3. If God should pardon and not sancti- fy, then that should enter into heaven which defileth ; but Rev. xxi. 27., " Nothing shall enter that defileth." Then God should set- tle the inheritance upon men before they arc fit for it, contrary to that, Col. i. 12., " he hath made us meet to be partakers of the inheritance ;" how is that but by the divine unction ? So that, whoever God for- gives, he transforms. Let no man say his sins are forgiven, who doth not find an in- herent work of holiness in his heart.
Aphorism 13. Where God remits sin, he Imputes righteousness. This righteousness of Christ imputed is a salvo to God's law, and makes full satisfaction for the breaches of it. This righteousness procures God's ftivour. God cannot but love us, when he sees us in his Son's robe, which both covers and adorus us. In this spotless robe of Christ we outshine the angels : theirs is but the righteousness of creatures, this is the righteousness of God himself, 2 Cor. v. 21., '' That we might be made the righteous- ness of God in him." How great a bles- sing then is forgiveness ? With remission
of sin is joined imputation of righteous- ness.
Aphorism 14. Tljey whose sins are for- given, must not omit praying for forgive- ness, " Forgive us our trespasses." Be- lievers who are pardoned, must be conti- nual suitors for pardon. Wlien Nathan told David, " The Lord also hath put away thy sin," 2 Sam. xii. 13., yet Da^id, after that, composed a penitential psalm for the pardon of his sin. Sin, after pardon, rebels. Sin, like Samson's hair, though it be cut, will grow again. We sin daily, and must as well ask for daily pardon, as for daily bread. Besides, a Christian's pardon is not so sure, but he may desire to have a clear- er evidence of it.
Aphorism 15. A full absolution from all sin is not pronounced till the day of judg- ment. The day of judgment is called " a time of refreshing," when sin shall be com- pletely blotted out, Acts iii. 19. Now God blots out sin truly, but then it shall be done in a more public way ; God will openly pronounce the saints' absolution before men and angels ; their happiness is not comple- ted till the day of judgment, because then their pardon shall be solemnly pronounced, and there shall be the triumphs of tlie hea- venly host. At that day it will be true in- deed that God sees no sin in his children ; they shall be as pure as the angels ; then the church shall be presented without wrin- kle, Eph. V. 27. She shall be as free from stain as guilt; then Satan shall no more accuse, Christ will shew the debt-book crossed in his blood. Therefore the church doth so pray for Christ's coming to judg- ment. Rev. xxii. 17., The bride siuth, " Come, Lord Jesus :" light the lamps, then burn the incense.
Use 1st. Of information. From this word, ' Forgive,' we learn that if the debt of sin be no other way discharged but by being forgiven, then we cannot satisfy for it. A- mong other damnable opinions of the church of Rome, this is one, man's power to satis- fy for sin. The council of Trent holds that God is satisfied by our undergoing the pe- nalty imposed by the censure of priests ; and again, we have works of our own, bv Avhich we may satisfy for our wroiiiis done to God; by these opinions, let. any judge
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what the popish religion is. They intend to pay the debt they owe God themselves, to pay it in part, and do not look to have it all forgiven ; but why did Christ teach us to pray, " Forgive us our sins," if we can of ourselves satisfy God for the wrong we liave done him ? Tliis doctrine robs God of his glory, Christ of his merit, and the soul of salvation. Alas ! Is not the lock cut where the strength lay ? Are not all our works fly-blown with sin, and can sin sa- tisfy for sin ? This doctrine makes men their own saviours : it is most absurd to hold ; for, can the obedience of a finite creature satisfy for an infinite offence ? Sin being forgiven, clearly implies we cannot satisfy for it.
2. From this word tcs, " forgive us," we learn that pardon is chiefly to be sought for ourselves : for though we are to pray for the pardon of others, James, v. 16., " pray one for another," yet in the first place, we are to beg pardon for ourselves. What ! will another's pardon do us good? Every one is to endeavour to have his own name in the pardon. A son may be made free by his father's copy, but he cannot be par- doned by his father's pardon, he must liaA e a pardon for himself. In this sense, selfish- ness is lawful, every one must be for him- self, and get a pardon for his own sins. *' Forgive us."