The True Doctrine of Justification Asserted and Vindicated, Lecture 17
LECTURE XVII.
MAT. 6.12.
And forgive us our Debts.
What remiſſion of ſin is.THe next Queſtion to be handled, is, What remiſſion of ſin is, and how God doth forgive them. And although the diſcuſſing of the former Queſtion, viz. What maketh a man a ſinner doth make an eaſie and quick way of diſpatching this, becauſe Juſtification doth take off that conſideration and reſpect of a ſinner from a man, yet that the whole nature of it may be better underſtood, I ſhall lay down ſeverall Propoſitions, all which will tend to give us much light in this great and glorious benefit of the Goſpel.
From the names of it.And in the firſt place, as we formerly conſidered ſome choice Hebrew words that ſet forth the pardon of ſinne, ſo now let us take notice of ſome Greek words in the new Teſtament, that expreſſe this gracious act of God: for the holy Ghoſt knoweth beſt in what words to repreſent this glorious mercy to us.
The word that is moſt frequently uſed by the Evangeliſts and Apoſtles is foreign, which in the general, is as much as to diſmiſſe or ſend away, to let alone, to leave, to permit or ſuffer; in which ſenſes the Scripture often uſeth it: and certainly God in this ſenſe doth pardon ſin, becauſe he lets it alone, he leaves it, he meddles no more with it, but handleth the perſon forgiven, as if he never had been a ſinner. But commonly this word is uſed of abſolving thoſe who are accuſed as guilty, which appeareth in that famous ſentence of Ageſilaus, who writing to have one Nicias ſent to him that was accuſed, uſed this expreſſion, foreign Nicias, if he have done no wrong, abſolve him, if he have, abſolve him for my ſake, but howſoever abſolve him, or ſet him free. And in this ſenſe forgiveneſſe of ſins may well be called foreign, but in the Scripture it ſeemeth rather to be an expreſſion from thoſe that are looſned out of their bonds for their debts; and therefore frequently is applied to the forgiving of debts, Mat. 18.25, 27, 32. and this is more notably ſet down, Luk. 4.18. to preach to captives or priſoners, foreign, freedom or forgiveneſſe of ſin, and ſo foreign, ſhall be as much as foreign, to looſen bonds, as the word is uſed, Luke 16.26. Acts 27.40. Therefore howſoever Grotius thinks the word to remit, to be a metaphor from thoſe who part with, or leave a thing that they might retain, yet it ſeemeth rather to be taken from releaſing of debts, and looſning of bonds, in which the conſcience of a ſinner was tied, being bound to anſwer at the Tribunal of God. Hence the Scripture uſeth ſeveral names to expreſſe pardon of ſin, according to the ſeveral titles that ſin hath in the Scripture. As ſins are Debita, Debts, ſo God doth forgive, as they are Sordes, a filth and loathſomneſſe, ſo God doth cover them, as they are vincula, bonds, ſo he doth remit them. As they are debts, written down in a book, ſo he blots them out: As they make us miſerable and wretched, ſo he is mercifull and propitious in removing of them.
A ſecond word is foreign, Col. 2.13. Having forgiven you all treſpaſſes, Col. 3.13. Even as Christ forgave us. Now this word doth excellently ſignifie the fountain, and the effect of pardon. The fountain, that it cometh from the meer grace and favour of God. There is nothing in us to merit or ſatisfie God with. Therefore howſoever there be a neceſſity of faith and repentance, yea and God will not forgive ſin in perſons grown up, but where theſe are, yet theſe are no meritorious cauſes, nor can they ſatisfie God for all that offence and diſhonour which our ſins have caſt upon him. And this may encourage the broken heart, who feeleth a load of ſin upon it ſelf, and hath nothing to bring unto God: remember the root and fountain of all forgiveneſſe is grace, which is ſo far from ſuppoſing any worth of condignity in thee for pardon, that it rather implieth the contrary. And as it doth imply grace thus in the fountain, ſo alſo acceptableneſſe and joy too in the party, to whom ſin is forgiven. So that there can be nothing in the world more welcome, or a greater matter of joy, then to bring this glad tidings; and indeed therefore is the Goſpel called foreign, becauſe it preacheth the glad tidings of Gods love and reconciliation thorow Chriſt with a ſinner.
A third word is foreign, thus the Publican prayed, Luk. 18.3. Some derive foreign from foreign, becauſe we deſire to look on thoſe to whom we are propitious. But this word doth more immediately relate to the bloud of Chriſt, as the way by which God becomes thus pacified. So that as the other words ſet up the grace of God in pardoning, ſo this the merits and ſatisfaction of Chriſt, 1 Joh. 2.2. 1 Joh. 4.10. Rom. 3.25. Heb. 2.17. In which places the appeaſment of God towards us, is attributed to the bloud of Chriſt. Therefore if we put the former words and theſe together, we may ſee an admirable temperament and mixture of grace and juſtice in forgiving of ſins. The former places exclude Popiſh Doctrines, The later, Socinian blaſphemies.
A fourth word may be foreign, to obtain mercy. For although the Scripture apply this to all the benefits and mercies of God, yet Paul applieth it more particularly to pardon of ſin, 1 Tim. 1.13. and when Dives prayed, Luk. 16.24. Father Abraham foreign, have mercy on me, and ſo by conſequent to be removed from that place of torment. Hence in that form of prayer which Paul uſeth by way of ſalutation, there are theſe three words foreign and foreign. But this word is more expreſly uſed for this end in the grand Covenant and Promiſe for pardon of ſin, Heb. 8.12. For I will be mercifull to their iniquities, &c. This is ſo comprehenſive a Petition, that it ſeemeth to be a generally received form of prayer in the Church, foreign, yea the wiſer among the Heathens uſed this prayer, as appeareth by Arrianus epist. diſſ. lib. 2. cap. 7. foreign: Now this word ſuppoſeth, 1. The party praying for pardon to look upon himſelf, as in a moſt miſerable and undone eſtate, that no outward calamity or evil lieth ſo heavily upon him, as his ſins do▪ And then ſecondly, on Gods part, it ſuppoſeth that he doth not only pardon, but that even his bowels yearn within him, when he doth forgive. Hence Luk. 1.78. they are called foreign, the bowels of mercy. This goodneſſe of God is excellently repreſented in the father of the Prodigal, Luk. 15.20. Therefore how great a ſinne is unbelief, and refuſing to have good thoughts of God, when God hath manifeſted himſelf thus gracious!
The laſt word I ſhall mention (though there be others that are uſed) is by way of negation, foreign, Rom. 4.8. 2 Cor. 5.9. And this is a metaphor from thoſe that caſt up their accounts, and account ſo much upon ſuch an one for debt. Now by this word is ſhewn the terrible nature of ſin, as alſo that howſoever for a while, we may live jollily, care for nothing, and be in ſecurity, yet God will one day caſt up his accounts, and charge ſuch and ſuch debts upon us; but if ſo be the Lord will not impute them to us, and account them upon our ſcore, this will be our bleſſedneſſe. And thus you have heard the moſt choice and principal words the holy Ghoſt expreſſeth our forgiveneſſe by. We proceed,
1. Propoſition. Lay this down as a foundation,Propoſ. 1. That when God doth pardon ſin, he takes it away ſo, as that the party acquitted is no more looked upon as a ſnner.
All the expreſſions about pardon amount to thus much; even as when one accuſed of theft and murder in the Commonwealth, and is legally acquitted by the Judge, he is no more reputed a thief or murderer. Therefore it is a calumny of the Papiſts, as if we held, That a man is a ſinner after God hath pardoned him. It is true, we ſay, That ſin doth remain in a man, though he be juſtified, and that ſin hath a deſert of condemnation with it, but where God hath pardoned, there he doth not look upon that man as a ſinner, but as a juſt man. Therefore in different reſpects we may ſay, That pardon of ſin is an utter abolition of it, and it is not an utter abolition of it. It is an utter abolition of it, as it doth reflect upon the perſon, making him guilty, and obliging him actually to condemnation; in this reſpect a man is as free as if he had never ſinned; but if you ſpeak of the inherency of ſin, and the effects of original corruption, that do abide in all, which are alſo truly and properly ſins; ſo pardon of ſin is not an utter abolition, and although Chriſt wrought no ſemiplenam curationem, as is obſerved, no half-cures upon any diſeaſed perſons, but whom he healed, he healed perfectly, yet he works by degrees in the grace of Sanctification, as he did perfect the world by ſeverall degrees ſucceſſively, and not (as Auſtin thought) all at once. So that this particular, viz. That forgiveneſs is a perfect abolition of ſin in the former conſideration, is of tranſcendent comfort to the believers: and indeed it is impoſſible that ſin ſhould be forgiven diviſibly, and by parts: ſo a man ſhould be at the ſame time under the favour of God, and under his hatred, which is impoſſible.
Thou therefore who art a believer haſt cauſe to rejoyce, for this perfect work of remiſſion of thy ſins paſt, wherein nothing more is, or can be done for thy good and conſolation. Do not think it is with God, as with men, who ſay indeed, They forgive with all their heart, yet retain their ſecret, inward hatred, as much as before. Indeed the pain of ſin may roul and tumble in thy conſcience a long while after, though it be forgiven (we ſee ſo in David) as the ſea, which hath been enraged by tempeſts and windes, though they be quiet, yet the ſea will roar and make a noiſe a long time after. The heart of a man awakened and pierced with the guilt of ſin; doth not quickly and eaſily compoſe it ſelf again.
Propoſ. 2.Prop. 2. It is one thing for God to forgive, and another thing not to exact and demand puniſhments.
As we ſee among men, a Judge many times through fear or otherwiſe, when Juſtice is obſtructed, doth not call ſuch a malefactour to an account, but deferreth it, yet for all that, the man is not acquitted; ſo it is often to be ſeen in Gods providence, There are multitudes of ſinners, who after their tranſgreſſions committed, are not onelyonly without puniſhment, but enjoy great proſperity, and much outward ſucceſſe, yet theſe men are not pardoned, they have no acquittance from God. This hath been ſuch a temptation to David, Jeremiah, and others of Gods people, that they have many times ſtaggered through unbelief. But men may have their puniſhments deferred, their damnation may ſleep or linger, but it is not taken off.
Let not men therefore delude themſelves with vain hopes, as if their ſins were forgiven, becauſe not yet puniſhed: No, there muſt be ſome poſitive gracious act of God to acquit thee, elſe thy ſins are alive to condemn thee. Examine thy ſelf therefore whether thy peace, comfort, plenty, be a fruit of Gods forbearance meerly, or of his acquittance. This later is alwayes an act of his gracious mercy: but the other may be a terrible fruit of his hatred againſt thee, inſomuch that thou hadſt better wander up and down like Cain, fearing every thing will kill thee, or damn thee, then be in ſuch ſecurity.
Prop. 3.Propoſ. 3. A godly man may account not only himſelf bound to thank God for the pardon of thoſe ſins he hath committed, but he is to acknowledge ſo many pardons, as by the grace of God he hath been preſerved from ſin.
And if a believer enter into this conſideration, how will it overwhelm him! So often as God hath preſerved thee from ſuch and ſuch ſins, which thy own heart, or temptations would have inclined thee to, God hath virtually given thee ſo many pardons. That God preſerved David from killing Nabal and his Family, here was interpretatively as great mercy, as in the expreſſe forgiving of the murder of Ʋriah. It is a rule of Divines, Plures ſunt gratiae privativae, quàm poſitivae. There are more preventing graces then poſitive. The keeping of evils from us, is more then the good he beſtoweth on us. Therefore Auſtin obſerved well, that as Paul ſaid, By the grace of God I am what I am: So he might alſo have ſaid, By the grace of God I am not what I am not. Though therefore we are not ſo ſenſible of preventing mercies, as of poſitive, yet a due and right conſideration of Gods love in this matter might much inflame our hearts: Say therefore, O Lord, I bleſſe thee, not onelyonly for the pardon of thoſe ſins I have committed, but alſo for thy goodneſſe in preſerving me from thoſe many thouſands, I was prone to fall into, which is in effect, the pardon of ſo many.
Prop. 4.Propoſ. 4. Remiſſion of ſin is not to be conſidered meerly as removing of evil, but alſo as beſtowing of good.
It is not only ablativa mali, but collativa boni: it is not a meer negation of puniſhment due to us, but a plentifull vouchſafing of many gracious favours to us, ſuch as a Sonſhip, and a right to eternal life, as alſo Peace with God, and Communion with him. God alſo never pardons any ſin, but where he ſanctifieth the nature of ſuch an one. Indeed it will be worth the enquiry, Whether this connexion of pardon of ſin with inherent holineſs, ariſe from a natural ne…eſſity, ſo that one cannot be without the other; or whether it be by the meer poſitive will, and appointment of God; for the preſent this is enough, God hath revealed he will never diſ▪join theſe.
Propoſ. 5.Prop. 5. I… every ſin there are (as to the purpoſe of Juſtification, theſe two things conſiderable) the offence that is done to God, whereby he is diſpleaſed, and the obligation of the man ſo offending him to eternal condemnation.
Now remiſſion of ſin doth wholly lie in removing of theſe two: ſo that when God doth will neither to puniſh or to be offended with the perſon, then he is ſaid to forgive. We muſt not therefore ſpeak of two kinds of remiſſions, one remiſſion of the puniſhment, another of the offence and fault; for this is one remiſſion, and God never doth the one without the other. It is true there remain paternal and medicinal chaſtiſements after ſin is forgiven, but no offence, or puniſhment ſtrictly ſo taken. What kinde of act this remiſſion is, whether immanent or tranſient, is to be ſhewed in the next Queſtion.
Propoſ. 6.Prop. 6. From the former Propoſition this followeth,
That ſin in the guilt of it is not remitted by any act that we do, but it is a meer act of God.
So that neither the grace of repentance, or love of God is that, which removeth guilt out of the ſoul, but it is ſomething in God onelyonly. It is the opinion of many Papiſts, That God in pardoning doth onelyonly inable to repent for ſin, and then the guilt of ſinne doth naturally and neceſſarily go away, ſo that there needeth no acceptation from God, or act of remiſſion, but onelyonly an infuſion of grace to repent. But this in the next Sermon ſhall mainly be inſiſted upon, and it is of great practical uſe, to take us off from having confidence, and truſt in our ſorrow for ſin. For as when a creditor doth forgive his debtor, it is the ſole act of the creditor, not any thing of the debtor: So in pardoning, it is not any thing that we do, though with never ſo much love, and brokenneſſe of heart, that doth releaſe and untie the bond of ſinne, but it is an act of God onelyonly.
If you ſay,Object. Why then is repentance and faith preſſed ſo neceſſarily, that God doth not forgive without it? For if it be onelyonly an act of Gods▪ then it may be done without any work of the ſinner intervening. But of this in the next place; onelyonly for the preſent take notice,Anſw. That it is not any ſorrow or retraction of ours, that makes a ſinne either remiſſible, or actually remitted, but a meer act of Gods, and if all the men of the world were askt this Queſtion, What they mean, when they pray God to forgive their ſins? The ſenſe of all would be, not that they ſhould doe ſomething which would remit them, but that God by his gracious favour would releaſe them. So then, if all theſe particulars be caſt up together, you may clearly conceive, how God doth forgive ſin, not by infuſing or putting grace into us, which may expel ſin, as light doth darkneſs, but by his outward grace and favour accepting of us: and therefore we are not to relie upon any thing we do, not to preſume, no not of our godly ſorrow for ſinne, but to look up to Heaven, deſiring God would ſpeak the word, that he would pronounce the ſentence of abſolution.
Let the Uſe be, To look upon our ſelves as bound in chains and fetters by our ſins, Ʋſe.as made very miſerable by them, that ſo we may the more earneſtly deſire pardon, and put an high prize upon it. Though Gods forgiving be not the putting of godly ſorrow, and the working of a broken heart within us, yet we can never obtain the one without the other. The grace and mercy of a pardon is no more eſteemed by us, becauſe we look not upon our ſelves, as ſo many guilty perſons adjudged to eternal death. Thus the Publican cried out, Have mercy upon me a ſinner. What Plutarch ſaid of the Husbandman, That it was a pleaſant ſight to him, to ſee the ears of corn bending to the earth, becauſe that was an argument of fruit within. No▪ leſſe joyfull is it to ſpiritual husbandmen to ſee their people walk with humble, debaſed, broken hearts, through ſenſe of ſin, and not to walk confidently and delicately, like Agag, ſaying, The worſt is paſt. God ſaid of Ahab, though humbled for externall motives only, Seeſt thou how Ahab humbleth himſelf? How much more will God take notice of thoſe, who humble themſelves upon ſpiritual grounds, deſiring eaſe from Chriſt. As therefore Bernard writing to one, epiſt 180. who he thought was not ſollicitous enough about the Judgements of God, in ſtead of wiſhing him according to the ordinary cuſtom of ſalutation, Salutem plurimam, much health, ſaid, Timorem plurimum, much fear: So may the Miniſters of God, we wiſh you not much joy, but much holy fear. Alas thou feareſt pain, poverty, death: but the guilt of ſin is chiefly to be feared: but we like children are afraid of a vizard, and do not fear the fire, which is a real danger.