Forty-Five Sermons Upon Psalm 130, Sermon 13
SERMON XIII.
Pſalm 130. Verſe 4. But there is forgivenneſs with thee—
THough I have inſiſted long, and may inſiſt yet ſome while upon this great priviledge, the forgivenneſs of ſins, yet ye may know that I am not upon an unneceſſary Subject; I am upon a Subject that will be found abſolutely neceſſary for you, to make your Teſtament comfortably with, and with the cordials thereof ye may digeſt any bitterneſs that occurreth in your empty pilgrimage.
Theſe general Heads on which I am now treating, they want not their ground in the Text and Context. That which is pardoned (to which I have ſpoken) the Text tells, that it is iniquity, there is forgivenneſs with thee of theſe iniquities, which if tho… mark, who can ſtand? The Author of this benefit of pardon, is expreſly held out in the Text, There is forgivenneſs with thee; and the benefit it ſelf, the nature whereof I am now inquiring after, is held out in that term of forgivenneſs, There is forgivenneſs with thee. Now concerning this, having cleared negatively, what it is not, I told you particularly, that pardon takes not away the filth and beeing of ſin, but the guilt of ſin. God in pardoning the ſinner, remits the offence done to him, by the violation of his Law, and reſtores the pardoned ſinner to his favour, and exempts him from the deſerved puniſhment of ſin; and in purſuance of this, I ſpoke to two of four Queſtions, which are needful to be diſcuſſed, for clearing the nature of remiſſion. I cleared to you, that though guilt be inſeparable from the filth of ſin, yet the ſinner might be pardoned, though the filth of ſin remain; and how that his pardon did not take away the deſert of ſin, conſidered in it ſelf, but that it takes away that deſert and guilt, as it reſults on the perſon ſinning, ſo as it never taketh effect upon him; ſo that though the perſon fled unto Chriſt for refuge be troubled, not only with the pollution, but with the guilt of ſin, yet he needs not be afraid, for it takes no effect againſt him, ſince he has betaken himſelf to the City of Refuge. And to confirm this, I gave you ſeveral Scriptural expreſſions of pardon, which may quiet the Conſcience, and be ground of peace; that although the filth of ſin, and the inherent deſert of ſin remain, yet pardon is a real ſecurity to the pardoned ſinner. 2. Another caſe or Queſtion which I ſpoke unto, was, that ſeing pardon frees the pardoned man from obligation to puniſhment, whether or not doth, or may the Lord purſue a pardoned juſtified man with any chaſtiſement or puniſhment for ſin, and there, not to reſume what I ſpoke unto you the laſt afternoon, I gave you ſome grounds of refutation of the Popiſh Doctrine, who will have the fault or guilt remitted when the puniſhment is retained; which is to ſay, that ſin is remitted, and it's not remitted: And upon the other hand, I cleared to you againſt the Antinomians, how that as all trouble came in by the door of ſin, and that the Lord may and doth chaſten the pardoned ſinner, upon the account of ſin; partly to prevent ſin, partly to rouſe him up to repentance when he hath ſinned, partly to ſet ſinners to their feet, that they may be rightly affected with ſin when it is pardoned, and that they may be excited to make a right uſe of pardon.
There remains yet other two Queſtions or Caſes to be cleared, anen… the nature of remiſſion of ſin, to which I ſhall now briefly ſpeak, as the Lord will give.
The 3d Caſe or Queſtion in order to this, whether the truth of pardon depends upon the intimation thereof to our hearts, yea, or no, ſo that when a ſenſible ſinner, fallen down at Gods foot-ſtool, in the confeſſion of ſin, and crying for pardon through Chriſt, yet he finds nothing like a pardon intimate to his Conſcience. In this caſe the Queſtion is, whether hath he ground to doubt, that neither hath he repented of ſin, nor gotten a pardon from God for it. The general Anſwer to this is, that pardon, and Gods intimation of pardon to the Conſcience, are not to be confounded. The Apoſtle 1 Cor. 2.12. gives a general rule concerning all ſupernatural gifts, that when we have received theſe things freely of God, we muſt receive the ſpirit which is of God, that we may know the things that are freely given to us of God. It's one thing to get theſe ſupernatural gifts gifted to us, another thing to get the ſpirit which is of God, to know they are given us; and this hath place particularly in the matter of pardon of ſin, for the pardon of ſin is a ſentence already paſt in the Word of God, in favours of all believers and penitents in Chriſt, ſo that no ſooner doth the penitent ſinner flee unto him, and look unto him, as to the brazen ſerpent, for pardon and cure, but as ſoon that pardon becomes his, before he can ſubſume and ſay, I am fled unto Chriſt for pardon, and am pardoned, his direct act of faith draws out pardon, before he can reflect and paſs a judgment on that his pardon. And hence, when Nathan hath pronounced, that David's ſin is pardoned him, 2 Sam. 12.13. Yet in the 51. Pſalm he crys inſtantly for mercy, for pardon, and blotting out of his tranſgreſſion. Why? Though he was pardoned in the Court of Heaven, yet he was not pardoned in the Court of his own Conſcience. The intimation of pardon was ſuſpended and kept up. And hence is that which I named before, Mat. 9.2. Son, be of good chear, thy ſins are forgiven thee. It's one benefit to him to have his ſins forgiven him, and another benefit to be of good chear on that account: Therefore, as Chriſt tells him, that his ſins are forgiven him, ſo he muſt bid him be of good chear. Thus ye ſee the truth of a penitents pardon depends not on the intimation thereof to his conſcience.
But this wakens up another Caſe or Queſtion; the following forth whereof will deduce this more diſtinctly, and that is, how it comes, and for what ends it is, that a child of God cannot get it diſcerned and cloſed with, that he is pardoned. For clearing of this Caſe, we ſhould look firſt to our ſelves, and then to a wiſe hand of God, ſuſpending the intimation of pardon. If we look to our ſelves when we are pardoned, we cannot diſcern it becauſe of our weakneſs, that cannot diſcern our happineſs; we are blind and diſcern not our happineſs, diſcern not our health, we confound the reality of pardon, with the ſenſe and feeling of pardon, and we will not believe pardon, except we feel the effects of pardon; and it is alſo becauſe we are ignorant of getting pardon through the ſatisfaction of another: when we are brought to be ſenſible for ſin, and to look to Chriſt for pardon, and God hath ſpoken pardon, we are like the Sea, which being raiſed by a ſtorm, doth tumble a while after the ſtorm is over, and there is a calm. Theſe are ſome hints on our part, why the pardoned ſinner gets it not diſcerned that he is pardoned: But if we look up to God, he may have a holy hand in keeping up the intimation of pardon upon ſeveral accounts. As 1. The Lord would have us looking more to his Word, wherein pardon in the Goſpel is holden out to us on Goſpel-terms, and leſs to ſenſe, he would breed us to grip the promiſe while ſenſe come, and to grip the promiſe that ſenſe may come; and they that will ſuſpend all aſſurance of pardon, while it be ſenſibly intimat; the Lord in his holy providence keeps up the intimation of pardon from them, to teach them to pay more due reſpect to his Word, and to ſeek and feed upon the conſolation that depends upon pardon promiſed and pronounced therein, that by following his method by faith, they may come to ſenſible intimation of pardon. 2. The Lord may keep up the ſenſible intimation of pardon from the penitent and pardoned man, that he may learn him to look upon pardon not as a neceſſary reſult and effect of his repentance, but as a free gift of God, which though the Lord will not beſtow without repentance, yet he doth not beſtow it for repentance; therefore doth he ſuſpend the intimation of pardon from the penitent man, that he may learn to look leſs to his Repentance, and more to the free Grace of God in obtaining of Pardon. 3. The Lord ſees it fit to keep pardoned ſinners in ſuſpence, as to the ſenſe of Pardon, or the intimation of it, that he may let them ſee, that when he is provocked by their ſinning, it is not ſo eaſie to recover themſelves, and get into his favour; Therefore though he have pardoned them, yet he will keep them at the back of the door, as to the intimation of it; partly, that they may be put to reſent how bitter a thing it is to depart from God, and to raiſe a Cloud betwixt him and them; and partly, that they may be affrighted to dally with ſin again; he will have them to know, that though he give them mercy, it is not ſo eaſie to bring a Delinquent in Court and Favour again. And, 4. The Lord keeps up the intimation of pardon from the penitent and pardoned ſinner, for this among other ends, that he may be fit for ſympathy with others, that may come in the like caſe with himſelf, he may cauſe his reconciled people feel the bitterneſs of departing from him, and may ſuffer them to ly in the ſenſe, and under fears of their un-reconciled condition, as to the intimation of pardon, that they may bear burden with others that come to be in their caſe. 5. The Lord keeps up the intimation of pardon from them, that he may ſet them on work to repent more, that they may ſearch out ſin more, and repent more for their ſin, and for the ſinfulneſs that is in their ſin, that poſſibly as yet they have not laid well to heart. Theſe reaſons of ſuſpending the intimation of pardon, even where pardon is really paſt, were they well pondered by us, we might get a better account of our pardon, and the petitions we put up for it.
And particularly to ſpeak a word here to them, who though they are in the uſe of the Means, running to the open Fountain, and ſeriouſly to know the mind of God, as to the pardon of their ſin, and their being in favour with God, and yet can find no intimation thereof; Beſide what general Directions they may gather from that which I have ſpoken, I ſhall offer three or four words further. Thou that art a ſenſible ſinner, in the uſe of the Means, fleeing to the Remedy, yet can find no warmneſs or ſweetneſs, through gripping to the Promiſe of pardon, thou finds nothing like that, Son, or daughter, be of good chear, thy ſins are forgiven thee: For ſuch, I ſay, as thou art, I offer theſe four words of Direction: 1. I would have ſuch perſons looking upon it as a mercy, that they are not deluded as to the matter of their pardon, as many are who never doubt of it: I confeſs they are in an error on the one hand; but the error of the other hand, that doubts not of pardon, is the more dangerous; thy continuing doubting, is diſhonourable to God, and thou impedes, and provocks him to ſuſpend thy comfort: but the other that doubts not of pardon, they are deluded, they take it for granted, that they are pardoned, or deſperatly they will take their venture whether they be pardoned or not; and therefore thou that are keeped in exerciſe about the intimation of pardon, ought to bleſs God that thou art not in the error of theſe ſelf-deluders. 2. I would recommend to ſuch, that they would juſtifie God whatever he do; That is David's remark, Pſal. 51.4. That he might be juſtified when he ſpeaks, and clear when he judges; if thou fall a carping and quarrelling, that will not ſhorten thy diſtreſs, it may well provock God to hide his Face yet more, till thou learn to juſtifie him. 3. I would recommend to them that are about the Means uſing for pardon, and yet cannot win to the intimation of it, that they would look well to their Repentance, and there are four things to be looked to in Repentance: 1. They would look well that it be ſincere, that it be repentance for ſin as ſin, and not a ruing for it, as it is diſgraceful to them and prejudicial; many beguile themſelves with a ruing for ſin, and never repent ſin. 2. They would look if their repentance be univerſal for all ſin, which is another mark of ſincere repentance, ſee that thou be not ſeeming to rue over one ſin, while thou art hugging another in thy boſom. 3. They would labour to have their repentance deep and through, I mean not to recommend to any a trade of diſcouragement, but any who reads in what plight David was, Pſal. 32. Pſal. 38 Pſal. 51. They will readily find, that the repentance of the generality is not through. And 4. They would look to it if their repentance be conſtant. It is marked of Chriſt, That when he was in an agony, he prayed more earnestly, Luk. 22.44. So ſuch as are ſuſpended and keeped at the door; while they are about the work of repentance, they would be more fervent, and hold on in the work of repentance. 4 That they would ſtick well by Faith. There is a word to this purpoſe, Iſai. 50 10. who is there among you that feareth the Lord, that obeyeth the voice of his ſervant, that walketh in darkneſs and hath no light; no intimation of comfort, Let him truſt in the name of the Lord, and ſtay upon his God: In this caſe, Faith cloſing with the promiſe of pardon, muſt be ſtuck by, and to help you to ſtick by Faith in ſuch an exigent, I would have you conſidering partly, that many a Pardon is paſt in Heaven, whereof the ſenſible ſinner wants the comfort. 2. When Faith is the exerciſe that thou haſt no will to make uſe of, I would have thee to conſider, that it is a notable refutation of temptation, to go and mourn over thy Atheiſm and Unbelief, and for that thou has ſuch an averſation to the way of Faith, whereby only thou can win to the Shore. And 3. Conſider that it is a moſt cleanly and noble Act of Faith, in deſpite of Satans Temptations, and the Fears of thine own Conſcience, over the belly of Unbelief, to caſt thy ſelf in the arms of Chriſt, and in the boſom of the Promiſe, and if thou periſh, thou periſh: There thou caſts thy ſelf, and there thou leaves thy ſelf.
Now to come to the Fourth, or laſt Caſe or Queſtion, I propoſed to be ſpoken to, Whether pardon of ſin be a revocable, or irrevocable ſentence? That is, whether when a pardoned ſinner falleth in a new ſin, his new guilt cancelleth all former pardon till he repent all over again, and get a renewed pardon for all. It is to no purpoſe here to trouble you with the differences betwixt the Cannoniſts, and the School-men, betwixt Gratian and his Gloſſator in this matter. That which lies in our plain road in clearing this Queſtion, I ſhall reduce to five brief Aſſertions; And 1. It is to be granted, and experience witneſſeth it, that in the caſe of new guilt, Satan by temptation may be ready to caſt all looſe, to call in queſtion all former pardons, ſo to a mans ſenſe, all former iniquities may come to remembrance; and it may come in queſtion, whether or not they have been pardoned, which is a proof of the Saints tenderneſs, though it be clogged with a miſtake, their pardon may fall under debate, as we may ſee in David and Job; in David, Pſal. 15.7. Who prays that God would not remember the ſins of his youth: and in Job 13.26. Whoſe temptation is, Thou writeſt bitter things againſt me, and makeſt me to poſſeſs the ſins of my youth. He looks on ſins long ago pardoned, as purſued by God. 2. It is to be granted, that as Satan by temptation, and Saints through their own weakneſs, may bring former pardon in queſtion; ſo the Lord in his Providence may ſee it good to concur in ſomething like that, he may, though he do not recal pardon yet bring pardoned ſins to memory, open theſe un-ripe Graves, and hold their heads over them, when they fall in the committing of new folly. And this the Lord doth partly that he may affect the ſinner the more, when he reflects on his guilt againſt God, that hath pardoned him ſo; and partly, that the ſinner may thereby be excited to vomit up by repentance his new contracted guilt, all terrors for former guilt recurring, he may not dally therewith any more; and partly he calls former guilt to remembrance, that he may make the ſinner afraid to be adding to that Accompt. 3. This is a thing to be yielded to, that is, That however it ſtand with a man as to the pardon of bygone ſin, yet God allows him no conſolation in the pardon of ſin, ſo long as he wallows in new provocations without repentance; be his pardon revockable or not revockable, it ſhall be all a matter to him, if he ſtudy not tenderneſs in his walk; and any man that is going on in new provocations, & doth bleſs himſelf in former pardon, I ſhall not ſay that he is bleſſing himſelf with a lie, but ſure he is bleſſing himſelf with a falſe comfort in his right hand. 4. This muſt be granted, that as the School-men ſay, That ſins that are pardoned do recur upon the commiſſion of new guilt, not formally conſidered as in themſelves; but in ſo far as theſe former ſins that were pardoned, and virtually contained in the ungratitude that is in that new guilt; that is, though formerly pardoned ſins return not upon the Delinquent, yet there is ſo much of ingratitude to God in new contracted guilt, that in ſome reſpect the ſinner may be accounted no leſs guilty, as if all the former guilt were contained in that one provocation. But when theſe four muſt be granted, yet in the 5th place it is ſtill to be held, That a pardon paſt by God, is a ſentence irrevocable; it is a ſentence not made void, nor cancelled by any new guilt. It is one of theſe Gifts of God that are given without Repentance, and this is clearly intimat to you in theſe Scriptures that I gave you before, while I ſhew you how ſatisfactorily, the Scripture ſpeaks of the pardon of ſin, as it is looked on by God; how it is called a blotting out of ſin, a covering of it, a putting of it out of his ſight, a caſting of it behind his back, and in the depth of the ſea; and ſo, as though it be ſought for, it ſhall not be found: and how ſpeaking of pardoned iniquities, he ſays, He ſo blots them out, that he does not remember them; and he will forgive their iniquities ſo, as that he will remember their ſin no more. Theſe Scriptures evince, that pardon once paſt, is irrevocable. As for theſe Scriptures the Cannoniſts and Lutherians urge, as Ezek. 18.24, 26. That when a righteous man turneth away from his righteouſneſs and commits iniquity, and doth according to all the abominations of a wicked man, all his righteouſneſs that he hath done ſhall not be mentioned, he ſhall die in his ſin. That would ſeem to make all void, but the anſwer is eaſie, That either the Text ſpeaks of a Temporary Righteouſneſs of a man that was never pardoned, and from which he may totally and finally fall away: Or if it ſpeak of true righteouſneſs in the pardoned man, it holds only by way of ſuppoſition, That if the righteous man ſhould fall away, his righteouſneſs ſhould not be mentioned; and this ſuppoſition ſays nothing to the poſſibility of the thing, but is a bleſſed mean to prevent his falling away. There is another word, Mat. 18.32. ſpoken of the wicked ſervant that had his debt forgiven him, and had no compaſſion on his fellow ſervant, and was delivered to the tormentors, that the Antients trouble themſelves much about, and ſpeak of a Baptiſmal Remiſſion, that is gotten in Baptiſm; but that Text is a Parable, and a Parable is not to be ſtrained beyond its ſcope. Parables are like pictures wherein are many flouriſhes, which are not Lineaments of the thing Portrayed. The ſcope of that Parable is, to prove that Chriſt will pardon the ſins of none, but ſuch as forgive others; and ſuch as will not forgive others, though they ſeem pardoned folk, they will find their ſins retained; and that this is the ſcope, is clear from Chriſt's Explaining it, and no more.
From this that I have been ſpeaking about the irrevocableneſs of pardon, there is ſome Uſes that I intended to have ſpoken to, which I ſhall name and cloſe; one is, That as they who have been pardoned, and can reflect how much they have been humbled for particular ſins before they attained to pardon, they would walk tenderly for fear of wakening old ſores, and that guilt that God hath covered with the vail of Pardon, and as they would not have theſe laid in their Diſh, and be made to look upon theſe unripe Graves of Abominations. And another word that I intended to have ſpoken to, is, That a ſenſible Child of God, though he fall in new guilt, is not obliged to look upon former guilt, which hath been pardoned, as un-pardoned, though he ought to be humbled for, and repent the preſent guilt; if Sathan, and the Conſcience, and God in his holy Providence, call to remembrance ſins pardoned, and waken them about his ears; the ſenſible man in that caſe ſhould not queſtion former pardon, though readily there is ſome unpardoned ſin, where theſe bygone compts are back-ſpeared, that ſhould be ſought out and mourned for; yet all are not to be looked on as unpardoned, but as beacons and warnings, to make Conſcience of repentance for unpardoned ſin, that we may get that breach ſemented, and that wound bound up again. God bleſs what ye have heard.