Christ the way and the truth and the life, or, A short discourse pointing forth the way of making use of Christ for justification and especially and more particularly for sanctification in all its parts, from Johan. XIV, vers. VI : wherein several cases of conscience are briefly answered, chiefly touching sanctification / by John Brown.

CHAP. VIII. How to make use of Christ, for taking the guilt of our dayly out-breakings away.

THe next part of our sanctification, is in refe∣rence to our dayly failings and transgressions, committed, partly through the violence of temp∣tations, as we see in David and Peter, and other eminent men of God; partly through dayly infir∣mities, because of our weaknesse and imperfections: for in many things we offend all Iam. 3: 2. and if we say we have no sin, we deceive ourselves, and the truth is not in us 1 Iohn. 1: 8. A righteous man falleth seven times Prov. 24: 16. There is not a just man upon earth▪ that doth good and sinneth not. Eccles. 7: 20. and Solomon further sayeth 1 King. 8: 46. that there is no man that sinneth not. This being so, the question is, how Christ is to be made use of, for taking of these away.

For satisfaction to this, it would be considered, that▪ in those dayly outbreakings there are two things to be noticed, first there is the Guilt, which is commonly called Reatus poen•…•…, whereby the trans∣gressour is liable to the sentence of the law, or to the penalty annexed to the breach thereof, which is no lesse then God's curse▪ for cursed is every 〈◊〉〈◊〉 that abideth not in all things, which are 〈◊〉〈◊〉 the

law to do them Gal. 3: 10. Next, there is the •…•…taine or blote, which is called Reatus culp•…•…, whereby the soul is defiled and made, in so far, in∣capable of glory (for nothing entreth in there which defileth) and of communion and fellow∣shipe with God, who is of purer eyes then He can behold iniquity. So that it is manifest, how necessary it is, that both these be taken away, that they may not stand in ou•…•… way to the Father. And as to both, we must make use of Christ, who is the only way to the Father.

And this we shall now cleare: and first, speak of the taking away of the Guilt, that is contracted by every sin: and for this cause, we shall briefly speak to two things: first, Shew what Christ hath done as Mediator, for this end, that the guilt, contracted by our dayly failings and outbreakings, might be taken away. Secondly, shew what the beleever should do, for the getting of guilt taken away in Christ: or▪ how he should make use of Christ▪ for reconciliation with God after transgres∣sions; or for the taking away of the guilt that he lyeth under▪ because of his violation of the law.

As to the first, We say, Christ, for taking away of Guilt contracted dayly, hath done these things.

1. Christ laid downe his life a ransome for all the sinns of the Elect: both such as were past before they beleeved, and such as were to be committed after. His blood was shed for the remission of sin•…•…, indefinitly, and without distinction Mat. 26: 28▪

•…•…▪ And this was done according to the tenour of

the covenant of Redemption, wherein the Fathe•…•… caused all our sins to meet together on Him Esai▪ •…•…3: 6. and made Him sin, or a sacrifice for sin, indefinitely 2 Cor. 5: 21. and so did not except the sins committed after conversion.

3. Having satisfiedjustice, and being risen from the dead, as a Conquerour, He is now exalted to be a Prince to give Repentance and Remission of sins Act. 5: 31. Now repentance and remission of sins his people have need of, after conversion, as well as before conversion.

4. There are promises of pardon and remission of sins in the new covenant of Grace, all which are sealed and confirmed in the blood of Jesus Ier. 31: 34.—for I will forgive their iniquity, and I will remember their sin no more: and Chap. 33: 8. And I will cleanse them from all their iniquity▪ whereby they have sinned against me: and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me. Esai. 43: 25. I even I am he that blot∣eth out thy transgressions for mine own sake; and will not remember thy sins.

5. Though there be no actuall pardon of sins, till they be committed, and repented of, accord∣ing to the tenor of the gospell Matth. 3: 2. Luke 13: 3. Act. 2: 38. & 8▪ 22. yet, while Christ beare all the sins of his people upon the crosse, they were all then virtually and meritoriously taken away: of which Christ's resurrection was a certane pledge and evidence: for then gote He his acquittance from all, that either law or justice could charge Him with▪ in behalfe of them▪ for whom He laid downe

his life a ransome Rom. 8: 33, 34. who shall lay any thing to the charge of God's elect? It is God that justifieth, who is he that condemneth? It is Christ that died, or rather that is risen againe &c.

6. So that by vertue of Christ's death, there is a way laid down, in the covenant of grace, how the sinns of the elect shall be actually pardoned. viz. That at their conversion and first laying hold on Christ by faith, all the sins, whereof they then stand guilty, shall be actually pardoned and forgi∣ven, in their justification: and all their after sins shall also be actually pardoned▪ upon their grip∣ing to Christ of new by faith, and turning to God by repentance. And this way is agreed to by Father and Son, and revealed in the gospel, for the instru∣ction and encouragement of beleevers: and all to the glory of his free grace. In whom we have redemp∣tion (sayeth the Apostle Ephes. 1: 7, 8, 9.) through his blood, the forgivenesse of sins, according to the riches of his grace, wherein He hath abounded toward us, in all wisdom and prudence; having made known unto us the mystery of his will, ac∣cording to his good pleasure, which He purposed in himself.

7. Beside Christ's Death and Resurrection, which give ground of hope of pardon of dayly out∣breakings; there is likewise his Intercession usefull for this end: for sayeth the Apostle Iohn▪ 1 Epist. 2: 1. 2.—If any man sin, we have an advocat with the Father, Iesus Christ the righteous; and He is the propitiation for our sins. This intercession of his 〈◊〉〈◊〉 a special part of his Priesthood, who was the great Highpriest Heb. 4: 14, 16. and a compleating

Part Heb. 8: 4 & 9 8. and upon this account 〈◊〉〈◊〉, that He is able to save to the uttermost all that come to God through Him, because He liveth for ever to make intercession for them Heb. 7: 25. for by his intercession is the work of redemption carryed on, the Purchased benefites applyed; and particularly new grants of remission are through his intercession issued forth. He pleading and interceeding, in a way suteable to his glorified condition, upon his death and propitiation made, while he was upon the crosse, accepted of the Father, and declared to be accepted by his resurrection, aso•…•…sion, and sitting at the Fathers right hand. And thus, as beleevers are reconciled to God by Christs death, they are saved by his life. Rom. 5: 10. So that Christ's living for to be an intercessour, makes the beleevers sal∣vation sure; and so layeth down▪ a ground for taking away of dayly outbreakings, which, if not taken away, would hinder and obstruct the be∣leevers salvation.

8. And as for the condition requisite to renewed pardon, viz faith and Repentance, Christ is the worker of both: for He is a Prince exalted to give Repentance, first and last Act. 4: 30. and as He is the author of faith, so He is the finisher of it Heb. 12: 2.

As to the second particular, namely, what belee∣vers should do for getting the guilt of their dayly failings and outbreakings taken away by Christ: or how they should make use of Christ for this end; I shall for clearing of it, propose those things to con∣sideration.

1. We would beware to think, that all our after

actuall transgressions are actually pardoned, either when Christ dyed, or when we first beleeved in Christ, as some suppose; for sin cannot properly be said to be pardoned before it be committed, David was put to sue out for pardon, after his actu∣all transgression was committed; and not for the mere sense and feeling of the pardon, or the intima∣tion of it to his Spirit, when he cryed out Psal, 51: 2—blot out my transgressions, wash me &c. & vers. 9▪ hide thy face from my sins, and blot out all mine iniquities and vers. 14. deliver me from blood guiltinesse. Sure when he spoke thus, he sought some other thing, than intimation of pardon to his sense and conscience; for that he desired also, but in far more clear expressions vers. 8. make me to hear joy and gladnesse &c. and vers. 12. restore unto me the joy of thy salvation &c. Scripture phrases to expresse remission import this. viz Covering of sin, Pardoning of debts, Blotting out of sins Hideing of God's face from sins, not Remembering of them, Casting of them behinde his back, Casting of them into the sea, Removing of sins Psal. 103: 12. a lifting off of sin, or Taking it away, a Non-imputation of sin Psal. 33: 1, 2. These and the like phrases, though many of them be metaphoricall; yet do all of them clearly evince, that sin must first have a being, before it can be pardoned. The same is clearly imported by the gospel conditions, requisite before Par∣don, such as acknowledgment of sin 1 Ioh. 1: 9. which we see was practised by the worthies of old, David Psal. 32. & 51. Nehemiah Cap. 9. Ezra Cap 9 & Daniel Chap. 9. Confessing and Forsaking of it Prov. 28: 13. Sorrowing▪ for it & Repenting of it, and laying hold on Christ by faith,

&c. The reason why I propose this, is not only to guaird against this antinomian error: but also to guaird the soul from security, to which this do∣ctrine hath a naturall tendency: for if a person once think, that all his sins were pardoned, upon his first beleeving, so that many of them were pardoned before they were committed; he shall never be affected for his after transgressions, nor complean of a body of death, nor account himself miserable upon that account, as Paul did Rom. 7: 24. nor shall he ever pray for remission, though Christ hath taught all to do so, in that patern of prayer; nor shall he act faith upon the promises of pardon, made in the covenant of grace, for after transgres∣sions, or for transgressions actually committed Ier. 31: 34. & 3•…•…: 8. Heb. 8: 12. and so there shall be no use made of Christ for new pardons, or re∣missions of new sins.

2. The beleever would remember, that, among other things, antecedently requisite to remission of posterior actuall transgressions, gospel Repen∣tence is especially required Luk. 13: 3. Mat. 3: 2. Ezeck. 18: 28, 30, 32. Luk. 15: 17, 18 Ho•…•…. 2: 6, 7. Ezech. 14: 6. whereby a Sinner▪ through the helpe of the Spirit, being convinced not only of his hazard by reason of sin, but also of the filthi∣nesse and hatefulnesse of sin; and having a sight of the mercy of God in Christ Jesus to sinners, turning from their sin, doth turne from those sins unto God, with a full purpose of heart, in his strength, to follow Him and obey his lawes: and hereby the soul is brought to loath its self and sin, and is made willing to desire, seek for, accept of and prize re∣mission of sins. This makes them more warry in

time coming, and carefull: for behold (sayes the Apostle 2 Cor. 7: 11.) This self same thing that yee sorowed after a godly sort, what carefulnesse it wrought in you; yea, what clearing of yoursel∣ves; what indignation, yea what feare; yea, what vehement desire; yea what Zeal; yea what reven∣ge; &c. Thus is God glorified in his justice, Psal. 51: 4. and his mercy is acknowledged, in not entering with us into judgement, nor cast∣ing us into hell, as He might have done in justice.

3. Yet it would be remembered, that though it hath seemed good in the Lord's eyes, to chuse this method, and appoint this way of obtaining pardon of sins dayly committed, for the glory of his grace and mercy; and likewise for our good, we must not ascribe too much unto Repentance, in the matter of pardon: we must not make it a cause of our remission, either efficient or meritorious: we must not think, that it hath any hand in appease∣ing the wrath of God, or in satisfying of justice: par∣don must alwayes be an act of God's free grace, unmerited at our hands; & procured alone through the merites of Christ: we must not put repentance in Christ's room and place, nor ascribe any imper∣fection unto his merites, as if they needed any sup∣ply from any act of ours: we must beware of lean∣ing to our Repentance, and godly Sorrow, even so far as to think to commend ourselves to God thereby, that we may obtaine pardon.

4. The beleever would consider seriously the dreadfulnesse of their condition, who are lying under the lash of the law for sin, The law sayeth,

cursed is every one that continueth not in all things written in the law: and every sin is a transgression of the law: so that, acording to law and justice, they are in hazard: for evry sin in it self exposeth the sinner to eternal wrath, sin being an offence against God who is a righteous judge, and a breach of his law. A right sight and apprehension of this, would serve to humble the sinner before God, and make him more earnest in seeking out for par∣don, that this obligation to punishment might be removed.

5. The beleever would not only consider the sin it self; but also take notice of all its Aggrava∣tions. There are peculiar aggravations of some sins, taken from the time, manner and other circumstanc∣es, which rightly considered will helpe forward the work of humiliation: And the sins of beleevers have this aggravation, above the sins of others, that they are committed against more love, and spe∣ciall Love, and against more opposition and con∣tradiction of the grace of God within the soul, against more light and conviction &c. and there∣fore, their humiliation upon this account ought to be singular and serious, So was it with David, when he took notice of the speciall aggravations of his sin Psal. 51: 4, 6, 14. and Ezra. cap. 9. & Nehemiah Cap. 9. and Daniel Cap 9. This con∣sidering of sin with its due aggravations, would helpe to prize mercy at an high rate, and cause the soul more willingly waite for, and more seriously seek after Remission; knowing that God is more angry for great sins, than for sins of infirmity, and may therefore pursue the same with sorer judg∣ments,

as He broke David's bones, withdrew his comforts &c.

6. The beleever would be convinced of an impossibility of doing any thing in himself, which can procure pardon at the hands of God: should he weep, cry, afflict himself, & pray never so, all will do nothing by way of merite; for the taking away of the least sin, that ever he commited: and the con∣viction of this would drive him to despaire in him∣self; and be a meane to bring him cleanly off him∣self, and to look out for mere mercy in Christ Jesus. So long as, through the deceitfulnesse of Satan, the false heart inclineth to the old byas, and hath its eye upon any thing in it self, from whence it draw∣eth its hops and expectation of pardon and accep∣tance, it will not purely act faith on Christ for this end, and so he will lose all his labour, and in end be disappointed. Therefore the beleever would guard against this, and that so much the more, that the false deceitful heart is so much inclined thereto; and that this deceit can sometime work so cuningly, that it▪ can hardly be discerned, being fairded over with many false glosses and pretexts; and that it is so dishonourable to Jesus, and hurtful and prejudicial to the soul.

7. The beleever would act faith on the promises of pardon in the new covenant, as having a right to them through Jesus Christ, and challenge with humble boldnesse, the fulfilling of the same▪ accor∣ding to that 1. Ioh. 1: 9▪ If we confesse our sins, he is faithful and just to forgive us our sins. So that the beleever may not only take hold of mercy, and grace in God, as an incouragement and invitation

to go to God for pardon; but even of the justice and righteousnesse of God, because of his faithful promises: and the beleever would have here a spe∣ciall eye to Christ, in whom all the promises▪ are yea and amen; and look for the accomplishment of them through Him, and for his sake alone.

8. Faith would eye Christ, as hanging upon the crosse, and offering up himself, through the eter∣nall Spirit, a sacrifice to satisfie divine justice, for all the sins of his own chosen ones: we cannot think, that Christ bare but some of their sins, or only their sins, committed before conversion; and if he bare all, as the Father laid all upon Him, the beleever is to lay hold on Him by faith, as hanging on the crosse, as well for taking away of the guilt of sins committed after conversion, as be∣fore. His sacrifice was a sacrifice for all, and He bare our sins without distinction or exception, in his owne body on the tree, 1. Pet. 2: 24. David had his eye on this, when he cryed out Psal. 51: 7. purge me with hysope, hysope being sometimes used in the legall purifications, which typified that purification, which Christ really wrought, when He gave himself a sacrifice for sin Levit. 14: 6. Num. 19: 18.

9. The beleever looking on Christ, dying as a Mediator, to pacifie the wrath of God, and to make satisfaction to the justice of God, for the sins of his people, would renew his consent unto that gracious, and wise contriveance of heaven, of pardoning sins, through a crucified Mediator, that mercy and Justice might kisse each other, and be glorified together: and declare againe his full satisfaction

with Christ's satisfying of justice for him, and taking away the guilt of his sins, by that blood, that was shed upon the crosse, by taking those sins, whereof now he standeth guilty, and for which he is desireous of pardon, and by faith nail∣ing them to the crosse of Christ, and rolling them on his shoulders, that the guilt of them, as well as of the rest, might be taken away, through the merites of his death and satisfaction. Thus the beleever consenteth to that noble act of free grace, whereby the Lord made all our sins to meet to∣gether on Christ, when he taketh those particular sins, wherewith now he is troubled, and casteth them in into the heape, that Christ, as the true scape-goat, may carry all away. This is to lay our hands on the head of our sacrifice.

10. The beleever hath another ground of comfort to grippe to, in this case, and that is, Christ's eternall Priesthood, whereby he makes in∣tercession for the transgressions of his people, and as their advocate and atturnay with the father, pleadeth their cause, whereby he is able to save them to the last, and uttermost step of their jurnay, and so to save them from the guilt of all casuall and emergent sins, that might hinder their salvation: So that the beleever is to put those sins, that now he would have pardoned, into the hands of Christ, the everlasting intercessour and alsufficient advo∣cat, that He, by vertue of his death, would ob∣taine a new pardon of these their failings▪ and transgressions, and deliverance from the guilt thereof; and their acceptance with the Father not∣withstanding of these transgressions.

11. Thus beleevers eyeing Christ as Dying, Riseing againe, Ascending, and as Sitting at the Fathers right hand, there to be a Priest for ever, after the order of Melchisedeck, and to interceed for his owne, and to see to the application of what benefites, pardons, favours, and other things they need, from all which they have strong ground of comfort and of hope, yea and assurance of pardon, would acquiesce in this way; and having laid those particular sins, under the burden whereof they now groan, on Christ the mediator, dying on the crosse to make satisfaction, and ariseing to make applica∣tion of what was purchased, and having put them in his hand, who is a faithfull High priest, and a noble Intercessour, would remember, that Christ is a Prince exalted to give Repentance and Remis∣sion of sins▪ and so exspect the sentence even from Him, as a Prince now exalted, and as having obtain∣ed that of the Father, even a power to forgive sins, justice being now sufficiently satisfied, through his death; yea & as having all power in heaven and in earth, as being Lord both of the dead and of the living. Sure a right thought of this would much quiet the soul, in hope of obtaining pardon through Him; seing now the pardon is in his owne hand, to give out, who loved them so dearly, that he gave himself to the death for them, and shed his heart blood to satisfie justice for their transgressions. Since he, who hath procured their pardon at so dear a rate, and is their atturnay to agent their businesse at the throne of grace, hath now obtained the prayed-for & looked-for pardon, and hath it in his ownehand, they will not question but He will

give it, and so absolve them from their guilt.

12. The beleever, having taken this course, with his dayly provocations, and laid them all on Him, would acqui•…•…sce in this way, and not seek after ano∣ther, that he may obtaine pardon. Here he would rest, committing the matter by faith in prayer to Christ, & leaving his guilt and sins on Him, ex∣pect the pardon: yea conclude, that they are alrea∣dy pardoned: and that for these sins, he shall never be brought unto condemnation; whatever Satan and a misbeleeving heart may say or suggest after∣ward.

Thus should a beleever make use of Christ, for the taking away of the Guilt of his dayly trans∣gressions; and for further clearing of it, I shall adde a few cautions.

Cautions.

1. However the beleever is to be much moved at, & aff•…•…cted with, his sins and provocations, which he committeth after God hath visited his soul with salvation, and brought him into a covenant with himself; yet he must not suppose, that his sins after justification do marre his state; as if thereby he were brought into a Non-justified state, or to a Non reconciled state. It is true, such sins, espe∣cially if grosse, whether in themselves or by reason of circumstances, will darken a mans state, and put him to search and try his condition, over againe. But yet we dar not say, that they make any alteration in the state of a beleever: for once in a justified state alwayes in a justified state. It is true likewise, that as to those sins, which now he hath committed, he

cannot be said to be acquited or justified, till this pardon be got out by faith and repentance, as is said; yet his State remaineth fixed and unchanged; so that though God should seem to deal with such in his dispensations, as with enemies; yet really his affections change not; he never accounteth them real enemies; nay love lieth at the bottom of all his sharp st dispen•…•…ations. If they for sake his law, and walk not in his judgements, if they break his statutes and keep not his commandements, he will visite their transgression with the rod, and their iniquit•…•… with stripes: neverthelesse his loving kind∣nesse will he not utterly take from them, nor suffer his faithfulnesse to •…•…ail: his covenant will he not break nor alter the thing that is gone out of his lips Psal. 89: 30, 31, 32, 33, 34.▪ And againe, though after∣transgressions may waken challenges for former sins, which have been pardoned and blotted out, and give occasion to Satan to raise a storme in the soul, and put all in confusion; yet really sins once pardoned cannot become againe unpardoned sins. The Lord doth not revoke his sentence, nor alter the thing that is gone out of his mouth. It is true likewise, that a beleever, by committing of grosse sins, may come to misse the effects of God's favour and good will, and the intimations of his love and kindnesse; and so be made to cry with David Psal. 51: 8. make me to heare joy and gladnesse and vers. 12. restore unto me the joy of thy salvation, &c. Yet that really holdeth true, that whom he loveth he loveth to the end; and He is a God that changeth not; and his gifts are without repentance. Yea though grieving of the Spirit may bring souls under

sharp throwes, and pangs of the Spirit of bondage, and the terrors of God, and His sharpe arrowes, the poyson where of may drink up their spirits▪ and so be far from the actuall witnessings of the Spirit of Adoption: yet the Spirte will never be againe re∣ally a Spirit of bondage unto fear, nor deny his his owne work in the soul, or the souls real right to, or possession of that fundamentall privilege of A∣doption; or say, that the soul is no more a Son, no•…•… within the covenant.

2. The course before mentioned is to be taken with all sins, though. 1. They be never so hai∣•…•…ous and grosse. 2. Though they be accompanyed with never such aggravating and crying aggravati∣ons. 3. Though they be sins frequently fallen in∣to: and. 4. Though they be sins many and heaped together. Davids transgression was a hainous sin, and had hainous aggravations, yea there was an heap and a complication of sins together in that one; yet he followed this course. We finde none of those kinde of sins excepted in the new covenant; and where the law doth not distinguish, we ought not to distinguish: where God's law doth not expressely exclude us, we should not exclude our selves. Christs death is able enough to take away all sin. If through it a beleeve•…•… be justified from all his transgressions committed before conversion, why may not also a beleever be, through vertue of it, justified from his grosse and multiplied sins committed after con∣version? The blood of Christ cleanseth from all sin•…•… Christ hath taught his followers to pray, forgive us our sins, as we forgive them that sinne against us, and he hath told us also, that we must forgive

our brother seventy times seven times Mat. 18: 22. We would not be discouraged then from taking this course, because our sins are such and such; nay rather, we would look on this, as an argument to presse us more unto this way, because the greater our sins be, the greater need have we of pardon, and to say with David Ps. 25: 11. Pardon mine iniquity, for it is great.

3. We would not think, that upon our taking of this course, we shall be instantly freed from chal∣lenges, because of those sins, for pardoning where∣of we take this course: nor should we think, that because challenges remaine, that therefore, there is no pardon had, or that this is not the way to par∣don: for, as we shall shew afterward, pardon is one thing, and intimation of pardon is another thing: we may be pardoned, and yet suppose that we are not pardoned; challenges will abide, till the conscience be sprinkled, and till the Prince of peace command peace to the conscience, and put the accuser to silence; who, when he can do no more▪ will marre the peace of a beleever, as long as he can▪ and stoppe the current of his comforts, which made▪ David pray, that God would restore to him the joy, of his salvation Psal. 51.

4. Nor would we think, that upon our taking of this course for the pardon of our sins, we shall never thereafter meet with a challenge upon the ac∣count of these sins. It is true, when sins are par∣doned, they are fully pardoned in God's court, and that obligation to condemnation is taken away, and the pardoned person is looked upon as no sinner, that is, as no person liable to condemnation because of

these sins; for being pardoned he becometh just be∣fore God; yet we darre not say, but conscience afterward, being alarmed with new transgressions, may mistake, as people suddenly put into a fright are ready to do: nor dar we say, that God will not permit Satan, to upbraid us with those sins, which have been blotted out long ago, as he suffered Shim•…•…i, who was but an instrument of Satan, to cast up to David his blood guiltinesse, which had been pardoned long before. The Lord may think good to suffer this, that his people may be keeped humble; and made more tender and watchfull, in all their wayes.

5. Beleevers would not mis▪ improve or abuse this great condescendency of free grace, & take the grea∣ter liberty to sin, because there is such a sure, saif•…•…, and pleasant way of getting those sins blotted out and forgiven. Shall we sin because we are not under grace, but under the law? That be far from us, sayeth 〈◊〉〈◊〉 Apostle Rom. 6: 15. This were indeed to turne the grace of God into lasciviousnesse. And it may be a question, if such as have really repented, & gotten their sins pardoned, will be so ready to make this use of it: sure, sense of pardon will work some other effect, as we see Ezech. 16: 62, 63.

6. The beleever, in going about this work of nailing his sins to the crosse of Christ, and of im∣proving Christ's Death, Resurrection and constant intercession, for the obtaining of pardon, would not think of going alone, or of doing this, in his own strength: for of himself he can do nothing. He must look to Christ for grace, to help in this time of need, and must got about this duty with

dependence on Him, waiting for the influences of Light, Counsell, Strength, and Grace from Him to repent and beleeve: for He is a Prince exalted to give repentance, first and last, and He is the author and finisher of faith: so that without Him we can do nothing.

7. Let the beleever beware of concluding, that he hath got no pardon, because he hath met with no sensible intimation thereof, by the flowing in of peace and joy in his soul. Pardon is one mercy, and intimation of it to the soul is another distinct mer∣cy, and separable from it: shall we therefore say, we have not gotten the first, because we have not gotten both? The Lord, for wise reasons, can pardon poor sinners, and not give any intimation thereof; to wit, that they may watch more against sin afterward, and not be so bold as they have been, and that they may finde more in experience, what •…•… bitter thing it is to sin against God, and learne with∣all to depend on Him for lesse and more: and to carry more humbly: for it may be, God seeth, that if they saw their sins pardoned, they would forget themselves, and rush into new sins againe.

8. The beleever must not think it strange, if he finde more trouble after greater sins, and a great∣er difficulty to lay hold on Christ for pardon of those, then for pardon of others: for as God hath been more dishonoured by these; so is his anger more kindled, upon that account: and it is sure∣able for the glory of God's justice, that our sorrow for such hainous sins be proportionably greater: and this will likewise increase the difficulty: and ordi∣narly the effects of God's fatherly displeasure, make

deeper wounds in the soul after such sins, and these are not so easily healed: all which will call for 〈◊〉〈◊〉 and proportionably greater godly sorrow and repentance, and acts of faith: because faith will meet with more opposition and discouragment there; and therefore must be the more strong, to go thorow these impediments, and to lay hold on his crosse. Yet though this should make all watch∣full, and to guaird against grosse and crying sins, it should not drive any to dispaire, nor to say, with that dispairing wretch, their sin is greater than it can be forgiven, the ocean of mercy can drown and swallow up great, as well as lesser sinnes: Christ is an alsufficient Mediator, for the greatest sins, as well as for the least. O for thy names sake pardon mine iniquitie, for it is great, will come in season to a soul ready to sink with the weight of this milstone, •…•…ied about its neck.

9. as the greater sins should not make us dispaire of taking this course for remission; so nor should the smaln•…•…sse of sin make us to neglect this way: for the least sin cannot be pardoned but through Jesus Christ; for the law of God is violated thereby, ju∣stice provoked, Gods authority vilipended &c. and therefore cannot be now pardoned, by reason of the threatnings annexed to the transgression of the law, without a ransome: death is the wages of all sin, lesser and greater; and the curse is due to all sinners greater and smaller. Therefore the beleever would not suffer one sin, seen and discovered, to lie un∣pardoned; but on the first discovery thereof, take it away to Christ, and nail it to his crosse.

10. The beleever would not conclude, that his

sins are not pardoned, because possibly temporal strokes, inflicted because of them, are not remov∣ed: for though Davids sin was pardoned; yet, because of that sin of his a temporall stroke attended him and his family, to his dying day: for not on∣ly did God cut off the childe 2 Sam. 15: 14. but told him, that the sword should never depairt from his house, and that He would raise up evil against him, •…•…ut of his own house, and give his wives to one, that should lie with them in the sight of the sun vers. 10, 11. So we read, that the Lord took vengeance on their inventions, whose sins he had pardoned Psal. 99: 8. God may see this fit and expedient, for his own glory, and for humbling of them, and causing them feare the more to sin against him. Yea not only may temporal calamities be inflicted, be∣cause of sin pardoned; or continued, after sin is par∣doned; but even sense of God's displeasure may con∣tinue after pardon, as appeareth by that penitential Psalm 51. penned by David, after Nathan had spo∣ken to him concearning his sin.

Quaestions or Objections answered.

1. What course shall we take with secret sins •…•… I answer. This same course must be followed with them: There is an implicite repentance of sins, that have not been distinctly seen and observed, as who can see and observe all their failings? And so there may be an implicite faith acting: that is, the be∣leever, being perswaded that he is guilty of mo•…•… sins, than he hath yet got a clear sight of, as he would bewail his condition before God because of these, and sorrow for them after a godly man∣ner;

so he would take them together in a heape, o•…•… as a closed bag full, and by faith nail them to the crosse of Christ, as if they were all distinctly seen and known: who can understand his errours, said David Psal. 19: 12. yet sayes he moreover, cleanse thou me from secret faults.

2. But what if after all this, I finde no intima∣tion of pardon to my soul? Ans. As this should serve to keep thee humble, so it should excite to more diligence, in this duty of going with thy sins to Christ, and to plye him, and his crosse more, in and through the promises, and keep thy soul constant in this duty of runing to Christ, as an al∣sufficient Mediator, and as an intercessour with the Father; and thus waite on Him who waiteth to be gracious; even in this particular, of intimating pardon to thy soul. He knoweth when it is fittest for thee to know, that thy sins are forgiven.

3. But what can yeeld me any ground of peace, while itis so, that I see no pardon or remission grant∣ed to me? Answere. This may yeeld thee peace, that following this course, which hath been explain∣ed, thou art about thy duty. Thou art not at peace with sin, nor harbouring that viper in thy soul; thou art mourning and sorrowing over it, and runing to Christ, the Prince of pardons, through his blood, and intercession, conforme to the co∣venant of redemption and after the encouragement given, in the many and precious promises of the covenant of grace, and, having these promises, and rolling thy guilt on Christ, as thy cautioner, conforme to the manner expressed in the gospel, thou art allowed to beleeve, that thy sins are pardon∣ed,

and that thou art accepted in the beloved, and so quiet thy soul through faith, God abideing faithfull and true, and his promises being all yea and amen in Christ.

4. But so long as I finde not intimation of par∣don, I cannot think that I have taken the right gospel way of bringing my sins to Christ. Answere. Though that will not follow, as we cleared above: for a soul may take the right gospel way of getting the guilt of their sins taken away in Christ; and God may pardon thereupon; and for all that not think it fit to give intimation of that pardon as yet, for wise and holy ends: yet the soul may humble it self for its shortcoming, and still goe about the duty, amending in Christ, what it supposeth is amisse, and renewing its acts of repentance and faith, and beg of Christ understanding in this mat∣ter, and so continue carrying sin al way to Christ's crosse, and eyeing his intercession, and waite for a full clearing of the matter, in his good time.

5. But what shall I do with the guilt of my weak Repentance, and weak faith? Answer. When with a weak and defective repentance and faith thou art carrying thy sins away to Christ, and nailing them to his crosse, let the imperfections of thy faith and repentance go with the rest, and leave all there.

6. What shall I do with my conscience, that still accuseth me of guilt, notwithstanding of my taking and following this course▪ Answer. Despise not the accusations of conscience; but let these humble thee the more, and keep thee closser at, this

duty: yet know that conscience is but an under ser∣vant and God's deputy, and must accuse according to law (I speak not here of the irregular, furious and turbulent motions of Satan, casting-in granads in the soul and conscience, to raise a combustion and put all in a fire) its mouth most be stopped by law, and so the soul would stay and answere the accusati∣ons of conscience with this, that he hath fled to Christ, the only Mediator and Cautioner, and cast his burden on him; and leaneth to his merites alone; and hath put those sins in his hand, as his advocat and intercessour with the Father; and that the gospel requireth no more of him: and if con∣science should say, that both faith and repentance are imperfect and defective, and that guilt is there∣by rather increased then taken away: He must ans∣were againe. True, but I have done with the guilt of my faith and repentance, as with the rest, taken all to Christ, and left all on him; and herein only do I acquiesce; I look not for pardon for my imper∣fect faith and repentance, yea nor would I look for pardon of my sins, for my faith and repentance, were they never so perfect, but only in and through Jesus Christ, the only Cautioner, Redeemer and Advocat. But further, this deputy would be brought to his master, who can only command him to si∣lence: that is to say, the Beleever would goe to Christ with the accuseing conscience, and desire Him to command it silence, that he may have peace of conscience, and freedome from those accusations, that are bitter and troublesome. Remember with∣all, that if these accusations drive thee to Christ, and indear Him more to thy soul, they will do no

harme, because they drive thee to thy only rest∣ing place, and to the grand peace maker. But if otherwise they discourage or for•…•…stow thee in thy motion Christ ward, then be sure conscience speak∣eth without warrand, and its accusations ought not, in so far, and as to that end, be regairded.