The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 2 · Chapter 2 · Section 1
SECT. I.
Queſt. 1. VVHat is forgiveneſs of ſins? and wherein doth it conſiſt? Forgiveneſſe of ſins deſcribed.Sol. It is a gracious act or work of God for Chriſts ſake, diſcharging and abſolving believing and repenting perſons, from the guilt and puniſhment of their ſinnes, ſo that God is no longer diſpleaſed with them: nor will he ever remember them any more, nor call them to an account, and condemn them for their ſinnes, but will look on them, and will deale with them as if they had never offended him.
Here we muſt pauſe awhile, and conſider ſix things.
Firſt, That forgiveneſſe of ſinnes is a gracious act of God; there be ſome acts It is a gracious act of God.of God which have a ſpecial reference unto his power, as the Creation of the world, and the reſurrection of the dead. There be other acts of God which have a ſpecial reference unto his Juſtice; as the condemnation and deſtruction of unbelieving and impenitent ſinners. And there are ſome acts of God which have a ſpecial reference unto his meer goodneſs, and graciouſneſs, there being no Reaſon or Cauſe of them on our parts; ſuch an act is his Remiſſion or forgiveneſs of our ſins. Iſa. 43. 25. I, even I am he that blotteth out thy tranſgreſſions for my Name ſake. Eph. 1. 7. The forgiveneſſe of ſins according to the riches of his grace. Pſal. 51. 1. Have mercy upon me, O God, according to thy loving kindneſſe, according to the multitude of thy tender mercies blot out my tranſgreſſions. Rom. 3. 25. Being justified freely by his grace.
Not that Repentance is not required in the ſinner who is to be pardoned: For the Scripture ſpeaks expreſly of a turning from darkneſſe to light, and from the power of Satan to God, that we may receive forgiveneſſe of ſinnes, Acts 26. 18. Not that Believing is not required in the ſinner to be forgiven; for the Apoſtle Peter ſaith alſo expreſly, Whoſoever believeth in him, ſhall receive remiſſion of ſins, Acts 10. 43. but becauſe theſe are not Reaſons or meritorious cauſes for whoſe ſake God doth forgive any man his ſins; they declare the effect who are pardoned, not the cauſe why they are pardoned.
Secondly, The forgiveneſſe of ſinnes hath foundation in Chriſt (and in him only) It hath foundation in Chriſt as the Mediatour.as the meritorious cauſe thereof. Hebr. 9. 22. Without ſhedding of blood is no remiſſion. Matth. 26. 28. This is my blood which is ſhed for many, for the remiſſion of ſins. Epheſ. 1. 7. In his blood we have redemption, even the forgiveneſſe of ſins. 1 Joh. 2. 12. I write unto you little children, becauſe your ſins are forgiven you for his Names ſake.
Forgiveneſs of ſins hath a double reſpect:
One unto our ſelves; ſo it comes unto us freely from the grace of God as a free gift.
Another unto Chriſt; ſo it comes by way of purchaſe and merit; it doth coſt us nothing; but it did coſt Jeſus Chriſt his precious blood to obtain the remiſſion of our ſins, and to make peace for us.
Now Chriſt comes in as the cauſe of forgiveneſſe, upon a twofold account.
One in reſpect of God, whoſe juſtice muſt be ſatisfieds, that ſo his mercy (if I may ſo phraſe it) may be ſet at liberty to flow out unto ſinners.
Another in reſpect of us, that we may come with the more boldneſs and confidence to obtain forgiving mercy in the name of Chriſt, it being the very mercy which he by his blood purchaſed for us at the hands of God.
Thirdly, Forgiveneſs of ſins is limited to repenting and believing perſons; It is limited to repenting and believing perſons.theſe and theſe only are the ſubjects of that precious mercy unto whom it doth belong
There are three ſorts of creatures and perſons in the world:
1. Some of whom you read, that they ſhall never be forgiven; the Divels ſhall never have their ſins forgiven, but are held and reſerved in everlaſting chains under darkneſſe, unto the judgement of the great day, Jude, ver. 6. And they who ſin the ſin againſt the Holy Ghoſt, ſhall never be forgiven. Matth. 12. 31. All manner of ſin and blaſphemy ſhall be forgiven unto men, but the blasphemy againſt the Holy Ghoſt ſhall not be forgiven unto men. Ver. 32. And whoſoever speaketh a word againſt the Son of Man, it ſhall be forgiven him, but whoſoever ſpeaketh againſt the Holy Ghoſt, it ſhall not be forgiven him neither in this world, nor in the world to come.
2. Some to whom forgiveneſs is conditionally offered, but they do refuſe it upon that condition; ſuch are all impenitent and unbelieving perſons, who living under the Goſpel, are called upon to leave their ſins, and are aſſured if they do ſo, that they ſhall find mercy to pardon their ſins; but for lying vanities they forſake their mercies; and becauſe they love their ſins, therefore they do loſe the forgiveneſs of their ſins.
3. Some who penitentially come off from their ſins, and believingly come unto Chriſt; they put off their ſins by repentance, and put on Chriſt by faith; theſe are they who find mercy, to whom it may be ſaid, Be of good comfort, your ſins are forgiven. Prov. 28. 13. Whoſo confeſſeth and forſaketh his ſins, ſhall finde mercy. Acts 13. 39. By him all that believe are juſtified; but as for the impenitent, they treaſure up wrath unto themſelves, Rom. 2. 5. The unbelievers, they are condemned already, John 3. 18. and the wrath of God abideth on them, Ver. 36.
Fourthly, Forgiveneſs of ſins conſiſteth in the diſcharging or abſolving of a It conſiſteth in diſcharging of a ſinner from guilt and puniſhment.perſon from his ſins in reſpect of guilt and puniſhment.
It is the diſcharging, abſolving, remitting, freeing, diſmitting, ſparing of a ſinner; the phraſes in Scripture (for the forgiving of ſins) are very ſignificant, both in the Old Teſtament, and in the New. In the Old Teſtament there are words uſed for the forgiveneſs of ſins, which import what I affirm.
1. Salach, as Exod. 34. 9. Pardon our iniquities and our ſins; the word Vide Downh. de Juſtifi. lib. 2. cap. 7. p. 84.there is Salach, which ſignifies parcere, remittere, ignoſcere, condonare, propitium eſſe.
2. Kaſah, which ſignifies to hide, to ſpare, to forgive; as Pſal. 32. 1. Bleſſed is he whoſe tranſgreſſions is forgiven, whoſe ſin is covered.
3. Habar, to paſs by an offence; as Micah 7. 18. Who is a God like unto thee, that pardoneth iniquities, and paſſeth by the tranſgreſsions of the remnant of his heritage?
4. Hekebir, which ſignifies to cauſe to paſs. 2 Sam. 12. 13. The Lord hath put away thy ſin; (hath cauſed it to paſs) The ſame word is uſed in Zach. 3. 4. I have cauſed thine iniquity to paſs from thee.
5. Machah, which ſignifies to wipe or blot out of remembrance the ſins of men. Pſal. 51. 9. Blot out all mine iniquities.
6. Heſir, which ſignifies to remove. Iſa. 27. 9. By this ſhall the iniquity of Jacob be purged, and this is all the fruit to take away ſin; (to remove ſin.)
7. Lochaſhab, not to impute; as Pſal. 32. 2. Bleſſed is the man unto whom the Lord imputeth not iniquity.
In the New Teſtament there are alſo ſeveral words uſed for the forgiving of ſins, which import diſcharge or abſolution.
Firſt, foreign, which ſignifies as much as to diſmiſs or ſend away, to let alone, becauſe when God forgives a ſinner, he lets his ſin alone, and meddles no more with it; but commonly this word is uſed for the abſolving of thoſe who are accuſed as guilty; and in Scripture it is uſed for looſing out of bonds for debts.
2. foreign, Coloſ. 2. 13. Having forgiven you all treſpaſſes, which word denotes both the fountain of forgiveneſs, namely, the grace of God, and the acceptableneſs of it to the party forgiven, it being graciouſly welcome as glad tydings unto him.
3. foreign, Rom. 4. 8. Bleſſed is the man to whom the Lord will not impute ſin. 2 Cor. 5. 19. Not imputing their treſpaſſes unto them, which imports that the Lord (when he forgives ſins) will not put them upon the ſcore or account, by all which it appears that forgiveneſs of ſins is an abſolving or diſcharging of the ſinner from his ſins.
Now there are three things conſiderable in our ſins; there is
1. Macula, the ſtain or pollution of it; for ſin doth pollute and defile the ſoul, therefore it is frequently ſtiled a pollution, a defilement, uncleanneſs, filthineſs, a plague, a leproſie, &c.
2. Reatus, the guilt by it; for as ſoon as any man doth ſin, there is a guilt upon him, by which he is bound over to the wrath and curſe of God; and this guilt or obligation is inſeparable from ſin; the ſin doth deſerve no leſs than everlaſting condemnation.
3. Pana, the puniſhment of it, which conſiſts in the inflicting of all the curſes that ſin doth deſerve, and which God hath threatned for tranſgreſſing his holy and righteous will.What it is in ſin the forgiveneſſe of ſin doth reſpect.
Queſt. The queſtion is, unto which of theſe forgiveneſſe of ſins doth extend? of from which of theſe the ſinner is diſcharged upon forgiveneſs?
Sol. I anſwer:
1. Forgiveneſs of ſins doth not reſpect the ſtain or pollution of ſin, it doth Not the ſtain or pollution of it.not remove that; it is an idle opinion of the Papiſts and others, that remiſſion of ſins conſiſts in the extinction of ſins, or utter abolition of them; Reaſons of it.for
Firſt, This is to confound Juſtification with Sanctification; it being proper to Sanctification to remove and take a way the ſtain and pollution of ſin in the ſoul; that is the Fullers ſope and refining fire.
Secondly, The utter deletion of ſin is not granted in this life; (for during this life, ſin remaineh in the beſt of men. Rom. 7. 17, 20. and 1 John 1. 8. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us;) but in this life we have the remiſſion of our ſins; Ergo.
Thirdly, Remiſsion of ſin maketh (formally) no change in the perſon forgiven. for it is a work without him; indeed there is a relative change upon forgiveneſs; (the perſon forgiven is in a ſtate of life, and not of death) but there is no inherent change of qualities in the perſon by it; (no more than there is in a Malefactor pardoned, or a Debtor forgiven; both of them may be diſeaſed notwithſtanding their pardon) but this could not be, if remiſſion of ſin conſiſted in the extinction or deletion of the ſtain of ſin. It is true, that when God forgives the ſin, he doth likewiſe change the heart of the ſinner; nevertheleſs the forgiving of ſin is one thing, and the giving of a new heart is another thing, &c.
Fourthly, If remiſſion of ſin conſiſt in the outward deletion of ſin, Then the troubled conſcience could never come to reſt and peace in the aſſurance of pardon of ſin; why? becauſe in this life the perſon ſhall never find in himſelf ſuch an utter deletion of ſin, and conſequently no remiſſion of ſins; and if no remiſſion of ſin, then no reſt, nor peace; becauſe from the knowledge and aſſurance of that doth the reſt and peace of conſcience come and flow.
2. Forgiveneſs of ſins hath a peculiar reſpect to the guilt of ſin, and removal It hath a peculiar reſpect to the guilt of ſin.of that; when the Lord forgives a man, he doth diſcharge him of that obligation by which he was bound over to wrath and condemnation. Rom. 8. 1. There is no condemnation to them that are in Chriſt Jeſus. Ver. 33. Who ſhall lay any thing to the charge of Gods Elect? it is God that justifieth. Ver. 34. Who is he that condemneth? it is Chriſt that dyed. Beloved, the Lord is a holy and juſt God, and he reveals his wrath from heaven againſt all unrighteouſneſſe, and there is a curſe threatned to every tranſgreſsion of the Law; and when any man ſinneth, he is obnoxious unto the curſe, and God may inflict the ſame upon him; but when God forgives ſins, he therein doth interpoſe (as it were) between the ſin and the curſe, and between the obligation and the condemnation, q. d. by reaſon of your ſinning you are now fallen into my hands of juſtice, and for your ſinning I may according to my righteous Law condemn and curſe you for ever; (for by your ſinning you are worthy of death, Rom. 1. 32.) but ſuch is my mercy to you in Chriſt, that for his ſake I will ſpare you; and that curſe and condemnation which you have deſerved, it ſhall never light upon you; I will deliver and free your ſouls from going down into the pit.
Object. But may ſome ſay, Is not guilt inſeparable from ſin? can ſin be without guilt? and can guilt be without the deſert of wrath and condemnation?
Sol. I anſwer, there is a two-fold guilt; there is reatus ſimplex, and reatus efficax; abſolute guilt hath in it a worthineſs or deſert of condemnation, and this can never be ſeparated from ſin; (for though ſin be pardoned, and condemnation removed from the ſinner, yet his ſin is worthy of condemnation) but when God pardons ſin, he doth it not by making the ſin not to be worthy of condemnation; but this is it which God doth, he doth remove that condemnation that it ſhall never effectually or actually fall upon the ſinner, although he for his ſinning be worthy thereof; e. g. When a thief or murderer is pardoned amongſt us, this pardon doth not make the theft or murder no ſin, or in themſelves not worthy of death by the Law; but it relieves the pardoned perſons thus far, that the death deſerved by theſe ſins is taken off, and ſhall never be inflicted on the offenders.
3. Forgiveneſs of ſin takes off all puniſhments properly ſo called; for ſin, there It takes off all puniſhment properly ſo called.belongs unto us temporal puniſhment, and eternal puniſhment; you do not conſider what a depth of merit there is in ſin, what plagues and curſes it can pull down in this life, and what an hell hereafter; but when God forgives ſins, you are then releaſed, and for ever acquitted from any after-reckonings with the juſtice of God; Divine juſtice hath no more to ſay or do againſt you; for remiſſa culpa, remittitur poena; if the fault be forgiven then alſo is the puniſhment forgiven; nay, let me ſpeak with an humble reverence, God cannot in his juſtice puniſh when he hath pardoned. Why will you ſay?
Firſt, He forgives upon a ſatisfaction made to his juſtice already by Chriſt, ſo that he cannot in juſtice puniſh us again for ſatisfaction.
Secondly, When he forgives, he releaſes the guilt and the fault, and the ſin in now (by this act of his merciful grace) as if it had never been committed; ſo that the proper cauſe and reaſon of puniſhing being utterly removed, there can no puniſhment iſſue out from Divine juſtice againſt you.
Object. But will ſome ſay, are not juſtified and pardoned perſons many times puniſhed in this life? Was not David puniſhed for his ſin? were not the Corinthians puniſhed for their unworthy receiving of the Lords Supper?
Sol. I anſwer, that word Puniſhment may be taken, either
1. Largely, for any affliction or chaſtiſement which doth befall us from God as a Father; in this ſenſe I grant puniſhment incident to juſtified or pardoned perſons; for Hebr. 12. 6. Whom the Lord loveth he chaſteneth, and ſcourgeth every ſon whom he receiveth. And, Ver. 7. If you endure chaſtiſement, God dealeth with you as with ſons; for what ſon is he whom the Father chaſtneth not?
2. Strictly, for thoſe miſerable evils iſſuing out from the Court of juſtice, and falling upon us from God as a wrathful Judge, and as yet unſatisfied and unreconciled; theſe kinds of puniſhing are wholly and utterly removed from juſtified or pardoned perſons by the blood of Chriſt, and Gods gracious forgiveneſs.
5. A fifth thing conſidered in the deſcription of forgiveneſs of ſins, is this, It is Gods act of oblivion.that forgiveneſs of ſins is (if I may ſo expreſs it) Gods act of oblivion; and as it were, an eternal cancelling of all our ſinful bonds and debts, ſo that there is now a full end of all controverſies between God and us.
Object. We many times are poſſeſſed with fears, like Joſephs Brethren, that notwithſtanding the peace and aſſurance which he gave them of paſsing by their injurious dealing with him, yet at length they feared that he would remember them, and be avenged of them; ſuch thoughts have we of God alſo; ſometimes we do perceive his great love and rich mercy towards us in the forgiveneſs of our ſins; yet at other times we have fears leſt God will call us unto account for all our ſinful offences, and queſtion us, and judge us, as if the granting of pardoning mercy might be revoked and called back by the Writ of Error, and the old ſuit be proſecuted again by Divine juſtice, which ſeemeth to be taken off and ſilenced by Divine mercy.
Sol. But Beloved, there is no ſuch matter, and no ſuch dealing of God with us; the ſinner may provocare, he may appeal from the Court of juſtice, unto the Throne of Gods mercy; and of this he may reſt aſſured, that the definitive ſentence in the Court of mercy about the forgiveneſs of ſins, is like the Laws of the Medes and Perſians, which ſtood faſt for ever, and remains unchangeable: And as Iſaac ſpake of his bleſſing of Jacob, I have bleſſed him, and he ſhall be bleſſed; that may we affirme of Gods forgiving any ſinner, he hath forgiven him, and he ſhall for ever continue forgiven; and the Scriptures give full teſtimony unto this which I now deliver unto you. Jer. 50. 20. The iniquity of Iſrael ſhall be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall not be ſound; for I will pardon them whom I reſerve. Ezek. 18. 22. All his tranſgreſsions which he hath committed, they ſhall not be mentioned unto him; q. d. I will never ſpeak of them any more. Jer. 31. 34. I will forgive their iniquity, and remember their ſin no more.
And beſides theſe places, there are three other which (though metaphorically, yet) do notably expreſs the eternal paſſing over ſin in Gods forgiveneſs of it, viz. Iſa. 43. 25. I am he that blotteth out thy tranſgreſsions for mine own ſake. Here our ſins are compared to debts written in a book; and Gods forgiving of them is compared to the blotting of them out of the book; if a debt-book be croſſed, this would much ſatisfie us; (for that ſuppoſeth a diſcharge) but if the debt be blotted out, now it can never be read againſt us any more, it is utterly defaced, and nothing of a debt can be made to appear. Micah 7. 19. Thou wilt caſt all their ſins into the depth of the Sea: If a man be caſt upon the Sea, or into the Sea, yet he may recover again; but if he be caſt into the depths of the Sea, into the very profundum of it, he is drowned and gone; the meaning of the place is, that when God forgives the ſins of his people, they ſhall never riſe up and appear before him again; you have a phraſe (for the effect of this) concerning Babylon, Rev. 18. 21. A mighty Angel took up a ſtone, and caſt it into the Sea, ſaying, thus with violence ſhall that great City Babylon be thrown down, and ſhall never be found no more at all. And in this reſpect often God is ſaid to caſt our ſins into the depths of the Sea; his meaning is, they ſhall be like men that lie drowned and buried in the bottome of the Sea; and Epheſ. 2. 16. Having ſlain the enmity thereby; the enmity here (principally meant) is ſin, but this by the blood of Chriſt is ſlain: Mark, he doth not ſay it is impriſoned, nor it is wounded, but it is ſlain, killed out, right; thus when God in the blood of Chriſt forgives our ſins, they are (as it were) ſlain, they dye, and ceaſe to be, and can never raiſe a quarrel or variance more between God and us.
6. What ſhall I ſay more, when God forgives any man his ſins, all diſpleaſure Upon forgiveneſſe all diſpleaſure ceaſeth.ceaſeth; the forgiven party is now looked upon, and received with that love and favour, as if he had never offended God, and as if God had never been offended by him.
Object. You will ſay this is incredible?
Sol. It is a very truth, and worthy to be believed and received with all thankful acceptation. Hoſea 14. 4. I will love them freely, for mine anger is turned away from him; in ver. 2. Iſrael prays for the forgiveneſs of ſin; (take away iniquity, and receive us graciouſly) this petition God heard and granted; and now obſerve in what a poſture God appears toward them, not of diſpleaſure or anger, (mine anger is turned away from him) but of kindneſs and favour, and tender love; (I will love him freely) Iſa. 54. 8. In a little wrath I hid my face from thee for a moment, but with everlaſting kindneſſe will I have mercy on thee, ſaith the Lord, thy Redeemer. Ver. 9. For this is as the water of Noah unto me; for as I have ſworn that the waters of Noah ſhould no more go over the earth, ſo have I ſworn that I would not be wrath with thee, nor rebuke thee. Luk 15. 21. And the ſon ſaid unto him, Father, I have ſinned againſt heaven, and in thy ſight, and am no more worthy to be called thy ſon. Ver. 22. But the Father ſaid unto his ſervants, bring forth the beſt robe, and put it on him, and put a ring on his hand, and ſhooes on his feet. Ver. 23. And bring hither the fatted Calf, and kill, and let us eat, and be merry. Here the ſins of the Prodigal are pardoned, and his father receives him with ſuch expreſſions of love and bounty, and familiarity, as if he had never ſinned againſt him: Hence it is that you read of ſuch ſweet, kind, tender, loving, comforting expreſſions of God towards thoſe whoſe ſins he hath pardoned. Jer. 31. 16. Refrain thy voice from weeping, and thine eyes from tears. Ver. 20. Is Ephraim my dear ſon? is he a pleaſant child? Matth. 9. 2. Son, Be of good chear, thy ſins are forgiven thee.
Thus you ſee what forgiveneſs of ſins is which God promiſeth unto his people Some ſcruples ariſing from this deſcription removed.in Covenant; and before I proceed any further, I judge it convenient to remove ſome ſcruples which may ariſe upon this deſcription of the forgiveneſs of ſins now delivered unto you.
Four Quaeries.
1. If our ſins be thus removed, covered, blotted out, and made to paſs away in forgiveneſs of them, whether then that aſſertion be not true, God ſees not ſin in the juſtified?
2. If God upon the forgiveneſs of ſins be not longer diſpleaſed, and will proceed againſt them no more; how is it that we read of his anger and diſpleaſure with his people, and ſharp correcting of them?
3. If ſins be thus blotted out, and the parties forgiven be received into ſpecial love and favour with God, whether then have pardoned perſons any reaſon to mourn for their ſins, and repent of them?
4. Whether perſons juſtified may charge ſin on themſelves?
Whether God ſees no ſin in juſtified perſons?Queſt. 1. Whether the removing and covering, and blotting out of ſins in forgiveneſs, doth not ſtrongly hold out that aſſertion, that God ſees no ſin at all in perſons juſtified?
Anſwered. Sin doth remain in them. Proved.Sol. For anſwer unto this Quaery, I ſhall lay down theſe concluſions, viz.
Firſt, That ſin doth remain even in juſtified and forgiven perſons; and four things do infallibly demonſtrate it ſo to be.
1. By Scripture. 1 Joh. 1. 8. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. 1 Kings 8. 46. There is no man that ſinneth not. Eccleſ. 7. 20. There is not a juſt man upon earth that doth good, and ſinneth not. Prov. 20. …9. Who can ſay I have made my heart pure, I am clean from ſin? James 3. 2. In many things we offend all.
2. By the spiritual conflict 'twixt grace and ſin in juſtified perſons. Rom. 7 23. I ſee another Law in my members, warring againſt the Law of my mind, and bringing me into captivity to the Law of ſin which is in my members. Ver. 24. O wretched man that I am, who ſhall deliver me from the body of this death? Gal. 5. 17. The fleſh luſteth againſt the ſpirit, and the ſpirit agninſt the fleſh, and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would. There is three-fold ſtate of man: 1. Corrupted, wherein is nothing but ſin; and yet all is quiet. 2. Glorified, wherein is nothing but holineſs, as in heaven. 3. Regenerate, where there is fleſh and ſpirit, ſin and grace.
3. By the duties incumbent on juſtified perſons, as
1. Prayer to be kept from ſin. Pſal. 19. 13. Keep back thy ſervant alſo from preſumptuous ſins, let them not have dominion over me. Pſal. 119. 113. Order my ſteps in thy Word, and let not any iniquity have dominion over me; and prayer for the pardon of ſins committed. Pſal. 25. 11. For thy Name ſake O Lord, pardon mine iniquity, for it is great, &c. Ver. 18. Forgive all my ſins.
2. Further mortifying of ſin. Coloſ. 3. 4. When Christ who is our life ſhall appear, then ſhall we alſo appear in glory; but in the mean time, Ʋer. 5. Mortifie your members which are upon the earth, fornication, uncleanneſs, inordinate affection, &c. 2 Cor. 7. 1. Having therefore theſe promiſes, Dearly Beloved, let us cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit, perfecting holineſs in the fear of God.
4. By the examples of the beſt men, ſinning Noah, Lot, Abraham, Jacob, Moſes, David, Jehoſhaphat, Peter, and all theſe when they were in a juſtified condition.
5. Experience; What one child of God hath there been, or is there in the world, who doth not find much ſin dwelling in him, although he be delivered from the condemnation of ſin! Rom. 8. 11. and from the dominion of ſin. Rom. 6. 14. Yet he is not perfectly in this life delivered from the inhabitation of ſin, and motions, and conflicts, and actions of ſin. If any of us (who indeed are in Chriſt, and juſtified by him) have ever ſurveyed the cleareſt and faireſt day of our life, (when our hearts have been moſt enlarged, and our feet moſt upheld) we ſhall with all our good find a great mixture of evil, ſo that we daily ſee as much cauſe to mourn for our own filthineſſe, as to bleſſe God for his goodneſſe.
2. As ſin doth ſtill remain in perſons juſtified, ſo God doth ſee that remaining God ſees that remaining ſin.ſin in them; he that made the eye, ſhall not he ſee? all things are naked and open before him; Gods ſeeing is diverſly taken in Scripture.
Firſt, Sometimes for his approving: Gen. 1. 31. And God ſaw every thing that he had made, and behold it was very good. Jonah. 3. 10. And God ſaw their works that they turnd from their evil way: He ſaw this with an eye of approbation. Now in this ſenſe God doth not ſee ſin in any man, neither good nor bad, neither juſtified nor unjuſtified; for he is of purer eyes than to behold evil, Hab. 1. 13. and cannot look upon iniquity (i. e.) with approbation or liking.
Secondly, For his wrathful obſerving and intention to condemn and deſtroy: Jer. 7. 11. Is this houſe which is called by my Name, become a Den of Robbers in your eyes! behold, even I have ſeen it, ſaith the Lord, ver. 12. But go now unto my place which was in Shiloh, where I ſet my Name at the firſt, and ſee what I did to it for the wickedneſſe of my people Iſrael. Hoſ. 6. 10. I have ſeen an horrible thing in the houſe of Iſrael, there is the whoredom of Ephraim, Iſrael is defiled, &c. Gen. 6. God ſaw the wickedneſſe of man that it was great upon the earth. If you underſtand Gods ſeeing of ſin for ſuch an apprehenſion of ſin, as for it in wrath to judge and condemn, and eternally to deſtroy the ſinner, in this ſence God doth not ſee ſin in any that he pardons or juſtifies.
Thirdly, Sometimes for his knowing and taking notice of a thing, and that with diſlike; although not ſo far as finally to condemn: Now in this ſenſe God doth ſee the ſins of juſtified perſons: The eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 3. Job. 10. 14. If I ſin, thou markeſt me. Pſal. 90. 8. Thou haſt ſet our iniquities before thee, our ſecret ſins in the light of thy Countenance. Pſal. 51. 4. Against thee, thee only have I ſinned, and done this evil in thy ſight. 2 Sam. 12. 9. Why haſt thou (ſaid Nathan to David) deſpiſed the Commandement of the Lord, to do this evil in his ſight? This was that which did ſo aggravate Davids ſin, and ſo much break Davids heart.
Object. But theſe are places for Believers in the Old Teſtament, whereas they who deny Gods ſeeing of ſin, mean it of Believers under the New Teſtament.
Sol. The Believers under the Old Teſtament were juſtified by Chriſt; their ſins were laid upon Chriſt, and taken away by Chriſt as well as believers under the New Teſtament.
2. Why do they bring moſt of their proofs for this Opinion out of the Old Teſtament? As, God ſeeth no iniquity in Jacob; And, thou art all fair my love; and they ſhall be as white as ſnow; and blotted out, &c.
3. But ſee for the New Teſtament, Luke 15. 21. where you have the confeſſion of a penitent child; I have ſinned againſt heaven, and before thee, or in thy ſight. Rev. 2. 4. I have ſomewhat againſt thee, becauſe thou haſt left thy firſt love.
Thirdly, As God ſees the ſins in juſtified perſons, ſo likewiſe is he offended God is offended with their ſins.with thoſe ſinnes: But of this I ſhall ſpeak more fully in anſwer to the next Queſtion.
Fourthly, Gods covering or hiding of ſin in Juſtification, is not Excluſive of, or inconſiſtent with Gods ſeeing of ſin in his people, being rightly underſtood; for Gods covering of ſin is not excluſive of his ſeeing of ſin.there is a two-fold covering of ſin.
1. From condemnation; Thus when God forgives ſins, he covers ſins ſo that they ſhall never appear and riſe up to condemn the perſon.
2. From apprehenſion and diſlike: Thus though the perſon be forgiven and juſtified, yet if he full into ſin, God ſees it and diſlikes it, yea hates it, though for Chriſts ſake be doth forgive the Perſon.
Object. But how can this be, that God ſhould ſee any ſin in believers, who have the Righteouſneſſe of Jeſus Chriſt which is perfect and without all ſinne!
Sol. I anſwer,
Firſt, If the Righteouſneſſe of Chriſt were inherently and ſubjectively in us, as it is in Chriſt; then indeed no ſin were to be ſeen in us: But that Righteouſneſs is ours only Relatively and not formally, it is imputed only to us, and notwithſtanding that imputation there is ſin in us.
Secondly, It is one thing to be conſidered in our ſelves, and another as cloathed with Chriſts Righteouſneſſe: In the former reſpect our ſins appear, and in the latter reſpect they are covered.
How Gods diſpleaſure and anger againſt his people is conſiſtent with his diſcharging of their ſins,Queſt. 2. How can it be affirmed that by forgiveneſſe of ſins, any perſon is diſcharged and freed, ſo that God remains no more offended, and diſpleaſed, and will not proceed againſt him, ſeeing that we read of his diſpleaſure, and anger, and proceedings againſt his people for ſinning againſt him?
Anſwered. Sol. For anſwer unto this, I ſhall briefly ſhew you three things.
1. That God is diſpleaſed with the ſins of his own people.
2. That his anger for their ſinnings hath broken out very ſharply upon them.
3. Notwithſtanding all this, they have a ſingular diſcharge from ſpecial wrath, and Gods judicial proceeding againſt them, which is all that is required in forgiveneſſe of their ſins.
Firſt, God is displeaſed with the ſins of his own people: See this in David, 2 Sam. God is diſpleaſed with the ſins of his own people.11. 27. But, the thing that David had done diſpleaſed the Lord. In Solomon, 1 King 11. 9. The Lord was angry with Solomon, becauſe his heart was turned away from the Lord God of Iſrael, who had appeared unto him twice. Ver. 10. And had commanded him concerning this thing, that he ſhould not go after other gods, but he kept not that which the Lord commanded. In Jehoſhapbat, 2 Chron. 19. 2. Shouldeſt thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord.
Secondly, His anger hath broken out very ſharply upon them becauſe of their ſinnings. His anger hath been ſharp againſt them becauſe of their ſins.Deut. 3. 25. O Lord God, (ſaid Moſes) I pray thee let me go over and ſee the good land that is beyond Jordan, &c. Ver. 26. But the Lord was wroth with me for your ſakes, and would not hear me, &c. 2 Sam. 12. 9. Wherefore haſt thou deſpiſed the Covenant of the Lord, to do evil in his ſight? Thou hast killed Ʋriah the Hittite with the ſword, and haſt taken his wife to be thy wife, &c. Ver. 10. Now therefore the ſword ſhall never depart from thy houſe. Ver. 11. I will raiſe up evil againſt thee out of thine own houſe, &c. 1 Sam. 2. 22. For Elies remiſneſs towards his wicked children, how heavy was the hand of God upon him, in his ſons and family! 1 Pet 4. 17. Judgement muſt begin at the houſe of God. 1 Cor. 11. 30. For this cauſe many are weak and ſickly among you, and many ſleep. Nay his anger hath gone higher than external loſſes; it hath come upon them alſo in a Spiritual way (which is of all other the moſt heavy) and that both Privatively in taking away the ſenſe of his favour, and joy of his ſpirit; and Poſitively in breaking of his bones, as you read in David, Pſal. 51.
Thirdly, But notwithſtanding all this, Gods judicial wrath or dſpleaſure is removed, Gods judicial wrath is removed.All hoſtile anger ceaſeth upon Remiſſion of ſins, no diſpleaſure of God (as hating) remaines, and no fruit of diſpleaſure which is a part of the curſe, either doth or ſhall befall them; Chriſt hath removed that; although a Pathetical anger be on them; yet no Judicial anger is towards them: Though corrections befall them, yet deſtruction ſhall not: though ſharp affliction, yet no malediction; and under all their corrections (which ſtill God ſanctifies unto them for their good▪ Iſa. 27. 9. by this ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin: And which is a teſtimony of his Fatherly love) they ſtill remain ſons of mercy, and heirs of glory. Pſal. 89. 31. If his children break my Statutes, and keep not my Commands; Ver. 32. then I will viſit their tranſgreſſions with the rod, and their iniquities with ſtripes. Ver. 33. Nevertheleſs my loving-kindneſſe will I not utterly take from him, nor ſuffer my faithfulneſſe to faile.
Whether there be any reaſon to repent of our ſins that are forgiven,Queſt. 3. If God doth graciouſly forgive our ſins, whether now there be any reaſon for us to repent of them?
Anſwered. Nothing that we do can untye the bond of ſin.Sol. This is I confeſſe an excellent Quere; how our duty to repent doth conſiſt with Gods free grace in forgiving; concerning which, give me favour to ſay a few things.
Firſt, Nothing that we do (no mourning for ſin, no repenting for ſin) doth, or can untie the bond of ſin, releaſe, and acquit, and diſcharge, or abſolve from guilt: Although God doth not diſcharge us from repenting, yet our repenting doth not diſcharge us from our guilt and condemnation; that is the work of Gods grace in Chriſt, if any preſſe repentance upon that ground, as if forgiveneſs of ſin were the natural effect of repentance, that had a merit to deliver us from condemnation, he erres exceedingly, becauſe
1. Forgiveneſſe of ſinnes is an act only of God, repealing the ſentence of condemnation againſt us; it is only the Creditors act to diſcharge the debt.
2. There is not any ſufficient cauſality in our work of repentance, for ſuch an effect as forgiveneſs of ſin, For
1. Our repentance is imperfect, and ſtands in need of the blood of Chriſt. Bonum meum neque pure bonum eſt, neque meum eſt.
2. Suppoſe it were perfect, yet that could not take away the guilt of ſin committed, becauſe ſin is an infinite offence and diſhonour to God; and our repentance can never bear that proportion in ſatisfying, which ſin hath in offending: It muſt be clearly acknowledged, that to ſet up repentance as a cauſe meriting forgiveneſſe of ſins, cannot conſiſt with Gods free forgiveneſſe of them.
Secondly, Although forgiveneſſe of ſin be not the effect of mans repentance, Yet repentance is required to the obtaining of forgiveneſs.(for then we ſhould forgive our ſelves.) Yet repentance is required to the obtaining of forgiveneſſe: Iſa. 55. 7. Let the wicked forſake his way, &c. and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon. Ezek. 18. 21. If the wicked will turn from all his ſins that he hath committed, &c. ver. 22. all his tranſgreſſions which he hath committed ſhall not be mentioned unto him. Luke 24. 47. That repentance and remiſſion of ſins ſhould be purchaſed in his Name. Acts 3. 19. Repent ye and be converted, that your ſins may be blotted out.
Thirdly, Although repentance be not a cauſe of forgiveneſſe, yet it is the means Though repentance be not a cauſe, yet it is a means of pardon.which God hath ordained for us to enjoy the forgiveneſſe of ſin, of the which his grace only is the efficient cauſe, and the blood of Chriſt only is the meritorious cauſe: Though God doth freely forgive, yet he enjoyns repentance on us; for beſides the many reaſons on our part, there is reaſon for this, in repect of Gods own grace, which did it expreſſe itſelf in a free forgiveneſſe of wicked and impenitent perſons, it would be exceedingly undervalued and deſpiſed as an unjuſt act, and beſides that, it would be improved to all licenciouſneſs and profaneneſſe?
Whether juſtified perſons may charge themſelves with ſin;Fourthly, Whether juſtified perſons may charge themſelves with ſin, ſeeing God hath graciouſly diſcharged them of ſin?
Anſwered. How far juſtified perſons have charged themſelves with ſin.Sol. I will ſpeak ſomething unto this Caſe alſo, wherein I ſhall ſhew unto you two things.
Firſt, How far the children of God have charged ſin upon themſelves: we read in Scripture that they have charged themſelves
1. With the matter of ſin; that they have been guilty of Original ſin: Pſal. 51. 5. Behold I was ſhapen in iniquity, and in ſin did my Mother conceive me. Rom. 7. 20. Sin that dwelleth in me. And with Actual ſin; as David, I have ſinned: 2 Sam. 12. 13. I have ſinned againſt thee, ſaid Job, Chap. 7. 20. and ſo David, Ezra, Nehemiah, &c.
2. With the manner of ſinning, as to the Circumſtances of it, againſt mercies, warnings, judgements on others, Dan. 9. Neh. 9.
3. With the merit of ſin; that if the Lord ſhould deal with them according to their ſins, there were no abiding: If thou Lord ſhouldeſt mark iniquities, O Lord, who ſhall stand! Pſal. 130. 3. Pſal. 143. 2. Enter not into judgement, for in thy ſight ſhall no man living be juſtified. Job. 9. 2. How ſhould a man be just with God? Ver. 3. If he will contend with him, he cannot anſwer him one of a thouſand. Dan. 9. 8. O Lord, to us belongs confuſion of face.
4. So far forth as to acknowlegde no hope nor help of diſcharge, but in Jeſus Chriſt, and in Gods free grace. O ſave me for thy mercies ſake.
5. So far forth as to quicken all penitental works; they have remembred their ſins: Lam. 3. 20. My ſoule hath them ſtill in remembrance, and is humbled within me: They have conſidered their ſins: Pſal. 119. 59. I conſidered my wayes, and turned my feet to thy teſtimonies. Mark 14. 72. Peter thought on the words of Chriſt, and went out and wept bitterly. They have mourned for their ſins: Zach. 12. 10. They ſhall look upon him, &c. and ſhall mourn: we read of Davids tears, and Peters tears, and Mary Magdalens tears, &c. They have reformed their ſins: Hoſe. 14. 8. What have I any more to do with Idols! They have been earneſt with God for the pardon and for the aſſurance of the forgiveneſſe of their ſins: Pſal. 51. 1, &c. and Dan. 9. O Lord hear, O Lord forgive! and Hoſe. 14. 2. Take away my iniquity.
Secondly, How far forth they may not charge ſin upon themſelves: I anſwer Wherein they may not charge ſin upon themſelves.briefly, they may not charge ſin on themſelves,
Firſt, As to conclude that God will damn them for their ſins. For there is no condemnation to them, &c. Rom. 8. 1. And he that believes ſhall not periſh, but have everlaſting life, Joh. 3. 16. Though they muſt acknowledge that by reaſon of ſin they are worthy of condemnation, yet they are to believe that Chriſt hath dyed for them, and they ſhall not be condemned.
Secondly, As to undertake any ſelf-ſatisfaction to God for their ſins; you read of their confeſſions and tears, and prayers, but not of their ſatisfaction; All our righteouſneſſes are as filthy rags. Iſa. 64. 6. Wherewithall ſhall I come before the Lord? ſhall I come before him with burnt-offerings? will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of Rivers of Oyle? &c. Mich. 6. 6, 7. If I justifie my ſelf, mine own mouth will condemn me; if I ſay I am perfect, it ſhall alſo prove me perverſe, Job 9. 20.
Thirdly, As to diſanull their relation to God of Sonſhip, &c. Iſa. 64. 8. But now O Lord thou art our Father! Ver. 9. Be not wroth very ſore, O Lord, neither remember iniquity for ever: behold, ſee we beſeech thee, we are all thy people!
Having thus opened and cleared the nature of the forgiveneſs of ſins, I proceed to the other part of the deſcription of it.