First Epistle of John Applied Part 2, Sermon 18
THE FIRST EPISTLE OF S. IOHN.SERM. 18.
CHAP. I. Ver. 9.
If we confesse our sins, he is just and faithful to forgive us our sins, and to cleanse us from all unrighteousnesse.
THe Text is a promise, and promises are the most comfortable part of Scripture, the whole word of God, 1 Pet. 2.….is according to Saint Peters metaphor, sincere milk, and these are the creame of that milk: according to St. Pauls similitude, a treasure, and these are the pearles of greatest worth in that treasure;2 Cor. 4.7. according to Davids comparison a light, and these are the brightest beams of that light; Psal. 119.10….in them all our good is centained, by them all our hope is sustained, through them all our comfort is attained.
The promise of the Text is one of those which … Apostle Peter calls exceeding great and precious promises, 2 Pet. ….4.because of that which is an exceeding great and precious blessing, the remission of our sins: that which is the sole spring of our comfort, so that all waters which flow not from this spring, though they may be sweet in the mouth, will prove bitter in the belly; that which is the Queen of mercies, so that wheresoever she goeth, a train of blessings attend upon her: since if sin be pardoned, we have grace from, peace with, accesse to, joy in God; yea all needfull comforts both for this life, and that which is to come.
But though the Text contain a promise, and the promis… a blessing of so great a value, yet if it were not as sure in the performance as it is sweet in the promise, we could not with joy draw water out of it. And therefore he lets us see, this Well of salvation is d…gged so deep, that the water cannot fayle; this fabrick of comfort is founded so strong, that it cannot fall, if we be not a wanting to our selves in fulfilling the condition; Gods justice & fidelity will not suffer him to be a wanting to us in performing the promise, for if we confess our sins, he is faithfull & just to forgive, &c.
Gen. 3.It is that part of the Text I am now to handle, the certainty of the mercy in those words, he is faithfull and just.
To assertain us of the effect, our Apostle mindeth us of the causes: and here are two sorts of efficient causes set before us; the principal in the word he, and the internal impulsive in those words, faithful and just: and surely when we consider both quis, who it is, that conferreth this benefit, and qualis, how faithful and just he is, we may certainly conclude, the accomplishment of it: of each therefore in their order.
The principal efficient cause of rem…ssion is He, and if you ask who this he is, Part. … ▪you must look back, and you shall find it to be him, with whom we hav… fellowship, who is light … self, and so no other then God himself. And indeed such is the nature of this blessing, that if he did not do it, none else could, it being not only his act, but his prerogative, and so his onelyonly act to cleanse and forgive a sinner, I, even I am he (saith God himself) that blotteth out thy transgressions, Isaiah. 43.25.by which reduplication he intendeth an appropria…tion, as if he had said, I, and none but I; Who is a God like unto thee that pardoneth iniquity, (saith the Prophet?) by which is no doubt intended both an affirmative, and a negative, the one that whosoever pardoneth must be a God, Micah. 7.18.the other that there is no God like to him for pardoning, and therefore indeed whatever else besides him is called God, is no God. In this doubtlesse,Mark. 2 7. Luke 5.21. Ambros. de Sp …. l. 3. c. …9. Cyr. Alex. Thesaur. l. 2. c. 4. those Pharisees spoke truth, though with a malicious intention against him, who is the truth: when they said, who can forgive sins but God alone? and therefore from that very position S. Ambrose proveth the Deity of the holy Ghost, and S. Cyr…l most properly, the Deity of the Son of God.
And indeed i… must needs be onelyonly in Gods power to forgive, because it is onelyonly against him that the offence is comm…tted; it is no doubt a clear truth, that only he to whom the injury is done can remit the doing of it: now David saith, and most fully, Aga…nst thee, against thee only I have sinned, nor is that only true,Psal. 51.4▪ because he (being a King) was accountable to none but God, for what he had done: but because sin properly so called, is only against him, of whose law it is a breach, and that is, God himself. Thus S. Cyril argueth, It belongeth only to God to loose men from their sins, Cyr. in l. de rect. fid. ad Regi….for who can free from the transgression of the law, but the Authour of it? and accordingly S. Cyprian, let no man cheat and delude himself, only God must shew mercy;Cypr. de lapsis. since the servant cannot grant an indulgence for the fault, which is done against his Lord. Sin is a spot in Gods sight, and none can hide it from him, unless he pleaseth to turn away his face. It is a debt in Gods Book, and who dares to blot any thing out of his Book, but himself? If any man shall pretend to forgive anothers debt, he offereth a double injury, to the debtor, by deceiving him with false hopes, and to the creditor, by usurping his power: hence it is, that we find those exclusive propositions frequent in the ancients, S. Chrisostom often, none can forgive sin but God alone; to forgive sin belongeth to none other; Chrisost. in 2 Cor. 3. h…m. 6 1 Cor. 15. h…m. 40. Greg. in Ps. poenit. Optat. centr. Donat. l. 5. Exod. 34.7. Is. 48.11.to forgive sins is possible to God alone. And Gregory the great, Thou who only sparest, thou who alone forgivest: And Optatus, It is only Gods act to cleanse and make white our scarlet sins, this is a part of Gods name, which is incommunicable, because an expression of his nature, he is the Lord, forgiving iniquity, and transgression, and sin; an emanation of that glory, which he saith, he will not give to another.
That which may seem to contradict this truth, is that power which the ministers of the Gospel have in the point of forgiveness, insomuch that our blessed Saviour expressely saith,Joh. 20.23. Whose sins you remit, they are remitted.
To cleare this scruple, be pleased to know, that
1. Whatever power the priest hath of forgiving, it is then on…ly effectual, when the person is rightly qualified: we are stewards, and must not be like the unjust steward, str…ke out our Masters debt without his leave, or otherwise then according to his prescription; we are Ambassadors, & therefore have not power to proclaim war or conclude peace between God and man, according to our own discretion, but his direction, to wit, upon the testification of (that which we at least probably conceive is) unfained repentance; and therefore saith Tolet well, quod in terra sacerdos, Tolet. in Joh.in coelo Deus, What the Priest doth on earth, is ratified in heaven, but clave non …rrante, not when he turneth the key the wrong way, so that if the confession of the penitent be not sincere, the absolution of the Priest is invalid.
2. But further, the power which a Priest hath upon pen… tent confession of forgiving, Aug. in Joh. Tri. 5.is but ministerial, not magisterial; ministri sunt pro judicibus baberi nolunt, they are only Ministers, not Judges, so St. Austin, it is the King that grants the pardon, they are only Officers that bring it.
If you desire more particularly to know how far the power of a Minister extends to forgiving, I answer briefly.
1. They have power by vertue of their office to intercede with God for sinners, and therefore the sick person is to call for the Elders of the Church, that they may pray for him that his sins may be forgiven him.Jam. 5.14.15.
2. They have the word of reconciliation committed to them, wherein the promise of pardon is revealed and exhibited: by them the holy Sacraments are administred, which are the means of conveying pardon to those that are rightly qualified, to which purpose it is that F…rus saith appositely, M…nisters forgive sins inasmuch as they are instrumental, Fer. in Ioh.in those several Ordinances by which God remitteth sin.
3. They have authority of releasing those censures which have been past upon sinners, for the scandal given by their flagitious practices to the Church.
4. Finally, they have power particularly to declare that God hath forgiven their sins, in whom they observe the signs of repentance, as they pray us to be reconciled to God; so they may assure us upon our contrition that God is reconciled to us, … per se … debi…m … s…lvant dimis…i…nem …act…m …ssenden…. …. 18. Fer. in … In remitte…d…s & retine…di… … & …ffici… habent Evangelici qo… suble… legales sa…erdotes in…randis leprosis. …. dist. 18. l 4. L…turg. …f the Church of England.thus Durand asserteth that God forgiveth by himself, releasing us from the bond of our sins, and the Priest absolveth by declaring that remission to be granted. And F…rus though a Jesuite, saith, that man doth not properly forgive, but only assure that God hath forgiven, look as the Priest in the law was said to cleanse the leper, because he did pronounce him clean (saith the Master of the sentences) so do the Ministers of the Gospel forgive, b…cause they pronounce to us that God forgiveth, and in this sence our Church understood it: and therefore saith in the form of absolution, he hath given power and commandment to his Ministers, to declare and pronounce to his people being penitent, the absolution and rem…ssion of their sins. Thus the Ministers are instrumental in this work, and their power, as appeareth by what hath been said, is partly declarative, and partly operative; but stil… the princial efficient conferring this benefit, is God, and God alone.
The use therefore which we are to make of this truth, is for direction and imitation.
1. Be we directed whither to addresse our selves for pardon in the sence of our sins, with the prodigal, let us resolve to go to our Father, and after Dav…ds pattern, let us implore Gods mercy.
Indeed since God hath set Ministers in his Church for this end, that by their help we may obtain the pardon of our sins, and the comfortable assurance of it; we must not neglect, much lesse despise their assistance; and whereas what others do only in a way of charity, they do in a way of authority, having power committed to them for this end, we must prefer their help before what private Christians can afford us. In which respect I dare boldly affirm that many people want that comfortable sence of the pardon of their sins, which they might attain to, did they consult with a faithful Minister, declare their sins together with their rep…ntance to him, earnestly and humbly desiring a declarative absolution from him.
But yet before, and above all other means, let us seek God by prayer, and wrestle with him for this great mercy: our Church hath taught her Ministers when they absolve to prefixe a prayer to Christ, that he would absolve a poor penitent: and as you desire absolution from the Minister, so you must direct your prayer to God, that he would speak peace to you, so much the rather because though he is pleased ofttimes by his Ministers, to give case to burthened sinners, and accordingly we are to make use of them for that end, yet the conscience can find no ease from the Minister, unlesse he be pleased by the inward testimony of his spirit, to seal a pardon to it; so true is that of Elihu, when he giveth quietnesse, who then can make trouble? Iob· 34.29.and when he hideth his fa…e, who then can behold him?
2. Be we exhorted to imitate God in this gracious act, he forgiveth our sins against him, let us forgive the injuries others do against us, this was S. Pauls counsel to the Ephesians, and that upon this very ground; Be you kind one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you; where the (as) is both modall and causall.Eph. 4.32.
As, to wit in the same manner as God doth forgive us, we must others. Indeed the parallell holds not every way, for whereas God doth not forgive sins, but to those that conf…sse and bemoan them, we are bound to forgive those who do not confesse, but persist in their offering wrong to us, according to the precept of blessing them that curse us. And this by the way would be taken notice of,Ma…th. 5.44. in Answer to that Socinian argument against satisfaction from the parallell of Gods forgiving and mans, since by the same reason that they say God should forgive without satisfaction, because he requires man to do so, they may as well say he should forgive without confession. It is not then in every respect, that this sim…litude agrees; bu… as God, when he forgiveth is fully reconciled, forgetting all that is past, as if it had not been without any desire of, nay, resolving against all future revenge, ita purè & perfectè, Anselm. in Ephes.so purely & perfectly saith Anselm, ought we to forgive our brethren.
And as thus in the same manner, so likewise on this ground, and so the (as) is causal, because God for Christs sake forgiveth us, we for Gods sake ought to forgive one another; we find the Lord in the parable wroth with his servant, to whom he had pardoned all his debt, because he was so cruel not to forgive his fellow-servant, and we pray in the Lords prayer, for forgivenesse of our trespasses as we forgive others; so necessary a connexion is there betwixt these two, Matth 6 12. 18 …2.that our forg…venesse is a condition of Gods, and Gods is to be a cause of ours. Thus God doth seem as it were to put it in our power, whether or no we will have our sins forgiven, by making our forgivenesse a condition of it, and as at first he made us after his own likenesse: so he still taketh care, that we may become like to him. And surely as it is Gods goodnesse to require no more from, then what he performeth to us; so is it but reason we should at his command perform that to others, which we expect from him; and so much of the first, the principal efficient He.
2. The internall impulsive causes here specified are two, 1 King. 7.15. 2 Cron▪ 3.18. Cant. 4.5. Zech. 4.11.to wit, Gods faithfulnesse and justice, and these I may well call the two pillars which (like Jachim and Boaz) support our faith, compare to the two Cherub…ns which look toward the mercy seat, whence pardon is vouchsafed, resemble to the two olive trees, whence floweth the oyle, or the two breasts, which yield the milk of heavenly consolation to troubled consciences.
1. The first here mentioned is Gods fidelity, he is faithfull: for the opening whereof be pleased to observe,
1. That God hath made many promises of forgiving sins, and cleansing from iniquity to those that acknowledge them; Qui or are …os … etc. Cypr. de orat. dom.to this purpose St. Cyprian saith, Christ teaching us to pray for, assures us God hath made promise of forgiving our trespasses: Indeed God hath no where promised peccan… …rastinum, to morrow to the peccant, but every where poenitenti veniam, pardon to the repentant; If my people shall humble themselves and pray, I will hear from heaven and forgive their sins: 2 Chro. 7.14.so we read in the Chronicles, …et the wicked forsake his way, Is. 55.7. Ezek. 18.21.22and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon: so runs the promise in Isaiah. If the wicked will turn from all the sins that he hath committed, all his transgressions, they shall not be mentioned to him, so saith God by the Prophet Ezechiel. Thus I might bring forth a Iury of textual witnesses to prove this assertion, but those already mentioned, may suffice in stead of all.
2. Know therefore further, that in whatsoever God hath promised, he is faithful; and that both in respect o… intention and execution.
1. Of intention, inasmuch as his promises are the declaration of his purpose, revelation of his decree, and manifestation of his good will towards poor sinners; God hath spoken nothing but what he meaneth, he doth not outwardly pretend to forgive, and inwardly meditate revenge, but his words are the true characters of his thoughts.
2. Of execution; inasmuch as his promises are not onelyonly Yea, but Amen, made; but made good;1 Kings 8▪ 25. as God hath a mouth to speak, so he hath a hand to fulfill whatsoever he hath spoken: that nam… Jehovah (which is as it were a proper name) signifieth not onelyonly his being of himself, but his giving a be…ng to all his promises, and therefore whereas God had made a promise to the Patriarchs of the land of Canaan, yet inasmuch as the accomplishment was not in their dayes, it is said,Exod. 6▪ … He was not known to them by his name Jehovah: as God saith nothing but what he meaneth, so he saith nothing, but what he do…h; and as his heart thinketh, so his hand ac…th; what his tongue speaketh: he many times performeth more, but never lesse than he promiseth.
And now both these being put together, that God hath promised pardon, and his promise is stable: well might St. John say, he is faithful to forgive, this being that which his faithfulnesse in keeping promise obligeth him to.Micah 7.18.19. It fitly observable how the Prophet Micah joyneth these two together, He will cast our sins into the Sea, and he will perform his truth to Abraham: as if God could not perform his truth, except he cast our sins into the Sea; so that look as if we pray, he is faithful to hear, if we mourn, he is faithful to comfort, so if we confesse, he is faithful to forgive.
Indeed the glory of God is much concerned in his being faithful to forgive, not only because of the thing it self, since if it be the glory of a man to passe by offences, much more is it of God; but likewise because of his word which is passed for granting a pardon, and therefore cannot be recalled, retarded, impeded; for if God doth promise any thing which he doth not effect, it must be either for want of wisdom in foreseeing what might be done to prevent it, or for want of power to effect what he intends, or for want of stability, as if his mind were changed, and his good will altered, any of which if they could be fastened upon God, were an high dishonour, and but to imagine them is blasphemy; that therefore it may appear his wisdom is infallible, his power irresistable, his will unchangeable, and so his name may be glorious, he must be faithfull in accomplishing, as all other, so this promise of forgiving.
And now there are two graees which this fidelity of God should teach us, namely, fidelit as & fides, faithfulnes & faith.
1. What obligation doth Gods faithfulnesse lay upon us to be faithful, and that both to him and one another.
1. To him, as he hath promised to forgive us, so we have promised to give our selves to him; as he hath promised to cleanse us from all unrighteousnes, so we have promised to him in our Baptisme to cleanse our selves by renouncing th… world, th… flesh and the devill: and now, is God faithful to us, and shall we be false to him? he is a God k…eping Covenant, and mercy with us, and shall we be a people not stedfast in our Covenant with him?
2. To one another: let us not speak fair, and yet have seven abom…nations in our hearts; but since the tongue is the hearts herald, let it ever declare the Masters message, yea let not only our affections but actions keep even pace with our expressions: we must not be open mouthed, and close fisted, long tongued, and short handed, to make golden promises, and leaden performances; like the nobleman who had two chests; the one whereof he called promise, that was ever open, thither he sent all his petitioners, and there they only found hope; the other he called performance, that was alwayes locked, Eph. 6.1.and no key would open it, but necessity; far be this from true christians, who must be followers of God, and that especially in a faithful discharge of their promises.
2. What encouragement doth Gods faithfulnesse give to our faith? Sarah judging him faithful that had promised, beleeved, and that against hope: since God is abundant in truth, we may well be abundant in confidence. Heb. 11.12.Indeed Gods fidelity should draw out the actings of our faith, and the acting of faith will as it were draw forth Gods fidelity. Very observable to this purpose is that expression of the Psalmist, Psal. 31.19.Oh how great is thy goodnesse which thou hast laid up for them that fear thee, which thou hast wrought before the sonnes of men for them that trust in thee? In the former clause, Gods goodnesse is said to be laid up, in the latter to be wrought: goodnesse is layd up in the promise, wrought in the performance; and that goodnesse which is laid up, is wrought for them that trust in God: and thus as Gods faithfulnesse engag…th us to beleeve, so our faith as it were engageth Gods faithfulnesse to perform the promise.
More particularly, let this consideration strengthen faith in beleeving the pardon of our sin, upon our performance o… the condition. Ah thou despairing sinner whoever thou art, what doest thou hereby but question, nay deny Gods faithfulnesse? so that what our Apostle saith in the next verse, of those who say they have not sinned, the same may I say of them, who say their sin is greater then can be forgiven, they make God a lyar: little dost thou think, how whilest thou darest not (as thou conceivest) misapply the promises; thou callest the truth of God in question, and thereby offerest to him an high indignity.
But consider thou drooping soul, what provision God hath made against thy infidelity. To assure thee of his fidelity, thou hast his word, nay more then so, his oath (as I live saith the Lord) nay more then so, both in writing, & that writing hath Seals annexed to it, namely the holy Sacraments; how mayest thou confessing thy sins, plead with God upon all these? and as Iacob used this argument, Lord thou hast said thou wouldst do me good, so maist thou, Lord thou hast said, thou hast sworn that thou wilt forgive the sins of them that turn to thee. Gen. 3….…2.I have thy hand for it in the Scriptures, thy seal in the Sacraments, so be it to thy servant, according as thou hast spoken and sworn, and written, and sealed.
2. That which next cometh to be considered, is Gods justice in those words, he is just: not to mention all the interpretations which expositors give of this word, I shall only acquaint you with three, and insist upon the last, as being (at least in my opinion) most congruous.
1. Some interpreters make faithful and just to be synonima's, therefore he is faithful and just, because it is just he should be faithful; in this respect the Hebrew word foreign which signifieth truth, is by the Septuagint translated foreign that signifieth righteousnesse, Vide Span…e…. e…ercitat.nor is it without reason because it is a righteous thing to be true▪ before a man maketh a promise, he is free to make it or not, but when he hath made it,Ca…thus. lap. S…c. in loc. he is not free to keep it or not; by promise a man becometh a debtor, and for one to pay his debt, is no more then just. Indeed this is not exactly true in regard of God, because we never so fully perform the condition, but it is justly lyable to exception, yet after a sort it is that which he accounts himself engaged to in point of justice, to perform all his promises, and therefore though it is meer mercy which maketh, it is justice which fulfilleth the promise. This interpretation Socinus layeth hold on, hereby to evade the doctrine of satisfaction, which this word according to its proper sense doth clearly …avour. But the designe of the Holy Ghost being in these words to strengthen our weak faith in beleeving the pardon of sin, I conceive we shall do best to expound the words in that way which may most …onduce to this end, and that is as affording not only a single, but a double prop to our faith, from a double attribute in God, and therefore I wa…e this interpretation.
2. Others there are who distinguishing these two, understand by justice, Grot. Illyr. in loc.mercy; so Grotius here saith, I interpret just to be good, gentle; and Illyricus observeth that righteousnesse is sometimes taken for benignity, and clemency; in this respect i… is that foreign which signifieth mercy, is sometimes by the Sep…uagint rendred foreign ▪ that signifieth righteousnes: agreeable hereunto, the Gre…k word for almes is by the Syriach rendred righteousness: the merciful mans bounty is by the Psalmist, …. 6.1. Ps…. 11….9. … Cor. 6.10. Psal▪ 10….17.116.5.51 12.and St. Paul called righteousnesse; yea upon this account mercy and righteousnesse, gracious and righteous are joyned together; and David promiseth if God would deliver him from blood guiltinesse, he would sing aloud of his righteousnesse.
And now according to this interpretation we see another impulsive cause of forgivenesse, namely, the grace, mercy, & clemency of God. Among others there are two Greek words (by which pardon is set forth) that excellently confirm this truth, foreign and foreign,Col. 2.13. the former by St. Paul, which comming from foreign, signifieth to forgive freely, and intimateth free grace to be the spring of pardon; the latter by the Authour to the Hebrews, Heb. 8.12.in that quotation of the Prophet, I will be merciful to their sins, and their transgressions: which is by shewing mercy to the sinner, in the forgivenesse of his sins; so that we may hence learn, to what we are to ascribe the pardon of our sins; meerly the good will, and grace and mercy of God. Indeed we shall still find all those benefits (especially spiritual) which we receive attributed to mercy; the regeneration of our nature; 2 Pet. 1, 3. Tit 3.5. Luc. 1, 76according to his mercy he hath begott…n us; the salvation of our soules, according to his mercy he saved us; and the remission of our sins through the tender mercy of our God: oh let us admire the bowels of love, the riches of grace, the treasures of mercy which are manifested in pardoning and cleansing our sins.
3. But though this interpretation may be received, yet since it is a good rule in expounding Scripture, to keep to the proper meaning of the words, if there be not very good reason to the contrary, and there being no reason why we should here recede from, I have chosen rather to adhere to the litterall sence of the word Iust.
For though it be true that
1. The commission of sin deserveth punishment, and therefore justice which giveth every one their due, calls for the punishing, not the remitting of sin, and
2. The confession of sin cannot (as hath been before asserted) deserve pardon, because it is no proportionable compensation of the offence.
Upon which grounds it appeareth, that this justice which forgiveth, cannot be in respect of us, yet it still is a truth in regard of Christ, God is just to forgive; so that a Gualt…r well, he cannot but forgive, unlesse he will be unjust to his own Son, Gualt. in l…c.and inasmuch as our Apostle in the foregoing verse save one, expressely attributes this cleansing to Christs blood, this interpretation of justice is doubtlesse most genuine and congruous.
To clear briefly and perspicuously this sweet truth of pardoning justice; be pleased to know, that
1. The m…ledictory sentence of death denounced by the law against sinners, was inflicted by God upon Christ, this is that which the Prophet Esay positively asserts, where he saith, the chastisement (that is, the punishment called a chastisement, because inflicted by a father, and onelyonly for a time) of our peace was upon him; and again, he was oppressed, Is. 53 5.7.and he was afflicted, which according to the genuine sence of the original is better rendred, it was exacted, to wit, the punishment of our sin, and he was afflicted, or he answered, to wit, to the demand of the penalty.
It may be here enquired, how it can stand with God… justice, …o infl…ct punishment upon the guiltles? and if this doubt be not cleared, we shall stumble at the threshold, and the foundation of this pardoning justice will be layed in injustice: and truly when we find God saying, the soul which sinneth shall die, Ezek 18.….and asserting those who condemne the righteous as an abomination to him, it is hard to imagin how he can himself justly punish the innocent for the nocent.
To remove this scruple, consider
1. That God did inflict death on Christ is undeniable, and who may question the justice of his actions, when as things are therefore just, because he wills them to be done, whose will is the supream rule of justice?
2. There cannot be a more necessitating reason of Gods affl…cting Christ by death then this: so that if it be not just for God to inflict it upon him on this ground, it is much lesse upon any other: That Christ should die for the confirmation of his doctrine, was needless; it was done sufficiently by miracles. To make way by death to his glory, was not necessary; he might have been translated, as were Enoch and Eliah. To dye only as an example of patience and fortitude to his followers, is a far less cogent cause, then to dye as an example of Gods justice and severity against sin; nor need he have died for that end, since the death of any of his Apostles might have been exemplary in that kind: Finally, had he died only for the declaration of Gods immense love to us, and not for the demonstration of his severe justice against sin, whilest he had been so loving to us, he had been little other then cru…l to Christ; There wan…ed not other wayes to declare his tender affection to mankind, but there was no other way to declare his impartial justice against sin: so that since the inflicting of death on Christ as a punishment, carrieth with it a more urging inducement then any other cause assigned, and since the lesse cause there is of inflicting death upon any, the greater must needs be the injustice in the inflicter; it evidently followeth that there is nothing can so much clear the justice of God in this act, as (that which the Orthodox asserts to be the cause of it) his undergoing the penalty due to our sins.
3. But further, Christ becoming man is joyned to us in nature, and undertaking in our behalf, is conjoyned to us by suretiship; and in sensu forensi, a judicial construction, one with us. We see in humane Courts the Law taketh as much hold of the surety as of the debtor: and why then should it be unjust for God to punish Christ engaging for our debt? indeed upon this account the Messiah, though innocent, became (after a sort) guilty, not as guilt noteth a due deserving of punishment in respect of sin, either personally inherent, or at least naturally imputed; but onelyonly so farre as it noteth an obligation to the punishment in a judicial way,2 Cor. 5.20. as being our surety, in which respect that phrase of St. Paul is very apposite, he was made sin for us.
4. Lastly, to put all out of doubt. The undergoing this punishment, was Christs voluntary Act, who as he had power, so he wanted not will to lay down his life. He was not sent for this end without his own consent; as God layed, so he took our iniquities upon him; the curse to which we were subject (saith Theodorus) he assumed upon himself, Tre…d. disp. l. 5. c. 5 Gr…m…r. l 3. c. 13 Arnold. de Sept. verb. tr. 1.of his own accord, the death that was not due to him, he underwent, that we might not undergo that death which was due to us, saith S. Gregory; he made himself a debtor for us, who were debtors, and therefore the creditor exacts it from him, saith Arnoldus▪ now Volenti non …it injuria; so the moralist most truly, if another will voluntarily substitute himself in the room of a malefactor, though the inferiour Judge who is bound by the law cannot, yet the superiour Governour may without injustice accept of it. When therefore God saith, the soul that sinneth shall dye, he only sets forth the ordinary course of his providence, which impedeth not but that Christ being ready to dye in our stead who had sinned, God being the supream Ruler and Judge, might most justly inflict it on him.
2. This punishment thus inflicted on Christ, is a plenary satisfaction to Gods justice. It is true, this word satisfaction is not formally expressed in Scripture, yet there are aequivalent phrases; such among others is that phrase so often used of redeeming, and as if the Holy Ghost would prevent that Socinian Exposition of (redimere pro aliqu… modo liberare) redeeming, as if it were onelyonly in a large sence, no more then delivering, it is St. Pauls expresse phrase, ye are bought with a price, and that this price may appear to be of full value, it is opposed to,1 Cor. 6. ult. 1 Pet 1.18.19. and advanced above corrupt gold and silver by the Apostle Peter: nor is it any infringement to the merit of this price and worth of this satisfaction, that the suffering of Christ was not every way the same that we should have undergone; since it is all one whether the debt be payed in the same coyne or no, so it be to the full value. Vide Cal…v. ….Christ suffered the punishment of our sins, as Calovius well observeth, though not Se…undum identitatem omnimodam, yet per aequivalentiam, the same in every respect, yet aequivalent to it: Indeed what satisfaction could justice demand more then infinite, and the suffering of an infinite person, could not be lesse: whence followeth
3. In the last place, that Gods justice being satisfied for our offences, it cannot but remit those offences to us. As the creditor cannot demand that of the debtor, which the surety hath already payed: so nei…her can God exact the punishment of us which Christ hath suffered, and therefore it is just with him to forgive and cleanse us.
The case being thus cleared, it will be altogether needless to enquire whether it had been injustice in God to forgive without satisfaction. St. Austins determination is very solid, there wanted not to God another possible way (and if it were unjust, A…g. de Tri…it. l. 13. c. 10.it were impossible) but this of satisfaction was most agreeable to divine wisdom: before God did decree this way, it might be free to have used it or not; but in decreeing, this seemed most convenient, and after, it became necessary: so that there can be no remission without it: and however it might not have been unjust with God to have forgiven without, yet we are sure it is most just with him to forgive upon satisfaction.
There is onelyonly one objection which remaineth to be answered, and it is that, which seemeth to carry a great deal of strength in it, namely, that forgiveness is a free act in God springing from grace and mercy; and if it be of grace, how can it be of justice? that which is of grace is freely done, and might justly have been otherwise; that which is of justice, there is a necessary obligation to the performance of it: and what more opposite? besides that which addeth the greater force to this argument is, that remission and satisfaction are altogether inconsistent. A man cannot be said to forgive that debt which he is fully payed; so that plenary satisfaction, leaveth no place for remission.
To remove this doubt, you must know that things in their own nature opposite, may according to different respects concur to the same work, and therefore forgivenesse of sin may be an act both of mercy and justice in a several reference. In respect of us, it is an act of mercy, meer mercy, and therefore we are said by St. Paul to be justified freely: in respect of Christ, it is an act of justice, and therefore he is said by the same Apostle in the same place,Rom. 3.24.25. Vide Orig. T…let. in Rom. to set forth Christ a propitiation to declare his righteousnesse. In these different considerations it is, that remission and satisfaction are consistent, inasmuch as the satisfaction was by Christ, not us, and the remission is to us, not Christ.
For the further clearing of this answer, be pleased to observe, that
1. This satisfaction was neither performed nor procured by us: we did not, could not do it our selves ▪ we did not desire, could not obtain it at the hands of Christ; it was no other then God himself: the injured person who provided, and that no other then his own Son to perform this work: if a creditor should of his own good will appoint his Son to pay the debt, might he not be said to forgive the debtor? and would it not be interpreted an act of benignity? though therefore God sent his Son to satisfie for our sins, yet he is truly said to remit it to us; and though upon satisfaction, it is an act of justice, yet it was mercy which afforded the way and means of accomplishing this satisfaction.
2. This satisfaction, though tendered by Christ, might not have been accepted by God; to this purpose it is which Grotius excellently observeth,G…t. d… sa…is…act. that one man be discharged by the punishment of another, there must intervene an act of the supream Governour, and that no other then an act of grace: for the law requ…reth that the punishment should be infl…cted on the person offending, and accordingly just…ce might exact the penalty from the person himself: so that notwithstanding satisfaction be made by another, yet there must be a gracious act, which in respect of the law is relaxation, and of the offend…r remission. That therefore God is pleased to accept from Christ what he might in justice have required of us, is from no other cause then his gracious clemency, and in this respect it is, that the case between God and a sinner is not like that between a creditor and a debtor: but a King and a malefactor; because if the debt be payed, whether by the debtor or the surety, it matters not: nor can the creditor receiving the debt, from whomsoever it be, if upon the debtors account, be said to forgive him his debt, whereas the malefactor is bound by the law to suffer in his own person, and therefore the King accepting another in his stead, is truly said to pardon him, as dispensing with that which his law in the rigour of it did requir….
To summe it up, Remission and satisfaction are not repugnant, when that satisfaction is accepted which might have been refused, and when the person who receiveth the benefit, is no way contributory to the performing of it; now both these are manifest in Christs satisfaction: for that which we do (and not that neither of our selves, but by Gods grace) is only to the applying, not at all to the performing of this satisfaction; and though Christs satisfaction was so full, that it could not be excepted against, as to the aequivalency, nay, redundancy of its value; yet God might not have accepted of it in our behalf, had he not so decreed of his meer goodnesse. By all which it appeareth, that there is a sweet contemperation of iustice and mercy in this work; so that we may truly say in the remission of our sins;Psal. 85.1…. righteousnesse and peace meet together, and kiss each other; whilst justice hath satisfaction in the punishment of the offence, and mercy sheweth it self by appointing Christ to make this satisfaction, and accepting of it in the sinners behalf, whereby he is as to himself, freely and graciously, as to Christ, justly and righteously remitted.
And surely this being well considered, every crevis will be stopt, at which despair might creep in. When a sinner is sensible of sins, there is nothing more affrighteth him then the meditation of Gods justice; but see, Christ having made satisfaction, that justice which was before a cause of fear, becometh a support of our hope, and when tha… which only could discourage us, is a ground of comfort; what can terrifie us? If then at any time upon remembrance of the guilt of sin we begin to faint, considering that God is just to hate and punish sin committed, let us upon remembrance of Christs satisfaction, which God hath accepted in behalfe of all believing and penitent sinners, be established and quieted in our minds, considering that God is just to forgive sin confessed. Indeed the debt being payed by Christ, Gods very Justice, (as I may say with reverence) would trouble him, if he should not give in the bond, and give out an acquittance. The pardon of beleevers sins is as it were the wages of his obedience, a legacy he bequeathed at his death, yea the end of shedding his blood, so that as the wages of an hireling detained, the Will of one that is dead (having left wherewithall to satisfie) unperformed, yea, the blood of one suffering in anothers s…ead, if that party should notwithstanding be executed▪ must needs cry, and that aloud for justice; which is hereby very much violated. So would Christs death, & that even against God himself, if he should not grant a pardon to them that beleevingly and penitently confess. Go then thou burthened sinner to God with boldnesse, and in an humble confidence sue out thy pardon, not onelyonly at the throne of grace, but the bar of Iustice, in these or the like expressions, Lord, thou hast pun…shed my sins in thy Son, wilt thou punish them in me? Thou hast accepted that suffering of thy Son as the punishment of my sin, and ther…fore thou canst not in just…ce exact it of me, for this were to punish twice for one offence, which thy justice cannot but abhor.
To close up with a needful admonition, very fit to be annexed to this ample consolation; that the dogs may not eat the childrens bread. As God is faithful and just to forgive the sins of those that confess them, and to cleanse them from all unrighteousness; so he is no lesse faithful and just to punish their sins who conceal and continue therein, and condemn them for all their unrighteousnesse. God (beloved) hath denounced as many severe threats against the impenitent, as he hath pronounced comfortable promises to the penitent; and his faithfulnesse no lesse strongly binds him to perform the one, then the other; Christ hath satisfied Gods justice for the sins of penitent confessors, in which respect it is just with God to forgive them, but he hath not satisfied for impenitent committers in which respect it is just with God to punish them in their own persons for their iniquities: and therefore let the one tremble, whilest the other rejoyce in these divine attributes of justice and fidelity.
And thus through Gods assistance I have finished the first Chapter, of this first Epistle, wherein you have heard Christs divinity and humanity illustrated, the Gospels excellency and certainty demonstrated, hypocrisy detected, piety encouraged, arrogancy confuted, and repentance comforted:… Tim. 3.1…. so that what St. Paul saith of the whole Scripture, I may justly apply to this Chapter, It is profitable for doctrine, for reproof, for Correction, and for instruction in righteousnesse; for doctrin…, in the great mystery of the Gospel, for reproof of licentious christians, for correction of arrogant justiciaries, and for instruction in righteousnesse, by teaching us to confesse our sins, and walk in the light.
I have nothing further to adde, but only my prayers for you, and desire of your prayers for me; mine for you, that this Chapter which is profitable in it self, may become so to you, by th… mingling of faith and obedience, with the reading, hearing, and meditating on it; yours for me, that I may through Gods providence, continuing my health, and his spirits assistance enlightening my mind, be enabled to proceed in handling the subsequent Chapters, so as may be to his glory, my comfort, and your profit, Amen.