous
and
free
,
how
could
this
man
with
any
deep
remorse
and
acknowledgement
bewail
himself
?
so
that
this
Petition
containeth
excellent
Doctrine
as
well
as
practice
.
Tertullian
called
the
Lords
Prayer
,
Breviarum
Evangelij
,
a
breviary
or
sum
of
the
Gospel
,
for
legem
credendi
,
adde
&
operandi
,
lex
statuit
supplicandi
,
said
another
,
The
Law
or
Rule
of
Prayer
,
teacheth
the
rule
of
faith
and
practice
;
and
this
is
very
true
in
this
Petition
,
which
teacheth
both
Doctrine
and
Practice
against
the
Antinomians
:
It
is
true
,
they
make
glosses
upon
this
Text
,
but
such
cursed
ones
as
do
wholly
corrup●
it
;
do
not
therefore
think
that
Justification
giveth
thee
such
a
quietus
est
that
new
sins
daily
committed
by
thee
should
be
no
matter
of
humiliation
or
confession
;
certainly
our
Saviours
command
is
,
That
we
should
desire
this
forgivenesse
,
as
often
as
we
do
our
daily
bread
.
LECTURE
XIV
.
MAT.
6.12
.
And
forgive
us
our
debts
.
WE
have
already
considered
the
object
in
this
Petition
,
viz.
sins
,
which
according
to
the
Syriak
Idiotism
are
called
debts
,
as
alms
are
called
righteousnesse
,
ver.
1.
in
an
Hebraism
.
The
next
thing
to
be
treated
of
,
is
the
Petition
it self
,
forgive
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
this
word
is
most
commonly
used
by
the
Apostles
to
signifie
pardon
of
sins
;
they
have
it
about
seven
and
twenty
times
;
but
more
of
this
when
we
shew
what
remission
of
sins
is
.
The
work
I
have
for
the
present
to
do
,
is
,
to
shew
how
comprehensive
this
Petition
is
,
and
what
it
is
we
pray
for
herein
.
Bellarmine
opposing
the
Doctrine
of
the
Protestants
,
holding
a
special
and
peculiar
faith
,
appropriating
pardon
of
sin
,
mistaking
the
question
,
as
if
we
maintained
justifying
faith
to
be
that
whereby
we
believe
our
sins
are
certainly
forgiven
us
in
Christ
,
chargeth
this
absurdity
upon
us
,
lib.
1.
de
Just.
c.
10.
That
we
take
away
this
Petition
in
the
Lords
Prayer
:
For
saith
he
,
If
I
be
bound
certainly
to
believe
my
sins
are
forgiven
already
,
it
would
be
as
absurd
to
pray
that
God
would
forgive
us
our
sins
,
as
to
pray
Christ
might
be
incarnated
,
seeing
we
believe
he
was
incarnated
already
.
And
l.
4.
de
noti●
ecclesiae
,
c.
11.
He
makes
this
opinion
of
the
Protestants
,
holding
we
are
righteous
before
God
for
Christs
sake
,
and
the
believing
of
this
with
a
special
faith
,
to
be
comparable
with
any
Paradox
in
the
world
,
as
not
being
above
or
besides
,
but
plainly
contrary
to
all
reason
,
and
as
that
which
makes
it
impossible
for
us
to
say
,
Forgive
us
our
sins
,
unlesse
we
lye
.
It
is
true
according
to
the
Antinomian
Divinity
,
which
saith
,
there
is
no
sin
now
in
the
Church
,
this
Prayer
doth
no
more
belong
to
us
then
to
the
Angels
in
heaven
:
therefore
the
Antinomian
makes
not
the
meaning
of
this
Prayer
to
be
as
if
we
prayed
for
the
forgiveness
which
we
had
not
before
,
but
only
for
more
full
and
rich
assurance
of
it
.
Honey-Comb
p.
156
.
But
the
Sequel
will
shew
the
falshood
of
both
these
assertions
.
Obser
.
It
is
the
duty
of
justified
persons
to
pray
for
the
forgivenes
of
their
sins
.
To
understand
this
,
we
will
shew
,
first
,
In
the
first
place
,
our
meaning
in
this
Petition
is
,
That
God
would
not
require
of
us
the
payment
and
satisfaction
of
his
justice
for
our
sinnes
.
We
have
a
Parable
,
Forgive
us
,
&c.
Luke
16.8
.
Of
an
unjust
Steward
,
who
called
his
Lords
debtors
,
who
bid
him
that
owed
an
hundred
measures
of
oyl
,
set
down
fifty
:
but
if
God
should
condescend
thus
far
to
us
,
instead
of
millions
of
sins
we
owe
,
to
set
down
but
an
hundred
,
yea
,
should
we
come
down
as
low
in
the
number
of
sins
,
as
Abraham
of
his
righteous
men
,
yet
that
would
not
avail
us
.
Yea
,
as
long
as
there
is
but
a
farthing
,
the
least
sin
unpaid
,
so
long
are
we
unable
to
give
an
account
to
God
.
We
therefore
desire
of
God
,
that
he
would
not
call
upon
us
to
pay
for
the
least
vain
thought
,
or
idle
word
,
much
lesse
for
those
more
grievous
sins
which
we
have
committed
.
As
it
is
,
Not
unto
us
Lord
,
not
unto
us
,
let
the
glory
be
given
:
so
Not
of
us
Lord
,
not
of
us
,
let
thy
justice
be
satisfied
.
That
God
would
lay
our
sins
upon
Christ
,
and
accept
of
satisfaction
in
and
through
him
;
for
seeing
God
hath
declared
his
will
,
that
man
shall
die
for
sin
;
if
we
should
pray
,
that
God
would
absolutely
forgive
our
sins
,
it
would
be
to
pray
,
that
he
might
be
unjust
.
There
is
a
twofold
difference
between
Gods
forgivenesse
of
our
sins
,
and
our
forgiving
of
others
.
First
,
We
may
and
ought
in
some
cases
to
forgive
others
freely
,
without
any
satisfaction
at
all
,
but
God
hath
bound
himself
to
another
way
.
Yet
Gods
grace
is
much
to
be
magnified
,
and
extolled
in
pardon
,
as
we
shall
shew
against
the
Socinian
.
Again
secondly
,
We
may
and
ought
to
forgive
others
though
they
do
not
repent
,
and
ask
pardon
of
us
;
but
God
hath
declared
his
will
otherwise
:
we
do
not
therefore
pray
,
that
God
would
out
of
an
absolute
soveraignty
and
dominion
remit
our
sins
;
but
that
he
would
account
them
upon
Christ
,
and
take
him
for
our
surety
.
As
the
Prophets
wife
who
died
in
debt
,
was
wonderfully
relieved
by
the
Prophets
oyl
,
so
that
she
was
enabled
to
satisfie
all
her
creditors
;
no
lesse
advantagious
is
the
bloud
of
Christ
to
us
,
whereby
the
justice
of
God
is
appeased
towards
us
.
Therefore
in
this
prayer
,
thus
we
may
argue
,
O
Lord
,
we
call
not
upon
thee
to
repeal
any
threatning
,
to
nullifie
thy
word
,
to
become
unjust
;
but
thy
wisedom
hath
found
out
a
way
that
we
may
be
pardoned
,
and
thou
satisfied
.
Neither
will
this
be
any
injury
to
Christ
,
to
lay
them
upon
him
though
innocent
,
for
this
he
voluntarily
undertook
,
and
he
is
not
made
a
Surety
or
Mediatour
against
his
will
,
neither
in
the
midst
of
all
his
agonies
and
troubles
he
grapled
with
,
did
he
repent
of
his
suretiship
,
or
desire
to
give
it
over
;
so
that
there
goeth
more
to
make
this
Petition
good
,
and
possible
,
then
did
to
make
the
world
at
first
,
for
there
it
cost
Christ
but
a
word
,
Let
there
be
light
,
and
there
was
light
,
but
it
is
not
so
here
,
Let
there
be
pardon
,
and
there
shall
be
pardon
:
besides
Christs
speaking
,
there
must
be
his
doing
and
suffering
.
3.
As
we
pray
thus
for
Justification
,
so
also
for
continuance
and
preservation
in
it
.
As
we
pray
for
daily
bread
,
Though
our
Justification
be
sure
,
and
persevering
,
yet
by
prayer
we
are
to
be
preserved
in
it
.
A
certain
knowledge
and
faith
of
a
thing
,
takes
not
away
prayers
;
we
know
certainly
God
will
gather
a
Church
,
and
preserve
it
to
the
end
of
the
world
;
yet
we
pray
,
Thy
Kingdom
come
.
Paul
knew
Act.
27.24
.
that
none
in
the
Ship
with
him
should
perish
,
because
God
had
given
him
their
lives
,
yet
none
can
doubt
,
but
he
prayed
for
their
preservation
,
as
well
as
used
other
means
.
Howsoever
now
,
grievous
sins
committed
by
a
David
or
Peter
,
may
fasten
upon
them
,
as
the
Viper
upon
Pauls
hand
,
yet
by
the
grace
of
God
,
they
shall
not
be
able
to
unstate
them
out
of
Gods
favour
,
but
at
last
their
repentance
will
revive
,
and
so
they
will
sue
out
a
pardon
;
and
certainly
Gods
power
and
grace
is
no
less
seen
in
preserving
of
us
in
the
state
of
Justification
,
then
at
first
justifying
us
.
4.
We
do
not
only
pray
for
preservation
in
this
estate
,
but
for
daily
renewed
acts
of
pardon
,
and
imputation
of
Christs
righteousnesse
.
Howsoever
,
as
in
the
controversal
part
is
to
be
shewed
,
Justification
is
not
reiterated
,
but
is
a
state
in
which
we
were
at
first
believing
put
into
,
without
Apostacy
from
it
,
either
total
or
final
:
yet
those
particular
acts
of
pardon
,
and
imputing
of
Christs
righteousness
,
are
continually
by
God
communicated
unto
us
:
neither
may
we
think
,
That
our
sins
past
,
present
and
to
come
,
are
all
taken
away
by
one
sentence
,
so
that
there
is
no
new
or
iterated
pardon
.
Then
indeed
Bellarmines
Argument
would
have
strength
in
it
,
That
it
were
as
absurd
to
pray
for
forgivenesse
of
sin
,
as
to
have
Christ
new
incarnated
;
or
that
we
might
be
predestinated
,
according
as
some
have
falsly
said
,
Si
non
sis
praedestinatus
,
ora
,
ut
praedestineris
,
If
thou
art
not
predestinated
,
pray
that
thou
mayest
be
.
We
might
indeed
pray
for
the
believing
of
these
things
in
a
more
setled
manner
,
but
not
for
the
things
themselves
.
But
this
is
the
proper
answer
to
Bellarmines
Objection
,
We
pray
for
pardon
of
sin
,
and
not
for
the
Incarnation
of
Christ
,
or
the
making
of
the
world
,
because
these
were
so
once
done
,
that
they
are
never
to
be
done
more
.
The
Incarnation
of
Christ
was
once
done
,
and
is
not
to
be
done
again
;
but
remission
of
sin
is
so
done
,
as
that
it
is
continually
to
be
done
for
us
,
and
the
ultimate
compleat
effect
of
it
will
then
only
be
,
when
sin
shall
be
quite
taken
away
,
so
that
a
total
and
full
remission
will
be
only
at
the
day
of
Judgement
,
as
appeareth
Act.
3.19
.
That
your
sins
may
be
blotted
out
,
when
the
times
of
refreshing
shall
come
:
Not
but
that
every
sin
here
forgiven
is
fully
and
perfectly
forgiven
,
but
because
we
renew
sin
daily
,
therefore
there
is
need
of
a
daily
pardon
:
Away
therefore
with
all
such
opinions
,
as
shall
either
plead
such
an
inherent
righteousnesse
in
the
Pelagian
way
,
or
such
an
imputed
righteousnesse
in
the
Antinomian
way
,
that
will
overthrow
this
Petition
for
forgivenesse
of
sins
.
If
all
thy
former
sins
be
forgiven
,
and
no
pardon
for
future
,
thy
case
would
be
desperate
,
for
sin
like
Samsons
hair
,
though
it
be
cut
,
yet
it
will
grow
again
,
and
come
to
great
strength
.
We
pray
for
the
sense
and
feeling
of
this
pardon
in
our
consciences
more
and
more
.
For
although
God
hath
pardoned
our
sin
,
yet
if
we
know
not
of
this
,
it
taketh
off
much
from
our
comfort
and
Gods
glory
;
we
are
in
this
case
like
some
Heir
or
Prince
,
that
hath
many
temporal
dignities
,
but
by
reason
of
his
infancy
doth
not
understand
it
.
Hence
David
,
though
Nathan
told
him
,
His
sin
was
pardoned
,
yet
Ps.
51.
he
prayeth
for
mercy
and
pardon
,
and
that
in
a
plentifull
manner
;
so
that
although
a
sin
is
perfectly
remitted
,
so
that
it
cannot
be
more
of
lesse
forgiven
then
it
is
,
yet
the
assurance
or
knowledge
of
this
,
may
be
more
or
lesse
;
and
indeed
though
to
have
sins
pardoned
be
an
objective
happiness
,
yet
to
know
that
they
are
pardoned
,
is
formal
happiness
;
so
that
he
is
compleatly
happy
,
who
both
hath
his
sins
pardoned
,
and
also
knoweth
they
are
so
;
and
this
made
David
Ps.
103.
so
exult
and
rejoyce
,
Blesse
the
Lord
,
O
my
soul
,
who
forgiveth
all
thine
iniquities
.
This
particular
assurance
inlarged
his
heart
to
praises
.
But
although
this
be
part
of
the
sense
in
this
Petition
,
yet
this
is
not
all
we
pray
for
,
as
the
Antinomian
contends
;
for
we
pray
principally
for
the
real
exhibition
of
pardon
;
and
secondarily
for
the
Declaration
and
manifestation
of
it
in
our
consciences
.
Their
conceit
is
,
That
God
from
all
eternity
hath
pardoned
our
sins
past
,
present
and
to
come
,
and
that
when
we
believe
or
repent
,
our
sins
are
pardoned
declaratively
only
to
our
conscience
,
they
being
forgiven
before
.
This
I
shall
handle
in
a
Question
by
it
self
:
Only
I
shall
lay
down
some
few
Arguments
to
prove
that
we
do
not
only
pray
for
assurance
and
manifestation
of
pardon
,
but
also
for
pardon
it self
.
The
reasons
are
these
,
First
,
We
might
by
the
same
rule
,
interpret
all
the
other
Petitions
in
regard
of
Declaration
only
,
and
not
exhibition
;
when
we
pray
for
sanctification
and
glorification
in
that
Petition
,
Thy
Kingdom
come
,
it
might
be
as
well
said
,
A
man
is
already
glorified
while
he
is
upon
earth
,
most
absurdly
confounding
the
Decrees
of
God
from
eternity
to
do
things
,
with
the
executions
of
them
in
time
.
How
ridiculous
would
it
be
to
expound
that
Petition
,
Give
us
our
daily
bread
,
thus
,
Not
that
God
should
give
us
daily
bread
,
but
only
make
us
to
see
and
feel
that
he
hath
given
it
us
?
A
second
reason
is
,
from
the
nature
of
forgivenesse
of
sin
.
blotted
out
:
now
that
blotting
out
is
not
only
from
a
mans
conscience
and
feeling
,
but
more
immediately
out
of
Gods
Book
.
So
that
when
God
doth
forgive
,
he
doth
cancel
those
debts
which
are
in
his
Book
,
and
not
only
the
guilt
that
lieth
upon
our
hearts
:
therefore
these
are
very
separable
the
one
from
the
other
:
A
man
may
feel
no
weight
or
burden
of
sin
upon
him
,
and
yet
it
stand
in
fiery
Characters
against
him
in
Gods
Book
;
and
on
the
contrary
,
a
sin
may
be
blotted
out
there
,
yet
be
very
heavy
and
terrible
in
a
mans
feeling
and
apprehension
:
so
sin
pardoned
is
said
to
be
covered
or
hid
,
not
in
respect
of
us
,
as
if
it
were
taken
from
our
sight
,
but
from
Gods
sight
,
and
he
is
said
to
cast
our
sins
behinde
his
back
,
not
ours
.
The
third
reason
,
This
Explication
,
no
pardon
of
sin
to
be
,
but
where
the
subject
hath
such
qualifications
,
as
this
in
the
Text
of
forgiving
others
,
it
is
not
indeed
put
as
a
cause
or
merit
,
but
yet
it
is
as
a
qualification
of
the
subject
;
therefore
our
Saviour
repeateth
this
again
,
Except
ye
forgive
others
,
neither
will
my
heavenly
Father
forgive
you
.
So
Act.
10.43
.
Whosoever
believeth
on
him
shall
have
remission
of
sins
,
Rom.
3.15
.
He
is
a
propitiation
through
faith
in
his
bloud
;
here
faith
is
made
an
instrument
to
apply
and
bring
that
pardon
to
the
soul
,
which
it
had
not
before
.
So
1
Joh.
1.9
.
If
we
confesse
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sins
.
By
these
and
the
like
Scriptures
,
it
is
plain
,
That
remission
of
sin
is
given
us
only
in
the
use
of
these
graces
:
not
that
hereby
we
merit
at
Gods
hand
,
or
that
God
is
tied
to
these
wayes
;
but
it
is
here
,
as
in
the
Sacraments
,
he
hath
tied
himself
to
convey
his
graces
in
no
other
chanels
or
conduits
then
he
hath
appointed
.
daily
bread
,
not
to-morrow
bread
,
I
shall
here
beg
for
the
sense
of
the
pardon
,
not
only
of
my
sins
to
day
,
but
tomorrow
,
and
the
next
year
:
But
I
never
read
that
God
made
such
a
Jubile
,
as
one
Pope
did
,
who
promised
a
plenary
Indulgence
,
not
only
for
sins
past
,
but
afore-hand
also
,
for
all
sins
to
come
;
God
doth
not
antidate
his
pardon
before
the
sin
be
committed
or
repented
of
;
but
of
this
more
largely
in
time
.
That
as
God
doth
forgive
the
sin
,
so
also
he
would
release
the
punishments
,
and
take
away
all
the
wrath
that
doth
belong
to
it
.
It
is
a
mockery
which
Papists
make
about
pardon
,
as
if
indeed
God
did
pardon
the
sin
,
but
the
punishment
that
abideth
still
,
and
we
must
work
out
a
release
from
that
by
our
own
selves
.
It
is
true
as
we
have
proved
,
God
though
he
doth
pardon
sin
,
yet
he
may
grievously
afflict
;
but
these
are
fatherly
chastisements
,
not
judicial
punishments
:
but
in
this
Prayer
,
we
desire
also
that
as
the
sins
are
removed
,
so
also
whatsoever
troubles
,
afflictions
and
chastisements
do
remain
,
that
they
also
may
be
taken
away
;
that
as
the
gulf
of
hell
is
removed
,
so
every
cloud
also
may
be
dispelled
.
That
God
would
deliver
us
from
those
effects
of
sin
,
which
God
hath
immutably
set
upon
it
,
such
as
are
sicknesses
,
death
and
corruption
;
For
although
God
by
vertue
of
the
Covenant
of
Grace
hath
promised
a
perfect
pardon
of
sin
,
yet
we
cannot
come
to
a
full
enjoyment
of
all
those
priviledges
which
remission
of
sin
doth
bring
,
till
we
be
freed
from
death
and
corruption
.
So
that
as
long
as
there
is
the
death
and
grave
,
still
sin
hath
some
power
.
We
therefore
pray
,
that
whatsoever
mortality
and
corruption
sin
hath
brought
in
,
it
may
be
taken
away
,
and
we
made
fit
for
eternal
life
,
which
is
the
consequent
of
pardon
of
sin
;
for
you
must
know
that
pardon
is
not
a
meer
privative
mercy
,
freeing
us
from
Gods
wrath
,
but
there
is
also
a
positive
investing
of
us
with
a
title
to
everlasting
life
and
glory
,
only
our
corruptibility
hinders
us
from
the
actual
possession
of
that
which
we
have
a
right
unto
:
we
therefore
pray
,
That
as
God
removed
our
sins
,
so
he
would
also
remove
all
the
sad
effects
and
mischievous
fruit
which
came
in
by
it
.
8.
We
pray
not
only
for
pardon
of
sin
,
but
also
for
the
good
concomitants
and
effects
of
it
,
which
are
Peace
with
God
,
and
Joy
in
the
holy
Ghost
,
Rom.
5.1
.
Hence
Luther
speaketh
of
a
twofold
pardon
,
one
secret
and
hidden
,
when
he
forgiveth
sins
,
but
the
people
of
God
do
not
feel
or
regard
it
;
The
other
is
open
and
experimental
:
now
both
these
condonations
are
necessary
.
The
first
(
saith
he
)
is
more
bitter
and
troublesome
,
but
more
noble
and
acceptable
.
The
first
cleanseth
,
the
latter
pacifieth
:
the
first
is
of
meer
faith
,
and
obtaineth
much
of
God
;
the
latter
is
of
experience
more
,
and
takes
off
from
the
excellency
of
faith
:
for
as
that
is
the
best
manifestation
of
love
when
it
is
carried
out
to
an
enemy
,
so
is
that
of
faith
,
when
relying
upon
God
,
though
feeling
terrours
,
and
an
hell
within
us
.
God
useth
the
first
kinde
of
pardon
to
more
heroical
Christians
.
The
latter
to
those
that
are
more
infirm
.
An
instance
of
this
two-fold
remission
we
have
in
Mary
Magdalen
;
the
former
,
when
Christ
turned
his
back
on
her
,
and
told
Peter
,
Much
was
forgiven
her
;
the
other
,
when
he
turned
towards
her
,
saying
,
Thy
sins
are
forgiven
thee
,
go
in
peace
.
Now
in
our
prayer
we
must
not
be
limited
;
but
as
in
the
Law
every
Commandment
is
spiritual
,
and
hath
a
great
latitude
in
it
;
so
in
prayer
every
Petition
is
spiritual
,
and
hath
much
in
it
:
let
us
therefore
inlarge
our
hearts
,
and
open
them
wide
when
we
seek
to
God
for
pardon
of
sin
.
The
priviledge
is
exceeding
great
,
and
many
are
the
dignities
that
do
depend
on
it
.
If
thy
sins
be
pardoned
,
thou
becomest
a
favourite
of
Heaven
,
there
is
no
contrariety
between
God
and
thee
.
The
devil
showed
the
glory
of
the
world
,
and
falsly
said
,
All
this
is
mine
,
but
thou
maiest
shew
all
the
glory
of
the
Gospel
and
promises
,
yea
all
the
glory
of
Heaven
,
and
say
,
All
this
is
mine
.
Yea
there
is
a
full
reconciliation
made
between
God
and
that
person
,
notwithstanding
all
former
enmity
,
as
appeareth
in
the
example
of
the
Prodigal
son
,
he
hath
all
love
,
favour
and
honour
.
Again
,
insomuch
that
such
come
not
into
judgement
,
Joh.
5.24
.
There
is
no
condemnation
to
them
,
Rom.
8.1
.
yea
there
is
not
so
much
as
any
charge
or
indictment
against
them
.
What
devil
,
what
conscience
,
what
law
may
accuse
thee
when
God
justifieth
thee
?
Now
in
this
Petition
we
desire
that
not
only
pardon
of
sin
,
but
all
these
blessed
fruits
of
it
,
may
be
vouchsafed
to
us
.
Oh
therefore
the
congealed
and
icie
temper
of
men
,
who
are
no
more
inflamed
in
prayer
about
this
!
There
are
many
that
can
heartily
and
feelingly
pray
the
former
Petition
,
for
the
necessaries
of
this
life
,
but
how
few
for
the
grace
of
God
in
pardoning
in
a
spiritual
manner
?
Hearken
then
,
O
man
,
to
what
Christ
hath
said
is
good
for
thee
to
importune
and
seek
after
.
Philo.
lib.
de
Somniis
saith
,
and
it
was
also
the
opinion
of
Philosophers
,
That
the
Heavens
make
such
an
harmonious
melody
,
that
if
the
sound
and
noise
of
it
could
reach
to
our
ears
,
it
would
make
men
leave
off
all
their
inferiour
and
sublunary
labour
and
profit
,
attending
to
that
only
:
Certainly
this
Doctrine
of
remission
of
sin
,
which
is
revealed
from
Heaven
only
,
hath
such
excellent
harmony
in
it
of
Gods
Justice
and
his
mercy
,
of
Gods
satisfaction
and
our
happinesse
,
that
it
may
justly
make
us
forget
to
eat
our
bread
,
or
delight
in
other
comforts
,
meditating
of
,
and
being
ravished
with
his
excellency
.
Let
this
then
instruct
thee
concerning
that
necessary
duty
of
seeking
out
the
pardon
of
thy
sins
;
this
belongs
to
every
one
,
though
a
Paul
,
though
a
Moses
,
though
in
the
highest
form
of
Christianity
.
It
is
a
great
comfort
that
all
voluntary
sins
after
grace
received
,
are
not
unpardonable
,
as
well
as
that
against
the
holy
Ghost
.
How
often
do
we
sin
voluntarily
and
willingly
after
we
are
inlightned
?
And
then
the
sins
of
infirmity
and
ignorance
are
more
then
the
sands
of
the
sea-shore
:
Is
it
not
therefore
necessary
that
thou
shouldest
be
continually
begging
for
pardon
?
Know
then
that
these
indulgences
are
not
like
the
Papal
,
to
be
bought
by
money
,
but
they
are
purchased
by
the
bloud
of
Christ
:
Peter
thought
it
a
great
matter
to
forgive
a
brother
seven
times
a
day
,
but
if
God
should
not
forgive
us
seventy
times
seven
a
day
,
our
condition
would
be
damnable
.
Those
that
look
to
have
pardon
by
their
meritorious
works
,
and
penal
satisfactions
,
cannot
look
up
to
God
.
Whereas
all
Nations
used
to
look
up
to
Heaven
for
rain
,
In
Aegypto
(
saith
Seneca
)
nemo
aratorum
aspicit
Coelum
,
&c.
No
Husbandman
regards
the
Heavens
,
but
Nilus
only
,
from
which
they
have
rain
;
so
in
Popery
Christ
is
neglected
,
and
Angels
or
Saints
set
up
,
as
those
that
can
give
pardon
;
Men
therefore
look
upon
their
Pilgrimages
,
their
Penance
,
as
if
they
were
to
forgive
their
sins
to
their
own
selves
.
LECTURE
XV.
MAT.
6.12
.
And
forgive
us
our
Debts
.
WE
come
to
shew
,
what
is
implied
in
this
Petition
,
First
,
What
is
implied
in
the
subject
who
doth
pray
.
Secondly
,
What
in
the
object
or
matter
that
is
prayed
for
.
Thirdly
,
What
in
respect
of
the
person
to
whom
we
do
pray
.
For
the
first
,
1.
That
all
men
,
though
never
so
eminently
sanctified
,
yet
have
sins
in
them
:
And
this
hath
been
generally
urged
by
Antiquity
against
Pelagians
,
who
have
dreamed
of
perfect
righteousnesse
in
this
life
,
as
if
we
might
be
sons
of
light
,
without
any
spot
in
us
;
and
that
evasion
is
ridiculous
,
that
we
speak
this
humiliter
for
humility
sake
,
not
veraciter
truly
:
for
if
we
had
no
sin
,
this
hypocrisie
were
enough
to
make
it
in
us
,
and
1
Joh.
1.9
.
putteth
it
out
of
all
doubt
,
If
we
say
we
have
no
sin
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
.
He
doth
not
say
,
we
extol
or
lift
up
our selves
,
and
there
is
no
humility
in
us
,
but
we
deceive
our selves
,
and
there
is
no
truth
in
us
:
Now
this
the
Apostle
saith
immediately
upon
those
words
,
The
bloud
of
Christ
cleanseth
us
from
all
sin
:
So
that
whether
this
cleansing
of
Christ
be
understood
in
regard
of
the
filth
or
guilt
of
sin
,
it
s
not
compleatly
fulfilled
,
till
we
come
into
heaven
.
So
true
is
that
of
Ambrose
,
Qui
semper
pecco
,
debeo
semper
habere
medicinam
,
I
who
sin
alwayes
,
need
forgivenesse
alwayes
.
And
whereas
the
Apostle
saith
,
We
all
have
sin
,
that
is
to
be
understood
,
partly
in
regard
of
the
vicious
affections
and
inordinate
concupiscence
,
which
is
in
every
one
;
and
partly
in
regard
of
the
guilt
,
which
doth
accompany
them
;
neither
may
we
limit
this
to
some
,
for
the
Apostle
puts
himself
in
the
number
of
those
who
ought
to
say
so
.
Neither
may
this
be
restrained
as
some
would
have
it
,
to
sins
past
in
our
former
conversation
only
,
although
the
Apostle
speak
,
vers.
10.
in
the
preterperfect
tense
,
for
he
saith
,
we
so
sin
,
as
that
if
we
confesse
our
sins
,
God
is
faithfull
to
forgive
:
therefore
he
speaks
of
sins
,
which
are
yet
to
be
pardoned
,
and
not
of
those
that
are
past
only
.
I
acknowledge
it
is
one
thing
to
say
,
Every
man
hath
sin
,
and
another
thing
,
that
he
sinneth
in
every
good
action
he
doth
,
and
if
this
place
did
not
demonstratively
prove
it
,
yet
other
places
do
.
It
is
good
to
observe
the
danger
the
Apostle
makes
to
come
from
this
opinion
,
That
we
have
no
sin
in
us
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
;
and
then
which
is
worst
,
We
make
God
a
liar
,
who
in
his
Word
doth
testifie
of
us
,
as
having
sin
in
us
.
So
that
this
opinion
argueth
those
that
maintain
it
,
neither
to
understand
or
firmly
believe
the
Scriptures
;
and
this
is
to
be
extended
to
those
who
hold
no
sin
in
us
,
as
to
Gods
eye
,
by
reason
of
Christs
righteousness
:
For
the
Scriptures
do
equally
overthrow
both
.
The
most
material
Answer
that
I
have
observed
by
any
given
to
this
Argument
from
our
duty
of
praying
for
pardon
of
sin
,
is
given
by
Castalio
de
Iustif.
p
.
63.
It
is
this
,
This
prayer
is
not
so
prescribed
us
(
saith
he
)
that
we
should
alwayes
pray
so
,
and
we
never
reade
that
any
in
the
Scripture
used
these
prescribed
words
:
Nay
(
saith
he
)
we
never
reade
that
the
Apostles
praied
for
remission
of
sinnes
,
no
nor
Christ
never
praied
for
pardon
of
them
.
Therefore
the
meaning
of
this
Petition
must
be
to
pray
for
pardon
as
oft
as
they
need
it
,
not
that
they
need
it
alwaies
.
Therefore
he
compareth
this
Petition
to
such
places
,
Love
your
enemies
,
Agree
quickly
with
your
adversary
,
Honour
your
father
and
mother
;
that
is
,
when
you
have
enemies
or
adversaries
,
when
you
have
a
father
and
mother
:
so
here
,
Pray
for
pardon
,
that
is
,
when
you
have
sinned
.
But
this
very
answer
needeth
a
pardon
,
because
it
s
fraughted
with
much
falshood
;
for
first
,
although
we
reade
not
that
they
praied
those
expresse
words
,
yet
in
their
very
addresse
to
Christ
to
be
instructed
how
to
pray
,
and
our
Saviour
teaching
them
to
pray
thus
,
as
one
Evangelist
;
or
after
this
manner
,
as
another
hath
it
:
it
had
been
hypocrisie
and
mockery
,
never
to
have
conformed
to
it
.
Besides
,
our
Saviour
supposeth
they
have
need
of
pardon
,
when
he
tels
them
,
Except
ye
forgive
one
another
,
neither
will
my
heavenly
Father
forgive
you
,
vers.
15.
which
implieth
their
need
of
pardon
.
Hence
Mat.
7.11
.
he
cals
them
evil
,
If
ye
then
being
evill
,
which
is
not
to
be
understood
comparatively
in
respect
of
God
only
,
for
so
the
Angels
are
,
Joh.
4.18
.
but
inherently
,
because
of
the
remainder
of
that
corruption
in
them
.
Hence
(
as
you
heard
)
the
Apostle
John
puts
himself
in
the
number
here
,
If
we
say
we
have
no
sin
,
&c.
certainly
the
Apostle
Paul
was
farre
from
these
thoughts
,
1
Tim.
1.18
.
where
he
cals
himself
the
chiefest
of
all
sinners
:
that
is
,
one
in
the
rank
of
those
,
whose
sins
had
a
scarlet
hue
;
and
he
saith
this
in
the
present
tense
,
not
of
whom
I
was
chief
,
but
I
am
chief
;
for
although
Cajetans
Exposition
be
very
probable
,
that
makes
this
relate
not
meerly
to
sinners
,
but
to
sinners
saved
,
thus
,
Christ
came
to
save
sinners
,
of
which
saved
sinners
I
am
chief
;
yet
the
former
is
not
to
be
rejected
;
and
certainly
in
some
sense
every
man
is
bound
to
think
of
himself
,
as
a
greater
sinner
then
others
;
As
the
Pharisee
said
,
I
am
not
as
other
men
,
adulterers
,
covetous
,
&c.
The
godly
man
on
the
contrary
,
thinketh
he
is
not
holy
,
zealous
,
sincere
,
as
other
godly
men
are
.
When
Paul
Rom.
7.
complaineth
of
that
evil
in
him
,
and
law
of
sinne
,
can
we
think
he
never
desired
the
pardon
of
it
?
And
when
our
Saviour
,
Joh.
17.17
.
prayeth
God
to
sanctifie
his
Disciples
;
what
is
that
but
to
set
them
apart
for
their
office
,
by
forgiving
their
sinne
,
even
as
Isaiah
was
purified
by
a
live
coal
from
the
altar
.
As
for
his
parallell
places
and
duties
,
it
is
a
most
absurd
comparison
;
for
he
may
as
well
say
,
That
the
Kingdom
of
God
,
and
hallowing
his
Name
,
are
not
constantly
to
be
prayed
for
,
but
upon
occasion
only
.
Certainly
those
places
of
Scripture
which
make
originall
sinne
to
cleave
to
us
,
even
as
Ivy
to
the
Oak
,
and
which
is
as
leven
in
us
,
sowring
every
thing
we
doe
in
some
measure
:
And
those
places
which
speak
of
such
a
perfection
in
the
Law
,
that
we
are
never
able
to
perform
it
,
argue
a
constant
abiding
principle
of
sin
in
us
,
we
may
conclude
then
,
that
this
Petition
doth
suppose
a
worm
in
our
best
fruit
,
drosse
in
our
purest
gold
,
and
many
spots
in
our
choisest
beauty
.
Neither
may
we
dream
of
such
an
imputed
righteousnesse
,
as
shall
take
away
the
necessity
of
this
praying
;
not
that
the
godly
are
therefore
to
be
denominated
sinners
,
because
we
call
them
godly
,
though
sinne
be
in
them
,
because
godlinesse
is
the
most
noble
quality
in
them
,
as
we
call
that
a
field
of
corn
,
which
yet
hath
many
weeds
in
it
.
feeling
of
sinne
a
burden
and
weight
upon
us
:
For
none
can
heartily
and
with
feeling
experience
importune
God
for
this
pardon
,
but
such
who
are
sensible
of
a
pressing
load
by
sin
.
Hence
the
Hebrew
word
Nasa
,
doth
signifie
(
as
you
heard
)
the
taking
of
a
weight
and
burden
.
So
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
of
deliverance
from
bonds
,
Luke
4.18
.
where
what
was
literally
true
of
the
Jews
that
were
in
captivity
and
prisons
,
is
applied
to
us
spiritually
,
and
the
Gospel
of
Christ
is
said
,
to
preach
deliverance
to
the
captives
:
so
that
hereby
is
declared
,
that
as
a
captive
Jew
in
Babylon
was
wearied
with
his
estate
,
and
did
vehemently
expect
deliverance
:
no
lesse
doth
a
man
burdened
with
sin
,
desire
a
freedom
and
relaxation
.
Therefore
the
time
of
the
Gospell
is
expressed
allusively
to
the
year
of
Jubilee
,
vers.
19.
as
that
was
proclaimed
with
the
sound
of
a
Trumpet
,
so
this
by
the
mouth
of
the
Apostles
.
How
many
are
there
then
who
pray
this
prayer
,
but
want
much
feeling
and
zeal
within
.
Now
sinne
hath
a
double
weight
,
one
of
punishment
,
the
other
of
offence
and
displeasure
to
God
,
and
in
this
later
,
we
ought
especially
to
groan
under
it
.
Cam
felt
a
burden
of
his
sins
,
and
David
also
felt
a
pressure
by
them
,
but
the
tears
of
these
two
differed
much
.
The
one
was
meerly
because
of
punishment
;
the
other
,
because
it
was
against
God
,
Against
thee
onely
have
I
sinned
.
This
inward
disposition
is
that
which
putteth
an
excellent
relish
and
high
prize
upon
Christ
and
his
benefits
.
Hence
the
word
to
trust
signifieth
also
to
roul
and
cast
our
burden
upon
the
Lord
:
As
a
man
who
beareth
an
heavie
weight
upon
his
back
,
being
ready
to
break
under
it
,
rouls
it
upon
the
next
stall
he
meets
with
,
to
ease
himself
,
Psal.
55.22
.
Consider
therefore
what
thou
feelest
within
;
what
pressures
upon
thee
,
while
thou
desirest
this
forgivenesse
:
Art
thou
as
the
poor
prisoner
,
bound
in
his
chains
and
irons
,
longing
for
a
releasment
?
Art
thou
as
one
ashamed
in
the
presence
of
so
glorious
a
God
?
Quidni
totis
artubus
contremiscat
ranuncula
è
palude
accedens
ad
thronum
Regis
?
Why
should
not
the
Frog
coming
out
of
the
lake
to
the
Kings
Throne
,
altogether
tremble
?
3.
It
implieth
godly
sorrow
,
and
spiritual
mourning
of
heart
:
It
supposeth
earnestnesse
and
importunity
,
with
perseverance
till
we
do
obtain
.
That
which
is
requisite
in
every
prayer
,
must
not
be
excluded
here
.
Prayer
without
fervency
is
like
a
messenger
without
legs
,
an
arrow
without
feathers
,
an
advocate
without
a
tongue
.
Hence
are
those
phrases
,
Be
instant
in
prayer
:
and
Watch
unto
prayer
:
and
Pray
without
ceasing
.
Till
the
heart
be
deaded
to
every
creature
,
and
minde
this
thing
only
,
it
will
not
pray
aright
.
Seeing
therefore
our
blessednesse
and
happinesse
is
made
to
consist
in
this
,
That
our
sins
are
pardoned
;
how
ought
we
to
lay
every
thing
aside
,
till
this
be
vouchsafed
unto
us
!
Hierom
complained
of
his
distractions
and
dulness
in
praier
,
Siccine
putas
orasse
Jonam
?
Sic
Danielem
inter
leones
?
Sic
latronem
in
cruce
?
Where
is
thy
faith
?
Did
Jonah
pray
thus
in
the
Whales
belly
?
Did
Daniel
thus
among
the
Lions
?
Did
the
thief
thus
upon
the
crosse
?
If
spiritual
things
were
as
truly
and
really
apprehended
by
us
,
as
temporal
are
,
how
should
we
bid
all
comforts
stand
afar
off
,
even
refusing
to
be
comforted
,
till
Gods
favour
shine
upon
us
!
If
the
frowning
of
a
King
be
like
the
roaring
of
a
Lion
,
how
terrible
then
are
the
frowns
of
God
for
sin
?
It
supposeth
in
the
subject
,
constant
renewed
acts
of
faith
;
For
as
there
is
constant
pardon
begged
,
and
offered
,
so
there
must
be
a
continual
lifting
up
,
and
stretching
out
the
hand
to
receive
.
As
the
branch
in
the
Olive
doth
constantly
suck
juice
and
nourishment
,
so
ought
we
perpetually
to
be
receiving
from
the
fulnesse
of
Christ
.
This
then
is
the
only
grace
that
hath
the
promise
of
pardon
made
to
it
:
although
where
this
is
,
there
will
also
be
the
presence
of
all
other
graces
.
Neither
may
we
with
Spalato
judge
the
distinction
that
is
made
between
faith
and
other
graces
in
this
matter
of
Justification
and
Remission
of
sins
,
a
meer
metaphysicall
subtilty
and
formality
,
as
is
to
be
shewed
.
If
therefore
thy
faith
be
asleep
within
,
no
marvel
if
such
tempests
and
storms
arise
,
that
thou
fear
drowning
.
As
a
tradesman
will
part
with
any
thing
rather
then
his
tools
,
for
they
are
instrumental
to
his
whole
livelihood
;
so
above
all
,
we
ought
to
look
to
our
faith
.
3.
In
the
object
matter
we
suppose
these
things
,
1.
That
forgivenesse
of
sin
may
be
had
after
Baptism
.
That
although
we
sin
after
that
solemn
stipulation
,
yet
God
will
not
divorce
us
,
or
cast
us
(
as
it
were
)
out
of
the
Ark
into
the
deluge
.
There
have
been
some
of
old
,
as
the
Novatians
,
There
is
no
hope
of
pardon
to
those
that
after
their
Baptism
do
fouly
sinne
;
for
there
they
suppose
is
given
the
plenary
Remission
;
but
this
is
false
and
uncomfortable
:
for
we
have
the
incestuous
person
after
his
repentance
received
into
favour
again
.
How
desperate
had
Peters
condition
been
,
if
this
had
been
true
?
And
when
our
Saviour
bids
us
Forgive
our
brother
seventy
times
seven
,
we
may
not
think
there
is
more
love
in
the
creature
,
then
in
the
Creator
,
and
Gods
kindenesse
beyond
that
of
a
mans
,
is
most
emphatically
described
,
Jer.
3.1
.
Where
God
promiseth
a
reconciliation
to
his
people
,
though
they
played
the
adulteresse
with
him
.
2.
That
we
may
with
hope
and
faith
pray
for
the
pardon
of
great
sins
as
well
as
lesse
.
In
Justification
by
Christ
,
It
supposeth
iteration
of
pardon
,
that
God
is
not
wearied
out
,
neither
doth
upbraid
us
.
Who
would
not
think
that
the
soul
should
be
ashamed
,
and
blush
to
go
for
the
pardon
of
the
same
sins
committed
over
and
over
again
.
How
easily
might
we
think
,
What
hope
is
there
to
have
me
speed
?
Have
I
not
a
thousand
and
thousand
times
intreated
God
to
forgive
me
such
pride
,
such
vain
thoughts
,
such
negligence
in
his
service
,
and
must
I
still
go
to
ask
pardon
?
How
shall
I
look
up
into
Heaven
any
more
?
and
this
temptation
is
more
terrible
,
as
is
to
be
shewed
,
if
it
be
a
sin
,
or
sins
of
a
more
grievous
nature
,
that
the
petitioner
▪
hath
been
overtaken
frequently
with
;
but
as
we
are
commanded
to
forgive
to
a
brother
offending
in
a
day
many
times
against
us
,
so
may
we
expect
greater
things
of
God
.
Know
then
,
as
we
sinne
daily
,
so
there
are
out-goings
of
pardon
continually
;
and
the
goodnesse
of
God
,
doth
like
the
Sunne
,
rejoyce
to
run
his
race
without
any
wearinesse
.
That
God
only
can
forgive
sins
.
This
is
an
incommunicable
property
of
God
,
Isa.
43.1
.
and
Exod.
34.7
.
It
is
there
reckoned
as
one
of
his
prerogatives
:
Hence
Matth.
9.
this
is
made
an
argument
of
Christs
Deity
,
that
by
his
meer
command
he
forgave
sin
,
for
this
power
to
forgive
sin
,
is
greater
then
to
create
Heaven
or
Earth
,
or
to
work
the
greatest
miracles
;
Therefore
a
power
to
work
miracles
hath
been
vouchsafed
to
the
Apostles
,
but
not
of
forgiving
of
sin
,
unlesse
declaratively
onely
.
When
therefore
our
Saviour
,
Matth.
9.
asketh
which
is
easier
,
To
forgive
sin
,
or
to
say
,
Take
up
thy
bed
and
walk
;
intending
by
this
miracle
to
prove
that
he
did
also
forgive
sin
,
it
is
not
spoken
as
if
this
later
were
greater
then
the
former
,
but
only
the
curing
of
the
paralytical
man
,
was
a
more
visible
sign
to
confirm
the
other
,
for
when
they
saw
that
which
he
commanded
accomplished
upon
the
mans
body
,
they
might
well
conclude
the
other
fulfilled
in
his
soul
.
Now
when
we
say
,
God
only
can
forgive
sin
,
this
is
to
be
extended
both
to
the
forgivenesse
in
Heaven
,
and
to
that
in
a
mans
own
conscience
;
for
the
former
it
is
plain
,
because
the
injury
is
done
only
against
him
,
when
we
sin
;
and
for
the
later
,
it
is
clear
,
because
he
is
the
Father
of
Spirits
,
and
so
can
command
whatsoever
peace
and
security
he
pleaseth
in
the
conscience
.
We
see
when
Friends
and
Ministers
do
pour
oil
into
a
wounded
soul
,
they
feel
no
benefit
or
refreshment
,
till
God
speak
to
the
heart
.
This
is
notably
asserted
by
Elihu
,
Job
34.29
.
When
he
giveth
quietnesse
,
who
then
can
make
trouble
?
and
when
he
hideth
his
face
,
who
then
can
behold
him
?
O
therefore
with
all
humble
thankfulnesse
acknowledge
this
great
mercy
of
pardon
,
if
thou
art
made
partaker
of
it
;
If
the
Lord
should
work
miracles
for
thee
,
he
would
not
display
so
much
power
and
mercy
,
as
he
doth
in
this
forgivenesse
of
thy
sins
.
Secondly
,
It
supposeth
God
doth
see
,
and
take
notice
of
sinne
in
us
,
after
we
have
believed
:
For
how
can
God
be
said
to
forgive
that
which
he
taketh
no
notice
of
?
If
forgiving
be
covering
of
sinne
,
and
a
blotting
it
out
,
then
it
is
seen
and
open
to
God
,
and
uncancelled
till
this
be
done
.
Suppose
our
Saviour
had
used
these
words
in
this
Petition
,
Cover
our
iniquities
,
as
we
cover
the
sins
of
others
;
would
not
that
expression
have
necessarily
implied
,
That
God
did
see
them
,
and
look
on
them
,
till
he
covered
them
?
Certainly
Joseph
did
upon
a
good
ground
,
abstain
from
sin
,
when
he
said
,
How
can
I
do
this
,
and
sinne
against
God
?
That
is
,
who
seeth
me
,
and
beholdeth
me
in
secret
,
and
will
be
angry
with
me
:
But
if
God
take
no
notice
of
my
sinne
;
how
can
I
truly
awe
my self
from
sinne
,
saying
,
How
can
I
do
this
evil
in
Gods
eyes
?
How
can
I
provoke
him
to
anger
?
Let
the
Application
then
be
,
to
importune
for
this
mercy
,
We
glory
in
tribulation
.
Alas
,
there
would
be
little
glory
,
if
at
the
same
time
man
be
against
us
,
and
God
also
.
So
Rom.
8.33
,
34
,
37.
when
the
Apostle
had
gloriously
triumphed
in
this
priviledge
of
Justification
,
and
that
none
could
lay
any
thing
to
our
charge
,
then
he
concludeth
,
We
are
more
then
conquerors
.
Again
1
Pet.
3.16
,
17
,
18.
exhorting
the
people
of
God
to
be
ready
to
suffer
for
well-doing
,
giveth
this
reason
,
For
Christ
once
suffered
for
sins
,
the
just
for
the
unjust
,
&c.
So
that
no
misery
or
calamity
can
be
joyfully
undergone
,
unlesse
the
Lord
forgive
our
sins
to
us
.
In
these
times
of
warre
,
while
we
have
been
under
continual
fears
of
an
enemie
,
what
could
rightly
support
us
,
but
remission
of
our
sins
?
To
have
men
accusing
and
condemning
of
us
;
but
to
have
God
clearing
and
absolving
,
this
can
make
an
Heaven
in
the
midst
of
an
hell
.
LECTURE
XVI
.
MAT.
6.12
.
And
forgive
us
our
debts
.
HAving
explained
this
Petition
positively
and
practically
,
we
come
to
handle
those
Questions
,
which
may
make
to
the
clearing
of
that
truth
,
which
is
contained
in
the
Text.
And
I
shall
pitch
upon
those
that
are
usefull
and
necessary
,
not
on
thorny
and
perplexed
.
God
indeed
once
spake
out
of
the
thorny
bush
,
but
seldom
doth
truth
discover
her self
in
those
thickets
,
which
the
Schoolmen
have
made
.
The
first
in
order
that
should
be
discussed
is
,
What
remission
of
sin
is
;
Or
,
What
is
meant
,
when
we
say
,
God
doth
forgive
sinne
?
But
before
we
can
come
to
that
,
another
Doubt
must
be
rouled
out
of
the
way
,
and
that
is
,
What
sinne
is
,
and
what
are
the
proper
effects
of
sinne
?
For
a
man
can
never
understand
,
what
it
is
to
have
sinne
blotted
out
,
or
taken
away
,
What
the
nature
of
sinne
is
,
and
what
effects
it
hath
wrought
upon
the
sinner
.
Of
this
therefore
in
the
first
place
,
And
first
,
Secondly
,
Relatively
to
the
person
who
sinneth
.
Thirdly
,
The
proper
effects
of
it
.
Fourthly
,
The
weight
or
aggravation
of
every
sin
.
Let
us
begin
with
the
former
.
Sinne
in
the
Scripture
hath
several
names
,
which
do
in
some
measure
describe
the
nature
of
it
.
The
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
commonly
for
sin
,
Every
one
could
sling
stones
at
an
hairs
breadth
,
and
not
misse
;
and
from
hence
metaphorically
is
signified
the
nature
of
sinne
,
for
every
mans
action
is
to
have
an
end
,
which
end
is
manifested
by
the
Scripture
;
and
when
a
man
reacheth
not
to
this
,
he
is
said
to
sinne
;
answerable
unto
this
word
in
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
to
erre
from
the
scope
:
And
another
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
going
beyond
the
bounds
and
limits
which
are
set
us
.
Though
a
learned
Critick
,
Dieu
,
doth
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
signifie
beyond
,
but
by
,
as
if
it
did
denote
a
negligent
and
carelesse
passing
by
the
commands
of
God
.
Another
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
cometh
of
a
word
that
properly
signifieth
crookednesse
and
obliquity
in
the
body
,
and
so
is
applied
to
the
soul
,
and
doth
denote
perversenesse
in
him
that
sinneth
,
and
to
this
may
answer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
the
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
be
understood
privatively
onely
,
but
adversatively
:
for
a
meer
want
of
the
Law
,
may
not
be
a
sin
alwayes
,
but
a
repugnancy
must
necessarily
be
.
And
thus
the
word
is
used
,
2
Thess.
2.8
.
1
Tim.
4.9
.
The
Hebrews
also
expresse
sinne
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
as
much
as
a
desection
,
or
falling
off
from
God
;
and
answerable
to
this
in
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
falling
away
from
that
integrity
and
purity
we
either
once
had
,
or
ought
still
to
have
.
As
for
the
Latine
word
peccatum
,
some
have
derived
it
from
pellicare
,
which
is
to
commit
adultery
,
as
if
a
sin
were
so
called
in
the
general
,
from
one
kinde
of
it
;
and
others
from
pecus
,
because
a
man
in
sin
wanders
like
a
beast
,
or
becomes
like
a
beast
;
yet
many
conceive
the
word
peccare
to
be
a
theme
it self
,
and
not
derived
from
any
other
word
.
Sin
is
the
transgression
of
the
Law
:
Answerable
whereunto
is
that
,
2
Sam.
15.24
.
I
have
sinned
,
for
I
have
transgressed
the
commandment
of
the
Lord
:
Only
you
must
remember
not
to
limit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
meer
want
of
the
Law
,
but
as
comprehending
that
which
is
against
it
.
Now
this
definition
agreeth
both
to
habitual
and
actual
sins
.
To
habitual
,
whether
it
be
that
innate
and
imbred
of
original
sin
;
or
whether
it
be
that
habitual
voluntarily
contracted
,
you
have
both
the
actual
and
habitual
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
excellently
put
together
,
Rom.
6.19
As
you
have
yeelded
your
members
servants
to
iniquity
unto
iniquity
:
where
by
the
former
iniquity
is
meant
original
and
habitual
sin
;
by
the
later
,
actual
sin
as
the
fruit
of
the
former
.
It
hath
been
doubted
,
how
habitual
,
especially
original
sin
can
be
called
truly
sin
,
because
it
is
not
voluntary
:
for
that
voluntarinesse
should
be
of
the
nature
of
sin
,
is
so
universally
acknowledged
,
that
neither
Doctorum
paucitas
,
nor
Indoctorum
turba
do
dissenti●e
:
neither
the
few
learned
men
,
or
the
many
unlearned
did
ever
gain-say
,
said
Austin
:
And
besides
,
All
sin
must
be
forbidden
by
a
Law
,
now
how
are
we
forbidden
to
be
born
without
sinne
?
Would
not
such
a
prohibition
be
ridiculous
?
Again
,
The
commands
of
God
seem
to
be
for
good
actions
,
not
for
the
habits
of
good
actions
.
Now
although
it
might
fairly
be
maintained
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
transgression
of
a
Law
,
and
not
voluntariness
,
He
doth
that
which
he
would
not
do
;
and
there
are
many
sins
of
ignorance
,
which
must
necessarily
be
without
any
express
act
of
the
will
,
yet
we
may
with
Austin
call
this
sin
voluntary
,
taking
voluntary
,
as
it
comprehends
the
will
of
Adam
,
that
universal
person
,
and
principle
in
whom
we
all
willed
.
And
by
this
means
,
though
Infants
are
not
in
themselves
capable
of
any
precept
,
much
lesse
before
they
were
born
,
which
they
were
to
accomplish
in
their
own
person
,
yet
they
were
bound
up
in
a
command
,
even
before
they
had
an
actual
being
in
Adam
,
in
whose
will
they
were
to
fulfill
that
command
,
for
that
command
was
not
given
to
Adam
as
a
single
person
,
but
as
an
universal
.
Hence
it
is
,
that
habituall
sin
,
whether
remote
,
or
proxime
,
is
forbidden
by
the
Law
of
God
,
which
requireth
not
only
good
things
to
be
done
,
but
also
that
they
flow
from
a
clear
and
pure
fountain
within
,
even
an
entire
perfection
of
the
nature
;
so
that
although
infused
habits
of
grace
come
not
under
a
precept
,
in
respect
of
the
infusing
and
ingenerating
of
them
,
for
that
is
Gods
act
,
and
we
are
not
bound
to
do
that
,
yet
they
are
commanded
both
before
they
are
infused
and
after
;
Before
,
by
the
Law
,
which
requireth
of
us
,
that
inward
rectitude
,
which
is
now
lost
;
and
after
they
are
infused
,
to
be
diligent
in
those
pious
actions
,
whereby
those
habits
may
be
preserved
and
retained
.
So
that
by
this
we
may
see
a
sin
to
be
,
whatsoever
doth
transgresse
the
Law
of
God
,
whether
habitually
or
actually
,
whether
internally
or
externally
,
whether
by
commission
,
or
by
omission
,
and
from
hence
ariseth
the
curse
which
the
Law
pronounceth
against
sinners
,
because
its
broken
by
them
.
In
the
next
place
,
Lusts
saves
,
i.
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
entice
a
man
,
as
a
Fisherman
doth
the
silly
fish
by
the
bait
upon
the
hook
,
which
the
Apostle
elswhere
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
deceiving
or
putting
a
false
Syllogism
upon
our selves
.
So
that
they
do
not
sufficiently
vindicate
the
pure
providence
of
God
from
sin
,
who
say
,
God
doth
will
the
act
,
but
not
the
deformity
,
or
the
evil
of
it
;
for
so
neither
doth
man
will
expresly
the
evil
of
the
act
,
although
in
willing
that
act
to
which
sin
is
necessarily
annexed
,
it
be
interpretatively
to
will
the
sin
.
Neither
secondly
is
to
sin
,
to
produce
sin
,
as
the
proper
and
immediate
terminus
of
our
action
,
for
sin
being
a
privation
,
or
at
most
a
relation
,
it
cannot
be
the
immediate
effect
of
any
action
.
Sin
is
not
indeed
a
meer
pure
privation
,
such
as
blindenesse
is
,
but
mixt
and
compounded
,
such
as
sicknesse
is
,
which
hath
both
the
inordinacy
,
and
want
of
a
good
temperament
,
and
also
the
ill
humours
in
it
.
So
that
a
man
sinneth
by
producing
or
doing
that
action
,
to
which
sin
is
annexed
.
And
herein
neither
do
they
sufficiently
clear
Gods
concourse
about
sin
,
in
saying
it
goeth
to
the
material
act
of
sin
,
but
not
to
the
immediate
obliquity
of
it
.
For
so
neither
doth
man
,
and
indeed
sin
being
a
privation
,
or
as
some
,
a
relation
,
it
is
impossible
it
should
be
produced
any
other
way
,
but
by
that
act
unto
which
it
is
joyned
to
,
as
theft
is
committed
by
doing
that
material
action
,
to
which
that
deformity
is
inseparably
adjoined
.
Therefore
to
sin
,
is
to
do
a
thing
deficiently
from
the
Law
of
God
,
so
that
God
in
all
those
several
acts
of
his
about
sin
,
whether
they
be
permissive
or
ordinative
,
is
gloriously
vindicated
,
because
he
doth
nothing
deficienter
,
as
falling
from
that
eternal
and
immutable
Law
of
righteousnesse
;
whereas
the
Angels
and
man
did
,
missing
or
coming
short
of
the
rule
,
by
which
they
were
to
be
guided
:
but
because
this
Discourse
is
more
remote
to
our
present
matter
of
Pardon
of
sin
,
we
come
to
that
which
doth
more
nearly
concern
it
.
To
blot
out
his
sinne
:
why
,
where
was
his
sin
?
It
was
committed
long
before
,
and
it
was
a
transient
act
,
but
yet
David
by
this
doth
acknowledge
that
there
is
something
which
doth
continue
that
act
of
sin
,
whereby
David
is
as
much
bound
up
in
his
conscience
,
as
if
he
had
been
in
the
very
commission
of
it
.
Consider
therefore
that
till
there
be
a
pardon
of
sin
,
though
thy
sins
have
been
committed
fourty
or
fifty
years
ago
,
yet
they
are
continued
still
,
and
thou
art
truly
a
sinner
,
though
so
many
years
after
,
as
thou
wast
at
the
first
committing
of
them
.
Sin
is
not
taken
away
by
length
of
time
,
but
by
some
gracious
act
of
God
vouchsafed
unto
us
:
How
justly
may
it
be
feared
,
that
many
a
mans
sins
do
still
lie
at
his
doors
!
Thou
art
still
in
thy
sins
,
and
looked
upon
as
so
by
God
;
though
it
may
be
thou
hast
left
such
sins
many
years
ago
.
Thy
youthfull
sins
it
may
be
,
thou
hast
left
them
along
while
ago
,
yet
thou
art
still
in
them
,
and
they
are
continued
upon
thee
,
till
by
remission
they
are
taken
away
.
It
is
not
thy
other
course
of
life
and
abstinence
from
sin
,
that
makes
a
sin
not
to
be
,
but
there
must
be
some
gracious
act
on
Gods
part
,
removing
of
this
.
Consider
therefore
of
it
,
that
thy
soul
remaineth
as
polluted
and
guilty
twenty
years
after
a
sin
,
yea
a
thousand
of
years
,
if
thou
couldst
live
so
long
,
as
when
it
was
in
the
very
first
act
of
sin
.
Remember
the
action
of
sinne
doth
passe
away
,
but
not
the
sinne
;
you
may
therefore
ask
,
Wherein
doth
the
sin
continue
still
?
What
is
that
which
makes
me
still
to
be
reputed
of
as
if
I
were
a
sinner
in
the
very
act
?
It
is
commonly
out
of
the
Schoolmen
determined
,
That
they
hold
sin
leaveth
such
a
stain
,
which
remission
of
sin
taketh
away
;
whereas
indeed
there
is
such
a
filth
by
sin
,
but
that
is
taken
away
by
sanctifying
grace
,
not
justifying
;
so
that
it
is
a
dangerous
errour
to
speak
of
such
a
defilement
by
sin
,
and
then
to
say
,
God
by
pardoning
takes
it
away
;
This
were
to
confound
Justification
and
Sanctification
.
But
in
the
second
place
,
we
may
according
to
Scripture
,
say
,
not
only
in
Adams
sinne
,
but
in
every
sin
we
commit
there
is
a
blot
and
stain
made
upon
the
soul
,
Matth.
15.20
.
These
things
that
come
from
the
heart
defile
a
man
,
Ephes.
5.27
.
Sin
is
compared
to
a
spot
and
wrinkle
.
So
Rom.
3.12
.
All
by
nature
are
said
to
become
unprofitable
.
The
Hebrew
word
in
the
Psalm
,
out
of
which
this
is
taken
,
signifieth
corruption
or
putrefaction
,
for
such
sin
is
to
the
soul
,
not
that
you
may
conceive
that
the
essence
of
the
soul
is
naturally
corrupted
by
sin
,
as
rust
doth
the
iron
,
and
moths
the
garment
;
but
in
a
moral
sense
,
by
sin
the
soul
in
its
faculties
is
disenabled
from
doing
its
duty
.
Thus
the
Apostle
cals
sins
dead
works
,
Heb
▪
9.14
.
not
in
that
sense
,
as
if
they
did
bring
death
to
a
man
,
for
that
the
Apostle
expresseth
otherwise
,
killing
us
,
when
he
speaks
of
the
Law
;
but
he
cals
them
dead
works
,
because
they
defile
man
,
as
dead
carcases
in
the
old
Testament
:
For
the
Apostle
,
vers.
1.
spake
of
cleansing
by
the
bloud
of
an
heifer
,
which
was
to
be
used
when
a
man
had
toucht
any
dead
thing
,
which
made
him
legally
unclean
.
Thus
(
saith
he
)
Christs
bloud
will
cleanse
from
sin
that
contaminateth
a
man
.
Neither
is
it
necessary
that
grace
must
really
have
been
in
the
soul
before
,
and
then
sin
by
depriving
the
soul
of
it
,
so
to
stain
it
:
for
it
s
enough
that
the
soul
ought
to
have
grace
in
it
,
though
it
were
not
present
before
:
as
when
a
man
doth
not
believe
Gods
Word
,
though
this
unbelief
do
not
deprive
him
of
the
beauty
and
grace
of
faith
,
which
he
had
,
yet
it
doth
of
that
beauty
of
faith
,
which
he
ought
to
have
.
His
sin
was
alwayes
before
him
;
or
else
in
Gods
minde
,
so
that
he
doth
will
the
punishment
of
such
.
Now
when
God
doth
forgive
,
he
blots
sins
out
of
his
minde
,
and
remembers
them
no
more
.
He
doth
not
will
the
obligation
of
them
to
punishment
,
being
satisfied
thorow
Christ
,
and
the
party
believing
in
him
.
By
all
this
you
may
see
,
That
after
a
sin
is
committed
there
remaineth
obligation
in
the
will
and
minde
of
God
to
eternal
punishment
,
and
God
when
he
doth
forgive
,
cancelleth
this
debt
or
obligation
.
This
being
cleared
,
we
may
the
easilier
judge
with
what
act
God
doth
forgive
sinne
,
but
of
that
hereafter
.
Neither
secondly
can
sin
be
said
to
be
infinite
evil
,
in
respect
of
the
being
of
it
,
for
it
cometh
from
finite
creatures
,
who
are
not
able
to
do
any
thing
infinite
;
and
therefore
sin
is
not
infinite
,
as
Christs
merits
are
infinite
,
which
are
so
,
because
of
the
dignity
and
worth
of
the
person
,
though
the
actions
themselves
had
a
finite
being
.
Besides
,
if
sins
were
infinite
in
such
a
sense
,
then
no
sin
could
be
greater
then
another
,
because
that
which
is
truly
infinite
cannot
be
made
more
or
lesse
.
Therefore
thirdly
,
Sins
are
said
to
have
infinite
evil
in
them
,
in
respect
of
the
object
or
person
against
whom
they
are
committed
,
viz.
God
,
who
is
an
infinite
object
.
For
seeing
the
aggravation
of
a
sinne
ariseth
from
the
worth
of
the
person
against
whom
it
is
committed
;
if
the
person
offended
be
of
infinite
honor
and
dignity
,
then
the
offence
done
against
such
an
one
,
hath
an
infinite
evil
and
wickedness
in
it
.
So
that
the
infiniteness
of
sin
ariseth
wholly
from
the
external
consideration
of
God
against
whom
it
is
.
But
of
this
more
when
we
speak
of
the
necessity
of
Christs
satisfaction
to
Gods
justice
by
his
death
.
Let
the
Use
be
to
inform
thee
,
That
every
sin
committed
,
Thou
sealest
up
my
transgression
as
in
a
bag
,
and
thou
sowest
up
mine
iniquity
.
So
that
what
the
Apostle
speaks
of
some
,
2
Pet.
2.
is
true
of
all
impenitent
sinners
,
Their
damnation
slumbereth
not
,
nor
doth
it
linger
.
Therefore
till
the
mercy
of
God
hath
taken
off
this
guilt
,
thou
art
to
be
in
as
much
fear
and
trembling
,
as
if
the
very
sins
were
still
committed
by
thee
.
LECTURE
XVII
.
MAT.
6.12
.
And
forgive
us
our
Debts
.
What
remission
of
sin
is
,
and
how
God
doth
forgive
them
.
And
although
the
discussing
of
the
former
Question
,
viz.
What
maketh
a
man
a
sinner
doth
make
an
easie
and
quick
way
of
dispatching
this
,
because
Justification
doth
take
off
that
consideration
and
respect
of
a
sinner
from
a
man
,
yet
that
the
whole
nature
of
it
may
be
better
understood
,
I
shall
lay
down
severall
Propositions
,
all
which
will
tend
to
give
us
much
light
in
this
great
and
glorious
benefit
of
the
Gospel
.
The
word
that
is
most
frequently
used
by
the
Evangelists
and
Apostles
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
the
general
,
is
as
much
as
to
dismisse
or
send
away
,
to
let
alone
,
to
leave
,
to
permit
or
suffer
;
in
which
senses
the
Scripture
often
useth
it
:
and
certainly
God
in
this
sense
doth
pardon
sin
,
because
he
lets
it
alone
,
he
leaves
it
,
he
meddles
no
more
with
it
,
but
handleth
the
person
forgiven
,
as
if
he
never
had
been
a
sinner
.
But
commonly
this
word
is
used
of
absolving
those
who
are
accused
as
guilty
,
which
appeareth
in
that
famous
sentence
of
Agesilaus
,
who
writing
to
have
one
Nicias
sent
to
him
that
was
accused
,
used
this
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nicias
,
if
he
have
done
no
wrong
,
absolve
him
,
if
he
have
,
absolve
him
for
my
sake
,
but
howsoever
absolve
him
,
or
set
him
free
.
And
in
this
sense
forgivenesse
of
sins
may
well
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
in
the
Scripture
it
seemeth
rather
to
be
an
expression
from
those
that
are
loosned
out
of
their
bonds
for
their
debts
;
and
therefore
frequently
is
applied
to
the
forgiving
of
debts
,
Mat.
18.25
,
27
,
32.
and
this
is
more
notably
set
down
,
Luk.
4.18
.
to
preach
to
captives
or
prisoners
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
freedom
or
forgivenesse
of
sin
,
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shall
be
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
loosen
bonds
,
as
the
word
is
used
,
Luke
16.26
.
Acts
27.40
.
Therefore
howsoever
Grotius
thinks
the
word
to
remit
,
to
be
a
metaphor
from
those
who
part
with
,
or
leave
a
thing
that
they
might
retain
,
yet
it
seemeth
rather
to
be
taken
from
releasing
of
debts
,
and
loosning
of
bonds
,
in
which
the
conscience
of
a
sinner
was
tied
,
being
bound
to
answer
at
the
Tribunal
of
God
.
Hence
the
Scripture
useth
several
names
to
expresse
pardon
of
sin
,
according
to
the
several
titles
that
sin
hath
in
the
Scripture
.
As
sins
are
Debita
,
Debts
,
so
God
doth
forgive
,
as
they
are
Sordes
,
a
filth
and
loathsomnesse
,
so
God
doth
cover
them
,
as
they
are
vincula
,
bonds
,
so
he
doth
remit
them
.
As
they
are
debts
,
written
down
in
a
book
,
so
he
blots
them
out
:
As
they
make
us
miserable
and
wretched
,
so
he
is
mercifull
and
propitious
in
removing
of
them
.
A
second
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Col.
2.13
.
Having
forgiven
you
all
trespasses
,
Col.
3.13
.
Even
as
Christ
forgave
us
.
Now
this
word
doth
excellently
signifie
the
fountain
,
and
the
effect
of
pardon
.
The
fountain
,
that
it
cometh
from
the
meer
grace
and
favour
of
God
.
There
is
nothing
in
us
to
merit
or
satisfie
God
with
.
Therefore
howsoever
there
be
a
necessity
of
faith
and
repentance
,
yea
and
God
will
not
forgive
sin
in
persons
grown
up
,
but
where
these
are
,
yet
these
are
no
meritorious
causes
,
nor
can
they
satisfie
God
for
all
that
offence
and
dishonour
which
our
sins
have
cast
upon
him
.
And
this
may
encourage
the
broken
heart
,
who
feeleth
a
load
of
sin
upon
it self
,
and
hath
nothing
to
bring
unto
God
:
remember
the
root
and
fountain
of
all
forgivenesse
is
grace
,
which
is
so
far
from
supposing
any
worth
of
condignity
in
thee
for
pardon
,
that
it
rather
implieth
the
contrary
.
And
as
it
doth
imply
grace
thus
in
the
fountain
,
so
also
acceptablenesse
and
joy
too
in
the
party
,
to
whom
sin
is
forgiven
.
So
that
there
can
be
nothing
in
the
world
more
welcome
,
or
a
greater
matter
of
joy
,
then
to
bring
this
glad
tidings
;
and
indeed
therefore
is
the
Gospel
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
preacheth
the
glad
tidings
of
Gods
love
and
reconciliation
thorow
Christ
with
a
sinner
.
A
third
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thus
the
Publican
prayed
,
Luk.
18.3
.
Some
derive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
we
desire
to
look
on
those
to
whom
we
are
propitious
.
But
this
word
doth
more
immediately
relate
to
the
bloud
of
Christ
,
as
the
way
by
which
God
becomes
thus
pacified
.
So
that
as
the
other
words
set
up
the
grace
of
God
in
pardoning
,
so
this
the
merits
and
satisfaction
of
Christ
,
1
Joh.
2.2
.
1
Joh.
4.10
.
Rom.
3.25
.
Heb.
2.17
.
In
which
places
the
appeasment
of
God
towards
us
,
is
attributed
to
the
bloud
of
Christ
.
Therefore
if
we
put
the
former
words
and
these
together
,
we
may
see
an
admirable
temperament
and
mixture
of
grace
and
justice
in
forgiving
of
sins
.
The
former
places
exclude
Popish
Doctrines
,
The
later
,
Socinian
blasphemies
.
A
fourth
word
may
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
obtain
mercy
.
For
although
the
Scripture
apply
this
to
all
the
benefits
and
mercies
of
God
,
yet
Paul
applieth
it
more
particularly
to
pardon
of
sin
,
1
Tim.
1.13
.
and
when
Dives
prayed
,
Luk.
16.24
.
Father
Abraham
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
have
mercy
on
me
,
and
so
by
consequent
to
be
removed
from
that
place
of
torment
.
Hence
in
that
form
of
prayer
which
Paul
useth
by
way
of
salutation
,
there
are
these
three
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
this
word
is
more
expresly
used
for
this
end
in
the
grand
Covenant
and
Promise
for
pardon
of
sin
,
Heb.
8.12
.
For
I
will
be
mercifull
to
their
iniquities
,
&c.
This
is
so
comprehensive
a
Petition
,
that
it
seemeth
to
be
a
generally
received
form
of
prayer
in
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yea
the
wiser
among
the
Heathens
used
this
prayer
,
as
appeareth
by
Arrianus
epist.
diss
.
lib.
2.
cap.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Now
this
word
supposeth
,
1.
The
party
praying
for
pardon
to
look
upon
himself
,
as
in
a
most
miserable
and
undone
estate
,
that
no
outward
calamity
or
evil
lieth
so
heavily
upon
him
,
as
his
sins
do
▪
And
then
secondly
,
on
Gods
part
,
it
supposeth
that
he
doth
not
only
pardon
,
but
that
even
his
bowels
yearn
within
him
,
when
he
doth
forgive
.
Hence
Luk.
1.78
.
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bowels
of
mercy
.
This
goodnesse
of
God
is
excellently
represented
in
the
father
of
the
Prodigal
,
Luk.
15.20
.
Therefore
how
great
a
sinne
is
unbelief
,
and
refusing
to
have
good
thoughts
of
God
,
when
God
hath
manifested
himself
thus
gracious
!
The
last
word
I
shall
mention
(
though
there
be
others
that
are
used
)
is
by
way
of
negation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
4.8
.
2
Cor.
5.9
.
And
this
is
a
metaphor
from
those
that
cast
up
their
accounts
,
and
account
so
much
upon
such
an
one
for
debt
.
Now
by
this
word
is
shewn
the
terrible
nature
of
sin
,
as
also
that
howsoever
for
a
while
,
we
may
live
jollily
,
care
for
nothing
,
and
be
in
security
,
yet
God
will
one
day
cast
up
his
accounts
,
and
charge
such
and
such
debts
upon
us
;
but
if
so
be
the
Lord
will
not
impute
them
to
us
,
and
account
them
upon
our
score
,
this
will
be
our
blessednesse
.
And
thus
you
have
heard
the
most
choice
and
principal
words
the
holy
Ghost
expresseth
our
forgivenesse
by
.
We
proceed
,
1.
Proposition
.
Lay
this
down
as
a
foundation
,
That
when
God
doth
pardon
sin
,
he
takes
it
away
so
,
as
that
the
party
acquitted
is
no
more
looked
upon
as
a
snner
.
All
the
expressions
about
pardon
amount
to
thus
much
;
even
as
when
one
accused
of
theft
and
murder
in
the
Common-wealth
,
and
is
legally
acquitted
by
the
Judge
,
he
is
no
more
reputed
a
thief
or
murderer
.
Therefore
it
is
a
calumny
of
the
Papists
,
as
if
we
held
,
That
a
man
is
a
sinner
after
God
hath
pardoned
him
.
It
is
true
,
we
say
,
That
sin
doth
remain
in
a
man
,
though
he
be
justified
,
and
that
sin
hath
a
desert
of
condemnation
with
it
,
but
where
God
hath
pardoned
,
there
he
doth
not
look
upon
that
man
as
a
sinner
,
but
as
a
just
man
.
Therefore
in
different
respects
we
may
say
,
That
pardon
of
sin
is
an
utter
abolition
of
it
,
and
it
is
not
an
utter
abolition
of
it
.
It
is
an
utter
abolition
of
it
,
as
it
doth
reflect
upon
the
person
,
making
him
guilty
,
and
obliging
him
actually
to
condemnation
;
in
this
respect
a
man
is
as
free
as
if
he
had
never
sinned
;
but
if
you
speak
of
the
inherency
of
sin
,
and
the
effects
of
original
corruption
,
that
do
abide
in
all
,
which
are
also
truly
and
properly
sins
;
so
pardon
of
sin
is
not
an
utter
abolition
,
and
although
Christ
wrought
no
semiplenam
curationem
,
as
is
observed
,
no
half-cures
upon
any
diseased
persons
,
but
whom
he
healed
,
he
healed
perfectly
,
yet
he
works
by
degrees
in
the
grace
of
Sanctification
,
as
he
did
perfect
the
world
by
severall
degrees
successively
,
and
not
(
as
Austin
thought
)
all
at
once
.
So
that
this
particular
,
viz.
That
forgiveness
is
a
perfect
abolition
of
sin
in
the
former
consideration
,
is
of
transcendent
comfort
to
the
believers
:
and
indeed
it
is
impossible
that
sin
should
be
forgiven
divisibly
,
and
by
parts
:
so
a
man
should
be
at
the
same
time
under
the
favour
of
God
,
and
under
his
hatred
,
which
is
impossible
.
Thou
therefore
who
art
a
believer
hast
cause
to
rejoyce
,
for
this
perfect
work
of
remission
of
thy
sins
past
,
wherein
nothing
more
is
,
or
can
be
done
for
thy
good
and
consolation
.
Do
not
think
it
is
with
God
,
as
with
men
,
who
say
indeed
,
They
forgive
with
all
their
heart
,
yet
retain
their
secret
,
inward
hatred
,
as
much
as
before
.
Indeed
the
pain
of
sin
may
roul
and
tumble
in
thy
conscience
a
long
while
after
,
though
it
be
forgiven
(
we
see
so
in
David
)
as
the
sea
,
which
hath
been
enraged
by
tempests
and
windes
,
though
they
be
quiet
,
yet
the
sea
will
roar
and
make
a
noise
a
long
time
after
.
The
heart
of
a
man
awakened
and
pierced
with
the
guilt
of
sin
;
doth
not
quickly
and
easily
compose
it self
again
.
It
is
one
thing
for
God
to
forgive
,
and
another
thing
not
to
exact
and
demand
punishments
.
As
we
see
among
men
,
a
Judge
many
times
through
fear
or
otherwise
,
when
Justice
is
obstructed
,
doth
not
call
such
a
malefactour
to
an
account
,
but
deferreth
it
,
yet
for
all
that
,
the
man
is
not
acquitted
;
so
it
is
often
to
be
seen
in
Gods
providence
,
There
are
multitudes
of
sinners
,
who
after
their
transgressions
committed
,
are
not
onely
without
punishment
,
but
enjoy
great
prosperity
,
and
much
outward
successe
,
yet
these
men
are
not
pardoned
,
they
have
no
acquittance
from
God
.
This
hath
been
such
a
temptation
to
David
,
Jeremiah
,
and
others
of
Gods
people
,
that
they
have
many
times
staggered
through
unbelief
.
But
men
may
have
their
punishments
deferred
,
their
damnation
may
sleep
or
linger
,
but
it
is
not
taken
off
.
Let
not
men
therefore
delude
themselves
with
vain
hopes
,
as
if
their
sins
were
forgiven
,
because
not
yet
punished
:
No
,
there
must
be
some
positive
gracious
act
of
God
to
acquit
thee
,
else
thy
sins
are
alive
to
condemn
thee
.
Examine
thy self
therefore
whether
thy
peace
,
comfort
,
plenty
,
be
a
fruit
of
Gods
forbearance
meerly
,
or
of
his
acquittance
.
This
later
is
alwayes
an
act
of
his
gracious
mercy
:
but
the
other
may
be
a
terrible
fruit
of
his
hatred
against
thee
,
insomuch
that
thou
hadst
better
wander
up
and
down
like
Cain
,
fearing
every
thing
will
kill
thee
,
or
damn
thee
,
then
be
in
such
security
.
Prop.
3.
A
godly
man
may
account
not
only
himself
bound
to
thank
God
for
the
pardon
of
those
sins
he
hath
committed
,
but
he
is
to
acknowledge
so
many
pardons
,
as
by
the
grace
of
God
he
hath
been
preserved
from
sin
.
And
if
a
believer
enter
into
this
consideration
,
how
will
it
overwhelm
him
!
So
often
as
God
hath
preserved
thee
from
such
and
such
sins
,
which
thy
own
heart
,
or
temptations
would
have
inclined
thee
to
,
God
hath
virtually
given
thee
so
many
pardons
.
That
God
preserved
David
from
killing
Nabal
and
his
Family
,
here
was
interpretatively
as
great
mercy
,
as
in
the
expresse
forgiving
of
the
murder
of
Vriah
.
It
is
a
rule
of
Divines
,
Plures
sunt
gratiae
privativae
,
quàm
positivae
.
There
are
more
preventing
graces
then
positive
.
The
keeping
of
evils
from
us
,
is
more
then
the
good
he
bestoweth
on
us
.
Therefore
Austin
observed
well
,
that
as
Paul
said
,
By
the
grace
of
God
I
am
what
I
am
:
So
he
might
also
have
said
,
By
the
grace
of
God
I
am
not
what
I
am
not
.
Though
therefore
we
are
not
so
sensible
of
preventing
mercies
,
as
of
positive
,
yet
a
due
and
right
consideration
of
Gods
love
in
this
matter
might
much
inflame
our
hearts
:
Say
therefore
,
O
Lord
,
I
blesse
thee
,
not
onely
for
the
pardon
of
those
sins
I
have
committed
,
but
also
for
thy
goodnesse
in
preserving
me
from
those
many
thousands
,
I
was
prone
to
fall
into
,
which
is
in
effect
,
the
pardon
of
so
many
.
Prop.
4.
Remission
of
sin
is
not
to
be
considered
meerly
as
removing
of
evil
,
but
also
as
bestowing
of
good
.
It
is
not
only
ablativa
mali
,
but
collativa
boni
:
it
is
not
a
meer
negation
of
punishment
due
to
us
,
but
a
plentifull
vouchsafing
of
many
gracious
favours
to
us
,
such
as
a
Sonship
,
and
a
right
to
eternal
life
,
as
also
Peace
with
God
,
and
Communion
with
him
.
God
also
never
pardons
any
sin
,
but
where
he
sanctifieth
the
nature
of
such
an
one
.
Indeed
it
will
be
worth
the
enquiry
,
Whether
this
connexion
of
pardon
of
sin
with
inherent
holiness
,
arise
from
a
natural
ne●essity
,
so
that
one
cannot
be
without
the
other
;
or
whether
it
be
by
the
meer
positive
will
,
and
appointment
of
God
;
for
the
present
this
is
enough
,
God
hath
revealed
he
will
never
dis
▪
join
these
.
I●
every
sin
there
are
(
as
to
the
purpose
of
Justification
,
these
two
things
considerable
)
the
offence
that
is
done
to
God
,
whereby
he
is
displeased
,
and
the
obligation
of
the
man
so
offending
him
to
eternal
condemnation
.
Now
remission
of
sin
doth
wholly
lie
in
removing
of
these
two
:
so
that
when
God
doth
will
neither
to
punish
or
to
be
offended
with
the
person
,
then
he
is
said
to
forgive
.
We
must
not
therefore
speak
of
two
kinds
of
remissions
,
one
remission
of
the
punishment
,
another
of
the
offence
and
fault
;
for
this
is
one
remission
,
and
God
never
doth
the
one
without
the
other
.
It
is
true
there
remain
paternal
and
medicinal
chastisements
after
sin
is
forgiven
,
but
no
offence
,
or
punishment
strictly
so
taken
.
What
kinde
of
act
this
remission
is
,
whether
immanent
or
transient
,
is
to
be
shewed
in
the
next
Question
.
That
sin
in
the
guilt
of
it
is
not
remitted
by
any
act
that
we
do
,
but
it
is
a
meer
act
of
God
.
So
that
neither
the
grace
of
repentance
,
or
love
of
God
is
that
,
which
removeth
guilt
out
of
the
soul
,
but
it
is
something
in
God
onely
.
It
is
the
opinion
of
many
Papists
,
That
God
in
pardoning
doth
onely
inable
to
repent
for
sin
,
and
then
the
guilt
of
sinne
doth
naturally
and
necessarily
go
away
,
so
that
there
needeth
no
acceptation
from
God
,
or
act
of
remission
,
but
onely
an
infusion
of
grace
to
repent
.
But
this
in
the
next
Sermon
shall
mainly
be
insisted
upon
,
and
it
is
of
great
practical
use
,
to
take
us
off
from
having
confidence
,
and
trust
in
our
sorrow
for
sin
.
For
as
when
a
creditor
doth
forgive
his
debtor
,
it
is
the
sole
act
of
the
creditor
,
not
any
thing
of
the
debtor
:
So
in
pardoning
,
it
is
not
any
thing
that
we
do
,
though
with
never
so
much
love
,
and
brokennesse
of
heart
,
that
doth
release
and
untie
the
bond
of
sinne
,
but
it
is
an
act
of
God
onely
.
If
you
say
,
Why
then
is
repentance
and
faith
pressed
so
necessarily
,
that
God
doth
not
forgive
without
it
?
For
if
it
be
onely
an
act
of
Gods
▪
then
it
may
be
done
without
any
work
of
the
sinner
intervening
.
But
of
this
in
the
next
place
;
onely
for
the
present
take
notice
,
Let
the
Use
be
,
To
look
upon
our selves
as
bound
in
chains
and
fetters
by
our
sins
,
Have
mercy
upon
me
a
sinner
.
What
Plutarch
said
of
the
Husbandman
,
That
it
was
a
pleasant
sight
to
him
,
to
see
the
ears
of
corn
bending
to
the
earth
,
because
that
was
an
argument
of
fruit
within
.
No
▪
lesse
joyfull
is
it
to
spiritual
husbandmen
to
see
their
people
walk
with
humble
,
debased
,
broken
hearts
,
through
sense
of
sin
,
and
not
to
walk
confidently
and
delicately
,
like
Agag
,
saying
,
The
worst
is
past
.
God
said
of
Ahab
,
though
humbled
for
externall
motives
only
,
Seest
thou
how
Ahab
humbleth
himself
?
How
much
more
will
God
take
notice
of
those
,
who
humble
themselves
upon
spiritual
grounds
,
desiring
ease
from
Christ
.
As
therefore
Bernard
writing
to
one
,
epist
180.
who
he
thought
was
not
sollicitous
enough
about
the
Judgements
of
God
,
in
stead
of
wishing
him
according
to
the
ordinary
custom
of
salutation
,
Salutem
plurimam
,
much
health
,
said
,
Timorem
plurimum
,
much
fear
:
So
may
the
Ministers
of
God
,
we
wish
you
not
much
joy
,
but
much
holy
fear
.
Alas
thou
fearest
pain
,
poverty
,
death
:
but
the
guilt
of
sin
is
chiefly
to
be
feared
:
but
we
like
children
are
afraid
of
a
vizard
,
and
do
not
fear
the
fire
,
which
is
a
real
danger
.
LECTURE
XVIII
.
MAT.
6.12
.
And
forgive
us
our
debts
.
To
open
this
Truth
,
consider
these
Propositions
:
That
God
doth
never
remit
or
forgive
sin
,
but
where
also
he
giveth
a
mollified
and
softened
heart
to
repent
.
The
Scripture
doth
abudantly
confirm
this
by
precepts
and
examples
.
It
is
indeed
disputed
by
the
Schoolmen
(
as
you
have
heard
)
whether
God
by
his
absolute
power
might
not
forgive
sin
without
Sanctification
of
our
natures
,
and
the
grace
of
Repentance
;
for
seeing
they
are
two
distinct
mercies
,
why
may
not
God
separate
the
one
from
the
other
?
But
it
is
a
vain
thing
to
dispute
what
God
might
do
,
when
he
hath
revealed
what
he
will
do
.
And
although
we
cannot
say
,
That
there
is
a
natural
necessity
between
Justification
and
Sanctification
,
such
as
is
between
the
light
and
heat
in
the
fire
;
yet
this
conjoyning
of
them
together
by
Gods
will
and
appointment
,
ariseth
from
a
condecency
and
fitnesse
both
to
God
himself
,
who
is
an
holy
God
,
and
to
the
nature
of
the
mercy
,
which
is
the
taking
and
removing
of
sin
away
.
2.
Although
the
Scripture
attribute
pardon
of
sin
to
many
qualifications
in
a
man
,
yet
Repentance
is
the
most
expresse
and
proper
duty
.
The
Scripture
sometimes
makes
forgiving
of
others
a
necessary
disposition
,
sometimes
confessing
and
forsaking
of
them
,
sometimes
believing
(
though
that
hath
a
peculiar
nature
in
receiving
of
pardon
,
which
other
graces
have
not
;
and
therefore
faith
obtaineth
pardon
by
way
of
an
instrument
applying
,
which
other
graces
do
not
)
But
if
we
speak
of
the
expresse
formall
qualification
,
it
is
repentance
of
our
sins
,
not
repentance
as
it
is
a
meer
bare
terrour
upon
thy
heart
,
but
as
it
is
sweetned
with
Evangelical
considerations
.
Luther
said
,
There
was
no
word
so
terrible
unto
him
,
and
which
his
soul
did
more
hate
,
then
that
(
Repent
.
)
But
it
was
because
he
understood
not
Gospel-grounds
.
We
read
then
of
some
places
of
Scripture
,
which
make
God
to
be
the
only
Author
of
blotting
out
and
pardoning
sin
.
And
again
we
reade
of
other
places
,
where
God
doth
this
for
none
,
but
the
broken
and
contrite
heart
.
Now
both
these
places
must
not
be
opposed
to
each
other
:
neither
may
we
so
dwell
upon
the
one
,
as
to
neglect
the
other
;
so
to
look
upon
it
as
Gods
act
,
as
if
there
were
nothing
required
in
us
:
and
again
,
so
to
look
upon
that
which
we
do
,
as
if
God
were
not
to
be
acknowledged
.
3.
None
may
believe
or
conclude
that
their
sins
are
pardoned
before
they
have
repented
.
To
this
I
shall
speak
more
particularly
,
when
I
handle
the
Doctrine
of
Justification
before
Faith
.
As
for
the
Assertion
it self
,
it
is
plain
by
all
those
places
of
Scripture
,
which
make
repentance
requisite
to
pardon
,
Ezek.
14.6
.
Ezek.
18.30
.
Mat.
3.2
.
Luk.
13.3
.
The
learned
Dr
Twisse
,
Vind.
grat
.
p.
18.
confesseth
,
that
there
are
Arguments
on
both
sides
in
the
Scripture
:
Sometimes
he
saith
,
Pardon
of
sin
is
subjoyned
to
confession
and
repentance
,
of
which
sort
he
confesseth
there
are
more
frequent
and
expresse
places
;
but
yet
sometimes
remission
of
sin
already
obtained
,
is
made
an
argument
to
move
to
repentance
,
and
he
instanceth
in
David
and
Mary
Magdalen
,
who
did
abundantly
and
plentifully
break
out
into
tears
,
upon
the
sense
of
pardon
.
But
these
instances
are
not
to
the
purpose
,
for
David
repented
of
his
wicked
▪ness
before
Nathan
told
him
,
That
his
sin
was
taken
away
;
and
his
penitential
Psalm
was
not
made
so
much
for
the
first
pardon
of
his
sin
,
as
the
confirming
and
assuring
of
him
in
his
pardon
.
Thus
it
was
also
with
Mary
Magdalen
.
But
more
of
this
in
time
.
There
is
a
necessity
of
Repentance
if
we
would
have
pardon
,
both
by
a
necessity
of
precept
or
command
;
as
also
by
a
necessity
of
means
and
a
way
.
Whatsoever
is
necessary
,
Necessitate
medii
,
by
a
necessity
of
means
or
a
way
;
is
also
necessary
by
a
necessity
of
command
,
though
not
è
contra
.
That
repentance
is
necessary
by
way
of
a
command
,
is
plain
by
the
places
fore-quoted
,
and
in
innumerable
other
places
.
I
do
not
handle
the
case
,
Whether
an
actual
or
explicite
repentance
be
necessary
to
salvation
of
every
sinner
;
but
I
speak
in
the
general
.
It
is
disputed
,
Whether
it
be
a
natural
precept
,
or
a
meer
positive
command
;
and
if
it
be
a
natural
or
moral
command
,
to
which
command
it
is
reduced
?
Those
that
would
have
it
under
the
command
of
,
Thou
shalt
not
kill
,
as
if
there
were
commanded
a
care
of
our
souls
,
that
they
should
not
be
damned
,
are
ignorant
of
the
true
limits
and
bounds
of
the
several
Commandments
.
It
s
disputed
also
,
When
this
time
of
repentance
doth
binde
?
It
is
a
wonder
that
some
should
limit
it
only
to
times
of
danger
and
fear
of
death
.
Certainly
this
command
binds
as
soon
as
ever
a
man
hath
sinned
,
Venenata
inducias
non
patiuntur
,
A
man
that
hath
swallowed
down
poison
,
is
not
to
linger
,
but
presently
to
expell
it
.
And
one
that
is
wounded
,
who
lieth
bleeding
,
doth
presently
dispatch
with
all
readinesse
for
Physitians
,
to
have
his
bloud
stopt
:
and
thus
ought
men
to
take
the
first
opportunity
.
Hence
in
that
famous
miracle
wrought
at
the
pool
of
Bethesda
,
not
the
second
or
third
,
but
he
that
stept
first
into
it
was
the
only
man
that
was
healed
.
As
repentance
is
thus
necessary
by
way
of
command
,
so
also
by
way
of
means
:
for
the
Spirit
of
God
worketh
this
in
a
man
,
to
qualifie
him
for
this
pardon
;
So
that
although
there
be
no
causality
,
condignity
or
merit
in
our
repentance
,
yet
it
is
of
that
nature
,
that
God
doth
ordain
and
appoint
it
a
way
for
pardon
:
So
that
the
command
for
repentance
is
not
like
those
positive
commands
of
the
Sacraments
,
wherein
the
will
of
the
Law-giver
is
meerly
the
ground
of
the
duty
;
but
there
is
also
a
fitnesse
in
the
thing
it
should
be
so
:
even
as
among
men
,
nature
teacheth
,
That
the
injurious
person
should
be
sorry
,
and
ask
forgivenesse
before
he
be
pardoned
.
5.
Concerning
this
duty
of
repentance
,
there
are
two
extream
practical
mistakes
;
the
one
is
of
the
prophane
,
secure
man
,
who
makes
every
empty
and
heartlesse
invocation
of
mercy
,
to
be
the
repentance
spoken
of
in
the
Scripture
,
whereas
repentance
is
a
duty
compounded
of
many
ingredients
,
broken
and
a
contrite
heart
.
Now
how
little
of
the
heart
is
in
most
mens
humiliations
?
Men
being
Humiliati
magis
quam
humiles
,
as
Bernard
said
,
humbled
and
brought
low
by
the
hand
of
God
,
rather
then
humble
and
lowly
in
their
own
souls
.
Again
,
if
you
consider
the
efficient
cause
,
it
is
from
the
Spirit
of
God
,
the
spring
of
sorrow
must
arise
from
this
hill
,
Zech.
12.
Rom.
8.
Further
,
if
you
consider
the
motive
,
it
must
be
because
God
is
displeased
and
offended
,
because
sin
is
against
an
holy
law
,
and
so
of
a
staining
and
polluting
nature
.
Lastly
,
If
you
consider
the
effect
and
fruit
of
repentance
,
it
is
an
advised
forsaking
and
utter
abandoning
of
all
those
lusts
and
iniquities
,
in
whose
fetters
they
were
before
chained
:
so
that
a
man
repenting
and
turned
unto
God
,
differs
as
much
from
himself
once
a
sinner
,
as
a
Lazarus
raised
up
and
walking
,
differs
from
himself
dead
and
putrifying
in
the
grave
.
Do
not
thou
then
whose
heart
is
not
contrite
,
who
dost
continually
lick
up
the
vomit
of
thy
sin
,
promise
to
thy self
repentance
:
No
,
thou
art
far
from
this
duty
as
yet
.
Wish
they
never
had
been
made
men
,
but
any
creatures
rather
,
because
of
the
doubts
,
yea
the
hell
they
feel
within
themselves
.
Now
although
it
be
most
profitable
bitterly
to
bewail
our
sins
,
and
to
limit
no
time
,
yet
a
Christian
is
not
to
think
,
Pardon
doth
not
belong
to
him
,
because
his
sorrow
is
not
so
great
and
sensible
for
sin
as
he
desireth
it
.
David
indeed
doth
not
only
in
his
soul
,
but
even
bodily
expresse
many
tears
,
yea
rivers
,
because
of
his
sin
,
and
other
mens
sins
;
yet
it
is
a
good
rule
,
That
the
people
of
God
,
if
they
have
sorrow
in
the
chiefest
manner
appretiativè
,
though
not
intensivè
,
by
way
of
judgment
and
esteem
,
so
that
they
had
rather
any
affliction
should
befall
them
,
then
to
sin
against
God
,
if
this
be
in
them
,
though
they
have
not
such
sensible
intense
affections
,
they
may
be
comforted
.
When
the
Apostle
John
makes
this
argument
,
He
that
loveth
not
his
brother
whom
he
hath
seen
,
how
shall
he
love
God
,
whom
he
hath
not
seen
?
implieth
,
That
things
of
sense
do
more
move
us
,
then
matter
of
faith
.
David
made
a
bitter
out-cry
upon
the
death
of
Absolom
,
with
sad
expressions
,
Would
to
God
I
had
died
for
thee
,
O
Absolom
,
my
son
,
my
son
,
&c.
But
when
Nathan
told
him
of
his
Adultery
and
Murder
,
though
he
confessed
his
sin
,
yet
we
reade
not
that
he
made
such
sensible
lamentation
.
Thus
Hierom
writeth
of
a
godly
woman
Paula
,
that
at
the
death
of
her
children
,
would
be
so
dejected
,
that
she
did
hardly
escape
death
;
yet
it
is
not
reported
that
she
found
such
grief
for
her
sins
.
So
that
as
in
corporal
things
,
a
man
would
choose
the
tooth-ach
,
rather
then
a
pestilent
feaver
,
yet
a
man
is
more
afflicted
and
pained
at
the
tooth-ach
,
or
burning
of
his
finger
,
then
at
a
feaver
:
So
it
may
be
here
,
a
godly
man
would
rather
choose
the
losse
of
his
children
,
or
dearest
relations
,
then
lose
the
favour
of
God
by
his
sinne
;
yet
it
may
be
have
more
painfull
grief
in
the
one
then
the
other
.
Again
,
it
is
to
be
observed
,
That
the
Scripture
requiring
sorrow
or
repentance
for
sin
,
doth
not
limit
such
a
degree
,
or
such
a
length
of
time
,
which
if
necessary
,
would
certainly
have
been
prescribed
.
6.
It
cannot
be
denied
,
but
that
the
ancient
Fathers
have
spoken
hyperbolically
of
tears
and
repentance
;
which
phrases
were
the
occasion
of
that
corrupt
doctrine
in
Popery
.
Chrysostom
compareth
repentance
to
the
fire
,
which
taketh
away
all
rust
of
sin
in
us
.
Basil
cals
it
,
The
medicine
of
the
soul
,
yea
those
things
which
God
properly
doth
,
are
attributed
to
tears
and
sorrow
;
as
if
the
water
of
the
eyes
,
were
as
satisfactory
as
the
bloud
of
Christ
;
his
bloud
is
clean
enough
to
purge
us
,
but
our
very
tears
need
washing
.
It
is
true
indeed
,
we
reade
of
a
promise
made
to
those
who
turn
from
their
evil
wayes
,
Ezek.
18.27
.
he
shall
save
his
soul
alive
;
but
this
is
not
the
fruit
of
his
repentance
,
but
the
gift
of
God
,
by
promise
:
It
qualifieth
the
subject
,
it
hath
no
influence
upon
the
priviledge
:
Even
as
a
man
doth
by
the
power
of
nature
dispose
and
prepare
the
body
to
receive
the
soul
,
but
it
is
the
work
of
God
immediately
to
infuse
it
.
7.
Though
therefore
repentance
be
necessary
to
qualifie
the
subject
,
yet
we
run
into
falshood
,
when
we
make
it
a
cause
of
pardon
of
sinne
.
And
thus
ignorant
and
erroneous
people
do
:
Ask
why
they
hope
to
be
saved
or
justified
,
why
they
hope
to
have
their
sins
pardoned
;
they
return
this
answer
,
Because
they
have
repented
,
and
because
they
lead
a
godly
life
:
Thus
they
put
their
trust
and
confidence
in
what
they
have
done
.
But
the
Scripture
,
though
it
doth
indispensably
command
repentance
in
every
one
,
yet
the
efficient
cause
of
pardon
is
Gods
grace
,
and
the
meritorious
is
Christs
bloud
:
And
if
repentance
come
under
the
name
of
a
cause
,
it
can
be
only
of
the
material
,
which
doth
qualifie
the
subject
,
but
hath
no
influence
into
the
mercy
it self
.
We
reade
Luk.
7.
that
Mary
Magdalen
had
many
sins
pardoned
her
,
because
she
loved
much
:
But
the
Parable
of
a
Creditor
which
forgave
debts
,
that
is
brought
by
our
Saviour
to
aggravate
her
kindnesse
,
doth
plainly
shew
,
That
he
speaks
not
of
a
love
,
that
was
the
cause
of
pardon
of
her
sin
,
but
which
was
the
effect
of
it
,
Gods
love
melting
her
heart
,
even
as
the
Sun
doth
snow
.
The
highest
expressions
that
we
meet
with
in
Scripture
,
where
pardon
of
sinne
seemeth
to
be
ascribed
to
godlinesse
,
as
a
cause
,
is
Dan.
4.27
.
Break
off
thy
iniquities
by
shewing
mercy
to
the
poor
.
Here
we
would
think
,
that
if
a
man
would
on
purpose
hold
,
that
doing
of
a
good
work
,
would
be
a
proper
cause
to
remove
sin
,
he
would
use
no
other
expression
.
But
first
it
appeareth
by
the
context
,
that
Daniel
giveth
not
this
counsel
in
reference
to
Justification
,
and
the
pardon
of
his
sin
,
so
as
to
be
accepted
with
God
,
but
to
prolong
and
keep
off
that
temporall
judgement
,
which
was
revealed
in
the
vision
,
as
appeareth
by
those
words
[
If
there
may
be
a
lengthening
of
thy
tranquillity
.
]
And
we
have
the
like
instance
in
Ahab
,
who
prorogued
his
calamity
by
an
external
humiliation
.
Again
,
although
the
Vulgar
translate
it
,
Redeem
thy
sins
,
yet
the
Hebrew
word
doth
properly
signifie
,
To
break
a
thing
,
as
we
translate
it
,
and
although
by
a
metaphor
it
be
applied
to
redeem
and
deliver
,
yet
that
is
alwayes
of
men
and
persons
,
not
things
,
especially
it
would
be
ridiculous
to
say
,
Redeem
thy
sins
:
so
that
the
meaning
is
,
That
whereas
before
Nebuchadnezzar
had
by
injustice
and
oppression
done
much
rapine
and
violence
;
now
Daniel
counselleth
him
to
break
off
such
wicked
wayes
,
by
the
contrary
expressions
of
love
and
chastity
:
So
that
this
place
giveth
not
any
spiritual
mercy
to
repentance
,
as
the
proper
cause
thereof
.
8.
As
repentance
is
thus
necessary
,
but
not
as
a
cause
of
pardon
:
so
neither
is
it
required
,
as
that
whereby
we
appease
and
satisfie
God
;
and
this
all
Popery
goeth
upon
,
yea
and
all
Pharisaical
spirits
,
in
their
humiliation
,
that
by
those
afflictions
and
debasements
of
their
souls
,
they
shall
satisfie
God
,
and
make
him
amends
.
But
this
is
so
grosse
,
that
the
more
learned
of
the
Papists
are
fain
to
mitigate
the
matter
,
and
say
,
That
satisfaction
cannot
be
properly
made
to
God
by
any
thing
we
do
,
because
all
we
have
and
do
is
from
God
,
and
therefore
there
must
be
an
acceptation
or
covenant
by
way
of
gift
interposed
,
whereby
we
may
be
able
to
satisfie
.
And
then
further
they
say
,
There
cannot
be
satisfaction
made
to
gain
the
friendship
of
God
,
which
sin
hath
violated
,
but
to
take
away
some
thing
of
temporall
punishment
that
belongs
to
sinne
.
So
that
by
all
this
which
hath
been
delivered
,
we
may
give
repentance
those
just
and
true
bounds
,
which
Gods
Word
doth
assign
to
it
,
and
yet
not
give
more
then
Gods
Word
doth
.
Neither
may
we
think
it
a
nicety
or
subtilty
to
make
a
difference
between
a
qualification
,
and
a
cause
;
for
if
we
do
not
,
we
take
off
the
due
glory
that
belongs
to
Christ
and
his
merits
,
and
give
it
to
the
works
we
do
,
and
we
do
make
Christ
and
his
sufferings
imperfect
and
insufficient
;
and
by
this
we
may
see
,
in
what
sense
grace
inherent
or
sanctification
doth
expel
sin
;
for
if
we
speak
of
the
filth
and
pollution
of
sin
,
so
sanctifying
grace
expels
it
,
as
light
doth
darknesse
,
heat
doth
cold
,
by
a
reall
mutation
and
change
:
So
that
God
in
sanctifying
doth
no
more
to
expel
the
sin
,
in
the
filth
of
it
,
afterwards
;
even
as
the
Physitian
needs
to
do
no
more
to
the
removing
of
the
leprosie
,
then
by
producing
a
sound
health
in
the
body
.
But
when
we
speak
of
the
guilt
of
sin
,
it
is
not
grace
sanctifying
within
us
that
doth
remove
the
guilt
,
but
grace
justifying
without
us
.
Insomuch
that
although
a
man
after
sin
committed
were
perfectly
sanctified
,
yet
that
would
not
take
off
the
guilt
his
sin
had
brought
upon
him
:
So
that
although
that
man
,
needed
in
such
a
case
no
further
grace
of
sanctification
to
make
him
holy
,
yet
he
needed
the
grace
of
remission
to
take
away
this
guilt
.
So
that
the
guilt
of
sin
doth
not
cease
by
a
natural
necessity
,
upon
the
removing
of
the
nature
of
the
sin
,
but
upon
a
distinct
and
new
act
of
Gods
favour
in
forgiving
;
for
if
this
were
so
,
then
Gods
mercy
in
giving
a
repenting
heart
,
and
his
mercy
in
pardoning
should
not
be
two
distinct
mercies
(
which
yet
are
evidently
distinguished
by
the
Scripture
)
but
the
same
entire
mercy
.
Now
although
this
be
true
,
yet
how
few
do
reform
their
judgements
in
this
point
?
and
thereupon
they
come
to
put
that
upon
their
grace
within
them
,
which
belongs
to
grace
without
them
.
Use
of
Instruction
,
we
urge
men
to
repent
,
they
say
,
this
is
durus
sermo
,
an
hard
speech
,
who
can
bear
it
?
But
you
are
deceived
,
when
God
shall
say
,
Depart
ye
cursed
into
everlasting
fire
.
This
is
indeed
an
hard
speech
.
And
account
that
repentance
is
as
much
as
the
bringing
of
a
man
to
his
wits
and
minde
again
.
All
the
while
thy
sins
are
not
a
burden
to
thee
,
thou
art
in
blindenesse
:
even
as
the
childe
as
long
as
it
is
in
the
dark
womb
,
weeps
not
,
but
as
soon
as
ever
it
cometh
into
the
light
,
then
it
crieth
.
As
long
as
thou
liest
in
the
womb
of
darknesse
and
ignorance
,
thou
mournest
not
,
but
when
God
shall
open
thy
eyes
to
see
thy
estate
,
and
the
aggravation
of
thy
sins
,
then
thou
wilt
burst
out
into
sorrow
.
LECTURE
XIX
.
MAT.
6.12
.
And
forgive
us
our
debts
.
IT
hath
been
shewed
,
That
there
is
an
happy
accord
between
Gods
grace
in
pardoning
,
and
our
duty
in
repenting
.
In
bounding
of
which
you
have
heard
the
Scripture
excludes
all
merit
and
causality
from
our
repentance
,
and
gives
the
glory
of
all
to
Gods
grace
,
and
Christs
bloud
.
Before
I
leave
this
point
,
The
first
Objection
therefore
may
be
,
To
what
purpose
doth
God
require
Repentance
,
seeing
it
is
no
cause
of
pardon
?
Why
may
not
God
forgive
sin
,
as
well
without
this
sorrow
of
ours
;
for
if
it
have
no
efficacy
of
it self
,
to
deliver
from
the
guilt
of
sin
,
then
sin
might
be
pardoned
,
as
well
without
it
as
with
it
;
for
if
the
Spirit
of
God
prepareth
us
for
pardon
,
by
exciting
and
stirring
up
Repentance
,
this
Repentance
must
have
some
respect
of
causality
to
pardon
,
or
else
to
what
purpose
it
is
wrought
?
It
is
hard
therefore
to
see
the
necessity
of
Repentance
,
unlesse
it
have
such
effects
.
Insiste
fortitèr
poenitentiae
,
inhaere
tanquam
naufragus
tabulae
,
said
Ambrose
;
And
this
efficacy
all
are
pron●
to
give
to
Repentance
.
(
winked
at
)
as
also
Beza
doth
,
yet
Dieu
upon
the
place
sheweth
more
probably
,
that
it
signifieth
Gods
anger
,
and
indignation
to
them
,
and
therefore
hid
the
means
of
salvation
from
them
.
This
grace
is
also
required
of
the
godly
sinning
,
2
Cor.
7.9
,
1O
.
Revel.
2.16
.
Tertullian
subtilly
,
but
not
solidly
saith
,
God
first
dedicated
repentance
in
his
▪
own
self
;
for
before
God
said
,
It
repenteth
me
that
I
have
made
man
,
the
name
of
repentance
was
not
heard
.
But
we
know
that
God
cannot
in
a
proper
sense
be
said
to
repent
,
because
there
is
no
ignorance
in
his
understanding
,
or
mutability
in
his
will
.
But
to
answer
,
Why
God
doth
require
it
;
this
in
the
first
place
might
be
enough
,
Because
it
is
his
will
and
command
,
Bonum
est
poenitere
,
an
non
,
quid
revolvis
?
Deus
praecipit
,
said
Tertul●ian
:
Is
it
good
to
repent
,
or
not
?
Why
doubtest
thou
?
Hath
not
God
commanded
it
?
It
is
Gods
will
,
to
joyn
pardon
and
repentance
together
.
Though
there
were
no
more
connexion
between
these
two
,
then
by
that
meer
appointment
of
God
,
we
were
bound
up
to
do
it
.
As
we
see
in
the
Sacraments
,
God
hath
promised
such
spirituall
grace
in
the
holy
use
and
application
of
such
outward
signs
,
where
there
is
no
naturall
connexion
at
all
between
the
grace
and
the
sign
;
but
the
union
comes
by
the
meer
institution
and
command
of
God
.
Although
the
conjoyning
of
pardon
with
repentance
,
be
more
then
from
a
meer
positive
command
,
there
is
an
aptnesse
and
fitnesse
in
the
thing
it self
.
Now
God
in
commanding
of
this
,
doth
not
because
he
needed
it
,
or
as
if
he
could
not
do
otherwise
;
for
if
a
man
may
forgive
another
,
that
hath
injured
him
,
although
he
do
not
grieve
or
be
troubled
for
such
an
offence
,
why
may
not
God
,
if
we
speak
of
absolute
power
?
Thy
tears
therefore
and
thy
repentance
,
they
make
not
God
more
happy
;
neither
are
they
required
for
Gods
good
,
but
for
thy
own
good
.
Neither
doth
God
require
them
,
as
if
they
should
make
up
any
defect
or
insufficiency
in
Christs
bloud
;
for
alas
,
if
Christs
bloud
be
not
able
to
cleanse
away
thy
sin
,
how
shall
thy
tears
do
it
?
Hence
it
s
no
lesse
then
blasphemy
,
which
Rivet
reporteth
of
Panigirolla
the
Papist
,
who
cals
it
foolishnesse
,
and
a
grievous
sin
to
put
confidence
wholly
in
Christs
bloud
.
Although
therefore
God
puts
up
thy
tears
in
his
bottle
,
yet
if
he
do
not
also
take
notice
of
the
bloud
of
Christ
,
thy
soul
must
still
remain
filthy
.
Do
not
therefore
magnifie
thy
tears
,
and
undervalue
Christs
bloud
.
The
bloud
of
the
Sacrifice
,
which
represented
Christs
bloud
,
was
to
be
sprinkled
upon
the
posts
of
the
door
,
but
not
on
the
threshold
,
it
was
not
to
be
trampled
upon
or
despised
,
no
more
is
Christs
bloud
.
In
the
second
place
,
There
are
many
reasons
of
congruity
and
fitnesse
,
why
a
man
should
repent
,
though
it
procure
not
pardon
as
a
cause
.
Though
God
cause
the
Sunne
to
shine
,
and
the
rain
to
fall
upon
the
wicked
as
well
as
the
righteous
,
yet
pardon
and
reconciliation
is
not
vouchsafed
to
the
impenitent
,
as
well
as
the
penitent
.
The
first
reason
of
Congruity
is
,
Because
hereby
a
man
shall
experimentally
know
the
bitternesse
of
sin
,
as
well
as
the
sweetnesse
of
it
;
For
as
God
,
though
Christ
hath
fully
satisfied
his
justice
to
take
away
all
punishment
,
doth
yet
heavily
afflict
his
own
people
for
sin
,
that
so
they
may
in
their
own
sense
apprehend
what
wormwood
and
gall
is
in
sin
;
so
the
Lord
,
though
pardon
come
wholly
by
Christ
,
yet
will
give
it
to
none
,
but
to
those
that
repent
,
that
so
according
to
their
delight
in
sin
,
may
also
be
their
bitternesse
for
it
,
Jer.
2.19
.
Aristotle
said
,
Homo
est
magis
sensus
quam
intellectus
,
much
more
is
he
sensus
then
fides
,
more
sense
then
faith
,
and
what
he
experimentally
doth
most
feel
,
in
that
he
is
most
affected
.
2.
Another
Congruity
is
this
,
Hereby
we
shall
come
to
prize
pardon
the
more
,
and
to
esteem
the
grace
of
God
in
forgiving
.
My
God
,
why
hast
thou
forsaken
me
?
in
this
was
the
height
of
his
Agony
.
Now
thou
that
in
thy
repentance
feelest
Gods
displeasure
,
art
ready
to
cry
out
,
Why
dost
thou
forsake
me
?
By
these
throbs
and
agonies
in
thy
own
soul
,
thou
maiest
have
some
scantling
of
what
Christ
had
in
his
soul
:
and
certainly
to
think
that
Christ
was
thus
tempted
,
thus
under
Gods
displeasure
for
thee
,
will
more
indear
Christ
to
thee
,
then
that
he
was
made
poor
,
a
worm
and
no
man
,
yea
crucified
for
thee
.
Hereby
we
shall
give
God
the
glory
of
his
Justice
,
that
he
might
damn
us
,
if
he
did
enter
into
strict
judgement
with
us
.
In
repentance
we
judge
our selves
,
1
Cor.
11.
that
is
,
we
condemn
our selves
,
acknowledge
such
sins
to
be
committed
by
us
,
for
which
God
might
shew
no
mercy
,
for
which
he
might
say
,
Depart
ye
cursed
into
everlasting
fire
;
and
by
this
means
,
God
is
highly
honoured
,
and
we
debased
.
See
this
notably
in
David
,
Psal.
51.4
.
Against
thee
have
I
sinned
,
that
thou
mightest
be
justified
,
when
thou
speakest
,
and
clear
when
thou
judgest
.
By
this
expression
,
David
doth
acknowledge
,
that
all
the
afflictions
laid
upon
him
for
sin
,
were
just
,
and
therefore
God
was
to
be
cleared
howsoever
.
Thus
in
repentance
a
man
comes
to
know
himself
,
how
low
and
vile
he
is
,
and
that
if
he
be
saved
from
wrath
and
hell
,
it
is
meerly
from
Gods
good
pleasure
;
and
therefore
repentance
is
a
kinde
of
a
revenge
upon
a
mans
self
,
2
Cor.
7.10
.
The
Lord
is
set
up
in
his
greatness
and
soveraignty
,
we
are
made
wholly
prostrate
.
Congruity
;
So
repentance
floweth
by
naturall
consequence
from
a
regenerated
and
sanctified
heart
:
For
seeing
regeneration
is
taking
away
the
heart
of
stone
,
and
giving
an
heart
of
flesh
,
thereby
also
is
given
a
flexiblenesse
and
tendernesse
,
and
aptnesse
to
relent
,
because
God
is
dishonoured
.
As
there
is
in
children
a
natural
impression
to
mourn
and
relent
,
when
a
father
is
displeased
,
so
that
this
godly
sorrow
floweth
from
a
gracious
heart
;
as
a
stream
from
the
fountain
,
as
fruit
from
the
tree
.
From
this
inward
principle
David
doth
so
heartily
mourn
and
pray
;
from
this
Peter
goeth
out
,
and
weeps
bitterly
.
It
is
therefore
a
vain
Question
to
ask
,
Why
a
godly
man
is
humbled
for
sinne
,
it
is
as
if
you
should
ask
,
Why
a
childe
mourneth
for
the
death
of
his
father
?
That
love
of
God
within
him
,
which
doth
abundantly
prevail
,
and
reign
there
,
is
like
fire
that
doth
melt
and
soften
.
So
that
as
naturall
forms
are
the
principles
of
actions
,
which
flow
from
them
:
Thus
is
a
supernatural
principle
of
grace
within
,
the
ground
of
all
spiritual
actions
that
issue
thencefrom
,
but
although
it
flow
as
a
fruit
,
yet
many
times
this
stream
is
obstructed
or
dried
up
.
5.
There
is
in
godly
sorrow
an
aptnesse
or
fitnesse
,
to
be
made
the
means
or
way
wherein
pardon
may
be
obtained
.
And
this
is
the
highest
our
godly
sorrow
can
attain
unto
,
in
reference
to
pardon
of
sinne
,
viz.
an
ordinability
of
it
to
be
such
a
way
,
wherein
we
may
finde
mercy
.
And
thus
we
cannot
say
of
impenitency
,
or
any
other
sin
:
That
God
may
forgive
a
man
living
in
his
impieties
and
wicked
wayes
,
for
they
have
no
aptitude
or
condecency
in
their
natures
,
to
be
referred
to
such
an
end
.
We
grant
therefore
that
when
the
Spirit
of
God
doth
humble
and
soften
a
mans
heart
for
sin
,
that
it
works
that
in
a
man
,
which
hath
a
fitnesse
to
be
used
,
as
the
means
whereby
mercy
is
obtained
;
yet
that
hath
no
merit
or
condignity
in
it
to
purchase
salvation
.
Hence
it
is
that
we
may
not
say
,
It
is
all
one
whether
a
man
doth
repent
or
not
;
or
that
repentance
is
in
a
man
,
as
a
sign
only
that
God
hath
pardoned
;
but
we
must
go
further
,
and
say
,
it
is
the
means
and
way
which
God
hath
a●pointed
antecedently
to
pardon
,
so
that
where
this
goeth
before
,
the
other
cometh
after
.
6.
There
is
a
Congruency
in
repentance
for
sin
,
Though
it
be
not
expiatory
or
satisfactory
;
If
we
do
regard
the
justice
of
God
,
or
the
mercy
and
grace
of
God
.
The
justice
of
God
:
ordered
way
,
viz.
in
the
way
of
faith
and
repentance
.
prophanenesse
and
impiety
;
and
then
what
sense
or
taste
could
men
have
of
the
grace
of
God
,
if
it
were
thus
exposed
to
all
impenitent
,
as
well
as
repenting
?
who
would
magnifie
grace
?
who
would
desire
it
?
So
that
you
see
,
it
s
neither
agreeing
with
the
mercy
or
the
justice
of
God
,
to
forgive
sin
before
,
or
without
repentance
.
Why
repentance
wrought
by
the
Spirit
of
God
is
not
enough
to
remove
sin
in
the
guilt
of
it
?
What
necessity
is
there
,
that
besides
this
there
should
be
a
special
and
gracious
act
of
God
to
pardon
?
Our
repentance
is
infirm
and
weak
needing
another
repentance
.
Lava
,
Domine
,
lachrymas
meas
,
saith
he
,
O
Lord
,
wash
my
tears
.
That
is
only
true
of
Christs
bloud
,
which
Ambrose
spake
in
commendations
of
water
,
Quae
lavas
ownia
,
nec
lavaris
,
which
washest
all
things
,
and
art
not
washed
thy self
.
So
that
repentance
cannot
be
the
remedy
to
lean
upon
,
for
alas
that
needeth
another
remedy
,
which
is
the
bloud
of
Christ
.
If
therefore
when
asked
,
How
dost
thou
hope
to
have
thy
sins
pardoned
?
thou
answer
,
because
thou
repentest
and
humblest
thy self
for
thy
sins
.
It
will
be
further
demanded
,
But
how
doest
thou
hope
to
have
thy
sins
of
thy
repentance
taken
away
?
Here
all
must
necessarily
be
resolved
into
the
bloud
of
Christ
:
Take
heed
then
after
sin
,
of
trusting
in
thy
own
sorrow
.
It
is
a
most
subtil
sinne
,
unlesse
a
man
be
much
acquainted
with
the
Gospel-way
,
and
his
own
self-emptinesse
,
its
impossible
but
that
he
should
look
upon
his
repentance
,
as
that
which
maketh
God
amends
.
3.
If
it
were
possible
that
our
repentance
were
perfect
and
without
spot
,
yet
that
could
not
take
away
the
guilt
of
sin
committed
,
because
sinne
is
an
infinite
offence
and
dishonour
to
God
,
and
therefore
can
never
be
made
up
by
any
man
,
though
he
should
be
made
as
holy
as
Angels
;
for
if
man
had
committed
one
sinne
onely
,
if
the
same
man
should
presently
be
made
perfectly
holy
;
or
if
he
had
the
holinesse
of
Angels
and
Saints
communicated
to
him
,
all
this
could
not
take
off
the
guilt
of
sin
,
neither
would
all
that
holinesse
have
as
much
satisfied
God
,
as
sinne
displeased
and
dishonoured
him
.
Hence
God
sent
Christ
into
the
world
to
make
a
reparation
,
and
to
bring
a
greater
good
,
then
sinne
could
evil
.
Oh
therefore
how
low
must
this
lay
thee
in
the
dust
,
after
sinne
committed
!
O
Lord
,
Could
I
repent
to
the
highest
degree
,
Could
I
bring
the
holinesse
of
men
and
Angels
,
it
could
not
make
up
the
breach
sinne
hath
made
upon
me
;
what
then
shall
I
think
of
my self
,
whose
graces
may
be
much
perfected
and
bettered
then
they
are
?
But
you
may
say
,
Why
should
not
repentance
be
as
great
a
good
,
and
as
much
honour
God
,
as
sinne
is
an
evil
?
For
when
you
say
,
sinne
hath
an
infinite
evil
in
it
;
it
is
meant
only
objectivè
,
because
God
against
whom
it
is
committed
,
is
an
infinite
God
;
Now
then
if
sinne
be
called
infinite
,
because
it
turneth
from
an
infinite
God
,
why
should
not
repentance
be
said
to
be
infinite
,
because
it
turneth
to
an
infinite
God
?
This
hath
much
puzled
some
,
and
hath
made
them
hold
that
repentance
hath
as
much
infinite
worth
in
it
,
because
of
God
,
to
whom
a
man
is
turned
by
it
,
as
sinne
hath
infinite
evil
in
it
.
But
there
is
a
vast
difference
,
because
it
is
enough
for
sinne
to
have
an
infinite
evil
in
it
,
because
the
offence
is
done
against
an
infinite
God
,
and
so
the
nature
of
an
offence
is
according
to
the
object
against
whom
it
is
.
As
an
offence
against
a
King
or
Emperour
is
more
then
against
a
private
man
;
so
that
still
offences
are
more
or
lesse
as
the
persons
against
whom
they
are
,
be
of
greater
or
lesse
dignity
:
but
now
it
is
otherwise
in
good
things
that
are
done
by
way
of
satisfaction
,
that
ariseth
from
the
subject
,
not
the
object
:
as
now
repentance
,
though
it
be
a
turning
to
God
,
who
is
infinite
,
yet
that
cannot
have
infinite
satisfaction
,
because
the
subject
which
doth
repent
is
finite
:
Therefore
this
cleareth
the
difficulty
:
offences
arise
according
to
the
object
,
but
satisfaction
encreaseth
according
to
the
subject
.
Hence
it
is
,
That
Christ
only
could
satisfie
,
because
he
only
was
an
infinite
person
.
Otherwise
if
grace
or
holinesse
could
have
done
it
,
Angels
might
have
wrought
our
redemption
.
Besides
,
our
repentance
And
turning
to
God
,
cannot
be
as
meritorious
of
good
,
as
sinne
is
of
punishment
,
because
of
that
true
rule
,
Malum
meum
&
purè
malum
est
,
&
meum
est
:
bonum
meum
,
neque
purè
est
,
neque
meum
est
.
Our
sins
are
altogether
,
and
onely
sins
,
and
they
are
truly
ours
:
but
our
good
things
are
neither
purely
good
things
,
nor
yet
ours
,
but
the
gifts
of
God
.
Why
should
there
be
such
pressing
of
mourning
and
repenting
for
sin
,
and
that
because
it
is
such
an
offence
to
God
.
For
seeing
God
is
all-sufficient
and
happy
enough
in
himself
,
our
sins
do
not
hurt
him
,
or
make
him
miserable
,
no
more
then
our
graces
adde
to
his
happinesse
,
but
as
he
is
above
our
graces
,
so
he
is
also
above
our
sins
:
seeing
therefore
God
is
incapable
of
any
injury
from
man
,
why
should
sin
be
such
an
offence
?
internall
Attributes
of
God
,
as
Justice
,
Wisdom
,
Glory
and
Happinesse
:
So
God
can
have
no
losse
or
injury
,
for
he
is
alwayes
the
same
happy
and
immutable
glorious
God
:
but
if
you
do
consider
the
●●●●nall
good
things
that
are
due
to
him
from
men
,
as
Honour
,
Praise
,
Reverence
,
&c.
These
may
be
taken
away
from
God
by
the
perverse
wils
and
lives
of
men
,
and
so
God
have
lesse
of
this
eternal
Honour
and
Glory
then
he
hath
.
And
although
this
external
Honour
and
Reverence
do
not
make
to
the
internal
Happinesse
of
God
,
yet
he
is
pleased
with
this
,
and
commands
it
of
men
,
and
threatens
to
punish
where
it
is
denied
him
:
and
certainly
we
may
not
think
the
Scripture
doth
aggravate
sin●e
under
this
title
,
as
an
injury
to
him
,
as
that
which
offends
him
,
and
is
disobedience
unto
him
,
if
so
be
there
were
not
some
Reality
.
Besides
the
Necessity
of
Christs
death
by
way
of
satisfaction
,
doth
necessarily
argue
,
That
sinne
is
a
reall
offence
and
dishonour
to
him
.
And
lastly
,
a
sinner
as
much
as
lieth
in
him
,
depriveth
God
of
all
his
inward
happinesse
and
glory
;
insomuch
that
if
it
were
possible
God
would
be
made
lesse
happy
by
our
sins
.
It
is
no
thanks
to
a
sinner
that
he
is
not
,
but
it
ariseth
from
his
infinite
Perfection
that
he
cannot
.
Let
the
first
Use
be
,
To
commend
Repentance
in
the
necessity
of
it
,
if
ever
we
would
have
pardon
.
God
hath
appointed
no
other
way
for
thy
healing
.
Never
perswade
thy self
of
the
pardon
of
sinne
,
where
sinne
it self
hath
not
been
bitter
to
thee
.
Besides
,
where
godly
sorrow
is
,
there
will
be
earnest
prayer
and
heavenly
ascensions
of
the
soul
unto
God
,
for
his
pardon
.
Hence
,
Zech.
12.
The
spirit
of
Prayer
and
Mourning
is
put
together
,
and
Rom.
8.
Prayer
and
groans
unutterable
.
As
the
fowls
of
the
Heaven
were
at
first
created
out
of
the
water
;
so
do
thy
heavenly
breathings
after
God
,
arise
from
thy
humbled
,
and
broken
soul
.
It
is
presumption
to
expect
pardon
for
that
sinne
,
which
hath
not
either
actually
or
habitually
been
humbled
for
by
thee
.
If
a
man
should
expect
health
and
life
,
yet
never
eat
or
drink
,
would
you
not
say
,
he
tempted
God
,
and
was
a
murderer
of
himself
?
So
if
a
man
hope
for
pardon
,
and
yet
never
debase
or
loath
himself
repenting
of
his
sins
,
will
you
not
●●y
,
he
is
a
murderer
of
his
soul
?
And
be
encouraged
to
it
,
because
God
hath
annexed
such
a
gracious
Promise
to
it
.
He
might
have
filled
thee
with
sorrow
here
and
hereafter
.
It
might
be
with
thee
,
as
the
damned
Angels
,
who
have
neither
the
grace
of
repentance
,
nor
the
mercy
of
pardon
.
That
a
bone
of
his
was
a
broken
;
Relie
therefore
upon
Christ
wounded
for
sinne
,
not
upon
thy
own
heart
that
is
wounded
,
use
this
,
but
trust
only
in
Christ
.
Dependance
upon
Evangelical
graces
doth
evacuate
Christ
,
as
well
as
confidence
in
the
Law
.
A
man
may
not
only
preach
the
Law
,
and
the
duties
thereof
to
the
prejudice
of
Christs
glory
;
but
also
the
duties
and
graces
of
the
Gospel
.
If
a
man
relieth
upon
his
repentance
and
believing
,
he
maketh
Justification
and
Salvation
to
be
of
works
,
though
it
be
of
faith
;
for
he
makes
his
faith
a
work
,
and
gives
that
glory
which
belongs
to
Christ
,
to
his
own
repentance
.
LECTURE
XX.
MAT.
6.12
.
And
forgive
us
our
Debts
.
IT
hath
already
been
demonstrated
at
large
,
How
God
doth
remit
or
forgive
sins
.
We
come
now
to
shew
,
What
kinde
of
act
forgivenesse
of
sin
is
,
and
whether
it
be
antecedent
to
our
faith
and
repentance
.
Both
these
Questions
have
a
dependency
one
upon
another
;
and
therefore
must
be
handled
together
.
The
first
Doubt
is
,
What
kinde
of
act
in
God
forgivenesse
of
sin
is
?
Whether
it
be
an
immanent
act
in-dwelling
and
abiding
in
God
,
or
transient
,
working
some
reall
effect
and
change
upon
the
creature
.
Now
in
handling
of
this
,
I
shall
not
trouble
you
with
that
perplex
Question
so
much
vexed
by
the
Schoolmen
,
Whether
a
transient
action
be
in
the
Agent
,
or
in
the
Patient
,
but
lay
down
some
differences
between
an
immanent
action
,
and
a
transient
action
;
pure
and
simple
Essence
;
Let
there
be
light
,
and
there
was
light
;
Here
was
Gods
will
to
have
it
so
,
no
executing
power
distinct
from
that
will
.
Therefore
it
is
a
sure
truth
,
De
Deo
etiam
vera
dicere
periculosum
est
.
It
is
dangerous
to
assert
things
though
true
of
God
;
and
Tunc
dignè
Deum
aestimamus
cum
inaestimabilem
dicimus
,
then
do
we
rightly
esteem
of
him
,
when
we
judge
him
above
our
thoughts
or
esteem
.
We
must
not
therefore
apprehend
of
God
,
eternity
,
Creation
and
Justification
are
not
also
from
eternity
?
The
answer
is
,
because
God
is
a
free
Agent
,
and
so
his
will
is
not
a
necessary
cause
of
the
thing
,
for
then
it
would
be
immediately
,
as
the
Sun
beams
are
necessarily
as
soon
as
the
Sun
is
,
but
it
is
a
voluntary
principle
,
and
so
maketh
the
effect
to
be
at
the
time
he
prescribeth
.
As
if
there
were
an
Artificer
or
Carpenter
,
that
could
by
his
meer
wi●
cause
an
house
to
be
reared
up
;
he
might
will
this
to
be
done
in
such
and
such
a
year
long
after
his
will
of
it
to
be
:
So
God
when
the
world
is
made
,
when
a
sinner
is
justified
,
willed
these
things
from
all
eternity
,
and
when
they
come
to
have
a
being
,
these
effects
cause
an
extrinsecal
denomination
to
be
attributed
to
God
,
which
was
not
before
,
as
now
he
is
a
Creator
,
and
was
not
before
,
now
he
justifieth
,
and
did
not
before
.
There
is
no
change
made
in
God
,
but
the
alteration
is
in
the
creature
.
But
of
this
more
in
its
time
.
immanent
action
,
and
a
transient
,
and
then
we
may
easily
see
,
which
of
these
two
Justification
or
Remission
of
sinne
is
.
An
immanent
action
is
that
which
abides
in
God
,
so
that
it
works
no
reall
effect
without
:
As
when
God
doth
meerly
know
or
understand
a
thing
;
but
a
transient
action
,
is
when
a
positive
change
is
made
thereby
in
a
creature
,
as
in
Creation
,
&c.
So
that
we
may
conclude
of
all
Gods
actions
,
which
do
relate
to
believers
,
only
predestination
is
an
immanent
act
of
God
,
and
all
the
rest
,
Justification
,
Regeneration
,
Glorification
,
are
transient
acts
:
for
Predestination
though
it
be
an
act
of
God
choosing
such
an
one
to
happinesse
,
yet
it
doth
not
work
any
reall
change
or
positive
effect
in
a
man
,
unlesse
we
understand
it
virtually
,
for
it
is
the
cause
of
all
those
transient
actions
that
are
wrought
in
time
.
Howsoever
therefore
Justification
be
called
by
some
an
immanent
action
,
and
so
made
to
go
before
Faith
and
Repentance
[
*
](A30248-e47660-b)
*
Ex●ra
controversiam
est
,
remissionem
peccatorum
▪
prout
act●●
est
in
D●o
immanens
antecedere
nostram
fidem
&
resipiscentiam
.
Twiss
.
Vin.
gr.
pag.
18.
as
if
Faith
were
onely
a
declaration
and
signe
of
pardon
of
sinne
from
all
eternity
,
yet
that
cannot
be
made
good
,
as
is
to
be
shewed
.
An
immanent
action
is
from
eternity
,
and
the
same
with
Gods
essence
,
but
a
transient
action
is
the
same
with
the
effect
produced
.
Hence
the
Orthodox
maintain
,
That
Gods
decrees
are
the
same
with
his
nature
.
Hence
when
we
speak
of
Gods
willing
such
a
thing
,
it
is
no
more
then
his
divine
Essence
,
with
an
habitude
and
respect
to
such
objects
;
Gods
Decrees
are
no
more
then
God
decreeing
,
Gods
will
no
more
then
God
willing
:
otherwise
the
simpliciy
of
Gods
nature
will
be
overthrown
,
and
those
volitions
of
God
will
be
created
entities
,
and
so
must
be
created
by
other
new
volitions
,
and
so
in
infinitum
,
as
Spanheimius
well
argueth
,
only
the
later
part
seemeth
not
to
be
strong
or
sufficient
,
because
when
man
willeth
,
he
doth
not
will
that
by
a
new
volition
,
and
so
in
infinitum
,
and
why
then
would
such
a
thing
follow
in
God
?
Besides
its
no
such
absurdity
in
the
actings
of
the
soul
,
to
hold
a
progresse
in
infinitum
,
thus
far
,
that
it
doth
not
determinately
pitch
or
end
at
such
an
act
.
It
is
one
thing
to
have
things
distinguished
in
God
,
and
another
thing
for
us
to
conceive
distinctly
of
them
.
The
former
is
false
:
The
later
is
true
and
necessary
.
But
with
transient
actions
it
is
otherwise
,
they
being
the
same
with
the
effects
produced
,
are
in
time
;
And
this
is
a
perpetual
mistake
in
the
Antinomian
,
to
confound
Gods
Decree
and
Purpose
to
justifie
,
with
Justification
,
Gods
immanent
action
from
all
eternity
,
with
that
transient
,
which
is
done
in
time
.
Whereas
if
they
should
do
thus
in
matters
of
Sanctification
and
Glorification
,
it
would
be
absurd
to
every
mans
experience
,
whereas
indeed
a
man
may
as
truly
say
,
That
his
body
is
glorified
from
all
eternity
,
as
that
his
sins
are
forgiven
from
all
eternity
.
And
certainly
Scripture
speaks
for
one
as
well
as
the
other
,
when
it
saith
,
Whom
he
hath
justified
,
them
he
hath
glorified
.
By
these
two
differences
,
you
may
see
,
That
pardon
of
sin
is
a
transient
action
,
and
so
Justification
also
,
partly
,
because
it
leaveth
a
positive
,
real
effect
upon
a
man
justified
;
he
that
was
in
the
state
of
hatred
,
is
hereby
in
a
state
of
love
and
friendship
,
he
hath
peace
with
God
now
,
that
once
was
at
variance
with
him
.
Now
when
we
say
,
There
is
a
change
made
in
a
man
by
Justification
,
it
is
not
meant
of
an
inward
,
absolute
and
physical
one
,
such
as
is
in
Sanctification
,
when
of
unholy
we
are
made
holy
,
but
morall
and
relative
;
as
when
one
is
made
a
Magistrate
,
or
husband
and
wife
:
partly
,
because
this
is
done
to
us
in
time
,
whereas
immanent
actions
were
from
all
eternity
,
and
therefore
it
would
be
absurd
to
pray
for
them
,
as
it
is
ridiculous
for
a
man
to
pray
he
may
be
predestinated
or
elected
.
Some
indeed
have
spoken
of
Predestination
,
as
actus
continuus
,
a
continued
act
,
and
so
with
them
it
is
good
Divinity
,
Si
non
sis
praedestinatus
,
ora
ut
praedestineris
,
If
thou
beest
not
predestinated
,
pray
that
thou
maiest
be
;
but
this
is
corrupt
doctrine
,
and
much
opposeth
the
Scripture
,
which
doth
frequently
commend
election
from
the
eternity
of
it
,
that
it
was
before
the
foundations
of
the
world
were
laid
;
whereas
now
for
pardon
of
sinne
,
it
is
our
duty
to
pray
that
God
would
do
it
for
us
.
This
being
thus
cleared
,
we
come
to
answer
the
next
Question
depending
upon
this
,
viz.
Whether
God
doth
justifie
or
forgive
our
sins
before
we
believe
or
repent
?
and
our
answer
is
negative
,
That
God
doth
not
.
Although
there
are
many
who
are
pertinacious
,
that
he
doth
;
and
so
they
make
Faith
not
an
instrumental
cause
to
apply
pardon
,
but
only
a
perswasion
that
sin
is
pardoned
;
and
thus
repentance
shall
not
be
a
condition
to
qualifie
the
subject
,
to
obtain
forgiveness
,
but
a
sign
to
manifest
that
sin
is
forgiven
.
This
Question
is
of
great
practical
concernment
;
and
therefore
to
establish
you
in
the
truth
,
consider
these
Arguments
.
1.
The
Scripture
speaks
of
a
state
of
wrath
and
condemnation
,
that
all
are
in
before
they
be
justified
or
pardoned
.
Therefore
the
believers
sins
were
not
from
all
eternity
forgiven
;
for
if
there
were
a
time
,
viz.
before
his
Regeneration
and
Conversion
,
that
he
was
a
childe
of
wrath
,
under
the
guilt
and
punishment
of
sin
,
then
he
could
not
be
at
the
same
time
,
in
the
favour
of
God
,
and
peace
with
him
.
They
were
children
of
wrath
,
and
that
even
as
others
were
:
So
that
there
is
no
difference
between
a
godly
man
unconverted
,
and
a
wicked
man
,
for
that
present
state
,
for
both
are
under
the
power
of
Satan
,
both
walk
in
disobedience
,
both
are
workers
of
iniquity
,
and
so
both
are
children
of
wrath
.
It
is
true
,
the
godly
man
is
predestinated
,
and
so
shall
be
brought
out
of
this
state
,
and
the
other
left
in
it
.
But
predestination
(
as
is
more
largely
to
be
shewed
)
being
an
immanent
act
in
God
,
doth
denote
no
positive
effect
for
the
present
of
love
upon
the
person
;
and
therefore
he
being
not
justified
,
hath
his
sins
imputed
to
him
,
lying
upon
him
,
and
therefore
by
the
Psalmists
argument
,
not
a
blessed
man
.
This
also
,
1
Cor.
6.9
,
10
,
11.
The
Apostle
saith
of
some
Corinthians
,
That
they
were
such
as
abiding
in
that
state
could
not
inherit
the
kingdom
of
God
,
and
such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
justified
.
Therefore
there
was
a
time
when
these
Corinthians
were
not
justified
,
but
had
their
sins
abiding
on
them
.
Likewise
all
the
places
of
Scripture
,
which
speak
of
Gods
wrath
upon
wicked
men
,
and
that
they
have
no
peace
with
God
,
must
needs
be
true
of
all
godly
men
while
unconverted
.
He
that
believeth
not
,
hath
not
life
,
and
the
wrath
of
God
abideth
on
him
,
and
without
faith
it
is
impossible
to
please
God
.
Now
who
can
deny
but
that
this
is
true
of
Paul
,
while
no
believer
,
but
an
opposer
of
godlinesse
?
The
Psalmist
also
saith
,
God
is
angry
with
the
wicked
every
day
;
Was
not
this
true
of
Manasses
before
his
conversion
?
It
must
therefore
be
a
very
poisonous
Doctrine
,
to
say
,
That
God
is
as
well
pleased
with
a
man
before
his
conversion
,
as
after
.
2.
If
the
Scriptures
limit
this
priviledge
of
Justification
and
pardon
only
to
those
subjects
that
are
so
and
so
qualified
,
then
till
they
be
thus
furnished
,
they
cannot
enjoy
those
priviledges
.
The
places
are
many
which
testifie
this
,
Act.
3.19
.
Repent
,
that
your
sins
may
be
blotted
out
.
Therefore
their
sins
stood
uncancelled
,
as
so
many
Debts
in
Gods
register
Book
,
till
they
did
repent
,
Act.
26.18
.
To
turn
them
from
darknesse
to
light
,
from
the
power
of
Satan
to
God
,
that
they
may
receive
forgivenesse
of
sins
.
Therefore
they
had
it
not
,
while
under
the
power
of
darknesse
,
1
Joh.
1.9
.
If
we
confesse
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sins
,
which
supposeth
,
That
God
doth
forgive
our
sins
only
,
when
we
confesse
and
forsake
them
,
Matth.
6.15
.
If
ye
forgive
not
,
neither
will
my
heavenly
Father
forgive
you
.
It
is
in
vain
to
number
up
more
places
,
for
these
do
necessarily
prove
sinne
is
not
forgiven
,
till
Faith
and
Repentance
.
They
do
not
indeed
argue
a
causality
or
merit
,
yet
they
infer
a
necessary
presence
in
those
that
obtain
pardon
,
and
do
hold
by
the
same
proportion
,
as
those
places
which
require
Sanctification
before
Glorification
.
3.
Where
the
Scripture
requireth
many
things
to
the
obtaining
of
any
speciall
benefit
,
there
that
benefit
cannot
be
said
to
be
enjoyed
,
till
all
those
things
be
brought
about
.
Now
the
Word
of
God
speaks
of
several
things
required
to
pardon
of
sin
.
There
is
the
Grace
and
mercy
of
God
,
as
the
efficient
cause
,
Psal.
51.1
.
Isa.
43.25
.
Rom.
3.25
.
2.
There
is
requisite
the
bloud
of
Christ
,
as
the
meritorious
cause
;
for
there
can
be
no
remission
of
sins
without
effusion
of
bloud
,
Rom.
3.25
.
1
Cor.
15.3
.
Heb.
1.3
.
1
Joh.
4.10
.
3.
There
is
Faith
required
as
an
instrumental
cause
,
Act.
26.18
.
Rom.
3.25
.
Now
although
an
instrumentall
cause
have
not
that
worth
or
excellency
as
the
efficient
and
meritorious
have
,
yet
it
is
as
necessary
in
the
way
of
an
instrument
,
as
the
others
are
in
their
respective
causalities
:
so
that
as
a
man
may
not
from
those
places
,
which
speak
of
Gods
grace
,
inferre
,
therefore
remission
of
sins
is
before
Christs
death
:
So
neither
may
a
man
argue
,
because
Christ
died
to
take
away
our
sins
,
therefore
these
are
taken
away
before
we
believe
.
So
that
this
Argument
may
fully
establish
us
.
We
see
the
Scripture
speaking
of
three
causes
cooperant
to
pardon
of
sin
,
therefore
I
may
not
conclude
the
effect
is
wrought
till
all
those
causes
be
.
And
as
the
Scripture
speaks
of
these
causes
,
so
,
as
you
heard
,
of
many
qualifications
in
the
subject
.
Insomuch
that
it
is
so
far
from
being
a
duty
to
believe
our
sins
were
pardoned
from
all
eternity
antecedently
to
faith
and
repentance
,
that
we
are
undoubtedly
to
believe
they
were
not
.
If
the
King
proclaim
a
pardon
to
every
one
that
shall
humble
himself
,
and
seek
it
out
.
If
the
Physician
prepare
a
potion
,
for
the
patient
to
receive
it
,
shall
any
man
say
because
of
those
causal
preparations
,
that
either
the
one
is
pardoned
,
or
the
other
healed
before
their
particular
application
of
those
things
?
If
our
sins
be
pardoned
antecedently
to
our
Faith
and
Repentance
,
then
all
those
effects
which
are
inseparable
in
the
least
moment
of
time
from
Justification
,
are
also
antecedent
to
our
Faith
and
Repentance
:
But
it
is
evident
by
experience
,
that
is
not
so
.
It
is
a
clear
truth
,
That
Sanctification
of
our
natures
is
individually
conjoyned
one
with
the
other
.
So
that
although
there
be
a
priority
of
nature
,
yet
they
are
together
in
time
.
God
pardons
no
mans
sins
whom
he
doth
not
heal
,
Rom.
8.1
.
1
Joh.
1.9
.
Psal.
32.2
A
man
may
be
justified
,
and
not
glorified
,
but
not
justified
and
unregenerated
.
Then
if
so
,
a
man
shall
be
at
the
same
time
,
unconverted
,
and
converted
,
at
the
same
time
a
member
of
Christ
,
and
a
member
of
the
devil
;
and
so
as
they
say
,
we
are
justified
only
declaratively
in
our
own
consciences
,
so
we
shall
be
regenerated
,
and
converted
only
declaratively
.
Again
,
where
sins
are
pardoned
,
there
is
blessednesse
,
as
the
Psalmist
speaks
,
then
I
may
call
Paul
a
blessed
Persecutor
:
Manasses
a
blessed
murderer
,
for
they
had
no
sin
imputed
to
them
at
that
time
.
Besides
those
whose
sins
are
pardoned
,
may
boldly
go
to
the
throne
of
grace
,
and
call
God
Father
;
all
which
are
contrary
to
the
whole
tenour
of
Scripture
,
which
expostulateth
with
men
,
for
taking
his
name
or
words
into
their
mouth
,
and
hate
to
be
reformed
:
yet
a
Doctor
of
this
Antinomian
sour
leaven
,
affirmeth
[
*
](A30248-e48580-b)
*
Den
reconcil
.
with
God
,
p.
25
boldly
,
That
God
doth
love
us
as
well
before
conversion
,
as
after
,
That
God
did
love
Paul
with
as
great
a
love
when
he
persecuted
the
Church
,
as
when
he
preached
the
Gospel
;
How
must
this
devour
up
all
godlinesse
,
when
I
may
have
the
same
faith
and
confidence
in
God
for
pardon
in
the
acting
of
flagitious
crimes
,
as
well
as
out
of
them
,
in
prayer
and
humiliation
?
and
if
he
may
have
the
same
faith
,
why
not
then
the
same
consolations
,
and
joy
in
conscience
?
5.
If
Justification
do
antecede
our
Faith
,
so
that
Faith
doth
only
declare
our
pardon
of
sin
,
then
any
other
grace
may
be
said
to
justifie
as
well
as
Faith
.
For
take
any
other
grace
,
repentance
,
humility
,
joy
,
these
are
all
the
fruits
of
Gods
Spirit
,
and
so
demonstrate
his
election
of
us
,
his
justification
of
us
.
But
how
unanswerably
do
the
Orthodox
prove
,
a
peculiar
instrumental
vertue
in
faith
for
pardon
,
which
others
have
not
?
The
Apostle
expresseth
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
through
faith
in
his
bloud
,
not
love
of
his
bloud
;
and
indeed
the
Apostle
maintaineth
that
Gospel-position
against
false
teachers
,
viz.
That
we
are
justified
by
Faith
,
not
by
works
.
The
Question
was
not
,
Whether
the
works
of
the
Law
did
justifie
us
declaratively
only
,
but
causally
.
So
then
by
this
Doctrine
,
Faith
must
no
more
be
called
the
hand
,
or
the
eating
and
drinking
of
Christs
body
and
bloud
,
but
only
made
a
sign
of
such
mercies
.
6.
If
pardon
of
sin
be
from
all
eternity
,
going
before
our
Faith
and
Repentance
,
because
of
Gods
election
,
then
it
must
also
be
antecedent
to
the
death
and
obedience
of
Christ
.
So
that
not
only
our
tears
,
but
Christs
bloud
shall
be
excluded
from
this
great
favor
.
The
reason
is
plain
,
Because
Gods
predestination
and
election
is
antecedent
to
Christ
,
yea
Christ
is
a
fruit
of
our
election
:
so
that
the
Orthodox
maintain
against
Arminians
,
though
we
be
chosen
in
Christ
,
yet
not
for
Christ
.
Christ
is
the
meritorious
cause
of
Justification
and
Glorification
,
but
not
of
predestination
,
that
is
meerly
from
his
own
self
;
so
that
if
Gods
act
of
predestinating
us
be
enough
to
instate
us
into
all
this
favour
and
love
,
If
(
because
it
s
said
,
Ephes.
2.
That
while
we
were
dead
,
Christ
gave
himself
for
us
:
And
Rom.
5.
That
he
died
for
the
ungodly
)
it
followeth
,
Our
sins
are
pardoned
before
we
believe
,
then
it
will
also
follow
,
that
all
mens
sins
are
pardoned
.
For
the
Texts
that
speak
thus
of
his
dying
for
the
ungodly
,
and
for
enemies
,
make
no
distinction
of
one
from
another
:
And
thus
a
Judas
as
well
as
a
Peter
is
bound
to
believe
his
sins
are
pardoned
.
Those
that
argue
against
all
qualifications
,
and
say
,
God
requireth
nothing
of
thee
,
though
lying
in
thy
bloud
,
must
needs
hold
an
universal
promiscuous
pardon
of
all
,
and
that
such
a
sin
as
presumption
is
not
possible
;
for
if
I
believe
that
Christ
died
to
take
away
my
sins
,
though
I
walk
in
all
disobedience
,
yet
that
is
not
presumption
,
but
a
duty
.
It
is
true
the
Orthodox
call
upon
those
who
lie
groveling
in
their
swinish
lusts
to
come
unto
Christ
,
and
to
believe
in
him
;
but
what
is
that
faith
?
Not
a
faith
that
sins
are
already
pardoned
,
but
a
faith
relying
on
him
for
pardon
,
which
faith
also
at
the
same
time
cleanseth
and
purifieth
the
heart
.
Therefore
let
us
take
those
general
Texts
,
which
speak
of
Christs
dying
to
take
away
the
sins
of
enemies
;
and
let
any
Antinomian
give
a
true
reason
,
why
one
mans
sin
is
pardoned
rather
then
another
;
and
although
to
evade
this
,
they
fall
into
another
error
,
holding
Christ
died
for
all
;
yet
that
will
not
serve
the
turn
,
unlesse
they
hold
,
That
all
men
shall
actually
be
saved
,
and
none
damned
;
for
those
Texts
speak
of
a
benefit
that
is
actually
obtained
for
those
,
in
whose
behalf
he
died
.
And
thus
I
have
produced
seven
Arguments
for
the
antecedency
of
our
Faith
and
Repentance
to
our
Justification
,
as
many
in
number
,
as
the
fore-quoted
Author
brings
against
it
.
Other
grounds
may
be
pleaded
to
this
purpose
,
when
we
shall
demonstrate
,
that
all
sins
are
not
pardoned
together
.
Use
,
Of
Exhortation
,
To
avoid
all
presumption
,
whether
it
be
wrought
in
thee
by
thy
own
carnal
heart
,
or
corrupt
Teachers
,
If
of
works
,
and
of
the
Law
,
then
there
is
no
grace
:
So
we
may
,
if
of
lusts
,
and
prophane
impieties
,
then
there
is
also
no
grace
.
We
are
therefore
both
to
avoid
sins
,
and
carnal
confidence
in
our
own
righteousnesse
,
if
we
would
have
Christ
all
in
all
.
In
vain
did
Peter
and
Mary
Magdalen
pour
out
their
souls
with
so
much
bitternesse
,
if
pardon
of
sin
may
be
had
without
this
.
It
is
Hieroms
observation
,
That
in
all
Pauls
Salutation
,
Grace
goeth
before
Peace
,
for
till
Gods
grace
hath
pardoned
our
sins
,
we
can
have
no
peace
,
and
God
doth
not
pardon
,
but
where
he
gives
repentance
.
Labour
therefore
for
that
which
is
indeed
the
good
of
thy
soul
,
viz.
Pardon
of
sinne
.
When
the
rich
man
in
the
Parable
,
speaking
of
the
corn
in
his
barns
,
said
,
Soul
,
take
thine
ease
,
thou
hast
much
good
laid
up
for
thee
.
He
spake
as
if
he
had
porcinam
animam
,
the
soul
or
life
of
an
hog
;
for
,
what
good
is
corn
and
wine
to
a
mans
soul
?
Forgivenesse
of
sin
and
reconciliation
with
God
;
that
is
the
connatural
and
sutable
good
and
happinesse
for
the
soul
.
LECTURE
XXI
.
MAT.
6.12
.
And
forgive
us
our
debts
.
The
Remonstrants
,
Acta
Synod
.
p.
293.
bring
severall
places
out
of
our
Authours
,
Lubertus
,
Smoutius
,
Piscator
,
and
Others
,
wherein
they
expresly
say
,
That
God
doth
blot
out
our
sins
,
before
we
either
believe
or
amend
our
lives
,
and
that
this
pardon
doth
antecede
our
knowledge
of
God
,
Faith
,
Conversion
,
or
Regeneration
of
the
heart
.
Thus
also
D.
Twisse
,
in
the
place
before
quoted
.
Pemble
also
to
this
purpose
(
pag.
24.
)
The
Elect
(
saith
he
)
while
unconverted
,
they
are
then
actually
justified
,
and
freed
from
all
sin
by
the
death
of
Christ
;
and
so
God
esteems
of
them
as
free
,
and
having
accepted
of
that
satisfaction
,
is
actually
reconciled
to
them
:
But
the
falshood
of
this
will
appear
in
Answer
to
the
sixth
Argument
.
When
Grotius
had
distinguished
of
a
two-fold
remission
,
a
full
remission
,
and
a
lesse
full
remission
,
holding
this
later
kinde
of
remission
to
be
given
to
impenitent
sinners
,
abusing
two
places
of
Scripture
for
this
purpose
,
Rom.
5.
10.
2
Cor.
5.19
.
Rivet
confuteth
him
,
making
it
a
sure
truth
,
That
sins
are
not
actually
remitted
,
but
to
those
that
repent
,
and
saith
,
Quinam
sunt
ii
,
qui
volunt
actu
remissa
peccata
cuiquam
ante
conversionem
?
certè
nobis
sunt
ignoti
.
Who
are
they
that
say
,
sins
are
actually
pardoned
before
conversion
?
Certainly
they
are
unknown
to
us
.
Although
we
acknowledge
the
price
of
reconciliation
and
redemption
to
have
been
prepared
for
the
elect
from
all
eternity
,
or
in
Gods
purpose
and
intention
remission
of
sins
to
have
been
ordained
for
them
,
even
as
conversion
,
which
in
his
time
by
Gods
grace
are
to
be
effected
.
Thus
Rivet
,
vind.
Apol.
p.
127.
If
therefore
any
of
our
Orthodox
Authors
have
acknowledged
a
remission
of
sins
before
faith
,
it
hath
been
in
a
particular
sense
to
oppose
the
Arminians
,
who
maintain
a
reconciliability
,
and
not
a
reconciliation
by
Christs
death
,
and
not
in
an
Antinomian
sense
,
as
is
more
largely
to
be
shewed
in
answering
of
their
Objection
,
brought
from
Christs
death
for
enemies
and
sinners
.
Indeed
some
learned
and
worthy
men
speak
of
a
Justification
before
faith
in
Christ
our
head
,
as
we
are
accounted
sinners
in
the
first
Adam
or
common
person
.
Thus
Alstedius
in
his
supplement
to
Chamier
,
pag.
204.
when
Bellarmine
arguing
against
the
holiness
of
the
Protestants
Doctrine
,
and
bringing
this
for
a
paradox
above
all
paradoxes
,
That
I
must
be
justified
by
faith
,
and
yet
justifying
faith
be
a
believing
that
I
am
just
and
righteous
;
which
is
(
saith
Bellarmine
)
besides
and
against
all
reason
;
He
answereth
among
other
things
,
That
Christ
and
the
elect
are
as
one
person
,
and
therefore
an
elect
man
is
justified
before
faith
in
Christ
,
as
the
principle
of
righteousnesse
before
God
;
and
then
he
is
justified
by
faith
as
an
instrument
,
perceiving
his
justification
in
that
righteousnesse
of
Christ
.
So
that
faith
as
it
goeth
to
the
act
of
justification
,
is
considered
in
respect
of
that
passive
application
,
whereby
a
man
applieth
the
righteousnesse
of
Christ
to
himself
,
not
of
that
active
application
whereby
God
applieth
to
man
the
righteousnesse
of
Christ
:
For
this
application
is
only
in
the
minde
of
God
.
To
this
purpose
the
learned
Zanchy
in
his
Explication
of
the
second
Chapter
of
the
Epistle
to
the
Ephesians
,
upon
those
words
,
vers.
5.
[
And
you
being
dead
in
sin
,
he
hath
quickned
together
with
Christ
]
doth
in
the
first
place
distinguish
of
a
two-fold
quickning
,
One
whereby
we
are
freed
from
the
guilt
of
sinne
,
and
invested
with
a
title
or
right
to
eternal
life
;
The
other
from
the
power
of
sinne
,
whereby
we
are
made
spiritually
alive
to
God
.
The
former
is
Justification
,
the
later
Sanctification
.
Now
(
saith
he
)
this
two-fold
blessing
is
to
be
considered
in
Christ
,
and
in
our
own
persons
.
In
the
first
respect
,
God
did
quicken
us
in
Christ
,
when
by
his
death
(
sinne
being
expiated
)
he
freed
from
guilt
all
the
elect
that
have
been
and
shall
be
,
considering
them
as
members
in
Christ
their
head
.
In
the
later
respect
,
God
doth
it
,
when
having
given
us
faith
,
he
gives
us
also
remission
of
sins
,
and
imputeth
Christs
righteousnesse
to
us
.
And
afterwards
the
fore-quoted
Author
,
making
this
Objection
to
himself
,
How
Christ
could
be
said
to
be
freed
from
the
guilt
of
sinne
,
who
had
no
sin
?
He
answereth
,
The
person
of
Christ
is
considered
two
wayes
;
First
,
in
it self
,
as
God-man
,
and
so
Christ
was
not
bound
by
any
guilt
.
Secondly
,
as
appointed
head
,
and
so
representing
our
persons
.
In
this
respect
,
as
God
laid
our
iniquities
upon
him
,
Isa.
55.
So
when
they
were
expiated
by
his
bloud
,
then
was
he
released
from
the
guilt
of
those
sins
.
We
might
instance
in
other
Authors
,
but
these
may
suffice
to
certifie
,
that
some
orthodox
and
learned
Divines
do
hold
a
Justification
of
the
elect
in
Christ
their
head
,
before
they
do
believe
,
yet
so
,
as
they
acknowledge
also
a
necessity
of
a
personal
Justification
by
faith
,
applying
this
righteousnesse
to
the
person
justified
.
Therefore
although
this
Doctrine
passe
for
true
,
Now
this
may
justly
admit
a
debate
,
First
,
If
there
were
such
a
formal
Justification
,
then
all
the
elect
were
made
blessed
and
happy
,
their
sins
were
not
imputed
to
them
:
for
so
in
Adam
when
accounted
sinners
,
they
are
wretched
and
miserable
,
because
sin
is
laid
to
their
charge
.
Secondly
,
[
*
](A30248-e49470-b)
*
Den
recon
,
of
man
with
God
p.
3
,
4.
speaks
of
an
original
reconciliation
which
was
wrought
by
Christ
on
the
cross
,
without
any
previous
conditions
in
us
,
and
urgeth
that
parallel
of
the
first
Adam
,
in
whom
we
all
sinned
before
we
had
any
actual
being
;
as
also
that
Text
,
Col.
3.1
.
where
we
are
said
to
be
risen
with
Christ
.
Thirdly
,
It
is
difficult
to
conceive
,
As
for
that
place
,
1
Tim.
3.
where
Christ
is
said
to
be
justified
in
the
spirit
,
that
makes
nothing
at
all
to
this
Justification
we
speak
of
.
For
the
meaning
is
,
That
Christ
was
declared
just
,
and
absolved
from
all
the
reproaches
cast
upon
him
,
by
the
spirit
of
God
,
which
was
done
several
waies
,
as
by
the
witness
exhibited
from
heaven
unto
him
,
by
the
innumerable
miracles
he
wrought
.
In
which
sense
,
Mat.
11.
Wisdom
is
said
to
be
justified
of
her
children
.
So
that
Act.
2.22
.
seemeth
to
be
a
full
Commentary
on
this
place
,
Jesus
of
Nazareth
,
a
man
approved
of
God
among
you
by
signs
and
wonders
,
which
God
did
by
him
in
the
midst
of
you
:
And
this
is
that
Justification
of
himself
,
which
Christ
speaks
of
,
Isa.
50.8
.
It
is
true
the
Apostle
doth
apply
that
spoken
of
Christ
to
every
believer
,
Rom.
8.
by
way
of
allusion
;
and
the
rather
,
because
Christ
being
the
head
of
the
elect
,
it
will
be
made
good
of
them
in
time
,
when
they
do
believe
:
otherwise
election
is
not
enough
to
free
from
present
accusation
or
condemnation
,
unless
by
faith
they
be
actually
in
Christ
,
as
is
to
be
shewed
more
at
large
.
But
this
is
a
digression
.
It
is
the
constant
opinion
of
the
Orthodox
,
That
a
man
is
not
justified
,
or
hath
his
sins
pardoned
,
till
he
doth
beleeve
.
I
have
brought
Arguments
to
prove
the
point
,
and
now
addresse
my self
to
remove
their
Objections
.
The
first
is
brought
from
Infants
,
who
are
justified
,
First
,
The
case
of
Infants
is
of
a
peculiar
consideration
,
and
therefore
not
to
be
attended
unto
in
most
Questions
:
yea
the
Scripture
pressing
the
things
requisite
to
salvation
,
as
repentance
,
obedience
,
&c.
cannot
be
understood
of
Infants
.
And
Suarez
argueth
against
Justification
by
faith
in
the
general
,
upon
this
ground
,
Because
Infants
are
justified
without
it
,
so
that
the
Argument
(
if
it
proveth
any
thing
)
would
prove
a
Justification
without
faith
,
rather
then
before
faith
.
Suppose
a
man
should
argue
about
glorification
,
as
the
adversary
doth
about
Justification
.
Infants
are
glorified
without
fruits
meet
for
repentance
,
Therefore
men
grown
up
also
may
be
,
How
absurd
would
that
be
?
Therefore
if
the
conclusion
of
the
Argument
were
granted
,
viz.
Some
that
do
not
believe
are
justified
,
restraining
it
to
Infants
,
the
main
Question
would
have
no
detriment
.
The
opponent
laieth
down
this
conclusion
(
Reconc
.
of
man
with
God
,
p.
5.
)
That
mans
actual
reconciliation
to
God
,
requireth
previous
conditions
to
be
wrought
in
him
by
Gods
Spirit
,
before
he
can
be
reconciled
actually
to
God
;
among
which
he
reckoneth
believing
as
the
chief
.
Now
I
may
retort
on
him
thus
,
Infants
are
actually
reconciled
to
God
,
but
Infants
do
not
believe
,
Therefore
some
are
actually
reconciled
to
God
that
do
not
believe
.
Secondly
,
The
opponent
cannot
but
know
,
that
there
are
Learned
men
,
who
hold
Infants
have
actual
faith
,
and
do
believe
,
Therefore
to
them
his
Argument
is
of
no
force
.
It
may
very
well
be
thought
,
that
they
have
actual
sins
,
not
such
as
are
in
men
grown
up
,
accompanied
with
reason
and
will
;
but
those
immediate
motions
of
original
corruption
in
them
.
For
although
original
sin
be
not
peccatum
actuale
,
yet
it
is
,
peccatum
actuosum
,
if
it
be
not
an
actual
sin
,
yet
it
is
an
active
sin
,
and
therefore
may
not
be
thought
idle
in
an
Infant
.
Austin
lib.
1.
Confes
.
c.
2.
Vidi
ego
Zelantem
parvulum
,
&c.
I
have
observed
envy
in
an
Infant
,
when
another
little
childe
hath
sucked
his
breast
,
and
so
they
have
sinfull
anger
,
which
made
the
same
Father
say
,
Imbecillit
as
m●mbrorum
infantilium
innocens
est
,
non
animus
infantum
.
There
is
more
innocency
in
their
bodies
,
then
in
their
souls
.
Now
if
there
be
actuall
motions
of
sin
before
the
use
of
reason
,
why
not
actuall
motions
of
Gods
Spirit
.
That
it
is
possible
,
John
Baptist
makes
it
without
question
:
all
the
doubt
is
,
Whether
God
doth
ordinarily
so
to
Infants
.
Aretius
is
alledged
by
some
to
hold
,
That
[
*
](A30248-e49890-b)
*
Neither
may
this
seem
such
a
wonder
,
seei●g
that
the
orthodox
hold
even
in
men
grow●
up
,
the
first
grace
is
wrought
in
us
as
meer
patients
,
our
understandings
&
wils
no
waies
antecedently
concurring
to
it
;
so
that
the
grace
of
God
is
then
wrought
in
us
,
without
us
.
even
repentance
may
be
attributed
to
Infants
out
of
Joel
2.16
.
but
the
command
there
is
,
That
parents
should
bring
their
children
into
the
publike
humiliation
,
that
by
the
sight
of
them
they
may
be
the
more
fervently
stirred
up
to
pour
out
their
praiers
before
God
.
Thirdly
,
That
which
the
most
solid
Divines
pitch
upon
,
is
,
That
Infants
have
,
(
I
speak
not
generally
,
but
indefinitely
)
a
seed
of
faith
,
because
they
have
the
Spirit
of
God
and
regeneration
,
otherwaies
they
could
not
be
saved
;
and
by
this
seed
of
faith
,
they
become
members
of
Christ
,
and
that
relation
which
is
in
their
faith
to
Christs
merits
,
is
the
instrument
by
which
they
obtain
remission
of
sin
.
As
for
that
place
,
Faith
cometh
by
hearing
,
it
is
to
be
applyed
to
the
ordinary
means
of
faith
,
and
that
in
persons
grown
up
.
Neither
can
I
say
,
that
an
Infant
is
bound
to
have
actuall
faith
;
for
happily
in
the
state
of
integrity
,
Infants
then
,
though
they
had
the
image
of
God
,
yet
could
not
have
put
forth
the
actuall
exercise
of
graces
,
and
if
they
could
not
do
it
in
that
state
,
it
is
not
to
be
expected
they
do
so
now
.
Fourthly
,
It
is
not
enough
for
him
to
prove
they
are
justified
before
they
beleeve
,
but
also
before
they
be
any
way
united
to
Christ
,
Let
that
union
be
conceived
how
it
can
by
us
.
For
if
a
man
be
justified
,
because
he
is
elected
,
as
his
third
Argument
would
prove
;
then
he
is
to
shew
,
that
Infants
not
only
before
they
beleeve
,
but
before
they
have
any
union
with
Christ
are
justified
,
for
the
election
of
Infants
must
needs
go
before
their
union
with
Christ
.
And
howsoever
the
opponent
quoteth
Austin
saying
,
That
which
was
wrought
in
John
Baptist
,
to
be
a
singular
miracle
,
yet
Serm.
14.
d●
Verbis
Apostoli
,
on
those
words
,
He
that
beleeveth
not
shall
be
damned
,
makes
this
question
,
Vbi
ponis
parvulos
baptizatos
?
Where
put
you
little
children
baptized
?
profectò
in
numero
credentium
,
truly
in
the
number
of
beleevers
.
His
second
Argument
is
to
this
effect
.
Argum
▪
2.
He
that
is
in
Christ
is
justified
.
Now
a
man
is
in
Christ
,
before
he
doth
beleeve
,
because
the
tree
must
be
good
before
the
fruit
can
be
.
Therefore
a
man
must
be
justified
before
he
do
beleeve
.
In
answering
this
Argument
many
things
are
considerable
.
First
,
It
must
be
acknowledged
a
very
hard
task
to
set
down
the
true
order
of
the
benefits
bestowed
upon
us
by
God
.
The
assigning
of
the
priority
and
posteriority
of
them
is
very
various
according
to
the
severall
judgements
of
men
interessed
in
that
controversie
.
The
opponent
(
it
may
be
knoweth
)
that
there
are
some
,
who
say
Christ
,
or
the
Spirit
of
Christ
is
first
in
us
by
way
of
a
moving
or
preparing
principle
,
and
afterwards
as
a
principle
inhabiting
and
dwelling
in
us
;
That
as
some
say
,
Anima
fabricat
sibi
domicilium
,
the
soul
makes
its
body
to
lodge
in
;
it
works
first
efficiently
,
that
afterwards
it
may
formally
,
so
they
say
Christ
doth
in
us
.
As
the
silk-worm
prepareth
those
silken
lodgings
for
her self
to
rest
in
.
So
that
according
to
the
judgement
of
these
men
,
Christ
,
or
his
Spirit
,
doth
efficiently
work
in
us
the
act
of
believing
,
by
which
act
Christ
is
received
to
dwell
in
us
.
And
in
this
way
,
Christ
hath
no
union
with
us
,
till
we
do
believe
.
He
worketh
indeed
in
us
before
,
but
not
as
united
to
us
.
Now
according
to
this
opinion
,
the
answer
were
easie
,
That
we
are
not
in
Christ
,
till
we
do
beleeve
;
Though
Christ
be
in
us
,
as
working
in
us
,
and
upon
us
.
Yea
faith
would
first
be
wrought
,
and
then
Christ
with
his
benefits
of
justification
,
&c.
would
be
vouchsafed
to
us
;
but
there
are
Reasons
why
it
is
not
safe
to
go
this
way
.
And
indeed
that
Charta
magna
or
grand
promise
for
regeneration
,
doth
evidently
argue
,
the
habits
or
internall
principles
of
grace
,
are
before
the
actions
of
grace
,
Ezek
36.26
.
God
takes
away
the
heart
of
stone
,
and
giveth
a
new
heart
,
an
heart
of
flesh
,
which
is
the
principle
of
grace
,
and
afterwards
causeth
them
to
walk
in
his
Commandments
,
which
is
the
effect
of
grace
.
But
secondly
(
which
doth
fully
answer
the
Objection
)
It
is
true
,
our
being
ingraffed
into
Christ
,
is
the
root
and
fountain
of
faith
,
and
of
Justification
too
;
but
yet
so
,
that
these
being
correlates
(
faith
and
Justification
)
they
both
flow
from
the
root
together
,
though
with
this
order
,
that
faith
is
to
be
conceived
in
order
of
nature
before
Justification
,
that
being
the
instrument
to
receive
it
,
though
both
be
together
in
time
.
Therefore
the
major
Proposition
should
be
thus
regulated
,
He
that
is
in
Christ
doth
believe
,
and
is
justified
,
or
believing
is
justified
;
for
Justification
as
our
Glorification
,
though
it
flow
from
Christ
,
yet
it
is
in
that
order
and
time
which
God
hath
appointed
.
Neither
is
it
any
new
thing
in
Philosophy
,
to
say
,
Those
causes
which
produce
an
effect
,
though
they
be
in
time
together
,
yet
are
mutually
before
one
another
in
order
of
nature
in
divers
respects
to
their
severall
causalities
.
Christ
is
in
us
,
and
we
in
Christ
,
Christ
is
in
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
gift
and
actual
working
,
and
we
are
in
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
way
of
receiving
;
and
both
these
are
necessary
,
as
appeareth
,
Joh.
15.5
.
and
both
are
together
in
time
,
yet
so
that
in
order
of
nature
Christs
being
in
us
is
before
our
being
in
him
,
and
the
ground
of
all
our
comfort
and
fruit
,
is
not
,
because
we
are
in
him
,
but
he
in
us
(
even
as
the
branch
beareth
fruit
,
not
because
it
is
in
the
Vine
,
but
because
the
Vine
is
in
it
,
communicating
efficacy
to
it
.
)
Thus
also
faith
and
Justification
are
together
,
yet
so
as
one
is
produced
by
the
other
,
we
are
not
justified
,
and
therefore
believe
,
but
we
believe
and
are
therefore
justified
.
Lastly
,
This
may
be
retorted
upon
the
opponent
,
who
(
as
was
alleadged
before
)
denieth
any
actual
reconciliation
,
till
we
do
believe
.
But
may
not
we
strike
the
adversary
with
his
own
reason
in
this
manner
?
He
that
is
in
Christ
is
actually
reconciled
.
But
we
must
be
in
Christ
before
we
do
believe
.
Therefore
we
must
be
actually
reconciled
,
before
we
do
believe
.
I
pass
over
the
third
,
and
reserve
the
fourth
and
sixth
Argument
(
being
all
one
)
for
the
next
Lecture
,
because
in
them
is
matter
worthy
of
a
large
consideration
.
I
come
therefore
to
the
fifth
Argument
,
As
in
the
first
Adam
we
are
accounted
sinners
before
any
thing
done
on
our
part
;
so
in
the
second
Adam
,
we
are
to
be
justified
before
any
thing
wrought
in
us
.
This
the
opponent
doth
much
triumph
in
,
but
without
cause
,
as
the
answer
will
manifest
.
And
in
the
first
place
we
cannot
but
reject
those
Expositors
of
that
text
fore-quoted
,
sinners
in
Adam
,
only
by
imitation
,
or
by
propagation
meerly
,
as
from
a
corrupted
fountain
;
but
we
suppose
it
to
be
by
imputation
:
Adam
(
by
Gods
Covenant
)
being
an
universal
person
,
and
so
as
Austin
said
,
Omnes
ille
unus
homo
fuerunt
,
All
were
that
one
man
.
And
therefore
these
do
not
rise
up
to
the
full
scope
of
the
text
,
who
parallel
Christ
and
Adam
only
as
two
roots
,
Origens
or
fountains
;
for
there
must
be
a
further
consideration
of
them
as
two
common
persons
,
for
our
immediate
fathers
are
a
corrupted
root
,
and
we
are
corrupted
by
them
,
yet
their
sins
are
not
made
ours
,
as
Adams
was
.
Hence
the
Apostle
laieth
the
whole
transgression
upon
one
,
as
by
one
mans
disobedience
,
&c.
Those
that
deny
imputation
of
Adams
sin
(
as
the
Pelagians
of
old
,
and
Erasmus
with
others
of
late
)
do
not
relish
that
translation
of
those
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
whom
all
have
sinned
,
but
prefer
the
other
,
Forasmuch
as
all
have
sinned
in
him
;
but
both
come
to
the
same
sense
:
and
howsoever
Erasmus
say
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
dative
case
must
be
understood
causally
,
yet
that
is
not
universally
true
;
for
Mar.
2.4
.
there
is
mention
made
of
the
bed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
which
the
paralytique
lay
,
it
would
be
ridiculous
to
translate
that
inasmuch
.
So
Act.
2.
Be
baptized
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
name
,
Heb.
9.
Those
ordinances
consisted
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
meats
.
We
therefore
grant
,
That
Adams
sin
was
ours
by
imputation
,
before
we
had
any
actual
consent
to
it
.
In
which
sense
Bernard
called
it
,
Alienum
&
nostrum
,
anothers
sin
and
ours
:
yea
,
it
is
so
farre
from
being
ours
by
consent
,
that
if
a
man
on
purpose
should
now
will
that
Adams
sin
should
be
his
,
this
would
not
make
Adams
sin
imputed
to
him
,
it
would
be
a
new
actual
sin
in
the
man
,
it
would
not
be
Adams
sin
imputed
to
him
.
Now
although
all
this
be
concluded
upon
,
yet
it
followeth
not
,
that
therefore
we
are
justified
in
Christ
before
we
believe
.
I
acknowledge
some
eminent
Divines
have
pressed
this
comparison
;
but
there
is
a
vast
difference
in
this
very
act
of
imputation
,
and
the
ground
of
it
:
for
supposing
the
Covenant
at
first
made
with
Adam
,
all
his
posterity
by
a
naturall
way
are
involved
in
his
guilt
,
and
so
whether
they
will
or
no
,
antecedently
to
their
own
acts
they
are
obnoxious
to
this
guilt
.
Hence
all
men
(
none
excepted
)
that
are
propagated
in
a
natural
way
are
thus
corrupted
,
but
in
Christ
we
are
by
a
supernatural
way
,
and
none
are
made
his
,
but
such
as
beleeve
in
him
;
and
he
doth
not
represent
any
to
God
as
his
members
,
till
they
be
incorporated
into
him
by
faith
,
which
faith
although
it
be
a
gift
of
God
,
yet
by
it
we
are
enabled
voluntarily
to
choose
and
embrace
Christ
.
Many
other
differences
there
are
,
but
I
pitch
on
this
only
,
as
being
fully
to
my
purpose
in
hand
.
If
therefore
we
were
in
Christ
by
a
natural
way
,
as
we
are
in
Adam
,
then
antecedently
to
any
thing
wrought
in
us
,
we
might
be
partakers
of
priviledges
by
one
,
as
we
are
of
curses
by
another
.
LECTURE
XXII
.
MAT.
6.12
.
And
forgive
us
our
Debts
.
WE
proceed
to
the
remaining
arguments
,
which
would
maintain
a
justification
before
faith
.
All
the
elect
of
God
are
justified
before
God
.
But
some
of
the
elect
do
not
beleeve
.
And
the
major
is
proved
from
,
Rom.
8.33
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
.
children
of
wrath
as
well
as
others
;
and
therefore
by
that
adamantine
chain
,
Whom
he
hath
predestinated
he
hath
called
,
whom
he
hath
called
he
hath
justified
,
whom
he
hath
justified
he
hath
gl●rified
,
it
is
plain
,
he
takes
election
terminativè
(
as
they
say
)
in
the
effects
of
it
,
even
till
it
hath
obtained
the
utmost
terminus
,
which
is
everlasting
glory
.
2.
From
this
chain
also
is
an
infallible
Argument
against
the
Opponent
,
thus
,
Those
only
are
justified
that
are
called
,
But
none
are
called
or
converted
from
all
Eternity
,
Therefore
none
are
justified
from
all
Eternity
.
The
major
is
grounded
upon
the
method
and
order
which
the
Apostle
observeth
,
beginning
with
the
highest
round
in
that
chain
,
which
is
Predestination
,
and
ending
in
the
lowest
,
which
is
Glorification
:
so
that
it
cannot
rationally
be
thought
that
the
Apostle
did
not
intend
an
exact
order
,
and
method
in
those
expressions
.
3.
If
so
be
a
man
(
because
he
is
elected
)
be
justified
from
all
Eternity
,
then
it
will
also
follow
he
is
glorified
from
all
Eternity
.
Whom
he
hath
predestinated
,
he
hath
called
,
&c.
But
that
is
either
to
shew
the
certainty
and
infallible
connection
of
these
benefits
together
;
or
else
,
because
Predestination
being
necessarily
for
the
time
past
,
he
would
not
alter
the
current
of
his
expression
for
the
following
mercies
.
4.
The
Apostle
might
well
say
,
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
and
not
of
Believers
,
because
election
is
the
maternal
mercy
,
it
is
the
fountain
and
head
from
which
all
other
flow
.
Hence
the
Apostle
doth
in
the
same
Chapter
limit
mercies
to
those
that
are
called
according
to
Gods
purpose
,
implying
hereby
,
that
this
is
the
ground
and
root
of
all
.
That
Predestination
is
an
immanent
act
of
God
,
and
works
no
positive
real
effect
upon
the
party
elected
,
till
in
time
,
for
howsoever
it
be
an
act
of
love
,
yet
of
love
only
by
way
of
purpose
and
decreeing
,
and
so
doth
not
denote
a
change
in
the
creature
,
but
when
that
purpose
or
councel
of
God
,
(
which
is
altogether
free
)
hath
determined
it
.
Hence
we
are
to
co●ceive
a
love
of
God
electing
us
from
all
Eternity
,
which
doth
produce
another
love
of
God
(
not
immanent
in
him
,
for
so
nothing
is
new
in
God
,
but
transient
in
us
)
and
that
is
Justification
;
from
this
love
floweth
another
effect
of
love
,
which
is
Glorification
.
Some
have
doubted
,
Whether
Election
be
an
act
of
love
;
and
therefore
have
distinguished
between
Dilection
and
Election
,
as
if
Dilection
did
go
before
,
and
Election
follow
.
But
certainly
the
same
act
of
God
,
as
it
doth
will
good
to
the
creature
,
is
Dilection
,
as
it
willeth
it
to
this
rather
●hen
another
,
is
Election
.
We
grant
therefore
that
Election
is
an
act
of
great
love
,
but
it
s
a
love
of
purpose
or
intention
,
not
execution
,
it
is
Amor
ordinativus
,
not
collativus
;
it
is
a
love
ordaining
and
preparing
of
mercies
,
but
not
bestowing
them
presently
.
Thus
Austin
defined
Predestination
,
to
be
Praeparatio
beneficiorum
quibus
liberantur
,
a
preparing
or
ordaining
of
those
mercies
and
priviledges
,
which
the
Elect
shall
have
in
time
.
And
among
men
we
see
the
purpose
of
giving
such
a
gift
is
accounted
love
,
as
well
as
the
gift
it self
.
Now
while
a
man
is
only
under
the
love
of
Election
,
and
no
more
,
there
is
no
actual
Remission
of
sin
,
no
acceptance
or
complacency
in
his
person
or
duties
.
There
is
a
purpose
in
God
to
do
all
these
in
time
,
but
the
mercies
are
not
from
eternity
exhibited
.
elect
Person
unconverted
,
and
a
Reprobate
:
And
again
in
some
respects
there
is
none
at
all
.
As
for
example
,
there
is
this
grand
difference
,
That
although
both
be
equally
in
sinne
,
and
under
wrath
,
yet
God
hath
a
purpose
to
bring
the
elect
person
infallibly
out
of
that
misery
;
and
in
this
respect
God
may
be
said
never
to
hate
him
that
is
elect
,
(
In
which
sense
,
God
is
said
to
love
Jacob
,
and
hate
Esau
)
but
the
Reprobate
shall
perish
eternally
in
his
sinne
.
The
Apostle
saith
,
Rom.
11.
Election
hath
obrained
,
because
that
will
most
certainly
bring
about
both
the
means
and
the
end
.
So
that
for
all
the
Elect
,
The
foundation
of
God
standeth
sure
,
having
this
Seal
,
The
Lord
knoweth
who
are
his
,
2
Tim.
2.19
.
2.
There
is
no
difference
in
this
,
in
that
for
the
present
both
are
children
of
wrath
,
both
aliens
from
the
promise
of
grace
,
no
promise
of
any
gracious
priviledge
either
for
pardon
of
sin
,
or
eternal
glory
belongs
unto
them
,
only
Gods
purpose
will
in
time
make
an
actual
difference
between
them
.
Neither
is
this
to
make
any
contradictory
will
in
God
,
for
both
these
may
well
stand
together
,
viz.
Gods
will
,
for
the
future
to
give
pardon
and
glory
,
and
yet
to
will
neither
of
them
to
be
for
the
present
.
All
this
is
done
with
the
same
act
of
Gods
will
.
If
therefore
hatred
be
taken
as
opposite
to
that
love
of
Election
,
which
God
had
from
all
Eternity
,
so
an
elect
man
,
though
unregenerate
,
is
never
hated
;
but
if
it
be
taken
largely
for
that
displicency
or
wrath
of
God
,
which
is
contrary
to
the
grace
of
Justification
exhibited
in
time
,
so
he
may
be
said
to
be
hated
before
his
conversion
:
neither
is
it
any
wonder
,
if
this
be
called
hatred
,
seeing
in
the
Scripture
,
less
loving
,
is
called
hating
sometimes
,
as
the
Learned
observe
.
Neither
doth
this
make
any
change
in
God
,
it
only
denoteth
a
change
in
the
creature
,
as
hereafter
is
to
be
shewed
.
So
that
the
gross
mistake
,
as
if
Ele●tion
were
all
love
,
actually
and
expresly
,
and
the
confounding
of
the
love
of
God
,
as
an
immanent
act
in
him
,
with
the
effects
of
this
love
,
hath
made
several
persons
split
upon
rocks
of
errors
.
But
how
love
and
anger
are
in
God
,
is
more
exactly
to
be
examined
,
when
we
speak
of
the
meritorious
cause
of
Justification
,
which
is
Christs
merits
:
for
indeed
this
Argument
from
Election
,
will
as
well
put
in
for
a
Justification
before
any
consideration
of
Christ
,
as
well
as
of
Faith
,
if
every
thing
be
duely
weighed
,
as
in
that
part
(
God
willing
)
is
to
he
shewed
,
where
also
the
distinctions
about
Gods
love
are
to
be
considered
of
.
Some
making
a
general
love
,
and
a
special
love
;
others
a
first
love
and
a
second
,
or
one
flowing
from
the
first
;
others
a
love
of
benevolence
or
beneficence
,
and
of
complacency
:
But
of
these
in
their
proper
place
.
We
proceed
,
and
in
the
next
place
,
we
will
put
his
fourth
and
sixth
Argument
together
,
That
Christ
by
his
death
gave
a
full
satisfaction
to
God
,
and
God
accepted
of
it
,
whereby
Christ
is
said
so
often
to
take
away
our
sins
,
and
we
to
be
cleansed
by
his
bloud
.
This
Argument
made
the
learned
Pemble
,
pag.
25.
to
hold
out
Justification
in
Gods
sight
long
before
we
were
born
,
as
being
then
purchased
by
Christs
death
,
otherwise
he
thinks
we
must
with
the
Arminians
say
,
Christ
by
his
death
made
God
placabilem
,
reconcilable
,
not
placatum
,
reconciled
.
No
(
saith
he
)
it
is
otherwise
,
the
ransome
demanded
〈◊〉
paid
and
accepted
,
full
satisfaction
to
the
divine
Justice
is
given
and
taken
,
all
the
sins
of
the
Elect
,
all
actually
pardoned
.
This
is
a
great
oversight
.
both
agreed
in
a
way
and
order
when
this
benefit
should
become
theirs
,
who
are
partakers
of
it
,
and
that
is
,
when
they
believe
and
repent
.
Now
Bonum
est
ex
integris
causis
,
if
God
the
Fathers
Covenant
be
to
give
pardon
for
Christs
sake
to
those
that
do
believe
(
which
faith
also
is
the
fruit
of
Christs
death
)
then
may
we
not
separate
Christ
from
faith
,
no
more
then
faith
from
Christ
,
or
God
the
Fathers
love
from
both
.
If
Christ
had
died
for
such
a
man
to
have
his
sins
pardoned
,
whether
he
had
faith
in
him
or
no
,
then
this
Argment
would
have
stood
firm
:
God
then
,
did
accept
of
Christs
death
,
and
becomes
reconciled
,
but
in
that
order
and
way
which
he
hath
appointed
.
interf●re
with
that
of
Election
;
for
there
pardon
of
sin
doth
take
its
rise
from
Election
,
but
here
from
the
time
God
laid
our
sins
upon
Christ
.
And
indeed
the
Antinomians
are
at
a
variance
amongst
themselves
,
some
fetching
the
original
of
pardon
from
one
way
,
and
some
from
another
.
instrumental
cause
,
a
meritorious
cause
.
The
Arminians
they
make
Christ
to
have
purchased
pardon
upon
condition
of
believing
,
which
believing
they
do
not
make
a
benefit
by
Christs
death
;
yea
they
say
,
Nihil
ineptius
,
nibil
vanius
,
nothing
is
more
foolish
and
vain
then
to
do
so
.
Now
this
indeed
is
an
execrable
errour
,
to
hold
Christ
died
only
to
make
a
way
for
reconciliation
,
which
reconciliation
is
wholly
suspended
upon
a
mans
faith
,
and
that
faith
comes
partly
from
a
mans
will
,
and
partly
from
grace
,
not
being
the
fruit
of
Christs
death
,
as
wel
as
remission
of
sins
it self
.
But
we
say
a
far
different
thing
,
Christ
satisfied
Gods
wrath
,
so
that
God
becomes
reconciled
,
and
gives
pardon
,
but
in
the
method
and
way
he
hath
appointed
,
which
is
faith
,
and
this
faith
God
will
certainly
work
in
his
due
time
,
that
so
there
may
be
an
instrument
to
receive
this
pardon
.
For
the
opening
of
this
,
when
it
is
said
,
Christ
satisfied
Gods
wrath
,
this
may
have
a
different
meaning
,
either
that
Christ
absolutely
purchased
reconciliation
with
the
Father
,
whether
they
believe
or
no
,
without
any
condition
at
all
,
as
Joab
obtained
Absoloms
reconciliation
with
David
,
or
Esther
the
Jews
deliverance
of
Ahashu●rosh
,
Or
with
a
condition
.
In
the
former
sense
it
cannot
be
said
,
because
the
fruits
of
Christs
death
are
limited
only
to
believers
.
If
with
a
condition
,
then
either
Antecedent
,
which
is
to
be
wrought
by
us
,
that
so
we
may
be
partakers
of
his
death
,
and
that
cannot
be
,
because
it
is
said
,
He
died
for
us
while
sinners
and
enemies
.
And
this
is
Arminianism
,
for
by
this
means
only
a
gate
is
set
open
for
salvation
,
but
it
may
happen
that
no
man
may
enter
in
:
or
else
this
condition
is
Concomitant
or
consequent
,
viz.
A
qualification
wrought
by
the
Spirit
of
Christ
,
whereby
we
are
enabled
to
receive
of
those
benefits
,
which
come
by
his
death
;
And
in
this
sense
it
is
a
truth
;
and
by
this
,
the
foundation
of
the
Opponent
is
totally
razed
.
For
Christ
took
away
the
sins
of
those
,
for
whom
he
died
,
and
reconciled
them
to
God
,
and
this
absolutely
,
if
by
it
we
understand
any
condition
anteceding
to
be
done
by
us
:
but
not
absolutely
,
if
it
exclude
a
condition
that
is
consequently
wrought
by
the
Spirit
of
God
,
to
apply
the
fruits
of
Christs
death
:
so
that
the
actual
taking
away
of
sins
is
not
accomplished
,
till
the
person
for
whom
he
died
be
united
to
him
by
Faith
.
Hence
the
Scripture
speaks
differently
about
Christs
death
;
sometimes
it
saith
,
He
died
for
us
sinners
and
enemies
;
and
in
other
places
,
John
15.13
.
He
layeth
down
his
life
for
his
friends
,
and
his
sheep
.
Joh.
17.19
,
He
saith
,
he
prayeth
and
sanctifieth
himself
for
those
that
shall
believe
in
him
,
viz.
in
a
consequent
sense
;
for
those
who
by
faith
shall
lay
hold
on
his
death
.
Positâ
causâ
,
sequitur
effectus
,
The
cause
being
,
the
effect
presently
followeth
.
This
holdeth
in
natural
causes
,
which
necessarily
produce
their
effects
,
but
moral
causes
,
work
according
to
the
agreement
and
liberty
of
the
Persons
that
are
moved
thereby
.
As
for
Example
,
God
the
Father
,
is
moved
through
the
death
of
Christ
to
pardon
the
sins
of
such
persons
,
for
whom
he
dieth
.
This
agreement
is
to
be
made
good
,
in
that
time
they
shall
pitch
upon
in
their
transaction
.
Now
it
pleased
the
Father
,
that
the
benefits
and
fruits
of
Christs
death
should
be
applied
unto
the
believer
,
and
not
till
he
did
believe
,
though
this
faith
be
at
the
same
time
also
a
gift
of
God
through
Christ
.
It
is
good
therefore
,
when
we
either
call
Election
absolute
,
or
say
,
Christ
died
absolutely
,
to
consider
that
Absolute
may
be
taken
as
opposite
to
a
Pre-requisite
Condition
,
which
is
to
be
fulfilled
by
us
,
so
that
upon
this
,
Election
,
and
the
fruits
of
Christs
death
shall
depend
;
or
else
Absolute
,
may
be
taken
,
as
it
opposeth
any
Means
or
Order
which
God
hath
appointed
,
as
the
way
to
obtain
the
end
;
and
in
this
later
sense
,
it
would
be
a
grand
absurdity
to
say
,
Election
is
absolute
,
or
Christ
died
absolutely
,
for
if
this
were
so
,
the
prophane
Argument
about
Election
,
would
have
truth
in
it
.
If
I
be
elected
,
let
me
live
never
so
wickedly
,
I
shall
be
saved
.
And
the
Arminian
Argument
,
That
every
one
were
bound
to
believe
that
Christ
died
for
him
,
though
wicked
and
abiding
so
,
would
not
well
be
avoided
.
His
last
Argument
is
from
the
unchangeableness
of
Gods
love
,
If
we
are
not
justified
in
his
sight
before
we
believe
,
then
God
did
once
hate
us
,
and
afterwards
love
us
.
And
if
this
be
so
,
why
should
Arminians
be
blamed
,
for
saying
,
We
may
be
the
children
of
God
to
day
,
and
the
children
of
the
devil
to
morrow
?
Hence
he
concludes
it
,
as
undoubted
,
That
God
loved
us
first
,
before
we
believe
,
even
when
we
were
in
our
bloud
.
In
answering
of
this
Argument
,
several
things
are
considerable
,
First
,
It
must
be
readily
granted
,
That
God
is
unchangeable
,
the
Father
of
Lights
,
but
yet
is
preferred
before
it
,
because
that
hath
Clouds
sometimes
cast
over
it
,
and
sometimes
is
in
eclipse
,
but
there
is
change
,
or
shadow
of
change
with
him
.
The
Heathens
have
confessed
this
,
and
so
argued
,
If
God
should
change
,
it
would
be
either
for
better
or
worse
;
for
worse
,
how
could
it
be
imagined
?
for
better
,
then
God
were
not
absolutely
perfect
.
Most
accursed
therefore
must
Vorstius
his
blasphemy
be
,
who
purposely
pleads
for
mutability
in
God
.
But
secondly
,
As
this
is
easily
to
be
confessed
,
so
the
difficulty
of
those
Arguments
,
brought
from
the
things
which
God
doth
in
time
,
and
not
from
all
Eternity
,
have
been
very
weighty
upon
some
mens
shoulders
;
insomuch
that
they
thought
this
the
only
way
to
salve
all
,
by
saying
,
That
all
things
were
from
Eternity
.
And
certainly
by
the
Antinomian
Arguments
we
may
as
well
plead
for
the
Creation
of
all
things
from
all
Eternity
,
as
that
we
are
justified
from
all
Eternity
,
for
all
are
equally
built
upon
this
sandy
foundation
,
That
because
the
things
are
done
in
time
,
therefore
there
must
be
some
new
act
of
will
,
or
love
in
God
,
which
would
imply
God
is
mutable
,
not
loving
to
day
,
and
loving
to
morrow
;
Therefore
to
avoid
this
,
they
say
,
All
is
from
Eternity
.
Origen
who
was
called
by
an
ancient
Writer
Centaur
,
because
of
his
monstrous
opinions
,
argued
thus
,
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cap.
2.
As
there
cannot
be
a
father
without
a
sonne
,
or
a
Master
and
Lord
without
a
possession
,
so
neither
an
omnipotent
,
unless
there
be
those
things
about
which
this
power
may
be
exercised
.
Now
although
it
be
true
,
That
De
Deo
etiam
vera
dicere
periculosum
est
,
because
of
the
weakness
of
our
Understandings
to
perceive
his
infinite
lustre
,
Yet
thirdly
,
It
is
well
cleared
by
the
Schoolmen
,
That
those
relations
which
are
attributed
to
God
in
time
,
as
a
Creatour
,
Father
,
or
Lord
,
are
not
because
of
any
new
thing
in
God
,
but
in
respect
of
the
creatures
;
so
that
when
the
world
is
created
,
when
a
man
is
justified
,
we
say
,
God
who
was
not
a
Creator
before
,
is
a
Creator
,
who
was
not
a
Father
by
grace
,
is
now
by
grace
;
not
because
any
new
accident
is
in
him
,
but
because
there
is
a
new
effect
in
the
creatures
.
Thus
,
if
a
man
once
the
childe
of
wrath
,
be
now
a
son
of
Gods
love
,
the
change
is
not
in
God
,
but
in
the
creature
.
For
the
better
clearing
of
this
,
we
are
to
take
notice
in
the
fourth
place
,
That
it
is
one
thing
,
as
Aquinas
observeth
,
Mutare
voluntatem
,
to
change
the
Will
;
and
another
thing
,
Velle
mutationem
,
to
Will
a
change
.
By
the
same
unchangeable
Will
,
we
may
Will
several
changes
in
an
Object
.
As
the
Physician
without
any
change
of
his
Will
,
may
will
his
Patient
to
take
one
kinde
of
Physick
one
day
,
and
another
the
third
:
here
he
wils
a
change
,
but
doth
not
change
his
Will.
Thus
God
with
the
same
Will
,
decreed
to
permit
in
time
such
an
elect
man
to
be
in
a
state
of
sin
,
under
the
power
of
Satan
,
and
afterwards
to
call
him
out
of
this
condition
,
to
justifie
his
person
;
here
indeed
is
a
great
change
made
in
the
man
,
but
none
at
all
in
God
.
There
is
no
new
act
in
God
,
which
was
not
from
all
Eternity
,
though
every
effect
of
this
love
of
God
was
not
from
Eternity
,
but
in
time
.
Hence
when
our
Divines
argue
against
Arminians
,
That
if
the
Saints
should
apostatize
,
Gods
love
would
be
changeable
,
it
is
meant
of
Gods
love
of
Election
,
which
is
an
absolute
purpose
and
efficacious
will
to
bring
such
a
man
to
glory
:
now
although
such
a
decree
was
free
,
and
so
might
not
have
been
;
yet
ex
hypothesi
,
supposing
God
hath
made
this
decree
,
it
doth
very
truly
follow
,
That
if
that
Saint
should
not
be
brought
to
glory
,
God
would
be
changeable
.
And
besides
this
immutability
,
which
may
be
called
an
immutability
of
his
nature
,
there
is
another
of
his
Word
and
Promise
,
whereby
he
hath
graciously
covenanted
to
put
his
fear
in
their
heart
,
that
they
shall
never
depart
from
him
:
Now
if
any
of
the
Saints
should
totally
or
finally
apostatize
,
Gods
mutability
would
be
seen
in
both
those
respects
of
his
nature
or
will
,
and
of
his
truth
and
fidelity
.
But
the
case
is
not
the
like
,
when
a
man
at
his
first
conversion
,
is
made
of
a
childe
of
wrath
,
a
childe
of
grace
;
partly
because
there
was
no
such
absolute
decree
of
God
from
Eternity
,
that
he
should
be
for
no
space
a
childe
of
wrath
,
but
the
clean
contrary
;
and
partly
because
there
is
no
such
word
or
promise
unto
any
unconverted
person
,
that
he
shall
be
in
the
favour
of
God
;
but
the
Scripture
declareth
the
clean
contrary
.
This
duly
considered
,
will
give
a
clear
reason
,
why
it
is
no
good
Argument
to
say
,
Such
a
man
in
his
sins
to
day
,
is
a
childe
of
wrath
;
and
converted
to
morrow
,
is
a
son
of
grace
:
Therefore
God
is
changeable
.
But
on
the
other
side
,
if
a
man
should
argue
,
An
Elect
man
received
into
the
state
of
grace
,
may
fall
totally
and
finally
,
Therefore
God
is
changed
,
would
be
a
strong
and
undeniable
inference
.
And
indeed
for
this
particular
may
the
Arminians
be
challenged
,
as
holding
Gods
mutability
,
because
they
hold
,
That
notwithstanding
Gods
decree
and
purpose
to
save
such
a
man
,
yet
a
man
by
his
own
corruption
and
default
,
shall
frustrate
God
of
this
his
intention
.
Otherwise
all
know
,
Adam
was
created
in
a
state
of
Gods
favour
,
and
quickly
apostatized
into
the
contrary
:
so
that
we
may
truly
say
,
Adam
was
one
day
,
(
yea
hour
,
as
some
)
a
childe
of
Gods
favour
;
and
in
another
of
his
wrath
,
yet
the
change
was
in
Adam
,
not
in
God
,
both
because
God
had
not
made
an
absolute
Decree
from
all
Eternity
for
his
standing
,
as
also
because
he
had
made
no
Promise
to
preserve
him
in
that
happy
condition
.
In
this
sense
1
Pet.
2.10
.
it
is
said
,
Which
in
time
past
were
not
a
people
,
but
now
are
the
people
of
God
,
which
had
not
obtained
mercy
,
but
now
have
obtained
mercy
.
And
whereas
the
Opponent
saith
,
God
loved
us
before
we
did
believe
;
it
is
true
,
with
a
love
of
purpose
;
but
many
effects
of
his
love
are
not
exhibited
till
we
do
believe
.
He
loveth
us
▪
and
so
worketh
one
effect
of
love
in
us
,
that
that
effect
may
be
a
qualification
for
a
new
and
further
effect
of
love
.
He
loveth
us
,
to
make
us
his
friends
,
and
when
he
hath
done
that
,
he
loveth
us
with
a
love
of
friendship
.
God
loved
us
before
he
gave
Christ
,
for
out
of
that
love
he
gave
us
Christ
,
that
so
when
Christ
is
given
us
,
he
may
bestow
another
love
upon
us
.
Now
because
it
is
ordinary
with
us
to
call
the
effect
of
love
,
love
,
as
the
fruit
of
grace
is
grace
;
Therefore
we
say
,
In
such
a
time
God
loved
not
one
,
and
afterwards
we
say
,
He
doth
love
the
same
,
not
that
herein
is
any
change
of
God
,
but
several
effects
of
his
love
are
exhibited
.
As
we
call
the
effects
of
Gods
anger
,
his
anger
,
Poena
patientis
,
ira
esse
creditur
decernentis
,
The
punishment
on
the
offender
,
is
judged
the
anger
of
the
inflicter
:
and
by
this
means
we
say
sometimes
God
is
angry
,
and
afterwards
he
ceaseth
to
be
angry
,
when
he
removeth
these
effects
of
his
anger
:
so
a
man
is
said
to
be
loved
,
or
not
to
be
loved
according
to
the
effects
of
Gods
love
exhibited
in
time
,
and
God
hath
so
appointed
it
,
that
one
effect
of
his
love
should
be
a
qualification
in
the
subject
for
another
,
as
sanctification
for
glorification
.
LECTURE
XXIII
.
MAT.
6.12
.
And
forgive
us
our
Debts
.
Whether
in
this
prayer
,
we
pray
only
for
the
Assurance
of
Pardon
,
not
Pardon
it self
?
For
thus
the
Antinomians
answer
to
the
Objection
fetched
from
this
place
,
that
the
whole
sense
of
this
Petition
is
,
That
we
may
feel
in
our selves
,
and
assuredly
perceive
,
what
pardon
God
had
given
us
before
,
Honey-Comb
.
p.
155.
So
Den
reconcil
.
of
God
to
man
,
p.
44.
making
this
Argument
of
the
Text
against
himself
,
If
we
pray
for
forgiveness
of
sins
,
then
sins
are
not
forgiven
before
,
answereth
,
The
Protestants
(
saith
he
)
with
one
consent
hold
,
That
they
do
beg
at
the
hands
of
God
greater
Certainty
and
Assurance
of
Pardon
,
and
he
instanceth
in
a
condemned
person
,
that
is
upon
the
ladder
,
who
having
received
the
pardon
of
his
Prince
,
may
when
called
into
the
Kings
presence
fall
down
and
say
,
Pardon
me
my
Lord
and
King
;
but
this
is
to
abuse
Protestant
Authours
,
for
although
many
of
them
may
make
this
part
of
the
meaning
,
yet
none
make
it
the
only
meaning
.
Gomarus
in
his
Explication
of
this
Petition
,
doth
excellently
confute
Piscator
,
for
explicating
Pardon
of
sin
by
a
Metonymy
of
the
subject
,
viz.
The
sense
and
feeling
of
this
in
our
hearts
,
and
saith
,
That
such
a
signification
cannot
be
proved
out
of
any
place
of
Scripture
,
nor
out
of
the
language
of
any
good
Authors
,
and
one
of
his
reasons
is
this
,
Prayer
for
pardon
of
sin
would
be
imprudently
taken
out
of
the
Lords
Prayer
;
for
he
,
who
prayeth
for
the
sense
and
feeling
of
a
thing
,
supposeth
it
already
done
.
Now
(
saith
he
)
every
wise
Petition
hath
for
its
object
,
a
thing
to
come
,
and
not
a
thing
past
.
This
also
Bellarmine
objecting
against
special
Faith
,
as
if
it
were
a
confidence
that
my
sins
are
forgiven
already
,
he
makes
it
as
absurd
upon
this
ground
to
beg
for
pardon
,
as
it
would
be
to
pray
,
that
Christ
may
be
incarnated
,
or
made
flesh
.
Crocius
in
his
answer
to
this
,
Disput.
de
fidei
justificantis
objecto
,
pa.
131.
saith
,
as
you
heard
before
,
That
those
things
indeed
use
not
to
be
prayed
for
,
which
are
so
done
,
that
they
are
never
done
more
;
but
those
things
which
are
so
done
,
as
that
they
may
be
often
done
again
,
may
be
prayed
for
.
The
incarnation
of
Christ
was
once
done
,
and
can
be
no
more
,
but
Remission
of
sins
is
so
done
,
that
it
continueth
further
to
be
done
,
and
its
last
effect
is
reserved
for
the
future
.
For
as
often
as
we
sin
,
so
often
there
is
need
of
Repentance
.
So
that
by
his
Judgement
Remission
of
sinne
is
not
like
Creation
,
which
once
was
,
and
is
not
reiterated
,
but
conservation
.
More
might
be
said
out
of
Authors
,
but
I
come
to
answer
the
Question
.
First
,
We
grant
it
a
duty
for
that
believer
,
who
knoweth
his
sins
are
pardoned
,
to
pray
for
further
Faith
and
Assurance
of
the
Pardon
.
Comfort
,
comfort
ye
my
people
,
(
saith
the
Prophet
.
)
There
must
be
an
ingemination
of
the
duty
,
else
the
soul
at
first
will
not
hearken
.
The
first
is
an
unconverted
and
unregenerated
man
.
For
although
he
cannot
call
God
Father
,
and
so
not
pray
in
Faith
,
yet
he
is
bound
to
pray
.
The
Socinians
interpret
that
compellation
,
Our
Father
,
not
actually
,
but
dispositively
;
as
if
the
meaning
were
,
who
art
ready
and
willing
to
be
a
Father
.
But
that
is
not
the
full
meaning
of
that
place
.
There
lieth
an
obligation
upon
unregenerate
men
to
perform
holy
Duties
,
though
they
cannot
do
them
acceptably
.
Their
impotency
to
do
them
,
doth
not
disoblige
from
the
command
to
do
them
.
Now
its
plain
,
that
such
a
person
praying
for
forgiveness
,
doth
not
pray
for
the
Assurance
of
that
which
is
already
past
(
for
so
no
sinne
is
forgiven
to
him
)
but
for
initial
Pardon
,
which
he
never
yet
hath
enjoyed
.
The
second
sort
of
persons
praying
this
Prayer
,
are
those
that
at
their
first
conversion
humble
themselves
,
and
seek
unto
God
for
his
face
,
and
reconciliation
with
him
.
Now
those
that
are
thus
in
their
beginnings
,
and
new
birth
,
they
can
pray
in
no
other
sense
,
but
for
initial
and
first
Pardon
;
for
as
that
is
the
first
time
they
begin
to
have
sorrow
and
brokenness
of
heart
;
so
that
is
the
first
time
they
begin
to
partake
of
Pardon
;
Pardon
of
sin
and
Faith
they
are
correlates
,
and
so
are
together
.
A
third
rank
is
of
Believers
in
their
progress
of
holiness
and
sanctification
,
walking
without
any
scandal
or
offence
in
the
wayes
of
God
:
They
,
in
this
Petition
have
a
two-fold
sense
,
the
one
an
Assurance
of
the
Pardon
of
sins
,
that
are
already
forgiven
them
;
and
the
other
is
a
renewed
Pardon
for
the
renewed
infirmities
they
continually
are
plunged
into
.
Lastly
,
There
are
lapsed
Believers
,
who
have
fallen
into
some
grievous
sins
,
and
thereby
have
made
desperate
wounds
upon
their
own
souls
,
and
these
have
agonies
and
pangs
of
heart
,
much
like
their
first
conversion
.
Therefore
it
s
called
so
,
When
thou
art
converted
strengthen
thy
brother
,
saith
Christ
to
Peter
.
This
recovery
out
of
the
sinne
they
were
plunged
into
,
was
like
a
new
conversion
.
By
such
a
commotion
as
this
made
in
the
soul
,
there
is
nothing
but
darkness
and
confusion
,
and
they
pray
for
pardon
,
as
if
this
were
the
first
time
.
They
fear
all
their
former
wayes
to
have
been
hypocrisies
.
Thus
David
Psal.
51.
prayeth
for
the
restoring
of
joy
to
him
,
that
his
broken
bones
may
be
heaeled
;
as
also
for
truth
in
the
inward
parts
.
Now
although
such
a
mans
former
sins
were
indeed
forgiven
him
,
yet
it
is
to
his
sense
and
feeling
as
if
it
were
not
so
,
but
rather
the
contrary
is
feared
by
him
,
that
Gods
wrath
doth
still
abide
on
him
.
Hence
he
prayeth
for
Pardon
in
his
own
judgement
,
as
one
who
yet
never
hath
been
acquitted
by
God
.
So
that
according
to
the
several
conditions
of
the
persons
prayings
,
we
may
suppose
several
senses
in
the
Petition
.
But
in
the
third
place
,
to
answer
the
Question
,
we
say
,
That
Assurance
of
pardon
is
not
the
only
thing
praied
for
.
And
that
for
these
Reasons
.
First
,
We
are
never
to
depart
from
the
literall
sense
of
the
words
,
without
an
evident
necessity
,
but
the
plain
undoubted
sense
is
,
That
God
would
forgive
our
sins
;
Forgive
us
,
and
not
Give
us
the
sense
of
forgivenes
,
we
have
cause
to
cleave
fully
to
that
:
and
this
may
be
illustrated
by
two
further
considerations
,
the
former
of
those
places
where
God
is
said
not
to
forgive
,
the
later
of
those
where
forgiveness
is
applied
of
one
man
unto
another
.
When
the
Prophet
Isaiah
speaking
of
the
Israelites
,
how
their
Land
was
full
of
Idols
,
and
both
great
and
mean
men
did
humble
themselves
before
them
,
Isa.
2.9
.
prayeth
,
that
therefore
God
would
not
forgive
them
.
Can
any
one
make
the
meaning
to
be
,
that
God
would
not
give
them
the
assurance
of
their
forgiveness
?
Mat.
12.32
.
The
Evangelist
saith
,
All
other
sins
may
be
forgiven
,
but
that
against
the
holy
Ghost
shall
never
:
Now
in
that
sense
,
other
sins
are
said
to
be
forgiven
,
in
which
sense
that
is
denied
to
be
forgiven
:
and
that
is
denied
to
be
forgiven
,
not
in
respect
of
Assurance
and
Declaration
to
a
mans
conscience
only
,
but
really
and
indeed
.
Therefore
the
sins
forgiven
are
in
the
like
manner
forgiven
.
That
God
would
forgive
us
,
as
we
forgive
others
;
and
there
is
no
man
will
explain
the
later
forgiveness
of
Assurance
;
and
why
then
the
former
?
The
next
Question
is
of
great
Practicall
Concernment
,
Why
God
doth
sometimes
Pardon
a
sinne
,
and
yet
not
manifest
it
to
the
sinners
heart
.
It
appeareth
by
David
,
Psalm
.
51.
That
when
a
sinne
is
forgiven
in
Heaven
,
it
is
not
also
remitted
,
and
blotted
out
in
a
mans
conscience
;
yet
God
can
as
easily
work
the
one
as
the
other
.
If
he
say
,
Let
there
be
light
in
such
a
dark
heart
;
of
an
Hell
,
it
presently
becomes
an
Heaven
.
We
would
judge
that
by
this
divine
Dispensation
,
as
the
godly
man
loseth
much
of
his
comfort
,
so
God
of
his
Glory
and
Honour
.
But
divers
Reasons
may
be
produced
for
this
.
As
▪
First
,
It
may
be
God
will
teach
us
hereby
,
That
Pardon
of
sinne
is
not
a
necessary
Effect
of
Repentance
,
but
a
gracious
Gift
bestowed
,
though
not
without
it
,
yet
not
for
it
.
Though
therefore
thy
soul
hath
been
deeply
humbled
,
and
is
greatly
reformed
,
yet
God
suspends
the
light
of
his
favour
upon
thy
soul
,
that
thou
mayest
acknowledge
it
his
Grace
,
not
the
merit
of
thy
sorrow
;
where
Causes
doe
naturally
produce
an
Effect
,
there
it
is
a
Miracle
,
if
the
one
followeth
not
the
other
.
If
the
fire
doe
not
burn
,
if
the
Sunne
stand
still
;
if
Peter
walking
on
the
water
sink
not
.
But
it
is
no
wonder
,
to
see
a
true
contrite
heart
without
Assurance
and
Consolation
.
These
may
be
separated
,
that
so
thou
mayest
be
as
humble
with
thy
Graces
,
as
if
they
were
not
at
all
.
Yea
God
hath
delighted
sometimes
in
natural
Causes
to
work
the
Effects
without
them
,
lest
the
glory
should
be
given
to
the
instruments
.
Hence
he
caused
light
to
be
before
the
Sunne
,
and
the
earth
is
commanded
to
bring
forth
Herbs
before
any
rain
,
that
so
God
may
be
acknowledged
all
in
all
.
If
God
do
this
in
the
order
of
natural
things
,
how
much
more
of
supernatural
?
Yet
this
is
not
so
to
be
prest
,
as
if
therefore
God
would
forgive
sin
without
Repentance
.
No
,
God
hath
ordered
a
way
inviolably
and
indispensably
,
wherein
he
will
vouchsafe
his
Pardon
,
and
no
otherwayes
.
But
although
God
out
of
his
meer
good
will
hath
inseparably
conjoined
Repentance
and
Remission
together
,
yet
the
Discovery
or
Promulgation
of
this
unto
the
broken
and
contrite
heart
,
is
altogether
Arbitrary
:
And
in
this
,
as
well
as
in
other
things
,
that
speech
is
true
,
The
winde
bloweth
where
it
listeth
.
Know
therefore
by
these
divine
Dispensations
,
That
though
thou
dost
repent
,
Gods
forgiveness
is
a
meer
gift
of
liberality
,
and
no
natural
,
necessary
fruit
of
thy
sorrow
.
Insomuch
that
setting
Gods
gracious
Promise
aside
,
whereby
he
is
a
Debtor
unto
his
own
faithfulness
,
after
thy
purest
,
and
most
perfect
Humilation
for
sin
,
God
might
refuse
to
take
thy
guilt
away
.
Because
hereby
God
would
make
us
feel
the
bitternesse
and
gall
of
it
in
our
own
hearts
.
A
Pardon
easily
obtained
takes
off
the
burden
of
the
fault
.
Thus
God
dealt
with
David
,
The
light
of
Gods
favour
doth
not
presently
break
thorow
the
Cloud
,
that
so
David
may
feel
how
bitter
a
thing
it
is
to
sinne
against
God
.
As
God
suffered
Isaac
to
be
bound
,
to
have
wood
laid
on
him
,
the
knife
to
be
lifted
up
to
strike
him
,
in
all
which
space
,
Isaac's
fear
could
not
but
heighten
:
Thus
God
also
will
kill
and
wound
those
,
whom
he
intends
to
make
alive
:
he
will
bruise
them
and
break
them
,
that
so
they
may
judge
the
seeming
good
in
sin
,
to
be
nothing
to
the
real
evil
that
followeth
it
.
He
would
not
buy
repentance
so
dear
.
Difficulty
,
and
supernaturall
way
of
believing
,
it
is
,
that
Pardon
may
be
in
Heaven
,
when
we
cannot
apply
it
in
our
Consciences
.
Hence
though
the
Promises
be
never
so
much
for
our
ease
,
and
thereupon
infinitely
to
be
desired
,
yet
the
way
of
believing
this
,
is
so
far
above
natural
conscience
,
which
expects
Justification
by
works
,
that
the
heart
of
a
man
hath
much
ado
to
close
with
it
.
Therefore
faith
is
not
like
other
Graces
or
Duties
(
viz.
Love
of
God
,
Humility
,
&c.
)
which
have
some
obscure
footsteps
in
the
natural
dictates
of
conscience
,
but
it
is
wholly
supernatural
;
yea
Adam
in
the
state
of
integrity
knew
not
this
kinde
of
believing
in
the
righteousness
of
a
Mediatour
.
For
as
the
object
of
faith
,
viz.
Christ
,
is
only
by
revelation
,
no
councel
of
men
or
Angels
could
have
excogitated
such
a
truth
;
so
faith
,
as
it
is
the
hand
or
organ
applying
Christs
righteousness
,
is
a
duty
not
manifested
by
humane
light
,
but
wholly
from
above
.
And
as
flesh
and
bloud
doth
not
reveal
to
us
,
That
Christ
is
the
Son
of
the
living
God
,
so
neither
that
we
are
to
have
remission
of
sins
only
by
faith
in
his
bloud
.
Hence
the
Scripture
makes
faith
the
gift
of
God
,
which
coming
from
the
Spirit
into
our
hearts
,
meeteth
with
much
contrariety
and
opposition
of
doubts
and
unbelief
.
No
wonder
therefore
if
after
the
heart
of
a
man
hath
been
awakened
for
sinne
,
there
remain
some
commotions
a
long
while
after
:
even
as
the
sea
after
tempests
&
winds
,
though
they
be
allaied
,
yet
for
some
space
after
roareth
and
rageth
,
not
leaving
its
troubles
presently
,
as
you
heard
before
.
Though
therefore
as
God
pardoneth
in
Heaven
,
he
offereth
it
also
unto
our
Consciences
,
yet
we
refuse
and
put
it
off
,
we
will
not
be
comforted
,
because
it
is
not
a
comfort
flowing
in
the
way
we
look
for
,
viz.
by
working
.
And
for
this
reason
,
though
David
heard
Nathan
pronounce
his
pardon
,
yet
he
doth
vehemently
importune
for
it
afterwards
in
Psalm
.
51.
as
if
he
had
not
the
least
notice
of
any
such
mercy
to
him
.
Lastly
,
God
defers
the
notice
of
Pardon
to
thee
,
that
so
thou
mayest
be
the
more
able
to
sympathize
with
those
that
are
in
the
like
tempted
condition
.
For
as
one
end
of
Christs
suffering
in
his
soul
,
lying
in
agonies
under
Gods
displeasure
,
was
because
he
might
know
how
to
have
compassion
upon
his
children
in
such
temptations
:
So
the
Lord
doth
exercise
his
people
to
the
same
purpose
;
and
certainly
Christ
accounted
this
,
the
tongue
of
the
learned
,
to
speak
a
seasonable
word
to
a
wounded
heart
.
Besides
,
hereby
shall
we
speak
the
more
wonderfully
of
Gods
grace
,
and
his
goodness
,
after
our
deliverance
out
of
those
storms
.
Those
that
have
been
in
these
deep
waters
,
see
the
wonderful
works
of
the
Lord
,
and
so
have
their
hearts
and
mouths
the
more
opened
to
celebrate
his
praise
.
What
Directions
are
to
be
given
unto
a
soul
tempted
about
the
pardon
of
sin
?
for
many
such
there
are
,
who
like
Pauls
fellow
passengers
in
the
ship
,
have
been
so
many
dayes
,
moneths
,
yea
it
may
be
years
,
and
have
seen
no
Sun
,
enjoyed
no
comfort
at
all
.
Let
the
Persons
thus
affected
use
these
remedies
:
3.
Though
thy
soul
walk
thus
in
darkness
,
LECTURE
XXIV
.
MAT.
6.12
.
And
forgive
us
our
Debts
.
Whether
a
Believer
repenting
and
suing
for
pardon
,
is
to
make
any
difference
between
a
great
sin
and
a
lesse
?
For
if
a
man
should
be
perswaded
of
the
negative
,
then
would
gross
and
notorious
sins
,
which
Tertullian
cals
,
Devoratoria
salutis
,
whirlpools
and
gulfs
,
wherein
the
party
offended
is
plunged
,
be
no
more
then
those
sins
,
which
Austin
cals
,
Quotidiana
&
levia
,
daily
infirmities
,
which
continually
flow
from
the
most
sanctified
person
.
Again
,
on
the
other
side
,
A
Christian
falling
into
such
a
gross
sin
,
may
so
far
be
swallowed
up
with
sorrow
,
as
that
he
shall
think
the
whole
bond
of
friendship
is
dissolved
between
him
and
God
,
that
he
is
cast
out
of
that
spiritual
Paradise
he
was
in
,
and
that
God
is
no
more
his
Father
,
nor
he
his
childe
.
It
is
therefore
necessary
to
have
a
pillar
of
fire
to
guide
us
in
this
wilderness
.
And
that
the
whole
truth
of
this
matter
may
be
understood
,
observe
these
Propositions
.
Every
sin
,
even
the
least
sin
,
doth
deserve
eternal
death
.
As
appeareth
by
those
general
places
,
Cursed
is
every
one
that
abideth
not
in
all
things
the
Law
commands
,
Gal.
3.10
.
Now
every
sin
is
a
transgression
of
the
Law
.
This
the
Apostle
speaks
universally
of
all
sin
,
without
any
exception
,
Rom.
6.23
.
The
wages
of
sin
is
death
.
And
indeed
this
must
needs
be
so
,
if
you
consider
the
least
sinne
is
an
offence
against
an
infinite
God
:
and
in
this
respect
,
because
God
is
not
a
little
,
but
a
great
God
,
so
every
sin
is
not
little
,
but
a
great
sin
.
Again
,
if
you
consider
the
necessity
of
Christs
bloud
to
expiate
this
,
no
sinne
can
be
thought
little
:
for
if
a
man
had
no
sin
in
the
world
,
but
one
of
these
little
ones
,
he
could
not
escape
eternall
wrath
,
without
Christs
mediation
.
Therefore
we
cannot
say
any
sin
is
venial
,
either
from
its
kinde
and
nature
(
as
Papists
distinguish
)
such
they
make
to
be
officious
,
or
jesting
lies
;
or
from
the
imperfection
of
the
act
,
such
they
make
those
that
are
committed
indeliberately
,
or
out
of
ignorance
,
without
full
consent
or
knowledge
.
Or
from
the
smalness
of
the
matter
,
as
to
steal
a
farthing
,
or
the
like
.
None
of
these
sins
are
so
small
,
but
that
they
deserve
hell
,
because
they
are
the
transgression
of
the
Law
of
an
holy
and
great
God
;
and
our
Saviour
confirmeth
this
,
when
he
saith
,
Of
every
idle
word
a
man
shall
give
an
account
,
Mat.
12.36
.
and
that
phrase
of
giving
an
account
,
is
not
a
diminutive
,
but
aggravative
expression
:
Our
Saviour
doth
there
argue
from
the
less
to
the
greater
,
Thus
,
If
a
man
must
give
an
account
for
every
idle
word
,
much
more
for
blasphemy
against
the
holy
Ghost
.
Take
we
heed
therefore
,
how
we
bring
down
the
weight
and
guilt
of
the
sinne
;
here
also
we
may
see
,
why
Paul
found
such
a
mountain
upon
him
,
by
sinful
motions
only
arising
in
his
heart
.
There
are
two
places
that
seem
to
import
such
a
difference
between
sins
,
as
if
some
only
deserved
hell
,
and
others
not
.
The
first
is
,
Mat.
5.22
.
where
our
Saviour
speaking
of
three
degrees
of
sin
,
doth
proportionably
assign
three
degrees
of
punishment
,
and
the
last
only
is
guilty
of
hell
fire
.
But
the
clear
Answer
is
,
That
our
Saviour
speaks
allusively
to
those
three
Courts
of
Judicature
among
the
Jews
,
the
least
punishment
whereof
was
death
;
so
that
the
first
Court
punished
with
death
,
the
second
,
death
with
a
more
grievous
torment
;
The
third
with
a
most
grievous
.
For
that
our
Saviour
doth
only
allude
to
these
Courts
,
and
not
speak
of
what
faults
the
Courts
punished
,
is
plain
;
for
none
can
think
that
the
Court
put
any
to
death
for
calling
his
brother
fool
.
It
was
murder
and
such
●ins
that
they
punished
with
capital
punishments
.
The
other
place
is
,
1
Joh.
5.15
,
17.
where
the
Apostle
makes
a
difference
between
a
sin
unto
death
,
and
a
sin
not
unto
death
,
but
that
is
clearly
to
be
understood
either
of
the
sin
against
the
holy
Ghost
(
which
in
those
times
,
when
the
spirit
of
discerning
was
frequent
,
might
easily
be
known
)
or
of
such
sin
that
did
plainly
discover
obstinacy
and
impenitency
accompanying
of
it
,
otherwise
no
man
might
pray
for
another
man
that
hath
committed
a
mortal
sin
,
if
by
a
sin
unto
death
,
the
Papist
will
mean
every
mortal
sin
.
Lay
therefore
this
foundation
,
That
every
sin
is
mortal
,
in
respect
of
its
desert
and
guilt
,
howsoever
to
the
godly
believing
and
repenting
,
no
sin
is
mortal
,
but
all
venial
,
Rom.
8.1
.
There
is
no
condemnation
to
those
that
are
in
Christ
Jesus
.
Therefore
Musculus
observes
well
,
That
in
this
case
,
the
persons
offending
are
to
be
considered
(
whether
they
be
believers
)
more
then
the
sins
themselves
.
A
second
Proposition
.
Howsoever
every
sin
,
even
the
least
,
doth
thus
deserve
eternal
damnation
,
yet
there
is
a
great
difference
between
some
sins
and
others
.
And
therefore
sin
is
not
a
meer
negation
,
but
a
privation
,
as
diseases
are
,
and
so
as
one
disease
may
be
more
desperate
then
another
,
so
may
one
sin
be
more
hainous
then
another
.
The
Stoicks
thought
all
sins
alike
.
And
Cyprian
among
the
Ancients
,
is
reported
by
the
Learned
to
have
been
of
that
minde
.
But
Scripture
doth
evidently
confute
this
,
He
that
delivered
me
unto
thee
hath
the
greater
sin
,
John
16.11
.
So
you
have
the
phrase
,
no
be
worse
then
an
Infidel
,
1
Tim.
5.8
.
Thus
Ezek.
16.47
.
Israel
is
said
to
be
more
corrupted
,
and
to
do
more
abomination
then
Sodom
.
For
although
to
sinne
be
to
miss
the
mark
,
yet
some
may
shoot
farre
wider
from
it
,
then
others
,
one
sinne
therefore
may
be
more
hainous
then
another
,
divers
wayes
,
as
Divines
shew
:
As
1.
From
the
Person
offending
;
if
he
know
the
will
of
God
,
or
if
he
be
in
publick
place
or
office
.
2.
From
the
Object
;
If
it
be
sin
against
God
immediately
,
or
man
only
,
as
Eli
said
,
1
Sam.
2.25
.
If
one
man
sin
against
another
,
the
Judge
shall
judge
him
,
but
if
a
man
sin
against
the
Lord
,
who
shall
intreat
for
him
?
3.
From
the
Matter
about
which
;
If
it
be
in
the
life
of
a
man
,
and
not
in
his
goods
,
that
thou
wrongest
him
.
Some
also
may
be
aggravated
from
the
disposition
of
the
man
,
the
means
he
enjoyes
to
overcome
sin
from
the
frequency
of
it
,
or
defending
of
it
,
and
the
like
.
Hence
some
sins
are
compared
to
Camels
,
others
to
Gnats
,
some
to
Beams
,
other
to
Moats
,
some
to
Talents
,
other
to
Farthings
.
This
then
being
clear
,
let
us
consider
,
what
difference
a
true
believer
should
make
between
these
in
matter
of
pardon
,
and
what
difference
he
should
not
make
.
And
in
the
first
place
,
when
he
sueth
out
for
pardon
.
As
1.
He
is
to
believe
Gods
wrath
is
more
kindled
against
him
,
and
that
his
indignation
burneth
more
hotly
,
when
such
an
iniquity
is
committed
,
then
in
our
daily
infirmities
.
high
prophaneness
of
spirit
;
if
a
man
after
the
committing
of
gross
and
loathsom
sins
be
no
more
troubled
,
then
for
the
continual
motions
and
incursions
which
sinne
necessarily
makes
upon
us
.
No
,
as
sins
have
a
greater
guilt
in
them
,
so
Gods
wrath
is
stirred
up
in
a
more
vehement
manner
against
such
.
2.
There
is
a
great
difference
to
be
made
in
respect
of
Humiliation
,
and
the
measure
of
godly
sorrow
for
it
.
and
weeps
bitterly
;
he
did
not
so
for
every
defect
,
and
spiritual
imperfection
in
him
,
as
for
this
abominable
Apostasie
.
We
reade
also
of
the
incestuous
person
,
as
he
committed
a
sin
,
that
was
not
so
much
as
named
among
the
Gentiles
,
so
he
manifested
such
sorrow
as
was
scarce
heard
among
Christians
;
insomuch
that
the
Apostle
was
afraid
of
him
,
lest
he
should
be
overwhelmed
with
too
much
sorrow
.
Now
if
for
every
sin
of
infirmity
there
should
be
as
much
sorrow
and
humiliation
,
as
for
these
crimson
and
scarlet
sins
,
how
would
the
whole
life
of
man
be
but
a
continual
trouble
of
soul
?
and
in
what
darkness
would
he
live
alwayes
?
Although
all
thy
continual
failings
ought
to
be
matter
of
humiliation
unto
thee
,
yet
when
such
as
these
shall
break
out
,
thy
soul
ought
to
set
open
the
floud-gates
of
thy
soul
.
Neither
may
this
be
thought
a
low
mercenary
way
,
as
if
the
party
so
humbled
did
intend
a
compensation
unto
God
.
But
all
places
of
Scripture
must
be
regarded
,
as
those
which
speak
of
Christs
glorious
grace
;
so
also
those
which
speak
of
our
duties
.
reveal
a
greater
wrath
against
such
sins
,
but
he
doth
also
withdraw
all
those
consolations
and
comforts
which
were
in
the
heart
before
.
So
that
a
man
thus
offending
,
doth
,
as
it
were
,
bolt
himself
in
a
dark
dungeon
,
and
shut
out
all
the
beams
of
the
Sun
against
him
.
Insomuch
that
although
Assurance
,
and
the
consolations
of
the
holy
Ghost
may
consist
with
the
weaknesses
,
and
sinful
infirmities
of
Gods
people
;
yet
they
do
not
with
the
gross
impieties
they
plunge
themselves
into
,
as
appeareth
in
David
,
Psal.
51.
who
prayeth
for
the
restoring
of
that
salvation
he
had
lost
by
his
sin
.
The
Spirit
of
God
is
a
Dove
,
and
that
delighteth
not
in
noisom
buildings
.
The
Spirit
of
God
may
be
grieved
and
quenched
in
respect
of
the
fruits
thereof
:
So
that
a
man
thus
wounded
for
sin
,
feels
a
very
hell
in
his
heart
,
admits
of
no
comfort
.
Neither
can
it
be
otherwise
,
for
when
we
refuse
the
Spirit
of
God
sanctifying
,
we
presently
repel
it
comforting
.
If
we
have
not
the
heat
of
this
Sun
,
neither
shall
we
have
the
light
thereof
.
to
cast
such
an
one
out
of
their
society
,
as
1
Cor.
6.
neither
may
the
people
of
God
have
any
familiar
communion
or
acquaintance
with
such
:
now
what
horror
and
trembling
may
justly
arise
in
such
a
mans
heart
,
who
shall
thus
be
cast
out
of
all
gracious
Priviledges
,
and
that
by
Gods
appointment
?
What
darkness
must
this
work
in
his
heart
,
when
he
shall
argue
thus
with
himself
;
Its
Gods
command
I
should
not
be
admitted
to
the
Seals
of
his
love
;
he
hath
given
his
Officers
charge
to
pour
no
oil
in
my
wounds
;
how
can
I
plead
for
the
grace
signified
,
when
he
denieth
me
the
Seals
thereof
?
God
hath
shut
me
out
like
the
unclean
leper
,
and
whither
shall
I
go
?
Now
then
,
if
the
Church
of
God
make
such
a
vast
difference
between
him
and
others
,
and
that
following
the
directions
of
Christ
.
Ought
not
the
person
offending
also
to
judge
the
same
things
about
himself
?
5.
In
some
kinde
of
grosse
sins
,
although
there
may
be
deep
humiliation
,
yet
there
are
many
other
conditions
requisite
,
of
injustice
,
violence
,
and
fraud
of
others
.
Thus
Zacheus
,
it
is
not
enough
for
him
to
beleeve
Christ
the
Messias
,
and
receive
him
into
his
house
.
but
he
makes
satisfaction
where
he
hath
done
wrong
.
Thus
our
Saviour
also
,
Mat.
5.
If
thou
remember
any
man
have
ought
against
thee
,
leave
thy
gift
at
the
Altar
,
and
go
and
be
reconciled
.
It
is
a
known
saying
of
Austin
,
Non
remittitur
peccatum
,
nisi
restituatur
ablatum
:
The
sinne
is
not
remitted
,
unlesse
what
thou
hast
unjustly
taken
be
restored
.
And
it
is
a
most
wretched
perverting
of
the
sense
,
which
an
Antinomian
makes
(
Reconcil
.
with
God
,
pag
90.
)
that
this
reconciliation
is
to
be
made
of
man
to
man
,
but
not
true
in
respect
of
God
to
man
;
and
whereas
the
same
Authour
speaks
of
Zacheus
,
that
he
did
beleeve
first
,
and
afterwards
made
restitution
:
which
(
pag.
91.
)
he
cals
an
example
beyond
all
exception
;
let
him
the
second
time
consider
Zacheus
his
expression
,
and
he
will
see
it
nothing
to
his
purpose
.
The
words
are
in
the
present
tense
,
Luke
19.8
.
Behold
Lord
,
the
half
of
my
goods
I
give
to
the
poor
.
and
if
I
have
wronged
any
man
,
I
give
him
four-fold
.
Now
either
Zacheus
means
this
of
his
former
life
past
,
or
else
he
declares
his
ready
and
prepared
will
for
the
time
to
come
;
and
there
are
Interpreters
of
both
sides
,
and
which
way
soever
you
expound
it
,
it
overthroweth
the
adversaries
tenent
.
For
if
it
be
understood
of
his
course
of
life
,
formely
past
,
then
it
goeth
clear
against
him
.
If
of
his
readinesse
of
minde
for
the
future
,
it
makes
nothing
for
him
.
For
although
by
this
it
will
appear
,
That
Zacheus
did
joyfully
receive
Christ
before
he
made
actuall
restitution
,
yet
not
before
he
had
a
preparednesse
,
and
resolution
of
heart
to
do
it
.
And
certainly
Zacheus
speaking
thus
to
Christ
,
Behold
I
give
,
cannot
but
be
understood
,
that
this
penitent
frame
of
heart
was
upon
him
before
he
said
so
.
If
Zacheus
speaks
this
of
his
former
course
of
life
,
then
he
doth
manifest
this
not
in
a
way
of
pride
or
oftentation
,
but
to
see
whether
Christ
would
command
him
to
do
otherwise
,
so
that
he
might
be
thought
to
say
this
,
for
instruction
sake
,
to
be
directed
for
the
future
.
greater
and
stronger
act●
of
faith
,
whereby
pardon
may
be
applied
;
For
the
agony
and
temptation
being
greater
,
the
strength
of
faith
also
must
proportionably
be
encreased
.
Hence
we
see
the
incestuous
person
,
was
almost
overwhelmed
;
so
great
a
matter
was
it
to
exercise
faith
,
when
God
was
apprehended
thus
angry
:
and
certainly
,
if
faith
be
a
grace
so
difficultly
put
forth
even
for
the
least
sin
;
What
conflicts
must
there
needs
be
,
when
nothing
but
mountains
are
in
the
way
,
and
great
gulfs
apprehended
between
pardon
and
him
?
The
mariner
doth
need
more
skill
and
strength
in
a
tempest
,
then
in
a
calm
;
and
the
souldier
must
shew
more
courage
in
the
midst
of
a
furious
battell
,
then
when
all
things
are
quiet
.
beleever
repenting
is
to
make
no
difference
at
all
.
And
that
is
in
these
things
.
Gods
grace
in
pardoning
.
The
godly
man
is
not
to
think
,
that
God
can
more
easily
pardon
lesse
sins
,
then
great
sins
:
No
,
all
these
are
equally
pardoned
by
him
.
Even
as
in
the
earth
,
though
there
be
great
and
high
mountains
in
respect
of
other
h●ls
,
yet
both
them
and
these
are
meerly
as
a
pa●ctum
in
respect
of
the
heavens
;
So
although
some
sins
exceed
others
in
guilt
divers
waies
,
yet
all
of
them
in
respect
of
Gods
grace
,
are
but
as
a
drop
before
the
Sun
,
which
is
quickly
dried
up
.
Hence
when
God
proclaimeth
himself
in
all
his
goodnesse
,
he
is
described
to
be
a
God
pardoning
iniquity
,
transgression
and
sinne
;
And
thus
Isaiah
1.
he
can
make
sins
as
red
as
scarlet
,
as
white
as
snow
:
So
that
compared
to
Gods
grace
,
there
is
no
difference
at
all
.
in
respect
of
the
meritorious
cause
,
which
is
Christs
obedience
and
sufferings
:
For
that
cleanseth
away
great
sinnes
as
well
as
small
.
And
certainly
,
when
we
consider
of
what
infinite
value
and
worth
the
sufferings
of
him
who
is
God
as
well
as
man
,
do
amount
to
,
the
beleeving
soul
need
not
wonder
,
if
Christ
do
away
one
as
well
as
the
other
.
In
the
Red
Sea
,
the
stoutest
and
most
valiant
Champion
was
drowned
,
as
well
as
the
meanest
souldier
.
He
is
the
Lamb
that
takes
away
the
sins
of
the
world
;
and
his
bloud
is
said
to
cleanse
us
from
all
our
iniquities
.
Here
is
no
difference
made
,
from
one
sin
as
well
as
another
.
So
that
although
thy
great
sins
require
greater
humiliation
,
yet
not
a
greater
Mediator
then
Christ
is
;
Thou
must
pour
out
more
tears
,
but
Christ
needs
not
pour
out
more
bloud
;
so
that
in
respect
of
Christs
righteousnesse
applied
,
the
least
and
the
greatest
sinner
are
pardoned
both
alike
;
neither
is
it
blasphemy
(
though
the
Papists
judge
it
so
)
to
say
,
Mary
Magdalen
,
and
the
Virgin
Mary
are
both
justified
alike
.
3.
Neither
may
we
make
any
difference
in
the
means
of
pardon
thus
farre
,
as
if
our
merit
and
satisfaction
were
to
goe
to
the
pardon
of
one
,
and
not
of
the
other
.
We
are
to
shew
greater
sorrow
,
more
means
are
to
be
used
,
yet
we
are
not
to
judge
these
actions
of
ours
,
as
having
any
worth
or
dignity
in
them
for
reconciliation
,
so
that
after
we
have
done
all
,
we
must
confesse
It's
grace
only
that
pardons
.
And
this
is
the
more
to
be
observed
,
because
it
is
hard
not
to
do
any
thing
extraordinarily
in
a
way
of
pardon
,
and
not
presently
to
rest
upon
this
,
as
if
it
had
some
worth
in
it
.
But
certainly
,
if
so
be
it
be
the
goodnesse
of
God
meerly
to
forgive
us
our
farthings
,
it
is
much
more
his
liberality
to
pardon
our
pounds
:
and
if
by
our
own
strength
we
cannot
remove
a
straw
,
how
shall
we
a
beam
?
But
in
the
primitive
times
the
Church
being
severe
against
grosse
offenders
,
appointed
more
solemn
and
extraordinary
duties
of
humiliation
for
satisfaction
to
the
Church
of
God
in
point
of
scandal
,
and
in
processe
of
time
these
were
taught
to
be
satisfactory
even
to
God
himself
.
4.
Neither
may
this
difference
be
made
,
if
lesse
sins
might
consist
with
the
grace
of
Justification
,
but
such
grosse
sins
did
wholly
exclude
out
of
that
state
.
For
there
are
some
who
pleade
for
the
distinction
of
mortall
and
veniall
sins
,
in
this
sense
,
veniall
are
all
those
which
may
stand
with
the
favour
and
grace
of
God
to
the
person
so
failing
;
but
mortall
are
such
,
which
(
though
a
man
hath
been
justified
)
yet
being
committed
,
will
cast
him
out
of
this
sonship
.
Such
a
distinction
Musculus
acknowledgeth
,
loc.
com
.
de
peccato
,
and
others
;
but
this
supposeth
a
totall
apostasie
from
grace
,
which
I
have
already
disproved
.
not
be
corrupt
or
putrifie
,
so
is
the
Church
of
God
in
respect
of
the
living
members
.
Therefore
although
Gods
people
in
such
grievous
fals
lose
their
assurance
,
feel
wofull
commotions
of
heart
,
yet
they
are
not
to
conclude
,
That
God
hath
utterly
cast
them
off
.
They
are
not
to
look
upon
themselves
as
unsound
,
though
they
have
been
Prodigals
.
LECTURE
XXV
.
PSAL.
32.1
,
2.
Blessed
is
he
whose
transgression
is
forgiven
,
whose
sinne
is
covered
.
Blessed
is
the
man
to
whom
the
LORD
imputeth
not
iniquity
.
DAvid
is
stiled
by
some
Ancients
,
The
Divine
Orpheus
,
by
whose
musick
the
wilde
beasts
,
evil
men
,
may
be
made
tame
:
and
certainly
his
materiall
Harp
was
not
more
efficacious
to
drive
out
Sauls
evil
spirit
,
then
his
Psalms
are
sanctified
means
to
expell
all
corrupt
affections
in
us
.
And
although
all
Scripture
be
equally
excellent
in
respect
of
the
Authour
,
yea
,
and
of
the
matter
absolutely
considered
,
yet
in
respect
of
us
,
our
direction
or
consolation
by
reason
of
our
present
estate
,
one
place
of
Scripture
may
be
preferred
before
another
:
in
which
sense
Junius
interprets
those
Psalms
,
that
have
their
inscription
,
A
Psalm
of
Degrees
,
A
Psalm
of
Excellencies
,
as
the
Hebrew
word
will
bear
it
.
Now
this
Psalm
I
am
upon
,
may
justly
be
so
stiled
,
because
it
hath
a
peculiar
usefulnesse
to
those
who
are
exercised
about
the
guilt
of
sinne
;
for
here
we
have
David
like
an
anatomy
,
opened
,
that
we
may
be
instructed
.
Hence
the
title
of
the
Psalm
is
Maschil
,
which
is
as
much
as
giving
instruction
,
and
it
is
observed
by
Commentators
,
this
is
prefixed
commonly
to
those
Psalms
that
have
some
choice
,
eminent
Doctrine
,
especially
about
afflictions
,
as
this
hath
,
about
Davids
guilt
and
trouble
under
sin
,
and
also
his
pardon
of
it
.
The
Hebrews
call
this
Psalm
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cor
,
The
heart
of
David
,
because
he
is
so
affected
with
Gods
displeasure
for
sinne
,
and
the
excellency
of
the
pardon
.
Therefore
you
must
conceive
the
Text
to
be
uttered
by
David
,
as
one
groaning
and
heavily
pressed
with
the
weight
of
his
sinne
,
and
crying
out
,
Oh
how
blessed
and
happy
are
they
,
that
have
theis
sinnes
forgiven
them
!
In
which
words
you
have
pardon
of
sin
described
.
First
,
From
severall
expressions
to
magnifie
the
mercy
,
Sins
forgiven
,
covered
,
not
imputed
.
It
is
much
to
consider
how
ancient
Interpreters
have
made
a
difference
between
the
sins
enumerated
;
as
if
there
were
divers
kindes
,
or
at
least
degrees
of
sinne
enumerated
;
and
hereupon
also
they
make
a
difference
between
forgiving
,
covering
and
imputing
,
as
if
one
were
more
then
the
other
;
but
we
are
rather
to
take
it
according
to
the
Scripture-custome
,
which
doth
use
for
amplification
sake
,
to
say
the
same
thing
in
divers
words
,
and
this
is
autology
,
but
not
tautology
.
The
difference
that
is
,
is
from
the
severall
metaphors
that
are
in
the
words
.
As
the
first
word
doth
signifie
the
taking
away
of
sin
,
which
is
a
burrhen
,
blessed
is
he
that
is
eased
of
such
a
weight
.
The
second
,
which
is
covering
,
doth
suppose
the
loathsome
filthinesse
of
sin
in
the
eyes
of
God
,
and
therefore
by
grace
is
taken
out
of
his
sight
.
The
third
,
not
imputing
or
reckoning
,
is
a
metaphor
supposing
sinne
a
debt
,
and
God
in
his
account
will
not
set
it
upon
our
score
,
so
that
the
severall
expressions
are
wonderfully
comfortable
,
if
sinne
trouble
thee
as
an
heavy
weight
on
thee
,
pardoning
is
the
easing
and
taking
off
this
burden
;
if
sinne
make
thee
to
judge
thy self
loathsome
,
thou
canst
not
endure
thy self
,
pardon
of
sin
is
covering
of
it
;
if
sin
put
thee
in
such
a
debt
to
God
,
that
thou
knowest
not
how
to
satisfie
,
pardon
is
not
imputing
.
from
the
adjunct
,
adherent
to
remission
of
sinne
,
viz.
blessednesse
.
The
Apostle
,
Rom.
4
,
alledgeth
this
place
to
prove
,
That
a
man
hath
righteousnesse
imputed
to
him
without
works
,
But
the
pertinency
of
the
Apostles
argument
is
disputed
of
:
for
how
doth
it
from
this
place
follow
,
that
a
man
hath
righteousnesse
imputed
to
him
without
works
?
This
is
as
if
a
man
should
argue
,
He
is
a
rich
man
,
because
his
debts
are
forgiven
,
which
is
a
non
sequitur
,
because
they
are
two
distinct
things
.
This
makes
Piscator
and
Wotton
,
with
others
,
to
make
justification
to
be
nothing
but
remission
of
sins
,
and
that
imputation
of
righteousnesse
,
and
remission
of
sins
are
the
self
same
thing
;
a
man
being
therefore
accounted
righteous
because
his
sins
are
not
imputed
unto
him
.
Hence
they
deny
that
the
Scripture
ever
saith
Christs
righteousnesse
is
imputed
unto
us
,
although
in
some
sense
they
grant
,
it
may
be
said
so
,
inasmuch
as
by
his
death
for
us
,
he
purchased
remission
of
sin
,
which
is
our
righteousnesse
.
This
is
to
be
considered
of
,
when
we
speak
of
the
other
part
of
justification
,
viz.
.
imputation
of
Christs
righteousnesse
.
Although
they
that
are
for
imputed
righteousnesse
,
say
,
The
Argument
is
good
,
which
Paul
useth
,
because
imputing
of
righteousnesse
is
immediatly
contrary
to
the
imputing
of
sinne
;
and
therefore
Paul
might
argue
righteousnesse
imputed
,
from
sinne
remitted
,
even
as
we
truly
argue
,
The
night
is
not
,
therefore
the
day
is
,
because
darknesse
and
light
are
immediate
contraries
,
and
the
subject
must
necessarily
have
one
of
them
.
Lastly
,
This
forgivenesse
of
sin
is
described
from
the
subject
,
in
whom
it
is
,
viz.
in
him
,
in
whose
heart
there
is
no
guile
;
that
is
,
who
doth
not
cover
his
sins
by
not
confessing
,
and
not
repenting
of
them
,
as
David
acknowledgeth
he
did
for
a
while
.
First
,
That
forgivenesse
of
sin
is
a
covering
of
sin
.
This
truth
deserveth
a
diligent
unfolding
,
because
the
mistake
about
it
hath
brought
forth
dangerous
errours
in
two
extremities
,
The
one
of
the
Papist
,
That
because
it
is
covered
,
Therefore
there
is
no
sinne
at
all
in
the
godly
,
otherwise
God
could
not
but
see
it
,
and
hate
it
,
as
Pererius
and
others
argue
.
The
other
of
the
Antinomian
,
who
inferre
from
thence
,
That
therefore
God
seeth
not
sinne
,
or
taketh
notice
of
it
in
justified
persons
,
as
Eaton
.
To
understand
this
aright
,
take
notice
,
bloud
come
out
in
stead
of
milk
:
Some
make
the
metaphor
from
filthy
,
loathsome
objects
,
which
are
covered
from
our
eyes
,
as
dead
carcases
are
buried
under
the
ground
;
some
from
garments
that
are
put
upon
us
to
cover
our
nakednesse
,
some
from
the
Aegyptians
that
were
drowned
in
the
Red
Sea
,
and
so
covered
with
water
;
some
from
a
great
gulf
in
the
earth
,
that
is
filled
up
and
covered
with
earth
injected
into
it
.
Lastly
,
some
make
it
an
allusive
expression
to
the
Mercy-seat
,
over
which
was
a
covering
,
which
might
signifie
Gods
grace
,
through
and
in
Christ
,
abolishing
our
sinnes
.
Hence
the
Apostle
attributes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
Christ
and
his
bloud
▪
which
is
given
to
the
Mercy-seat
;
We
may
not
strive
for
any
of
these
Metaphors
,
they
all
in
the
generall
tend
to
shew
this
,
That
God
when
be
pardoneth
,
doth
not
look
upon
us
as
sinners
,
but
deals
with
us
,
as
if
we
had
never
sinned
at
all
:
as
it
is
here
made
blessednesse
to
have
sinne
covered
,
so
it
is
made
a
woe
and
misery
,
Nehem
▪
4.5
.
not
to
have
sinne
covered
,
as
Nehemiah
praieth
against
Sanballat
and
Tobiah
,
This
expression
is
also
used
,
Psal.
85.2
.
In
the
next
place
we
may
consider
in
what
sense
God
doth
cover
sin
when
he
pardons
,
and
in
what
he
doth
not
.
1.
God
is
said
therefore
to
cover
sinne
from
his
eyes
,
because
he
will
not
take
notice
of
it
in
justified
persons
to
punish
it
with
wrath
and
condemnation
,
although
it
be
not
so
covered
,
as
that
God
doth
not
see
it
to
be
angry
with
it
,
and
chastise
beleevers
for
it
.
yet
it
is
so
covered
,
as
that
he
doth
not
see
it
to
condemn
beleevers
for
it
.
We
do
not
therefore
make
God
to
cover
sinne
(
as
an
Antinomian
saith
we
do
)
as
if
a
man
should
cover
a
thing
with
a
net
,
where
the
object
is
still
seen
,
Honey
comb
,
pag
57.
but
as
to
Gods
hatred
and
revengefull
condemnation
,
so
it
is
wholly
covered
;
and
therefore
those
expressions
of
taking
away
,
blotting
out
of
sinne
,
&c.
do
fully
imply
,
that
God
giveth
not
an
half
pardon
,
but
that
he
taketh
away
the
offence
,
and
whatsoever
punishment
(
properly
so
called
)
belongs
unto
it
.
2.
It
doth
imply
,
That
God
when
he
hath
thus
forgiven
,
deals
with
a
man
as
no
more
in
that
particular
a
sinner
.
Therefore
David
after
his
murder
and
adultery
are
washed
away
,
he
is
as
white
as
snow
in
respect
of
those
actuall
sinnes
;
and
every
true
beleever
repenting
,
is
bound
to
beleeve
,
that
God
doth
this
graciously
and
gloriously
to
him
,
That
he
is
no
more
in
Gods
account
that
loathsome
leper
and
unclean
person
he
was
.
It
doth
imply
,
That
God
by
degrees
and
in
his
due
time
will
cover
the
beleevers
sins
,
as
from
his
own
eyes
,
so
from
the
beleevers
eyes
.
So
that
the
guilt
of
conscience
,
those
arrows
of
the
Almighty
,
shall
not
alwaies
stick
in
his
heart
.
Thus
as
mans
love
to
another
,
covers
a
multitude
of
sinnes
,
he
will
not
mention
,
charge
or
upbraid
the
party
with
them
;
so
doth
Gods
love
cover
the
multitude
of
beleevers
sins
committed
by
them
,
dealing
with
them
as
reconciled
persons
,
not
upbraiding
of
them
but
bestowing
all
encouraging
mercies
upon
them
;
so
that
if
we
improve
this
phrase
of
covering
sin
no
further
,
we
shall
split
on
no
rock
,
and
yett
he
soul
have
as
much
comfort
as
it
can
rationally
desire
.
1.
When
we
dream
of
such
covering
of
sinne
,
as
that
sinne
is
wholly
taken
away
;
so
that
no
reliques
of
original
corruption
abide
in
us
.
Thus
the
Papists
,
We
must
not
(
say
they
)
suppose
such
a
covering
as
if
sinne
were
still
there
,
only
God
will
not
impute
it
,
but
it
is
such
a
covering
as
is
a
blotting
sinne
out
.
Now
for
actual
sinne
,
we
grant
covering
to
be
a
blotting
it
out
;
but
for
original
sin
,
in
the
lusts
thereof
,
We
say
,
they
are
still
in
the
godly
,
and
properly
sins
,
only
covered
,
because
not
imputed
to
them
:
for
the
grace
of
regeneration
,
though
it
cut
the
hair
of
sinne
,
as
Dalilah
did
Samsons
,
yet
it
groweth
again
,
as
long
as
the
root
is
there
.
2.
We
may
not
conceive
sinne
covered
in
this
sense
,
as
if
we
by
our
subsequent
good
actions
did
cover
sinne
,
so
some
have
expounded
holy
works
to
be
the
garment
that
covers
our
nakednesse
,
but
this
would
be
our
covering
,
and
not
Gods
covering
▪
whereas
the
Psalmist
attributes
it
to
God
,
Psa.
85.2
.
Therefore
that
Exposition
will
not
hold
,
which
some
bring
out
of
Austin
,
explaining
this
covering
of
sinne
,
as
Emplastrum
tegit
vulnus
,
the
Plaister
covers
the
sore
,
by
healing
of
it
:
for
although
healing
grace
accompany
justification
,
yet
it
is
not
justification
.
3.
We
may
not
conceive
it
said
to
be
covered
in
this
sense
,
As
if
God
when
he
had
pardoned
,
did
not
yet
still
retain
anger
against
the
persons
sinning
,
and
so
chastise
them
.
Though
this
doctrine
be
much
pleaded
for
,
yet
Scripture
is
evident
against
it
.
David
had
sin
covered
,
yet
God
would
not
let
the
sword
depart
from
his
house
.
Thus
Job
aweth
himself
against
sinne
with
this
consideration
,
That
God
would
see
it
in
him
,
and
take
notice
of
it
,
Job
10.14
.
If
I
sinne
,
thou
markest
me
(
God
seeth
sin
in
Job
)
and
thou
wilt
not
acquit
me
from
mine
iniquity
;
and
Cha.
14.16
,
17.
he
saith
,
God
doth
watch
over
his
sin
,
and
seal
it
up
in
a
bag
.
Let
not
then
the
people
of
God
delude
themselves
into
security
,
by
any
false
doctrine
;
and
what
woful
conclusions
there
are
of
a
godly
mans
peace
,
when
he
fals
into
a
grosse
sin
,
I
shall
handle
in
another
Question
.
Neither
fourthly
,
may
we
conceive
of
sin
covered
,
in
a
carnall
grosse
manner
,
As
if
there
were
something
interposed
between
Gods
eyes
and
sinne
;
as
if
a
mans
face
were
covered
with
an
hat
,
or
a
candle
put
under
a
bushell
.
The
Antinomians
similitude
is
grosse
and
carnall
,
Honey-comb
,
pag.
275.
as
a
man
looking
thorow
a
red
glasse
,
seeth
the
water
all
red
within
it
,
so
God
looking
upon
us
in
Christ
,
seeth
nothing
but
the
righteousnesse
of
Christ
,
and
no
sin
at
all
;
for
the
reason
why
our
senses
judge
water
red
thorow
a
red
glasse
,
is
,
because
it
depends
upon
the
fitnesse
of
a
medium
,
and
that
being
indisposed
,
the
eye
is
deceived
;
but
God
in
looking
upon
us
,
doth
not
depend
upon
any
intervening
thing
;
and
indeed
Gods
seeing
of
sin
in
this
point
,
is
not
so
much
an
act
of
his
understanding
,
as
of
his
will
,
decreeing
to
punish
sin
,
or
not
to
punish
it
▪
So
that
this
similitude
doth
no
waies
hold
,
for
God
in
this
matter
of
forgiving
or
punishing
sinne
,
is
not
to
be
looked
upon
as
a
natural
agent
,
but
voluntary
.
So
that
all
these
things
rightly
understood
,
we
may
take
that
which
is
good
and
comfortable
,
leaving
that
which
is
corrupt
and
false
.
Whether
the
phrase
of
covering
sinne
,
make
for
that
errour
,
That
God
doth
not
see
sin
in
beleevers
offending
?
I
answer
,
No
,
by
no
means
;
for
these
Reasons
,
First
,
Gods
covering
of
sinne
is
to
be
limited
only
to
condemnation
,
as
I
have
proved
;
Davids
sinne
was
at
the
same
time
open
to
God
,
and
covered
;
open
to
fatherly
chastisements
,
covered
to
revengefull
condemnation
.
God
did
see
it
as
a
Father
to
be
angry
with
him
,
not
as
a
Judge
to
hate
him
.
2.
Because
this
covering
is
limited
to
those
sins
which
are
pa●
,
and
repented
of
;
not
to
new
sins
committed
;
they
are
not
covered
without
a
new
gracious
act
of
Gods
favour
.
David
before
this
sinne
committed
that
is
spoken
of
in
the
Psalm
,
he
had
his
former
sinnes
covered
,
but
this
was
not
covered
,
till
he
did
acknowledge
it
,
and
then
saith
he
,
Thou
forgavest
the
iniquity
of
my
sinne
:
Though
therefore
God
should
not
see
the
sinnes
past
,
yet
the
new
ones
committed
,
they
are
taken
notice
of
by
him
.
3.
Because
though
God
hath
covered
them
,
yet
God
may
,
and
doth
sometimes
afflict
his
people
for
their
sins
,
so
that
they
cannot
be
in
every
sense
said
to
be
covered
:
But
I
have
spoken
largely
of
this
already
.
How
will
this
stand
with
the
omnisciency
,
truth
and
holinesse
of
God
?
His
omnisciency
,
for
he
cannot
but
see
sinne
if
it
be
there
:
His
truth
,
for
God
,
must
needs
judge
of
things
as
they
are
;
if
therefore
sinne
be
there
,
he
must
judge
it
to
be
there
,
otherwise
we
make
him
like
the
wicked
who
covers
sin
,
he
will
not
acknowledge
it
to
be
there
:
Now
what
truth
is
this
,
to
say
of
a
regenerate
man
,
he
is
cleansed
and
washed
from
all
his
evil
,
and
yet
his
evil
is
in
him
?
This
the
learned
among
the
Papists
doe
much
urge
,
Pererius
,
Tiriuus
,
&c.
At
most
(
saith
Suarez
de
justificatione
)
it
makes
remission
of
sin
to
be
nothing
but
a
remission
of
the
punishment
,
not
of
the
offence
or
fault
.
The
very
same
is
urged
by
Antinomists
.
Lastly
,
How
doth
it
consist
with
Gods
holinesse
;
for
he
must
needs
hate
sinne
in
whomsoever
he
findes
it
;
and
therefore
for
the
Saints
to
have
sin
in
them
,
and
yet
God
not
to
impute
it
to
them
,
seemeth
a
contradiction
.
But
to
all
this
the
answer
is
easie
.
As
for
Gods
omnisciency
,
none
say
,
but
by
that
God
beholds
sinne
,
where
it
is
;
and
in
that
sense
,
sinne
is
not
at
all
said
to
be
covered
,
for
he
knoweth
all
in
man
.
As
for
his
truth
,
God
doth
judge
as
the
thing
is
,
for
as
he
seeth
sinne
,
so
he
judgeth
sinne
to
be
in
them
▪
and
according
to
that
eternal
rule
laid
down
,
Psal.
89.32
,
33
▪
He
chastiseth
them
with
the
rod
,
though
he
take
not
his
loving
kindenesse
from
them
;
so
that
God
doth
not
judge
things
otherwise
then
they
are
.
And
as
for
his
holinesse
,
he
is
not
only
angry
with
their
sins
,
but
also
would
proceed
to
their
eternall
condemnation
,
were
it
not
for
Christ
,
their
surety
,
so
that
their
sins
are
punished
,
though
not
in
their
own
persons
.
Neither
is
this
a
taking
away
of
sin
only
in
respect
of
the
punishment
,
but
of
the
offence
also
,
God
being
wholly
reconciled
with
his
people
,
though
the
corruption
(
which
is
removed
by
sanctification
,
not
justification
)
is
by
degrees
purged
away
.
The
second
Objection
is
,
How
can
God
see
sinne
,
seeing
they
have
Christs
righteousnesse
,
and
there
being
no
sin
in
that
,
therefore
God
must
look
upon
them
as
in
Christ
,
which
is
without
any
sin
at
all
?
The
answer
is
,
that
when
we
say
,
Christs
righteousnesse
is
made
theirs
,
it
is
not
to
be
understood
subjectively
,
I
come
to
the
second
Observation
out
of
the
Text
,
which
is
,
That
those
only
do
esteem
pardon
of
sinne
as
a
blessednesse
,
who
feel
inwardly
the
anger
of
God
for
sin
.
David
here
in
this
Psalm
,
being
deeply
wounded
with
the
guilt
of
his
sin
,
judgeth
not
his
kingdom
,
his
wealth
,
his
conquest
over
enemies
an
happy
thing
,
but
pardon
of
sin
.
Now
the
ground
of
this
is
,
because
such
is
our
custom
(
though
it
be
our
weaknesse
)
to
esteem
of
mercies
more
carendo
quàm
habendo
,
by
wanting
of
them
,
then
having
of
them
.
The
blinde
man
earnestly
desireth
sight
.
The
lame
man
prizeth
sound
limbs
.
A
people
distressed
with
warre
,
and
finding
the
bitternesse
of
it
,
commend
peace
.
Thus
it
is
here
,
a
man
afflicted
and
imbittered
in
his
soul
because
of
sin
,
he
doth
highly
admire
forgiveness
,
and
accounts
those
happy
that
walk
in
the
sense
of
Gods
favour
.
Though
innocency
or
freedom
from
sin
may
be
majus
beneficium
,
a
greater
mercy
then
pardon
and
reparation
,
yet
this
is
dulcius
beneficium
,
a
more
sweet
mercy
to
the
sense
and
feeling
of
him
,
who
enjoyeth
it
.
Hence
that
Christ
and
the
Gospel
might
be
exalted
,
God
permitted
sin
to
be
,
and
the
Law
is
on
purpose
to
discover
sin
,
and
aggravate
it
,
that
Christ
and
his
grace
may
be
the
more
welcome
.
From
the
second
we
may
be
instructed
,
The
last
Use
of
Exhortation
,
is
,
to
be
so
deeply
humbled
and
tenderly
affected
within
your selves
,
that
all
within
you
may
cry
out
,
Blessed
is
the
man
to
whom
the
Lord
imputeth
no
sinne
.
O
that
every
Auditour
which
heareth
me
this
day
,
could
with
the
same
spirit
,
affection
,
and
turning
of
bowels
within
him
,
proclaim
this
truth
,
as
David
did
.
What
is
said
of
Pauls
Epistles
,
is
also
true
of
Davids
Psalms
,
Nunquam
Davidis
mentem
intelliges
,
nisi
prius
Davidis
spiritum
imbiberis
.
You
can
never
fully
understand
Davids
meaning
,
unlesse
you
be
possessed
with
Davids
spirit
.
Now
that
you
may
be
moved
hereunto
,
consider
the
motive
in
the
Text
,
and
the
means
to
get
it
.
The
motive
is
blessednesse
;
a
man
is
never
an
happy
man
,
till
his
sinnes
be
pardoned
.
What
makes
hell
and
damnation
,
but
meerly
not
forgivenesse
?
thy
wealth
,
thy
greatnesse
,
thy
honours
,
cannot
bring
that
happinesse
to
thee
which
remission
of
sins
doth
.
Hence
this
is
the
cause
of
all
other
blessednesse
.
And
observe
,
here
is
a
great
deal
of
difference
between
this
place
,
Blessed
is
the
man
whose
sinnes
are
pardoned
,
and
those
Texts
where
he
is
said
to
be
blessed
that
feareth
alwaies
,
or
he
is
said
to
be
blessed
that
walketh
not
in
the
waies
of
the
wicked
,
for
in
the
Text
is
shewed
the
cause
or
fountain
of
blessednesse
,
viz.
remission
of
sinne
;
but
in
other
places
there
is
only
deciphered
,
who
they
are
that
are
blessed
.
A
man
that
feareth
is
blessed
,
but
his
fear
is
not
the
cause
of
his
blessednesse
.
A
man
that
liveth
godly
is
blessed
,
but
his
godlinesse
is
not
the
cause
of
his
blessednesse
,
but
his
pardon
of
sin
makes
him
blessed
in
all
his
graces
;
Thou
art
blessed
,
not
because
thou
praiest
,
hearest
,
livest
holily
,
but
because
God
doth
forgive
all
thy
sins
and
imperfections
in
these
duties
.
If
therefore
your
graces
,
your
holy
duties
are
not
the
cause
of
your
blessednesse
,
never
think
your
outward
mercies
can
be
.
The
means
to
obtain
this
,
is
in
the
Text
,
by
having
no
guile
in
the
heart
,
that
is
,
by
not
hiding
our
sins
,
but
repenting
of
them
,
and
confessing
them
to
God
:
For
this
(
saith
David
)
every
one
shall
pray
unto
thee
in
an
acceptable
time
;
for
this
,
that
is
,
for
this
remission
,
and
because
thou
wast
so
ready
to
forgive
,
when
I
said
,
I
will
confesse
my
sin
.
Therefore
shall
every
one
seek
to
thee
;
where
by
the
way
,
let
none
abuse
that
place
,
vers.
5.
David
said
he
would
confesse
,
and
God
forgave
it
:
David
did
but
say
it
,
and
God
pardoned
it
;
so
some
have
descanted
upon
it
.
But
to
say
,
there
,
according
to
the
use
of
the
Hebrew
word
in
some
places
,
is
firmly
to
purpose
and
decree
so
resolvedly
,
that
he
will
be
diligent
in
the
practice
of
i●
.
Doe
not
therefore
think
that
a
meer
lip-labour
is
that
brokennesse
and
contrition
of
spirit
,
which
God
requireth
as
the
means
to
pardon
.
LECTURE
XXVI
.
PSAL.
51.9
.
Hide
thy
face
from
my
sinnes
,
and
blot
out
all
mine
iniquities
.
YOu
have
heard
of
the
peculiar
usefulnesse
of
the
Psalms
,
in
respect
of
our
conditions
or
temptatians
.
What
some
Authours
(
I
know
not
upon
what
ground
)
have
said
of
the
manna
,
that
it
had
the
taste
of
all
delicate
meats
in
it
,
and
gave
a
respective
rellish
to
what
every
palate
desired
;
this
may
be
truly
affirmed
of
the
Psalms
,
they
have
a
respective
direction
,
or
comfort
to
every
ones
affliction
or
temptation
.
Hence
they
have
been
called
by
some
the
little
Bible
,
or
the
Bible
of
the
Bible
?
for
although
all
the
stars
be
of
a
quintess●ntiall
matter
(
as
the
Philosophers
say
)
yet
one
star
differs
from
another
in
glory
.
And
this
Psalm
among
the
rest
,
hath
no
mean
excellency
or
usefulln●sse
,
it
being
a
spirituall
Apothecaries
shop
,
wherein
are
choice
antidotes
against
the
guilt
and
filth
of
sin
,
so
that
every
one
may
say
that
of
this
Psalm
,
which
Luther
of
another
,
O
Psalme
,
Tueris
meus
Psalmus
,
Thou
shalt
be
my
Psalm
,
The
occasion
of
this
Psalm
is
set
down
very
diligently
,
and
punctually
in
the
inscription
,
it
was
made
when
Nathan
reproved
David
for
his
adultery
,
after
he
had
gone
in
to
Bathsheba
.
The
Hebrew
word
is
translated
in
the
time
past
,
and
so
those
that
excuse
Naaman
,
2
King
.
5.18
.
translate
those
words
,
wherein
Naaman
begs
for
pardon
for
his
bowing
down
in
the
house
of
Rimmon
,
in
the
time
past
.
Thus
(
pardon
thy
servant
)
when
my
master
went
into
the
house
of
Rimmon-and
I
bowed
my self
.
And
they
bring
this
inscription
of
the
Psalm
to
confirm
such
a
translation
.
We
are
in
this
Psalm
to
look
upon
humbled●or
●or
his
grievous
sins
,
as
a
Job
sitting
upon
the
dunghil
abhorring
himself
,
because
of
the
ulcers
and
loathsomenesse
upon
him
,
or
like
a
wretched
Lazarus
full
of
sores
,
lying
at
Gods
throne
,
who
is
rich
in
mercy
.
For
mercy
is
the
scope
of
the
Psalm
,
which
he
praieth
for
in
the
negative
effects
of
it
,
such
as
blotting
out
of
his
favour
,
&c.
and
in
the
positive
effects
thereof
,
such
as
creating
a
new
heart
,
filling
him
with
joy
and
gladnesse
,
&c.
And
this
Petition
is
enforced
with
several
arguments
from
Gods
multitude
of
mercies
,
from
his
confession
and
acknowledgement
,
with
a
ready
submission
to
all
Gods
chastisements
,
from
the
pronenesse
of
every
one
to
sin
,
because
of
that
original
corruption
seated
in
him
,
from
the
good
effect
this
pardon
shall
work
upon
him
,
he
will
teach
transgressours
Gods
waies
,
so
that
his
sinnes
as
well
as
his
graces
shall
instruct
others
.
My
Text
is
a
praier
about
that
negative
effect
of
mercy
,
The
first
is
,
Hide
thy
face
from
my
sins
.
This
praier
is
expressed
to
the
same
sense
in
the
next
Petition
,
Blot
out
all
mine
iniquities
,
wherein
consider
the
mercy
praied
for
,
Blot
out
,
a
metaphor
(
as
you
have
heard
)
from
merchants
that
cancell
their
debts
,
or
as
the
Su●doth
dissipate
and
cause
the
cloud
to
vanish
.
2.
The
extent
of
the
object
,
all
my
iniquities
.
Whether
this
extend
to
future
sins
,
so
that
all
sins
,
past
,
present
,
and
fut●re
are
pardoned
together
,
shall
be
considered
in
the
second
place
.
From
the
first
Petition
,
Observe
,
That
God
seeth
and
taketh
notice
of
in
a
most
angry
and
provoked
manner
,
the
hainous
and
gross
sins
,
which
a
Believer
hath
plunged
himself
into
.
For
this
reason
,
David
praieth
God
would
turn
away
his
eyes
,
and
face
from
him
,
even
as
the
sore
eyes
desire
to
have
the
light
removed
,
as
being
unable
to
bear
it
.
And
this
aggravation
of
Gods
seeing
it
,
he
mentioneth
also
,
vers.
4.
Against
thee
only
have
I
sinned
,
and
done
this
evil
in
thy
sight
.
That
God
did
see
it
,
and
was
offended
,
did
more
trouble
him
,
then
the
eyes
of
all
the
world
upon
him
:
So
2
Sam.
11.27
.
where
this
History
is
related
,
there
is
this
peculiar
brand
upon
Davids
sin
,
that
what
he
had
done
was
evil
in
the
eyes
of
the
Lord
;
therefore
God
did
see
it
,
and
take
notice
of
it
,
so
as
to
be
displeased
with
it
.
This
Doctrine
is
worthy
of
all
diligent
examination
,
both
because
it
will
be
a
strong
Antidote
,
to
keep
Gods
people
from
scandalous
gross
sins
,
as
also
to
inform
how
far
in
such
sins
the
people
of
God
make
a
breach
upon
their
peace
with
God
,
and
claim
to
the
Covenant
of
Grace
.
And
although
this
Question
hath
been
vexed
in
some
respects
with
the
scratching
claws
of
the
Schoolmen
,
yet
I
shall
endeavour
not
to
be
so
ill
a
seedsman
as
to
sowe
among
thorns
,
nor
as
one
of
the
Ancients
alludes
,
Plantare
nemus
Aristotelicum
juxta
altare
Dei
,
Plant
Aristotles
dark
Grove
,
near
Gods
Altar
.
And
for
the
clearer
proceeding
in
this
great
Point
,
First
,
The
aggravation
of
his
sin
.
Secondly
,
Of
the
evil
befalling
him
,
because
of
it
.
Davids
sin
is
at
large
mentioned
,
2
Sam.
11.
where
you
have
several
aggravations
of
this
ungodly
act
.
First
,
He
was
a
King
,
and
so
his
wickedness
was
the
greater
,
by
how
much
his
person
was
greater
▪
Men
in
place
being
like
the
Sun
,
which
if
in
an
eclipse
,
causeth
much
destructive
alteration
to
inferiours
.
Secondly
,
A
man
advanced
by
God
to
special
mercies
,
both
temporall
and
spirituall
,
and
for
him
to
sinne
thus
,
we
may
cry
out
,
What
ailest
thou
,
O
Jordan
,
to
runne
backward
?
Thirdly
,
The
nature
of
the
sin
was
a
very
gross
one
,
against
the
light
of
an
Heathens
conscience
,
to
deflour
his
neighbours
wife
.
Fourthly
,
It
was
a
trespass
against
his
faithful
servant
Vriah
,
who
was
venturing
his
life
to
preserve
David
:
This
was
horrible
ingratitude
.
Fifthly
,
This
aggravation
God
addeth
,
That
he
had
many
other
wives
;
and
for
him
,
as
Nathan
wisely
reproved
him
,
to
go
and
take
the
poor
mans
lamb
,
who
had
only
that
,
this
was
to
become
very
guilty
.
Sixthly
,
Here
was
great
deliberation
,
and
consultation
,
how
to
cover
the
matter
,
and
to
make
Vriah
the
father
of
it
.
O
where
is
Davids
heart
that
it
doth
not
smite
him
all
this
while
?
Seventhly
,
To
bring
this
wretched
plot
about
,
h●
sends
Vriah
with
letters
to
Joab
for
his
own
destruction
;
Doth
not
David
here
,
that
which
he
condemned
and
prayed
against
so
much
in
others
,
lie
in
wait
like
a
Lion
to
devour
the
poor
innocent
?
Eighthly
,
His
sin
becomes
more
hainous
,
in
that
to
colour
this
,
he
will
have
Vriah
,
and
many
other
innocent
persons
set
in
the
fore-front
,
on
purpose
to
be
killed
,
and
afterwards
with
most
transcendent
hypocrisie
,
excuseth
it
with
this
,
The
battel
fals
alike
to
all
.
So
that
here
is
a
sinne
with
many
sins
complicated
in
it
.
Ninthly
,
When
all
this
is
done
,
David
takes
Bathsheba
to
wife
,
delights
in
her
,
and
rejoyceth
with
her
.
Tenthly
,
To
make
his
sinne
out
of
measure
sinful
,
after
these
horrid
sins
committed
thus
against
natural
light
,
as
well
as
spiritual
,
we
finde
no
remorse
of
conscience
,
no
trouble
of
heart
,
till
Nathan
the
Prophet
come
and
arouse
him
.
But
presently
upon
his
Reproof
,
How
doth
this
Mountain
melt
like
wax
before
the
fire
?
And
therefore
let
no
man
encourage
himself
with
Davids
sin
,
unless
he
finde
in
himself
also
Davids
Repentance
.
And
therefore
in
the
second
place
take
notice
,
what
way
God
takes
to
break
him
,
and
how
much
displeasure
of
God
fell
upon
him
.
He
hath
great
terrour
and
trouble
upon
him
,
which
he
expresseth
by
the
most
exquisite
torment
that
is
,
viz.
Broken
bones
.
It
was
with
him
,
as
if
all
his
bones
were
brayed
and
pounced
together
.
Thus
fearful
is
it
to
fall
into
the
hands
of
the
living
God
,
who
even
to
his
own
people
is
a
consuming
fire
.
As
the
Sunne
which
useth
to
dart
forth
resplendent
beams
of
lustre
,
by
grosse
and
thick
clouds
is
darkned
and
obscured
;
so
David
who
heretofore
rejoyced
in
God
,
took
comfort
in
his
Promises
,
doth
now
like
Dives
beg
for
one
drop
of
comfort
,
and
findes
a
great
Gulf
between
that
and
him
,
insomuch
that
it
cannot
come
to
him
,
nor
he
to
it
.
Now
what
are
all
Davids
pleasures
,
all
his
lustful
delights
to
these
wounds
of
his
soul
?
Hath
he
not
bought
Repentance
at
a
dear
rate
?
Let
the
godly
hear
this
and
tremble
,
and
do
no
such
thing
.
Secondly
,
As
he
found
hell
thus
within
him
,
So
God
was
also
really
displeased
,
his
sins
were
uncancelled
till
he
repented
.
So
that
Gods
displeasure
was
not
only
in
Davids
sense
and
feeling
,
but
in
Gods
heart
also
.
As
the
earth
of
his
own
heart
was
like
iron
,
in
respect
of
the
yeelding
any
fruit
of
comfort
,
so
the
Heavens
were
like
brasse
.
God
had
spoke
to
his
soul
to
be
like
the
mountains
of
Gilboa
,
on
which
no
dew
of
his
favour
shall
fall
.
Therefore
he
doth
not
only
pray
for
pardon
,
but
plenty
and
iteration
of
pardon
,
Multiply
to
pardon
,
as
vers.
2.
I
need
pardon
again
and
again
,
I
need
a
plentiful
pardon
,
because
I
have
sinned
many
sins
in
one
sin
.
Now
David
might
justly
be
more
solicitous
and
fearfull
about
the
pardon
of
these
sins
,
because
there
was
no
particular
Sacrifice
appointed
for
murder
and
adultery
,
but
an
expectation
of
vengeance
,
either
from
God
or
man
,
but
this
must
not
be
stretched
to
the
Socinian
errours
,
as
before
I
have
shewed
.
Thirdly
,
He
found
in
himself
a
loathsomnesse
,
and
defiling
guilt
upon
his
conscience
,
whereby
like
Adam
,
he
could
runne
and
hide
himself
,
that
God
might
not
see
him
.
Hereupon
he
prayeth
,
Wash
me
,
Cleanse
me
,
Purge
me
.
O
how
loathsome
and
abominable
was
he
in
his
own
eyes
:
if
Davids
Righteousness
be
accounted
a
menstruous
cloth
,
or
dung
by
him
;
what
debasing
and
abhorring
thoughts
must
he
needs
have
of
his
sins
?
He
looketh
upon
himself
as
the
Swine
wallowing
in
mire
,
and
the
dog
licking
up
his
vomit
.
Fourthly
,
He
feeleth
a
spiritual
consumption
and
languish
upon
him
,
that
he
cannot
exercise
any
of
those
graces
that
he
used
to
do
.
Therefore
he
prayeth
for
a
principal
or
voluntary
spirit
,
that
with
delight
and
strength
he
may
do
Gods
will
.
David
ariseth
as
Samson
when
his
Hair
was
cut
off
,
thinking
to
doe
such
great
exploits
,
as
he
had
before
,
but
he
findes
his
strength
gone
.
Fifthly
,
He
discovereth
a
world
of
Hypocrisie
in
his
heart
,
and
crieth
out
of
that
,
praying
for
truth
in
the
inward
parts
.
He
now
(
probably
)
fears
himself
for
an
Hypocrite
,
questions
whether
any
truth
of
grace
be
in
him
at
all
;
and
certainly
it
might
justly
amaze
and
astonish
him
,
to
consider
he
could
do
all
that
wickedness
deliberately
in
cold
bloud
,
without
any
remorse
for
a
long
while
.
This
might
justly
plunge
David
into
such
a
Chaos
,
that
he
might
fear
the
very
pillars
and
foundations
of
his
soul
were
shaken
.
Sixthly
,
He
had
lost
all
that
boldnesse
and
liberty
arising
from
a
good
Conscience
,
in
declaring
Gods
truth
,
and
reclaiming
transgressours
from
their
evil
wayes
,
vers
▪
13.
Some
have
said
that
David
in
this
intervall
lost
the
gift
of
Prophecie
,
and
making
of
Psalms
.
I
cannot
tell
that
;
but
certainly
guilt
and
shame
had
so
sealed
up
his
mouth
,
that
he
could
not
reprove
others
for
murder
,
adulteries
,
destructive
craft
,
which
he
himself
was
so
foully
guilty
of
.
It
was
the
Ancients
Rule
,
Quicquid
dictur●s
aliis
,
prius
tibi
ipsi
dic
,
Speak
that
first
to
thy self
,
which
thou
art
to
speak
to
others
.
But
how
could
David
have
any
boldness
here
,
till
there
was
a
cole
of
fire
from
the
Altar
to
sanctifie
him
?
So
that
all
these
things
duely
pondered
,
you
may
say
,
this
Sermon
is
a
spiritual-Anatomy-Lecture
,
wherein
Davids
sin
and
punishment
hath
been
so
dissected
before
you
,
that
every
wise
hearer
may
prevent
the
like
desperate
disease
in
himself
.
in
the●
.
And
now
I
proceed
to
the
Thesis
,
or
this
Doctrine
in
the
general
.
And
this
method
I
shall
use
:
First
,
Speak
of
the
sins
briefly
the
godly
may
fall
into
.
And
then
more
largely
of
their
relation
they
stand
unto
God
after
the
commission
of
them
,
till
they
repent
.
And
to
the
former
,
two
things
are
considerable
:
1.
The
nature
of
the
sins
they
commit
.
And
2.
The
quality
of
them
,
whereby
they
may
be
differenced
from
the
sins
of
reprobates
.
For
the
former
.
There
is
no
sinne
(
except
that
against
the
holy
Ghost
)
which
a
justified
person
,
being
left
to
himself
,
may
not
fall
into
,
even
such
sins
,
that
moral
men
,
by
the
help
of
a
natural
conscience
only
would
readily
abhor
.
Thus
David
with
deliberation
and
consent
fals
into
adultery
and
murder
,
sins
condemned
by
Natures
Statute-Law
:
You
have
Aaron
guilty
of
Idolatry
:
Josephs
brethren
the
Patriarchs
,
as
much
as
lieth
in
them
murdering
Joseph
,
and
when
they
have
cast
him
away
into
the
pit
,
they
sit
down
to
eat
,
which
implieth
their
wonderful
security
:
and
we
reade
not
of
their
Repentance
,
till
many
years
after
,
being
awakened
thereunto
by
Joseph
.
Samson
,
he
was
like
one
of
the
Roman
Emperors
,
a
compound
of
vices
and
virtues
,
insomuch
that
doubt
might
have
been
made
of
his
godliness
,
had
not
the
Scripture
put
him
in
the
Catalogue
of
Saints
.
Peter
,
although
it
was
a
passion
of
fear
that
caused
his
sinne
,
yet
his
sinne
was
very
dreadful
,
to
lie
,
swear
,
and
curse
,
in
the
denying
of
Christ
.
This
was
such
a
sinne
that
Peter
thought
it
not
possible
he
should
fall
into
it
.
For
first
at
the
maids
accusation
,
by
comparing
of
the
Evangelists
together
,
he
doth
not
only
basely
deny
himself
to
be
Peter
,
but
addeth
,
He
knew
not
Christ
,
yea
he
knew
not
what
she
said
:
an
expression
which
we
use
about
a
thing
that
we
are
in
the
highest
manner
ignorant
of
;
and
this
he
doth
before
all
them
that
stood
by
.
In
the
next
place
after
a
little
while
(
which
as
Maldonat
computes
,
must
be
at
least
three
hours
)
he
denieth
Christ
again
:
we
might
have
thought
that
Peters
heart
might
have
troubled
him
in
that
space
,
but
in
stead
of
repentance
he
aggravates
his
crime
,
with
an
oath
he
denied
himself
to
be
Peter
;
Here
was
lying
against
his
own
conscience
,
accompanied
with
perfidiousness
against
Christ
:
Then
the
third
time
,
a
little
while
after
,
being
accused
again
,
he
still
increased
his
sin
,
and
did
not
only
swear
,
but
curse
,
that
is
,
devote
my self
to
the
horridest
judgements
that
can
be
,
if
he
knew
Christ
,
and
this
he
did
often
,
as
that
phrase
,
He
began
to
curse
,
seemeth
to
imply
,
and
his
sin
will
yet
rise
higher
,
if
that
cursing
be
referred
to
Christ
,
that
he
cursed
and
anathematized
him
,
and
all
this
while
though
as
some
probably
think
,
he
heard
the
Cock
crow
,
yet
he
repents
not
till
Christ
looked
upon
him
,
and
without
question
▪
would
have
denied
him
as
often
as
the
temptation
was
,
had
not
Christ
preserved
him
.
Thus
I
have
given
you
Examples
of
the
hainous
sins
of
Gods
people
,
which
are
not
to
encourage
in
sinne
,
but
if
duely
considered
,
a
bridle
against
it
.
As
he
said
,
Plus
debeo
Thomae
,
quam
Petro
,
he
was
more
beholding
to
Thomas
doubting
,
then
Peter
believing
,
because
by
Thomas
his
doubt
,
Christs
Resurrection
was
more
confirmed
:
So
in
some
sense
,
we
may
more
acknowledge
Gods
Wisdome
and
Goodness
in
his
childrens
fals
,
then
in
their
Graces
;
for
hereby
we
are
to
tremble
in
our selves
at
our
own
weakness
,
be
more
careful
against
sinne
;
Observe
the
way
they
took
for
pardon
,
and
admire
Gods
goodnesse
,
who
doth
not
utterly
cast
off
his
prodigal
children
.
Thus
you
see
there
is
no
kinde
of
crime
,
which
the
people
of
God
,
through
their
own
neglect
,
may
not
fall
into
.
And
as
for
that
other
Question
,
Whether
they
may
not
frequently
commit
the
same
sins
?
We
have
examples
in
Scripture
for
the
Affirmative
,
onely
the
greater
Doubt
is
,
Whether
after
a
thorow
and
deep
Humiliation
they
may
relapse
in
the
same
sins
?
But
although
we
scarce
have
any
instances
of
such
in
the
Scripture
,
yet
Gods
command
upon
us
to
receive
a
brother
seventy
seven
times
offending
,
if
he
repent
,
may
keep
up
the
heart
of
such
a
sinner
against
despair
,
because
goodnesse
and
love
is
in
him
as
in
the
Ocean
;
in
us
,
as
in
the
stream
only
.
What
kinde
of
sins
these
are
?
whether
they
may
be
called
sins
of
infirmity
,
though
so
atrocious
in
their
nature
,
or
raigning
sins
?
Now
herein
godly
Divines
have
differing
expressions
,
though
they
mean
the
same
thing
.
Zan●hy
in
his
Thesis
of
the
perseverance
of
the
Saints
doth
industriously
assert
,
That
all
the
sins
which
elect
Believers
fall
into
,
are
sins
of
infirmitie
.
Thus
he
cals
Davids
and
Peters
:
His
main
ground
is
,
Because
every
regenerate
man
hath
a
two-fold
principle
within
,
the
flesh
and
the
spirit
,
both
which
fight
one
against
the
other
:
by
which
means
they
are
never
carried
out
to
a
full
consent
and
purpose
in
any
sin
they
commit
.
Hence
he
denieth
they
can
be
called
raigning
sins
,
or
sins
against
conscience
,
that
waste
conscience
,
or
that
are
from
resolved
purpose
within
.
He
giveth
an
instance
from
Jonah
,
and
the
Mariners
;
We
know
the
Mariners
had
not
any
intent
at
first
to
throw
Jonah
into
the
Sea
;
again
they
rowed
and
used
all
their
utmost
endeavour
to
preserve
him
:
Lastly
,
they
pray
to
their
gods
,
if
possibly
,
they
may
not
be
necessitated
to
drown
him
.
Now
in
all
this
,
the
Mariners
,
though
they
did
throw
him
into
the
Sea
,
with
their
will
and
consent
,
yet
they
did
it
very
unwillingly
also
.
Thus
,
saith
he
,
Jonah
,
in
this
respect
,
is
like
Christ
,
or
grace
in
the
hearts
of
Gods
people
.
And
first
,
the
people
of
God
have
no
purpose
to
cast
him
out
.
Again
,
they
use
their
diligent
care
in
temptations
not
to
do
it
.
Lastly
,
they
beseech
and
importune
God
they
may
never
fall
so
foully
:
Therefore
if
at
any
time
they
are
overtaken
,
it
is
with
an
unwilling
willingness
.
Thus
he
.
Neither
is
it
any
marvel
if
he
judge
so
;
When
Bucer
thought
an
Elect
man
,
ever
before
ever
he
be
converted
,
doth
not
sin
with
that
full
consent
as
reprobate
wicked
men
do
,
but
have
many
motions
to
the
contrary
.
Now
although
Peter
in
his
denial
of
Christ
,
might
be
thought
with
unwillingness
and
reluctancy
to
do
what
he
did
,
yet
it
is
hard
to
say
,
David
,
who
so
deliberated
and
plotted
to
accomplish
his
wickedness
,
did
it
not
with
some
full
consent
at
that
time
.
And
it
may
seem
hard
to
call
all
the
sins
of
the
godly
,
sins
of
infirmity
;
Therefore
others
will
grant
them
the
name
of
raigning
sins
,
but
with
this
limitation
,
that
this
is
not
a
total
raigning
:
sin
raigneth
as
a
tyrant
over
them
,
not
as
a
King
;
and
although
at
some
times
,
as
in
Davids
case
,
there
be
no
actual
resistance
made
,
because
all
the
actual
exercise
of
Grace
is
suspended
,
yet
the
seed
of
God
doth
in
time
revive
again
,
and
so
doth
cast
out
that
usurper
:
So
then
the
conclusion
is
,
That
the
gross
sins
,
which
some
regenerate
persons
do
commit
,
may
be
said
to
be
sins
accomplished
with
a
full
consent
and
delight
,
and
for
the
time
,
no
actual
resistance
made
by
the
regenerate
part
,
and
so
far
may
be
called
raigning
sins
,
but
because
God
hath
promised
to
blow
up
those
sparks
of
grace
in
the
godly
,
in
his
due
time
;
therefore
they
raign
but
as
tyrants
,
and
that
for
a
while
,
not
as
Kings
,
which
then
properly
is
,
when
sins
are
customarily
committed
with
an
antecedent
and
consequent
consent
.
Davids
,
Peters
,
and
Judas's
,
will
appear
evidently
.
From
that
principle
of
supernatural
life
,
which
although
much
weakned
,
yet
is
not
quite
taken
away
,
1
Joh.
3.
He
that
is
born
of
God
,
cannot
sin
,
viz.
so
as
Cain
;
or
as
one
that
is
of
the
devil
his
father
,
because
the
seed
of
God
abideth
in
him
.
And
Paul
,
Rom.
7.
doth
excellently
describe
this
in
the
person
of
a
regenerate
man
,
where
some
Expositours
do
not
limit
the
good
he
would
do
,
or
the
evil
he
would
not
do
,
to
motions
and
desires
only
of
the
heart
,
but
extend
it
to
the
outward
actions
done
in
the
flesh
.
difference
in
respect
of
God
:
He
doth
not
wholly
cast
off
the
one
offending
,
as
he
doth
the
other
.
Compare
Sauls
sin
,
for
which
God
rejected
him
,
and
Davids
together
,
and
you
would
think
Sauls
sin
far
the
less
;
for
Sauls
was
,
because
he
spared
Agag
,
1
Sam.
15.
and
the
best
of
the
spoil
,
pretending
it
was
for
Sacrifice
,
and
he
dared
not
do
other
for
fear
of
the
people
,
but
for
this
God
rejected
him
.
Now
Davids
was
in
a
more
gross
sin
against
the
light
of
nature
,
whereas
Sauls
was
against
a
positive
command
of
God
only
,
and
was
a
sin
only
,
because
forbidden
,
not
from
itself
,
yet
God
sheweth
mercy
to
the
one
,
and
not
to
the
other
.
Certainly
,
though
Gods
grace
be
the
great
reason
of
the
difference
,
yet
Saul
sinned
with
more
contempt
and
slighting
of
God
,
then
David
did
.
There
was
a
more
bitter
root
in
one
then
the
other
.
in
the
consequent
.
When
David
was
reproved
,
how
presently
did
he
melt
and
condemn
himself
?
There
could
not
be
such
a
sudden
thaw
of
Davids
heart
,
if
like
Nabals
it
had
been
like
a
stone
within
him
.
Thus
Peter
also
,
as
soon
as
Christ
looked
upon
him
,
He
went
out
,
and
wept
bitterly
.
It
is
true
,
we
see
Saul
and
Judas
after
their
wickedness
committed
,
cried
out
,
They
had
sinned
,
but
yet
it
was
only
for
temporal
motives
,
fearing
the
loss
of
their
honours
or
fame
,
and
at
most
,
out
of
a
slavish
fear
of
Gods
wrath
,
not
from
any
love
of
him
,
or
faith
in
him
.
The
Use
is
,
If
David
lie
thus
in
his
gore
,
Pillar
of
salt
to
season
the
godly
.
Without
a
gracious
solicitude
and
diligent
depending
upon
God
,
how
quickly
may
a
star
become
like
a
dunghil
?
You
see
that
the
snakes
,
and
other
poisonous
creatures
,
which
lie
lurking
in
the
holes
of
ground
,
when
the
season
is
cold
,
do
yet
crawl
abroad
under
the
hot
Sun-beams
.
And
so
those
sins
which
thou
supposest
crucified
in
thee
,
may
revive
upon
a
warm
temptation
.
Peter
could
not
be
perswaded
he
should
ever
be
plunged
into
such
foul
perfidiousness
,
he
thought
all
the
men
in
the
world
would
sooner
do
it
then
he
.
Now
to
prevent
these
scandals
,
hearken
alwayes
unto
the
motions
of
Gods
Spirit
.
While
the
Cock
croweth
,
do
thou
go
out
and
weep
bitterly
;
while
the
Angel
stirreth
the
pool
,
do
thou
presently
step
in
:
and
if
thou
art
at
any
time
overtaken
,
continue
not
in
the
sin
,
return
presently
.
The
Candle
newly
put
out
,
if
presently
blown
upon
,
may
be
kindled
again
.
The
longer
in
the
sin
,
the
more
sensless
and
stupid
thy
heart
will
grow
;
and
know
that
of
Bernard
to
be
true
,
Illud
est
cor
durum
,
quod
non
trepidat
ad
nomen
cordis
duri
,
That
is
an
hard
heart
,
which
doth
not
tremble
at
the
name
of
an
hard
heart
.
LECTURE
XXVII
.
PSA
1.51.9
.
Hide
thy
face
from
my
sinnes
,
and
blot
out
all
mine
iniquities
.
How
far
a
regenerate
man
upon
the
commission
of
such
grosse
sins
,
doth
make
a
breach
upon
his
Justification
?
And
for
the
further
clearing
of
this
,
I
shall
lay
down
,
First
,
What
it
doth
not
.
And
secondly
,
What
it
doth
.
And
in
the
first
place
,
No
grosse
sin
committed
by
a
justified
person
,
doth
make
void
the
former
pardon
of
those
sins
he
hath
been
guilty
of
.
God
when
he
pardons
,
he
pardons
absolutely
,
not
with
a
condition
suspended
upon
our
future
conversation
,
which
if
not
performed
,
his
pardon
shall
be
revoked
.
The
Lutheran
Divines
do
generally
oppose
this
Truth
;
Musculus
also
in
his
Common-place
,
De
remissione
peccatorum
,
handling
this
Question
,
doth
encline
to
the
affirmative
,
That
new
grosse
sins
committed
,
make
void
the
pardon
of
all
former
sins
,
so
that
all
his
by-past
iniquities
do
reviviscere
,
live
again
in
their
guilt
and
accusation
of
such
a
man
,
Tompson
in
his
Diatriba
,
pa.
48.
Though
he
plead
vehemently
for
the
intercision
of
a
believers
Justification
upon
the
committing
of
grievous
and
loathsome
sins
,
yet
he
denieth
,
That
sins
once
pardoned
are
ever
imputed
again
,
because
(
saith
he
)
the
irrevocability
of
that
Remission
doth
only
depend
upon
the
immutability
of
Gods
counsel
,
whose
gifts
are
without
Repentance
.
For
although
(
saith
he
)
there
is
a
necessity
of
Faith
and
Repentance
,
that
sins
be
at
first
pardoned
,
yet
that
they
should
continue
or
abide
pardoned
,
there
is
no
necessity
of
Faith
;
and
therefore
none
are
damned
for
past
sins
pardoned
,
upon
a
defect
of
new
Faith
and
Repentance
,
when
new
sins
are
committed
.
The
Schoolmen
handle
this
Question
,
and
generally
deny
,
That
sins
pardoned
ever
are
imputed
again
,
unless
in
a
certain
respect
,
viz.
as
far
as
by-past
sins
are
virtually
contained
in
the
following
sin
,
as
if
by
a
new
sin
a
mans
ingratitude
is
so
great
,
that
he
becomes
as
guilty
,
as
if
he
had
all
his
former
sins
incumbent
on
him
.
But
whatsoever
mens
judgments
are
,
the
Scripture-expressions
about
pardon
of
sin
,
which
are
,
The
remembring
of
them
no
more
,
The
blotting
of
them
out
,
and
throwing
them
into
the
bottom
of
the
sea
,
&c.
do
plainly
evidence
,
That
God
when
he
pardons
a
sin
,
pardons
it
absolutely
,
and
for
ever
,
so
that
it
shall
never
live
again
to
condemn
him
here
or
hereafter
.
There
are
two
places
of
Scripture
,
that
seem
to
give
a
check
to
this
Doctrine
.
The
first
is
,
Ezek.
18.24
,
26.
where
God
saith
,
If
a
righteous
man
turn
away
from
his
righteousnesse
,
and
commit
iniquity
,
his
righteousnesse
shall
not
be
mentioned
,
but
he
shall
die
in
his
sin
.
Quid
clarius
?
s●ith
Bellarmine
:
What
is
more
clear
then
this
place
?
Hence
this
is
strongly
insisted
upon
by
Papists
,
Arminians
,
Lutherans
,
as
the
Achilles
.
Now
to
this
place
,
these
Answers
are
given
,
First
,
That
the
Prophet
speaks
not
of
a
truly
righteous
man
,
but
a
pharisaical
,
bragging
man
,
who
hath
a
conceit
of
his
righteousness
,
without
any
reality
at
all
;
and
such
a
feigned
righteousness
may
quickly
melt
away
;
but
this
may
seem
too
much
forced
(
though
learned
men
insist
on
it
)
partly
,
because
the
opposition
is
made
of
a
righteous
man
to
one
really
wicked
;
partly
,
because
it
is
such
a
righteousness
,
which
if
a
man
had
continued
in
,
would
have
saved
him
,
he
should
have
lived
by
it
.
Others
therefore
say
,
The
expression
is
only
conditional
,
and
by
supposition
,
if
he
do
this
,
which
doth
only
imply
a
posse
,
if
a
man
be
left
to
himself
,
not
an
esse
,
or
that
indeed
he
will
do
so
;
yea
God
useth
these
conditional
comminations
,
as
a
sanctified
means
to
keep
a
righteous
man
from
falling
.
This
is
a
good
Answer
:
but
there
are
others
with
whom
I
joyn
,
that
say
,
The
Scripture
doth
here
consider
a
man
as
of
himself
,
and
what
he
is
in
his
own
power
,
not
what
he
is
by
a
Covenant
of
Grace
(
which
is
only
per
accidens
,
and
ex
hypothesi
)
a
meer
extrinsecal
and
accidental
thing
to
a
man
.
And
now
,
speak
of
a
godly
man
thus
,
we
may
say
,
that
he
may
fall
,
and
lose
the
favour
of
God
;
for
although
in
respect
of
Gods
predestination
and
Covenant
of
Grace
,
he
cannot
,
yet
that
is
meerly
external
,
and
from
without
.
So
that
the
Scripture
speaks
of
a
godly
man
,
sometimes
in
respect
of
his
external
,
relative
condition
,
as
elected
and
federated
:
Thus
he
is
made
unchangeable
in
respect
of
his
state
.
Again
,
in
other
places
it
speaks
of
him
,
in
respect
of
his
internals
,
and
what
is
dwelling
in
him
;
and
in
this
sense
,
He
that
stands
,
must
take
heed
lest
he
fall
.
And
that
this
is
the
right
interpretation
,
is
plain
by
the
opposition
in
a
wicked
mans
estate
;
for
there
saith
the
Text
,
If
the
wicked
leave
his
wickednesse
,
and
do
that
which
is
righteous
,
he
shall
live
.
Here
is
no
mention
of
Grace
at
all
;
Can
any
from
hence
infer
therefore
,
a
wicked
man
without
Gods
Grace
,
is
able
to
turn
to
God
?
No.
Other
places
demonstrate
the
necessity
of
that
.
So
that
it
is
plain
,
these
Texts
do
not
at
all
relate
to
any
thing
external
and
extrinsecal
to
a
man
.
The
next
place
urged
for
the
return
of
sins
pardoned
,
is
,
Mat.
18.32
,
34.
where
in
the
Parable
,
The
Master
is
said
to
forgive
a
servant
all
his
debt
,
but
because
the
same
servant
shewed
not
the
like
compassion
to
a
fellow-servant
,
his
master
was
wroth
with
him
,
and
charged
all
the
debt
he
had
forgiven
,
upon
him
again
.
By
which
it
may
appear
,
That
if
we
after
our
sins
are
forgiven
,
do
those
things
that
are
very
distasteful
to
God
,
he
will
remember
our
former
sins
against
us
.
But
the
scope
of
the
Parable
,
which
is
the
right
key
to
open
it
,
is
not
to
shew
,
That
God
will
remember
sins
pardoned
for
new
ones
committed
,
but
to
manifest
,
That
forgiveness
of
others
is
a
necessary
qualification
to
be
forgiven
by
God
;
and
that
we
may
not
believe
God
will
forgive
us
,
unless
we
forgive
others
:
and
this
is
clear
from
the
conclusion
of
the
Parable
,
ver.
35.
So
will
not
my
heavenly
Father
forgive
you
,
unlesse
you
from
your
hearts
forgive
one
another
.
Besides
,
every
passage
in
a
Parable
is
not
argumentative
,
but
the
chief
intention
only
.
Many
things
are
flourishes
in
the
Picture
,
not
lineaments
.
In
the
second
place
,
Neither
doth
a
justified
person
so
sinning
,
fall
from
the
Grace
of
Justification
,
or
his
Adoption
,
he
is
not
cast
out
of
the
right
of
his
Inheritance
.
Whom
he
loveth
,
he
loveth
to
the
end
;
all
this
while
,
Christs
intercession
is
effectual
for
him
.
Though
he
be
a
Prodigal
living
with
Swine
,
and
upon
husks
,
yet
he
is
a
Sonne
still
,
Quod
Christus
naturâ
,
nos
gratiâ
,
as
Christ
is
perpetually
the
Sonne
of
God
by
nature
,
so
we
in
him
,
and
by
him
,
are
alwayes
the
sons
of
Grace
;
and
the
perpetuity
or
stability
of
our
Justification
,
is
not
founded
upon
any
thing
in
us
,
but
upon
Gods
will
and
love
,
and
his
sure
promises
.
Neither
thirdly
,
Doth
he
fall
from
the
state
of
inherent
or
sanctifying
Grace
,
no
more
then
imputed
;
for
by
Gods
gracious
Covenant
,
the
principles
of
Grace
are
more
firmly
infixed
and
rooted
in
a
godly
mans
soul
,
then
his
soul
in
his
body
.
Vt
custodiat
nos
per
fidem
,
custodit
in
nobis
ipsam
fidem
,
That
he
may
keep
us
by
Faith
,
he
keepeth
Faith
in
us
,
saith
a
learned
man
.
Neither
fourthly
,
Doth
a
godly
man
fall
into
these
grosse
sins
,
without
a
merciful
ordering
of
them
,
even
to
the
godly
mans
good
.
Although
afflictions
may
befall
a
man
to
his
good
,
yet
some
have
questioned
,
Whether
God
suffers
a
godly
man
to
fall
into
sins
for
good
,
because
sins
have
an
inward
malignity
and
poison
in
their
natures
,
which
the
evils
of
afflictions
have
not
.
But
if
Gregory
said
truly
of
Adams
sin
,
Foelix
culpa
,
it
was
an
happy
fault
,
because
God
wrought
such
a
good
,
the
good
of
a
Mediatour
,
which
is
a
greater
good
then
that
sin
was
;
no
question
but
God
can
over
rule
the
sins
of
Gods
people
for
their
own
advantage
;
as
a
godly
man
said
,
He
got
more
good
by
his
sins
,
then
his
Graces
,
Audeo
dicere
,
&c.
(
saith
Austin
de
civit
.
Dei
,
lib.
13.
)
I
dare
be
bold
to
say
it
,
That
it
is
profitable
for
proud
men
,
to
fall
in
manifest
and
open
sins
,
whereby
they
may
be
ashamed
and
made
loathsome
in
their
own
eyes
,
Salubrius
sibi
displicuit
Petrus
,
quando
flevit
;
quam
sibi
placuit
,
quando
praesumpsit
.
It
was
better
with
Peter
disliking
himself
in
his
weeping
,
then
pleasing
himself
in
his
presumption
.
This
therefore
God
doth
to
his
people
;
to
prevent
sin
he
lets
them
fall
into
sin
:
and
as
Austin
saith
,
Sectio
dolorem
operatur
,
ut
dolor
dolore
tollatur
.
The
cutting
of
the
wound
causeth
pain
,
that
so
pain
may
be
removed
by
pain
,
and
sometimes
venena
venenis
dispelluntur
,
poison
is
driven
out
by
oison
.
A
godly
man
committing
such
a
gross
sin
,
till
he
doth
repent
,
is
in
a
state
of
suspension
from
all
the
effects
of
Gods
Grace
in
Justication
,
though
not
of
abdication
,
or
exheredation
.
He
is
under
Sequestration
,
though
not
Ejection
;
he
is
under
an
interdiction
,
though
not
an
exile
.
He
is
as
Absolom
,
that
was
cast
out
of
his
fathers
family
,
though
not
from
being
a
son
.
The
English
Divines
expressed
it
well
in
the
Synod
of
Dort
,
by
a
leper
,
who
was
shut
out
from
his
own
house
,
so
that
although
he
had
a
right
to
his
house
,
yet
he
had
no
claim
by
any
law
to
enjoy
his
house
:
So
though
a
godly
man
have
a
right
to
pardon
of
sin
,
yet
he
cannot
claim
this
as
due
to
him
,
as
long
as
the
guilt
of
sin
abideth
on
him
.
Hence
that
is
expounded
,
Purge
me
with
hysop
,
as
an
allusion
to
the
leper
,
who
in
such
a
manner
was
cleansed
,
not
that
this
state
is
to
be
conceived
a
third
estate
between
a
state
of
Justification
and
Condemnation
,
but
a
suspending
of
the
benefits
of
the
former
.
In
which
sense
a
godly
man
justly
cast
out
by
Church-officers
for
a
sin
,
is
said
to
have
his
sins
bound
in
Heaven
.
And
in
this
respect
Zanchy
saith
,
he
doth
,
Quodammodo
excidere
à
gratiâ
Dei
,
and
that
they
are
made
,
quasi
inimici
,
as
it
were
enemies
.
Thus
Perkins
also
,
Upon
the
committing
of
such
sins
,
saith
he
,
God
turneth
the
effects
of
his
grace
,
into
the
effects
,
cujus
dam
odii
,
of
a
kinde
of
hatred
to
their
sins
,
so
that
quodammodo
fiunt
inimici
Dei
.
Now
that
the
terrour
of
this
condition
may
more
fasten
on
the
godly
to
make
them
cautelous
against
such
fals
,
let
us
consider
what
particulars
this
general
doth
include
.
And
first
it
supposeth
a
present
unfitness
for
the
Kingdom
of
Heaven
,
or
any
gracious
Priviledge
.
There
is
no
aptitude
or
preparation
in
a
godly
man
so
lapsed
,
for
comfort
or
salvation
:
but
like
the
unclean
man
is
to
stand
aloof
off
from
all
this
.
Now
how
woful
is
this
to
consider
,
that
such
a
man
,
who
had
Gods
gracious
Scepter
alwayes
held
out
,
to
bid
him
come
into
his
presence
,
must
now
finde
the
doors
and
gates
of
mercy
for
a
season
shut
upon
him
!
Now
the
Master
of
the
feast
may
say
to
him
,
How
camest
thou
in
here
without
a
wedding
Garment
?
When
David
sate
not
according
to
his
custom
at
the
Kings
Table
,
it
was
excused
,
he
had
uncleanness
upon
him
.
Alas
,
it
is
a
godly
mans
aggravation
of
this
guilt
,
why
doth
he
not
apply
the
Promises
as
formerly
?
Why
is
he
not
had
into
the
Spouses
Wine-cellar
?
Alas
uncleanness
is
upon
him
.
As
Christ
said
to
Mary
,
Touch
me
not
,
for
I
am
not
yet
ascended
;
we
may
apply
otherwise
,
the
Promise
of
Grace
,
Christ
saith
to
thee
,
Touch
me
not
,
lay
not
hold
upon
me
,
for
thou
art
not
yet
risen
out
of
thy
filth
.
2.
As
there
is
no
aptitude
for
gracious
priviledges
,
So
also
God
doth
now
change
all
his
dealings
and
administrations
towards
them
.
Those
effects
of
love
,
delight
,
comfort
,
assurance
and
sweetness
they
had
,
are
now
turned
into
the
bitter
effects
of
wrath
,
displeasure
,
trouble
and
grief
of
soul
,
sad
pangs
and
convulsions
of
conscience
,
so
that
they
have
no
peace
with
God
nor
themselves
.
Thus
their
sins
swallow
them
up
like
Jonahs
Whale
,
and
they
are
,
as
it
were
,
in
the
bottome
of
hell
.
God
is
really
offended
and
displeased
with
them
,
hereupon
their
conscience
doth
truly
and
sadly
accuse
them
:
And
all
this
being
set
home
by
Gods
Spirit
convincing
of
them
of
sin
in
all
the
aggravations
of
it
,
O
the
groans
and
agonies
their
souls
must
needs
conflict
with
!
This
David
doth
evidently
teach
us
in
what
he
felt
upon
him
.
Hearken
then
to
Davids
cryings
and
groanings
,
and
take
you
heed
how
you
abuse
the
Grace
of
God
,
either
doctrinally
or
practically
to
a
secure
committing
of
gross
sinne
.
Be
sure
(
if
ye
belong
to
God
)
your
sinne
will
finde
you
out
;
and
no
Doctrine
of
free
Grace
,
will
be
Altar
or
Sanctuary
safe
enough
for
you
to
hide
your selves
in
.
God
who
was
the
God
of
all
consolation
,
is
now
the
God
of
all
sorrow
and
fear
.
Thou
thinkest
on
him
,
and
thy
meditations
are
not
sweet
but
troublesome
.
Now
it
s
not
the
Spirit
of
God
,
that
seals
and
comforts
,
but
of
Conviction
and
Humiliation
.
Now
Christs
bloud
,
which
thou
despisedst
,
doth
speak
bitter
things
against
thee
.
A
drop
of
Gods
anger
fals
into
the
conscience
of
a
godly
man
thus
awakened
,
like
a
drop
of
scalding
lead
into
a
mans
eye
.
O
what
comfort
do
those
pleasures
,
those
lusts
now
afford
him
?
Now
he
may
say
of
them
,
as
she
of
her
husband
,
Thou
art
a
bloudy
husband
.
3.
Although
he
hath
a
right
to
the
Covenant
of
Grace
,
to
the
priviledges
contained
therein
,
yet
as
you
have
heard
,
He
may
not
without
renewed
Repentance
claim
any
of
these
.
He
cannot
say
,
my
God
,
my
Christ
,
my
Pardon
;
No
,
God
hath
spit
in
his
face
,
as
the
expression
is
to
Miriam
,
and
the
soul
is
become
filthy
and
noisome
,
and
she
must
be
washed
again
,
ere
Christ
will
receive
her
.
Though
there
be
a
Well
of
Salvation
,
yet
thou
hast
no
bucket
to
draw
out
of
it
.
As
long
as
a
godly
mans
heart
stands
thus
averse
from
God
,
and
hath
a
purpose
to
continue
in
sin
,
all
the
Promises
are
like
a
fountain
sealed
up
,
and
a
Garden
enclosed
.
He
is
in
a
worse
condition
,
then
the
wounded
man
in
the
way
to
Jericho
,
for
not
only
the
Priest
and
the
Levite
(
the
Moral
Law
)
pass
by
him
,
but
even
the
good
Samaritan
,
Christ
and
the
Promises
pour
no
oil
into
his
wounds
.
All
the
while
he
applieth
comforts
to
his
soul
,
and
supports
himself
with
hopes
of
Gods
favour
,
he
liveth
upon
spiritual
robbery
.
And
he
can
with
no
more
truth
(
if
we
speak
of
the
actual
use
and
application
)
say
of
the
Promises
,
then
the
devil
of
the
world
,
and
the
glorious
things
thereof
,
All
these
are
mine
.
4.
By
this
they
incur
the
guilt
of
eternal
damnation
.
There
is
a
two-fold
guilt
,
as
some
distinguish
,
one
potential
(
which
by
others
is
Reatus
simplex
,
a
simple
guilt
)
another
actual
(
which
by
others
is
Reatus
redundans
in
personam
,
a
guilt
falling
upon
the
person
.
Now
it
is
upon
all
sides
agreed
,
That
by
those
sins
he
deserveth
eternal
damnation
.
And
therefore
a
godly
man
so
offending
,
ought
to
bewail
the
forfeiture
he
hath
made
.
If
God
should
deal
with
him
according
to
that
strict
rule
,
Cursed
be
every
one
that
abideth
not
in
all
the
things
that
the
Law
requireth
;
where
should
he
appear
?
But
may
we
not
say
,
they
have
an
actual
guilt
obliging
them
to
eternal
wrath
,
not
absolutely
,
but
conditionally
,
till
they
take
the
means
appointed
by
God
for
their
pardon
?
I
see
not
but
in
a
sound
sense
this
may
be
said
,
for
God
doth
not
will
to
them
salvation
,
while
they
abide
in
that
state
,
though
at
that
time
he
wils
to
give
them
such
effectual
Grace
,
that
thereby
they
shall
recover
,
and
so
remove
that
gulf
which
is
between
them
and
God
.
So
that
at
the
same
time
God
doth
will
to
give
them
grace
to
repent
and
recover
,
and
yet
he
doth
not
will
salvation
to
them
,
till
they
do
recover
.
Here
is
no
contrariety
in
Gods
will
,
because
though
this
be
about
the
same
person
,
yet
not
in
the
same
respects
:
for
Gods
will
not
to
give
salvation
while
in
such
an
estate
,
and
to
give
Repentance
that
he
may
come
out
of
that
estate
,
do
no
wayes
oppose
one
another
;
and
because
of
this
later
mercy
,
it
is
,
that
we
may
alwayes
say
,
There
is
no
condemnation
to
those
that
are
in
Christ
Jesus
.
Their
sins
are
never
imputed
to
them
for
their
condemnation
,
but
there
is
a
conditional
obliging
of
them
,
till
they
sue
out
their
pardon
.
So
that
it
is
here
,
as
Solomon
did
with
Abiathar
▪
1
Kin.
2.26
.
Thou
art
(
saith
Solomon
)
worthy
of
death
,
but
I
will
not
at
this
time
put
thee
to
death
.
5.
Because
of
this
guilt
and
demerit
of
sin
,
it
is
,
that
our
Divines
do
say
,
That
if
such
an
one
,
David
(
for
example
)
should
die
before
these
sins
be
repented
of
,
he
would
be
damned
;
For
if
you
suppose
a
justified
person
to
persevere
alwayes
in
gross
and
vile
sins
without
reformation
,
you
may
as
well
suppose
him
to
be
damned
.
Hence
there
is
,
as
some
observe
,
a
two-fold
impossibility
,
There
is
an
impossibility
that
David
elected
and
justified
should
be
damned
;
There
is
also
an
impossibility
,
that
David
a
murderer
and
an
adulterer
should
without
Repentance
be
saved
;
but
God
by
his
powerful
grace
will
untie
this
knot
by
a
certain
and
infallible
recovery
out
of
his
sins
,
for
that
is
a
perpetual
and
sure
rule
,
Election
hath
obtained
,
Rom.
11.
otherwise
,
speak
of
David
as
in
that
state
before
Repentance
,
we
may
say
,
if
he
had
died
in
it
,
he
would
have
been
damned
.
Thus
Beza
,
Twiss
,
&c.
Yet
Gods
grace
which
was
so
potent
at
the
first
to
raise
out
of
the
grave
of
sin
how
much
rather
if
life
be
in
us
,
will
it
quicken
us
to
turn
unto
God
?
6.
From
hence
further
it
ariseth
,
That
he
needeth
a
particular
Justification
in
respect
of
that
guilt
,
which
is
to
be
done
away
.
Some
Orthodox
and
learned
Writers
,
Abbot
and
others
,
distinguish
of
a
two-fold
Justification
,
one
universal
,
whereby
a
man
is
absolutely
received
into
the
grace
and
favour
of
God
,
becoming
his
Son
.
A
second
is
particular
,
whereby
sins
are
remitted
to
them
that
are
already
made
the
children
of
God
,
without
which
,
they
would
fall
from
their
first
benefit
of
sonship
,
The
one
is
called
,
Justificatio
simplicitèr
.
The
other
,
Secundùm
quid
:
and
this
particular
Justification
they
make
to
be
often
repeated
.
Thus
Peter
Martyr
,
Rom.
3.
Lapsis
post
Justificationem
repetitâ
denuò
Justificatione
per
fidem
condonari
.
Thus
Bucer
,
Defensio
,
pag.
85.
acknowledgeth
an
iteration
of
Justification
after
we
repent
,
and
arise
from
more
grievous
sins
.
Others
call
it
not
a
particular
Justification
,
but
an
application
of
that
universal
Justification
.
And
certainly
Justification
doth
denote
the
state
of
a
man
,
but
seeing
the
Remission
of
such
sins
doth
not
put
them
into
a
new
estate
(
for
they
never
fell
from
that
)
we
cannot
so
properly
call
it
Justification
,
and
I
know
not
any
place
where
the
Scripture
cals
it
so
,
and
it
would
be
very
hard
to
say
,
That
Justification
is
re-iterated
as
often
as
sin
is
pardoned
.
Though
therefore
there
may
be
some
difference
in
the
words
,
yet
the
matter
it self
is
clear
,
viz.
There
is
a
necessity
of
the
removing
of
this
guilt
,
that
so
the
person
offending
may
be
brought
into
Gods
favour
again
.
7.
Seeing
all
this
is
true
,
then
it
followeth
,
That
such
a
man
so
offending
must
renew
an
act
of
Faith
and
Repentance
.
So
that
the
former
acts
of
faith
and
godly
sorrow
,
will
not
discharge
or
acquit
from
the
new
sins
committed
.
Therefore
lastly
,
it
is
a
most
dangerous
errour
in
practice
,
to
hold
,
That
after
a
known
sinne
committed
,
the
first
thing
a
believer
is
to
do
,
before
Repentance
or
Humiliation
,
is
to
believe
that
that
sin
is
already
pardoned
.
Thus
a
late
Writer
,
Cornwell
in
a
Treatise
called
Gospel-repentance
,
wherein
he
labours
to
prove
,
That
a
believer
entred
into
the
Covenant
of
Grace
,
upon
the
commission
of
an
actual
known
sin
,
ought
to
believe
the
actual
pardon
of
that
sin
,
before
he
actually
repent
of
the
same
.
Now
although
this
is
to
be
confuted
,
when
we
handle
Faith
and
Repentance
,
yet
thus
much
we
may
say
,
That
this
Doctrine
must
needs
be
very
unsound
;
for
first
,
There
is
no
sin
actually
pardoned
before
Repentance
,
as
at
large
I
have
shewed
;
and
no
sin
is
pardoned
before
it
be
committed
,
as
in
the
next
Question
is
to
be
shewed
.
So
that
it
would
be
abominable
presumption
,
yea
and
falshood
to
believe
such
a
thing
.
Hence
such
a
perswasion
as
this
,
God
hath
or
will
pardon
my
sins
,
can
bring
no
comfort
or
peace
to
our
conscience
till
we
repent
;
for
a
Scripture
perswasion
is
,
That
God
enabling
me
to
repent
,
and
to
use
the
means
,
will
vouchsafe
pardon
,
and
in
this
only
can
I
have
comfort
▪
Besides
,
the
Author
makes
the
last
work
of
Faith
,
the
first
;
for
upon
a
known
sin
committed
,
Faith
is
to
be
exercised
,
first
,
in
the
threatnings
of
God
,
to
believe
those
due
to
him
.
In
the
next
place
,
Faith
is
to
relie
upon
Christ
for
pardon
,
that
he
may
receive
remission
of
sins
;
for
as
Rivet
and
Perkins
urge
well
,
There
is
no
pardon
offered
on
Gods
part
,
or
received
on
mans
,
till
he
do
believe
,
and
then
when
these
acts
are
done
,
God
doth
many
times
incline
the
soul
to
believe
the
sin
is
pardoned
.
But
the
pardon
of
sin
must
be
received
by
a
direct
act
of
Faith
,
before
we
can
believe
that
it
is
pardoned
by
a
reflex
.
But
this
is
more
largely
to
be
confuted
.
Now
the
Objection
may
be
,
First
,
That
Justification
is
an
act
of
God
meerly
,
it
is
not
our
act
.
We
are
said
to
be
justified
,
and
God
he
doth
justifie
.
Now
Opus
Dei
non
potest
irritum
fieri
per
opus
hominis
,
Those
acts
of
God
which
he
doth
,
we
cannot
make
void
,
but
he
ordereth
them
for
their
time
and
continuance
,
as
he
pleaseth
.
Secondly
,
Consider
,
That
sin
doth
not
expel
the
Grace
of
Justification
,
efficiently
,
or
physically
,
as
darkness
doth
light
,
or
coldness
heat
,
but
meritoriously
by
way
of
desert
.
Now
God
doth
not
with
us
according
to
our
desert
;
when
he
entered
into
a
Covenant
of
Grace
with
us
,
he
so
appointed
it
,
that
no
sin
should
break
the
league
of
friendship
,
whereas
if
he
had
pleased
he
might
so
have
appointed
it
,
that
the
least
sin
should
have
dissolved
this
bond
;
and
if
sin
did
expel
the
Grace
of
Justification
efficiently
,
the
least
sin
would
have
done
it
.
But
now
,
if
it
was
wholly
at
Gods
pleasure
to
make
this
state
dissoluble
or
indissoluble
;
and
if
so
,
then
that
neither
great
sins
,
or
less
should
break
it
;
and
this
makes
us
to
wonder
,
how
David
in
his
adultery
and
murder
could
be
justified
,
because
we
prepossess
our selves
with
this
principle
,
That
sin
doth
by
a
natural
necessity
expel
the
grace
of
God
,
whereas
many
Schoolmen
are
bold
to
determine
,
That
de
potentiâ
absolutâ
,
God
might
pardon
sin
,
though
there
were
no
Repentance
,
or
infused
grace
at
all
in
a
man
.
Thirdly
,
That
a
particular
,
partial
guilt
,
is
not
the
immediate
opposition
to
universal
Justification
of
the
person
,
unlesse
it
were
to
abide
in
him
.
Justification
of
a
mans
person
will
keep
him
from
being
actually
condemned
,
though
not
from
the
guilt
of
condemnation
.
As
a
guilty
person
,
thrown
into
prison
,
is
kept
from
the
use
of
his
house
,
goods
,
and
all
comforts
,
but
he
is
not
deprived
of
them
,
till
he
be
actually
condemned
:
so
a
believer
falling
into
gross
sins
,
is
deprived
of
the
use
of
all
spiritual
comforts
,
but
not
cast
out
of
the
right
of
them
,
because
he
shall
never
actually
be
condemned
.
LECTURE
XXVIII
.
PSAL.
51.9
.
And
blot
out
all
my
iniquities
.
THe
next
thing
in
this
Text
to
be
considered
,
is
the
second
Petition
,
which
though
differing
from
the
former
in
words
,
yet
is
coincident
in
the
matter
.
Blot
out
my
iniquities
.
]
2.
The
extent
[
All
]
all
my
iniquities
.
Now
from
hence
we
may
justly
take
an
occasion
to
handle
that
Question
,
Whether
God
in
pardoning
do
forgive
all
sins
together
?
So
that
sins
past
,
present
and
future
are
remitted
together
,
for
that
is
the
opinion
of
some
,
That
as
soon
as
ever
a
man
is
actually
entered
into
the
Covenant
of
Grace
,
all
his
sins
,
even
future
,
are
actually
forgiven
,
and
that
they
are
bound
to
believe
the
same
,
even
before
they
actually
repent
of
any
iniquity
committed
.
This
at
large
Cornwell
maintaineth
in
his
Book
of
Gospel-repentance
.
Yea
there
are
some
learned
and
worthy
Authours
,
who
seem
to
encline
this
way
.
D.
Ames
in
his
Medulla
,
in
the
Chapter
of
Justification
,
saith
,
Not
only
the
sins
of
justified
persons
that
are
past
,
are
remitted
,
but
also
in
some
sort
those
that
are
to
come
,
Neither
(
saith
he
)
can
sins
past
and
present
be
altogether
and
fully
remitted
,
unlesse
sins
to
come
be
in
some
sort
remitted
also
.
Only
he
makes
this
difference
,
sins
past
are
remitted
by
a
formal
application
,
sins
to
come
only
virtually
:
sins
past
are
remitted
in
themselves
,
sins
to
come
in
the
subject
or
person
sinning
.
But
this
in
effect
to
say
,
they
are
not
remitted
,
but
that
God
by
his
Covenant
of
Grace
,
will
as
sins
are
committed
,
give
Grace
to
repent
,
whereby
there
may
be
a
forgiveness
of
them
.
This
is
to
say
rather
,
No
sin
shall
hereafter
actually
condemn
them
,
rather
then
to
say
,
they
are
forgiven
.
Doctor
Twisse
,
Vindic.
Gratiae
,
pag.
82.
de
Eurat
.
lib.
3.
Quid
si
dicam
in
Justificatione
nostra
,
&c.
What
if
I
say
,
in
Justification
,
we
receive
the
forgivenesse
of
our
sins
,
not
only
that
are
past
,
but
of
future
also
,
that
is
,
we
are
made
more
certain
of
their
forgivenesse
.
For
(
saith
he
)
that
internal
act
of
God
,
whereby
he
doth
remit
sins
,
cannot
be
renewed
in
God
.
Certissimum
esse
judico
,
&c.
I
judge
it
most
certain
(
as
he
goeth
on
)
to
whom
God
once
doth
forgive
sins
,
to
the
same
man
he
forgives
all
his
sins
whatsoever
they
are
;
of
which
absolution
there
is
indeed
a
frequent
pronunciation
iterated
to
Penitents
often
in
the
Scripture
.
Thus
that
learned
Authour
going
upon
those
two
grounds
,
1.
That
Pardon
of
sinne
is
an
immanent
act
in
God
.
2.
That
application
of
Pardon
to
us
,
is
no
more
then
the
sense
and
manifestation
of
that
pardon
,
which
was
from
all
Eternity
.
But
the
weakness
of
these
grounds
hath
been
already
demonstrated
,
and
we
have
other
Orthodox
Writers
speaking
more
consonantly
to
Truth
,
denying
that
future
sins
are
forgiven
,
before
committed
and
repented
of
.
When
Gr●tius
had
objected
,
That
the
Protestants
Doctrine
,
was
,
Peccata
condonari
antequam
fiant
,
That
sins
were
forgiven
before
they
were
committed
,
Rivet
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pag.
467
replieth
,
Imo
id
nos
absurdissimum
credimus
,
&c.
Yea
we
think
such
a
Doctrine
most
absurd
,
and
the
imputation
of
it
to
us
,
most
unjust
;
For
though
(
saith
he
)
God
decreed
to
pardon
our
sins
from
all
Eternity
,
yet
the
execution
of
this
is
not
from
all
Eternity
.
As
God
decreed
from
all
Eternity
to
create
the
world
,
yet
the
world
was
not
from
all
Eternity
.
Those
that
know
God
hath
decreed
from
Eternity
to
pardon
sinne
upon
the
condition
of
Repentance
.
Those
that
know
God
hath
not
decreed
the
end
without
the
means
,
will
never
ascribe
to
themselves
Pardon
of
sin
,
without
these
exercises
of
Repentance
.
Thus
the
same
Author
in
the
same
Book
,
pag.
533.
Absurdum
est
credere
,
&c.
It
is
absurd
(
saith
he
)
to
believe
a
Remission
of
sins
,
which
are
not
yet
committed
,
for
neither
in
the
Decree
of
God
is
there
an
actual
Remission
decreed
without
Repentance
preceding
Remission
.
To
this
purpose
Perkins
in
his
Book
of
Predestination
,
There
is
no
actual
Pardon
(
saith
he
)
offered
on
Gods
part
to
us
,
nor
on
our
part
received
without
Faith
and
Repentance
.
When
Thomson
in
his
Diatriba
,
had
made
mention
of
an
answer
formed
by
some
Author
,
That
in
Justification
all
sins
past
,
present
and
future
were
forgiven
,
and
a
justified
person
was
bound
to
believe
this
;
Bishop
Abbot
in
his
Answer
,
cap.
24.
cals
this
incommodè
dictum
,
an
incommodious
expression
,
and
argueth
against
it
.
First
,
That
God
when
he
pardons
sins
past
to
those
that
repent
,
He
forgiveth
all
them
together
.
God
doth
not
pardon
some
,
and
leave
out
others
.
Thus
the
gracious
Promise
,
Heb.
8.
of
remembring
our
iniquities
no
more
,
and
blotting
them
all
out
,
is
to
be
thus
farre
universally
interpreted
,
that
all
those
sins
which
then
are
found
in
the
lives
of
believing
persons
,
shall
be
removed
and
taken
away
.
All
past
sins
are
forgiven
together
.
And
the
ground
of
this
Truth
is
two-fold
,
partly
because
the
same
Grace
and
love
of
God
which
moveth
him
to
blot
out
one
,
will
also
stirre
him
up
for
the
other
.
And
indeed
if
it
were
not
so
,
God
would
have
love
to
a
man
as
his
friend
,
and
hatred
to
him
as
an
enemy
,
at
the
same
time
;
whereas
Remission
is
Reconciliation
with
God
,
and
therefore
every
obstacle
must
be
removed
,
partly
this
ariseth
from
the
nature
of
Repentance
,
for
where
that
is
truly
for
one
sin
,
it
is
also
for
all
other
sins
,
and
then
the
guilt
of
all
must
needs
be
taken
away
.
Secondly
,
We
must
grant
,
That
to
speak
properly
,
there
is
nothing
future
to
God
,
and
those
things
that
are
not
yet
to
us
,
they
are
present
to
him
;
For
he
calleth
things
that
are
not
,
as
if
they
were
;
but
although
it
be
thus
with
God
,
yet
we
are
not
to
conceive
of
things
any
other
wayes
,
then
according
to
that
manner
of
his
dispensation
,
whereby
things
decreed
from
Eternity
are
produced
to
act
in
time
;
and
certainly
,
as
sins
future
to
us
are
present
to
him
,
so
Repentance
also
future
to
us
is
present
to
him
.
And
therefore
Gods
Decree
for
Remission
,
was
also
for
Repentance
,
and
both
are
present
to
him
.
Thirdly
,
This
must
be
granted
,
That
although
future
sins
are
not
pardoned
,
before
committed
,
yet
by
the
Covenant
of
Grace
,
God
will
so
preserve
,
that
as
sins
are
committed
,
so
Grace
will
be
dispensed
,
that
no
sin
shall
actually
condemn
us
.
And
this
may
be
the
virtual
Remission
of
future
sins
,
which
some
speak
of
.
So
that
although
a
justified
person
may
not
believe
that
his
sins
are
pardoned
,
which
he
shall
commit
,
yet
he
may
believe
that
God
will
keep
him
by
his
power
through
faith
to
salvation
,
and
that
if
he
fall
in
sin
,
God
will
renew
Repentance
in
his
soul
;
and
our
peace
of
conscience
doth
not
simply
arise
from
hence
,
That
God
will
pardon
our
sins
,
but
that
he
will
so
preserve
us
from
evil
,
and
lead
us
into
every
good
duty
,
that
so
pardon
may
be
vouchsafed
unto
us
.
These
things
explained
,
I
come
to
lay
down
the
Arguments
,
Why
none
should
presume
,
that
because
of
his
Justification
,
all
future
sins
not
committed
,
or
present
sins
not
repented
of
,
are
forgiven
unto
him
.
The
first
ground
is
from
those
places
which
presume
and
necessarily
suppose
sinne
to
be
committed
,
before
it
is
pardoned
.
One
place
is
brought
by
some
learned
men
,
Rom.
3.25
.
Whom
God
hath
set
forth
a
Propitiation
,
to
declare
his
Righteousness
for
the
Remission
of
sins
that
are
past
.
Here
(
say
they
)
Remission
of
sins
through
Christs
bloud
,
is
restrained
to
sins
past
;
and
upon
this
some
argue
,
Therefore
future
sins
are
not
remitted
.
Thus
,
as
I
take
it
,
argue
Peter
Martyr
,
Hiperius
,
Domnam
;
but
it
is
more
probable
,
that
by
sins
past
are
meant
those
committed
before
Christ
came
into
the
world
.
And
Beza
,
who
is
followed
by
other
learned
men
,
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
be
pardon
,
but
connivance
,
as
if
the
sense
were
,
God
did
passe
by
the
sins
of
our
Fathers
before
Christs
coming
,
and
did
not
manifest
his
wroth
in
a
Sacrifice
expiatory
of
their
sins
,
till
Christ
himself
came
and
suffered
upon
the
Cross
:
So
he
makes
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
with
that
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Act.
17.30
.
Therefore
I
leave
this
,
and
urge
one
or
two
places
more
,
1
Job
.
2.1
.
If
any
man
sin
,
we
have
an
Advocate
with
the
Father
.
Here
we
see
is
intercession
for
sin
,
and
a
way
for
Remission
;
but
how
?
upon
a
supposition
that
sin
is
,
If
any
man
.
Ezek.
18.22
.
speaking
of
a
wicked
man
that
turneth
to
God
,
and
now
shall
surely
live
,
he
expresseth
it
thus
,
All
his
transgressions
that
he
hath
committed
shall
not
be
mentioned
to
him
.
Observe
,
All
that
he
hath
committed
,
not
all
that
he
shall
commit
.
A
third
place
is
eminently
set
down
,
Jer.
33.8
.
Where
God
makes
a
glorious
Promise
of
the
pardon
of
sin
;
but
take
notice
to
w●at
sins
he
limits
it
,
even
to
those
that
have
been
committed
,
I
will
cleanse
them
from
all
their
iniquity
,
wherby
they
have
sinned
against
me
,
and
I
will
pardon
all
their
iniquities
,
whereby
they
have
sinned
,
and
whereby
they
have
transgressed
against
me
.
It
s
of
what
they
have
done
,
not
of
what
they
shall
do
.
A
second
sort
of
Arguments
,
is
from
the
expressions
Gods
word
useth
about
Pardon
;
All
which
do
suppose
,
That
sinne
goeth
before
,
and
that
God
doth
not
antidate
his
Pardon
.
Such
as
these
are
,
Remember
not
iniquity
.
Now
although
this
be
attributed
unto
God
improperly
,
yet
the
very
sense
of
the
word
supposeth
,
That
sins
were
precedent
,
and
how
God
by
his
grace
will
remember
them
no
more
.
So
the
phrase
to
blot
out
,
supposeth
sin
was
already
registred
in
Gods
book
.
Men
do
not
use
to
forgive
Debts
before
they
be
.
Throwing
them
into
the
sea
,
what
doth
this
imply
?
but
that
sins
did
appear
before
,
and
that
in
a
terrible
threatning
manner
.
Covering
of
sin
,
How
can
that
be
understood
,
if
sin
be
not
with
some
loathsomnes
?
Thus
we
might
instance
in
all
the
expressions
used
by
Scripture
to
represent
Pardon
.
Thirdly
,
This
truth
may
be
proved
from
the
necessary
qualifications
required
in
those
that
have
Pardon
,
which
cannot
be
unless
a
man
have
already
committed
the
sin
,
as
1
Joh.
1.9
.
If
we
confesse
our
sins
,
he
is
faithful
to
pardon
.
Now
confession
is
alwayes
of
a
thing
already
extant
.
How
absurd
would
it
be
,
for
a
man
to
go
and
confess
the
sins
he
will
commit
?
This
would
rather
be
impudence
then
humiliation
;
look
over
all
the
confessions
made
by
the
people
of
God
for
themselves
,
or
in
the
behalf
of
others
,
as
Davids
,
Ezrahs
,
Nehemiahs
,
Daniels
,
and
you
shall
observe
them
all
limited
to
sins
that
have
been
done
,
never
extended
to
what
they
shall
commit
.
Thus
in
the
old
Testament
,
when
any
had
sinned
,
they
offered
sacrifices
.
There
was
no
sacrifice
appointed
for
a
future
sin
,
but
only
for
that
which
was
already
committed
.
Thus
to
pardon
is
required
forsaking
of
a
mans
sin
,
Prov.
28.13
.
Now
how
can
a
man
be
said
to
forsake
that
which
is
not
,
to
leave
that
which
is
future
?
especially
,
as
you
have
heard
,
repentance
is
commanded
as
the
way
wherein
only
pardon
may
be
had
,
now
how
can
repentance
be
about
that
which
is
to
come
?
Can
a
man
repent
of
any
●hing
but
what
is
past
?
The
two
Greek
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
wise
and
understand
after
the
fact
is
done
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reditus
,
a
turning
again
to
those
whom
we
have
offended
,
make
it
as
clear
as
the
Sun
,
that
there
is
no
pardon
of
sin
before
committed
.
Fourthly
,
There
is
no
promise
in
all
the
word
of
God
,
made
for
the
pardon
of
a
sin
before
it
be
committed
and
repented
of
.
If
therefore
the
Word
of
God
give
no
such
encouragement
,
what
presumption
is
it
to
make
a
faith
,
that
all
sins
are
pardoned
,
the
Gospel-faith
?
for
grant
that
such
a
thing
were
true
,
and
to
be
beleeved
,
viz.
That
all
sins
are
pardoned
,
yet
that
could
not
be
the
Gospel-faith
,
for
the
Gospel-faith
is
justifying
faith
:
now
the
object
of
justifying
faith
,
is
not
ens
complexum
,
a
proposition
,
such
as
this
is
,
All
my
sins
are
pardoned
;
but
ens
incomplexum
,
a
single
object
,
which
is
Christ
himself
,
received
and
applied
by
faith
,
I
am
not
justified
by
beleeving
my
sins
are
pardoned
,
but
by
relying
upon
Christ
for
pardon
;
But
this
by
the
way
.
The
strength
of
the
Argument
lieth
in
this
,
God
hath
made
no
promise
for
the
pardon
of
a
sin
before
it
be
committed
and
repented
of
.
Therefore
none
may
either
beleeve
or
claim
such
a
thing
.
The
grand
charter
or
priviledge
for
pardon
,
as
it
is
laid
down
in
the
Covenant
of
Grace
,
is
contained
in
Jer.
31.34
.
which
is
also
repeated
,
Heb.
8.12
.
Now
this
Covenant
of
Grace
,
as
it
promiseth
pardon
of
sin
,
so
also
a
new
heart
,
and
actual
exercise
of
grace
,
so
that
they
shall
walk
in
all
Gods
waies
.
Now
the
way
wherein
pardon
is
to
be
had
,
is
repentance
and
faith
.
We
must
not
therefore
conceive
of
the
Covenant
of
Grace
,
as
promising
pardon
and
forgiveness
,
without
any
qualification
in
the
subject
:
this
would
contradict
other
places
of
Scripture
.
Therefore
in
the
Covenant
of
Grace
some
things
are
promised
absolutely
,
supposing
nothing
to
go
before
,
such
are
regeneration
,
the
working
of
faith
in
us
,
giving
his
holy
Spirit
to
us
,
and
union
with
Christ
.
2.
There
are
many
priviledges
in
the
Covenant
of
Grace
,
and
those
are
given
,
where
God
hath
wrought
some
former
effects
of
his
grace
,
and
suppose
them
to
be
:
such
are
Justification
,
pardon
of
sin
,
increase
in
grace
,
Glorification
,
all
these
things
are
promised
in
the
Covenant
of
Grace
,
but
made
good
where
there
are
the
former
effects
of
Gods
grace
wrought
in
them
.
We
do
not
theref●re
say
,
God
doth
not
pardon
sin
,
unless
repentance
go
before
,
as
if
God
needed
repentance
,
as
if
he
could
not
do
it
without
repentance
,
as
if
repentance
made
God
the
better
,
or
made
him
amends
.
These
are
idle
calumnies
cast
upon
this
Doctrine
in
some
Pamphlets
.
But
only
God
hath
appointed
one
effect
of
his
grace
before
another
in
order
,
and
he
will
not
vouchsafe
one
before
he
hath
wrought
the
other
.
As
for
instance
,
God
hath
appointed
no
unclean
thing
shall
enter
into
the
Kingdom
of
heaven
,
God
will
not
give
glory
where
he
hath
not
given
grace
.
If
one
should
tragically
exclaim
upon
this
,
This
is
to
make
God
need
our
graces
,
This
is
to
make
grace
meritorious
with
God
,
This
is
to
be
a
Papist
,
a
Formalist
,
to
make
men
rest
in
themselves
;
you
would
presently
judge
this
a
vain
,
weak
cavill
:
No
less
is
it
,
when
we
are
charged
thus
,
for
holding
God
will
not
forgive
sin
but
to
those
that
believe
and
repent
.
It
is
not
for
any
worth
in
what
we
do
,
but
because
God
will
have
an
order
and
a
method
in
his
graces
,
Justification
where
Repentance
is
,
Glorification
where
Holiness
is
.
It
being
not
fit
to
give
pearl
unto
swine
,
nor
childrens
meat
to
dogs
.
Fifthly
,
If
a
man
may
believe
his
sins
are
pardoned
,
before
they
be
committed
,
and
so
before
repented
of
,
then
he
may
have
full
joy
and
unspeakable
boasting
in
God
,
while
he
lieth
wallowing
in
the
midst
of
sins
.
The
reason
of
the
consequence
is
this
,
By
such
an
act
of
faith
,
we
have
peace
with
God
,
and
we
glory
in
him
.
This
floweth
,
as
a
proper
effect
of
faith
,
though
it
do
not
alway
follow
,
yet
it
may
follow
,
and
happily
it
is
our
weakness
,
if
it
do●●●ot
.
And
if
so
,
then
it
was
Davids
weakness
to
b●
troubled
about
sin
:
It
was
for
want
of
a
right
considering
of
the
Covenant
of
Grace
,
that
he
had
no
joy
in
his
heart
,
and
that
his
bones
were
broken
.
The
Adversary
seeth
the
necessity
of
this
consequent
,
and
therefore
is
not
afraid
to
say
,
That
a
justified
person
,
even
when
sin
is
most
prevalent
,
and
the
heart
most
hardened
,
yet
then
can
glory
in
Jesus
Christ
,
with
a
large
heart
,
breaking
forth
into
thanksgivings
.
Cornwel
of
Gospel-Repentance
,
pag.
125.
How
contrary
is
this
to
Davids
experience
,
Psal.
32.
who
,
while
he
humbled
not
himself
for
his
sin
,
found
nothing
but
terrour
and
trouble
in
his
own
soul
?
And
certainly
this
Doctrine
must
be
very
distastfull
to
●very
gracious
heart
,
which
shall
make
faith
and
assurance
in
the
glorious
effects
of
it
,
amicably
concording
(
as
it
were
)
with
great
and
grievous
sins
.
And
let
the
Adversary
shew
such
an
instance
in
all
Scripture
.
For
as
for
his
example
in
Paul
,
Rom.
7.
who
found
himself
captivated
unto
sin
,
doing
the
things
he
would
not
,
yet
giving
thanks
to
God
through
Jesus
Christ
:
this
is
clean
contrary
to
him
,
for
Paul
did
greatly
humble
himself
,
and
was
deeply
sensible
of
this
tyranny
of
sin
,
which
made
him
cry
out
,
O
miserable
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
sin
.
So
that
we
cannot
with
any
colour
call
him
an
hardened
sinner
,
Somnium
narrare
vigilantis
est
,
said
Seneca
;
and
to
complain
of
sin
,
especially
in
the
first
motions
and
suggestions
of
it
,
as
Paul
did
,
argues
a
tender
life
of
grace
in
him
.
No
less
absurd
is
it
,
to
bring
Habakkuk
to
patrocinate
this
great
errour
,
for
although
he
said
,
He
would
rejoyce
in
God
,
and
glory
in
his
salvation
,
Hab.
3.8
,
9.
in
the
midst
of
Gods
judgements
upon
the
publike
:
yet
this
doth
not
suppose
any
personal
grievous
sins
he
was
fallen
into
.
Sixtly
,
If
sins
be
pardoned
thus
before
committed
and
repented
of
,
then
it
would
be
in
vain
to
pray
for
forgiveness
of
sin
,
seeing
it
is
already
past
.
This
Argument
(
as
before
was
said
)
Gomarus
urged
against
Piscator
,
explaining
that
Petition
[
Forgive
us
our
sins
]
for
the
sense
and
assurance
of
it
only
in
our
hearts
.
It
is
true
,
we
may
pray
for
a
thing
that
is
past
,
thus
far
,
for
the
continuance
of
it
,
but
not
for
the
thing
it self
.
Although
there
can
hardly
be
an
instance
in
all
Scripture
given
of
such
a
Petition
.
We
do
not
reade
of
any
prayer
in
Scripture
that
God
would
elect
us
,
and
predestinate
us
,
yet
that
might
admit
of
the
same
interpretation
which
they
give
for
pardon
of
sin
,
viz.
To
make
us
more
assured
and
perswaded
of
it
in
our
own
hearts
.
Hence
when
God
speaks
of
pardon
of
sins
,
he
useth
many
times
the
future
tense
,
Jer.
31.
I
will
forgive
their
iniquities
,
which
if
pardoned
before
,
would
be
very
difficult
to
say
;
even
as
hard
,
as
if
God
should
say
,
I
will
predestinate
and
elect
such
men
.
It
is
indeed
often
said
,
That
when
we
pray
for
pardon
of
sin
,
we
pray
for
the
sense
and
feeling
of
it
;
but
let
such
that
interpret
so
,
give
any
parallel
place
for
such
a
sense
,
yet
we
deny
not
(
as
before
hath
been
said
)
but
reductively
this
may
be
included
in
that
Petition
.
Seventhly
,
If
a
mans
future
sins
be
already
pardoned
in
a
justified
man
,
then
in
a
reprobate
man
,
all
his
future
sins
are
actually
condemned
.
The
consequence
is
firm
upon
that
rule
,
Eadem
est
ratio
contrariorum
,
there
is
the
same
reason
of
contraries
.
Therefore
if
a
mans
future
sins
be
pardoned
before
they
be
committed
,
then
a
reprobate
mans
sins
shall
be
punished
before
they
be
.
Now
how
contrary
is
this
to
Gods
dispensation
revealed
in
the
Scripture
?
Where
can
we
finde
any
one
man
punished
for
a
future
sin
?
Were
not
all
the
sins
men
are
afflicted
for
in
Gods
Word
,
because
they
had
done
them
,
not
because
they
were
to
do
them
?
Indeed
the
Scripture
,
Matth.
5.
sometimes
makes
the
desires
and
lusts
of
the
soul
after
sin
,
to
be
the
sin
it self
,
but
that
is
because
they
are
the
proxime
and
immediate
cause
of
such
a
sin
;
but
we
are
now
speaking
of
future
sins
,
that
it
may
be
as
yet
have
no
preparation
at
all
for
them
in
any
cause
.
Eightly
,
By
what
principles
the
Opponents
can
prove
▪
That
God
pardons
sins
future
,
by
the
same
we
can
prove
,
it
is
because
of
repentance
future
.
So
that
still
no
sin
will
be
forgiven
without
repentance
.
For
suppose
that
were
a
true
rule
to
stand
upon
,
Gods
internal
will
to
pardon
is
an
immanent
act
,
and
therefore
from
all
eternity
,
will
it
not
as
well
follow
,
Gods
internal
will
to
give
repentance
,
is
an
immanent
act
,
and
therefore
repentance
is
from
all
eternity
.
If
another
be
a
true
rule
,
That
God
hath
given
us
all
pardon
from
eternity
,
only
we
have
the
sense
of
it
,
and
manifestation
in
our
own
souls
;
may
we
not
then
say
,
that
we
had
the
grace
of
repentance
from
all
eternity
,
but
it
is
declarative
in
time
in
our
own
souls
?
For
although
justification
be
Gods
act
,
and
repentance
ours
,
yet
we
are
passive
in
the
infusion
of
this
,
as
well
as
justification
.
I
speak
not
of
repentance
as
an
act
(
which
cannot
so
properly
be
said
to
be
infused
)
but
of
the
frame
of
the
soul
.
If
a
third
rule
should
be
true
,
That
therefore
sins
are
pardoned
because
the
Covenant
of
Grace
saith
,
it
will
pardon
all
;
Doth
not
this
hold
also
for
repentance
,
seeing
in
the
Covenant
God
promiseth
to
give
a
repenting
heart
?
Lastly
,
If
God
may
be
thought
changeable
,
because
now
he
pardons
,
and
once
he
did
not
;
will
it
not
as
well
hold
,
because
he
now
gives
grace
to
such
a
man
to
repent
,
and
once
he
did
not
?
To
conclude
therefore
,
it
followeth
with
an
equal
necessity
,
That
if
future
sins
are
forgiven
before
they
be
committed
,
That
God
also
did
accept
of
future
repentance
before
it
was
practised
,
or
else
if
repentance
be
not
received
by
God
,
till
actually
performed
;
so
neither
is
sin
forgiven
,
till
actually
committed
and
repented
of
.
The
result
of
this
whole
truth
is
,
by
way
of
Use
,
That
we
make
not
any
Doctrine
about
grace
in
the
genious
and
natural
consequence
of
it
,
to
encourage
or
harden
to
sin
.
If
the
grace
of
God
which
hath
appeared
to
teach
thee
to
deny
all
ungodly
lusts
,
make
thee
love
them
the
more
;
If
because
you
are
under
grace
,
sin
hath
therefore
dominion
over
you
;
If
there
be
goodness
with
the
Lord
,
and
therefore
you
do
not
fear
him
:
then
know
all
things
work
contrary
to
their
nature
,
and
Scripture-directions
.
All
Gospel-grace
is
a
cleansing
,
purifying
,
refining
property
;
it
is
fire
to
get
out
the
dross
;
it
is
water
to
wash
away
the
filth
;
it
is
oyl
to
mollifie
the
wounds
of
the
soul
;
it
is
wine
to
make
the
heart
glad
,
and
rejoyce
in
God
.
Do
not
while
you
promise
your selves
a
liberty
by
grace
,
therein
become
servants
of
corruption
;
more
especially
let
the
children
of
God
,
who
have
had
sweet
experience
of
the
Covenant
of
Grace
upon
their
souls
,
take
heed
of
fals
and
relapses
.
If
the
Prodigal
son
after
that
reconciliation
made
with
his
father
,
after
all
that
glory
and
love
vouchsafed
to
him
,
had
again
wandered
into
far
Countries
,
prodigally
consumed
all
his
estate
,
living
with
swine
upon
husks
,
How
unpardonable
and
unworthy
would
this
fact
have
been
?
No
less
guilty
wilt
thou
be
▪
who
hast
had
the
ring
put
on
thee
,
who
hast
fed
on
the
fatted
Calf
,
if
after
this
,
thou
provoke
God
by
gross
transgressions
.
Some
have
disputed
,
Whether
it
be
possible
for
a
godly
man
to
be
secure
in
sinning
,
and
more
willing
to
offend
,
because
of
Gods
gracious
Covenant
,
which
will
infallibly
rescue
him
out
of
that
sin
.
But
what
sin
is
not
possible
(
except
that
against
the
holy
Ghost
)
even
to
a
regenerate
man
?
Take
heed
then
,
lest
thou
love
the
Gospel
,
because
it
hath
alwaies
glad
tidings
,
and
thou
canst
not
abide
the
precepts
or
threatnings
,
because
they
speak
hard
things
to
thee
.
There
may
be
a
carnal
Gospeller
,
as
well
as
a
Popish
Legalist
.
LECTURE
XXIX
.
ACTS
3.19
.
Repent
and
be
converted
,
that
your
sins
may
be
blotted
out
.
THe
Apostle
Peter
in
this
exhortatory
discourse
of
his
to
the
Jews
,
deals
like
a
wise
Physitian
:
First
,
Discovering
the
danger
of
the
disease
.
Secondly
,
Applying
an
effectual
remedy
.
The
disease
is
that
hainous
sin
the
Jews
were
guilty
of
,
in
killing
of
Christ
,
the
Prince
of
life
.
Which
sin
is
aggravated
by
a
threefold
antithesis
:
1.
They
delivered
up
,
and
denied
Christ
in
the
presence
of
Pilate
,
when
he
would
have
acquitted
him
.
2.
They
denied
him
,
though
he
was
an
holy
and
just
One
.
3.
They
desired
a
murtherer
to
be
released
rather
then
him
.
This
is
their
sin
.
In
the
next
place
,
you
have
the
remedy
prescribed
in
two
words
,
Repent
and
be
converted
.
Repent
,
that
denotes
a
change
in
the
heart
:
and
to
be
converted
,
an
alteration
in
the
outward
conversation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Howsoever
it
be
generally
received
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
only
true
and
godly
sorrow
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
imperfect
and
unsound
grief
which
is
upon
hypocrites
,
yet
this
is
not
universally
true
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
applied
to
true
repentance
,
Mat.
21.19
.
&
32.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
an
outward
repentance
meeerly
,
Mat.
11.21
.
The
other
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
to
be
understood
reciprocally
,
Turn
your selves
,
or
be
turned
.
This
exhortation
doth
not
suppose
free-will
in
us
,
it
only
denoteth
our
duty
,
not
our
ability
.
Neither
is
Grotius
his
assertion
better
then
Semipelagianisme
,
when
he
compareth
the
will
of
a
man
to
the
mother
,
and
grace
to
the
father
,
so
that
as
children
are
named
after
the
father
,
and
not
the
mother
:
thus
good
actions
are
denominated
from
grace
,
not
free-will
:
for
in
our
conversion
free-will
is
neither
a
totall
or
partiall
cause
preoperant
or
cooperant
,
but
the
passive
subject
recipient
of
that
Vim
gratiae
vorticordiam
,
as
Austin
called
it
,
the
heart-changing
power
of
grace
.
This
duty
of
repentance
is
urged
from
the
profitable
consequent
.
Piscator
cals
it
effectu
utili
,
the
effect
of
conversion
,
which
is
,
that
your
sins
may
be
blotted
out
.
It
is
not
an
inference
of
causality
,
but
of
consequence
.
Blotting
out
,
is
(
as
you
heard
)
from
merchants
that
expunge
their
debts
,
or
the
Scribe
that
raceth
out
those
letters
which
ought
not
to
be
in
the
paper
,
or
the
Painter
that
defaceth
those
lineaments
,
which
should
not
be
in
the
Picture
.
In
the
next
place
,
you
have
the
time
,
when
these
sins
shall
be
blotted
out
(
that
is
)
when
the
times
of
refreshing
shall
come
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
Exod.
8.15
.
Some
do
not
understand
this
,
nor
that
expression
,
The
times
of
restitution
of
all
things
,
vers
.
21.
of
the
day
of
judgement
,
but
of
that
preservation
the
elect
should
have
,
when
the
destruction
of
Jerusalem
should
be
.
Hence
it
is
,
that
they
expound
the
day
of
the
Lord
so
much
spoken
of
in
Peter
,
and
other
places
,
which
is
said
to
be
coming
upon
the
beleevers
,
of
that
time
when
God
came
to
destroy
Jerusalem
,
but
there
is
no
cogent
reason
to
go
from
the
received
interpretation
,
which
maketh
the
day
of
judgement
to
be
the
times
of
refreshing
to
the
godly
,
for
so
indeed
it
is
,
because
then
they
are
eased
from
all
those
troubles
and
oppressions
they
lay
under
in
this
world
.
Hence
our
Saviour
cals
it
,
The
day
of
our
redemption
,
upon
the
coming
whereof
they
are
to
lift
up
their
heads
.
The
Observation
is
,
That
a
compleat
and
full
absolution
from
all
sin
,
is
not
enjoyed
till
the
day
of
judgement
.
The
Beleevers
have
not
a
full
discharge
till
then
:
we
are
in
this
life
continually
subject
to
new
sins
,
and
so
to
new
guilt
,
whereby
arise
new
fears
,
so
that
the
soul
hath
not
a
full
rest
from
all
,
till
that
final
absolution
be
pronounced
at
the
day
of
judgement
.
First
,
The
Scripture
not
only
in
this
priviledge
of
remission
of
our
sin
,
but
in
others
also
,
makes
the
complement
and
fulness
of
them
to
be
at
the
day
of
judgement
.
Redemption
is
the
totall
summe
,
as
it
were
,
of
all
our
mercies
,
and
we
are
partakers
of
it
in
this
life
,
Col.
1.14
.
Rom.
3.24
.
Yet
the
Scripture
cals
the
day
of
judgement
,
when
we
shall
rise
out
of
our
graves
in
a
peculiar
and
eminent
manner
,
the
day
of
redemption
,
Ephes.
1.7
.
Ephes.
4.30
.
because
at
that
day
,
will
be
the
utmost
and
last
effects
of
our
redemption
.
Adoption
,
that
also
is
a
priviledge
we
receive
in
this
life
;
yea
a
learned
man
(
Forbes
in
his
book
where
he
handleth
the
order
of
Gods
graces
)
makes
adoption
(
as
I
take
it
)
to
be
the
first
,
and
to
go
before
justification
,
yet
the
Apostle
,
Rom.
8.23
.
calleth
the
last
day
,
the
day
of
adoption
.
Hence
1
Joh.
3.2
.
the
Apostle
,
though
he
saith
,
We
are
now
the
sons
of
God
,
yet
he
saith
it
doth
not
appear
what
we
shall
be
,
because
the
glory
God
at
the
last
day
will
put
upon
us
,
is
so
farre
transcendent
and
superlative
to
what
now
we
are
.
Thus
Mat.
19.28
.
the
last
day
is
also
called
the
day
of
regeneration
unto
the
people
of
God
,
yet
in
this
life
they
partake
of
that
grace
,
but
because
then
is
the
full
perfection
and
manifestation
of
it
,
therefore
the
Scripture
cals
it
,
the
day
of
regeneration
.
Even
as
the
Apostle
,
Act.
13.33
▪
applieth
that
passage
of
the
Psalm
to
Christs
resurrection
,
This
day
have
I
begotten
thee
,
because
then
was
such
a
solemn
and
publique
declaration
,
that
he
was
the
Son
of
God
.
No
marvel
then
,
if
the
Scripture
do
also
call
the
day
of
judgement
a
time
,
when
sins
shall
be
blotted
out
,
because
then
is
the
publique
absolution
of
the
godly
;
and
according
to
philosophy
motions
receive
their
names
from
the
term
to
which
they
tend
.
Secondly
,
Howsoever
Justification
be
said
to
consist
in
pardon
of
sin
,
yet
there
is
a
great
difference
between
the
one
and
the
other
;
for
Justification
besides
the
pardon
of
sin
doth
connote
a
state
that
the
subject
is
put
into
,
viz.
A
state
of
favour
,
being
reconciled
with
God
.
Hence
it
is
,
that
this
state
cannot
be
reiterated
often
,
no
more
then
a
wife
after
that
first
entrance
into
the
relation
is
frequently
made
a
wife
.
In
this
sense
,
the
Scripture
alwaies
speaks
of
it
,
as
connoting
a
state
or
condition
the
subject
is
put
into
,
as
well
as
a
peculiar
priviledge
vouchsafed
to
such
.
It
is
true
,
There
are
indeed
learned
men
,
who
think
Justification
may
be
reiterated
,
as
you
heard
,
Peter
Martyr
,
and
Bucer
.
Others
call
it
a
continued
action
,
as
conservation
.
But
although
there
is
a
continuance
of
Justification
,
and
the
godly
are
preserved
in
that
estate
,
yet
we
cannot
say
,
God
doth
renew
Justification
daily
,
as
he
doth
pardon
of
sin
.
There
are
some
that
think
the
Scripture
gives
a
ground
for
a
second
Justification
,
or
the
continuing
and
encreasing
of
it
,
and
bring
those
places
,
Tit.
3.5
,
6
,
7.
Rev.
22.11
.
The
learned
and
excellent
Interpreter
Ludovicus
de
Dieu
,
in
Cap.
8.
of
the
Romans
,
vers.
4.
largely
pleadeth
for
a
two-fold
Justification
;
The
first
he
makes
to
be
the
imputing
of
Christs
righteousness
to
us
,
received
by
faith
,
which
is
altogether
perfect
,
and
is
the
cause
of
pardon
of
sins
:
The
second
he
makes
an
effect
of
the
former
,
whereby
through
the
grace
of
God
regenerating
,
we
are
conformable
unto
that
love
in
part
,
and
are
day
by
day
more
and
more
justified
,
and
shall
be
fully
so
when
perfection
comes
:
of
which
Justification
he
saith
these
texts
speak
,
Jam.
2.21
,
24.
Revel.
22.11
.
Mat.
11.37
.
1
King
.
8.32
.
This
two-fold
Justification
he
makes
to
differ
toto
coelo
from
the
Papists
,
whose
first
is
founded
upon
the
merit
of
congruity
,
the
second
upon
the
merit
of
condignity
.
But
the
discussing
of
this
will
be
more
proper
in
the
other
part
,
viz.
of
imputed
righteousness
.
Austin
seemeth
to
hold
Justification
a
frequent
and
continued
act
,
lib.
2.
contra
Julianum
,
cap.
8.
When
we
are
heard
in
that
prayer
[
Forgive
us
our
sins
]
we
need
(
saith
he
)
such
a
remission
daily
,
what
progress
soever
we
have
made
in
our
second
Justification
.
He
speaks
also
of
a
Justification
hujus
vitae
,
which
he
cals
minorem
the
lesser
;
and
another
plenam
and
perfectam
,
full
and
perfect
,
which
belongs
to
the
state
of
glory
,
Tract.
4.
in
Joannem
lib.
de
spiritu
&
lit
.
cap.
ultim
.
But
the
more
exact
handling
of
this
will
be
in
the
place
above-mentioned
.
It
seemeth
more
consonant
to
Scripture
,
if
we
say
,
That
Justification
is
a
state
we
were
once
put
into
,
which
is
not
repeated
over
and
over
,
as
often
as
sin
is
forgiven
;
neither
can
it
admit
of
increase
or
decrease
,
so
that
a
man
should
be
more
or
less
justified
,
for
even
David
while
he
was
in
that
state
of
suspension
,
was
not
less
justified
,
though
the
effects
of
Justification
were
less
upon
him
.
It
is
true
,
in
some
sense
learned
men
say
,
Justification
may
increase
,
viz.
extensivè
,
not
intensivè
,
as
they
express
it
,
by
way
of
extension
,
when
more
sins
are
pardoned
,
not
intensively
in
its
own
nature
.
Even
as
the
soul
of
a
man
in
its
information
of
the
body
,
admits
of
no
increase
intensively
,
but
it
doth
extensively
,
the
more
the
parts
of
the
body
grow
,
the
further
doth
its
information
extend
.
But
of
these
things
more
in
their
proper
place
.
Thirdly
,
Howsoever
an
absolution
shall
be
compleated
at
the
day
of
judgement
,
yet
our
justification
shall
not
abide
in
such
a
way
,
as
it
is
in
this
life
.
Now
our
Justification
is
by
pardon
of
sin
,
and
a
righteousness
without
us
imputed
to
us
,
which
is
instrumentally
applied
by
faith
,
but
this
way
shall
then
cease
;
for
having
perfect
righteousness
inherent
in
our selves
,
we
shall
need
no
covering
.
It
is
true
,
the
glory
and
honour
of
all
this
will
redound
upon
Christ
,
and
he
shall
not
be
the
less
glorified
,
because
he
hath
then
brought
us
to
the
full
end
of
all
his
sufferings
.
I
know
some
may
doubt
whether
any
righteousness
,
but
that
which
is
infinite
can
please
God
,
and
therefore
as
some
think
the
Angels
were
accepted
of
God
through
Christ
,
though
perfect
:
so
it
may
of
the
Saints
in
heaven
;
but
I
see
no
ground
for
this
.
This
seemeth
to
be
undoubted
,
That
the
way
of
Justification
by
faith
in
Christ
,
ariseth
because
of
our
imperfection
and
sinfulness
remaining
in
us
,
and
therefore
is
justificatio
viae
,
not
patriae
,
a
justification
of
us
in
our
way
,
not
when
we
come
to
our
home
.
Fourthly
,
Although
pardon
of
sin
be
compleated
at
that
great
day
,
yet
this
is
not
to
be
understood
,
as
if
Gods
pardon
of
any
sin
were
imperfect
,
and
something
of
sinne
did
still
remain
to
be
done
away
.
No
,
those
expressions
of
forgivenes
of
sin
in
the
Scripture
,
denote
such
a
full
and
plenary
pardon
,
that
a
sin
cannot
be
more
remitted
then
it
is
.
But
because
we
commit
new
sinnes
daily
,
and
so
need
pardon
daily
,
Therefore
it
is
that
we
are
not
compleatly
pardoned
till
then
.
As
also
because
the
perfect
pardon
we
have
here
,
shall
then
solemnly
and
publikely
be
declared
to
all
the
world
.
These
things
thus
premised
,
And
first
,
In
our
sense
and
feeling
:
For
howsoever
God
pardon
a
sinne
perfectly
,
yet
our
faith
which
receiveth
it
,
is
weak
.
This
Jewell
is
taken
with
a
trembling
and
shaking
hand
.
Why
hath
the
Lord
forsaken
me
?
Well
may
Gods
children
be
called
upon
to
lift
up
their
heads
,
when
such
a
redemption
draweth
nigh
;
and
well
may
that
day
be
called
the
times
of
refreshment
,
seeing
the
people
of
God
are
so
often
scorched
with
the
fiery
darts
of
Satan
.
Secondly
,
Pardon
of
sin
will
at
that
day
be
perfected
.
Because
all
the
effects
of
pardon
,
will
then
be
accomplished
,
and
not
so
much
as
any
scars
remain
,
the
wound
will
be
so
fully
healed
.
Although
God
doth
fully
pardon
sin
,
yet
the
effects
of
this
are
delaied
,
many
chastisements
and
sad
afflictions
are
to
be
undergone
:
howsoever
,
death
it self
,
and
the
corruption
in
the
grave
must
seize
upon
justified
persons
;
now
these
are
the
fruit
of
sin
,
and
howsoever
the
sting
of
these
be
taken
away
,
yet
they
are
not
wholly
conquered
,
till
that
last
day
,
Then
therefore
may
we
justly
say
,
Sin
is
pardoned
,
when
there
shall
be
no
more
grave
,
no
more
death
,
no
more
corruption
,
but
all
shall
be
swallowed
up
in
immortality
and
glory
.
because
then
shall
no
more
iteration
of
pardon
be
.
Here
in
this
life
,
because
the
root
of
corruption
abideth
in
us
;
there
are
daily
pullulant
branches
of
sinnes
,
and
so
frequent
guilt
is
contracted
,
whereby
as
we
have
daily
sores
,
so
we
need
daily
plaisters
.
It
is
with
originall
corruption
in
us
,
as
in
that
Tree
in
Dan.
4.14
,
15.
although
the
branches
be
cut
off
,
yet
the
stump
is
still
in
the
earth
,
and
that
sprouts
out
too
fast
by
the
temptations
that
are
alwaies
by
it
.
Hence
it
is
that
we
alwaies
pray
,
Forgive
us
our
sins
,
and
because
of
th●se
failings
the
Apostle
2
Cor.
5.20
.
writeth
to
,
and
exhorteth
the
godly
Corinthians
,
who
were
already
reconciled
to
God
,
to
be
further
reconciled
to
him
.
But
then
this
Petition
shall
wholly
cease
,
then
there
will
be
no
serpent
to
sting
us
,
nor
will
the
eye
of
justifying
faith
to
look
upon
the
brazen
serpent
exalted
be
necessary
any
more
.
The
Lord
will
not
only
wipe
away
the
tear
of
wordly
grief
,
but
also
of
godly
sorrow
at
that
time
.
Then
,
and
not
till
then
,
will
it
be
true
,
That
God
seeth
no
sin
in
his
children
.
Then
will
the
Church
be
without
wrinkles
,
or
any
spot
within
her
.
In
this
respect
it
is
,
the
Church
of
God
p●aieth
so
earnestly
for
the
Bridegrooms
coming
.
For
this
it
is
,
They
look
for
,
and
hasten
in
their
praiers
that
day
.
the
nature
of
justification
.
For
what
is
that
,
but
an
overcoming
the
accusing
adversary
,
and
clearing
of
us
against
every
charge
?
Now
this
is
most
eminently
and
fully
done
in
those
last
assizes
.
The
Syriack
word
to
justifie
,
is
also
to
conquer
and
overcome
,
because
when
a
man
is
justified
,
he
overcometh
all
those
bils
and
indictments
which
were
brought
in
against
him
;
now
this
is
manifestly
done
in
the
day
of
judgement
,
when
God
shall
before
men
and
Angels
acquit
and
absolve
his
people
:
and
if
the
Apostle
say
in
this
life
,
Rom.
6.7
.
of
a
godly
man
dead
in
Christ
,
he
is
justified
from
his
sins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
of
sanctification
,
that
sin
doth
not
conquer
him
,
but
he
sinne
,
how
much
more
will
this
be
true
at
that
day
,
when
all
the
guilt
and
filth
of
sin
shall
be
totally
removed
?
Oh
what
a
glorious
conquest
will
that
be
over
sin
,
hell
and
the
devil
,
when
the
Judge
of
the
whole
world
,
shall
pronounce
them
free
from
all
sinne
,
and
command
them
to
enter
into
his
glorious
rest
!
Having
thus
cleared
the
Doctrine
,
one
Question
may
be
briefly
touched
upon
,
Whether
the
sins
of
Gods
people
shall
be
manifested
at
the
day
of
judgement
,
and
God
for
Christs
sake
then
acquit
them
?
There
are
learned
men
for
the
affirmative
,
They
shall
be
published
;
and
there
are
learned
men
for
the
negative
.
Those
that
are
for
the
affirmative
,
they
say
indeed
godly
mens
sins
shall
not
be
examined
for
their
ignominy
or
confusion
,
but
only
that
the
goodnesse
and
grace
of
God
may
be
made
the
more
illustrious
,
For
this
they
urge
these
Arguments
;
First
,
Those
places
of
Scripture
,
which
speak
of
the
universality
of
the
reall
objects
,
and
personal
:
Of
the
reall
;
as
when
it
's
said
,
A
man
must
give
an
account
of
every
idle
word
,
Mat
▪
12.36
.
2
Cor.
5.10
.
an
account
must
be
made
for
every
thing
done
in
the
body
.
For
the
universality
of
the
object
personal
,
2
Cor.
5.
We
must
all
appear
before
the
Tribunall
seat
.
Again
,
They
urge
the
opening
of
the
book
,
which
shall
be
at
that
day
,
and
that
is
nothing
,
but
the
manifesting
of
the
consciences
of
men
.
Furtther
,
Many
wicked
mens
sins
and
godly
mens
are
mingled
together
,
and
there
cannot
be
a
judgement
of
discussion
preceding
that
of
condemnation
,
unlesse
godly
mens
sinnes
also
be
produced
.
In
summe
,
They
think
this
conduceth
more
to
the
setting
up
of
Gods
justice
,
the
exaltation
of
his
mercy
;
neither
(
say
they
)
will
this
breed
shame
to
the
godly
,
for
in
heaven
they
shall
remember
their
sins
committed
on
earth
,
but
without
any
grief
or
trouble
,
yea
with
joy
and
thankfulnesse
to
God
,
because
delivered
from
them
.
Quandoque
laeti
recordamur
dolorum
,
said
Gregory
.
We
may
with
joy
remember
by-past
grief
.
But
those
that
are
for
the
negative
,
think
this
no
waies
suteable
to
Gods
goodnesse
,
that
the
sins
of
the
godly
should
then
be
published
,
for
these
grounds
following
.
First
,
From
the
judicial
processe
,
where
Christ
cals
the
blessed
of
his
Father
to
inherit
the
Kingdom
prepared
for
them
;
and
then
enumerateth
only
the
good
works
they
had
done
;
no
question
they
had
many
sins
and
failings
,
but
God
takes
no
notice
of
them
.
Secondly
,
This
agreeth
best
(
they
say
)
with
those
expressions
of
Scripture
concerning
pardon
,
viz.
that
God
blotteth
them
out
,
that
they
are
thrown
into
the
bottom
of
the
sea
.
Thirdly
,
The
godly
are
said
not
to
come
into
judgement
,
and
there
is
no
condemnation
to
them
,
yea
,
they
have
already
life
everlasting
.
Lastly
,
Christ
is
their
bridegroom
,
their
friend
,
their
advocate
,
and
how
ill
becoming
would
it
be
one
in
such
relations
,
to
account
or
lay
open
their
sins
?
Which
of
these
opinions
is
truest
,
is
hard
to
say
,
neither
of
them
have
cogent
arguments
,
and
the
Scripture
doth
not
expresly
decide
the
question
,
yet
the
negative
seems
to
have
more
probability
on
its
side
.
Of
comfort
and
glad
tidings
to
the
children
of
God
,
howsoever
in
this
life
they
have
accusations
from
within
,
and
from
without
,
yet
the
day
is
coming
,
when
they
shall
have
a
glorious
and
publike
justification
from
all
objections
:
Then
Satan
can
no
more
accuse
Joshua
for
the
noisome
rags
upon
him
;
Then
Joseph
shall
be
brought
out
of
the
prison
freed
from
all
guilt
and
calumny
,
and
exalted
to
great
glory
,
and
it
may
be
therefore
God
suffereth
thee
to
be
exercised
with
much
guilt
and
fear
here
,
that
thou
maist
the
more
long
for
those
daies
of
refreshment
.
And
as
this
truth
is
for
their
great
consolation
,
so
also
it
demonstrateth
their
happinesse
;
That
that
which
is
so
terrible
and
dreadfull
to
wicked
men
,
should
be
such
matter
of
rejoycing
unto
them
:
when
they
through
horrour
should
cry
for
the
mountains
and
hils
to
cover
them
,
these
shall
desire
the
graves
and
the
earth
to
deliver
up
her
dead
,
that
they
may
enjoy
their
Bridegroom
.
Certainly
beleevers
are
not
beleevers
in
this
point
as
they
should
be
;
what
an
heavenly
contempt
would
it
work
in
them
of
this
present
world
,
what
earnest
desires
,
that
this
Kingdom
might
at
last
come
?
This
is
their
marriage-day
,
the
day
of
coronation
.
Then
death
,
hell
,
grave
,
sin
and
Satan
,
are
all
conquered
.
And
if
the
joy
and
peace
,
which
remission
of
sin
produceth
in
this
life
be
so
exceeding
glorious
,
what
will
that
be
when
we
shall
have
no
more
streams
but
that
fountain
?
2.
Use
by
way
of
contrary
,
To
terrifie
and
arouse
wicked
men
,
There
are
many
mens
sins
lie
asleep
,
keep
no
noise
either
in
their
own
consciences
,
or
before
God
;
but
then
these
lyons
,
these
mastive
dogs
that
lay
tumbling
at
the
door
,
will
rise
up
in
rage
,
and
wholly
devour
:
Do
not
therefore
take
Gods
forbearance
for
his
gracious
acquittance
;
oh
do
not
imbolden
thy self
with
false
encouragements
,
and
say
,
The
worst
is
over
;
As
the
Apostle
said
,
these
light
afflictions
were
nothing
to
that
eternal
weight
of
glory
:
so
on
the
contrary
may
the
wicked
say
;
These
pangs
and
wounds
of
consciences
which
are
felt
here
,
are
nothing
to
that
eternal
weight
of
sin
hereafter
.
Bernard
said
,
descendamus
in
infernum
viventes
,
ne
descendamus
morien●es
,
let
us
goe
into
hell
while
we
are
alive
by
a
serious
meditation
,
and
holy
consideration
,
that
we
may
not
go
into
it
,
when
we
be
dead
,
by
reall
miseries
.
As
the
Apostle
saith
,
we
are
the
children
of
God
,
but
it
doth
not
yet
appear
what
we
shall
be
;
there
is
more
glory
then
they
can
conceive
:
so
wicked
men
are
now
the
children
of
wrath
,
but
it
doth
not
yet
appear
what
they
shall
be
.
Oh
therefore
that
ungodly
men
were
as
wise
as
Jonah's
mariners
,
who
in
the
midst
of
tempests
,
seeing
their
ship
necessarily
sinking
,
throw
away
the
goods
that
were
a
burden
,
knowing
they
and
their
safety
could
not
consist
together
.
Thus
are
ye
to
do
:
throw
away
thy
sins
,
those
heavy
burdens
that
put
all
into
danger
,
and
so
maist
thou
safely
arrive
at
last
in
heaven
.
LECTURE
XXX
.
LUKE
7.47
.
Wherefore
I
say
unto
thee
,
Her
sins
which
are
many
are
forgiven
her
,
for
she
loved
much
.
THis
Text
is
part
of
a
famous
history
,
which
may
well
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
the
three
great
things
observable
in
it
;
1.
Great
sinnes
.
2.
Great
repentance
and
humiliation
.
●
.
Great
love
and
grace
of
God
through
Christ
in
pardoning
:
And
there
is
this
one
peculiar
thing
well
observed
about
this
woman
in
the
history
,
that
whereas
divers
others
addressed
themselves
to
Christ
for
corporal
mercies
,
this
only
cometh
for
spiritual
,
even
for
remission
of
her
sins
.
a
sinner
,
not
in
a
common
sense
as
all
are
,
but
in
a
more
notorious
manner
;
and
therefore
those
that
mitigate
her
fault
,
out
of
some
reverence
or
honour
to
her
,
do
not
so
much
encrease
her
honour
(
as
Maldonat
upon
the
place
well
observeth
)
as
detract
from
Christs
honour
:
for
the
Physicians
skill
is
most
commended
,
where
the
disease
is
more
desperate
.
That
she
was
a
known
great
sinner
,
appeareth
,
in
that
the
Pharisee
wondred
at
Christ
,
because
he
would
have
any
commerce
with
her
.
Whether
this
woman
was
Mary
,
Lazarus
his
sister
or
no
,
is
hotly
disputed
by
Commentators
,
but
impertinent
to
my
scope
.
In
the
next
place
you
have
her
great
repentance
expressed
,
wherein
for
the
generall
you
may
see
the
Apostles
duty
accomplished
,
as
she
had
given
her
members
to
be
members
of
iniquity
,
so
now
of
righteousnesse
,
insomuch
that
she
is
the
true
looking-glasse
of
an
humble
convert
.
Her
humiliation
is
described
:
1.
In
bringing
of
a
box
of
oyntment
to
anoint
his
feet
;
not
his
head
(
say
some
)
because
she
thought
her self
so
unworthy
,
she
brought
indeed
an
outward
visible
box
of
ointment
,
but
she
had
another
invisible
and
spiritual
one
,
even
a
contrite
and
broken
heart
.
2.
She
stands
behinde
Christ
(
as
being
loathsom
in
her
own
eyes
)
and
washeth
his
feet
with
her
tears
;
which
must
suppose
that
to
be
true
in
her
,
which
Jeremiah
desireth
,
viz.
Her
head
to
be
a
fountain
of
water
,
but
as
long
as
her
heart
was
such
a
fervent
limbeck
,
it
was
no
wonder
to
see
such
precious
distillations
:
Chrysologus
upon
this
fact
of
hers
,
saith
,
The
Heavens
are
wont
to
water
the
Earth
with
rain
,
but
ecce
nunc
rigat
terra
Coelum
,
here
the
earth
watereth
Heaven
.
Lastly
,
The
debasement
of
her self
further
appeareth
,
in
making
her
Hair
,
heretofore
the
instrument
of
her
pride
and
wantonness
,
now
a
Towel
to
wipe
his
feet
.
In
the
third
place
,
Christs
love
towards
her
is
remarkable
,
and
in
the
general
it
is
so
great
,
that
the
Pharisee
puffed
up
with
his
own
pride
,
was
offended
at
it
,
not
considering
,
First
,
That
though
she
had
been
a
sinner
,
yet
now
she
manifested
Repentance
.
And
secondly
,
That
every
commerce
and
communion
with
a
sinner
is
not
forbidden
,
but
that
which
is
of
incouragement
or
consent
unto
his
sin
:
but
our
Saviours
was
like
the
communion
of
a
Physician
with
the
Patient
to
heal
and
cure
:
Hence
our
Saviour
touched
the
leper
,
whom
he
healed
,
yet
was
not
unclean
,
because
he
touched
him
to
restore
him
to
health
:
But
as
the
people
murmured
because
Moses
married
a
Blackmore
,
so
the
Pharisees
grudged
,
because
Christ
shewed
mercy
to
sinners
;
but
Moses
indeed
could
not
make
the
Blackmore
white
,
whereas
Christ
doth
purifie
the
defiled
soul
.
Now
our
Saviour
doth
aggravate
his
love
to
her
;
First
,
by
a
diligent
enumeration
of
those
several
acts
of
service
,
which
she
had
exhibited
to
him
,
not
mentioning
any
of
her
former
sins
;
and
all
this
he
doth
with
an
Antithesis
,
or
opposition
to
that
carriage
which
the
Pharisee
had
presented
him
with
.
2.
To
convince
the
Pharisee
,
he
declareth
a
Parable
,
that
so
from
his
own
mouth
the
Pharisee
may
judge
her
love
to
Christ
to
be
greater
then
his
.
In
the
last
place
his
grace
to
her
is
further
declared
,
by
pardoning
her
sins
though
so
hainous
,
which
pardon
is
first
declared
unto
the
Pharisee
in
my
Text
,
and
afterwards
to
the
woman
her self
.
In
my
Text
is
the
first
promulgation
of
her
pardon
;
now
because
the
words
have
some
difficulty
,
and
the
later
part
is
brought
to
prove
love
to
be
a
meritorious
cause
of
Remission
of
sins
;
That
as
soon
as
ever
she
repented
in
her
heart
of
her
evil
wayes
,
and
believed
in
Christ
,
her
sins
were
forgiven
her
;
for
so
God
doth
promise
;
and
this
was
before
she
came
to
Christ
,
but
she
cometh
to
Christ
for
the
more
assurance
of
Pardon
,
and
not
only
so
,
but
that
he
should
authoritatively
absolve
her
from
her
sinne
;
for
Christ
did
more
then
declare
her
sins
pardoned
,
as
appeareth
by
the
standers
by
,
who
with
wonder
made
this
question
,
v.
49.
Who
is
this
that
forgiveth
sins
also
?
Whereas
to
declare
the
forgiveness
of
sin
only
,
any
Minister
may
do
,
as
we
read
of
Nathan
to
David
,
2
Sam.
12.13
.
So
that
her
sins
were
pardoned
by
God
before
,
at
the
first
time
of
her
Faith
and
Repentance
,
but
now
Christ
as
the
Mediator
,
doth
particularly
absolve
her
,
and
that
in
her
own
conscience
,
therefore
he
bids
her
,
Go
in
peace
.
Whether
that
expression
,
Much
is
forgiven
her
,
for
she
loved
much
,
be
causal
,
as
if
her
love
were
antecedent
,
and
a
cause
of
her
forgiveness
;
or
consequential
only
,
as
an
effect
,
or
sign
of
her
forgiveness
;
in
this
sense
,
She
loved
much
,
because
God
did
forgive
her
many
sins
,
not
she
loved
much
,
and
therefore
God
forgave
her
?
Here
is
a
great
and
vast
difference
between
these
two
:
many
Papists
are
for
the
later
,
the
Protestants
generally
for
the
former
,
and
there
is
this
cogent
reason
for
it
,
for
that
Christ
doth
not
speak
of
Repentance
,
or
Love
which
should
go
before
,
and
be
the
cause
of
the
pardon
of
sins
,
is
plain
by
the
Parable
he
brings
of
a
Creditor
,
who
forgave
one
Debtor
more
,
another
Debtor
less
:
hereupon
our
Saviour
asked
the
Pharisee
,
Which
of
them
will
love
him
most
?
Simon
answered
,
I
suppose
him
to
whom
most
was
forgiven
:
Now
of
such
a
love
our
Saviour
speaketh
,
when
he
mentioneth
the
woman
,
which
is
clearly
a
love
of
Gratitude
,
Because
much
was
forgiven
;
not
an
antecedent
love
of
merit
,
to
procure
pardon
;
so
that
as
from
her
actions
of
anointing
and
washing
his
feet
,
by
way
of
a
sign
or
effect
,
we
gather
her
Faith
and
Love
of
Christ
;
so
by
her
Faith
and
Love
as
by
a
sign
and
effect
,
it
may
be
gathered
,
that
her
sins
are
forgiven
her
.
But
you
may
ask
,
How
could
she
come
to
know
her
sins
were
forgiven
,
before
Christ
told
her
?
I
answer
,
By
the
promise
of
God
made
to
every
true
Penitent
and
Believer
:
though
this
assurance
of
hers
was
imperfect
,
and
therefore
admitted
of
further
degrees
,
whereas
then
all
this
Repentance
and
Humiliation
was
not
that
sinne
might
be
forgiven
,
but
from
Faith
that
they
were
forgiven
:
We
may
observe
this
,
That
the
sense
and
apprehension
of
pardon
of
sins
already
obtained
,
doth
not
beget
carnal
security
,
but
a
further
mollifying
and
humbling
of
the
heart
in
a
gracious
manner
.
This
is
a
practical
truth
of
great
concernment
.
And
for
the
opening
of
it
,
take
notice
of
this
distinction
,
as
a
foundation
,
Ezek
▪
14.18
,
30.
Mat.
3.2
.
Mark
6.12
.
Luk.
13.3
.
Act.
3.19
.
and
generally
in
most
places
of
Scripture
.
In
the
second
place
there
is
an
Humiliation
of
heart
,
and
brokenness
of
soul
for
sin
,
arising
from
th●
apprehension
of
Gods
love
in
pardoning
,
whereby
we
grieve
,
that
we
should
deal
so
unkindely
with
so
good
and
gracious
a
God
:
This
,
though
more
rarely
,
yet
is
sometimes
spoken
of
in
Scripture
,
as
first
in
this
woman
,
who
out
of
the
apprehension
of
Gods
love
in
pardoning
so
much
to
her
,
did
pour
out
her
soul
in
all
wayes
of
thankfulness
.
After
this
manner
also
was
Davids
Repentance
,
Psal.
51.
for
he
was
thus
deeply
affected
after
Nathan
had
told
him
,
His
sin
was
taken
away
:
Although
it
doth
appear
by
the
Psalm
also
,
that
he
had
not
as
yet
that
sense
of
pardon
,
which
did
quiet
his
conscience
.
This
kinde
of
affection
was
also
in
Paul
,
1
Tim.
12
,
13
,
14
,
15
,
16.
1
Cor.
15.8
,
9.
in
which
places
the
Apostle
remembring
his
former
sins
,
confesseth
them
,
and
acknowledgeth
thereby
his
unworthinesse
of
all
that
grace
and
favour
he
had
received
;
so
that
the
Apostle
doth
not
there
humble
himself
that
he
may
obtain
mercy
,
but
because
he
had
obtained
mercy
.
The
most
eminent
instance
of
this
kinde
of
sorrow
and
shame
,
is
Ezek.
16.62
,
63.
where
God
promiseth
to
establish
his
Covenant
with
them
,
and
then
mark
the
event
of
this
,
That
thou
may●st
remember
and
be
confounded
,
and
never
open
thy
mouth
more
because
of
thy
shame
,
when
I
am
pacified
towards
thee
.
So
then
both
these
kindes
of
Humiliations
are
to
be
owned
and
practised
;
and
therefore
it
is
a
false
and
dangerous
error
to
acknowledge
no
other
kinde
of
Repentance
then
the
later
:
The
Papists
will
not
acknowledge
this
later
Humiliation
at
all
,
because
they
deny
all
Faith
and
Assurance
that
a
believer
may
have
of
his
sins
in
particular
:
And
others
,
that
there
is
only
this
later
,
and
therefore
the
fore-mentioned
Author
,
in
his
Treatise
of
Gospel-repentance
,
makes
this
only
Gospel-repentance
:
but
as
Gospel-faith
is
not
that
reflect
act
of
the
soul
in
a
man
,
whereby
it
is
perswaded
that
Christ
is
his
,
but
a
direct
act
of
taking
and
receiving
Christ
to
be
ours
:
so
a
Gospel-repentance
is
not
that
mainly
whereby
we
are
humbled
,
because
we
receive
Gods
love
to
us
in
pardoning
,
but
principally
in
that
loathing
of
our selves
to
obta●n
pardon
:
It
is
therefore
great
ignorance
in
that
Author
,
in
his
Treatise
of
Gospel-repentance
,
when
pag.
58.
he
cals
Repentance
that
goeth
before
this
Faith
,
viz.
that
my
sins
are
pardoned
,
a
dead
work
;
as
if
the
Faith
that
justifieth
,
and
without
which
it
is
impossible
to
please
God
,
were
the
believing
that
my
sins
are
pardoned
;
whereas
the
Scripture
makes
it
to
be
,
the
receiving
of
Christ
,
and
laying
hold
on
him
:
and
seeing
that
the
object
must
in
order
of
nature
be
before
the
act
that
is
imployed
about
it
,
it
followeth
infallibly
,
that
I
must
have
Justification
,
before
I
can
believe
I
have
it
:
Repentance
therefore
may
be
thought
to
go
before
a
two-fold
act
of
Faith
;
First
,
That
whereby
Christ
is
laid
hold
upon
and
made
ours
,
and
so
the
Repentance
that
precedeth
this
,
may
be
called
legal
and
slavish
.
Or
secondly
,
Before
a
perswasion
that
my
sins
are
pardoned
,
and
before
this
act
of
Faith
,
Repentance
must
necessarily
go
,
because
the
Covenant
of
Grace
dispenseth
pardon
only
to
such
.
And
that
assurance
of
apprehension
of
pardon
,
doth
not
beget
security
,
but
rather
increase
godliness
,
will
appear
several
wayes
.
And
first
thus
:
Those
places
which
speak
of
Gods
gracious
Properties
,
do
represent
them
as
grounds
of
duty
,
as
well
as
of
consolation
,
Psal.
130.4
.
There
is
forgiveness
with
thee
,
that
thou
mayest
be
feared
:
Mark
that
expression
[
There
is
forgiveness
with
thee
:
]
which
implieth
forgiveness
to
be
in
God
as
in
a
fountain
,
and
therefore
he
doth
easily
,
and
plentifully
forgive
;
but
lest
any
Spider
should
suck
poison
out
of
this
sweet
flower
,
he
addeth
,
That
thou
mayest
be
feared
;
here
is
no
incouragement
to
security
.
Thus
Hos.
3.5
.
there
is
a
gracious
Promise
of
God
to
his
children
,
that
they
shall
fear
him
and
his
goodness
.
As
it
is
Gods
glorious
Property
to
work
good
out
of
evil
,
so
it
is
a
most
devilish
quality
to
work
evil
out
of
good
.
2.
The
Promises
of
God
,
they
also
require
an
holy
and
humble
walking
,
2
Cor.
7.1
.
The
Apostle
having
in
the
Chapter
before
mentioned
those
glorious
Promises
in
the
Covenant
of
Grace
,
That
he
would
be
our
God
,
and
we
his
sons
and
daughters
,
makes
this
inference
,
Having
those
promises
,
let
us
cleanse
our selves
from
all
filthiness
,
perfecting
holiness
in
the
fear
of
God
:
So
that
here
is
no
danger
,
as
long
as
we
keep
close
to
the
genuine
use
of
the
Scripture
.
Thus
also
Eph.
4.30
.
Grieve
not
the
Spirit
of
God
,
whereby
ye
are
sealed
,
&c.
Where
Assurance
is
so
far
from
incouraging
to
sin
,
that
by
sin
it
is
weakned
and
destroyed
.
The
more
gracious
then
we
perceive
God
to
us
,
the
more
humiliation
and
debasement
we
finde
in
our selves
.
Thus
the
Apostle
Peter
,
1
Pet.
1.17
.
If
ye
call
on
the
Father
,
who
without
respect
of
persons
judgeth
all
men
,
pass
the
time
of
your
sojourning
here
in
fear
.
To
make
therefore
doubting
,
a
duty
and
meritorious
,
as
some
Papists
have
done
,
is
to
betray
great
ignorance
of
Scripture
motives
.
3.
That
Assurance
of
pardon
is
ap●
to
kindle
spiritual
affections
in
us
,
is
plain
,
if
you
consider
the
nature
of
such
Assurance
.
1.
Originally
it
is
wrought
by
the
Spirit
of
God
:
as
a
man
by
the
power
of
Free-will
,
is
not
able
to
do
any
supernatural
good
thing
,
so
neither
by
the
strength
of
natural
light
,
can
he
discern
the
gracious
priviledges
God
bestoweth
upon
him
,
1
Cor.
2.12
.
The
Spirit
whereby
we
know
the
things
that
are
freely
given
us
of
God
,
is
opposed
to
the
spirit
of
the
world
:
If
then
this
perswasion
be
not
the
fruit
of
the
flesh
,
but
of
the
Spirit
,
is
it
any
wonder
▪
that
it
inclineth
us
to
holy
things
?
Again
,
2.
This
perswasion
of
pardon
cometh
in
the
use
of
those
means
appointed
by
God
.
2
Pet.
1.10
.
By
giving
great
diligence
in
the
use
of
the
means
,
we
only
come
to
Assurance
.
How
then
can
such
a
perswasion
of
forgiveness
cause
a
neglect
of
the
means
?
Lastly
,
That
Spirit
which
doth
thus
assure
,
doth
work
also
at
the
same
time
,
concomitant
gracious
effects
,
especially
servent
and
effectual
prayer
,
Rom.
8.
Gal.
3.
Now
where
constant
powerful
Prayer
is
,
that
soul
is
like
a
tree
planted
by
the
waters
side
.
from
the
nature
and
state
of
those
who
are
in
it
.
They
are
sons
,
Now
by
experience
we
see
,
that
in
an
ingenuous
son
,
the
more
apprehension
there
is
of
his
fathers
tender
love
and
kindeness
to
him
,
the
more
obsequious
and
serviceable
he
is
;
Can
we
think
that
the
fathers
great
love
to
his
prodigal
son
,
was
not
like
coals
of
fire
poured
on
him
to
melt
and
thaw
him
?
We
rather
see
jealousies
and
suspitions
of
love
to
breed
hatred
at
last
.
Hence
diffidence
worketh
despair
,
and
despair
hatred
of
God
:
It
is
therefore
a
special
duty
lying
upon
the
people
of
God
,
to
entertain
good
thoughts
of
God
,
and
to
be
perswaded
of
his
loving
kindeness
to
them
.
5.
That
the
people
of
God
do
yet
mourn
and
abhorre
themselves
for
their
sins
,
though
perswaded
of
the
pardon
of
them
,
ariseth
from
the
sincerity
and
uprightness
of
their
heart
,
whereby
they
hate
sin
as
sin
,
and
grieve
for
the
dishonour
they
have
put
upon
God
.
It
is
indeed
lawful
,
yea
a
duty
to
repent
of
sin
,
that
it
may
be
pardoned
,
because
the
Scripture
propounds
this
as
a
motive
and
incouragement
to
the
duty
:
And
it
is
a
vain
thing
,
to
affect
more
high
and
spiritual
strains
then
the
Scripture
.
But
Humiliation
of
sin
,
when
pardoned
,
and
after
the
knowledge
of
the
pardon
,
doth
evidently
discover
an
upright
heart
,
that
the
dishonour
of
God
is
more
trouble
and
grief
to
him
,
then
his
own
punishment
and
destruction
.
Whereby
it
is
,
that
hedoth
so
accuse
and
condemn
himself
for
dealing
so
wretchedly
and
frowardly
with
so
gracious
a
God
.
6.
That
ingenious
principle
of
Gratitude
and
Thankfulness
which
reigneth
in
the
godly
,
will
put
them
upon
all
these
services
.
Godliness
in
the
lives
of
the
godly
may
be
considered
two
wayes
:
First
,
as
a
means
wherein
they
attain
to
eternal
life
:
Secondly
,
as
an
expression
of
Thankfulness
unto
God
.
Hence
Vrsine
in
his
Catechism
inscribeth
that
part
of
Divinity
,
which
containeth
our
duty
,
de
gratitudine
,
of
Thankfulness
.
Bern.
Ep.
107.
Justus
quis
est
,
nisi
qui
amanti
se
Deo
vicem
rependit
amoris
?
quod
non
fit
nisi
revelante
spiritu
per
fidem
aeternum
Dei
propositum
de
sua
salute
.
Who
is
a
righteous
man
,
but
he
that
returneth
love
to
God
,
for
Gods
loving
of
him
?
And
how
can
this
be
,
but
by
Gods
Spirit
revealing
his
purpose
of
Election
,
concerning
the
just
mans
Salvation
?
Use
of
Instruction
,
Doth
the
apprehension
of
great
pardon
,
1.
The
Doctrine
of
original
corruption
,
A
second
Point
much
to
be
pressed
,
is
the
pure
,
strict
and
exact
obligation
of
the
law
,
which
being
set
as
a
pure
glass
before
thee
,
all
thy
deformities
will
appear
.
In
this
sense
it
is
good
to
be
a
legal
Preacher
and
a
legal
Hearer
often
:
that
so
knowing
the
holiness
of
the
Law
,
and
our
imperfection
,
we
may
esteem
the
more
of
Gods
Grace
in
pardoning
so
much
;
As
God
in
the
outward
passages
of
his
providence
doth
therefore
suffer
one
trouble
to
follow
another
,
like
so
many
waves
,
that
so
the
greater
their
calamities
have
been
,
his
wisdom
,
power
and
goodness
may
be
the
more
conspicuous
in
delivering
of
them
.
Thus
it
is
also
in
his
spiritual
administrations
,
he
will
not
reveal
the
riches
of
Grace
,
but
to
the
poor
in
spirit
,
nor
will
he
give
ease
and
refreshment
,
but
to
those
that
are
heavy
laden
and
burdened
.
And
this
is
the
reason
,
why
a
Pharisee
,
a
formalist
,
a
moral
man
,
a
self-righteous
man
,
doth
not
love
Christ
,
as
converted
Publicans
and
sinners
do
.
FINIS
.