A learned and accurate discource concerning the guilt of sin, pardon of that guilt, and prayer for that pardon written many years ago by the Reverend Mr. Thomas Gilbert ; now published from his own manuscript left by him some years before his death with a friend in London.

A learned and accurate discource concerning the guilt of sin, pardon of that guilt, and prayer for that pardon written many years ago by the Reverend Mr. Thomas Gilbert ; now published from his own manuscript left by him some years before his death with a friend in London.

Table of contents

Title page

THE PREFACE.

A Learned and Accurate Discourse concerning the Guilt of Sin, Pardon of that Guilt, and Prayer for that Pardon.

I. Touching Guilt of Sin.

II. Touching Pardon of Guilt.

III. Touching Prayer for Pardon.

IV. Arguments proving Directly the Main, and by just Consequence the Whole of all this.

The Opposite Opinion,

Two only considerable Objections, I apprehend, may be made against this Doctrine.

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A LEARNED AND Accurate Discourse CONCERNING The Guilt of Sin, Pardon of that Guilt▪ and Prayer for that Pardon.

Written many Years ago by the Reverend Mr. THOMAS GILBERT, Minister of the Gospel, lately Deceased at OXFORD.

Now Published from his own Manuscript, left by him some Years before his Death, with a Friend in LONDON.

LONDON, Printed for Nath. Hiller, at the Princes Armes in Leaden-Hall-Street, over-against St. Mary Axe. 1695.

THE PREFACE.

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THE Light held out in these Papers is accounted so clear and so useful, that it hath been thought great Pity it hath not been set up upon a Candlestick. They have passed up and down in Manuscript about Thirty Years, being much valued by those who were Possessors of them. It is Credibly reported that a very great and Learned Man (whom for some Reasons I will not name, though his Commendation would have great weight with Persons of different perswasions) did upon the perusal of them, speak to the Learned Author to this purpose, That it was worth a Mans Living a great while, [Page]though he did nothing else but bring forth such a Composure. The Subjects Treated on are so weighty and of such concernment, that any contribution of Light therein ought to find Acceptance, and be rejoyced in by all. The manner of this Authors Treating on them is succinct and plain, and wholly unoffensive. The Differences and Contests about these Points, which have of late appeared among us, do further recommend them and the Publishing of them as very seasonable at this Juncture. The Blessing of God go along with them. So prayeth

L. R.

A Learned and Accurate Discourse concerning the Guilt of Sin, Pardon of that Guilt, and Prayer for that Pardon.

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THE Reader, least he should stumble at Terms (the most proper I could think of to express my Notion) is desired to observe, that in this Discourse, I understand by

Legal

1. Precepts,

Such as rigidly exact their observance for Justification.

2. Sins,

The Transgression of such Legal Precepts.

3. Threatnings,

Such rigid unallay'd Threatnings as being Curses as well as Threatnings, form Obligation to Legal Punishment for such Legal Sins.

4. Punishments,

the Execution of such Legal Threatnings as Curses, as well as Threatnings.

[Page] Legal Guilt and Legal Pardon, are in the Discourse expresly defin'd

And in Proportionable Opposition to the former, I mean by

Gospel

1. Precepts,

Mainly the same for Substance with those of the Law, but not exacting their Observance with the same Rigor, namely, for Justification.

2. Sins,

The Transgression of such Gospel-Precepts.

3. Threatnings,

Mainly the same for Substance with those of the Law, but now such mitigated allay'd Threatnings, as being Threatnings only and not Curses, form Obligation only to Gospel Punishments (or Chastisements) for such Gospel Sins.

4. Punishments,

The Execution of such Gospel-Threatenings, which have therefore no more of Curse in them, than such Threatnings themselves.

[Page] Gospel-guilt and Gospel-pardon are in the Discourse expresly defin'd, and the Sense wherein the Distinction of Legal and Gospel-pardon proceeds, plainly enough declared.

Some Considerations touching the Guilt of Sin, Pardon of that Guilt, and Prayer for that Pardon.

Wherein something is attempted towards the further clearing of the great, both Speculative and Practical Truths in these so important Points; for the Satisfaction of a Learned and Judicious Friend.

I. Touching Guilt of Sin.

Three things in Sin.

1. Power to be Subdued.

2 Filth to be Purged.

3. Guilt to be Pardoned.

Guilt of Sin is two-fold.

1. Fundamental, Intrinsecal, Habitual. which is Desert of Punishment.

2. Formal, Extrinsecal, Actual. which is Oblication to Punishment.

The first I call Intrinsecal Guilt, because arising from within, from the [Page] very Nature of Sin. And the Second, Extrinsecal Guilt, because arising from without, from the Penal Constitution of God. As also the First, Habitual, Fundamental Guilt, because the Foundation of that Penal Constitution or Threatning of God, which formeth the Second, Actual, Formal Guilt.

As the Punishment to which, and Threatning according to which, Sin binds; So is the Formal, Actual Guilt, or Obligation it self, two-fold;

1. Legal.

2. Evangelical.

1. Legal Guilt, according to Legal unallay'd Threatning, binding over to Legal Punishment, the mere Wrathful Dispensation of God, as a Judge, aiming at the Satisfaction of his Justice.

2. Gospel Guilt, according to Gospel allay'd Threatning, binding over to Gospel Chastisement, a mixt Dispensation of the Justice and Mercy of God, as a Father, aiming as at the Vindication of his Fatherly Authority and Honour, so at the [Page] Correction and Amendment of his Child.

The 1. is the Guilt of Condemned Prisoners out of Christ

The 2. is the Guilt of Justified Persons in Christ

For one of these Guilts, Sin deriveth every where, and but one of them any where, according to the respective Condition or State of the Person, in whom it resides, or by whom it is committed.

II. Touching Pardon of Guilt.

As the Guilt of Sin, is its Obligation to Punishment, so is the Pardon of Sin, the Dissolution of that Obligation; and as the Obligation is two-fold, Legal or Evangelical, so also is the Dissolution or Pardon.

The distinction of Legal or Gospel Pardon, doth here manifestly proceed according to the distinction of the Subject-Matter, or thing Pardoned, Legal or Gospel Guilt of Sin; otherwise for the Original or Rise of it, all (even Legal) Pardon is of Gospel Grace.

[Page] First, Legal-Pardon of Legal Guilt, which is the Dissolution of Legal Obligation to Legal Punishment for Legal Sin, and is twofold.

1. Fundamental in Christ (as a Common Person) of all the elect before Faith; which lieth in Christs making full Satisfaction for their Sins, Meriting Faith for them, and utmost Advantage of such his Satisfaction upon their Faith.

2. Actual of all the Elect in Christ upon their Faith. This Actual Pardon, being nothing else, but the Actual Possession in their own Persons, of their Fundamental Pardon in the Person of Christ.

This Actual Pardon of the Legal Guilt of Believers Sins is twofold.

1. Formal, of all their Sins past, removing their Legal Guilt.

2. Virtual, of all their Sins to come, preventing their Legal Guilt.

Formal Pardon takes off Legal Guilt, where once it was.

Virtual Pardon keeps it off, where else it would be.

Formal Pardon takes away all the Actual Legal Guilt, contracted upon [Page] the Person from all Sin, whether inherent in, or committed by him, before his Faith.

Virtual Pardon, all capacity from the Person upon his Faith, not indeed of having in his Nature, or committing in his Actions, any more Sin (for then could there be no room for so much as Virtual Pardon), but of contracting any more such Legal Guilt from any Sin, whether inherent in his Nature, or committed by him in his Actions, for time to come.

And in this very Point, lying the main stress of the Controversie, consider briefly (which will much help to clear it) that (not the Nature, not the Actions, but) the Person (according indeed both to his Nature and Actions) is the proper Subject of all Law-Obligation, whether of the Precept to Obedience, or Threatning to Punishment for Disobedience; and therefore must be the proper Subject also of all Law-Disobligation, or Dissolution of Law-Obligation, whether for one End, or another. Since then a Person, while out of Christ, [Page] is the unhappy Subject of the most severe and rigorous Obligation, as of the Precept of the Law to Obedience for his Justification, so of the Threatning of the Law to Condemnation, and all Legal Punishment for his Disobedience; Accordingly must a Person, when in Christ, be the happy Subject of the most gracious Dissolution of the severe and rigorous Obligation, as of the same Precept of the Law to Obedience (not simply, but) as to Justification; so also of the same Threatning of the Law (not indeed simply, but) as to Condemnation, or any Legal Punishment for his Disobedience. And as from this dissolution of the Legal Obligation of the Threatning, is the Actual, Formal Pardon or dissolution of the Legal Obligation of such a Persons Sins past (for Sin cannot be formally Remitted, before it be formally Committed) so from hence must (and cannot, but) be also the Actual Virtual Pardon, or Dissolution of the Legal Guilt or Obligation of such a Persons Sins to come.

[Page] Yet as the Precept in the hand of Christ still binds to Obedience upon Gospel-Grounds, and to Gospel-Ends and Purposes (though not for Justification) so the Threatning in the hand of Christ, still binds (though not to Condemnation or any Legal Punishment, yet) upon Gospel-Grounds, and for Gospel-Ends and Purposes, to Gospel-Chastisements for Disobedience in Sins to come: Which Sins, when they come, as they derive a new Gospel Guilt (though no new Legal Guilt) upon the Person; so they need a new Gospel-Pardon (though no new Legal-Pardon, nor indeed are capable of it) therefore.

Secondly, Gospel-Pardon of Gospel-Guilt, is the dissolution of Gospel-Obligation to Gospel-Chastisement for Gospel-Sin. For as there is Legal or Gospel-Obedience, according to Legal or Gospel-Precepts; so against such Precepts is there Legal or Gospel-Sin. The Nature of this Gospel-Pardon will the better appear, in the manifold Differences of it from [Page] Legal Pardon. Such as these that follow.

1. Gospel-Pardon is an Act of meer Mercy of God as a Father, only upon the Intercession of Christ, improving therein his Merit with the Father, for dealing with his Members in this regard also as Children; Gospel-Guilt needing not for its Gospel-Pardon, any Legal Satisfaction.

Legal-Pardon is a Sentence of Absolution from God as a Judge, both from his Justice and Mercy, upon both the Merit and Satisfaction of Christ, improved upon his Intercession for condemned Prisoners of Law, but Elect Prisoners, to be so made his Members and his Fathers Children.

2. Gospel-Guilt is sometimes wholly pardoned, sometimes but in part, partly remitted, partly retained. Such was David's guilt of Adultery and Murder, and such its Pardon; partly remitted, the Lord put away his Sin (the Gospel-Guilt of his Sin) so that he dyed not in his own Person: [Page] And partly retained, so that he was Chastened for it, in the Death of his Adulterous Issue, 2 Sam. 12. as well as otherwise by his Son Absolom, there also Threatned.

Legal Guilt is alway either wholly Pardon'd, or wholly Unpardon'd; either all remitted, or not at all: That having place here, Nil solvitur nisi totum.

3. Gospel Guilt may be remitted, as contracted, successively and often.

Legal Guilt, however contracted, is remitted all together, at once, and but once.

4. Gospel Guilt, when, and so far as Pardon'd, is alway Pardon'd formally and in it self; first by Gospel-Transgression redounding upon, and then by Gospel-Grace removed off from the Person.

Legal Guilt is Pardon'd, partly Formally, and in it self; as in all Sins foregoing Justification; partly Virtually, and in the Person; as in all Sins following Justification. In those, their Legal Guilt so removed from, as if it never had redounded upon [Page] the Person: In these their Legal Guilt so removed from the Person, as it never can redound upon it: The Person being now a priviledg'd Person in Jesus Christ, and no more Chargeable with Legal Guilt, than Christ himself.

For as Personal Vnion in Christ, everlastingly prevents the resulting of its proper personality out of his Humane Nature so united, which out of all other Natures not so united, immediately results; So Mystical Vnion with Christ everlastingly prevents the redounding of Legal Guilt upon the person so united, from his sinful Nature and Actions; which from all other such Natures and Actions of persons not so united, immediately redounds.

5. Faith is the only Instrumental Means, or Causal Condition of Legal Pardon: Repentance (Godly Sorrow for Sin, and Amendment of of Life) the Consequents of this Pardon, as the effect of that Faith.

Repentance (Gospel-Sorrow for Sin, and Return to Child-like Obedience) as well as Faith, the Means [Page] of Gospel-Pardon, or Dissolution of the Obligation of Gospel-Threatning for Gospel-Sin, to Gospel-Punishment, i. e. Fatherly Chastisement: Or (in yet plainer English) of avoiding the Chastisements of God (which are often very severe upon his Children) the main work and Business of Gospel-Chastisement, being so done to the Hand of God; which is, by execution of Gospel-Chastisement upon them to reduce his Children into that Gospel-Aw and Order, wherein by the Gospel-Threatnings of them only, they would not be kept: And which Gospel-Chastisements He hath always in a readiness by Him, in that Variety, and with that Severity, that Legal Punishments would be altogether as improper and useless to his mixt Justice and Mercy as a Father, towards the compassing of his Gospel-Designs and Purposes upon his Children, as Gospel-Chastisements would be to his simple Justice as a Judge, towards the Attainment of his Legal Aimes and Ends upon his Enemies. Nor are those Gospel-Chastisements used [Page] by Him towards his Children, but when there is, nor further than there is need (1 Pet. 1. 6.) for the effecting of some such good, as in an ordinary way of his Providence could not otherwise be brought about.

Some other Differences might be offer'd, but these being the Principal, will afford a sufficiently large Prospect into both the Necessity and Nature of these two so different kinds of Pardon.

III. Touching Prayer for Pardon.

1 The Removal of the Fundamental, Habitual Guilt of Sin, the desert of Punishment, is not to be prayed for by any, whether in, or out of Christ. Desert of Punishment being of the very Nature of Sin it self, (and not only by the Constitution of God thereabout) altogether inseparable from Sin. Those in Christ are to pray to God to remove that Sin from them, whose Desert of Punishment cannot be removed from it; and to spread their Sins before the Lord in the highest sense of the deepest [Page] Demerit of all Legal Punishment; that so they may put the higher, both Accent upon the Free Grace of God, and Estimate upon the full Satisfaction of Christ, whereby their Persons are so fully freed from all Actual Obligation to any of that Legal Punishment, the whole and utmost whereof their Sins so deeply Deserve.

The Removal of the Actual Formal 2 Guilt, or Dissolution of its Actual Obligation to Legal Punishment, those out of Christ are to pray for, Acts 8. 22, 23. And that both Formal, of all their Sins past, and Virtual, of all their Sins to come: There being as well Promise upon their Faith, of never coming into Condemnation again, Joh. 5 24. as of being freed from Condemnation at present, Joh. 3. 18. And even such their Prayer, may prevail as Prayer, though not as their Prayer; as Gods Ordinance, though not as their Performance; though not as a Part of Duty in persons out of Christ, [Page] yet as a Means of Grace in the hand of Christ. Otherwise Simon Peter would never have given it in direction to Simon Magus, when in the Bond of Iniquity; a perfect Scriptural Definition of the Guilt of Sin.

3 This Legal Pardon it self, whether Formal of Sins past, or Virtual of Sins to come, Those in Christ are not to pray for, as that which is yet to be, or indeed now can be a-new granted to them, (There being no possibility of the Dissolution of an Obligation, where is none of the Obligation it self, so to be Dissolved) But they are to praise God through Christ for it; as that which is already, upon their first believing (and thereby Being) in Christ, fully granted to them, beyond all Need of Repetition, because beyond all Possibility of Intercision: Especially when it is not more their Duty in Prayer, to take to themselves the due Shame (as of the Remainders of the filth and power of Sin still in their Natures, so) of the Gospel-Guilt of Sin still on their Persons; then to give [Page] to God the due Glory of his Grace (as in the initial purging of the filth of Sin out of, and subduing the power of Sin, in their Natures, so) in the perfect Removal of the Legal Guilt of Sin from off their Persons; which seems to have been the Apostle's very frame and carriage, Rom. 7. 24, 25. and 8. 1. Gods continuance indeed (or non-Revocation) of such his gracious pardon (even till his pronouncing the Final Sentence of it at the General Judgment) together with their own continual further renewed Sense and Assurance of such its both Grant and Continuance, those in Christ are to pray for: There being Need of, Precept for, and Promise to Prayer for these latter; none at all for those former, either Formal, or Virtual Pardon to be Repeated.

Gospel-Pardon of Sin, or Dissolution 4 of their Gospel-Obligation for Gospel-Sin to Gospel-punishment, i. e. Fatherly Chastisement, Those in Christ are to pray for: (as of that Guilt or Penal Obligation, which can [Page] alone in that State be incumbent on them, and on them alone) This not Absolutely, but Conditionally: And that not only upon Condition of Faith (the only Condition of Legal Pardon) or only Faith and Repentance together (the joynt ordinary, but not only Condition of Gospel-pardon). But upon such Conditions also, if and so far as, it may be consistent with Gods Glory, their own, and others good, so far forth (and no further) it may be pardon'd; i. e. That their Heavenly Father would no further Chasten them his Children for their Sins, then may be conducing to the afore-mentioned Ends: And so far sorth, as they have daily Need of their own to seek, the Precept of Christ for seeking, and the Promise of Christ, for receiving Gospel-Pardon; So also the Spirit of Christ so to seek, that they may receive it; that is, not only with such Child like fear of Chastening, Threatned by an offended Father, but also with such godly Sense of, and Sorrow for their Offences themselves, and such Humble Gospel-Confidence [Page] (upon the Conditions specify'd) of promised Pardon from a Gracious, though Offended Father, as those out of Christ, do not, cannot seek Legal-Pardon withal: Even as we see Pardon, not with less Earnestness, but with much other manner of Affections and Assurance, begg'd by a Child from a Father, than by a Prisoner from a Judge.

IV. Arguments proving Directly the Main, and by just Consequence the Whole of all this.Drawn from

The Legal Guilt of Believers Sins to come,1. Imputation of Believers Sins to Christ before eommitted by them. is in the same Capacity of being Dis-imputed, and pardoned to them, as it was of being Imputed to and discharged by Christ. All the Legal Guilt of all the Sins to come of all Believers after Christ, was Legally Imputed to, and discharged by Christ. Ergo &c. And if the Legal Guilt of both Sins and Persons, not yet in being, might be Legally Imputed to, and discharg'd by Christ; much more may the Legal [Page] Guilt of Sins not yet in being, be Legally Remitted to Persons already Being, and being Believers, Virtually, and in such Persons, though not Formally, and in such Sins themselves.

The Legal Guilt of their Sins may (at least) as well be Virtually disimputed to Believers,2. Imputation of Christs Satisfaction, to Believers before wrought by Him. before committed by them, as the Satisfaction of Christ, Formally Imputed to Believers, before wrought by Him. This, before wrought by Him, was Formally Imputed to all Believers before Christ. Ergo, &c. Reason of the Major: For if the Acts of Moral Causes may be Morally put forth before such Causes are themselves Actually in Being (as it was in that Case of Christs Satisfaction not then wrought, when putting forth its Moral Act, in its Formal Imputation to the Formal Pardon of the Legal-Guilt of Sins past, to Believers before Christ) much more may such Moral Impediments be laid in before such Causes are in Being, as shall effectually hinder the [Page] putting forth of such their Acts, when such Causes come Actually to be (as it is in this Case of Christs Satisfaction now wrought, Formally Imputed to the Virtual Pardon of Believers Sins to come, effectually hindering the putting forth of their Moral Act, the deriving of any Legal Guilt upon such Persons, when such Sins are come) Or with any who conceive the Satisfaction of Christ, not yet Formally wrought by Him, could not be Formally, but only Virtually imputed to Believers, before Christ Incarnate, Let the Argument run thus.

That which, but Virtually Imputed, was efficacious to the Formal Pardon of the Legal Guilt of their Sins past, who believed in Christ yet to come, cannot, being Formally Imputed, be inefficacious to the Virtual Pardon of the Legal Guilt of their Sins to come, who believe in Christ already come. But the Satisfaction of Christ, &c. Ergo, &c. And then let the Reason in the Form of Argument before used, be accordingly applyed.

[Page] The Sins of Believers are so Remitted to them,Arg. 3. Imputation of Christs Satisfaction as wrought for Believers. as the Satisfaction of Christ for their Sins was Wrought by Him and Imputed to them. That was not Wrought by Him, and Imputed to them, some parts of it for some, and other parts for other their Sins; But all of it together for all their Sins. Ergo, &c. For though the Sufferings of Christ were many, his Satisfaction was but One, made up of all his Sufferings: And as his Sufferings, however severally and successively undergone by Him, are yet all together in their Legal Satisfaction, at once Imputed to Believers; So their Sins, however (in the Acts of them) severally and successively committed by them, are yet (through that Satisfaction of those Sufferings so Imputed) all together in their Legal Guilt, at once Remitted to Believers.

[Page] If a Believers Sins past before his Justification needed not many particular Legal Pardons,Arg. 4. Proportion twixt Sin foregoing and following Justification, as to any need of many particular Legal Pardons. but were in his Justification all compriz'd in one General Act of Formal Pardon; neither do his Sins to come after his Justification, need many particular Legal Pardons; but are in his Justification (as to their Legal Guilt) all as well compriz'd in one General Act of Virtual Pardon. But, &c. Ergo, &c. Nay to speak more accurately, Formal and Virtual Pardon, are not indeed two different Legal Pardons, but only two Different Respects of one and the same General Legal Pardon, which as it respects Sins foregoing, is Formal; As Sins following Justification, Virtual Pardon.

Where can be no new Application of Christ's Legal Satisfaction,Arg. 5. Impossibility of Christ's Legal Satisfaction being often applyed. there can be no new Pardon of Legal Guilt. To the Persons of Believers can be no new Application (though there may to their Consciences) of Christs Legal Satisfaction. Ergo (though there may to their Consciences) [Page] there can be to their Persons no new Pardon of Legal Guilt. Proof of the Minor. Where by the first Act of Faith, the whole Satisfaction of Christ was wholly Apply'd, and never after, either in whole or in part, again disapply'd, there can be no new Application of it. But, &c. Ergo, &c.

In whose Natures, Sin can never any more recover its Reigning Power, Arg. 5. Proportion between the Guilt and Power of Sin. upon their Persons, it can never any more derive its Legal Guilt. In the Natures of Believers, Sin can never any more Recover its Reigning Power. Ergo, &c. The Minor is clear from the Apostles Assertion, Rom. 6. 14. Sin shall not have dominion over you. The Major also clear from the Reason of that his Assertion there rendred, For you are not under the Law, i. e. the Rigorous unallay'd Threatening of the Law, Ergo, not under Legal Guilt: But under Grace, i. e. Gospel-Grace allaying the Legal into a Gospel-Threatning; Ergo, under only Gospel-Guilt of Sin. And this, if needful, [Page] may be thus further clear'd. The Unsubdu'd Power of Sin in Unbelievers, is a Legal Punishment: Ergo, the Guilt binding over to it, Legal Guilt. The Subdued Power of Sin in Believers, only a Gospel-Chastisement. Ergo, the Guilt binding over to it only Gospel-Guilt. (Both these Enthymems proceed upon the Reason of the 14th. Argument). And yet further thus; As the Subdued Power of Sin in Believers, considered under the Notion of Malum Paenae, is only a Gospel-Chastisement, to which therefore only Gospel-Guilt obligeth; So consider'd under the Notion of Malum Culpae, it is only Gospel-Sin, Deriving therefore only Gospel-Guilt, binding over only to Gospel-Punishment.

So far as Believers are freed from Law-Curse for their Sins,Arg. 7. Believers Exemption from the Curse of the Law. so far are they freed from Law-Guilt of their Sins. They are wholly freed from all Law-Curse for all their Sins, even Sins to come, as well as present and past Sins, Gal. 3. 13. Ergo, &c. Reason of the Major: Because the [Page] Commination forming Obligation to Punishment (as the Command to Obedience), a Soul cannot be farther under the Obligation of its Commination, than under the Commination it self.

Those who cannot be Condemned with a Sentence of Law-Condemnation for their Sins to come, cannot be guilty with Law-Guilt of their Sins to come.Arg. 8. Believers Freedom from the Sentence of the Law according to the Curse. Believers, Joh. 5. 24. cannot be Condemned, &c. Compare Psal. 32. 2. with Rom. 4. 8. both Translations and Originals with Rom. 8. 1. and Joh. 5. 24. Ergo, &c. Reason of the Major. Because Law-Threatning, according to which Sin derives Law-Guilt, or Obligatito Law-Punishment upon any Persons, is the Rule of Gods Judgment or Sentence, which accordingly he always exactly passeth and pronounceth touching such Persons: He will by no means clear the Guilty, Exod. 34. 7. Numb. 14. 18. Nah. 1. 3. compared with the immediately before cited Texts.

[Page] The Principal can no longer be under any thing of that Law-Obligation,Arg. 9. Law Relation betwixt Principal & Surety which was fully satisfied by the Surety, and that Satisfaction fully apply'd to the Principal. And so 'tis between Christ and Believer in this Point: Ergo, &c. Reason of the Major. Because Principal and Surety (however Physically or Metaphysically Distinct) are Legally (or in Law-Construction) but one and the same Person.

The Curse of the Law can have no more to do with Believers in Point of Condemnation, than the Command of the Law in Point of Justification.Arg. 10. Proportion betwixt the Commination and Command of the Law, incumbent upon Believers. The Command of the Law can have nothing at all any more to do with Believers in point of Justification; Ergo, &c. Or thus. The Threatnings in the hand of Christ is temper'd and allay'd with as much of Gospel-Indulgence to Believers as the Precept: The Precept in the hand of Christ bindeth not to Obedience for Justification in any their Duties to come. Ergo, Neither [Page] the Threatning to Condemnation, or any Legal Punishment, for Disobedience in any their Sins to come.

The perfect Satisfaction of Christ Imputed to Believers,Arg. 11. Proportion betwixt Satisfaction and Merit of Christ imputed to Believers is no more consistent with any their future Obligation to Death and Hell for their Sins to come, than the perfect Merit of Christ imputed to Believers is consistent with any their future forfeiture of Heaven and Glory, by their Sins to come. But &c, Ergo, &c.

The Satisfaction of Christ imputed to Believers is of as much force to prevent the Legal Guilt of their Sins to come,Arg. 12. Proportionable Power of Christ's Satisfaction imputed against future and past Sins. as to Remove the Legal Guilt of their Sins past. But &c. Ergo, &c. And if it do not keep off such Guilt of their Sins to come, from Redounding, how doth it keep off such Guilt of their Sins past, from Recurring upon their Persons!

[Page] Law-Guilt can no more Redound upon the Persons of Believers from any the Acts of Sin proceeding from them,Arg. 13. Proportion 'twixt Habits & Acts of Sin in Deriving Guilt. than from all the Habits of Sin Residing in them, and even Original Sin it self more deeply rooted in corrupt Nature then the Habits. But &c. Ergo &c. Nay the Transient Acts of Sin proceeding from Believers, have much less Fundamental, Habitual Guilt or Demerit in them, than the Indwelling Habits, or Original Sin, they proceed from: And therefore are much less able to Derive any Actual Legal Guilt upon their Believing Persons. And this was one main ground of Comfort the Apostle bore up his believing Soul upon, under the trouble of all the Habits of Sin in his Nature, Rom. 7. 24. that they derived no Legal Guilt upon his Person, Rom. 8. 1.

Such as is the Punishment of a Believers Sin,Arg. 14. Proportion betwixt Guilt and Punishment of Sin. before Formally Pardoned, such is the Guilt of his Sin when committed. That is not; Ergo, this cannot be Legal, but only [Page] Evangelical. Reason. Because, Guilt being a Penal Obligation, and Penal Obligation a Relation of the Person to the Punishment, This Relation must be such as its Term, the Punishment related to.

A Person cannot be under two cross and contrary Sentences of God together.Arg. 15. Impossibility of being under two contrary Sentences of God, together. A Sentence of Justification adjudging him to Heaven and Glory upon the Righteousness of Christ; And a Sentence of Condemnation adjudging him to Death and Hell for his own Sins. But so should a Believer be, could any Legal Guilt Redound upon his Person from his Sins. The Reason of the Major in the 8th. Argument, having its full force here also.

An Elect Persons Sins to come,Arg. 16. Different State of Pardon of Elect persons Sins to come, before and after Faith. are in a better posture and state of Pardon to him in his own Person upon his Believing, than they were in the Person of Christ only, before his Believing. They, before his Believing, were Fundamentally pardoned; Ergo, upon his believing [Page] pardon'd Actually. Actually-Virtually, though not Formally. Otherwise something might be Legally laid to the Charge of God's Elect, contrary to that of the Apostle, Rom. 8. 33. Where the Word Elect is to be understood consequenter (as they call it) of Elect Believing Ones.

The main strength of all (that any otherwise minded may have where-against mainly to oppose themselves) lyeth here.

All Obligation to Punishment, is from the Threatning (as all to Obedience from the Precept) a Threatning, whose own power of Penal, Legal Obligation is Dissolved, can no more give power of Penal Legal Obligation to Sins to come, then it can to Sins past. So that in Conclusion, These cannot be Formally pardoned, where those are not pardoned Virtually.

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The Opposite Opinion,

1 Unavoidably exposeth Justification to Infinite Intercision: For if any, the Greatest Sin, of a Justified Person bring him under Actual Obligation to Legal Punishment; every, even the least Sin must do so too. And the Answer, by Distinguishing the Act and State of Justification, that the Act of Justification is Subject to much, but the State to no Intercision, will be found altogether incompetent, if we consider,

1. That the Act of Justification (if we'l speak properly) being God's, and the State ours, The Act cannot be rescinded, where the State of Justification remains intire: Because God alway exactly judgeth of things, accordingly as they are in themselves.

2. That the State of Justification cannot remain intire, where the Act is rescinded: Because things are alwayes exactly in themselves, accordingly [Page] as God judgeth of them: Insomuch, that whereas the Truth of things is the Measure and Rule of our Judgment, Gods Judgment is the Rule and Measure of the Truth of things.

3. That God's Act of Justification, as well Conserveth, as Createth, our State of Justification. And therefore so strict and necessary is the Dependance of our Justified State upon his Justifying Act, that the One cannot be more or less, either Intire or Rescinded, then the Other.

4. That this Answer provides not any Salvo against the Mischief of such Intercision, as well (if not as much) by our less, as greater Sins: Less Sins indeed do not waste the Conscience, destroy its Peace, and Dead the Sense of Justification (wherein the main of that Peace lyeth) as Greater Sins do. But if the Greatest Sins of a Believer Rescind his Justification (as they cannot but do, if they bring him under [Page] Legal Guilt, or Obligation to Legal Punishment) his Least Sins must do it no less than they. Which, either as to State, or but Act of Justification, one would think no man should be forward to assert.

2 Plainly destroyeth much of the Essential Difference, not only between Chastisement and Punishment properly so called; But even between the two Estates in and out of Christ, and the two very Covenants themselves, of Works and of Grace. Preserve but these two States under these two Covenants, both in their due Distinctions, and the following Notion must in its full Strength and Evidence, irresistibly prevail to the Final Decision of this Controversie.

Such as is the Law a Person is under, such is his Transgression of the Precept of that Law, such the Guilt according to the Threatning of that Law, redounding upon the Person from that Transgression; Such the [Page] Punishment that Guilt bindeth over to; And such the Pardon of that both Guilt and Punishment.

If the Law or Covenant of Works, the Transgression, Guilt, Punishment, Pardon, all Legal.

If the Law of Faith or Covenant of Grace, The Law made up into Gospel in the Hand of a Mediator (for the Law of Nature, or Moral Law, is one and the same under both these distinct Covenants), The Transgression, Guilt, Punishment, Pardon, all accordingly Evangelical.

Two only considerable Objections, I apprehend, may be made against this Doctrine.

This Doctrine throws open a wideObj. 1. gap to all Loosness and Licentiousness of Life, as throwing down the greatest Mound and Bar against Sin, [Page] Fear of contracting Legal Guilt, or Obligation to Legal Punishment.

Ans. 1 This seems to be an Objection of meer Carnal Men, who according to the meer, carnal, corrupt complexion and agreeable Inclination of their own Hearts, thinking with themselves what perverse use they should make of such Pardoning Grace, were they the Subjects of it, make an Estimate of others who are indeed so, by themselves judging they also cannot but do the like. But

Ans. 2 To whose Persons the Legal Guilt of Sin is thus Pardon'd, in their Natures the Reigning Power of Sin is so Dethron'd and broken down, as thenceforward they can only be Guilty of Sins of Child-like Infirmity; as to which God stands in Christ engaged, upon their Gospel-Repentance, to walk with them in a Covenant of Fatherly Pardoning Grace and Mercy: Insomuch, that whereas Rom. 6. 12. the Percept makes it their Duty, that Sin should not reign in their mortal bodies; the Promise ver. 14. [Page] makes it their Priviledge, that sin should not have Dominion over them, because not under the Law, but under Grace: And in ver. 15. the Apostle urging this very Objection, puts it off, as he doth else-where also, with the greatest abhorrence of a God forbid.

Ans. 3 Those who pass under this Relative change of the State and Condition of their Persons from a State of Sin to a State Grace, perfectly Justified in the Name of the Lord Jesus, i. e. by the Satisfaction and Merit of Christ, imputed to them; pass also at the same time under an Absolute Change of the meerly carnal, sinful Complexion and Disposition of their Natures, to some Degree of a Spritual Frame and Temper, Sanctified by the Spirit of their God, 1 Cor. 6. 11. put into them in Habitual Sanctification; and as to Actual Sanctification, by his Actual Influences, Rom. 8. 14. Acting and Leading them, as Children of God, in all the good wayes of God their Father. So that from the Later of [Page] those Changes, they have their Principle and Power; and from the Former, their Argument and Engagement, not to walk after the Flesh, but after the Spirit, Rom. 8. 1. Their Dis-obligation to Legal Punishment, their Obligation to Gospel-Obedience, and that a powerful Constraining Obligation also, 2 Cor. 5. 14, 15.

Ans. 4 Among, and above other Habits and Principles of Grace, Gospel-Faith, Child-like Love, and Fear, have an especial Influence upon, and Sway in the Souls of such changed ones; to this Purpose

1. Faith, that instates in such Pardoning Grace, is the root of all their Obedience, as Infidelity is the Root of all others Disobedience: Faith purifying their Hearts, Acts 15. 9. Faith, whereby they believe, not only the Promises of God, the Grace and Mercy bound up in them; but the Precepts of God also Psal. 119. 66. the Obedience and Duty bound up in them; that these Precepts are Holy, Just and Good; and that Duty [Page] and Service they require, reasonable Duty and Service; Reasonable for God to enjoyn, and Reasonable for them to perform.

2. Love of Christ, upon consideration of what he hath done and suffer'd to procure this Pardon for them, which will make his whole Law a Law of Love to them, and their Observance of it, sweet and easie for them. And if the Woman in the Gospel, Luke 7. 47 loved Christ the more, the more Sins he forgave her; the Virtual Pardon of Believers Sins to come, being more, than the Formal Pardon only of Sins past, will make them Love more, and consequently Sin less, and obey more.

3. Child-like Fear of Fatherly Chastisements, will impress and preserve more effectual Dread of Sin, upon the Hearts of Believers, than Slavish Fear of Judiciary Punishments, will do upon the Minds of Unbelievers: Whereof much might be said here, if enough had not been said before.

[Page] Ans. 5 As Formal Pardon of Sins past doth not less, but more affect with Godly Sorrow for such Sins past; So doth Virtual Pardon of Sins to come, not engage to less, but more of Godly Watchfulness against Sins, for the time to come.

This Doctrine will Destroy Prayer for Pardon of Sin,Obj. 2. leaving neither Need of, nor Room for it, in Believers.

But this Second Objection hath been sufficiently answered in the Third Head of this Discourse,Answ. where 'tis made clearly to appear, that this Doctrine is so far from being Destructive of, that 'tis Instructive in, and about, Prayer for Pardon.

FINIS.

§

§

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THE Righteousness of God through Faith, upon all without Difference who do beleive: In 2 Sermons on Rom. 3. 22. By Nathaniel Mather, Preacher of the Gospel. 1694.

The Conquests and Triumphs of Grace, being a brief Narrative of the Success which the Gospel hath had among the Indians in New-England. By Matthew Mayhew. 1695.

Batteries upon the Kingdom of the Devil. By Mr. Cotton Mather Authour of the late Memorable Providences, relating to Witchcrafts and Possessions, and of early Piety Exemplified.

All Printed for Nath. Hiller, at the Princes-Arms in Leaden-Hall-street overgainst St. Mary-Axe. 1695.

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Information about this book

Title statement

A learned and accurate discource concerning the guilt of sin, pardon of that guilt, and prayer for that pardon written many years ago by the Reverend Mr. Thomas Gilbert ; now published from his own manuscript left by him some years before his death with a friend in London.

Gilbert, Thomas, 1613-1694.

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1695

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2005-10 (EEBO-TCP Phase 1).

ID [DLPS]

A42736

ID [STC]

Wing G721

ID [STC]

ESTC R23948

ID [EEBO-CITATION]

07933467

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ocm 07933467

ID [VID]

40513

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— A learned and accurate discource concerning the guilt of sin, pardon of that guilt, and prayer for that pardon written many years ago by the Reverend Mr. Thomas Gilbert ; now published from his own manuscript left by him some years before his death with a friend in London., Gilbert, Thomas, 1613-1694., L. R..

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[3], 40 p.

Printed for Nath. Hiller,. London :: 1695.. (Preface signed: L.R.) (Reproduction of original in the Bodleian Library.)

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