The True Doctrine of Justification Asserted and Vindicated, Lecture 7
LECTURE VII.
JEREMIAH 50.20.
In thoſe daies, and at that time, the iniquity of Iudah ſhall be ſought for, &c.
FIfthly, From this Scripture-expreſſion is gathered, That groſs ſins are blotted out, as well as ſins of an inferiour nature; Though there be ſins that waſte the conſcience, yet they do not waſte the grace of remiſſion; how is the true repentant affected with ſlaviſh fears ſometimes, as if his ſins did blot out Gods mercy like a thick cloud? as if our tranſgreſſions had ſubdued his goodneſſe, and thrown it into the bottom of the Sea? What a comfortable expreſſion is that, Iſaiah 1.18. Though your ſins be as ſcarlet, they ſhall be as white as ſnow, &c. It was wonderfull mercy that ever ſo horrid and bloudy ſinners (therefore their ſins are ſaid to be like ſcarlet) ſhould become ſo clear, yet the grace of Juſtification doth as totally remit great ſins, as leſſe ſins, as Chriſt did with the ſame eaſineſſe cure ſeveral diſeaſes. Thus David alſo, Pſal. 51. after he had wallowed in that mire, he prayeth to be purged, in an alluſive expreſſion, with hyſope, which was the laſt thing uſed in their legal purifications, and therefore doth imply the total and compleat cleanſing by Chriſt, and upon this, David ſaith, He ſhall be whiter then ſnow, which phraſe is neither with the Papiſt to be extended to ſanctification, as if ſuch perfect clean righteouſneſſe were vouchſafed to him, as that there were no ſin in him, nor with the Antinomian, as if God did quite aboliſh ſin from David out of his ſight, ſo as to take no notice of it, or chaſtiſe him for it (for after the pardon was paſt, yet his childe was to die, and much more evil to come to Davids houſe) but in reſpect of final condemnation, God having thus pardoned David through Chriſt, would no more adjudge him to everlaſting puniſhment, then he would one that was innocent, or without any ſpot of ſin. And this is to incourage great ſinners; ten thouſand talents was a great ſumme of money, yet how eaſily forgiven by that kinde Maſter? Thus Exod. 34.7. God is deſcribed forgiving ſins of all ſorts, and this he proclaimed, when his glory paſſed by; and how neceſſary is this for the contrite heart, which judgeth his ſins, becauſe of the aggravations of them, to be unpardonable? If they had not been of ſuch a breadth and depth, and length, they would not fear overwhelming as now they do. There are ſins of all ſorts deſcribed, and which is to be obſerved, God putteth no term or bounds to his mercy, whereas he doth ſet ſome to his anger. Let not therefore the greatneſs of ſin be thought more then the greatneſs of mercy pardoning, and Chriſts obedience ſuffering; as it is hypocriſie to extenuate and make our ſins leſſe then they are, ſo it is unbelief to diminiſh his grace; and Gods greatneſs above us is as much celebrated in this his kindneſs, as in any other attribute. The ſins of all the world, if they were thy ſins, were but like a drop of water to his mercy, no more then our eſſence or power is to his Majeſty: Take heed then of ſaying Such and ſuch ſins may be forgiven, but can he forgive ſuch as mine are alſo?
Laſtly, In that Honey Comb (for we may ſay of theſe places, if of any, they are ſweeter then honey) this ſweetneſs may be preſſed out; That all their ſins, though never ſo many, ſhall likewiſe be blotted out. The Sea could as eaſily drown an whole Hoaſt of Pharaohs men, as twenty Souldiers. The Apoſtle is excellent, Rom. 5. in this, making an oppoſition between the firſt Adam and ſecond, aggravating the ſuperlative power of the gift by grace, above the evil through ſin: Hence it's called the riches of his grace, rather then power or wiſdome, becauſe of the plenty, and abundance of it. Who would not think that while Gods goodneſs in the Scripture is thus unfolded, there ſhould not be a dejected, unbeleeving Chriſtian in the world? ſhall our ſin abound to condemnation, more then his grace to juſtification? becauſe ſin is too ſtrong for us, is it therefore too much for the grace of God alſo? you ſee by ths, that we may drink wine enough, in the Scripture Wine-cellars, to make our hearts glad, and yet ſwallow not down any dregs of Popiſh or Antinomian errors. Theſe things thus explained,Arguments proving that God doth ſee ſin ſo in the Juſtified, as to be offended with it. I come to confirm you with ſeverall Arguments, that God doth ſee ſin ſo as to be offended and diſpleaſed with it, in thoſe that are already juſtified.
And the firſt rank of Arguments ſhall be taken from thoſe places of Scripture where the godly do aggravate their ſin, under this notion, that it was in Gods ſight, that he eſpecially beheld it, 1 Rank of arguments from Scripture.and was offended with it: and this aggravation the Prophet Nathan doth ſet home upon David, 2 Sam. 12.9. why haſt thou deſpiſed the commandment of the Lord, to do this evil in his ſight? I. Argument.Now this would be a falſhood, by the adverſaries Doctrine, and not fit to be confeſſed by the juſtified; but rather to be looked upon as robbing God of his glory. Let us obſerve the places, Pſal. 51.4. Againſt thee, thee only have I ſinned, and done this evil in thy ſight; Obſerve that, in thy ſight; Therefore God did ſee and take notice, ſo as to be diſpleaſed with David, and of all conſiderations this did moſt wound and break his heart; ſo that indeed the Antinomian Doctrine doth properly overthrow that which is the choiſeſt ingredient in godly ſorrow, viz. becauſe God is angry. For what is Davids meaning but this, Although men do not know how wicked I was in the matter of Ʋriah and Bathſheba, yet thou doeſt, and although the world would flatter me, yet as long as thou art angry, I can have no peace. Haec regula tenenda eſt, ſi vero paenitentiae ſenſu imbui velimus, ſaith Calvin upon the place, that is, this rule is to be obſerved, when at any time we would be truly affected in a way of repentance. This Argument ſeemeth to be Cogent, but ſee what an anſwer the Antinomian giveth, whereby you may ſee that true of Tertullian, that beſides the poëtica, and pictoria, tertia jam eſt, ea que haeretica licentia, beſides the boldneſſe of Poets and Painters to invent any thing, there is a third, and that is of Hereticks.
The Anſwer is this, David doth here judge according to his ſenſe and feeling, what he was to finde at Gods hand by the Law, The Antinomian anſwer refelled.ſo that he doth not ſpeak this (according to their divinity) in a way of faith, but ſenſe and failing; and therefore the Author doth compare this with that place, Pſ. 31.22. I ſaid in my haſt, I am cut off. Honey Com. pag. 81.Oh boldneſſe! Shall David be thought in haſt and raſhneſſe, to ſay, Againſt thee have I ſinned and done this evil in thy ſight? Then all the other verſes. Have mercy on me, Thou delighteſt in truth, may be ſaid by David to be ſpoken in haſt. How unpardonable is this error, to make that which was a ſpeciall tenderneſſe of godly ſorrow upon David, to be a part of his humane weakneſſe? But (ſaith the Author) he ſpeaketh in the Goſpel-way afterwards, when he ſaith, purge me, and I ſhall be whiter then Snow: But in what ſenſe that is true, you have already heard; when a groſſe actuall ſin is committed, is repented of, the ſinfull act is quite paſſed away and gone, the guilt by forgiveneſſe is quite extinct, and ſo, as to that reſpect, remiſſion of ſin doth make us as white as Snow. But it is not thus with original ſin, whoſe guilt though removed, yet the proper ſtain of it doth ſtill abide; (but of this more, when we declare what that is, which doth denominate a ſinner) Therefore David doth not here ſpeak contradictions, but his ſoul may be made white by Juſtification, and yet in the committing of new ſins, God be angry and much offended with him.
2 Argument.A ſecond Text to this purpoſe, is, Pſal. 90.8. Thou haſt ſet our iniquities before thee, our ſecret ſins in the light of thy countenance. Where Moſes the pen-man of the Pſalm, ſpeaks in the behalf of the Church then afflicted, that God had put their ſins before him; ſo that God did not only take notice of them to chaſtiſe them, but he put them before his eyes. How the ſin of a juſtified man, may at the ſame time be covered, and yet put before God, is to be ſhewed in anſwering their Objections. And the Text to put the matter out of all doubt, addeth in cloſe, they are before the light of his countenance, which is very emphaticall. God (as is to be ſhewed) hath in the Scripture a three-fold eye, to our purpoſe, the eye of omniſciency (which the Antinomian will grant) and all agree in; the eye of his anger, which they deny; and an eye of condemnation which the Papiſt pleads for: now we go further then the Antinomian, we ſay God hath an eye of omniſciency, and of anger, upon the ſins of juſtified perſons, but not ſo far as the Papiſt, to ſay he hath the eye of condemnation upon them.Antinomian Evaſions anſwered. You would think this Text ſtood unmoveable, but let us hear how they would ſhake it.
Firſt, It may be ſaid, that theſe are places in the Old Teſtament, whereas they ſpeak of Beleevers under the New.
I anſwer, firſt,1 Evaſion anſwered. The chiefeſt places which they bring for ſeeing no ſin, are in the Old Teſtament. Thus God ſeeth no iniquity in Jacob: Though your ſins be as ſcarlet, they ſhall be white as ſnow: Thou art all fair, my love: Their ſins ſhall be blotted out. Theſe places and the like were true in the Old Teſtament, and applied particularly to the godly Jews then living, by way of comfort to them, as the context plainly evidenceth.
Secondly (As I ſhewed in the Treatiſe of the Law) there can be no ſound reaſon given, why God ſhould ſee ſin in the juſtified perſon then and not now: For did not God elect them from all eternity? Were not they in Chriſt, and their ſins laid upon Chriſt? Now theſe are the great Arguments why God ſeeth no ſin in beleevers (as they hold) and were not▪ all theſe as verificable upon the godly in the Old Teſtament?
2. It may be anſwered,2 Evaſion anſwered. that Moſes ſpeaks here in the behalf of the whole Church then, and there were many among them that were not juſtified. But this is eaſily taken away.
1. The Scripture ſpeaks univerſally, and Moſes reckoneth himſelf in the number with them.
2. The calamity was generall, and who can ſay, none of the Juſtified ſuffered under it? and this chaftiſing of them, is that which is called ſetting of ſins before Gods face.
Laſtly, Some places of Scripture which they bring, and the chiefeſt ones, for ſeeing no ſin in beleevers, are univerſal, as this is, and ſpoken of the whole Church: thus my Text, The iniquity of Judah and Iſrael ſhall be ſought for, and not found: ſo God ſeeth no iniquity in Jacob, that is ſpoken of the body of them, when yet they muſt acknowledge, all were not juſtified among them.
I will name one place more in this rank, and that is Luke 15.21: Where you have a confeſſion of a penitent ſon, I have ſinned againſt heaven, and before thee. This penitent was a ſon and therefore calleth God Father; and indeed he could not ceaſe to be a ſon, therefore he doth not ſay, I am not thy ſon, but I am not worthy to be called thy ſon. As for Grotius his obſervation upon the place, Haec fabula declarat, quod omnes homines ſunt ortu filii Dei, ſed…e… jure excidunt ſemet à Deo alienando, that is, this fable declareth that all men are by birth the ſons of God, but they fall from that right, by alienating themſelves from God, it deſerveth a double Animadverſion, one for calling this Parable fabula, which although in a critical notion, it may have a right ſenſe, yet uſe doth not now indure it; It would be very offenſive to call Chriſts Parables, Chriſts Fables: Secondly, he ſheweth unſound Divinity, worſe then Pelagians or Arminians, as his very expreſſion declareth; (but to paſſe that) The Parable doth repreſent a godly man foully lapſed in ſin, and now returning to God, and he accuſeth himſelf, aggravating ſin, that his Father took notice of it; and whatſoever other Doctors teach, yet this is the beſt way, for godly perſons repenting, to aggravate their ſinfulneſſe, in reference to Gods beholding of them, and being angry with them, Quicun que ſibi ſe excuſat, accuſat Deo, whoſoever excuſeth himſelf to himſelf, accuſeth himſelf to God, ſaid Salvian and Tertul. In quantum non peperceris tibi, in tantum tibi Deus (crede) parcet, ſo much as thou ſhalt not ſpare thy ſelf, God (beleeve it) will ſpare thee.
Laſtly, This is to be obſerved, that after his father had kiſſed him, which was a ſign of reconciliation and pardon; yet the ſon confeſſeth he had ſinned againſt heaven, and before him.
2 Rank of arguments from Scripture.A ſecond rank of Arguments ſhall be from thoſe places where the Spirit of God is ſaid to mortifie our ſins, or we by his help to crucifie our ſins: if the Spirit of God do inable us to crucifie and mortifie ſin, as that which is an enemy and loathſome to him, then notwithſtanding Chriſts righteouſneſs imputed, God doth take notice of that which is filthy, and to be removed in the godly: But we are aſſiſted by Gods Spirit, to this, Ergo.
Rom. 8.11, 13. If ye by the Spirit mortifie the deeds of the body. Gal. 3.18 If ye be led by the Spirit, ye ſhall not fulfill the deeds of the fleſh. In theſe words are two plain Concluſions,
Firſt, That the godly have ſtill ſins in them, for theſe are called the deeds of the fleſh. By deeds of the fleſh, are not meant groſſe ſins, but all the inward motions and thoughts of the ſoul corrupted.
Secondly, That the Spirit of God ſeeth them, takes notice of them, they are loathſome to him, and therefore he mortifieth them. Now the Spirit of God being the ſame with God, that which he mortifieth, muſt needs be taken notice of by him as offenſive.
To this what do they anſwer?
They ſay, We do not mortifie ſin, no not by Gods Spirit, The Antinomians anſwer confuted.out of Gods ſight, but only out of our own ſight, ſo that when the Spirit of God overcometh a corruption in us, this is not by removing it out of Gods ſight, but our own only, Honey-Comb, pag. 164. for (ſay they) Chriſts righteouſneſſe being made ours, we are all clean before God, and that which the Spirit of God doth afterwards in ſanctification, is cleanſing away ſin only declaratively before men; Hence (as you heard) they diſtinguiſh of a two▪fold cleanſing, one ſecret and myſticall by Chriſts righteouſneſſe, and the other palpable and groſſe to our ſenſe and feeling, which is by Gods ſpirit in us; but here are many miſtakes and errours.
1. That they oppoſe Chriſts cleanſing and the Spirits cleanſing together; for what Chriſts bloud doth meritoriouſly cleanſe away, the ſame Chriſts Spirit doth by efficacious application. Hence Chriſt by his death doth quite remove ſin, in reſpect of the guilt of it here on earth, and doth give his Spirit to crucifie the power of it; ſo that both Chriſts cleanſing, and the Spirits cleanſing, do relate to Gods ſight: for it is Gods will that we ſhould not only be clean by imputed righteouſneſſe, but alſo by inherent holineſſe.
2. It is falſe, that we only mortifie ſin declaratively to men, for it is really and indeed done, even to God-ward. Hence this is the great difference between a Phariſaicall or externall mortification, and a ſpirituall; The former is from humane principles to humane motives; the other is from God, and to God, and through God: ſo that as that is not a divine faith, but humane, which is not from a divine principle, and becauſe of divine Authority; ſo neither can that be divine and ſpirituall mortification, which is not from divine efficiency, and becauſe of divine grounds. Hereby it is that the whole work of grace is called a new creature, and it is a new creature not only man-ward, but God-ward, and who can think when Eph. 4. we are exhorted to put on the new man, which after God is created in righteouſneſſe, that any other ſenſe can be drawn out of it, then that, the putting off the old man, and putting on the new, have relation to God as well as man? It is therefore well obſerved by Muſculus on the former Text, that both theſe are put together, If ye through the Spirit do mortifie; we and the Spirit. The Spirit, and that ſheweth all the Popiſh means of mortification to be unprofitable, the Spirit of God neither appointing them, or working by them. Then he addeth ye, denoting that we alſo are to work and act (being firſt quickned with a ſpiritual life put into us) and not as ſome do now dangerouſly maintain, give up all, expecting the operation of the Spirit only.
3. The falſhood of this Aſſertion will further appear; If the Spirit of God by mortification doth not remove ſin out of us, as to Gods ſight, then by further ſanctification, it brings no good thing into us as to Gods ſight likewiſe; and thus as God ſhall ſee no ſin in his people, ſo neither no good thing inherently in his people; for this muſt neceſſarily follow by their principles, as God takes no notice of ſin inherent in believers to be angry with them; ſo likewiſe no notice of inherent grace to be well pleaſed with them; for if the Spirit of God do not cleanſe our corruption from Gods ſight, then ſtill the more corruption is waſhed away, God ſtill doth no waies approve that holineſſe, but it is only the imputed holines of Chriſt, which he regards. Therefore he that maintaineth God ſeeth no ſin in believers to chaſtiſe, muſt maintain, he ſeeth no graces in them to reward them; and take their own ſimilitude, as he (ſay they) that looks thorow a red glaſſe ſeeth every thing in it red, if there be dirt in it, it looks red, if there be pearls in it, it looketh red, all is one to the ſight; ſo when God looketh upon us in Chriſt, if there be ſin, if there be our own inherent holines, it is all one, God ſeeth only Chriſts holineſs. Thus while the Antinomian laboureth to have our ſins covered from Gods eies; he likewiſe ſpreads a covering over all the fruits of Gods Spirit in us, that they ſhall not be taken notice of: whereas none ever denied but that the graces of Gods people are acceptable to him, though not to juſtification; and many promiſes he makes to them, the imperfection being done away by Chriſt. But in their way, as God takes no notice of Pauls ſinfull motions to be offended at them, ſo neither of all his labourings and ſufferings in the Goſpel way.
Laſtly, If the Spirit of God do only mortifie, as to our feeling, and not to Gods ſight, then when the ſoul departs into glory, all that inherent purity, muſt only be declaratively alſo; but in heaven we are made holy perfectly in Gods ſight, and that without any imputed righteouſneſſe of Chriſt, though Chriſt did purchaſe and obtain that for us. Now what the Spirit of God doth finiſh and conſummate upon the ſouls diſſolution, he had begun even in this life.
A third ſort of Arguments is from thoſe places which commend repentance, humiliation, and godly ſorrow for ſin;Third ſort of Arguments: Revel 2.18. for if God takes no notice of our ſin, be not offended at it, we may indeed be ſorrowfull for ſin becauſe of men, but not becauſe of God▪ Jam. 4.9, 10. 2 Cor. 7.9, 10.Shall I be ſorrowfull becauſe God is offended when he is not offended? ſhall I weep becauſe God is angry when he is not angry? If you ask Peter why he weeps bitterly, will he not ſay, Becauſe he offended God? If you ask the Corinthians, why they are ſo deeply humbled, will not they ſay, becauſe by their ſins they provoked God to bring temporal calamities upon them? ſo that the poiſonous nature of this Doctrine, appeareth in nothing more then in this, it taketh away all grounds of humiliation and repentance of ſin in thoſe that do believe. Therefore mark it, He that ſaith there is no ſin in the Church of God now (which is their expreſs opinion) he muſt likewiſe ſay, There is no godly ſorrow in the Church of God now. For what is the reaſon there can be no godly ſorrow in heaven, there was none in the ſtate of innocency, but becauſe there was no ſin there? and it muſt be thus now in the Church of God. This error eateth into the vitals of godlineſſe, therefore beware of it. Say, I will have no ſuch free grace, as ſhall take away godly ſorrow; Remember the gracious Promiſe, Zech. 12. where God promiſeth, a ſpirit of prayer and mourning for ſin, as well as to blot out ſin, he ſhall not obtain the promiſe for the later, that feeleth not the promiſe for the former. And certainly, if this Doctrine were true, why did Paul ſay, Though I made you ſorry, I did not repent? We Miniſters ought to repent, that ever we made you ſorry; and you are to repent that ever you have been ſorrowfull.
A fourth kinde is from all thoſe places,Fourth kinde of Arguments. where God is ſaid ſo to take notice of the ſins of juſtified perſons, as that he doth grievouſly afflict them for their tranſgreſſions. This Argument doth properly and directly overthrow the whole Antinomian aſſertion, but becauſe I have largely proved this already, I will not inſiſt on it. To make good their aſſertion, that God ſeeth no ſin, they are forced alſo to hold, that all the afflictions upon the godly, are only trials of their faith, preſervatives from ſin, but not correctives for ſin. But did not God ſee ſin in Moſes, when for his unbelief he kept him out of Canaan? Did not he ſee ſin in David, though pardoned, grievouſly chaſtiſing him afterwards? Did he not ſee ſin in Jonah, who would fain have run from Gods face, that he might not have ſeen him? Did he not ſee ſin in the Corinthians, when many of them were ſick and weak, for abuſing the Ordinances, yet many of them were ſuch, that therefore were chaſtened, that they might not be condemned of the Lord.
There are more arguments, but at this time I conclude with an uſe of exhortation, to broken-hearted, and contrite ſinners, again and again to meditate upon the great and glorious expreſſions which the Scripture uſeth about forgiveneſſe of ſin. Your fears and doubs are ſo great, that only ſuch great remedies can cure you. Tell me ye afflicted and wounded for ſin, is not this the beſt oyl that can be poured into your ſores? Tell me ye ſpiritual Lazaruſſes, that lie at the gate of God daily, who is rich in mercy, deſiring the very crumbs that fall from this table of grace, are you thankfull becauſe God provideth food and raiment, and not much rather becauſe of a pardon? how great is Gods goodneſſe, he might have removed us out of his ſight, and he hath done ſo to our ſins; he might have thrown us into the bottom of hell, and he hath caſt our iniquities into the bottom of the ſea; he might have blotted our names out of the book of life, and he hath blotted out our ſins from his remembrance.