The Sacred Philosophy of the Holy Scripture, Article 11
ARTICLE XI. ❧ The forgiveneſſe of ſinnes.
CHAP. XXXVII.
BEing is of God alone, whoſe being, becauſe it is infinite, therefore muſt it hold in it ſelfe, all the excreamities of being; ſo that nothing that is, can poſſible be, but by Him: therefore, ſeeing the ſoule, the body, and the abilities thereof, are from God alone; the devill can claime no intereſt in man, in reſpect of any of theſe: for none of theſe had their originall from him. But becauſe he was a murtherer from the beginning, and inſpired his inbred poyſon into man, even from the beginning: the root of man-kind being thereby poyſoned, the venome ſpreads throughout all his race, to corrupt both his underſtanding and his will; that ſo his actions being corrupted by the ill, which he wilfully committeth, his being alſo may become abominable. But as the Phyſicians make a difference betweene the body and the diſeaſe; ſo He, our gracious healer, diſcernes betweene the being, His owne worke, and the corruption thereof, the tares, (I meane) which the envious man ſowed thereupon, to ſave his owne worke, and to caſt the venome, and the effects thereof, on the face of the enemy, to the increaſe of his eternall damnation: and firſt heales the underſtanding, that it may ſee the ſinne; then the will, that he may deteſt and avoid it. And thus, by the renewing of the mind, are we transformed from the image of the devill, and that ſtampe which his ſinne did ſet upon us; So that the ſatisfaction being made to the infinite juſtice, both for our originall and actuall ſinne, the workemanſhip of God, even our whole being may be glorifyed with that glory for which it was created, which alſo it had in the eternall decree before this world was. And becauſe our great weakeneſſe, cauſed of our inbred infection, and our many ſinnes enſuing thereupon, doth every moment ſtand up, as a wall of ſeparation, betweene our God and us; therefore hath God given unto us, ſuch aſſured hopes of His mercy, that although we fall, we ſhall not be caſt away, becauſe the Lord putteth under His hand, Pſalm. 37.21. and ſuſtaineth us with this confidence, That although our ſins be as red as ſcarlet, yet they ſhall be made more white then ſnow, Eſay 1.18. And becauſe this hope and confidence, ought alwayes to be before our eyes, as being the ſure ſtay and anchor of our ſoules; therefore is nothing more fully aſſured unto us, then this, among all thoſe things which we doe beleeve. Stay thou trembling and fearefull ſoule, and though the ugly viſage of thy monſtrous ſinnes make thee afraid, which indeed are ſo much the more hideous and deformed, becauſe they are not onelyonly againſt the Law of God, but againſt the law of reaſon, rightly judging, and againſt thine owne conſcience: yet ſtay and ſee what hope there is for thee; and though that meſſenger of hell, Deſpaire, with all that wretched traine of all thy ſinne, which he brings with him, doth hunt thee ſo cloſe, that thou dareſt not ſtay, though thou wouldeſt be any thing, ſave that thou art; and moſt of all, nothing at all: yet ſee if a doore of hope, as wide as the valley of A…hor, Hoſ. 2.15. be not ſet open for thee, onelyonly if thou wilt be intreated to goe in, and be ſaved.
1. Thou objecteſt the wrath of God, from which there is no avoidance. But are not all men borne under one ſtate of corruption? and who can ſ…y his heart is cleane? if God then ſhould be extreame, to marke what is done amiſſe, who can abide it? and if every ſinne, in as much as it is againſt an infinite juſtice, deſerues eternall puniſhment, can no man be ſaved? So all man-kind ſhould have beene created onelyonly to puniſhment: but this is againſt the infinity of His goodneſſe, who is full of compaſſion, ſlow to anger, and great in mercy, good to all, and His tender mercies are above all His workes, Exod. 34.6. Pſal. 144.8, 9. Therefore there is forgiveneſſe of ſinnes.
2. Therefore is the ſinne of the wicked angels unpardonable, becauſe it was wilfull in them, becauſe they cannot repent them of it, and becauſe they have no mediator to make ſatisfaction for their ſinne. All which (through the mercy of God) to us are found contrary in the ſinne of man: for neither was his ſinne wilfull, or of himſelfe alone, but from the devill which tempted him thereto; neither is it without repentance, in all that belong to God; neither is it without a Mediator that is able to make ſatisfaction fully for all our ſinnes. But when all ſufficient meanes are orderly diſpoſed for an end, it is impoſſible but that the end ſhould follow. Therefore there is a forgiveneſſe of ſinnes, as we are taught to pray.
3. Glory and happineſſe is not given, till ſinnes be firſt forgiven; So that if there be not a forgiveneſſe of ſinnes, the greateſt and moſt excellent vertues muſt for ever remaine without reward. For we ſee that in this life, vertue is ſo farre from reward, or eſteeme, that it is rather perſecuted with hatred and contempt, as the Proverbe hath it, Virtutis …omes inuidia. And if vertue can find no reward, neither in this life, nor in that which is to come; then the goodneſſe and juſtice of God ſhould be defective. But this is impoſſible; therefore there is forgiveneſſe of ſinnes.
4. Change the termes of the firſt reaſons in the 18. Chapter, and they are eaſily brought to this concluſion. So from the reaſons for the Catholike Church, and from many other, this Article is eaſily concluded, as you may ſee by the reaſon following.
5. Christ tooke not on Him the nature of Angels, but He tooke on Him the ſeed of Abraham. H br. 2.16. For it behooved Him in all things, to be made like unto His brethren, that He might bee a mercifull and faithfull High Prieſt, in things pertaining to God, to make reconciliation for the ſinnes of the people: therefore was Hee made a little leſſe then the Angels, that Hee might ſuffer death for our ſinnes; and this, that Hee might aboliſh his power, that had the power of death, Hebr. 2.14, 15, 16, 17. but nothing of all this for any benefit to Himſelfe: but for us was He borne, for us He died, and roſe againe, and ſitteth at the right hand of God, making interceſſion for us. And theſe are the glorious workes which were given unto Him of the Father to doe for us, and cannot poſſibly be in vaine. Therefore ſeeing He Himſelfe became our ſurety (for the things of heaven are not knowne, but by the Regiſters of heaven) See Hebr. 10.7. and 7.22. Gen. 3.15. Eſay 53.4.5.6.8.11.12. and hath in His owne body borne the puniſhment of our ſinnes upon the tree. 1. Pet. 2.24. it cannot ſtand with the juſtice of God, to exact that debt of us which our ſurety hath ſatiſfied. And therefore it followes that our ſinnes are forgiven us.
6. And that I may at once decide this queſtion, both by reaſon and authority alſo of holy Writ, and give full comfort and hope to thee (poore ſoule) that art preſſed downe, even to the gates of hell, under the burthen of thy ſinnes: ſtay and ſee if thy comforts be not greater then thou hadſt thought. Firſt it is a cleare caſe, that no mans life is juſtly call'd in queſtion, but by the plaine and manifeſt letter of the Law. Thou wilt ſay, that is thy deſperate caſe, For it is written, Deut. 27.26. Curſed is hee, that confirmeth not all the words of this Law, to doe them: ſo is the Letter (I confeſſe) but that is now cancell'd, and that by the interpretation of the Law it ſelfe, builded upon one and the ſame juſtice with the former; as where it is ſaid, Hab. 2.4. The juſt ſhall live by faith; then not by doing the workes of the Law, although it be moſt juſt, that he that doth the workes of the Law, ſhould live therein, Levit. 18.5. as Saint Paul argues, Galat. 3.12. for Lawes are made for the preſeruation of humane ſociety in generall, ſo for the ſafety and defence of every innocent in particular, that doing well they may be without feare, Rom. 13.3. But Christ our Saviour, though He were ſeparate from ſinners, though no deceit were found in His mouth, lived not in His innocency, by the patronage of the Law. And if the Law had not power to give life to the innocent; neither in juſtice can it have power to condemne the guilty; and if no fleſh ſhall be juſtified by the workes of the Law, Galat. 2.16. but that all men thereby ſtand guilty before God; what madneſſe is it, to ſeeke life by that which brings the ſentence of condemnation, and that upon all men indifferently? And if Christ Ieſus be of God made unto us, Wiſedome, Righteouſneſſe, Sanctification and Redemption, 1 Cor. 1.30. what ſhall we need to feare the condemnation of the Law, which through the infirmity of our fleſh was unable to give life, or ſeeke any other righteouſneſſe, then that which by faith we have in him? And if He be our righteouſneſſe, how can the Law condemne us, when He hath fulfilled it for us? Rom. 8.3, 4. therefore comfort thy ſelfe in God. Bleſſed is the man whoſe hope is in the Lord his God, and though thy hopes be weake, nay, though thou walke in darkeneſſe, and have no light; yet truſt in the Name of the Lord, and ſtay upon thy God, Eſay 50.10. And though thy conſcience condemne thee, yet God is greater then thy conſcience, and knoweth all things 1 Iohn 3.20.
Objection 1. It is not long agoe, that certaine men from the mint of their owne braine, ſought to give out a coyne under their owne ſtampe. That we are not juſtified by the active righteouſneſſe of Christ, but by that which was paſſive onelyonly: and another like this. That we are not bound to the obſeruation of the Law delivered by Moſes, either Iudiciall, Ceremoniall, or Morall. But becauſe this coyne had not the publike ſtampe, it was accounted falſe; and therefore this laſt argument of yours, which drawes ſo neere to their laſt poſition, may ſeeme to be fallacious. The Law defended not the innocent, ergo it cannot condemne the guilty. Who knowes not that the juſt Law was moſt unjuſtly wreſted againſt our Saviour, that Hee ought to die, becauſe He ſaid, Hee was the Sonne of God; when as in the caſe of treaſon againſt Caeſar, upon His owne interpretation, He was acquited by the Romane deputy.
Anſwere. So He was pronounced innocent againſt all their other objections, and yet His innocency ſaved Him not. Yet His caſe was a reſerved caſe, in as much as He was no private man: but even the Head of His Church, who had ſet Himſelfe to anſwere for all His members, and therefore when the Law protected not Him, who was innocent above all men, and for all men, it condemned it ſelfe as unable to give life: and therefore the concluſion is good, that it is not of any power to condemne any of them who were condemned in Him that was innocent. But that I may anſwere more particularly: I ſay that I am farre from theſe men, in both their opinions.
For although the things which our Lord did, ſo farre forth as wee can imitate them, are examples for us, yet not onelyonly for example, but alſo for our juſtification, that the law of perfect righteouſneſſe being fulfilled for us, wee might bee freed from the curſe of the Law. Moreover by that active righteouſneſſe which our Saviour performed, He was able to ſave all that come unto God by Him▪ whereas if it might be ſuppoſed, that God and man in one perſon could ſinne (as the devill tempted Him) then His ſuffering had beene onelyonly ſufficient for Himſelfe, whereas now, His death was meritorious for all. For as that ſuppoſed ſinne had beene infinite both in reſpect of the perſon againſt whom, and the perſon by whom it had beene done, being an infinite Perſon, ſo muſt it have had an infinite ſatisfaction; So all that Christ had merited by His death, had beene available onelyonly for Himſelfe: but now being offered a Lambe without ſpot, His ſacrifice is ſufficient for all that come unto God by Him. Then for that other opinion, that wee are not bound to the fulfilling of the Law, it is moſt falſe. For though the Iudiciall were peculiar to Iſraels common wealth, and the ceremoniall Law ſerved onelyonly till the ſubſtance was exhibited; yet the morall Law, in regard of the eternall Iuſtice and equitie thereof, as the law of nature, may not be broken without ſinne: nay, ſo much more ſtraightly are wee bound to the performance thereof, as the thoughts are more unruly than the actions, otherwiſe what meant thoſe interpretations of the Law, Matth. 5. and elſewhere, fetch't from the innermoſt meaning of Iuſtice, which binds the very thoughts: It hath beene ſaid to them of old, &c. But I ſay unto you, Love your enemies: and whoſoever luſts, hath committed adultery in his heart, &c. Is not our Lord a ſufficient Law-giver for His Church? Doe they take away ſinne out of the world, and ſo make void the death of Christ? For where no Law is, there is no ſinne imputed. Rom. 5.13. I confeſſe that the Law hath no power over them that are in Christ, to eternall death, becauſe it was inſufficient to protect His innocent life, although the keeping of the Law, if it were exact, might claime to eternall life. But the works of the Law, and faith in Christ, are by Saint Paul ſet in direct oppoſition in this argument of juſtification, See Rom. 3. from verſe 20. &c. And Galatians, Chapter 3. But yet though obedience cannot bring life eternall to the doer of the Law, becauſe the Law is perfect, our obedience imperfect; yet ſinne brings deſerved death upon the ſinner, whereby their vanitie appeares, which ho…d the keeping of the law not neceſſary: and likewiſe the trueth of the former concluſion, that ſeeing the keeping of the law gave not life to our Lord that fulfilled it, neither can the breach of the Law bring condemnation to them that are in Him, to whom there is no condemnation. Rom. 8.1.
Object. 2 Object. 2. But ſeeing the merit of Chriſt is infinite, and He being both God and m…n, of infinite wo…thineſſe above the creature; and for this purpoſe appearing, that He might take away the ſinnes of the world: how comes it to paſſe, that after the ſacrifice for ſin is offered, yet both ſinne, and death the puniſhment thereof, doe ſtill remaine?
Anſwere. It was an eaſie thing for God utterly to have aboliſhed death, after that by ſinne, it had entered into the world; ſo that neither the body ſhould have died the naturall death, nor the ſoule the ſpirituall death of ignorance, and pleaſure in ſinne, nor both together the death eternall. But yet God would let both ſin and death remaine, and that for foure reaſons eſpecially. Firſt, that the juſtice of His moſt righteous ſentence might ſtand. In the day that thou eateſt of that tree of the knowledge of good and ill, thou ſhalt die the death. 2. That the infinitie of His wiſedome and goodneſſe might appeare; that as death by ſinne had entered into the world, ſo by death he might deſtroy ſinne: that whereas the devill which had the power of death, ſought to deprive man of life and glory, He might take the weapon out of the hand of that Egyptian, and as Benajah, kill him with his owne ſpeare, and by death bring man to everlaſting glory. 3. That man might ſee the greatneſſe of the benefit, and willingly conforme himſelfe to follow Chriſt through the paines of death, and honour of the grave, ſeeing God hath called and predeſtinated us to be like the image of His Son. 4. The devills fell by pride, and leaſt man ſhould grow proud, therefore is ſinne and death left with him, to humble him thereby: So that to the faithfull, the condition of death onelyonly is changed. For whereas juſtice would that man ſhould die, becauſe the ſentence of death had proceeded againſt him; And mercy would not the death of a ſinner, Wiſedome decided it, that death ſhould bee made the way to everlaſting life, and ſo both Iuſtice and mercy might have what they deſired.
Object. 3 Obj…ct. 3. But how is ſinne ſaid to be forgiven, when both ſinne, and the puniſhment doe ſtill remaine?
Anſwere. The meaning and purpoſe of this Article of our faith, is, that wee ſtedfaſtly beleeve the forgiveneſſe of our ſinnes, ſo that they ſhall not riſe up in judgement againſt us to our eternall condemnation. But concerning the tempo…ary puniſhment in this world, we muſt remember that which is, Hebr. 12.6. Whom the Lord …eth He chaſtizeth, and ſcourgeth every one whom He receiveth. And this appeareth moſt plainely in D…vid, 2. Sam. 12. whoſe ſinne though God had put away, that he ſhould not die; yet was it afterward puniſhed to every circumſtance, as you may read. And though all chaſtiſement for the preſent bee grievous: yet are not affli…tions brought upon men, but onelyonly for their humilitie, and exerciſe of their faith and patience; or to turne them from their ſinne that they may repent, and be made partakers of His holineſſe, and ſo the eternall remiſſion of their ſinnes, made ſure unto them according to His promiſe, Eſay 43.25. I, even I am He that putteth out thine iniquities, for Min… owne ſake, and will not remember thy ſinnes. And againe, Eſay 44.22. I will put away thy tranſgreſsions as a Cloud, and th… ſinnes as a miſt: Turne thee unto mee, for I have redeemed th…e: Read further, Eſay. 53. from verſ. 4. to the end, Mi…. 7.18.19. He retaineth not wrath for ever, becauſe mercy pl aſeth Him: He will turne aga…ne and have compaſsion upon us; Hee will ſubdue our iniquities▪ and …a… all our ſinnes into the bottome of the Sea. Col. 1.13. God hath delivered us from the power of darkeneſſe, and hath tranſlated us into the Kingdome of His deare Sonne, in whom wee have redemption th…ough His blood, th…t is, the fo…giveneſſe of our ſinnes, Hebr. 1.3. Chri…t by Himſelfe hath purged our ſinnes. See the text cited out of Ieremiah, Heb. 8.10, 11, 12. and Hebr. 9.26. and 28. 1. Pet. 2.24. Who His owne ſelfe, bare our ſinnes in His body, on the t…ee, that by His ſtripes wee might be h…aled, 1. Iohn. 1.…. The Blood of I…ſus Christ purgeth us from all our ſi…nes, Reve. 1.5. Hee hath loved us, and waſhed us from all our ſinnes in His blood. Rev. 5.9. Thou art worthy to take the booke, and to open the ſeales thereof. For Thou waſt killed, and hast redeemed us unto God by Thy blood, out of every kindred, and tongue, and people, and Nation.