Forty-Five Sermons Upon Psalm 130, Sermon 14
SERMON XIV.
Pſalm 130. Verſe 4. But there is forgivenneſs with thee,—
I Did in the forenoon put a cloſe to the third and main Head of Doctrine, that is contained and included in this high and great Priviledge of the Remiſſion of ſins, and that is to clear what this forgiveneſs is, and wherein the nature of it conſiſts, and what ye heard upon it in the morning, amounts to this, That Pardon in the Court of Heaven, is a diſtinct thing from the intimation of that pardon in the Court of Conſcience; and therefore they that are running to the Fountain, and laying hold upon the Promiſe of Pardon, they muſt not conceive that they are not pardoned, becauſe they cannot feel by any ſenſible manifeſtation that they are pardoned. And the laſt thing I was upon was, That however pardon paſt by God is irrevocable, it is a Deed and Sentence that is never revocked; once be pardoned of ſin, and it is eternally pardoned: And conſequently the Child of God that hath been at Chriſt the Remedy with any ſin, he muſt not conceive that every ſin that troubles him, eſpecially upon his falling in new guilt, is unpardoned; yet they that know how much they are in Free Graces Debt for Pardon, would walk tenderly, that they open not theſe unripe Graves upon themſelves, which will be much bitterneſs to them, eſpecially when new guilt is made a proſpect, where through to read old guilt, though it be pardoned.
I proceed to the 4. Head to be ſpoken to in this purpoſe, and that is the time when God pardoneth ſin in his people. The Text hath a ground for this alſo; for the Pſalmiſt finds it a fit time to ſtrick in for pardoning Mercy, and by Faith to cloſe with this, There is forgiveneſs with thee: When he is abaſed with the ſight and ſenſe of ſin, when he finds ſin ſuch a Debt, ſuch a Burden, That if God mark iniquity, none can ſtand, he finds it then time, I ſay, to ſtrick in for pardon. But that I may ſpeak a little more diſtinctly to this, which when I have done with, there will remain only the right method of application of Pardon to be ſpoken to, that will bring me on in the Text, and to the practical Uſe of all this Doctrine; I ſhall ſpeak briefly to theſe three Queſtions on it:
1. Whether ſin be pardoned from all eternity, or when Chriſt paid ſatisfaction to Juſtice on the Croſs, as the Antinomians ſay.
2. Suppoſing that ſin is pardoned not from eternity, but in time; The next Queſtion will be, Whether all ſins be forgiven at once to the juſtified and pardoned man, whether in Juſtification, and upon a mans cloſing with Chriſt, all ſins, not only ſins paſt and preſent, but ſins to come are actually pardoned?
3. If ſins be pardoned in time, How is it ſaid, Act. 30 19, 20. To be done at the day of Judgment? Repent ye therefore and be converted, that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord, &c.
For the firſt of theſe Queſtions, the Antinomians make Juſtification and the Pardon of ſin an imminent Act in God (as they call it) and they will have it paſt from all eternity, and they aſſert, That all the Elect are actually pardoned from eternity, and the loweſt that any of them come is, That they will have all the Elect pardoned, when Chriſt upon the Croſs finiſhed the ſatisfaction to Juſtice for their ſins, and all that a Believer gets, when he comes to Chriſt, and cloſes with Chriſt for Righteouſneſs and Life, is not an actual pardon, but the intimation and declaration of his pardon, even as when a pardoned Rebel who hath a pardon in his pocket, is brought in before the King, and prays for pardon, and the King intimats the pardon, which he hath already got, unto him; To clear it according to Scripture, and ſo to lead you to ſomething practical in this, ye ſhall take up pardon in four ſteps.
1. We grant, That from all eternity God Decreed to pardon the ſins of all the Elect, and in this reſpect we ſhall not decline to ſay, that all the Elect are Juſtified and Pardoned in God's Decree, to whom known are all his works from the beginning of the world, Act. 15.18. Yet we muſt add, that that will not prove actual Pardon to the Elect from eternity, for all the Elect are ſaved as well as pardoned in God's Decree; and yet they are not actually ſaved till they be glorified. There is only a Decree concerning their Pardon to be in due time paſt, on Goſpel Terms, and actual Pardon is a tranſient Act, and changes the ſtate of the perſon.
2. As Pardon to the Elect is Decreed from all eternity, ſo it is purchaſed by Chriſt at his Death, for then, Col. 2.14. He blotted out the hand-writing of Ordinances that was againſt us, which was contrair to us, and took it out of the way, nailing it to his Croſs: He then blotted out our Libel and Dittay; how? by paying a price for that pardon, that in due time, and in the uſe of means, was to be actually conferred, and in this ſenſe we ſhall let it paſs, that the Elect were juſtified in Chriſt their Head, at his Death, he took up that Song, Iſai. 50.8. He is near that juſtifies me, who will contend with me, that we might ſing it after him, Rom. 8.34. It is God that juſtifieth, who is he that condemneth?
But there is a third ſtep of the pardon of ſin, that is, That pardon that is Decreed by God from eternity, and purchaſed by Chriſt at his Death, it is recorded by way of a paſt Sentence, and tendered in the word of the Goſpel, to be imbraced by ſinners in due order, in the uſe of the means. A ſentence of pardon is paſt and pronounced in the word of the Goſpel, that needs no more to make it effectual to the ſinner, but his cloſing with Chriſt, and getting in his name in the due uſe of the Means.
But yet we muſt add a fourth ſtep, when pardon is Decreed, when Chriſt has purchaſt padon, and the Sentence of pardon is paſt and pronounced in the Word; yet no man is actually pardoned till he come unto Chriſt, till he be actually penitent and a Believer, he is not actually pardoned, and when he is an actual penitent, and has cloſed with Chriſt for pardon of ſin, righteouſneſs and Life, he may then look back with comfort on Gods Decree of Election, on Chriſt's purchaſe of pardon, on his being on Gods Heart, when pardon is holden out in the Word, but actually pardoned he is not, till he himſelf come to Chriſt, and be a Believer on him.
Many things would fall in to be ſpoken to for clearing of this; ſome whereof will come in when we come to the Reſolution of the next Queſtion; I ſhall here offer three words for clearing and confirming this Truth:
1 That all the Elect before Converſion are in a ſtate of Wrath even as others, Epheſ. 2.3. The Elect before they be quickned are Children of Wrath, not in their own ſenſe only, as the Antinomians ſay, but really even as others, and conſequently they were not pardoned, nor reconciled before they were quickned more than the Pagans, Children of wrath.
2. It is clear from the Tenor of the Scriptures, that they are not, nor cannot be juſtified and pardoned, till they be in Chriſt the ſecond Adam, not in a decree, or judicially as repreſented by Chriſt, but actually by Faith, for we are juſtified by faith, Rom. 5.7. and conſequently by Faith we are pardoned, which is a Branch of Juſtification; now men are in Chriſt by Faith, not from eternity, but in time, and on that account, Rom. 16.7. Paul tells of ſome of his kinſmen that were in Chriſt before him, and conſequently were not actually pardoned till they were in him by Faith.
And 3. In the pattern of Prayer, Mat. 6. We are bidden Pray daily, Forgive us our debts, as we alſo forgive our debtors; The Antinomians ſay, when we are bidden Pray for forgiveneſs, that it is for the intimation of pardon but that Gloſs may be eaſily wiped off, if we conſider that we are to pray for forgiveneſs, as we forgive others. Now we forgive others by a real paſſing from the wrong they have done us, and nor by the intimation of pardon only. And further it may be cleared from that ſame ſimilitude, that Antinomians bring of a Rebel or Malefactor, that hath gotten a pardon from his Prince; it is true, after he hath gotten his pardon, when he comes before his Prince, he may ſeek the intimation of his pardon; but he were a fool if as oft as he came in his Princes preſence, he ſhould ſeek the Intimation of his pardon; and conſequently it is not the intimation of pardon that is to be ſought daily in that Petition, but actual pardon; Thus ye ſee that ſin is not actually pardoned from eternity: This might warn us in our practice to take a right look of the Decrees of God. Profane Mockers begin there to caſt off all fear of God, and if (ſay they) it be decreed in Heaven, they will get it; and if not, they want it; others that are more tender are ready to queſtion if they be decreed for Life, and if Chriſt ſtood in their room, and if they have intereſt in his death; but theſe are not thy firſt Queſtions, but if thou haſt need of him, if that which thou miſters be held our in the promiſe, and thou needeſt never ſpeir thy intereſt, ſo long as thou haſt a neceſſity to prove it; till thou begin there, a comfortable look of Gods Decree and purpoſe about thee thou will never get.
But I proceed to the ſecond Queſtion, whether all ſins of the juſtified be forgiven at once; The expreſſions of ſome orthodox Divines run this way, that Juſtification being an indiviſible inſtantaneous act, all the ſins of the juſtified, paſt, preſent, and to come, are pardoned in that firſt act of Juſtification, and all that we get afterward is a renewed ſenſe of our Juſtification, and a renewed extract of our Diſcharge, when by new guilt it is darkned and ſubdued, ſo as we cannot read it. In the clearing of this, a general truth is to be granted, that when a man is once juſtified, no ſin that he falls in after Juſtification ſhall eventually condemn him; for if we conſider partly the ſure decree of God, that he will ſave his own elect whom he hath decreed to ſave; partly the purchaſe of Chriſt, that he will loſe none that are given to him; and partly the ſure ſtate of the juſtified man, that as it is Rom. 8.30. Whom he juſtifies, them he alſo glorifies; we may aſſert when once a man is juſtified, he ſhall never be condemned, though he fall in new ſins after Juſtification: But this we ſay not upon that account, becauſe theſe ſins are pardoned, but becauſe the elect juſtified man ſhall undoubtedly repent and get pardon, and theſe are the terms on which we ſay, that no ſin the juſtified man falls in, ſhall eventually condemn him. But more particularly, in ſpeaking of Juſtification, and the pardon of ſin, ye ſhall in the taking of it up, go along with me in theſe four or five ſteps.
1. A juſtified man, cloſing with Chriſt by faith, his perſon is reconciled and received in favour with God; and that is the firſt great ſtep or benefit the juſtified perſon hath, the man with Abraham becomes a friend of God of an enemy, and upon this reſults that diſtinction that is to be made betwixt a mans ſtate and his condition. The unrenewed man, both his ſtate and condition are curſed, but the juſtified, as to his ſtate is bleſſed, but his condition may alter as the Moon upon his hand.
2. In Juſtification, not only is the juſtified mans perſon taken in favour with God, but all his ſins paſt and preſent, all the debt wherewith he can be charged in that day when he cloſes with Chriſt, are blotted out and pardoned, no more to be remembred; and his pardon is this, when he grips by faith to Chriſt, and thorow Chriſt to the promiſe of pardon holden forth in the Goſpel, his pardon is a pronounced ſentence in the Word, and all his crimes and tranſgreſſions are then done away.
But 3. Becauſe a juſtified man is not a perfect man, but falling daily in new eſcapes, whereby he contracts new guilt and pollution, therefore a juſtified man, beſide the reconciliation of his perſon, and the pardon of his ſins he is under for the time, he hath a right to that open fountain opened in the houſe of David for ſin and for uncleanneſs, Zech. 13.1. He hath a right to go to the fountain, as an open fountain to waſh, upon his repentance daily, as he contracts pollution, and that's another priviledge the juſtified man hath, that he hath a fountain to go to upon his repentance, and waſh and be clean.
And 4. This is another benefit that reſults on Juſtification, that not only hath the juſtified man a right to the fountain, but a promiſe of repentance, to fit and qualifie him to go to the open Fountain, and make uſe of it for cleanſing, Zech. 12.9, 10. That God will pour upon him the ſpirit of grace and ſupplication, and cauſe him to look unto him whom he hath pierced by his ſins, and mourn, he hath Chriſt an exalted Prince and Saviour to give him repentance, and remiſſion of ſins, and that is another priviledge of the juſtified man, that not only is he in favour with God, and hath a right to pardon, but a right to the promiſe of repentance, that he may have acceſs to the open Fountain for pardon.
Yet we muſt add 5thly, That his ſins to come are not actually pardoned, till he actually come to the Fountain and waſh: It's true (as the learned ſpeak) Juſtification is an indiviſible inſtantaneous act, without ſucceſſion (as they call it) as to the ſtate of the juſtified mans perſon, but yet as to the pardon of daily ſins, as it is ſaid in the Confeſſion of Faith, Chap. 11. Sect. 5. God doth continue to forgive the ſins of theſe that are juſtified; It's a continued act, a frequently repeated act, as the juſtified man falls in new ſins, humbles himſelf, and confeſſeth, begs pardon, and renews his faith and repentance.
And to clear that it is ſo, I ſhall adduce two or three Arguments briefly, which will alſo prove that ſins are not forgiven from eternity; and paſſing that Argument, Mat. 6.12. where, becauſe we are daily ſinning, we are bidden ſeek daily pardon and forgivenneſs, as we forgive others, ye ſhall conſider theſe three things, to make it out, That ſins to come are not actually pardoned in Juſtification.
1. Conſider, That ſin muſt be committed, and be a crime, before it be pardoned; common ſenſe ſays, that before a pardon be, there muſt be a crime, and conſequently ſins to come are not pardoned, they not being as yet crimes. Hence when the Scripture ſpeaks of pardon of ſins, it ſpeaks of theſe ſins as committed, Ezek. 18.22. All his tranſgreſſions that he hath done ſhall not be mentioned: And Jer. 33.8. And I will cleanſe them from all their iniquity, whereby they have ſinned againſt me, and I will pardon all their iniquities, whereby they have ſinned, and whereby they have tranſgreſſed againſt me. Nay, the very names given to the pardon of ſin, as when it is called, the blotting out of ſin, the putting of it out of his ſight, the caſting of it in the depth of the Sea, the remembring of it no more, &c. All theſe, and the like, import an exiſtence and beeing of ſin, to be antecedent to the pardon of ſin. What need is there of a pardon to that which is not a crime? Is not exiſtent, hath not a beeing? Nay, there is no Prince, nor Supream Authority in the world, that will give pardon at that rate; it's fair enough if the delinquent get pardon when he hath committed a crime, and conſequently, God pardons no ſins, till they be committed, to juſtified perſons.
A 2d Argument that inclines me to think, that all ſins are not pardoned in Juſtification, is this, that there is no pardon of ſin, but upon confeſſion of ſin, 1 Joh. 1.9. If we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs. There is no pardon of ſin promiſed, but upon repentance, Act. 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give firſt repentance to Iſrael, and then remiſſion of ſins: Where God gives remiſſion, he gives firſt repentance. Now confeſſion of ſin, and repentance for a ſin, hath no place where ſin hath not a beeing; confeſſion of ſin, and repentance for ſin, preſuppoſes the beeing of ſin, and the ſinners reflecting on it, and repenting of it.
And a 3d Conſideration or Argument is, when ſins are actually pardoned, a man may rejoyce, exult and boaſt in God, upon the account of pardon. O how may the pardoned ſinner exceedingly rejoyce in God? But who dare ſay, that a juſtified perſon, while recking in his ſin (to ſpeak ſo) before he hath confeſſed it, and repented for it, can, or dare rejoice in God? Shall he, while he is wallowing in his abominations, rejoyce in God? That were abominable Doctrine, and yet he might in that caſe rejoyce, if theſe Abominations were pardoned before they were committed; nay more it would confound all diſtinction to be put betwixt unrepented and repented guilt; if a mans ſins were pardoned before they were committed, his pardon would be as ſure, as if he had repented, by their Doctrine: Therefore I conclude, that ſin cannot be actually pardoned before it be committed, repented, and Chriſt fled unto for pardon.
And this hath a practical Uſe, (which I but touch upon, becauſe the great Practical Uſe of all is but coming) That juſtified folk that are at peace with God, as to the ſtate of their perſons, would not think light of their dayly ſlips into faults; thou art lying under thy daily failings, as a debt, till thou go to the open Fountain and waſh; It is true (as I ſaid before) no ſin thou falls in ſhall eventually condemn thee, but thou art a guilty perſon ſo long as thou lies under unrepented guilt; Therefore look to it, and let your Faith of Pardon be ſeen in your tenderneſs under new guilt; O that the Goſpel would take you off the Laws hand, and preſs you to this tenderneſs, that love to Chriſt, and the love of Chriſt might incite you in your actings, and when ye fall in ſin, to run to the Remedy, in the exerciſe of Faith and Repentance.
And to encourage you to this, another word reſults on this, That ye may help your ſelves to repent for particular failings, ye would hold a faſt grip of your reconciled ſtate; remember what I ſaid in the morning, that new guilt makes not void former pardon; ſo I ſay now, that new guilt makes not void your reconciled ſtate; ye may go to God, not as an Enemy to his Prince, but as a faulty Child to his Father for pardon; acceſs ye have to the open Fountain, ye coming humbled for ſin, and making uſe of Chriſt for renewed pardon, and if ye do not improve this Priviledge, it will be a terrible ingredient in your Dittay, when God comes to deal with your Conſcience.
The 3d. Queſtion is, How can any pardon be ſaid to be paſt within time, ſeing Act. 3.19, 20. It is ſaid, our ſins are to be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord? There will then be a blotting out, and Diſcharge of ſins once for all, a Diſcharge openly declared, accompanied with all the conſequences of the Diſcharge. Sins pardoned here, will then be openly declared to be pardoned; I find not only among the Schoolmen, but our reformed Divines, a Queſtion agitat▪ Whether our ſins will be ripped up in the Day of Judgment? A queſtion needleſly ſtated; but what will not curioſity meddle with? but whether ſins will be then ripped up, to let it be ſeen what ſort of perſons he glorifies; or covered, certainly their ſins ſhall not then put them to ſhame, who are pardoned, though they ſhould everlaſtingly remember them; They ſhall alſo ſing in the remembrance of pardon; and though they ſhould be ripped up, yet not to their ſhame and confuſion; The conſolation of pardoning Mercy, and all the effects of it; and the love of Chriſt will make them look upon their miſeries, as upon the occaſion of their being made everlaſtingly happy with him; but the time being ended, I ſhall go no further. God bleſs his Word to you, for Chriſts ſake.