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,…

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 moral 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, ⟨p. 168⟩ora ut praedestineris, If thou beest not predestinated, pray that thou mayest 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 sin, 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 justify 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 persuasion that sin is pardoned; and thus repentance shall not be a condition to qualify 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

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,