The Mystery and Marrow of the Bible
(4) The fourth Objected Scripture. But the Anointing which ye have received of him, abideth in you, and ye need not that any man teach you, 1 Joh. 2. 27. Therefore after people receive this anointing from Christ, they need no more any Mans Teaching, &c.
Answ. For removal of this Objection, as quite besides the Apostles intent; Consider,
First, That the Scope and Intent of this Context from ver. 17. till ver. 29. is to exhort them to beware of the dangerous Antichrists and Heretical Seducers, that should come, yea were in part come already, as Cerinthians, Hebionites, &c. against whom he arms them, encouraging them to persevere in the Truth upon nine considerations, as I have elsewhere shown. The eighth is this, That though he had written these things to them, concerning them that seduce them; yet he had propounded therein no new or strange Doctrine to them, but such as for Substance they knew already, by the Holy Spirit, that Anointing teaching them all things, viz. All things necessary to Salvation, whose abiding in them should enable them to abide in the Truth, ver. 26, 27. This is the direct purpose of the words.
Secondly, That therefore this phrase [ Ye need not that any man teach you ] doth not at all import, that they were now past all need of Mans Teaching, being so taught by that Anointing: for John himself was now teaching of them, in writing this very Epistle to them, and that very many ways, and particularly in this Context he was teaching them to Persevere in the Truth against all Seducements; and will any one say▪ That what here John taught them was more then needed? But this phrase doth imply; 1. That they were most thoroughly and solidly taught by the best Teacher, the Anointing, viz. The Holy Ghost, received by them, and remaining in them, ver. 20, 27. They that are taught by this Divine Teacher, comparatively need not that man should teach them. The Spirit teacheth most Convincingly, Clearly, Fully, Powerfully, Perswasively, Efficaciously, &c. beyond all man's Teaching. Not that man's Teaching is hereby simply and absolutely excluded: but that the Spirits teaching is magnified and preferred above it. So that Mans teaching (though necessary and useful in its place, yet is as no teaching, in comparison of the Spirits teaching, that excelleth. 2. That they needed not that Man should teach them, (1) Either any Fundamental Principles of Faith or of the Doctrine of the Anointing, having so well grounded them, and taught them all things necessary to Salvation; ( •… ) Or any New Doctrine of a more exquisite and perfect stamp, as yet strange and unknown to them for they knew all things, and needed no new Gospel, no new light or Doctrine for Kind and Substance, though the best had need of man's Teaching in order to growth and further degrees of Knowledge, 1 Cor. 13. 9, 10, 12. •… 2 Pet. 3. 18. 3. That, Here John himself propounds no other Doctrine to them, then what the Holy Anointing within them would approve and give attestation to, having written the Effect and Substance thereof in their hearts all ready by his own finger. Thus he excellently confirms and establishes them against Seducers, in the Doctrine and Truth which they had already received, showing that what now he inculcates unto them, they for Substance knew already, and had long since not only heard it from their Teachers, but learned it also effectually by the Holy-ghost within them.
Thirdly▪ That what here John speaketh of their Anointing, of their Knowing all things, and that they needed not th •… any man should teach them, being chiefly matters of Fact, is specially and peculiarly to be understood of them to whom he wrote this Epistle. They were so thoroughly and soundly instructed by the Spirit, that they knew in a sort all things requisite to Salvation and sufficient to keep them from Seducements, that they comparatively and in some respects had▪ not need that any man should teach them. But this cannot be the Case of all, not of most in the visible Church under the New Covenant: How few are there of whom Ministers can affirm these things? How many children, babes and infants are there in knowledge, but how few adult, ripe, and grown men in understanding? Therefore this cannot be drawn into a President or General Rule for all under the New Covenant, as not needing human teaching.
Thus it is plain, That God by this Promise of Excellent knowledge under the New Covenant never intended to deprive his Church and people of so sweet and rich a Blessing, as Public and private Teaching, or the Public Ministry.
V. Question. Why hath God promised this Blessing in his New Covenant, That all shall know him, from the least of them to the greatest of them?
Answ. These Reasons especially may be given, why God hath Covenanted to confer such Eminent Knowledge upon all sorts and degrees of his New Covenant-people: viz.
1. Because, None in all the world, besides God alone in Christ by his Spirit▪ can furnish the Soul with right saving Knowledge of himself, and his affairs. For consider 1. There may be a Natural knowledge of God and Religion, such as Pagans may have by the dim light of Nature remaining in them, and by the Book of the Creature. This may be sufficient to leave them without excuse in their damnation: though not sufficient for their Salvation. For Nature cannot ele vate the Soul above Nature. 2. There may be A Literal or Notional, and an acquired knowledge of God and Religion by Education, Reading, Hearing, public or private Instruction, Meditation, &c. such as Hypocrites may have by common illumination; or as Reprobates may have from the mere Capacity of elevated Reason. But this Literal, Notional and Acquired knowledge will not effectually save the Soul: they that are most exquisite herein, may at last utterly fall away and perish. 3. There is beyond all these a Spiritual, Supernatural, Infused Knowledge of God and Religion, which God alone in Christ by his Spirit teacheth to his Elect, viz. (1) God the father of Lights, (viz. of all Lights Natural, Spiritual, and Celestial,) he is the fountain of this Light of saving knowledge, he is the First Teacher, it originally comes all from him. All thy children shall be taught of the LORD. Which Christ thus alledgeth and interpreteth, And they shall be all taught of God. Every man therefore that hath heard and hath learned of the Father▪ cometh unto me. (2) In and by Jesus Christ the Son, our Mediator, God the Father reveals himself and ways savingly to his people. No man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Again, it is said of Christ; That was the true light, which ligheth every man that cometh into the world. How? Either Naturally with the light of natural reason and human understanding, so Christ the Word, as Creator, enlighteneth every man created with this principle of Natural light; See John. 1. 1. to 10. Or Supernaturally with saving knowledge, So Jesus Christ as our Mediator and great Prophet, enlightens every man that comes into the world that is enlightened; Every man in the world that is savingly enlightened, is enlightened by him. Christ is the express character and most perfect image of his Father, Heb. 1. 3. So that he who sees and knows the Son, knows the Father also, John 14. 9. Hence it is said; that the light of the Knowledge of the Glory of God is given in the face of Jesus Christ, 2 Cor. 4. 6. As a man reads the Fathers countenance in the face of his Son that is most like him: So God represents himself most lively, sweetly and savingly in Jesus Christ to his elect. In Christ he reveals himself as their Redeemer, their Savior, their Father, their Husband, their God in Covenant, merciful, gracious, longsuffering, abundant in Loving-kindness and Truth, pardoning iniquity, transgression and sin, &c. All knowledge of God out of Christ, is dead, vanishing, fruitless, ineffectual; but the knowledge of God in Christ is quickening, effectual, lasting and saving. (3) God gives the saving knowledge of himself in Christ, by his Spirit. His Spirit is that Unction, that Anointing which immediately teacheth them all things necessary to Salvation. God hath revealed them unto us by his Spirit: For the Spirit searcheth all things, even the deep things of God,—The things of God knoweth no man but the Spirit of God. Now we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. The Spirit makes use of the Ministry of men, co-operates with the preaching of the Gospel, to work this knowledge of God into the he •… ts of his Elect at their Conversion, and to increase it afterwards there: but all the efficacy and enlightening virtue is only from the Spirit, Men are but only Instruments. Thus it is God in Christ by his Spirit, and he alone that can furnish and fill his people with saving knowledge of himself; he only can rubb off the scales of blindness, he only can savingly open the understanding, he only can anoint us with such eye-salve, that we can supernaturally see: and therefore he Promiseth and Covenanteth to do this for his people, which himself alone can do.
2. Because, It is most congruous and agreeable to the Nature of the New Covenant to bring in a more transcendent and excellent Knowledge of God and his ways, then was brought in by the Old Covenant. For, 1. This New Covenant is the last and best Covenant, the most perfect of all Covenant-administrations. 2. The Condition of the Church under the New Covenant is more ripe and perfect then ever it was before. The Church under the Old Covenant, was as a child in minority, under age: but under the New Covenant, is as a man in Maturity, of full age. 3. •… he New Covenant-knowledge and fruition of God, is gradually the very next unto the immediate glorious vision and fruition of God in heaven face to face. Consequently this most excellent and complete knowledge of God is promised in this New Covenant, as being most congruous to the excellent Nature of the New Covenant.
3. Because, gross ignorance of God and his ways, is very Sinful, Mischievous, and Dangerous: but especially under the New Covenant. I. Gross ignorance of God and his ways, is; 1. Very Sinful. (1) Partly, because the Original root of it was Adams great Sin, his first Apostasy from God. Hereby he deprived himself and all his posterity of the image of God: which did partly consist in knowledge. Ignorance then is a rotten branch of a rotten root. (2) Partly, because ignorance, in the Nature of it, is the Souls Darkness and blindness in Spirituals. A miserable and deformed sinfulness. Knowledge in the Soul is as the eye in the body, or Sun in the Sky: Ignorance is contrariwise as a face without eyes, or the sky without a Sun: Oh how misshapen dark and deformed! (3) Partly, Because ignorance hath a stubbornness and enmity in it against the Light.— Men loved darkness rather then light, &c. John 3. 29, 20. (4) Partly, Because Ignorance is the cause, occasion and inlet to many other Sins. It hath a very train of Sin at its heels, Isa. 1. 3, 4. Hos. 4. 2, 3. Through ignorance men crucified Christ, 1 Cor. 2. 7, 8, 9. Through ignorance Paul was a Persecutor, blasphemer and injurious, 1 Tim. 1. 13, 14. Through ignorance men idolatrously worship they know not what, Acts 17. 23. Oh into what extremities of wickedness will not a blind ignorant creature precipitate himself! 2. Very Mischievous and Dangerous. The mischief and danger of ignorance is great and manifold. As (1) Ignorance makes people a Prey to all manner of Seducers, 2 Tim. 3. 6, 7. (2) Ignorance makes men wander in by-paths of Error and ungodliness they know not whither, John 12. 35. (3) Ignorance hides the Gospel from men, that the light thereof shines not in upon them, to their Conversion, 2 Cor. 4. 3, 4. Acts 26. 18. John 3. 19, 20. (4) Ignorance alienates men from the life of God: that neither God nor Godliness lives in them, or by them, Eph. 4 18. (5) Ignorance involves men in senseless Security, Hos. 7. 9. (6) Ignorance destroys a people, my people are destroyed for lack of knowledge. It destroys them both corporally and spiritually, Isaiah. 5. 13. 2 Tim. 2. 25, 26. (7) Ignorance is the Highway to Hell, and will at last bring upon men the vengeance of God in their everlasting destruction, •… Thes. 1. 8, 9. II. This ignorance of God and his ways is most Sinful under the New Covenant. Because against the greatest Light and Compleatest means of Knowledge and fullest Effusions of God's illuminating Spirit: which the New Covenant brings in above all former Covenants. Ignorance under such light, such means, such e •… fusions of the Spirit is deeply aggravated, and more exceedingly sinful, John 15. 22. & 3. 19, 20. Therefore Seeing gross ignorance of God is so Sinful and dangerous, especially in this Noontide of light now under the New Covenant, God hath now Covenanted to furnish his people with more excellent knowledge of himself then ever his people had formerly, that the sin and danger of such ignorance may not undo his New Covenant-people.
4. Because, Such New Covenant-knowledge of God as is here intended, is of General necessity, influence and utility to God's New Covenant-people about all the affairs of the Christian Religion. The light of this supernatural knowledge is as necessary and useful in the Church, as the Light of the Natural Luminaries, Sun, Moon and Stars, is in the world. Now this Knowledge of God is useful and necessary these ways especially▪ viz. 1. As a Di •… coverer of God, Christ, and of all the Mysteries of Christian Religion, to the Soul. The right knowledge of God manifests all those; but gross ignorance leaves us wholly in the dark about them all. 2. As a Detector of all our Sins and Corruptions. The right knowledge of God and his infinite purity, in the exactness of his Word and Law most notably lays open unto us the sinful impurity and pravity of our Hearts and ways, repugnant to God and his will. Thus in Paul; Thus in Job of old. 3. As an Inlet and open door to all sanctifying Graces. As natural light was the first particular distinct Creature when God made the World, Gen. 1. 3. So supernatural light is the first distinct Grace when God new-creates the Soul, Col. 1. 10. 2 Pet. 1. 5, 6, 7. and is an introduction to the rest. As, To Faith, Isa. 53. 11. Heb. 11. 2. To Af •… iance, Trust and Confidence, Psal. 9. 10. To repentance, Job 42. 5, 6. Ier. 31. 19. To Temperance, Patience, Godliness, brotherly-kindness, and love, 2 Pet 1. 5, 6, 7. To obedience, John 13. 17, &c. Knowledge and illumination still leads the way to all distinct Graces in order of Nature. 4. As A guide to all our Faculties and Affections. Light in the bodily eye guides all the bodily parts and members; So light in the understanding guides all the Faculties of the Soul: there being a naturral subordination of the Affections ro the Will, of the Will to the Understanding, & of the Understanding to the Light therein Only violence of corruption ofttimes inverts this orderly subordination. 5. As a Pilot to all our Christian Duties and Actions. Knowledge sits at stern in every well-managed Action and service. Whatsoever we do, we should do it Knowingly, Understandingly; we should Preach understandingly, 1 Cor. 14. 19. 1 Tim. 1. 7. & 3. 2. Tit. 1. 9. we should pray understandingly, 1 Cor. 14. 15. we should give thanks understandingly, 1 Cor. 14. 15. we should read and hear understandingly, Acts 8. 30. John 13. 17. we must manage all our actions and service of God understandingly, 1 Chron. 28. 9. Otherwise, all we do are but blind services and Sacrifices of fools, Eccl 5. 1. 6. As an evidence of all that God hath given us, and done for us in Christ: True knowledge lets us see what we have from God, and so doubles our enjoyment. 7. Finally, As an Espial of our better Condition and state reserved for us in the world to come. Knowing in yourselves that you have in heaven a better and more enduring Substance. These, and many such like, are the advantages and benefits of true Knowledge in the Soul. The Lord there •… ore knowing how necess •… ry and useful true Knowledge is unto his people, (in whose prosperity he exceedingly delighteth) hath Promised this Knowledge in abundance to his People in this New Covenant.
5. Finally, Because such Universal and eminent Knowledge of God under the New Covenant, exceedingly advanceth the glory of Christ and of his New Covenant. Before Christ came, The Knowledge of God and divine things was restrained to a few, an handful of Jews and Proselytes: and it was imparted to those few under a veil very darkly and obscurely: Then Christ and his Covenant comparatively had but little glory. But since Christ's coming, this Knowledge being extended generally to all sorts in all Nations, and imparted to them eminently for measure and degree with a noontide-light and sun-shine of irradiation, The Knowledge of the Lord covering the Earth as the waters cover the Sea, and filling the Church as the light of the Sun fills the whole world: Hereby the Glory of Jesus Christ is most highly advanced, bringing all this glorious light with him: and the glory of his New Covenant is notably exalted above the imperfect, dark, veiled administrations of God's fore-going Covenants. Now God had a singular intent to glorify his Christ and his New Covenant in these latter days.
VI. Question. How may we discover, that we so know the Lord, as God here intends in this his New Covenant-Promise?
Answ. So much hath been spoken to this effect already, that I need not add much more then briefly to point at the Particulars, which more specially tend to the Resolving of this Question.
In the General, It is plain; 1. That such as know God aright, may know that they know him. — Hereby we do know that we know him, if we keep his Commandments, &c. The discerning of the truth of our knowledge of God is not a thing impossible or unfeazable. 2. That very many do think they know God aright, and the things of God aright: When as yet they know nothing as they ought to know. We all have knowledge, Knowledge is an easy attainment: but how few have such knowledge as they ought to have, how hard is it to know God or Religion as we ought to know? A man my know much of God Theorically or Notionally, That he is; That he is one; That he subsists in three distinct persons▪ That he is Al-sufficient, Infinite, Eternal, &c. That he hath eternally ordained all things, In beginning of time created all things, &c. And yet notwithstanding all this, not knowing him so as to believe in him, admire him, adore him, love him, fear him, delight in him with all his heart, with all his soul, with all his mind, with all his might, obey him sincerely▪ &c. such a man knows nothing of God as he ought to know. So a man may know much of Christ▪ of his Natures, Person, Offices, Effects and Fruits of his offices, &c. and yet not knowing him so as to Deny a man's self for him, to forsake all for him, to hate Father, Mother and dearest Relations for him, to count all things loss and dung for the excellency of the knowledge and righteousness of Christ, To believe and rest upon him alone for Salvation, to be acted and ruled by him, his Spirit and Word, &c. such a man knows nothing of Christ as he ought to know. So a man may know much of God's will, and of the things of God and of Christ, of his Commandments, of his Prohibitions, of his Covenant and Promises, of his Ordinances, of the fundamentals and other deeper mysteries of Religion, &c. he may be able to describe them, to teach them to others, to defend them by dispute against all gain-sayers, &c. Yet if after all this Knowledge, he goes on still in his wickedness, he casts God's commands behind his back, walks contrary to the Principles of Religion, despiseth the Covenant and Promises of God, Prophanes and pollutes all his ordinances, contradicts the will of God by fulfilling his own will and ways, &c. this man knows nothing of Religion and of the things of God as he ought to know. The like is to be said in other Cases. And therefore there's great need of searching whether we know God aright, seeing we may have much knowledge of him, and yet know nothing of him as we ought to know.
In Particular we may discern that our Knowledge of God is such as he intends in this New Covenant, especially these four ways, viz.
1. By the Nature of our Knowledge. If it answer the Nature of the New Covenant-knowledge, which is more excellent then the Old Covenant-knowledge of God, in 1. Divineness, 2. Spiritualness, 3. Clearness, 4. Evidentialness, 5. Compleatness, 6. Efficaciousness, and 7. Gloriousness. All which I have formerly opened in the I. Question.
2. By God's way and method of bringing and working this Knowledge in us. If God, 1. In Jesus Christ; 2 By his Spirit and Public ministry have wrought it in us; 3. Increasing it more and more in us by degrees, as hath been explained in the II. Question.
3. By the Properties of true saving knowledge. It hath these more special Properties.
(1) It is Affective. It works not only upon the Head, but also upon the Heart: not only upon the Understanding, but also upon the Affections, 1 John 4. 7, 8. Phil. 1. 9. As I have elsewhere shown. It makes a man so know God, as to love him, fear him, obey him, &c.
(2) It is experimental. It affords a man a spiritual sense, taste and experimental relish of God, Christ, and their sweetness, goodness, Pleasantness, &c. Phil. 1. 9. Heb. 5. 14. Psal. 34. 8. with 1 Pet. 2. 2, 3. This is far beyond all empty Notions, though never so subtle and acute.
(3) It is effective. It is not an idle, but a working Knowledge: Its not ineffectual and weak, but very efficacious▪ its not only Contemplative, but Active also. It specially produceth these effects, viz▪ 1. Humbles the Soul for sin, Job 42. 5, 6. 2. Purifieth the heart from Sin, I am. 3. 17. 1 John. 3. 6. 3. Makes obedient to God and his Commands. Is a Practical knowledge, 1. John. 2. 3, 4. & 4. 6. John. 10. 4. 4. Disposeth a man to serve the LORD sincerely and willingly, 1 Chron. 28. 9.
(4) It is very pregnant and fruitful in all goodness, 2 Pet. 1. 5, 6, 7, 8. Jam. 3. 17. A barren, empty, dry, fruitless, useless knowledge, that ends only in knowing, and doth good neither to a man's self nor others, &c. is a bad knowledge.
4. By the Associates or Companions, which the Scripture joins with true Knowledge, and which actually do accompany true knowledge in the Sanctified Heart. The companions of a man's delight, are notable indications of his Principles, Constitution and Disposition. The Companions of true Knowledge of God, are; Faith, Virtue, Temperance, Patiente, Godliness, Brotherly-kindness, Charity. Yea, Knowledge, Righteousness, and true Holiness are copartners in the Image of God renewed in us. Where these sacred Concomitants are indeed: there true saving Knowledge is in some good measure.
VII. Inferences. Shall God's Federates have generally a More excellent Knowledge of God, &c. Under the New Covenant, then they had under the Old Covenant? Shall not every man teach his neighbor and brother, saying; know the LORD? for that All shall know him from the least to the greatest of them: Then,
1. Hence, The Old and New Covenant essentially and substantially Agree, though Accidentally and Circumstantially they differ, about the Knowledge of the LORD. I. Essentially they Agr •… e as to the Essence and Substance of this Knowledge. Both of them teach their Federates to know the LORD God; Yea and to know God in Christ in some sort. II. Accidentally they Disagree, as to the Accidents and Circumstances of this knowledge of the Lord. For, 1. That knowledge of God under the Old Covenant was restrained to one sort of People the Jews: But this under the New Covenant is extended to all sorts of people of all Nations. 2. That was more Human: This more Divine. 3. That more Literal and Carnal: This more Spiritual and Celestial. 4, That more dark and veiled: This more Clear and Revealed. 5. That consequently much less: This much more evidential and ensuring. 6. That more Imperfect and childlike: This more pefect, complete and Manlike. 7. That more weak and ineffectual: This more powerful and efficacious. 8. That having some sort of glory: but This being far more excellently glorious. As in all these Particulars hath been formerly manifested. So then, though Old and New Covenant substantially do Agree: yet accidentally they much disagree; The New Covenant far transcending and excelling.
2. Hence, The chief Perfection of Knowledge, is to know God aright. For, the most perfect Light and Knowledge, is that which is in the Church of God, surpassing all Pagan-knowledge: The most Perfect knowledge in the Church, is that knowledge which the Church hath in her most ripe grown and perfect state, now under the New Covenant: And the Perfection of this New Covenant knowledge is wholly placed in this, That all his Covenant people know the LORD. For, 1. The LORD God is the Highest and perfectest object knowable: And therefore the right knowledge of the Lord is the Height of Knowledge. 2. The Lord cannot be rightly and savingly known but in Jesus Christ, and in his face; (1) In whom the Divine Perfections are most resplendent; (2) In whom the whole Mystery of sinners salvation was Contrived and Decreed before all time; (3) By whom the Redemption and Reconcilement of Sinners to God was wrought and effected in fullness of time; (4) Through whom the Redemption, Reconcilement and Salvation of sinners is actually Applied and Appropriated to the Elect in due time; And (5) With whom the everlasting Happiness and salvation of sinners shall be consummated in Heavenly glory after all time. So that the right knowledge of God comprehendeth in it all saving knowledge whatsoever: Its the Center where it all meets; Its the Circumference wherein it is all contained. Know God aright, and know all things. 3. The right knowledge of God, Inchoate in this world, is life eternal, in the root and foundation: The knowledge of God consummate in the world to come, shall be eternal life and happiness in the Compleat Consummation thereof. So then, To know God aright is the chief Perfection of all knowledge. Wouldst thou have the chief perfection of all knowledge? Labor then to know God aright. All light is but darkness; All knowledge is but ignorance; which is besides, or without the true knowledge of God. And all dangerous damning darkness and ignorance vanisheth away, as a Mornings mist before the Sun, when the true glory of this Knowledge of God in Christ begins to shine into the Soul.
3. Hence, The right and saving Knowledge of God is a very great and eminent Mercy. Why? Because this, and this alone of Particular graces, is expressly promised in this New Covenant. And nothing is expressed in the New Covenant, but what is a very great and eminent Mercy. As the Sun and Moon are great Mercies to the world; The eye to the body; and Reason to the Mind: So the true knowledge of God is a very great and eminent Mercy to the Soul. All other Graces of sanctification are implicitly promised, in God's promise of writing his Laws in mind and heart: But Besides that, The Knowledge of the Lord is explicitly promised. Otheres a singular excellency in this true knowledge of the Lord: as I have formerly manifested. Then let all that are ignorant of God, press after the right knowledge of him. And let all that know him aright, rejoice in him, and magnify him exceedingly who hath so opened their eyes.
4. Hence, All true saving Knowledge of God is only from God. Why? Because God promiseth it in his New Covenant. If we might have it by Nature or by Art, From ourselves or From the creature, or From any other fountain then from God alone The Father of Lights, God might have directed us to repair thither for Supply: but Promising this knowledge to his Federates, he declares himself the only Fountain of this Light, and tacitly directs all that want it to come unto him alone for it. He Promiseth, what himself alone can Perform. He shines unto all his Federates by the instrumental light of his Gospel and New Covenant: He shines into all his Federates, even into their Minds and Hearts by the effectual light of his spirit. He shines away all their gross sinful darkness, and brings light out of darkness The God of this world Satan can blind men's minds: but its only the Lord our God in Christ can recover sight to the blind, and open their eyes. Therefore, thou that art blind or weak-sighted anoint thine eyes with his ey-salve that thou mayest see. Beg him to open thine eyes. Remember his Promises to this effect; If any of you lack wisdom, let him ask of God that giveth to all men liberally and upbraideth not, and it shall be given him. And here in this New Covenant; All shall know me from the least to the greatest.
5. Hence, As the greatest and highest •… ight not to despise: so the least and lowest need not despair of the true Knowledge of God now under the New Covenant. Why? Because the Promise of this knowledge of the Lord is directed, not only to the greatest but to the least also. God's Promises are without respect of persons. The least shall know God as well as the greatest. The least had need to know God, because they know him not, or very little: The greatest had need to know him, because they know him not enough. The least shall know God by knowledge implanted into them: The greatest shall know God, by knowledge augmented in them. The least shall know God, that they may be God's disciples: The greatest shall know God, because they are but God's disciples▪ The least shall know God, because their Meaness cannot debase them too low for God's illumination: The greatest shall know God, because their greatness cannot advance too high for God's illumination. The least shall know God, that they may not despair of knowing him enough: The greatest shall know God, that they may not presume of knowing him too much. All shall know God: because both great and small have their knowledge from God. Come hither, O ye least of God's people, and be comfortable; come hither, O ye greatest of God's people, and be humble: The least are not so ignorant, but God will make them know him; and the greatest are not so intelligent, but God will make them know him more. All knowledge of God in this world is but in part: and all knowledge in part had need to be increased.
6. Hence, God's Federates now under the New Covenant should not content themselves to know only Fundamentals and First Principles touching God and his ways. Under the Old Covenant they seemed to stick in Principles and first Elements, they taught one another, saying, know the LORD, they were but Alphabetarians, As children in their ABC or Primer of Religion: But under the New Covenant they are come to age, They should know the Lord more perfectly; They should not stick in plain principles, but proceed to profound and abstruse mysteries; The New Covenant-light is far greater, and proportionably their knowledge of God and his ways should be greatened also; They should be no longer Children but Men in understanding, of Christ's highest Form, taking out his deepest and hardest Lessons. Away with that lazy, sluggish stupidity in many professed Christians, who in the knowledge of God take so little pains, that they therein come short of the very Jews. Shall Jews under veils and shadows of of the Old Covenant, know more of God then Christians under the Sun-shine and open face of the New Covenant?
7. Hence, All such Ways and Means of knowledge as God hath ordained under his New Covenant, ought to be made use of in subserviency to, and for accomplishment of this Promise of knowing the Lord in his New Covenant. God's New Covenant-Precepts and Institutions, must not thwart and cross his New Covenant-Promises and Obligations: nor may his Promises be urged to evacuate his Precepts. God's Promises set forth the End, which God will bring his Federates unto: God's Precepts set forth the Means whereby God is pleased to bring them unto that End. The Means must be subordinate and subservient to the End and consequently our observation of his Precepts unto our expectation upon his Promises. He that despiseth God's prescribed Means, despiseth also God's Promised End: The Contempt of his Precepts doth inevitably infer the contempt of his Promises. Private Christian Teaching, and Public Ministerial Instruction till the worlds end. are (as hath been formerly shown) is God's ordinary New Covenant way, prescribed of God for breeding and increasing the right knowledge of God and his ways among his people; and by which his Spirit efficaciously works in them that effect: They therefore that despise and would destroy Christ's New Covenant-Ministry, Preaching and other Ordinances, or Private Christian and Domestical Instruction, do therein despise the true Knowledge of God, The New Covenant Promising it, And the Authority of Jesus Christ in his New Covenant-Ordinances and Institutions as his Ordinary fixed Means for the attainment of it.
8. Hence, So long as Men remain grossly ignorant of God and the things of God under the New Covenant, so long they are without the Excellent Blessing, Influence and saving efficacy of the New Covenant. For the true saving knowledge of God and his ways, is the very first distinct particular blessing promised in the New Covenant, and performed accordingly: The writing of God's Laws in their hearts, and the grand Covenant Interest mutually betwixt God and them, formerly expressed in the New Covenant, being more General, Large and Complexive Mercies. If therefore thou dost not as yet truly and savingly know the Lord in some degree: thou art partaker of the New Covenants saving Mercy, Virtue and Efficacy in no degree. As yet thou art darkness, and not light in the Lord; As yet thou art not taught of God by his Spirit and Ministry, so as to come to Christ; As yet the Gospel is hid to thee, as to one that is lost, the God of this world having blinded thy mind; As yet thou art a child of the night, and not of the day, The Day hath not savingly dawned upon thee, nor is the day-star risen in thine heart; And wanting this first New Covenant -Mercy, consequently thou wantest all the rest; God's Laws are not in thy Mind and Heart, Thine unrighteousnesses, sins and transgressions remain still unpardoned, The Lord is not thy God, nor art thou one of his New Covenant-people. Oh how sinful and dangerous is this thy dark, blind and ignorant Condition! How shouldst thou lament the Causes thereof! How canst thou eat, drink, or sleep quietly and contentedly in this Godless, Christless, Covenantless and Hopeless Condition for a week together?
9. Hence, As we desire to approve ourselves to be God's New Covenant-people; so we should strive after the Having and Evidencing to ourselves that we have this New Covenant-Knowledge of the Lord. Consider seriously; 1. They that do not truly and savingly know the Lord according to his New Covenant, are none of God's New Covenant-people, which are all a Knowing People in some good measure, and yet there are very many now under the New Covenant extremely ignorant of God, as I have shown from many grounds. 2. They that are most grossly ignorant of God and his ways now under the New Covenant, may possibly (if the fault be not their own) attain to a sufficient measure of the saving knowledge of the Lord. For the Lord in his New Covenant hath faithfully promised; All shall know me from the least even to the greatest. 3. The Only Ordinary way whereby dark, ignorant Souls may come to the knowledge of God, savingly, is; In and through Jesus Christ alone, Fundamentally: By his Spirit, Efficaciously: By his New Covenant-Ministry, and other more private Instruction; Instrumentally: And all this in a continual Progress, gradually. As I have formerly evidenced. Hither therefore all must repair, and here all must attend, that want and desire true saving knowledge of God and his ways. 4. When any person hath gained saving knowledge of God in Christ, He may possibly discover and evidence to himself that he hath such a Knowledge. He may know that he knows God: and that in such ways, as I have already indigitated. If the Seeing body may see that it sees: why should not the Knowing Soul know that it knows? Now then, would we be assured of our good New Covenant state? Let us diligently in God's way press after this New Covenant-Knowledge. And that we may have the Comfort of such knowledge once attained, strive we upon undeceiving grounds to evidence to our own hearts that we have such knowledge of the Lord and of his ways.
10. Hence, Finally, The better we know the Lord, and the things of God now under the New Covenant, the more the Glory of Christ and of his New Covenant are Exalted and Magnified in us. God intended to display the glory of Christ now under his New Covenant more then ever before: and to that End he hath clothed his New Covenant with far greater excellency and glory, then all foregoing Covenants: Their glory was as no glory in Comparison of the New Covenants glory that excelleth. Consequently, when the true light and knowledge of God Efficaciously shines in our hearts, The glory of Christ and of his New Covenant resteth upon us and is magnified in us Exceedingly, while we are changed into the same image from glory to glory by the Spirit of the Lord.
Article 3. Of God's Mercy or Propitiousness to them in his utter Rimission and Oblivion, Forgiving and Forgetting All their Sins forever.
The third Particular, & distinct New Covenant-Blessing here promised, wherein this N. Covenant differs from, yea far excels the Old Covenant, is; God's Mercy or Propitiousness to his Federates in his utter Remission and Oblivion, in his Forgiving and Forgetting All their Sins for Ever. For, I will be merciful (Hebr I will Pardon; or, I will remit; or, I will be propitious, Gr. I will be propitious, or I will be propitiously-merciful) to their unrighteousnesses, and their Sinful errors, and their transgressions, (or, unlawfulnesses, ) I will remember no more (Heb. and Gr. I will not remember again, or, anymore. ) These words I have already in brief explained both Analytically and Grammatically: Let the Reader look back a little, for his satisfaction, to that Explication Here the Holy Ghost points out a third Difference betwixt the New Covenant and the Old▪ and a third Excellency of the New Covenant above the Old. God here Promiseth (as Calvin well observes) to be propitious to his people in another manner, and more perfectly, then of old. Of Old, under the Old Covenant (as the Apostle most Excellently makes the parallel) they had many Sacrifices, as Bulls, Goats, &c whose Bodies were offered, and whose blood was sprinkled▪ year by year continually; The Repetition of which Sacrifices again and again so often, did Evidence: Partly, The utter inability and insufficiency of those Sacrifices to purge the Conscience, take away sin, or to make the Comers thereunto perfect, Heb. 10. 1, 2, 4. & 9. 9. Partly, That those Sacrifices of the Old Covenant were so far from Removing sins away, that in those Sacrifices there was rather a Remembrance again made of sins every year. The Renewed Sacrifices were a Renewed Accusation, Arraignment and Condemnation of the Sacrificers for their Sins still un-purged away. But now under the New Covenant instead of all those many weak and ineffectual Sacrifices, yearly repeated; we have only one Propitiatory Sacrifice Jesus Christ himself Blessed forever, whose blood being shed and his body offered once for sins for Ever, hath for Ever perfected them that are Sanctified: that is, Hath forever expiated and purged away their sins that there needs no more sacrifice for sin forever, Heb. 10. 1, 2, 3. with ver. 18. Hath for Ever perfected his people as pertaining to the Conscience, having purged their Conscience from dead works, that they should have no more Conscience of sins, Heb. 9 9, 14. & 10. 1, 2. And that thus Christ's one Sacrifice hath taken away our sins for Ever, He proves by three Arguments, viz 1. From the Prophetical Testimony of David, Heb. 10. 5. to 11. 2. From Christ's sitting down at God's right hand, presently after he had sacrificed himself. An evident demonstration of the perfect Satisfaction given by that one Sacrifice to God's justice for sins forever, ver. 11. to 1▪ 5. 3. From the Testimony of the Holy Ghost in this New Covenant, assuring, That their sins and their iniquities God will remember no more, ver. 15. to 19. In the Old Covenant Sins were remembered again every year: But in this New Covenant their sins should be remembered no more, &c. Herein the New shall differ from, and far excel the Old▪ So that this is a Noted point of Difference betwixt the New Covenant and the Old, and wherein the New far excels the Old: viz. In this Blessed, Sweet, and Heart-Reviving Mercy, THE REMISSION OF SINS.
Now in this precious Article or Promise of the New Covenant, touching Remission of Sins, (that we may proceed to a more Theological Consideration thereof) there are Especially these two Promissory Propositions couched, which comprize the whole Substance and Intent of this Promise in them: viz. 1. That, Under the New Covenant the LORD God, in and through Jesus Christ, will freely, fully and utterly Remit all his true Federates Sins. 2. That, Therefore God will bestow upon his Federates all the other Promised Benefits of the New Covenant, because he will so freely, fully, and utterly Remit all their Sins, in and for the Satisfaction of Jesus Christ. All that shall need to be spoken for the unfolding and clearing of this Cordial Article about Remission of Sins, may be easily referred to these two Propositions: which I Evince and Explain as followeth.
That, Under the New Covenant, The LORD God, in and through Jesus Christ, will freely, fully and utterly Remit all his true Federates Sins whatsoever.
In this Proposition (for clearing the deduction of it from the words of the Promise,) note;
1. The Efficient Cause or Author of this Mercy, The LORD God; I will be merciful, &c. I will remember no more, saith God.
2. The Meritorious Mean, in and through whom this Mercy is Promised, viz. In and through Jesus Christ; I will be propitious, or I will be propitiously merciful. This hath reference to Christ's Propitiation, whereby God's justice is appeased and pacified, touching their sins. Christ is ( 〈 in non-Latin alphabet 〉 ) the Propitiation for our sins, &c. Christ is ( 〈 in non-Latin alphabet 〉 ) The Propitiatory through Faith in his blood, &c.
3. The Act of Grace, wherein the special Nature of this Promised Blessing is comprised, viz. Remitting of Sins. The Text expresseth this in two words, I will be Merciful, I will remember no more. The First word in the Hebrew 〈 in non-Latin alphabet 〉 Eslach properly signifies, I will remit, I will pardon, &c. And the later phrase of remembering their sins and iniquities no more, The Apostle himself interprets of Remission of Sins. So that in both phrases, Remission of Sins is the Act of Grace and Mercy here intended. This Act of Remitting Sin is in this Proposition Amplified by three Properties or Excellencies thereof in these three Terms, Freely Fully, and Utterly. 1. Freely: because it flows merely from God's will and good pleasure in Christ. I will be merciful—I will remember no more. —2. Fully; Because such full and comprehensive terms are used; Unrighteousnesses, Sinful-Errors, and Unlawfulnesses, All in the plural number, and all very extensive, that is, All sorts, all degrees, all aggravations of Sin, (except that Sin against the Holy Ghost, which Scripture elsewhere declares unpardonable) shall be remitted▪ For what kind, degree, or aggravation of sin can be named that comes not within these three words? 3. Utterly; that is Absolutely, finally and forever. Their sinful errors and unlawfulness will I remember no more▪ That is, I will not remember them anymore for Ever, so as to impute them to them, or charge them upon them to their Condemnation.
4. The Object on whom this Act of Grace, this free, full and utter Remission of Sin shall be conferred▪ viz. All God's true Eoederates▪ Their unrighteousness, Their sinful errors, and Their unlawfulnesses. Here's [ Their ] thrice over: whose? Theirs of the House of Israel and Judah, of his whole Church of Jews and Gentiles, that shall become God's true Federates indeed, that shall be Israelites indeed, that shall be effectually called indeed according to God's purpose.
5. The Season of this Promised Blessing, when it shall be otherwise and more excellently vouchsafed to God's Federates, then of old: viz. Under the New Cevenant. Sin was Pardoned formerly under the Old Covenant, and before it: but now under the New Covenant Sin shall be more excellently pardoned: as hereafter will appear.
Thus the Deduction is clear: The Proposition fully containing the true sense and substance of this Promise of the New Covenant.
Now, for the more Satisfactory Explication of this Great and Excellent Blessing, viz. REMISSION OF SINS, contained in this first Proposition, and Covenanted here in this sweet New Covenant Promise; I shall, as briefly and clearly as I can, resolve these four Particular Questions; viz. 1. What the Nature of Sin is, which is the Subject of Remission. 2. What the Nature of Remission of sins is, which is here Promised and Covenanted. 3. Whether those that have their sins Remitted, may know that they are Remitted; and How they may know this? 4. Wherein God's Remission of Sins under the New Covenant, differs from, and excels the Remission of Sins under the Old Covenant? To some of these Particulars, the chief things to be known touching PARDON and REMISSION OF SINS, may be easily referred.
Question I. What the Nature of Sin is, which is the Subject of Remission?
Resolution. In Remission of Sins, ( Sin being the subject▪ Remission the Adjunct,) this Adjunct, Remission, cannot well be explained, without explication also of this subject thereof, Sin. Touching Sin, I shall especially open▪ 1. The Denominations of it here in this Promise. 2. The Description of it. 3. The Particulars in it, which come under Pardon, and which do not.
I. The Denominations of Sin here in this Promise, are in the Greek three; All of them very Comprehensive, All of them in the Plural Number, All of them for Substance intending the same thing, but differing in the precise Notion, way or manner of Signifying the same thing. Answerable unto which, there are three other words in the Hebrew, viz. Two in this Promise in Jeremiah, and one elsewhere.
1. The first denomination is, ' 〈 in non-Latin alphabet 〉 , properly it denotes Injustices, Unrighteousnesses, Injuriousnesses, &c. Heb. 8. 12. whatsoever is without, besides, or repugnant to the Rule of Righteousness, Equity, &c. even that just Law of God, Rom. 7. 12. is styled unrighteousness; and is a wrong or injury against God and his Law. Answerable to this is the Hebrew word 〈 in non-Latin alphabet 〉 Gnhavonam. Ier. 31. 34. it properly signifies, Their Crookedness, their wryness, their perverseness, their iniquity, &c. from 〈 in non-Latin alphabet 〉 Gnhavah, which (as Mercerus notes) doth Properly signify, to be crooked, or bowed, or writhen, &c. Metaphorically to be unjust, perverse, &c. or to do perversely, frowardly, unjustly, &c. Their Perverse-iniquity, their crooked-iniquity. A Metaphor from things crooked, that warp or bend away from the straight Rule, when they are compared and laid together.
2. The second Denomination is, 〈 in non-Latin alphabet 〉 . Properly it signifies, Errors, wanderings, strayings, missings-of-the-mark, straying-sins, sinful-errors, &c. Heb. 8. 12. It is derived from 〈 in non-Latin alphabet 〉 , or (which is now in use for it) from 〈 in non-Latin alphabet 〉 . To err or wander-away, viz. either out of the way, or from the intended scope, mark, or white, as H. Steph. shows by many instances. Thence by a Metaphor it signifies To sin; because To sin is to err or wander out of God's way, from the paths of his Word and Laws, &c. Answerable to this is the Hebrew 〈 in non-Latin alphabet 〉 Chattath, Ier. 31. 34. which properly signifies error, viz. Either by missing the scope or mark aimed at; As its said of those 700. left-handed men, Everyone could sling stones at an hair-breadth, and not miss. Heb. not err, Judge. 20. 16. Or, by wandering out of the way; which error it more usually denotes. Hence its Metaphorically translated to signify Sin, or Sinfulerrour, or Sinful-straying, &c. from the ways and Laws of God.
3. The third denomination is ' 〈 in non-Latin alphabet 〉 , which properly signifies, Illegalities, Unlawfulnesses, Heb. 8. 12. which elsewhere is translated, The-transgression-of-the Law. This word is derived from a privative, without, or against, and 〈 in non-Latin alphabet 〉 , Law: and so 〈 in non-Latin alphabet 〉 signifies not only one that is without Law, as 1 Cor. 9. 21. but also one that is against Law, 2 Thes. 2. 8. 1 Tim. 4. 9. 2 Pet. 2. 8. Answerable to this word there is not a third Hebrew word in Jeremiah's Narrative of the New Covenant, Ier. 31. 34. but yet there is one elsewhere, viz. 〈 in non-Latin alphabet 〉 Peshaugh, properly defection, prevarication, transgression of the Law, Precept or Covenant through perfidiousness, &c. as Mercer observeth. All these three Hebrew words are together in that one text,— Pardoning iniquity and transgression and sin: properly;— lifting-up, crookedness, defection and error, Exod. 34. 7. Now why doth God use all these terms and comprehensive expressions, but thereby to assure his people of the largeness; fullness, completeness and comprehensiveness of his Pardons; Sins of all sorts▪ of all notions, of all degrees and aggravations which his people shall be guilty of, he will fully pardon.
II. The Description of sin. I offer thus in brief. Sin is any evil Habit or Act, against the Law of God, and offensive to him, Drawing away from God, Depriving of righteousness and innocence, defiling the person and action, Deserving Death, and making guilty of the curse of God.
In this Description note, 1. The Genus, or General Nature of Sin; Any evil Habit or Act. Or more exactly, The Pravity, Viciosity or Evilness of Habit or Act. At first in Adam 's Apostasy, The evil Acts bred evil habits in him: but ever since the evil Habits produce evil Acts. 2. The Differentia, or Difference specifical that distinguisheth Sin from all other things, Consists in that heap of Properties, Fruits and Events of Sin enumerated All which are evinced by the Scriptures annexed.
III. Hence, There are many Particulars considerable in Sin: that we may see what it is in sin, that is properly capable of, or curable by Remission, and what not. For Remission is not a fit and proper cure for everything in sin. Especially take notice of these particulars in Sin, viz.
1. 〈 in non-Latin alphabet 〉 , An unlawfulness, An Anomy, A swerving, warping or discrepancy from the Law; as John describes it: 〈 in non-Latin alphabet 〉 ; Sin is the transgression of the Law. Or, Sin is unlawfulness. This Anomy is both in Habituals, and in Actuals, and these in Defect or Excess, in Omission or Commission, &c. This Anomy, this unlawfulness, this discrepancy from, or repugnancy to the Law of God, is most essential and intrinsical to sin: And this is Healed, Partly by Remission, when it is not imputed, or reckoned to us, but put upon the account and head of Jesus Christ, our true Scape-Goat: Partly by Sanctification and Inscription of his Laws in our Minds and Hearts, Ier. 31. 33. Heb. 8. 10. whereby both Inward Faculties and Outward Acts, Constitution and Conversation become conform and sweetly answerable to the Laws of God, as hath been explained.
2. Offensa, The offense or offensiveness of Sin unto God, whereby God is provoked, angered, displeased, grieved, &c. against the Offender. Thus, — Forty years long was I grieved with this Generation, and said, it is a people that err in their hearts. — They angered him also at the waters of strife. — Thus they provoked him to anger with their inventions. So, when David had involved himself in those two heinous sins of Murder and Adultery, its said, But the thing that David had done, displeased the LORD. Heb. was evil in the eyes of the LORD. Contrary hereunto, Paul's exercise was, to have always an inoffensive conscience, ( 〈 in non-Latin alphabet 〉 ) towards God and towards men. This offense, anger and displeasure of God for Sin, is in some sense Removed by Remission of sin, viz. in regard of the enmity, hatred, punitive and vindictive Nature thereof, properly so taken; I will heal their backsliding, I will love them freely, for mine anger is turned away from him. So that properly God doth not as a Sin▪ revenging Judge, punish his pardoned people: Yet notwithstanding, as a Father he is offended and displeased at them for their sins, and sometimes severely chastizeth them for their iniquities, as he dealt with Moses, Aaron, David, the Corinthians, &c.
3. Aversio, A with-drawing, Recess, Departure, or turning-away from God, from godliness, from his Law, &c. — Every man is tempted, when he is drawn-away ( 〈 in non-Latin alphabet 〉 ) of his own lust and enticed. Drawn away, from God; enticed, to evil. Thus, Adam at first turned away from God by eating the forbidden fruit: Israel turned aside quickly, Exod. 32. 7, 8. And in every sin, more or less, there is some aversion from God, some turning of the back upon God, and their face upon sin, &c. Now this Aversion is not properly relieved by Remission of sins, but by the Returning or Conversion of the Sinner again unto God.
4. Privatio, A Privation, A Loss, &c. Of Righteousness, Rectitude, Innocency, Integrity, &c. in whole or in part. So, when Adam first sinned, he wholly lost his concreated Rectitude, Innocency and uprightness in the image of God. When David, Peter or other Saints of God sinned; they lost their rectitude and innocence in part, viz. that innocence which they had before in respect of those particular gross offenses, whilst un-committed. Now this Privation of Innocency and Integrity, cannot properly be so cured by Remission of si •… ▪ as that the Nocent party should be made Innocent again; Innocency lost, is like Virginity lost, can never be recovered: It cannot be said, such an one hath not fallen, hath not sinned, hath not broken the Law, &c. herein; this cannot be repaired properly. But yet such innocence lost may so far be regained by Remission of sin, as that Sin shall not be imputed to them, to make them nocent and guilty before God; and their Persons may be reputed, accounted and accepted of God as innocent, as the righteousness of God in Christ. By Sanctification also God brings in an integrity into a man's spirit, which is answerable in the sight of God to that innocence lost, whereupon God's people are accounted pure and holy, Eph. 4. 24. Psal. 18. 22. Tit. 1. 15. 1 Pet. 2. 5, 9. 1 John 3. 6, 7, 8, 9.
5. Macula, A stain, spot, pollution, defilement, &c. whereby the Person or Action is blemished, slurred, made foul, filthy and deformed. Which stain and foulness of sin the Scripture represents by Similitudes of most filthy things: as Original uncleanness, by the Uncleanness of a menstruous woman, Zech. 13. 1. Actual Uncleanness; by many other legal defilements, Levite. 5. & 11. & 12. & 13. & 14. & 15. By the filth under the nails or arm-holes, I am. 1. 21. Skin of an Ethiopian, and spots of a Leopard, Jer. 13. 23. Vomit of a Dog, and filthy mire wherein a Sow walloweth, 2 Pet. 2. 22. This inherent Stain spot and defilement of Sin, is efficaciously and most properly cleansed and washed out by the pure water of the Renewing and Sanctifying Spirit, by that infused purity and cleanness which abideth in the people of God. The guilt of which sin is Meritoriously washed away and cleansed by Christ's blood unto justification, Rev. 1. 5. Zech. 13. 1. By merit of whose blood the Holy Spirit also is procured for his members Sanctification.
6. Meritum, The Merit, Desert, or Due wages of Sin, of all Sin, yea of all the Sin of God's Elect, is Eternal Death and Condemnation. The wages of Sin is Death, but the gift of God is Eternal life through Jesus Christ our Lord: viz. Eternal Death, (as appears here by the Antithesis of Eternal life ) is the most proper adequate wages of sin, of all sin. And although deserved Death and Damnation be not actually inflicted upon God's Elect: Yet in strictness of justice, they do in themselves by their sins deserve it, as well as others. In this regard men are said to be worthy of Death for Sin. This desert of Death is not taken away by Remisson of sins.
7. Finally, Reatus, Guilt or Guiltiness of God's Curse, viz. Of Death. This Guilt is the Actual obligation or binding-over of the Sinner to the enduring or under-going of the Penalty denounced and threatened to sin. In the day thou eatest thereof thou shalt die the death. And, — Cursed is everyone that continueth not in all things written in the Law to do them. As therefore everyone that sinneth is guilty of death; that is, obliged to endure the punishment of death: So, in regard of the Truth of God's threatening, and the vindictive justice of the most righteous judge, it is necessary that one way or other the Sinner should undergo that punishment, Gen. 2. 17. Gal. 3. 10. Rom. 1. 32. & 3. 19. & 5. 12. & 6. 23. I am. 1. 15. Hence those phrases, Guilty of Hell-fire. — Guilty of Eternal judgment. — That every mouth may be stopped, and all the world may become guilty before God. 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , Under judgment to God, or subject to the judgment of God. Hereupon, sins are called Debts, 〈 in non-Latin alphabet 〉 , And forgive us our Debts, as we forgive our Debtors. They are Debts to God. Not that we owe them to God, or ought to sin against God; but Metonymically, because they render them that sin obnoxious to God's punishment, even as Pecuniary debts oblige him (that hath not wherewith to pay) unto punishment. Hence also (as that learned Gomarus hath well observed) The name Sin is used by way of a double Metonymy. viz. 1. By a Metonymy of the Cause for the Effect, when Sin is put for the punishment of sin, as Gen. 19. 15. and 1 Pet. 2. 24 2. By a Metonymy of the Adjunct for its Subject, when Sin is put for the Sacrifice of Sin, which bears the punishment of Sin to expiate it. As, He was made Sin; that is, A Sacrifice for sin. 2 Cor. 5. 21. Thou wouldst not have sin, Psal. 40. 7. that is, thou wouldst not have legal Sacrifice for sin; which the Apostle by an Ellipsis renders, 〈 in non-Latin alphabet 〉 , for sin; that is, A Sacrifice for sin, Heb. 10. 8. Now guilty sinners must undergo Death and Curse one way or other, as I said: Ei there in their own Persons, according to the express letter of the Law, Deut. 27. 26. Gal. 3. 10. Gen. 2 17. thus all reprobates shall endure the punishment forever, Mat. 25. 41, 46. Dan, 12. 2. Or in their Surety, according to the tacit intent of of the Law, manifested to be the mind of the Law-giver in the whole current of the Gospel, in Christ Promised, Gen. 3. 15. and 22. 18. Act. 10. 43. and in Christ exhibited, Gal. 3. 13, 14. Heb. 2. 14. Acts 3. 25. Thus Christ died and became a Curse for his Elect, Isa. 53. 4, 5, 6 Rom. 4. 25. Gal. 3. 13. whose temporal Death was of eternal and infinite value, by reason of the infiniteness of his Person, being God as well as man, purchasing his Church with his own blood, Act. 20. 28. Heb. 9. 14. This Sacrifice of Christ dying was fully accepted of God as a Ransom for all his Elect, Eph. 5. 2. Heb. 10. 6. to 20. 1 John. 2. 1, 2. Heb. 9. 12, 13▪ 14. Mat. 20. 28. 1 Pet. 1. 18. Now Remission of sins doth most properly relieve a sinner against this Guilt of death, Curse and Condemnation; not by abolishing the Desert of his Guilt, or the Merit of his sin: But by releasing him from his actual Obligation and Ordination to Death, Curse and Damnation; that though it be deserved by him, yet it never shall be inflicted upon him.
Quest. II. What The Remission of sins is, which is here Promised and Covenanted in this New Covenant.
Resolut. Remission of sins is a most sweet and comfortable Blessing, especially to a poor Sin-bruised soul. This Blessing is more often spoken of, then well understood: and yet its better understood by many, then experimentally enjoyed. This Question, as it is difficult, so it cannot but be very delightful to be resolved. For Satisfaction herein, Consider, 1. The Expressions or Phrases by which the Holy Ghost in Scripture sets it forth to us. He best knows how to Signifie and make known his own Mind to us, touching this choice Mercy. 2. The Nature of this Blessing, of Remission of Sins.
I. The Expressions, Names or Phrases whereby the Holy Ghost describes this precious & excellent Blessing to us, are very many both in the Hebr. of the O. Test. & Gr. of the N. & those very Emphatical & comfortable. I shall briefly note some of the more observable expressions. As,
1. Remission, Pardon or Forgiveness of Sins: Gr. 〈 in non-Latin alphabet 〉 . That they may receive forgiveness of sins. — Repent and be baptized everyone of you in the name of Jesus Christ, for the Remission of sins. This word is most frequently used for this purpose in the New Testament. The original of this word is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , To send: whence 〈 in non-Latin alphabet 〉 , to dismiss, Let-go, Send-away, remit, permit, or suffer, leave, &c. And thence the Noun 〈 in non-Latin alphabet 〉 Dismission, Remission, Releasing, viz. of Debts, or of bonds for debts, or of Captives out of prison. And so its translated to signify the Pardon and Forgiveness of Sins: Because when God pardons sins, He dismisses them, he releases them, he lets them alone, meddles not with them, so as to impute them to condemnation, He remits their debts, He sets the offender at liberty breaks their bands, and brings them out of prison, &c. By this Metaphor, Pardon of Sin is sweetly set forth in that of Isaiah; — To proclaim liberty to the Captives, and the opening of the Prison to them that are bound: which in Luke is thus expounded; — To preach ( 〈 in non-Latin alphabet 〉 dismission, remission, release ) deliverance to the Captives,—To set at liberty ( 〈 in non-Latin alphabet 〉 in remission, &c.) them that are bruised. 〈 in non-Latin alphabet 〉 is from the same orignal, and is used for remission of Sins, Rom. 3. 25. The Hebrew word answering properly to this Greek word is 〈 in non-Latin alphabet 〉 Salach, To remit, or forgive, or be merciful to: As here its used in this Promise; For I will forgive their iniquity. This same word is also often used in this sense elsewhere▪ As Lev. 4. 20. 2 Chron. 6. 27. Exod. 34. 9 Ier. 33. 8. Psal. 130. 4. Dan. 9. 9. Hence God is styled 〈 in non-Latin alphabet 〉 Eloah Selichoth, A God of Pardons, Neh. 9. 17. That can create, command, give and apply Pardons, as a God. So then, before Remission of Sin, The Sinner is in Debt, in Danger, in Bonds, in Prison, &c. but after Sin is pardoned, His debt is released, his bonds are cancelled, His prison is opened, and he is dismissed at liberty: God will have no more to say to him in regard of his pardoned Sins; God now accounts of him as if he had not Sinned. This is a great Expression, and very frequent both in Old and New Testament.
2. Free-forgiveness, gratuitous-Pardon of Sin. So its in the Greek in the New Testament. 〈 in non-Latin alphabet 〉 , Having freely-forgiven us all our Sins. And again,— Even as Christ ( 〈 in non-Latin alphabet 〉 ) freely forgave you, so also do ye. The word 〈 in non-Latin alphabet 〉 doth properly signify a gratuitous-forgiving, not only without, but even contrary to all our desert. This denotes to us, That pardon of Sin originally flows from that blessed fountain of God's free grace. He pardons because he will pardon. He forgives freely for his own sake, Isai. 43. 25.
3. Propitiousness, or Propitious-mercifulness upon Pacification for Sin. The Greek 〈 in non-Latin alphabet 〉 To expiate, Pacifie, and render▪propitious; and 〈 in non-Latin alphabet 〉 , Pacified, Propitious, Favourable, &c. are used for this Purpose. As 〈 in non-Latin alphabet 〉 ▪ I will be propitiouslymercifull to their unrighteousnesses. Or, I will be pacifiedly-favorable to their unrighteousnesses, (that I may so speak to express the Emphasis of the word.) The like word is in the Publicans Prayer; 〈 in non-Latin alphabet 〉 O God be merciful to me a Sin •… . Properly; O God be pacified, or, be pacifiedly-merciful to me a Sinner. These are excellent expressions indeed, whereby God promiseth pardon, and the Publican begs pardon of Sin. These Greek words are for Substance the same. Now 〈 in non-Latin alphabet 〉 hath two principal significations in the New Testament, viz. 1. To expiate, or make-reconciliation for sins with God. So its used only once, of Jesus Christ; — That he might be a merciful and faithful High-priest, in things pertaining to God, 〈 in non-Latin alphabet 〉 to make reconciliation for the sins of the people: or, To expiate the sins of the people. 2. Hence consequently its drawn to signify, To pacify God, or To render him propitious, favorable, merciful. Because, when Sins are expiated, when reconciliation is made for them, when the penalty is endured fully that is due to them, &c. then God is appeased, pacified, and becomes propitious, favorable, merciful to the Sinner. And in this sense the word is often used in Scriptures, As, Luke 18. 13. Heb. 8. 12. Mat. 16. 22. And in Profane Authors. And this latter is the most usual and common signification of the word. So that as the former word 〈 in non-Latin alphabet 〉 , freely to forgive, denotes the spring-head and fountain whence Pardon of Sin ariseth, even the riches of God's free grace: So this word 〈 in non-Latin alphabet 〉 intimates the Meritorious Mean, or Procuring-Cause of Pardon, viz. Christ's Meritorious expiation of Sin by his own death and blood, whereupon God is pacified and appeased touching sin, and becomes propitiously merciful to the Sinner. Hence Christ is called, 〈 in non-Latin alphabet 〉 , The Propitiation, If any man sin, we have an advocate with the father, Jesus Christ the righteous, and he is the Propitiation ( 〈 in non-Latin alphabet 〉 ) for our sins. And 〈 in non-Latin alphabet 〉 The Propitiatory or Mercy-seat: whom God hath set forth to be ( 〈 in non-Latin alphabet 〉 ) A Propitiatory through faith in his blood, to declare his righteousness for theremission of sins that are past, &c. How excellently do God's gratuitous Mercy, and his Justice meet in this great blessing of Remission of sins! His gratuitous Mercy, in that he remits freely, without any desert of the Sinners, yea against all his desert: His Justice, in that he remits righteously, upon expiation made by Christ's blood, and satisfaction given to God's justice for •… in by his death. Answerable to this Greek word, is also the Hebrew word 〈 in non-Latin alphabet 〉 Salach, in one of its significations: for it signifies not only to remit and forgive, but also to be Propitious. And therefore for this the Apostle puts 〈 in non-Latin alphabet 〉 I will be propitiously-merciful, or I will be pacifiedly favorable to their unrighteousnesses. More fully answerable is the word 〈 in non-Latin alphabet 〉 •… hit, To Expiate, Cleanse, Purge. This word 〈 in non-Latin alphabet 〉 Chata in the Conjugation called Kall, signifies, To Sin, To err-away, To err from the scope: but in the Conjugation Piel; To Expiate sin, to cleanse or Purge away sin. So David useth it; Thou shalt purge me with Hyssop, and I shall be clean, &c. Or, Thou shalt expiate me, or cleanse me with Hyssop, &c. Herein David alludes to the ceremonial Rite of cleansing the leper or other unclean persons under the Law, The Priest took a bunch of Hyssop, and therewith sprinkled blood upon them. Lev. 14. 4, 5, 6, 7, 8. and sometimes a clean person with Hyssop sprinkled water upon the unclean. Numb. 19. 17, 18, 19. This was a Type of Christ's blood and water sprinkled upon the hearts and Consciences of Sinners by Faith for Remission of Sins, Rom. 3. 25. Heb. 9. 13, 14. The blood of Jesus Christ his son cleanseth us from all sin, 1 John 1. 7. In this phrase therefore David begged pardon of sin in the blood of Jesus Christ, whereby God's justice was satisfied for sin. He could easily have had the literal ceremony: but he wanted and earnestly desired this Spiritual mystery.
4. Not-remembering of Sin anymore. This is another expression for Pardon of sin in this New Covenant; — And their sinfulerrour ( 〈 in non-Latin alphabet 〉 Lo escar guhod) I will not remember anymore. For which the Greek hath it; And their sinful errors and their unrighteousnesses I will not remember again, or anymore. 〈 in non-Latin alphabet 〉 . Here are two Negatives, which do more vehemently deny, according to the propriety of the Greek language. That is, I will never remember them again, I will in no case remember them anymore. I will so forgive, as to forget. Not that in propriety of phrase, God either remembers, or forgets; for all things are present to him, he knows and beholds them in one act all at once: But its an Allusion to the manner of men, who when they forgive injures fully and heartily, do also forget them, blot them out of mind, so as neither to upbraid and reproach them for them, nor seek reparation, satisfaction, &c. by way of revenge. Or rather, its an Allusion to the Manner of the Old Covenants administration, in the Sacrifices, whereof there was a remembrance again of sins every year, they were a fresh inditement and arraignment of the people for sin continually: But under this New Covenant Christ by one offering of himself once offered, hath forever perfected them that are sanctified, hath forever taken away the sins of his Elect, there needs no more expiatory Sacrifice for them, they that are sprinkled with the blood of this Sacrifice shall have their sins no more remembered against them, or mentioned to them to their Confusion and Condemnation. An Act of everlasting Oblivion shall be past upon them.
5. Not-imputing of Sin to the Sinner. By this expression David describes the Forgiveness of Sin; Blessed is the man whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity. Paul also hath the same expression for Substance, alleging that of David's. The Hebrew word 〈 in non-Latin alphabet 〉 Chashab here used by David, and the Greek 〈 in non-Latin alphabet 〉 here used by Paul have both of them great variety of acceptations in Scripture, and there is an Imputation of evil, and an Imputation of good to one (as elsewhere I have already at large manifested): But to our present purpose they signify, To impute-to, Attribute-to, Ascribe-to, To account-to, To charge-upon, &c. Thus when God forgives Sin, he doth not impute sin to such a man, he doth not attribute, account or ascribe it to him, he doth not charge it, or lay it as a debt upon him, he doth not lay it to his charge to his condemnation. Why? Because he hath imputed all his sins already unto Christ, he hath laid them all upon him, as his Surety, and Christ having paid the debt as the Sinners surety, its no more to be charged upon the Principal. — For he hath made him to be Sin for us (by Imputation,) who knew no sin (by inherent pollution or perpetration) : that we might be made (by imputation) the righteousness of God in him. So that this Non-imputing of Sin to us, leads us to Christ our Surety to whom they were imputed, who himself bare our sins upon his own body on the tree. The Expression seems to be a Metaphorical allusion to an Arithmetical accounting, when upon casting up divers Sums a man at last comes to the total Result: and accounts, or chargeth so much debt upon one, so much upon another, &c. but where he will freely forgive the debt, he doth not impute, reckon or account any debt to such an one at all. Thus God in pardoning sin, imputes not sin to us, reckons it not to us, puts it not upon our Account, but as it were crosses all out of his debt-book. Oh he is a blessed man to whom the Lord will not thus impute sin!
6. Covering of Sin, Hiding it, or Hiding God's face from it. This expression is oft used for the Pardon of Sin. The Hebrew hath three words especially to this purpose. 1. 〈 in non-Latin alphabet 〉 Chasah; To cover, or hide out of sight. Its applied to any object or thing that is covered by something interposed betwixt it and the eye. As the body is covered with Garments, Ezek. 18. 16. The Tabernacle was covered with the cloud, Numb. 9. 15. & 16. 42. The waters of the Red-Sea covered the Egyptians, Exod. 15. 10. Thus when sin is pardoned, its covered from God's eye. Not that God doth not see it at all, but that he doth not see it to punish it and requi •… e it with Condemnation. So; O the blessedness of the man whose transgression is forgiven, and whose sin is covered. And elsewhere; — Thou hast forgiven the iniquity of thy people, thou hast covered all their sin, Selah. 2. 〈 in non-Latin alphabet 〉 Caphar, Our English word cover is very near it. This word Generally signifies to Cover, to hide, to cover with pitch, &c. as Gen. 6. 14. the Ark was covered with pitch. Hence in Piel it signifies, To expiate, cleanse, purge, &c. which is to hide sin or uncleanness; To remove Wrath, that it may not appear. Thus the Seraphim laying a live-coal from the Altar upon the mouth of Isaiah, said; Thine iniquity is taken away, and thy Sin purged▪ or Covered. And again; Surely this iniquity shall not be purged from you (or, covered ) till ye die. From this Root that word 〈 in non-Latin alphabet 〉 •… aphoreth is derived, which signified the Covering of the Ark, called the Mercy-seat or Propitiatory, which was a special Type of Christ, Exod. 25. 17. to 23. Rom. 3. 25. For as the Law in the Ark, by which is the knowledge of sin, was covered with the Mercy-seat: so Christ by his death Expiates, Remits and Covers our sins, that the Law shall not accuse or condemn us for them. 3. 〈 in non-Latin alphabet 〉 Sathar, To hide, conceal, &c. when God Pardons sins, he hides his face from them, He will not look upon them in wrath or revenge; he looks as it were another way. So David prayed; Hide thy face from my sin, and blot out all mine iniquities. It seems to be a Metaphor, from a guilty person, that cannot endure the face of a strict Judge: or from an offending child that cannot bear the fathers frown. When God pardons, he hides his face. Oh what comfortable words are these to a penitent, sin-bruised Soul! Thou uncoverest all thy sins before God, confessing them, lamenting them, and ripping them up: but God covers them all, he puts them out of his fight. Thy sins are ever before thee, Psal. 51. 3. thou art still poring upon them, &c. but God hides his face from them, he will not look upon them anymore.
7. Taking-away sin, Removing it, &c. when God Remits sin to us, he Removes sin from us. Here are two Hebrew words. 1. 〈 in non-Latin alphabet 〉 Nasa, To lift up, To take-away, To Spare, To Remit, &c. This word is very comprehensive in significations, if any other. When God remits sin, which is an heavy burden to the Soul, Mat. 11. 28. He lifts it up off the Soul, he takes away this heavy, troublesome load that presseth it down and oppresseth it, he gives lightning and ease to the Soul, he unburthens it. Oh this is sweet to the Heavyladen! Thus God proclaims himself; — Keeping mercy for thousands, forgiving ( 〈 in non-Latin alphabet 〉 Nose, lifting up, taking away, ) iniquity, and transgression, and sin. That is, All sort of sin. Here the Participle is used, Taking away: its God's constant, daily and continual act to be pardoning; though we be still sinning, yet he is still pardoning. So elsewhere; Who is a God like unto thee, pardoning ( 〈 in non-Latin alphabet 〉 Nose▪ lifting-up, taking-away) iniquity? &c. there's no God like our sin-pardoning God: No God, but he can pardon •… in. — Take-away all iniquity, and receive us graciously. — O the blessednesses of that man whose transgression is pardoned, or Taken-away! This taking away, or bearing away of Sin noted by this word, was excellently shadowed out in the Scapegoat, upon whose head Aaron was to lay both his hands, confessing over him all Israel's iniquities and transgressions, putting them upon his head, and then to send him away into the Wilderness, never to return or be found more. And the Goat ( 〈 in non-Latin alphabet 〉 Nasa, shall take-away) shall bear-away upon him all their iniquities unto a land of separation, and he shall let go the Goat in the wilderness. So Christ bears away our sins, far from us, never more to return to us, or be charged upon us. 2. 〈 in non-Latin alphabet 〉 Mosch, To remove, properly to remove-fromhandling. — And I will remove ( Jerome renders it, Auferam, I will-take-away) the iniquity of that Land in one day. In that day, saith the LORD of hosts, shall ye call every man his neighbor, under the Vine and under the Fig-tree. The Pardon and removal of sin, is here discovered to be the sweet foundation of all Peace, Tranquility and Prosperity. Sin unremoved, like Jonah in the ship, storms and disturbs all: but Sin removed, like Jonah cast out, calms and quiets all.
8. Blotting-out, or Wiping-out, or Razing out, &c. 〈 in non-Latin alphabet 〉 Machah, Properly and Principally it signifies, To blott-out-by-wiping, and so to remove away from its place, that shall not anymore appear; David prays; Blott-out, wipe-out all mine iniquities, Psal. 51. 9. God saith; I, I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins, Isa. 43. 25. And again; I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins, Isa. 44. 22. When a cloud is blotted out of the air, it is so utterly dissipated and dissolved, that it never returns thither again; there's nothing but serenity, clearness and brightness in the Heavens; and when a writing is blotted out of a Table-book, its so defaced, that it can never be read more; or, when a debt is wiped out of an Account-book or Debt-book, its never called for or exacted anymore▪ So when God pardons sin, he so utterly blots and wipes it out by the blood of Christ, that it shall never be exacted more from that soul, never be found there more unto Condemnation.
9. Casting behind God's back. King Hezekiah said; — And thou hast loved my Soul from the pit of corruption, for thou hast cast ( 〈 in non-Latin alphabet 〉 Hishlacta, thou hast cast away) all my sins behind thy back. A Metaphor from the action of man, who casts behind his back such things as he cares not for, regards not, looks not after, minds not, &c. So God deals with all our sins which he pardons, and for which he will not condemn us. Contrariwise when God punisheth for sin, he is said to set our sins before his face; — For we are consumed by thine anger, and by thy wrath are we troubled. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.
10. Removing our sins from us as far as the East is from the West. 〈 in non-Latin alphabet 〉 Rachak, properly it signifies, To be far-distant, To be afar off, To be far remote. David useth this word for Pardon of sin, He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as the Heaven is high above the Earth: so great is his mercy towards them that fear him. As far as the East is from the West: so far hath he removed ( 〈 in non-Latin alphabet 〉 Hirchic, hath made-far-distant) 〈◊〉 transgressions from us. Here God's pardoning Mercy is magnified three ways, viz. 1. By his forbearance of deserved punishment. 2: By the incomparable transcendency of his mercy above our sins higher then heaven is above the earth. 3. By his far removal of our sins from us, as East is remote from West. A Proverbial Speech. East and West are far distant, never meet: So we and our pardoned sins shall never meet more; our true Scape-goat Christ hath carried them quite away from us into the Wilderness. Augustine here saith; When Sin is remitted, thy sins set; thy grace riseth. Thy sins are as it were in the West: The Grace whereby thou art freed is in the East. — Thy Sins set forever; and Grace remains forever. Oh its well for us when our sins are not Rising, but Setting.
11. Finally, The Pardon of Sin is most excellently set forth even in a Knot or Clustre of choice Expressions in the Prophet Micah, Who is a God like thee, Pardoning (Or, Lifting-up, or Taking-away) iniquity, and Passing-by over the transgression of the remnant of his Heritage? He retaineth not his anger forever, because he delighteth in loving-kindness. He will Return, He-will-tenderly compassionate-us, He will subdue our iniquities: And thou wilt cast-away (or fling-away) all their Sins into the depths of the Sea. In this glorious Scripture, The singular and incomparable Goodness of God is magnified over all God's in his Pardoning Mercy. The true God is altogether matchless in his Sin-pardoning mercy. Who is a god like thee? &c. This his Sin-pardoning Mercy is, I. Emphatically propounded, by way of interrogation. Who is a God like thee, Pardoning, ( 〈 in non-Latin alphabet 〉 Nose, lifting-up, taking-away) iniquity? Of this Term formerly. II. Elegantly Amplified by many sweet and comfortable Expressions. As, 1. Passing-by over the transgression ( 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 Guhober Guhal Peshaugh) of the remnant of his Heritage. When God Pardons sin, he passes over it, he passes by it, he so sees it that will not see it, He will have nothing to say or do to it or for it, as to the point of curse and condemnation. But only his Heritage, that little remnant in the world shall share in this Mercy. Thus God passed by the Israelites in Egypt, whose Houses were sprinkled with blood, when he fell upon the Egyptians for their sins and destroyed them. 2. He retaineth not his anger forever, &c. God may be angry with his people, and sore displeased at them for their sins so as to chastise them severely, though he pardon them graciously: yet he will not be ever angry, he will put off and lay aside his displeasure from them. 3. He delights, takes-pleasure in loving-kindness. 〈 in non-Latin alphabet 〉 Chesed properly notes Benignity, Loving-kindness. Loving-kindness hath these three special Properties, viz. To impart tokens and testifications of kindness to the Object loved. To accept the smallest upright performances or manifestations of Duty. To cover and pass by all weaknesses and infirmities, as if there were no such things. God excels in all these, Loving-kindness is his delight. 4. He will return, He will-tenderly-compassionate-us. The word 〈 in non-Latin alphabet 〉 Racham properly denotes, To commiserate, Intimately to tender with inward yearning bowels of compassion, Tenderly to embrace, as the Matrix the child. Though sin drive God away sometimes, yet he will not utterly depart, he will return again to us: yea, though we have sinned against his Mercy, kicked against his bowels, yet his very bowels yern over us. When God pardons a sinner, Oh how he tenders him, how dearly he clasps and embraces him, how he puts him as it were into his very inward and dearest bowels! &c. 5. He will subdue our iniquities. When God pardons sin, he subdues sin, he conquers the enmity of sin. Partly, He subdues the great and strong Provocation of sin, that riseth up against Cod. God's Pardons prevail against, and overcome our sins Provocations: His Pardons are above our sins exasperations and aggravations. They are great, but God's Pardons infinitely greater. Partly, He subdues the great Power of sin, that riseth up against us. Where God pardons the Guilt, he kills and mortifies the Power of sin. 6. He flings away all his people's sins into the depths of the Sea. That is, God so pardons their sins, that he Pardons all, and that forever. As that which is flung into the Sea, into the deepest places of the Sea, can never again he seen or found: Or as the Egyptians were all swallowed up in the Red-Sea, and never troubled, terrified or afflicted Israel anymore after that day; God could as easily drown all Pharaohs Army therein, as one man. So their Pardoned Sins shall be all drowned in the Sea of God's Mercy and Christ's Merit forever; they (though never so huge an Army) shall never trouble, terrify or afflict them anymore to their condemnation; in that sense they shall never be found anymore at all, or heard of in God's wrath anymore at all.
Thus I have opened a Box of rich and precious ointment. O how fragrant and refreshing are these expressions to a sin-bruised foul! How appositely and suitably are they accommodated against all the saddening considerations and apprehensions of sin! 1. Our Sins ars Debts: But God doth freely remit them. 2. Our Sins are Offences; but God in Christ doth expiate them, and is propitious to them. 3. Our Sins are upon record in God's Book: But God will not remember them, impute them to us, or charge them upon us; but wipe them quite away. 4. Our Sins are foul and deformed: but God will hide and cover them. 5. Our sins are heavy burdens: but God will lift them off us, and take them away. 6. Our Sins have been acted all in God's sight, and they are ever before us. but God will cast them all behind his back, and remove them as far away from us as the East is distant from the West. 7. Our Sins are great Provocations against God, and strong enemies to our Salvation: But our matchless sinpardoning God, will Pass them by, will not still retain his anger against them, takes pleasure in loving-kindness▪ will return to us, will reembeace us with tenderest bowels of commiserations, will subdue our iniquities, and will fling away all our sins, as once the Egyptians, into the depths of the Sea. O think of these things ye penitent souls, that lie bleeding under your sins and the wrath of God: and lift up yourselves herewith out of the doleful pit of your despondencies and disconsolations.
Thus of the Scripture-Names and Expressions touching Remission of Sin. The Quid Nominis.
II. The Nature of Remission of Sins; The Quid Rei, what the Thing of Remission of sins is, hath been very much discovered in all the former excellent expressions▪ whereby the Holy-Ghost points it out unto us in the Scriptures. But yet, because this is such a Fundamental Article of Faith; upon which the consolation of Believers doth so much depend, And against which it is very dangerous to err, on the right hand or on the left: I shall, for the more distinct and clear Discovery of the Nature of Remission of Sins, Propound and explain these Positions following, viz
Posit. I. That, Remission of sins, here promised in this New Covenant, is not intended of any Human Remission, Fraternal, or Ministerial: But of Divine Remission of sins, and that not Particular, but Universal.
We must rightly distinguish, before we can clearly and duly Define or Discribe. Remission of sins, according to Scripture is twofold. I. Human, whereby man forgives man, according to God's appointment. This Human Remission is also twofold, viz. 1. Fraternal Remission, which every private Christian ought to perform to his Brother sincerely and heartily▪ as he desires and expects pardon from God. Forgive, and ye shall be forgiven. — And forgive us our Debts, as we forgive our Debtors. — For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses. Thus Joseph forgave his Brethren. Nor must we forgive one another, until seven times, but until seventy times seven; Even as often as there is need: as our Savior teacheth by his Parable. 2. Ministerial and Ecclesiastical Remission, which either The Ministers pronounce Doctrinally according to the Word unto every true Believing and Repenting sinner, which is partly intended in that; whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained. Or the Church, The Governing-Church, pronounceth. Orderly in a way of Discipline, and Censure, to a Penitent after Ecclesiastical punishment inflicted. But none of these Remissions are here intended: but such a Remission as is the immediate Act of God, Heb. 8. 12. Ier. 31. 34. II. Divine, whereby God himself forgives man. And is likewise twofold, viz. 1. Particular or Partial, when God remits the punishment of sin in part, or for a time only. As when God remits temporal punishment, even unto reprobates: Thus God pardoned the Murmurers, in not bringing the Pestilence upon them, according to Moses request, Pardon I beseech thee the iniquity of this people,—as thou hast forgiven this people from Egypt even until now: and yet he afterwards shut them all out of the promised Rest for their unbelief. Thus God in part pardoned wicked Ahab, in respiting the threatened Judgment. But however God may Pardon wicked persons in regard of temporal punishment: he will never pardon them in regard of eternal, Mat. 25. 46. Psal. 92. 7. 2. Universal or Total, when God gratuitously remits unto truly Penitent and Believing Sinners, all Punishment and Curse of sin properly so called, both Temporal and Eternal, for and through the meritorious satisfaction of Jesus Christ, apprehended by Faith. I say, All Punishment properly so called: for even they that are actually pardoned and justified, are not exempted from God's Fatherly chastisements, judgments and trials in this life, and those inflicted sometimes upon occasion of their sins; witness David, the Corinthians, and many others, 2 Sam. 12. 13, 14, &c. 1 Cor. 11. 32. Heb. 12. 6, 7, 8, 9, 10. And this Universal Remission of Sin, is that which is propely and plainly intended in this New Covenant.
Posit. II. That, Remission of Sin is a distinct Blessing and Grace from Mortification of Sin, and not to be confounded therewith.
For, 1. Remission of sin is a branch or Part of Justification, Rom. 3. 24, 25, 26. and 4. 6, 7, 8. But Mortification of sin is a branch of Sanctification, Col. 3. 5. to 11. and 2. 11, 12. Rom. 6. 4. to 15. 2. Remission of sin properly takes away the Guilt of sin, the Obligation to Condemnation, Eph. 1. 7. Heb. 8. 12. But Mortification of sin takes away the filth, power, and dominion of sin, and at last by degrees destroys the very Inherence and being of sin in us, that there shall be neither spot, nor wrinkle, nor any such thing, Rom. 6. 4. to 16. Eph. 5. 27. Remission makes a man no guilty sinner before God: but Mortification tends daily to make a man no Sinner at all. Its true, Remission of Sin and Mortification of Sin, are divine blessings, cast at the same time upon the same persons; but yet they are distinct blessings.
Posit. III. That, Remission of Sins strictly and properly taken, is not the All, but only a Part of our Justification before God; But more largely and improperly it is All.
For, Remission of Sin is taken Properly or Improperly. 1. More strictly and properly, it denotes An absolution of the Sinner from the guilt of sin, viz. from his just obligation unto due Punishment, 2 Sam. 12. 13. Mat. 6. 12 Luk. 11. 4. And in this sense, Remission of Sins is not the All and whole Nature of Justification, but only a part thereof. For, none are just before God perfectly, but such as perform the whole debt due to God. The Debt due to God is twofold, viz. One Directly & perse; that is, Perfect and perpetual Obedience to God's Law. The other Indirectly & per accid •… ns, by accident and occasion of Sin: that is, Undergoing the Punishment due to the transgression of the Law: Both these are necessarily to be performed for us; The latter, for obtaining of Remission of Sins, that is, Absolution from the Curse and Punishment of Eternal death deserved: The former, for Imputation of righteousness to us unto Eternal life. Hereupon Jesus Christ, becoming our Mediator and Surety, paid and performed both these Debts due to God; viz. The Debt of Punishment, for obtaining Remission of sins, or Acquittal from Death and Curse, for us, Isa. 53. 4, 5, 6. Eph. 1. 7. 2 Cor. 5. 21. The Debt of perfect Obedience, for Justification of life, Rom. 5. 17, 18. 2. More largely and improperly, by a Synecdoche of the part for the whole, it comprehendeth in it the imputation also of righteousness. As in that passage which Paul alledgeth out of the Psalms; Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works: Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man unto whom the Lord will not impute sin. David's words expressly mention not a word of the Imputation of righteousness: but run only upon God's Forgiving, Covering, and Non-imputing of sin, and yet Paul saith, David describes the blessedness of the man to whom God imputeth righteousness. Here therefore A Synecdoche must needs be acknowledged; And, That Remission of sins, (here expressed by Forgiving, Covering, and Not-imputing of sin ) doth plainly import and imply also An imputation of righteousness. And seeing Remission of sins is sometimes used in the New Testament Synecdochically to comprize in it the whole of Justification, why should it be thought strange to understand it in this extent and latitude here in this Body of the New Covenant, the Promises and Blessings whereof are so Complexive, Extensive, and Fundamental? Surely I see no Inconvenience contradicting. And certainly, If we may understand this Federal Article so largely, it will so much the more advance the rich Grace of the New Covenant, And advantage the Consolation of the New Covenant Federates.
Posit. IV. That, Remission of sins, strictly taken, doth most properly and especially consist in the Removal of the offense done to God, and in the Acquittal or Absolution of the Sinner from the Guilt of Sin, that is, from his Obligation, or being bound over, to endure the Punishment of Death, due for such offense.
I have already shown, that, among other Particulars considerable in Sin, these are two specially to be noted, as to the present subject in hand; viz. Offensa, and Reatus. I. The Offence or Provocation against God, as it were stirring up his Anger and Displeasure. The Act of sin may be transient and speedily pass away: But the offense against God remains and continues, till the Sin be pardoned. God lays it to heart, when the Sinner is pleased with it: God is displeased at it, when the Sinner is pleased at it: God Books it down, and remembers it, when the Sinner forgets it, &c. And God ofttimes testifies his deep displeasure because of such offense, before the offender obtain Repentance or Pardon. But when Sin is Remitted, God ceaseth his conceived anger and displeasure; Blots the Sinners offenses out of mind and memory, will remember them to him no more, Heb. 8. 12. II. The guilt of sin, or the Obligation of the Sinner to the punishment of Death and Damnation, appointed of God. As soon as a man hath sinned, he is presently fallen into the hands of God, who hath right and power over him as a supreme and righteous Judge to take vengeance upon him, having already adjudged the Sinner unto death: And he is also presently fallen into the hands (as it were) of his own Conscience, his own Guilty Conscience. God and his own Conscience bind him over to Eternal condemnation, as the proper appointed wages of sin. While this Guilt, while this Obligation to death lies upon the Soul and Conscience, There's no Remission of sin there: but in this guilt, sin still lives; still represents itself with horror to the awakened soul, my sin is ever before me; still cries aloud for vengeance, as if it were but newly acted, &c. when sin therefore is remitted, this guilt removes, this obligation to threatened and deserved pnnishment ceaseth; The soul is now set at liberty, this dreadful bond is cancelled, the pain, fear, trouble and terror of Conscience is over, and the Sinner begins to find some spiritual Rest and ease unto his soul. Herein principally and especially Remission of Sin stands: Not in Removal of the Stain and Power of Sin, that is done by Sanctification: Nor in Removal of the desert of Punishment, for even in a Pardoned person, as well as in an unpardoned, Sin deserves eternal death and condemnation, this is the proper and adequate wages of Sin wherever it is; But in Removal of the Guilt of Sin, and that Obligation to everlasting Death and condemnation, when this Guilt is removed, when this Obligation is cancelled; then Sin is pardoned. This is evident, 1. Partly, By the Metaphors used to express Pardon of sin, which peculiarly intend Acquittal from the Guilt of sin, or disobligation from the punishment of sin. As, Hiding God's face from them, and blotting them out: A Similitude from Creditors that blot debts out of their Books, so as not to exact them to be paid. Remembering Sin no more: not remembering them to punish them and damn for them: A Metaphor from Judges that punish not offenses forgotten or unknown. If God punish Sin, he still remembers it. Covering of Sin: not simply and absolutely that God cannot see it, but that God will not see it to condemnation, &c. 2. Partly, By the expressions used about the pardoning of the Sins of such as have been forgiven. As of David, — The LORD also hath put away thy sin, (Heb hath made-to-pass-away thy sinful-error,) thou shalt not die. In the former phrase, Pardon of sin is assured: In the latter phrase, this assured Pardon is explained, in acquitting him from the Obligation to punishment. So of Hezekiah; Thou hast loved my Soul from the pit of corruption: For thou hast cast all my sins behind thy back. See also, Psal. 103. 9, 10, 11, 12. 3. Partly, By the Method that God takes about Pardoning the Sins of his Elect. Of his free grace he gave Christ to be our Surety and Savior, Heb. 7. 21, 22. and 9. 15. Upon this our Surety Christ, he lays all the punishment of our sins, that by his Satisfaction, we may be acquitted from our guilt or Obligation to punishment, Isa. 53. 6. Rom. 3. 24. and 5. 8. Mat. 20. 28. Heb. 9. 26. 1 Tim. 2. 2. 2 Cor. 5. 21. As Christ was made Sin for us, by having the punishment of our sins charged upon him: so we are discharged from our sins and pardoned, by being released and discharged from our Obligation unto due punishment deserved by our •… ins.
Posit. V. That, God alone remits Sin.
Remission of sins is God's Peculiar Prerogative. Herein he is alone, and None with him. For, I. Remission of sins is in Scripture peculiarly ascribed to God, as belonging properly and only to him alone. The LORD—pardoning iniquity and transgression and sin. — I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. — A God of Pardons. — Who is a God like unto thee, Pardoning iniquity, &c. — Who can forgive sins save God only? And hence Christ declared himself to be God, that he was able to forgive sins to the Palsy man: and he evidenced himself to be able to forgive sins by curing him of his Palsy by his word. II. Our Savior teacheth us daily to direct our prayers to our heavenly Father, and to none other for remission of sins. And penitent sinbruised souls repair to God and him alone for pardon See Psal. 51. 1, 2, 3, &c. Hos. 14. 2. Because they know well that this blessed Alms comes only from the bosom of God's love. III. It is God alone that Justifies, Rom. 8. 33. & 3. 24, 25, 26. & 4. 5. & 8 30. And therefore its God alone that remits sin: for Remission of sin is one part of Justification; as hath been manifested. IV. Our sins are Debts primarily, properly and peculiarly against God alone; as being against his Will, his Laws, his Authority▪ his Purity, &c. Hence David; Against thee, thee only have I sinned, &c. Sins are only Secondarily, and in referrence to God against others, as thereby his Moral Laws or Law of nature, &c. are violated. Now who can remit the Debt, but the Creditor? who can remit the Sin, but God against whom it is committed primarily, and in some sense only? V. Remission of sins in every Notion and Cosideration, both In foro Coeli, & in foro Soli, In the Court of Heaven, and in the Court of a Mans own Heart and Conscience, belongs only to God. 1. In the Court of Heaven, Remission belongs only to him. For, Against him only the offense is done, Psal. 51. 4. And he only can save from Hell, and destroy both soul and body in Hell, and that for evermore. 2. In the Court of a man's own Conscience. He only that is God and Father of Spirits, having immediate Sovereignty and Power over the Hearts and Spirits of all men, can upon Remission of sins calm, still and pacify the Conscience, and give experimental persuasion, sense, evidence and assurance of pardon. Men, Ministers may use Arguments, apply Promises, Comforts, and many Means to compose a troubled heart; but all to very little purpose, till the Lord himself by his Spirit come in. Then if he do but say, Peace and be still: there's a perfect calm. So true is that of Elihu; When he giveth quietness, who then can make trouble? And when he hideth his Face, who then can behold him? Whether it be done against a Nation, or against a man only. Nathan told David that God had put away his sin, he should not die: But all this did not set David's broken bones in joint, nor restore to him the joy of God's Salvation, till God himself began to smile upon him and speak peace to him. VI. All Human Pardons are small matters, are as nothing to God's Pardons. Fraternal Pardons betwixt man and man, Christian and Christian, are only charitative passing-by of private personal injuries, without seeking or meditating of revenge. But these cannot at all reach to remove, The offense against God, or the Guiltiness of God's Judgment, or the Trouble of Conscience thereupon. Ministerial and Ecclesiastical Pardons, are only subordinate and Declarative: Whereby either the spiritual Censure and punishment inflicted by the Church upon an offender, is upon testification of his repentance removed in a way of Discipline; Or God's own Remission of sin to the truly penitent and believing Sinner is according to the Holy Scripture Doctrinally assured. Both which Remissions, or loosings of sin are only so far authentic and prevalent, as they are conform to the Word, and are Ratified in heaven. (As for Popish Pardons, They are either wicked Tolerations, Protections and Licences of sinning, or abominable delusions and mockeries of Sinners: Meer Antichristian Nets for catching of money, and enslaving souls under the Papal Tyrannie.) But God's Pardons are Absolutely Supreme, Authoritative and All-sufficient to take away All the offense against God, all the guilt of deserved punishment in this and the world to come, and all the trouble of conscience thereupon. He fully pardons in Court of Heaven, and Court of Conscience. His Pardons are the only Pardons. Hence therefore; 1. All that have their sins Pardoned, may see to whom alone they are to ascribe them. 2. All that want Pardons, may learn from whom alone they are to expect them.
Posit. VI. That, God Pardons sin freely of his own mere Grace, without any the least merit or desert of the pardoned sinner.
This is most evident. For, 1. The impulsive or Moving Cause inclining the Lord to Pardon sin, is not anything at all, in the creature, without himself: But only his own rich and free grace, within himself: as the Scriptures abundantly Testifie — Being justified freely by his Grace. Therefore pardoned freely by his Grace: Remission being part of justification, as is there after intimated. — Having freely-forgiven ( 〈 in non-Latin alphabet 〉 ) you all trespasses. — Even as Christ ( 〈 in non-Latin alphabet 〉 ) freely forgave you, so also do ye. — In whom we have Redemption through his blood, the forgiveness of Sins, according to the riches of his Grace: — I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. 2. Though God forgive sins only in Christ and for his Merit and Satisfaction: as after shall be shown, yet, in regard of the Pardoned sinner, that also is of mere Grace. ( 1 ) Partly, In that God pleased to contrive this way of saving sinners by a Surety Jesus Christ, to Provide and accept the Satisfaction of this Surety by his death for the sins of his Elect: which he might justly have demanded and exacted of the Principals themselves, 1 Tim. 2. 5, 6. Heb. 10. 10. Mat. 29. 28. Dan. 9. 24, 26. Isa. 53. 4, 5, 6, 10, 11, 12. Heb. 7. 22. Rom. 8. 32. 1 Pet. 1. 18, 19. ( 2 ) Partly, In that God pleaseth actually to apply the blood and Death of Jesus Christ unto the Hearts and Consciences of such or such sinners, by his Spirit and Faith, for actual Remission of sins: when he might justly have left them to perish with others in their sins and unbelief, Heb. 9. 14, 15. Rom. 3. 22, 24, 25, 26. Heb. 10. 22. 1 Cor. 6. 11. Acts 15. 9. Rev. 1. 5. Col. 2. 11, 12, 13. 1 Cor. 4. 7. Rom. 9. 15, 16, 18, 20. to 25. 3. Although God remit sins to none, but to penitent and believing Sinners only, yet that Remission even upon such terms also is merely gratuitous: and not at all for any merit or desert of such Faith or such repentance. For both Repentance and Faith are the mere gifts of his free grace. 4. That God might most clearly evidence to all the gratuitousness and freeness of his Pardoning-Mercies, he hath singled out most notorious Sinners▪ most undeserving yea most ill-deserving wretches as Subjects and Receptacles of his Pardons. Hereby his Pardoning Grace appears to be exceeding gracious.
He pardoned, David, his Murder and Adultery, 2 Sam. 12. 13. The sinful woman, her many sins, Luke 7. 37, 47. Manasseh his many horrid impieties, 2 Chron. 33. 2. to 18. Peter, his triple denial of his Master, and every time worse then other, Mat. 26. 70, 72, 74, 75. John 21. 15. to 20. Paul his Persecutions, injuries and blasphemies, 1 Tim. 1. 13, &c. Yea, the Jews, their betraying, crucifying and murdering of Jesus Christ the son of God, Acts 2. 23, •… 6, 37, 38, 41. To this effect said Chrysostom elegantly; Great is the tumult of my sins: but much is the Security of my Lord's love-to-man. He became man: This was of Mercy. He came into the virgins womb: This was of love to man. He became what thou art: that thou mightest become what thou art not. This was of Mercy. And Coming, whom did be presently call? The wise-men. After them, whom? The Publican. After him: The Whore. After her. The Thief. After him, whom? The blasphemer. O new and strange things! The first-fruits of Calling is the Tyranny of sin, &c.— Art thou impious? call to mind the Magi, the wise men. Art thou rapacious? call to mind the Publican. Art thou unclean? call to mind the Whore. Art thou a man-slayer? call to mind the Thief. Art thou an heinous offender? call to mind Paul the Blasphemer and after that an Apostle: First a Persecutor, and after an Evangelist; first Tare and after that Wheat: first a Wolf, and after a Shepherd: first Lead, and after that Gold: &c. Now why doth God single out from among Sinners, such notorious and flagitious offenders, to bestow his sanctifying and Pardoning mercies upon, but that thereby he might the more gloriously exalt the rich grace of his Pardons, in those Patterns of Pardons, for the encouragement of all such as after should believe?
Posit. VII. That, God remits sin, only upon and for the Satisfaction made to his Justice for sin by the Obedience and Death of Jesus Christ.
For clearing of this, Consider; I. That, God (having in his Covenant of works declared to Adam for himself and his Posterity, that, in the day he should transgress by eating the forbidden fruit, he should die the death, ) could not, according to the exactness and strictness of his Truth and Justice, pass by Adams first sin (wherein all sinned in him ) without punishing it with Death. If in some sense that sin had not been punished with Death; How should God have been true, that Threatned it? How should God have been just, that spared it contrary to justice? II. That, Lapsed man being utterly unable to pay this debt, to undergo this Death eternal without sinking under it, and being swallowed up wholly by it forever, The Lord was pleased to find out a sufficient Suerty that should fully pay the debt, by undergoing Death, (even a Death through the infinite dignity of his person, equivalent to Eternal, viz. JESUS CHRIST, (g) God-man. III. That, Jesus Christ, God-man our only Mediator and Surety by his obedience and Death, did make a proper, real and full Satisfaction to God's justice for the Sins of all his Elect; Wherewith God is forever well pleased, Isa. 53. 4, 5, 6, 8, 10, 11, 12. Rom. 5. 8, 9, 10, 19. I lay down my life for the sheep, John 10. 15. — The son of man came not to be ministered unto, but to Minister, and to give his Life ( 〈 in non-Latin alphabet 〉 ) A Ransom for many. — Who gave himself ( 〈 in non-Latin alphabet 〉 i. e. precium-ex-adverso-respondens; vel aequale-redemptionis-precium) a full Ransom for all. That is for all that he would have come to the knowledge of the truth, as in the former verse: viz not absolutely all, but of all sorts some. Again, — But now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself. — By his own Blood he entered in once into the Holy-place, having obtained ( 〈 in non-Latin alphabet 〉 ) Eternal Redemption for us. — In whom we have ( 〈 in non-Latin alphabet 〉 ) Redemption through his blood, even the forgiveness of sins. Now how acceptable this Ransom, this Price of our Redemption was to God, the Apostle declares; Partly, By Comparing Christ's Death to the most fragrant perfume of Incense; — Christ hath loved us, and hath given himself for us, an offering and a Sacrifice to God for a sweet smelling savor. Partl •… , by declaring how God pre •… erred this one Sacrifice of Christ's dying, before all the Sacrifices of the Law whatsoever. Partly by the Event and Effects of Christ's offering up himself once, viz. His Sitting down at God's right hand; His perfecting them forever that are Sanctified; His utter taking away all Need of anymore Expiatory Sacrifice for Sin. By all these passages and expressions it is very evident, That Christ hath by his Death and blood, as an invaluable price of our Redemption, made full Satisfaction to God's justice for the sins of all his Elect, and that God hath fully accepted the same forever. So that now the mercy of God may embrace the Sinner without the least impeachment of wrong to his Truth or Justice. IV. That, Jesus Christ having fully satisfied God's justice for the sins of all his Elect, by his Death and Blood, (the incomparable price of their Redemption,) hath thereby meritoriously purchased and obtained for all his Elect Remission of Sins, even their everlasting Relaxation and freedom from the Guilt of sin: that is, from their Obligation to Death, even to all Punishment properly so called, Temporal, Spiritual and Eternal. This is very plain by that expression of Paul's in two of his Epistles; In whom we have Redemption through his blood, even the forgiveness of Sins. Here note, 1. A great benefit obtained for us by Christ; viz. Redemption. From what? From Sin, Heb. 9 13, 14. 1 Pet. 1. 18, 19. From the Wrath of God, 1 Thes. 1. 10. From the power of darkness, Col. 1. 13, 14. From the Curse of the Law, Gal. 3. 13. 2. The way how Christ obtained this REdemption for us, viz. through his blood. By paying of his matchless price. 3. The Interpretation of this Redemption by way of apposition; viz. Even Remission of Sins. God's justice being satisfied by the price of our Redemption, Christ's blood: Remission of sins is obtained for us. His Redeeming us from wrath, takes off our guilt and obligation to eternal Condemnation: and this is properly Remission of Sins. Thus though God remit our sins most freely, as touching us, who cannot deserve it, but the Contrary; yet he remits our sins justly, as touching Christ, who hath meritoriously purchased and obtained it by his Death. Remission of sins cost Christ dear: though it cost us nothing. Remission of sins drops down from God to us through Christ's wounds; and swims to us in Christ's blood. Oh kiss those wounds with the lips of Faith; Oh drink that precious blood with the mouth of Faith: And then All thy Sins, All thy guilt, All thy condemnation shall flee away. I conclude this Position with that of Ambrose; I have not whence I may glory in mine own works, I have not whence I may boast myself: and therefore I will glory in Christ. I will not glory that I am righteous: but I will glory, that I am redeemed. I will glory, not because I am without sin: but because my sins are forgiven. I will not glory because I have profited, or because any hath profited me, but because Christ is an advocate with the Father for me, but because the blood of Christ is shed for me.
Hence, The Popish Doctrine of Mans own Satisfaction in part for his Sins, is most derogatory to the plenary and complete Satisfaction of Jesus Christ for all the Punishment Temporal, Spiritual and Eternal due for the sins of the Elect, whereby the guilt of all their sins is universally removed. Papists say, This universal Remission of sin by Christ's satisfaction hath place in the first Remission, which is by Baptism: But not in the Second Remission, which is given to them that Sin after Baptism; In which, Eternal punishment is remitted to the penitent, but not Temporal Punishment. And that this Temporal Punishment is to be endured before a man can enter into the Kingdom of Heaven. 1. Either here in this life by Laborious works, patiently endured; viz. ( 1 ) Punishments inflicted by God, ( 2 ) Enjoyned by the Priest, Or (3) Voluntarily undertaken, as Fastings, Prayers, Alms, &c. 2. Or hereafter in Purgatory in the life to come. But this is a wretched Doctrine, Robbing Christ of the Glory of his full Satisfaction which belongs to him, And Attributing to sinful man a Satisfaction which cannot belong to him, Contrary to what hath been said, and to the clear current of Scripture. So that I need add no more by way of Refutation.
Posit. VIII. That, God actually Remits sin to all truly Believing and Repenting Sinners: and (in his ordinary dispensation) to them only.
I say, Actually: Because Pardon of sin (Though Purposed and Decreed of God, before all time, in which sense God may be said to Remit sin Decretorily; And though Purchased and obtained for all God's elect by the meritorious Obedience and Death of Christ, in fullness of time, in which sense God may be said to Remit Sin Meritoriously; yet) is not Actually Applied to any Person in due time, but only to such as truly Believe in Jesus Christ for Pardon, and sincerely Repent of all their sins which they desire to have Pardoned, As afterwards shall be evidenced. Again I say, In his ordinary dispensation: Because of Elect Infants, who dying in their Infancy doubtless are pardoned and justified in and through Jesus Christ, applied unto them by the Spirit of God extraordinarily, according to his unsearchable Wisdom and Counsels, although they attain not to the actual exercise of Faith & Repentance. Yet Luther held that Elect Infants have actual Faith: Calvin, P. Martyr, Whitaker, and others of our acute Protestant Writers, though they dare not go so far, yet they hold they may have Faith as they have Reason, in Principio & Radice, In the Principle Root or Fountain: As the Reasonable soul in them is the Principle and Root of Reason, so the Spirit of God in them is the Principle and Root of Faith. However it be that Elect Infants are Pardoned, Justified and Saved, it must needs be confessed to be in an Extraordinary, not in an Ordinary way. Now setting aside this Extraordinary case, God actually remits sin unto none but such as truly Believe and Repent. Faith and Repentance are in Order of Nature Antecedaneous unto Actual Remission of sins, and pre-required in the Subject to be Pardoned before the Actual application of Pardon to the Soul. But differently. Faith is prerequired, as An Instrumental Cause or Mean for the Reception of the Pardon promised from God in Christ. Repentance is pre-required as a Necessary Qualification of the Sinner for Pardon. But neither of them are pre-required for any merit or desert thereof to the Procuring of pardon from God. God will not pardon without Faith and without Repentance: yet he doth not pardon for Faith and for R •… pentance, but only for Christ. This is discreetly to be considered, and still to be remembered. Now the Necessity of Faith and Repentance unto Pardon, may thus appear.
I. True Faith in Jesus Christ according to the Promise is Pre-required as a Necessary instrumental Mean to the actual Perception, Reception and Application of Remission of sins: without which theres no Actual Remission of sins, as hath been explained. This is evident by many Scriptures. — To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive Remission of sins. — Through this man is preached unto you the forgiveness of sins. And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. That is, All believers are justified from all their sins, have remission of all their sins by Jesus Christ really and effectually, which the Rites and Ceremonies of the Law without him could never afford, they being only Types and Shadows of the virtue of Christ that should afterwards be revealed, and they being often repeated, because of their insufficiency to take away sins, till Christ the life and substance of them all came. One Christ crucified is of more avail and efficacy for Remission of sins, then all the Sacrifices, Purgations, Washings and Ceremonies of the Law. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, That they may receive forgiveness of sins, and inheritance among them which are sanctified, by Faith that is in me. Faith (as Calvin hath well noted) is here to be referred to the totum complexum: Not to the word Sanctified, as if the Apostle intended to show they were Sanctified by Faith; but rather to the word Receive, Faith being here declared to be the Hand or Instrumental Mean whereby we Receive both Remission of sins, and Inheritance among the Sanctified. That of Paul's also, touching Justification, is very pregnant;— Being justified freely by his grace, through the Redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, Rom. 3. 24, 25. And all such Scriptures as declare, that we are justified by Faith, ( as Rom. 3. 28. 30. & 4. 5, 9, &c. & 5. 1. Gal. 2. 16. with sundry others ) do also imply that we have Remission of sins by Faith: Remission being part of our Justification.
II. Sincere Repentance from all sin, and from all dead works, is also pre-required as a Necessary & Congruous Qualification of the Subject that shall receive Pardon of sin. As; — Repent and turn yourselves from all your transgressions: so iniquity shall not be your ruin. Christ said after his Resurrection; Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: And that Repentance and Remission of sins should be preached in his Name among all Nations, beginning at Jerusalem. Thus Peter urged his Hearers to Repent in order to their Remission of sins; Repent, and be baptized everyone of you in the Name of Jesus Christ, for the Remission of Sins. Repentance qualifies for Remission of sins, and Baptism Sacramentally assures of that Remission. — Him hath God exalted with his right hand to be a Prince and a Savior, for to give Repentance to Israel, and forgiveness of Sins. But first Repentance, and then Forgiveness of Sins. — Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. So Conversion, under which repentance is comprised, is made the way to the obtaining of Remission of sins by Faith, Acts 26. 18. And Penitent Confession of sins hath the Promise of Remission, 1 John. 1. 9. To this effect said Chrysostom, Do thou speak thy sins, that thou mayest blot them out.—Speak of them here: that thou mayest not speak of them there. Speak and weep. Thy sins are written in a Book: Thy Tears are a sponge, weep, and they are wiped away: weep, and the Book will be found clear, &c. Not that all the Repentance or Tears▪ in the world, can give any Satisfaction to God for Sin, or any way demerit or deserve Pardon from him, or make him amends, &c. As Papist and Pharisaical Persons do fondly imagine: But that its very congruous that such as have offended should have a true sense of their offense, bewail it, confess it, and repent of it, when they expect to be forgiven; which brokenness of heart is a spiritual Sacrifice most acceptable unto God.
What the Nature of true Faith and Sincere Repentance is, I have elsewhere already manifested. Now, Forasmuch as God Remits Sin only to them that Sincerely Believe and Repent; and that True Faith and Repentance are Antecedaneous unto Actual Repentance, as the former Scriptures do clearly evince: Therefore, Hence these