The True Doctrine of Justification Asserted and Vindicated, Lecture 20
LECTURE XX.
MAT. 6.12.
And forgive us our Debts.
IT hath already been demonſtrated at large, How God doth remit or forgive ſins. We come now to ſhew, What kinde of act forgiveneſſe of ſin is, What kinde of act in God forgiveneſſe of ſin is.and whether it be antecedent to our faith and repentance. Both theſe Queſtions have a dependency one upon another; and therefore muſt be handled together.
The firſt Doubt is, What kinde of act in God forgiveneſſe of ſin is? Whether it be an immanent act in-dwelling and abiding in God, or tranſient, working ſome reall effect and change upon the creature.
Now in handling of this, I ſhall not trouble you with that perplex Queſtion ſo much vexed by the Schoolmen, Whether a tranſient action be in the Agent, or in the Patient, but lay down ſome differences between an immanent action, and a tranſient action;Two cautions concerning the workings of God. only you muſt take notice that we are in meer darkneſſe, and not able to comprehend how God is ſaid to act or work. For on the one ſide, we muſt not hold that there are any accidents in God; or that he can be a ſubject recipient of ſuch, becauſe of his moſt pure and ſimple Eſſence;1. There are no accidents in him. ſo that whatſoever is in God is God. And yet on the other ſide, the Scripture doth repreſent God doing and working ſuch mercies and judgements as ſeemeth good to him. Only this ſome conclude of, wherein others with ſome probability diſſent, that Gods knowledge and will is the cauſe of all things that are done; ſo that there is not an executive power beſides them, whereby he doth this or that; As we ſee there is in man, though an Artificer wils ſuch a thing to be done, yet that is not exiſtent till he hath wrought it, but now God worketh all things by a meer command of his will, as appeareth Gen. 1. God ſaid, Let there be light, and there was light; Here was Gods will to have it ſo, no executing power diſtinct from that will. Therefore it is a ſure truth, De Deo etiam vera dicere periculoſum eſt. It is dangerous to aſſert things though true of God; and Tunc dignè Deum aeſtimamus cum inaeſtimabilem dicimus, then do we rightly eſteem of him, when we judge him above our thoughts or eſteem. We muſt not therefore apprehend of God,2. No new will in him. as having a new will to do a thing in time, which he had not from eternity (as Vorſtius and others blaſpheme) but his will was from all eternity, that ſuch a thing be in time accompliſhed by his wiſdome. As for example, in Creation, God did not then begin to have a will to create: but he had a will from all eternity, that the world ſhould exiſt in time; and thus it is in Juſtification and Sanctification; not that theſe effects are from eternity, but Gods will is: And if you ask, Why, ſeeing Gods will to create or juſtifie is from eternity, Creation and Juſtification are not alſo from eternity? The anſwer is, becauſe God is a free Agent, and ſo his will is not a neceſſary cauſe of the thing, for then it would be immediately, as the Sun beams are neceſſarily as ſoon as the Sun is, but it is a voluntary principle, and ſo maketh the effect to be at the time he preſcribeth. As if there were an Artificer or Carpenter, that could by his meer wi… cauſe an houſe to be reared up; he might will this to be done in ſuch and ſuch a year long after his will of it to be: So God when the world is made, when a ſinner is juſtified, willed theſe things from all eternity, and when they come to have a being, theſe effects cauſe an extrinſecal denomination to be attributed to God, which was not before, as now he is a Creator, and was not before, now he juſtifieth, and did not before. There is no change made in God, but the alteration is in the creature. But of this more in its time.Differences between an immanent & tra… ſient action. Let us come to give the differences between an immanent action, and a tranſient, and then we may eaſily ſee, which of theſe two Juſtification or Remiſſion of ſinne is.
1. An immanent action produceth no outward effec….The firſt and proper difference is this, An immanent action is that which abides in God, ſo that it works no reall effect without: As when God doth meerly know or underſtand a thing; but a tranſient action, is when a poſitive change is made thereby in a creature, as in Creation, &c. So that we may conclude of all Gods actions, which do relate to believers, only predeſtination is an immanent act of God, and all the reſt, Juſtification, Regeneration, Glorification, are tranſient acts: for Predeſtination though it be an act of God chooſing ſuch an one to happineſſe, yet it doth not work any reall change or poſitive effect in a man, unleſſe we underſtand it virtually, for it is the cauſe of all thoſe tranſient actions that are wrought in time. Howſoever therefore Juſtification be called by ſome an immanent action, and ſo made to go before Faith and Repentance *Ex…ra controverſiam eſt, remiſſionem peccatorum▪ prout act… eſt in D…o immanens antecedere noſtram fidem & reſipiſcentiam. Twiſſ. Vin. gr. pag. 18.as if Faith were onelyonly a declaration and ſigne of pardon of ſinne from all eternity, yet that cannot be made good, as is to be ſhewed.
2. An immanent action in God is from eternity.A ſecond difference floweth from the other, An immanent action is from eternity, and the ſame with Gods eſſence, but a tranſient action is the ſame with the effect produced. Hence the Orthodox maintain, That Gods decrees are the ſame with his nature. Hence when we ſpeak of Gods willing ſuch a thing, it is no more then his divine Eſſence, with an habitude and reſpect to ſuch objects; Gods Decrees are no more then God decreeing, Gods will no more then God willing: otherwiſe the ſimpliciy of Gods nature will be overthrown, and thoſe volitions of God will be created entities, and ſo muſt be created by other new volitions, and ſo in infinitum, as Spanheimius well argueth, only the later part ſeemeth not to be ſtrong or ſufficient, becauſe when man willeth, he doth not will that by a new volition, and ſo in infinitum, and why then would ſuch a thing follow in God? Beſides its no ſuch abſurdity in the actings of the ſoul, to hold a progreſſe in infinitum, thus far, that it doth not determinately pitch or end at ſuch an act. It is one thing to have things diſtinguiſhed in God, and another thing for us to conceive diſtinctly of them. The former is falſe: The later is true and neceſſary. But with tranſient actions it is otherwiſe, they being the ſame with the effects produced, are in time; And this is a perpetual miſtake in the Antinomian, to confound Gods Decree and Purpoſe to juſtifie, with Juſtification, Gods immanent action from all eternity, with that tranſient, which is done in time. Whereas if they ſhould do thus in matters of Sanctification and Glorification, it would be abſurd to every mans experience, whereas indeed a man may as truly ſay, That his body is glorified from all eternity, as that his ſins are forgiven from all eternity. And certainly Scripture ſpeaks for one as well as the other, when it ſaith, Whom he hath juſtified, them he hath glorified.
By theſe two differences, you may ſee, That pardon of ſin is a tranſient action, and ſo Juſtification alſo, partly, becauſe it leaveth a poſitive, real effect upon a man juſtified; he that was in the ſtate of hatred, is hereby in a ſtate of love and friendſhip, he hath peace with God now, that once was at variance with him. Now when we ſay, There is a change made in a man by Juſtification, it is not meant of an inward, abſolute and phyſical one, ſuch as is in Sanctification, when of unholy we are made holy, but morall and relative; as when one is made a Magiſtrate, or husband and wife: partly, becauſe this is done to us in time, whereas immanent actions were from all eternity, and therefore it would be abſurd to pray for them, as it is ridiculous for a man to pray he may be predeſtinated or elected. Some indeed have ſpoken of Predeſtination, as actus continuus, a continued act, and ſo with them it is good Divinity, Si non ſis praedeſtinatus, ora ut praedeſtineris, If thou beeſt not predeſtinated, pray that thou maieſt be; but this is corrupt doctrine, and much oppoſeth the Scripture, which doth frequently commend election from the eternity of it, that it was before the foundations of the world were laid; whereas now for pardon of ſinne, it is our duty to pray that God would do it for us. This being thus cleared, we come to anſwer the next Queſtion depending upon this, viz. Whether God doth juſtifie or forgive our ſins before we believe or repent? and our anſwer is negative, That God doth not. Although there are many who are pertinacious, that he doth; and ſo they make Faith not an inſtrumental cauſe to apply pardon, but only a perſwaſion that ſin is pardoned; and thus repentance ſhall not be a condition to qualifie the ſubject, to obtain forgiveneſs, but a ſign to manifeſt that ſin is forgiven. This Queſtion is of great practical concernment; and therefore to eſtabliſh you in the truth, conſider theſe Arguments.Arguments proving our bel…ef and repentance antecedents of juſtification.
1. The Scripture ſpeaks of a ſtate of wrath and condemnation, that all are in before they be juſtified or pardoned. Therefore the believers ſins were not from all eternity forgiven; for if there were a time, viz. before his Regeneration and Converſion, that he was a childe of wrath, under the guilt and puniſhment of ſin, then he could not be at the ſame time, in the favour of God, and peace with him.Argum. 1. Now the Scripture doth plentifully ſhew, That even believers before their Regeneration are detained in ſuch bonds and chains of guilt and Gods diſpleaſure, Epheſ. 2.1, 2, 3. There the Apoſtle ſpeaking to the converted Epheſians, telleth them of the wretched and curſed condition they were once in, and he reckons himſelf amongſt them, ſaying, They were children of wrath, and that even as others were: So that there is no difference between a godly man unconverted, and a wicked man, for that preſent ſtate, for both are under the power of Satan, both walk in diſobedience, both are workers of iniquity, and ſo both are children of wrath. It is true, the godly man is predeſtinated, and ſo ſhall be brought out of this ſtate, and the other left in it. But predeſtination (as is more largely to be ſhewed) being an immanent act in God, doth denote no poſitive effect for the preſent of love upon the perſon; and therefore he being not juſtified, hath his ſins imputed to him, lying upon him, and therefore by the Pſalmiſts argument, not a bleſſed man. This alſo, 1 Cor. 6.9, 10, 11. The Apoſtle ſaith of ſome Corinthians, That they were ſuch as abiding in that ſtate could not inherit the kingdom of God, and ſuch were ſome of you, but ye are waſhed, but ye are juſtified. Therefore there was a time when theſe Corinthians were not juſtified, but had their ſins abiding on them. Likewiſe all the places of Scripture, which ſpeak of Gods wrath upon wicked men, and that they have no peace with God, muſt needs be true of all godly men while unconverted. He that believeth not, hath not life, and the wrath of God abideth on him, and without faith it is impoſſible to pleaſe God. Now who can deny but that this is true of Paul, while no believer, but an oppoſer of godlineſſe? The Pſalmiſt alſo ſaith, God is angry with the wicked every day; Was not this true of Manaſſes before his converſion? It muſt therefore be a very poiſonous Doctrine, to ſay, That God is as well pleaſed with a man before his converſion, as after.
2. If the Scriptures limit this priviledge of Juſtification and pardon only to thoſe ſubjects that are ſo and ſo qualified, Argum. 2.then till they be thus furniſhed, they cannot enjoy thoſe priviledges. The places are many which teſtifie this, Act. 3.19. Repent, that your ſins may be blotted out. Therefore their ſins ſtood uncancelled, as ſo many Debts in Gods regiſter Book, till they did repent, Act. 26.18. To turn them from darkneſſe to light, from the power of Satan to God, that they may receive forgiveneſſe of ſins. Therefore they had it not, while under the power of darkneſſe, 1 Joh. 1.9. If we confeſſe our ſins, he is faithfull and juſt to forgive us our ſins, which ſuppoſeth, That God doth forgive our ſins only, when we confeſſe and forſake them, Matth. 6.15. If ye forgive not, neither will my heavenly Father forgive you. It is in vain to number up more places, for theſe do neceſſarily prove ſinne is not forgiven, till Faith and Repentance. They do not indeed argue a cauſality or merit, yet they infer a neceſſary preſence in thoſe that obtain pardon, and do hold by the ſame proportion, as thoſe places which require Sanctification before Glorification.
3. Where the Scripture requireth many things to the obtaining Argum. 3.of any ſpeciall benefit, there that benefit cannot be ſaid to be enjoyed, till all thoſe things be brought about. Now the Word of God ſpeaks of ſeveral things required to pardon of ſin. There is the Grace and mercy of God, as the efficient cauſe, Pſal. 51.1. Iſa. 43.25. Rom. 3.25. 2. There is requiſite the bloud of Chriſt, as the meritorious cauſe; for there can be no remiſſion of ſins without effuſion of bloud, Rom. 3.25. 1 Cor. 15.3. Heb. 1.3. 1 Joh. 4.10. 3. There is Faith required as an inſtrumental cauſe, Act. 26.18. Rom. 3.25. Now although an inſtrumentall cauſe have not that worth or excellency as the efficient and meritorious have, yet it is as neceſſary in the way of an inſtrument, as the others are in their reſpective cauſalities: ſo that as a man may not from thoſe places, which ſpeak of Gods grace, inferre, therefore remiſſion of ſins is before Chriſts death: So neither may a man argue, becauſe Chriſt died to take away our ſins, therefore theſe are taken away before we believe. So that this Argument may fully eſtabliſh us. We ſee the Scripture ſpeaking of three cauſes cooperant to pardon of ſin, therefore I may not conclude the effect is wrought till all thoſe cauſes be. And as the Scripture ſpeaks of theſe cauſes, ſo, as you heard, of many qualifications in the ſubject. Inſomuch that it is ſo far from being a duty to believe our ſins were pardoned from all eternity antecedently to faith and repentance, that we are undoubtedly to believe they were not. If the King proclaim a pardon to every one that ſhall humble himſelf, and ſeek it out. If the Phyſician prepare a potion, for the patient to receive it, ſhall any man ſay becauſe of thoſe cauſal preparations, that either the one is pardoned, or the other healed before their particular application of thoſe things?
Arg. 4.4. If our ſins be pardoned antecedently to our Faith and Repentance, then all thoſe effects which are inſeparable in the leaſt moment of time from Juſtification, are alſo antecedent to our Faith and Repentance: But it is evident by experience, that is not ſo. It is a clear truth, That Sanctification of our natures is individually conjoyned one with the other. So that although there be a priority of nature, yet they are together in time. God pardons no mans ſins whom he doth not heal, Rom. 8.1. 1 Joh. 1.9. Pſal. 32.2 A man may be juſtified, and not glorified, but not juſtified and unregenerated. Then if ſo, a man ſhall be at the ſame time, unconverted, and converted, at the ſame time a member of Chriſt, and a member of the devil; and ſo as they ſay, we are juſtified only declaratively in our own conſciences, ſo we ſhall be regenerated, and converted only declaratively. Again, where ſins are pardoned, there is bleſſedneſſe, as the Pſalmiſt ſpeaks, then I may call Paul a bleſſed Perſecutor: Manaſſes a bleſſed murderer, for they had no ſin imputed to them at that time. Beſides thoſe whoſe ſins are pardoned, may boldly go to the throne of grace, and call God Father; all which are contrary to the whole tenour of Scripture, which expoſtulateth with men, for taking his name or words into their mouth, and hate to be reformed: yet a Doctor of this Antinomian ſour leaven, affirmeth *Den reconcil. with God, p. 25boldly, That God doth love us as well before converſion, as after, That God did love Paul with as great a love when he perſecuted the Church, as when he preached the Goſpel; How muſt this devour up all godlineſſe, when I may have the ſame faith and confidence in God for pardon in the acting of flagitious crimes, as well as out of them, in prayer and humiliation? and if he may have the ſame faith, why not then the ſame conſolations, and joy in conſcience?
5. If Juſtification do antecede our Faith, Arg. 5.ſo that Faith doth only declare our pardon of ſin, then any other grace may be ſaid to juſtifie as well as Faith. For take any other grace, repentance, humility, joy, theſe are all the fruits of Gods Spirit, and ſo demonſtrate his election of us, his juſtification of us. But how unanſwerably do the Orthodox prove, a peculiar inſtrumental vertue in faith for pardon, which others have not? The Apoſtle expreſſeth it, foreign, through faith in his bloud, not love of his bloud; and indeed the Apoſtle maintaineth that Goſpel-poſition againſt falſe teachers, viz. That we are juſtified by Faith, not by works. The Queſtion was not, Whether the works of the Law did juſtifie us declaratively only, but cauſally. So then by this Doctrine, Faith muſt no more be called the hand, or the eating and drinking of Chriſts body and bloud, but only made a ſign of ſuch mercies.
6. If pardon of ſin be from all eternity, Arg. 6.going before our Faith and Repentance, becauſe of Gods election, then it muſt alſo be antecedent to the death and obedience of Chriſt. So that not only our tears, but Chriſts bloud ſhall be excluded from this great favor. The reaſon is plain, Becauſe Gods predeſtination and election is antecedent to Chriſt, yea Chriſt is a fruit of our election: ſo that the Orthodox maintain againſt Arminians, though we be choſen in Chriſt, yet not for Chriſt. Chriſt is the meritorious cauſe of Juſtification and Glorification, but not of predeſtination, that is meerly from his own ſelf; ſo that if Gods act of predeſtinating us be enough to inſtate us into all this favour and love,Den. Arg. 3. to prove we are juſtified before vve believe. what need is there of an atonement by Chriſts bloud? and thus we may urge a Doctors Argument upon himſelf: All the elect of God are juſtified, but all the elect of God are elected antecedently to Chriſts merits, therefore they are juſtified before Chriſts merits.
Arg. 7.7. If (becauſe its ſaid, Epheſ. 2. That while we were dead, Chriſt gave himſelf for us: And Rom. 5. That he died for the ungodly) it followeth, Our ſins are pardoned before we believe, then it will alſo follow, that all mens ſins are pardoned. For the Texts that ſpeak thus of his dying for the ungodly, and for enemies, make no diſtinction of one from another: And thus a Judas as well as a Peter is bound to believe his ſins are pardoned. Thoſe that argue againſt all qualifications, and ſay, God requireth nothing of thee, though lying in thy bloud, muſt needs hold an univerſal promiſcuous pardon of all, and that ſuch a ſin as preſumption is not poſſible; for if I believe that Chriſt died to take away my ſins, though I walk in all diſobedience, yet that is not preſumption, but a duty. It is true the Orthodox call upon thoſe who lie groveling in their ſwiniſh luſts to come unto Chriſt, and to believe in him; but what is that faith? Not a faith that ſins are already pardoned, but a faith relying on him for pardon, which faith alſo at the ſame time cleanſeth and purifieth the heart. Therefore let us take thoſe general Texts, which ſpeak of Chriſts dying to take away the ſins of enemies; and let any Antinomian give a true reaſon, why one mans ſin is pardoned rather then another; and although to evade this, they fall into another error, holding Chriſt died for all; yet that will not ſerve the turn, unleſſe they hold, That all men ſhall actually be ſaved, and none damned; for thoſe Texts ſpeak of a benefit that is actually obtained for thoſe, in whoſe behalf he died. And thus I have produced ſeven Arguments for the antecedency of our Faith and Repentance to our Juſtification, as many in number, as the fore-quoted Author brings againſt it. Other grounds may be pleaded to this purpoſe, when we ſhall demonſtrate, that all ſins are not pardoned together.
Uſe, Of Exhortation, To avoid all preſumption, whether it be wrought in thee by thy own carnal heart, or corrupt Teachers,Ʋſe. and that is, when thou believeſt pardon any other way then in Scripture-bounds; there is a Phariſaical preſumption or Popiſh; and there is an Antinomian or Publican preſumption. The former is, when we hope for pardon, partly by Chriſt, and partly by our own works and merits. The other is, when we expect it, though living and walking in ſin. Now it is hard to ſay, whether of theſe is more derogatory to Chriſt. The one ſins in the exceſſe, the other in the defect. Be not therefore a Phariſee, excluding Chriſt either in whole or in part from the cauſe of pardon, Tutius vivimus, quando totum Deo damus; we live more ſafely, when we give all unto God, and take nothing unto our ſelves. In the next place be not a Publican. Think not to have Chriſt and Belial together; expect not pardon for ſin without repentance of it. The world is filled with theſe two kinde of preſumers: ſome limit Gods grace, and aſſociate their performances with it. Others extend it too far, and conjoyn their luſts with it. But as the Apoſtle ſaith, If of works, and of the Law, then there is no grace: So we may, if of luſts, and prophane impieties, then there is alſo no grace. We are therefore both to avoid ſins, and carnal confidence in our own righteouſneſſe, if we would have Chriſt all in all. In vain did Peter and Mary Magdalen pour out their ſouls with ſo much bitterneſſe, if pardon of ſin may be had without this. It is Hieroms obſervation, That in all Pauls Salutation, Grace goeth before Peace, for till Gods grace hath pardoned our ſins, we can have no peace, and God doth not pardon, but where he gives repentance. Labour therefore for that which is indeed the good of thy ſoul, viz. Pardon of ſinne. When the rich man in the Parable, ſpeaking of the corn in his barns, ſaid, Soul, take thine eaſe, thou haſt much good laid up for thee. He ſpake as if he had porcinam animam, the ſoul or life of an hog; for, what good is corn and wine to a mans ſoul? Forgiveneſſe of ſin and reconciliation with God; that is the connatural and ſutable good and happineſſe for the ſoul.