A30248:311
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…
The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Jury, London / by Anthony Burgess ...The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...
London: printed by A. Miller for Tho. Underhill, 1651
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
12. We pray, 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 forgiveness 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. §1Yet Gods grace is much to be magnified, and extolled in pardon,§2 as we shall show 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 sovereignty 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 oil, so that she was enabled to satisfy all her creditors; no less advantageous is the blood 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 threatening, to nullify thy word, to become unjust; but thy wisdom 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 Mediator against his will, neither in the midst of all his agonies and troubles he grappled with, did he repent of his suretyship, 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.
12. We pray, 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.