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Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification,…James Ussher, 1660

Sermon

pp. 404–42439 passages

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.

:565p. 404

ROM. 5.1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

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IN this Chapter, especially in the beginning thereof, I showed unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart; so that here is set down The Mother-Grace, Justification by faith; and then the blessed issues or daughters thereof; and those are, a free access to God, a joyful hope of the glory to come, and not only a patient, but a joyful suffering of all afflictions that shall befall us in this life.

IN this Chapter, especially in the beginning thereof, I shew'd unto you that the Apostle sets down unto us those special comforts that a man receives after God hath wrought that supernatural grace of faith in his heart; so that here is set down The Mother-Grace, Justification by faith; and then the blessed issues or daughters thereof; and those are, a free access to God, a joyful hope of the glory to come, and not only a patient, but a joyful suffering of all afflictions that shall befall us in this life.

:567p. 404

Concerning justification by faith, I laboured to open it unto you the last day, three things may well be considered therein.

:568p. 404¶1

1. What that faith is whereby we are justified.

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Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification,…James Ussher, 1660

Sermon

pp. 404–42439 passages

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.

:565p. 404

ROM. 5.1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.

:566p. 404

:567p. 404

Concerning justification by faith, I laboured to open it unto you the last day, three things may well be considered therein.

:568p. 404¶1

1. What that faith is whereby we are justified.

:569p. 404¶2

:571p. 405

Concerning the first of these I told you that it was not every faith that justifieth, not every kind of faith that a man can live by. There is a dead faith, and a man cannot live by a dead thing: And there is a living faith, and that is called a faith unfeigned. And though it be in Scripture called the common faith, yet it is with some restriction; it is the faith of Gods elect. There is a faith also which is but temporary; that being touched with the sense of sin, and seeing there is no deliverance from the curse due to sin, but by Christ; and that there is no part to be had in Christ, but by renouncing all corruptions; the consideration of the desperateness of his case without Christ, makes him long after him; and since he cannot have Christ without leaving sin, he will resolve on that too; he will make towards Christ, and perhaps he comes to taste of the sweetness of Christ, and feels the power of the world to come; he forsakes sin, and thereby comes so near the true believer, that a man must as it were, cut a hair to divide between them. And this is a thing very necessary to be considered of.

Concerning the first of these I told you that it was not every faith that justifieth, not every kinde of faith that a man can live by. There is a dead faith, and a man cannot live by a dead thing: And there is a living faith, and that is called a faith unfeigned. And though it be in Scripture called the common faith, yet it is with some restriction; it is the faith of Gods elect. There is a faith also which is but temporary; that being touch't with the sense of sinne, and seeing there is no deliverance from the curse due to sinne, but by Christ; and that there is no part to be had in Christ, but by renouncing all corruptions; the consideration of the desperatenesse of his case without Christ, makes him long after him; and since he cannot have Christ without leaving sinne, he will resolve on that too; he will make towards Christ, and perhaps he comes to taste of the sweetnesse of Christ, and feels the power of the world to come; he forsakes sinne, and thereby comes so near the true believer, that a man must as it were, cut a haire to divide between them. And this is a thing very necessary to be considered of.

:572p. 405–406

And I showed unto you also that these are not moral things; not a faith that is wrought by the power of men, but by a work of Gods Spirit; for it humbles a man for sin, and makes him make toward Christ, and seek him above all things, and having laid some hold on him, he escapes the pollutions of the world, and yet this faith is but temporary; a thing supernatural it is, yet it is without root. Now as I noted unto you, this is not different in the circumstance of time; for time alters not the thing. A child that liveth but half an hour, doth as properly and truly live, as one ⟨p. 406⟩that liveth a hundred years. But it is called temporary, not that therein stands the difference, but therein it is shown, and that proves the man to have something wanting. Our being united to Christ, and being nigh unto him, is as a graft or scions put into a Tree; there are two grafts put into one stock, and each of them have all the several things necessary done unto them, as cutting, binding, &c. yet time discovers that the one thrives, and the other withers; so that there was a fault unseen; though he that put in the grafts never saw it, yet time discovers it. Now the difference is not in the time, but in the foundation of the thing it self. Now what the difference is between these, I laboured to declare unto you the last day.

And I shew'd unto you also that these are not moral things; not a faith that is wrought by the power of men, but by a work of Gods Spirit; for it humbles a man for sinne, and makes him make toward Christ, and seek him above all things, and having laid some hold on him, he escapes the pollutions of the world, and yet this faith is but temporary; a thing supernatural it is, yet it is without root. Now as I noted unto you, this is not different in the circumstance of time; for time alters not the thing. A childe that liveth but half an houre, doth as properly and truly live, as one ⟨p. 406⟩that liveth a hundred years. But it is called temporary, not that therein stands the difference, but therein it is shewn, and that proves the man to have something wanting. Our being united to Christ, and being nigh unto him, is as a graft or scyons put into a Tree; there are two grafts put into one stock, and each of them have all the several things necessary done unto them, as cutting, binding, &c. yet time discovers that the one thrives, and the other withers; so that there was a fault unseen; though he that put in the grafts never saw it, yet time discovers it. Now the difference is not in the time, but in the foundation of the thing it self. Now what the difference is between these, I laboured to declare unto you the last day.

:573p. 406–407

The use of it is in brief this, faith is not in all these. All have not faith; yet some come so near, and have faith so like that it will trouble a wise man to make the distinction. These are like the foolish Virgins, that lived very civilly, and kept their maiden-heads in regard of the world; none could accuse them for any evil they had done; yet they are at length shut out. Many think themselves in a good way, and a safe condition, yea, and go out of the world in this conceit, and think they are entering into the gate of heaven, till they in a moment are cast down to hell: Try we therefore, search and sift our selves; if this grace were as grass that grows in every field, it were something; but it is a precious flower, which if we have not, Christ profiteth us nothing. This is the means of Christs being applied unto thee; how doth it therefore behoove every one of us to look to it, and not to slubber over the matter slightly, but to search ⟨p. 407⟩and try, and examine our selves. And in the marks I showed you before that it was such a thing as may be likened to a conception which never comes to the birth; such a thing is this temporary faith.

The use of it is in brief this, faith is not in all these. All have not faith; yet some come so near, and have faith so like that it will trouble a wise man to make the distinction. These are like the foolish Virgins, that lived very civilly, and kept their maiden-heads in regard of the world; none could accuse them for any evil they had done; yet they are at length shut out. Many think themselves in a good way, and a safe condition, yea, and go out of the world in this conceit, and think they are entring into the gate of heaven, till they in a moment are cast down to hell: Try we therefore, search and sift our selves; if this grace were as grasse that grows in every field, it were something; but it is a precious flower, which if we have not, Christ profiteth us nothing. This is the means of Christs being applied unto thee; how doth it therefore behoove every one of us to look to it, and not to slubber over the matter slightly, but to search ⟨p. 407⟩and try, and examine our selves. And in the marks I shew'd you before that it was such a thing as may be likened to a conception which never comes to the birth; such a thing is this temporary faith.

:576p. 407–408

Mark the speech of the Apostle, Examine your selves, prove your own selves; know you not your own selves, how that Jesus Christ is in you, except you be reprobates? us understand the words; first, we see then it is a thing that is possible to be known, whether we are in the faith or no; and this is flat against the Papists; for they think a man can have but a conjectural knowledge that he hath grace and faith. It may be probable, they say, but it cannot be certainly known; but does not the Apostle say, Examine your selves, prove your selves, know you not your selves, &c. No Papist can know it, yet it is possible to be known. Prove and ⟨p. 408⟩try, you shall not lose your labour. If you take pains in it, you shall attain it in this world. Make your calling and election sure, saith the Apostle; on Gods part it is sure enough, for the foundation of God standeth sure: but make it sure unto your selves, in respect of your own knowledge. Know you not your own selves, that Jesus Christ is in you, except ye be reprobates? It is a thing may well be made sure of; therefore search, try, examine, &c. Others are content with bare beginnings that never come to any maturity; but those that have true faith, are ever bringing themselves to the trial and touch-stone.

:578p. 408–409

No, God forbid: I say not the man is a reprobate that cannot discern that Christ is in him; See what that is that will explain this, 1 Cor. 11.19. For there must be heresies among you, that they which are approved, might be made known; there must be [Greek or Hebrew], men that are approved, such as have endured the dint and shot of the Musket: such as have put themselves to the trial, and come off well; these are the [Greek or Hebrew], and are opposed to those [Greek or Hebrew], who are such men as take things hand over head, do not search, and try, and examine, and put themselves to the proof; it's a sign these have not true faith: for what, is the having of Christ so slight or poor a thing, as that they will take no pains for him, or care not for knowing whether they have him or no? what, neglect Christ so much, as not to adventure on the trial? these are those [Greek or Hebrew]. But he which hath this saving ⟨p. 409⟩faith, he is ever putting himself to the trial. Again, Gods child, not only useth all the means in himself to try himself, but he prayeth for the aide of God also; he knoweth that his own heart is deceitful, and may cozen him, but that God is greater than his heart, and knoweth all things. And therefore he crieth unto God to try him, as Psal. 139. Try me O God, and know my heart; prove me, and know my thoughts; look well whether there be any way of wickedness in me, and lead me in the way everlasting; there is an everlasting righteousness, and an everlasting way that leads unto it, about which these are not content to try themselves only, but they desire God to try them also; and to make them know the uprightness of their own hearts, and not to suffer them to be deceived thereby. Now that I have done with.

No, God forbid: I say not the man is a reprobate that cannot discerne that Christ is in him; See what that is that will explain this, 1 Cor. 11.19. For there must be heresies among you, that they which are approved, might be made known; there must be 〈non-Latin alphabet〉, men that are approved, such as have endured the dint and shot of the Musket: such as have put themselves to the tryal, and come off well; these are the 〈non-Latin alphabet〉, and are opposed to those 〈non-Latin alphabet〉, who are such men as take things hand over head, do not search, and try, and examine, and put themselves to the proof; it's a signe these have not true faith: for what, is the having of Christ so slight or poor a thing, as that they will take no pains for him, or care not for knowing whether they have him or no? what, neglect Christ so much, as not to adventure on the tryal? these are those 〈non-Latin alphabet〉. But he which hath this saving ⟨p. 409⟩faith, he is ever putting himself to the tryal. Again, Gods childe, not only useth all the means in himself to try himself, but he prayeth for the aide of God also; he knoweth that his own heart is deceitful, and may cozen him, but that God is greater than his heart, and knoweth all things. And therefore he cryeth unto God to try him, as Psal. 139. Try me O God, and know my heart; prove me, and know my thoughts; look well whether there be any way of wickedness in me, and lead me in the way everlasting; there is an everlasting righteousnesse, and an everlasting way that leads unto it, about which these are not content to try themselves only, but they desire God to try them also; and to make them know the uprightnesse of their own hearts, and not to suffer them to be deceived thereby. Now that I have done with.

:579p. 409–410

Consider now what that justification is, that is obtained by this true lively faith; I showed unto you that justification is ordinarily taken for an acquittance from a debt. It is derived from justice or righteousness; therefore I showed that justification and righteousness are taken for one and the self same thing; for if there had been a Law given which could, &c. that is, justification had been by the Law. Now as there is a double righteousness, so there is also a double justification. Not that I hold there is any other justification as it comprehends remission of sins, but only one, but otherwayes, as many righteousnesses as there are, so many justifications there are. Now there is a double kind of righteousness, the one imputed, and the other inherent; the one is the righteousness of Christ, an act transient from another, which cannot be made mine ⟨p. 410⟩but by imputation. Besides this there is another which is inherent, a righteousness in us. St. James speaks of the one, and Saint John of the other. One is opposed to condemnation, and the other to hypocrisy. The soundness of the heart is respected of God for righteousness, in respect of the graces inherent in us.

Consider now what that justification is, that is obtained by this true lively faith; I shew'd unto you that justification is ordinarily taken for an acquittance from a debt. It is derived from justice or righteousnesse; therefore I shew'd that justification and righteousnesse are taken for one and the self same thing; for if there had been a Law given which could, &c. that is, justification had been by the Law. Now as there is a double righteousnesse, so there is also a double justification. Not that I hold there is any other justification as it comprehends remission of sinnes, but only one, but otherwayes, as many righteousnesses as there are, so many justifications there are. Now there is a double kinde of righteousnesse, the one imputed, and the other inherent; the one is the righteousnesse of Christ, an act transient from another, which cannot be made mine ⟨p. 410⟩but by imputation. Besides this there is another which is inherent, a righteousnesse in us. St. James speaks of the one, and Saint John of the other. One is opposed to condemnation, and the other to hypocrisie. The soundnesse of the heart is respected of God for righteousnesse, in respect of the graces inherent in us.

:581p. 410–411

But concerning the first of these, that justification which is by the imputation of Christs righteousness, I showed unto you that imputation in this case, is, as when a man comes to hold up his hand at Gods Bar, as it were, and it's demanded of him what he hath to say for himself, why he should not dye; and then this justification by Christs righteousness is opposed to condemnation. Then justification by faith is, that when I come to stand before God, though conscience say I am guilty of a thousand sins, yet I may go boldly and plead my pardon, which will acquit me as if I had never sinned at any time. God was thus in Christ reconciling us (the world) unto himself, not imputing their sins unto them. Now sin is a thing past, which being done, cannot be made undone, the sin remains still; murder is murder still, and adultery is adultery still; it cannot be undone again. Now how ⟨p. 411⟩shall this man that is guilty of murder and adultery, be made just? it cannot possibly be but by not imputing his sin unto him, so that God should account it to him, as if it had not been done at all by him; he puts it upon Christs account; Account: The word is used in the Epist. to Philemon, where St. Paul saith, If he hath wronged thee, or oweth thee ought, put that on mine account. A mans sins being thus put upon Christs account, he is accepted of God as freely as if he had never owed him any thing, or as if he had never offended him. Now this is done by transferring the debt from one person to another; so that we see this imputation of sin to Christ, and of Christs righteousness to us is most necessary. It must be so: And if there were no testimony for it in Scripture, yet reason showeth that there can be no righteousness but by Gods acceptation of us in Christ as if we had never sinned; there is the difference then. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is accounted to him for righteousness.

But concerning the first of these, that justification which is by the imputation of Christs righteousnesse, I shew'd unto you that imputation in this case, is, as when a man comes to hold up his hand at Gods Barre, as it were, and it's demanded of him what he hath to say for himself, why he should not dye; and then this justification by Christs righteousnesse is opposed to condemnation. Then justification by faith is, that when I come to stand before God, though conscience say I am guilty of a thousand sinnes, yet I may go boldly and plead my pardon, which will acquit me as if I had never sinned at any time. God was thus in Christ reconciling us (the world) unto himself, not imputing their sinnes unto them. Now sinne is a thing past, which being done, cannot be made undone, the sin remains still; murder is murder still, and adultery is adultery still; it cannot be undone again. Now how ⟨p. 411⟩shall this man that is guilty of murder and adultery, be made just? it cannot possibly be but by not imputing his sinne unto him, so that God should account it to him, as if it had not been done at all by him; he puts it upon Christs account; Account: The word is used in the Epist. to Philemon, where St. Paul saith, If he hath wronged thee, or oweth thee ought, put that on mine account. A mans sins being thus put upon Christs account, he is accepted of God as freely as if he had never owed him any thing, or as if he had never offended him. Now this is done by transferring the debt from one person to another; so that we see this imputation of sinne to Christ, and of Christs righteousnesse to us is most necessary. It must be so: And if there were no testimony for it in Scripture, yet reason sheweth that there can be no righteousnesse but by Gods acceptation of us in Christ as if we had never sinned; there is the difference then. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is accounted to him for righteousnesse.

:587p. 413

I have now faith, and I believe in Christ; I have now relation to him, and remission of sins past. But why then do I pray for it? to what end is that? Bellarmine objects that it is an act of infidelity to pray for it afterwards; but we do it, and we ought to do it; see Psal. 51. David made that Psalm after the Prophet Nathan had told him his sin was pardoned: See the title of it, (and we must know that the title is a part of Gods Word as well as the rest) A Psalm of David when Nathan came unto him, after he had gone in unto Bathsheba: Nathan told him that God had took away his sin: Yet he crieth here throughout the whole Psalm, to have his sin pardoned and blotted out; so that though there were faith and assurance, yet he still prays for it. Now Bellarmine saith, this cannot be; but doth he dispute against our opinion? no, he disputes against the Holy Ghost; for David having received a message of forgiveness, yet prays. Therefore if the Jesuit had grace, he would join with us to salve the matter, rather then through our sides to strike at God.

I have now faith, and I believe in Christ; I have now relation to him, and remission of sinnes past. But why then do I pray for it? to what end is that? Bellarmine objects that it is an act of infidelity to pray for it afterwards; but we do it, and we ought to do it; see Psal. 51. David made that Psalme after the Prophet Nathan had told him his sinne was pardoned: See the title of it, (and we must know that the title is a part of Gods Word as well as the rest) A Psalme of David when Nathan came unto him, after he had gone in unto Bathsheba: Nathan told him that God had took away his sinne: Yet he cryeth here throughout the whole Psalme, to have his sinne pardoned and blotted out; so that though there were faith and assurance, yet he still prays for it. Now Bellarmine saith, this cannot be; but doth he dispute against our opinion? no, he disputes against the Holy Ghost; for David having received a message of forgivenesse, yet prays. Therefore if the Jesuite had grace, he would joyne with us to salve the matter, rather then through our sides to strike at God.

:589p. 414–415

I answer, there is difference between an act done, and an act continued; when the World was made by God, God had finished that work. And when Christ took our flesh upon him, the act was done; but the forgiveness of sin is a continued act, which holds to day and to morrow, and world without end. God is pleased not to impute thy sins, but cover them; Now this covering is no constant act. I may cover a thing now, and uncover it again; now forgiveness of sin being an act not complete, but continued, and continued world without end (and therefore we say the Saints in heaven are justified by imputative righteousness, Gods continuance of his act of mercy.) The point then is this; As long as we continue in the world, and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy, and our sins being but covered, therefore so long must we pray for forgiveness. When the servant had humbled himself before his Lord, it is said, The Lord of that servant loosed him, and forgave him the debt; but though he forgave him, yet he did another act that caused his Lord to discontinue his pardon, Matth. 18.33. Shouldest not thou also have had compassion on thy fellow-servant, as I had pity on thee? He had pity on him; yet since he doth another act, which turns his Lords heart against him, therefore he is now cast into prison, and he must not come out thence till he hath paid the utmost farthing. He had forgave him to day and to morrow, and would have continued his forgiveness if he had not thus provoked him; we must pray to God to continue his ⟨p. 415⟩acts of mercy, because we continually provoke him by new acts of rebellion. Add to this, The King grants a pardon to a man; In all Patents of pardon there is a clause that the man must renew his Patent. If forgiveness may be renewed, then those things are to be renewed again, by which the renovation of my remission may be wrought. God would have me renew my acts of faith; and if of faith, why not of repentance, and of prayer? There is a singular place in Ezek. 36.29, 35, 37. that makes it plain, That though God intends to do the thing, yet he appoints this to be the means. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them; (i. e.) though I have done it, and intend to do it, yet will I do it by the means of prayer.

I answer, there is difference between an act done, and an act continued; when the World was made by God, God had finished that work. And when Christ took our flesh upon him, the act was done; but the forgivenesse of sin is a continued act, which holds to day and to morrow, and world without end. God is pleased not to impute thy sinnes, but cover them; Now this covering is no constant act. I may cover a thing now, and uncover it again; now forgivenesse of sinne being an act not complete, but continued, and continued world without end (and therefore we say the Saints in heaven are justified by imputative righteousnesse, Gods continuance of his act of mercy.) The point then is this; As long as we continue in the world, and by contrary acts of disobedience continue to provoke God to discontinue his former acts of mercy, and our sinnes being but covered, therefore so long must we pray for forgivenesse. When the servant had humbled himself before his Lord, it is said, The Lord of that servant loosed him, and forgave him the debt; but though he forgave him, yet he did another act that caused his Lord to discontinue his pardon, Matth. 18.33. Shouldest not thou also have had compassion on thy fellow-servant, as I had pity on thee? He had pity on him; yet since he doth another act, which turns his Lords heart against him, therefore he is now cast into prison, and he must not come out thence till he hath paid the utmost farthing. He had forgave him to day and to morrow, and would have continued his forgivenesse if he had not thus provoked him; we must pray to God to continue his ⟨p. 415⟩acts of mercy, because we continually provoke him by new acts of rebellion. Adde to this, The King grants a pardon to a man; In all Patents of pardon there is a clause that the man must renew his Patent. If forgivenesse may be renewed, then those things are to be renewed again, by which the renovation of my remission may be wrought. God would have me renew my acts of faith; and if of faith, why not of repentance, and of prayer? There is a singular place in Ezek. 36.29, 35, 37. that makes it plain, That though God intends to do the thing, yet he appoints this to be the means. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them; (i. e.) though I have done it, and intend to do it, yet will I do it by the means of prayer.

:590p. 415–416

Howsoever that God had promised Elijah, that rain should come upon the face of the earth; yet he goes upon the Mount, and saw no show of a cloud. The Text saith not what he did; but he put his head between his knees. Saint James saith, he prayed, and he opened heaven, and brought down rain. It was an humble secret gesture. A man may be more free in private, than in public. He prayed, and the heavens opened. God had promised it, and would do it, but yet he would be sought too. So we see the mediate cause is prayer; so though the Lord will do this, yet for all this he will be enquired of: It is not with God as with men; men who have promised, would be loth to be sued to not to break their promise; they account that a dishonour to them, but it is not so with God; God hath promised, yet thou shalt have no benefit of it, until thou sue him for it; therefore thou must go to ⟨p. 416⟩God and say, Lord fulfil thy promise to thy servant, wherein thou hast caused me to trust. God loves to have his bond sued out. Lord, make good this word, perform that good word that thou hast spoken. God would have his bond thus sued out. And as thy faith, repentance, prayer is renewed, so is thy pardon renewed. When God will make a man possess the sins of his youth, when a man is careless this way, it pleaseth God to awaken him. Thou writest bitter things against me, and makest me to possess the iniquity of my youth, Job 13.26. When a man forgetteth the iniquities of his youth, and reneweth not his repentance, and hath not new acts of faith and petition, then God maketh him to possess the iniquities of his youth; he makes his sins stand up and cry out against him, & by this means his old evidences are obliterated. When a man hath a pardon, and its almost obliterated, the letters almost worn out, that they cannot be read, he would be glad to have it renewed, to have a new exemplification. Every sin it puts a great blur upon thine old evidence that thou canst not read it. It may be firm in heaven, and yet perhaps be blurred that thou canst not read it, and therefore if thou wouldst get them cleared again, thou must go to God by prayer, and renew them again; so that whether our evidences be blurred, or whether it be that God will make us possess the iniquities of our youth, it is necessary to pray for the forgiveness of those sins which have been before forgiven.

Howsoever that God had promised Eliah, that raine should come upon the face of the earth; yet he goes upon the Mount, and saw no shew of a cloud. The Text saith not what he did; but he put his head between his knees. Saint James saith, he prayed, and he opened heaven, and brought down raine. It was an humble secret gesture. A man may be more free in private, than in publick. He prayed, and the heavens opened. God had promised it, and would do it, but yet he would be sought too. So we see the mediate cause is prayer; so though the Lord will do this, yet for all this he will be enquired of: It is not with God as with men; men who have promised, would be loth to be sued to not to break their promise; they account that a dishonour to them, but it is not so with God; God hath promised, yet thou shalt have no benefit of it, untill thou sue him for it; therefore thou must go to ⟨p. 416⟩God and say, Lord fulfill thy promise to thy servant, wherein thou hast caused me to trust. God loves to have his bond sued out. Lord, make good this word, performe that good word that thou hast spoken. God would have his bond thus sued out. And as thy faith, repentance, prayer is renewed, so is thy pardon renewed. When God will make a man possesse the sinnes of his youth, when a man is carelesse this way, it pleaseth God to awaken him. Thou writest bitter things against me, and makest me to possesse the iniquity of my youth, Job 13.26. When a man forgetteth the iniquities of his youth, and reneweth not his repentance, and hath not new acts of faith and petition, then God maketh him to possesse the iniquities of his youth; he makes his sins stand up and cry out against him, & by this means his old evidences are obliterated. When a man hath a pardon, and its almost obliterated, the letters almost worne out, that they cannot be read, he would be glad to have it renewed, to have a new exemplification. Every sinne it puts a great blur upon thine old evidence that thou canst not read it. It may be firme in heaven, and yet perhaps be blur'd that thou canst not read it, and therefore if thou wouldst get them clear'd again, thou must go to God by prayer, and renew them again; so that whether our evidences be blur'd, or whether it be that God will make us possesse the iniquities of our youth, it is necessary to pray for the forgivenesse of those sinnes which have been before forgiven.

:594p. 417–418

There are two sorts of sins; one of ordinary incursion, which cannot be avoided; these break no friendship betwixt God and us; these only weaken our faith, and make us worse at ease. But there are other sins which waste a mans conscience; A man that hath committed murder, adultery, and lives in covetousness, which (in the Apostles) is Idolatry; as long as a man is in this case, he cannot exercise the acts of faith; we must know faith justifieth not as an habit, but as an act applying Christ to the comfort of the soul. Now a wasting sin it stops the passage of faith, it cannot act till it be opened by repentance; Physicians give instances for it. Those that have Apoplexies, Epilepsies, and the Falling sickness, are thought to be dead for the time, as it was with Eutichus, yet saith Saint Paul, his spirit was in him. Every one thought him dead, yet his spirit is in him; however in regard of the operation of his senses it did appear he was dead. So, if thou art a careless man, and lookst not to thy watch, and to thy guard, but art overtaken in some gross and grievous sin, thou art taken for dead. I say not, a man can lose his life that once hath it; but yet in the apprehension of others, and of himself too, he may appear to be so. As in Epilepsies, the nerves are hindered by obstructions; so sin obstructs the nerves of the soul, that there ⟨p. 418⟩cannot be that life and working till these sins be removed. Now what is repentance? why, it clears the passages, that as faith could not act before, now it gives him dispositions unto it. As a man in a swoon, cannot do the acts of a living man, till he be refreshed again; so here its repentance which clears the spirits, and makes the life of faith pass throughout. Now when repentance clears the passages, then faith acts, and now there is a new act of faith, faith justifies me from my new sins; faith at first and at last is that whereby I am justified from my sins which I commit afterwards.

There are two sorts of sinnes; one of ordinary incursion, which cannot be avoided; these break no friendship betwixt God and us; these only weaken our faith, and make us worse at ease. But there are other sinnes which waste a mans conscience; A man that hath committed murder, adultery, and lives in covetousnesse, which (in the Apostles) is Idolatry; as long as a man is in this case, he cannot exercise the acts of faith; we must know faith justifieth not as an habit, but as an act applying Christ to the comfort of the soul. Now a wasting sinne it stops the passage of faith, it cannot act till it be opened by repentance; Physitians give instances for it. Those that have Apoplexies, Epilepsies, and the Falling sicknesse, are thought to be dead for the time, as it was with Eutichus, yet saith Saint Paul, his spirit was in him. Every one thought him dead, yet his spirit is in him; however in regard of the operation of his senses it did appear he was dead. So, if thou art a carelesse man, and lookst not to thy watch, and to thy guard, but art overtaken in some grosse and grievous sinne, thou art taken for dead. I say not, a man can lose his life that once hath it; but yet in the apprehension of others, and of himself too, he may appear to be so. As in Epilepsies, the nerves are hindred by obstructions; so sinne obstructs the nerves of the soul, that there ⟨p. 418⟩cannot be that life and working till these sinnes be removed. Now what is repentance? why, it clears the passages, that as faith could not act before, now it gives him dispositions unto it. As a man in a swound, cannot do the acts of a living man, till he be refreshed again; so here its repentance which clears the spirits, and makes the life of faith passe throughout. Now when repentance clears the passages, then faith acts, and now there is a new act of faith, faith justifies me from my new sinnes; faith at first and at last is that whereby I am justified from my sins which I commit afterwards.

:597p. 418–419

First, God takes away the punishment. There is now (saith the Apostle) no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after ⟨p. 419⟩the Spirit; what, nothing in him worthy condemnation? God knows we are worthy of a thousand condemnations. There are two Judges; there is a double guilt; when a man is brought to the bar, first, the Jury judge the fact, and then the Judge that sits on the Bench, he judgeth the punishment; one saith guilty or not guilty? the other saith guilty, then he judgeth him. Now when we are justified, we are freed from both these guilts; sin when it is accomplished, it bringeth forth death: You know the natural work of sin, [Greek or Hebrew], it labours with death; now God will stop the acts of it, that it shall not do that which it is apt to do, which is as good as if the sin were taken away; when there were wild gourds sliced into the pot, 2 Kings 4.31. it's said the Prophet took that venomous herb away; (i. e.) though the thing were there, yet it is as if it were not there, it shall do no manner of hurt: Bring now and pour out, and there was no evil thing. So in respect of us, though there be an evil thing in punishment, and if we had our due, would bring condemnation, yet when we are sprinkled with the blood of Christ, it can do us no evil, no hurt; it's said in the Scripture, that the stars fell from heaven; why the stars are of that bigness that they cannot fall from heaven to the earth; but they are said to fall, when they give not their light, and do not that for which they were put there; so though I have committed sin, yet when God is pleased for Christs sake to pardon it, it is as if it were not there at all.

First, God takes away the punishment. There is now (saith the Apostle) no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after ⟨p. 419⟩the Spirit; what, nothing in him worthy condemnation? God knows we are worthy of a thousand condemnations. There are two Judges; there is a double guilt; when a man is brought to the barre, first, the Jury judge the fact, and then the Judge that sits on the Bench, he judgeth the punishment; one saith guilty or not guilty? the other saith guilty, then he judgeth him. Now when we are justified, we are freed from both these guilts; sinne when it is accomplish't, it bringeth forth death: You know the natural work of sinne, 〈non-Latin alphabet〉, it labours with death; now God will stop the acts of it, that it shall not do that which it is apt to do, which is as good as if the sinne were taken away; when there were wilde guords sliced into the pot, 2 Kings 4.31. it's said the Prophet took that venemous herbe away; (i. e.) though the thing were there, yet it is as if it were not there, it shall do no manner of hurt: Bring now and poure out, and there was no evil thing. So in respect of us, though there be an evil thing in punishment, and if we had our due, would bring condemnation, yet when we are sprinkled with the blood of Christ, it can do us no evil, no hurt; it's said in the Scripture, that the stars fell from heaven; why the starres are of that bignesse that they cannot fall from heaven to the earth; but they are said to fall, when they give not their light, and do not that for which they were put there; so though I have committed sinne, yet when God is pleased for Christs sake to pardon it, it is as if it were not there at all.

:598p. 419–421

This is a great matter, but I tell you there is more; we are not only freed from the guilt of the punishment, but ⟨p. 420⟩which is higher, we are freed from the guilt of the fact. I am now no more a murderer, no more a liar; when I have received a pardon from the blood of Christ, he frees me from that charge, the world is changed with me now. Who shall lay any thing to the charge of Gods Elect? If the Devil lay any thing to thee, thou mayst deny it. Such a one I was, but I am justified, but I am sanctified. A man hath committed High Treason against the King, and the King gives him a pardon for the Treason; if I call him a Traitor, he can have no remedy against me, for he is one; the pardon takes not away the guilt: But if his blood be restored unto him by Act of Parliament, then if I shall call him Traitor, he may have remedy against me, because he is restored fully, and is not liable to that disgrace. This is our case, though our sins be as red as scarlet, yet the die shall be changed; it shall not be so bloody: Thou hast the grace of justification, and this doth not only clear thee from the punishment, but from the fault it self; See in Jer. 50.20. the place is worth gold: In those days, and in that time saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve: what is the matter? what a sinful man, and no sin? what when there is search made for sin in such a man, shall it not be found? you will say this is meant of the grace of sanctification; no: I will pardon them, that pardoning of sin makes the sin not to be found. What a wonderful comfort is this? when I sh•ll come at t•e day of judgment, and have the benefit of my sanctification, the last absolution, such ⟨p. 421⟩sins shall not be charged on me, my sins and iniquities shall not be remembered. I will remember their sins no more, saith God; it is a wonderful thing, and a strange mistake in many men, especially the Papists; Did they ever write comfortably of the day of judgment? never; they make that a terrible day. Alas poor souls, they knew not that justification is that, that makes sinn•s that they shall never be remembered: Mark, it is said, Thou shalt hear of all thy good deeds for thy honour and thy praise;

This is a great matter, but I tell you there is more; we are not only freed from the guilt of the punishment, but ⟨p. 420⟩which is higher, we are freed from the guilt of the fact. I am now no more a murderer, no more a lyar; when I have received a pardon from the blood of Christ, he frees me from that charge, the world is changed with me now. Who shall lay any thing to the charge of Gods Elect? If the Divel lay any thing to thee, thou mayst deny it. Such a one I was, but I am justified, but I am sanctified. A man hath committed High Treason against the King, and the King gives him a pardon for the Treason; if I call him a Traytor, he can have no remedy against me, for he is one; the pardon takes not away the guilt: But if his blood be restored unto him by Act of Parliament, then if I shall call him Traytor, he may have remedy against me, because he is restored fully, and is not lyable to that disgrace. This is our case, though our sinnes be as red as scarlet, yet the die shall be changed; it shall not be so bloody: Thou hast the grace of justification, and this doth not only clear thee from the punishment, but from the fault it self; See in Jer. 50.20. the place is worth gold: In those daye•, and in that time saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sinnes of Judah, and they shall not be found: for I will pardon them whom I reserve: what is the matter? what a sinful man, and no sinne? what when there is search made for sinne in such a man, shall it not be found? you will say this is meant of the grace of sanctification; no: I will pardon them, that pardoning of sinne makes the sin not to be found. What a wonderful comfort is this? when I sh•ll come at t•e day of judgment, and have the benefit of my sanctification, the last absolution, such ⟨p. 421⟩sinnes shall not be charged on me, my sinnes and iniquities shall not be remembred. I will remember their sinnes no more, saith God; it is a wonder•ul thing, and a strange mistake in many men, e•pecially the Papists; Did they ever write comfortably of the day of judgment? never; they make that a terrible day. Alas poor souls, they knew not that just•fication is that, that makes sinn•s that they shall never be remembred: Mark, it is said, Thou shalt hear of all thy good deeds for thy honour and thy praise;

:600p. 421–423

You may remember that I said (a word perhaps that some think much of) that the question betwixt us and Rome, is not Whether we be justified by faith or no? but Whether we be justified at all; I will make it good. The•e are two graces, righteousness imputed▪ which implies forgiveness of sins; and righteousness inherent, which is that grace of sanctification begun. They utterly •eny that there is any righteousness but righteousness inherent. They say forgiveness of sins is ⟨p. 422⟩nothing but sanctification. A new doctrine never heard of in the Church of God, till these last days, till the spawn of the Jesuits devised it. Forgiveness of sin is this, that God will never charge me with it again. They say that forgiveness of sin is an abolishing of sin in the subject, where is true remission; as much as to say, There is no justification distinct from sanctification: whereas the Apostle distinguisheth them, when as he saith, The Son of God is made unto us wisdom, righteousness, sanctification and redemption: He is made unto us (of God.) By the way let me expound it unto you. Christ hath three offices; A Prophetical, Regal and Sacerdotical office. He exerciseth his Prophetical office to illuminate our understanding. He exerciseth his Kingly office to work on our will and affections; there are two branches of it, the Kingdom of grace, and the Kingdom of glory. How am I made partaker of Christs Prophetical office? He is made unto me wisdom, before I was a fool, but now by it I am made wise. First, he enlightens me, and so he is made unto me wisdom; well, he is my Priest; how so? he is made an expiation for my sin; he is said to be [Greek or Hebrew] in Saint John, A propitiation for our sins, and not for ours only, but for the sins of the whole world. There is a difference between [Greek or Hebrew] and [Greek or Hebrew], that is a bare pardon, but this is such a propitiation as the party offended is well-pleased with Christs being made a ransom; he is made unto us [Greek or Hebrew], by the oblation offered unto his Father. He is righteousness imputed to us. And as a King ▪ he rules me in the Kingdom of grace, and in the Kingdom of glory; in the Kingdom of grace he ⟨p. 423⟩is made unto me sanctification, and in the Kingdom of glory he is made unto me redemption; it is called by the Apostle, the redemption of our bodies;

You may remember that I said (a word perhaps that some think much of) that the question betwixt us and Rome, is not Whether we be justified by faith or no? but Whether we be justified at all; I will make it good. The•e are two graces, righteou•nesse imputed▪ which implies forgivenesse of sinnes; and righteousnesse inherent, which is that grace of sanctification begun. They utterly •eny that there is any righteousnesse but righteousnesse inherent. They say forgivenesse of sinnes is ⟨p. 422⟩nothing but sanctification. A new doctrine never heard of in the Church of God, till these last dayes, till the spawn of the Jesuites devised it. Forgivenesse of sinne is this, that God will never charge me with it again. They say that forgivenesse of sinne is an abolishing of sinne in the subject, where is true remission; as much as to say, There is no justification distinct from sanctification: whereas the Apostle distinguisheth them, when as he saith, The Sonne of God is made unto us wisdome, righteousness, sanctification and redemption: He is made unto us (of God.) By the way let me expound it unto you. Christ hath three offices; A Prophetical, Regal and Sacerdotical office. He exerciseth his Prophetical office to illuminate our understanding. He exerciseth his Kingly office to work on our will and affections; there are two branches of it, the Kingdome of grace, and the Kingdome of glory. How am I made partaker of Christs Prophetical office? He is made unto me wisdome, before I was a fool, but now by it I am made wise. First, he enlightens me, and so he is made unto me wisdome; well, he is my Priest; how so? he is made an expiation for my sinne; he is said to be 〈non-Latin alphabet〉 in Saint John, A propitiation for our sinnes, and not for ours only, but for the sinnes of the whole world. There is a difference between 〈non-Latin alphabet〉 and 〈non-Latin alphabet〉, that is a bare pardon, but this is such a propitiation as the party offended is well-pleased with Christs being made a ransome; he is made unto us 〈non-Latin alphabet〉, by the oblation offered unto his Father. He is righteousnesse imputed to us. And as a King ▪ he rules me in the Kingdome of grace, and in the Kingdome of glory; in the Kingdome of grace he ⟨p. 423⟩

:603p. 423–424

The answer is clear, it justifieth in regard of the object. If you remember the two places I bid you compare, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood; is that all? compare this place with chap. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him; we are justified by his blood, and by faith in his blood: here are two acts which signify the same thing. It is no more then to say, I was cured by ⟨p. 424⟩the Bath, or by going to the Bath; so that faith is the legs of the soul that bring a man to Christ. And so my faith is an instrument, not to procure my justification, but to receive it; so then seeing faith is an instrument to receive justification, and not to procure it, then the weakest faith carrieth away as much forgiveness as the strongest. A strong faith rids a great deal of work, because it is an active instrument. The stronger faith worketh the greater work; but in the point of justification, it is an instrument whereby my justification is wrought, an instrument whereby Christ is received. And the weakest hand may receive a piece of gold as well as the strongest; we must know that in the point of receiving, we live on Gods alms. All our justification is his free gift, and faith is that Palsy hand which receives all our comfort. It is not then a faith that justifieth, but faith; it is called by Peter, a like precious faith. Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us, through the righteousness of God and our Saviour Jesus Christ; it is [Greek or Hebrew], in the meanest Christian that hath a trembling hand to pitch on that, and draw virtue from him; it is a like precious faith in them, as in the most great Apostle Peter, and all the rest.

The answer is clear, it justifieth in regard of the object. If you remember the two places I bid you compare, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood; is that all? compare this place with chap. 5.9. Much more then, being now justified by his blood, we shall be saved from wrath through him; we are justified by his blood, and by faith in his blood: here are two acts which signifie the same thing. It is no more then to say, I was cured by ⟨p. 424⟩the Bath, or by going to the Bath; so that faith is the legs of the soul that bring a man to Christ. And so my faith is an instrument, not to procure my justification, but to receive it; so then seeing faith is an instrument to receive justification, and not to procure it, then the weakest faith carrieth away as much forgivenesse as the strongest. A strong faith rids a great deal of work, because it is an active instrument. The stronger faith worketh the greater work; but in the point of justification, it is an instrument whereby my justification is wrought, an instrument whereby Christ is received. And the weakest hand may receive a piece of gold as well as the strongest; we must know that in the point of receiving, we live on Gods almes. All our justification is his free gift, and faith is that Palsie hand which receives all our comfort. It is not then a faith that justifieth, but faith; it is called by Peter, a like precious faith. Simon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us, through the righteousnesse of God and our Saviour Jesus Christ; it is 〈non-Latin alphabet〉, in the meanest Christian that hath a trembling hand to pitch on that, and draw vertue from him; it is a like precious faith in them, as in the most great Apostle Peter, and all the rest.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36