The True Doctrine of Justification Asserted and Vindicated, Lecture 3
LECTURE III.
ROM. 3.24, 25.
Being Iuſtified freely by his grace, &c.
JUſtification conſiſteth in theſe two particulars,Juſtification conſiſts in remiſſion of ſin, and imputation of righteouſneſſe. Remiſſion of ſin, and Imputation of righteouſneſſe: Indeed here is diverſity of expreſſions among the learned, as you have already heard: ſome thinking the whole nature of Juſtification to be only in Remiſſion of ſin, and therefore make it the ſame with Imputation of righteouſneſſe; others make one the ground of the other; ſome make Imputation of righteouſnes, the efficient or meritorious cauſe of our Juſtification, and Remiſſion of ſin, the only form of our Juſtification; others make Remiſſion of ſin the effect only of Juſtification. But howſoever we call theſe two things, yet this will be made plain, that God in Juſtification, vouchſafeth theſe two priviledges to the perſon juſtified; Firſt, He forgiveth his ſins; Secondly, He imputeth righteouſneſſe, or rather, this latter is the ground of the former, as I ſhew'd before.
That Juſtification is remiſſion of ſins, is generally received,How juſtification can be ſaid to be pardon of ſin? Anſwer. the great Queſtion is about imputation of Chriſts righteouſnes (but of that afterwards) only here may be a Doubt, how we can properly ſay, That Juſtification is pardon of ſin, for a man is not juſtified, in that he is pardoned, but rather it ſuppoſeth him guilty: It is true, Remiſſion of ſin doth ſuppoſe a man faulty in himſelf, but becauſe Chriſt did take our ſins upon him, and we are accepted of through him, as our Surety, therefore may remiſſion of ſin be well called Juſtification: Indeed pardon can never be called an inherent righteouſneſſe, or a qualitative Juſtice (but rather it oppoſeth it) but it may be called a Legal or Judicial righteouſneſſe, becauſe God for the obedience and ſatisfaction of Chriſt, doth account of us as righteous, having pardoned our ſin; and withall imputing Chriſts righteouſneſſe to us,Propoſitions for the under▪ſtanding of remiſſion of ſins. both which make up our Juſtification▪ For the underſtanding therefore of the firſt particular, viz. Remiſſion of ſins, take theſe Propoſitions, which will be the foundation upon which many material queſtions will be built.
1. That forgivenes of ſin is poſſible, 1. That for▪giveneſs of ſin is poſſible.there may be, and is ſuch a thing. Hence in that ancient Creed, we are ſaid to believe a remiſſion of ſins, where faith is deſcribed, not in the meer hiſtorical acts of it, but fiducial, the remiſſion of my ſins. Now this is ſome ſtay to a troubled ſinner, that his ſins may be forgiven, whereas the devils cannot; God no where ſaying to them, Repent and believe. Vide Gerard▪ in … Epiſt▪ Pet.And although Salmeron holdeth, that God gave the lapſed Angels ſpace to repent, before they were peremptorily adjudged unto their everlaſting torments; yet he hath ſcarce a guide or companion in that opinion; were not therefore this true, that there is ſuch a thing in the Church of God, as forgivenes of ſin; How much better had it been for us, if we had never been born?
2. Sin may be ſaid to be for▪given divers wayes.2. Conſider, That a ſin may be ſaid to be forgiven divers wayes. Firſt in the decree and purpoſe of God, as Chriſt is called the Lamb ſlain from the beginning. Though I do not know where the Scripture uſeth ſuch an expreſſion, yet the Antinomians build much upon it.1. In Gods de▪cree. Secondly, A ſin may be ſaid to be forgiven in Chriſt meritoriouſly, 2 In Chriſt meritoriouſly through faith.when God laid the ſins of his people upon him, which the Prophet Iſaiah doth deſcribe as plainly, Iſa. 53. as any Evangeliſt; hence ſome have called Iſaiah the fifth Evangeliſt. Now you muſt not conclude, ſuch a mans ſins are pardoned▪ becauſe they are laid upon Chriſt a long while ago, which is the Antinomians perpetual▪ panalogizing, for to this effect of remiſſion of ſin, there go more cauſes beſides the meritorious, faith the inſtrumental cauſe, which is as neceſſary in its kinde for this great benefit, as the meritorious cauſe is in its kind, that though Chriſt hath born ſuch a mans ſins, yet they are not pardoned▪ till he do believe; for as the grace of God,3. Sin is pardoned when the guilt is taken away. which is the efficient cauſe of pardon, doth not make a ſin compleatly forgiven, without the meritorious cauſe, ſo neither doth the meritorious without the inſtrumental, but there is a neceſſity of the preſence, and the co-operation of all theſe. Thirdly,4. When God gives us aſſurance of his love. A ſin is ſaid to be pardoned, when the guilt is taken away, and this is properly, Remiſſion of iniquities. Fourthly, Sin is pardoned in our ſenſe and feeling, when God takes away all our fears and doubts, giving us an aſſurance of his love. And laſtly,5. When temporal affliction is removed. Sin is forgiven when the temporal affliction is removed, and in this ſenſe the Scripture doth much uſe the word, forgiveneſſe of ſins, and his not pardoning, is when he will puniſh.
3. There are ſeveral things conſiderable in ſin,3. Several things conſiderable i… ſin, when it is ſaid to be forgiven. when we ſay it is forgiven. Firſt, In ſin there is a privation of that innocency which he had before; as when a man is proud, by that act of pride he is deprived of that innocency and freedom from that guilt which he had before. This is properly true of Adam, 1. A privation of innocency.who loſt his innocency by ſinning: It cannot be affirmed of us but in a limited ſenſe, thus far, that when a man commits a ſin, that guilt may be charged upon him, whereof he was innocent before. Now, when ſin is forgiven, the ſenſe is, not that he is made innocent again, for that can never be helped, but that it muſt be affirm'd ſuch an one hath ſin'd, this cannot be repaired again. It is true, the Scripture uſeth ſuch expreſſions, That iniquity ſhall be ſought for, and there ſhall be found none, Jer. 51.20. But that is in reſpect of the conſequence of it. We ſhal have as much joy and peace, as if we had not ſinned at all.
A 2d thing in ſin is the dignity & deſert it hath of the wrath of God;2. Deſert of the wrath of God. and this is inſeparable from any ſin, if it be a ſin, there is a deſert of damnation, & thus all the ſins of the godly, howſoever they ſhall not actually condemn them, yet they have a deſert of condemnation.
Thirdly, There is the actual ordination and obligation of the perſon ſinning to everlaſting condemnation:3. An actual ordination of the perſon ſinning to everlaſting condemnation. and forgivenes of ſin doth properly lie in this, not in taking away the deſert of the guilt of ſin, but the actual ordination of it to condemnation. Therefore its falſe that is affirmed by ſome, that reatus eſt forma peccati, guilt is the form of a ſin: for a ſin may be truly a ſin, and yet this actual ordination of it to death, taken away.
Fourthly, There is in ſin an offence done unto God, 4. An offence done unto Godor an enmity to him, ſo that now he is diſpleaſed: and this is taken away in ſome meaſure by forgiveneſſe; yet ſo, as his anger is not fully removed. If we ſpeak exactly, God doth not puniſh his children, yet as a Father he is angry with them, and that makes him to chaſtiſe them, though the ſin be forgiven.
Fifthly, In ſinne is likewiſe a blo… or pollution, whereby the ſoul loſeth its former beauty and excellency, 5. A blot or pollution in ſin.and this is not removed by remiſſion, but by ſanctification and renovation. Hence it is ordinarily ſaid, that Juſtification hath a relative being only, but Renovation, an abſolute inherent change.
6. An averſion, from God.And laſtly, In all ſin there is an averſion from God; either Habitual, in Habitual ſins; or Actual, in Actual: and in this averſion from God, the ſoul abideth, till it be turned to him again; as a man that turneth his back on the Sun, continueth ſo, till he turn himſelf again: now Converſion, and not Juſtification, doth rectifie this;What it is to have ſin forgiven. ſo that by this you may ſee, what it is to have a ſin forgiven, not the foulnes or the disformity of it to Gods Law removed, nor yet the dignity and deſert of Gods wrath; no, nor all kinde of anger from God, but the actual ordination of it to condemnation.
4. There is great difference between original and actual ſin.4. There is a great difference between original ſin, and actuals; for that of original is much more perplexed in the matter of remiſſion, then thoſe of actuals; when an actual ſin is committed, the act is tranſient, that is, quickly paſſed away, there remaineth only the guilt, which ſticketh, till God by pardon doth remove it, and then when he hath forgiven it, there is all of that ſin paſt. But now in original ſin it is otherwiſe; for that corruption adhering to us, cleaving to our nature, like Ivie to the tree (as the Father expreſſeth it) though it be forgiven, yet it ſtill continueth, and that not only as an exerciſe of our faith and prayers, or by way of a penal langu…r upon us, but truly and formally a ſin, ſo that its both a ſin, and the cauſe of ſin, and the effect of ſin at the ſame time. Now in this particular lieth the greateſt part of the difficulty, in the doctrine of forgivenes of ſin, for here ſin is in the godly, and truly ſo, yet for all that it doth not condemn. The Papiſts finding by experience ſuch motions of original ſin in us, yet do ſay, they are only penal effects, and remain as opportunities by ſpiritual combate to increaſe the Crown of glory: and this they urge as impoſſible they ſhould be ſins, and yet not condemn the godly, becauſe guilt is inſeparable from ſin. And the Antinomian doth expreſly ſtumble at this ſtone; Dr Criſps Serm. vol. 2. p. 92. For my part (ſaith he) I do not think as ſome do, that guilt differs from ſin, but that it is ſin it ſelf: They are but two words expreſſing the ſame thing. Now if it were ſo, that ſin and guilt, or the ordination of it to puniſhment were the ſame thing, there could be no ſin in the godly. It is true, guilt cannot be but where ſin hath been, yet guilt of puniſhment may be removed, when the ſin is paſt. But this the Author doth ſhew, that ſin was ſo laid on Chriſt, that from that time he ceaſeth to be a ſinner any more. Thou art not a Thief, a Murderer, when as you have part in Chriſt, p. 89. ut ſupra. But of this hereafter.
5. When a ſin is forgiven, it is totally and perfectly forgiven. 5. When ſin is forgiven it is totally and perfectly forgiven.This is to be conſidered in the next place; for when the Antinomian would have us ſo diligently conſider that place, Jer. 50.20. where God ſaith, The iniquities of Iſrael ſhall be ſought for, and there ſhall be none … If (I ſay) this were all his meaning, ſin ſhall be as if it had never been in reſpect of condemnation, he ſhall be as ſurely freed from hell, as if he had never ſinned, all this is true. But they have a further meaning, and that is, That the ſin was ſo laid upon Chriſt, that the ſinner ceaſeth to be a ſinner, as if becauſe a ſurety payeth the debt of ſome lend bankrupt, that very paiment would make him ceaſe to be a bankrupt, that is falſe; yet God doth ſo forgive ſin, that it can be forgiven no more perfectly then it is: Thoſe ſins cannot be forgiven any more then they are, which is matter of infinite comfort, and as it is totally, ſo irrevocably, God will not revive them again: Hence are thoſe expreſſions of blotting them out, of throwing them into the depth of the ſea; and howſoever that Parable, Mat. 18. which ſpeaks of the Maſter forgiving a ſervant ſo many talents, yet upon the ſervants cruelty to ſome of his fellows, his maſter calleth him to account, and throweth him in priſon for his former debts; howſoever (I ſay) this be brought by ſome to prove that ſins forgiven, may upon after-iniquities be charged upon a man, yet the ground is not ſufficient. For firſt, The main ſcope only of a Parable is Argumentative. The Fathers do fitly repreſent Parables to many things; to a Knife whoſe edge doth only cut, yet the back helps to that: to a Plow whoſe Plow-ſhear only cuts, yet the wood is ſubſervient; ſo in a Parable, the main ſcope and intent is only argumentative; the other parts are but like ſo many ſhadows or flouriſhes in the picture to make it more glorious; now this inſtance was not mainly intended by our Saviour, but forgiveneſſe of one another; ſo that this part doth only ſhew, what is in uſe amongſt men, or what ſin doth deſerve at Gods hands; not that God revoketh his pardon, or repenteth that ever he hath forgiven us, but this is more expreſly anſwered afterwards.
6. Though ſin be forgiven▪ yet the ſenſe of …ods diſpleaſure may remain6. Though ſin be forgiven, yet there may be the ſenſe of Gods diſpleaſure ſtill; for, as though God doth forgive, there are many calamities and preſſures upon the godly: ſo though Chriſt hath born the agonies that do belong unto ſin, yet ſome ſcalding drops of them do fall upon the godly; not that the godly is by theſe to ſatisfie the juſtice of God, but that hereby we might feel the bitternes of ſin, what wormwood and gall is in it, that ſo we may take heed for the future, and that we may by ſome proportion think on, and admire the great love of Chriſt to us, in undergoing ſuch wrath. Didſt thou not judge the leaſt of his anger falling upon thee more terrible, then all the pains and miſeries that ever thou waſt plunged into? And by this then, thou mayeſt ſtand amazed, and wondering at this infinite love of Chriſt to ſtand under this burden for thee. David is a pregnant inſtance for the truth of this. As when Saul was angry with Jonathan, and run a Javelin at him, he eſcaped, and that run into the wall; ſo the wrath of God, which was violently to fall upon thee, miſſed thee, and ran into Chriſt.And that two wayes, But the ſenſe of Gods diſpleaſure for ſin, may be retained in us two wayes;
1. Servilely.1. Servilely and ſlaviſhly ▪ whereby we run from the promiſe and Chriſt, and have ſecret grudgings and repinings againſt God: this is ſinfull for us to do.
2. Filially.2. There is a filial apprehending of Gods diſpleaſure, though we are perſwaded of the pardon; this is good and neceſſary, as we ſee in David, who made that Pſalm of Repentance, Pſal. 51. though he had his abſolution from his ſin. Tears in the ſoul by the former way, are like the water of the Sea, ſalt and brackiſh; but thoſe in the latter are ſweet, like the rain of the Clouds falling down on the earth.
7. The wicked hath no ſin f…rgiven.7. No wicked man ever hath any ſin forgiven him; for ſeeing remiſſion of ſins, is either a part or fruit of Juſtification, no wicked man is more capable of the one then the other: Indeed we may read concerning wicked men, Ahab and the Iſraelites, when they have humbled themſelves, though externally and hypocritically, yet God hath removed thoſe judgements, which were imminent upon them, and thus far their ſins have been forgiven them; but God did not at the ſame time take off the curſe and condemnation due to them. Though they were delivered from outward calamity, yet not from hell and wrath. This therefore doth demonſtrate the wofull condition of wicked men, that have not one farthing of all their debts they owe to God, paid, but are liable to account for the leaſt ſins, and it muſt needs be ſo, for Chriſt the true and only paimaſter of his peoples debts, doth not own them; ſo that when their ſins ſhall be ſought for, every one in all the aggravations of it will be found out.
8. This remiſſion of ſin is onelyonly to the repenting, believing ſinner. 8. Remiſſion of ſin only to the penitent.To the repentant, Act. 5.31. To give repentance to Iſrael, and forgiveneſſe of ſins. So Luk. 44.47. That repentance and forgiveneſſe of ſins ſhould be preached in his name, Act. 8.22. Repent, and pray, if the thoughts of thy heart may be forgiven thee, 1 Joh. 1.9. If we confeſſe our ſins he is faithfull to forgive, &c. Theſe, and many other places do abundantly prove, that there is not forgivenes but where there is repentance ▪ Therefore look upon all thoſe doctrines, as falſe and dangerous, which make juſtification to be before it. Not that we do with Papiſts make any merit, or cauſality in repentance, or that we limit it to ſuch a meaſure and quantity of repentance, nor as if we made it the condition of the Covenant of Grace; but only the way, without which (not the cauſe for which) remiſſion of ſins is not obtained, neither can there be any inſtance given of men forgiven, without this repentance; and the ſame likewiſe is affirmed of faith, though faith is in another notion then repentance, this being the instrument to apply and receive it. But of this hereafter.
9. This remiſſion of ſin is not limited to perſons, times, 9. Remiſſion of ſins not limited,or the quantity and quality of ſins. Indeed the ſin againſt the holy Ghoſt cannot be forgiven: we will not explain that (cannot) by difficulty, as if indeed it might be forgiven, but very hardly. The ordinary anſwer is, that therefore it cannot be forgiven, becauſe the perſon ſo ſinning, will not confeſſe, humble himſelf, and ſeek pardon. God is deſcribed by pardoning iniquity, tranſgreſſions and ſins. Chriſt is ſaid to take away the ſin of the world. David and Peters ſins were voluntary, yet God forgave them.