nd
expiation of sin, for that is done already upon the cross. Christ was not
offered to save sinners, he was not sent upon the previous condition of
their repentance nay, "while we were yet enemies, Christ died for the
ungodly." So that to the business of our redemption there was no
concurrence upon our part nor influence upon it by our carriage, for he
considered us as sinners, and miserable, and so saved us. And now, to the
actual application of these preventing mercies,--it is true, it is needful
in the wise and reasonable dispensation of God, that sinners be brought to
the knowledge and sensible acknowledgment of their sin and misery, and so
be upon rational inducements of misery within, and mercy without, of
self-indigency, and Christ's sufficiency, be drawn unto Jesus Christ, and
so to a partaking of those purchased privileges of forgiveness of sin,
peace with God, &c. I say, all this is so far from diminishing a jot of
that absolute freedom of grace, that it rather jointly proclaims the
riches of grace and wisdom both, that repentance should be given to an
impenitent sinner, and faith freely bestowed on an unbelieving sinner, and
withal, that remission and salvation, together with faith and repentance,
should be brought to us by his death, while we were yet enemies,--this doth
declare the most unparalleled bounty and grace that the heart of man can
imagine, and withal, that remission of sins is joined to confession, and
salvation to faith, herein the wisdom of God triumphs, for what way is it
possible to declare that freedom of grace, to the sensible conviction of a
sinner, and so to demonstrate it to all men's consciences, except by
making them return within, to see their own absolute unworthiness,
vileness, and incorrespondency to such mercies, and so drawing an
acknowledgment of his grace from the mouths and consciences of all? How
shall a soul know that rich superabundant grace, if he know not the
abundance of his sins? How shall he profess the one, except he withal
confess the other? Let us imagine an impenitent sinner, continuing in
rebellion, pardoned and forgiven: and is there any thing more contrary to
common sense and reason, to be in God's favour, and yet not accepting that
favour, to be a friend, and yet an enemy, to have sins forgiven, and yet
not known, not confessed? These, I say, sound some plain dissonancy and
discord to our very first apprehensions. Certainly, this is the way to
declare the glory