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 weakened, though we grant it to be understood of total hypocrites, for it is usual with the Apostle ⟨p. 65⟩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 faithful dispensation of the office committed to him, in which though he had not perfection, yet his conscience did not accuse him of gross negligence or unfaithfulness; but for all this, he doth not think himself justified, by any godliness 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 righteousness is safer to rely 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 righteousness 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 righteousness. 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 ▪
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 ⟨p. 65⟩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 ▪
