HOW TO MAKE USE OF CHRIST FOR TAKING THE GUILT OF OUR DAILY
OUT-BREAKINGS AWAY.
The next part of our sanctification is in reference to our daily
failings and transgressions, committed partly through the violence of
temptations, as we see in David and Peter, and other eminent men of God;
partly through daily infirmities, because of our weakness and
imperfections; for, "in many things we offend all," James iii. 2; and,
"if we say we have no sin, we deceive ourselves, and the truth is not in
us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16;
"there is not a just man upon earth, that doeth good and sinneth not,"
Eccl. vii. 20; and Solomon further saith, 1 Kings viii. 46, "That there
is no man that sinneth not." This being so, the question is, how Christ
is to be made use of, for taking these away.
For satisfaction to this, it would be considered, that in those daily
out breakings there are two things to be noticed. _First_, There is the
guilt which is commonly called _reatus paenae_, whereby the transgressor
is liable to the sentence of the law, or to the penalty annexed to the
breach thereof, which is no less than God's curse; for "cursed is every
one that abideth not in all things, which are in the law to do them,"
Gal. iii. 10. _Next_, There is the stain or blot, which is called
_reatus culpae_, whereby the soul is defiled, and made in so far
incapable of glory, (for nothing entereth in there which defileth,) and
of communion and fellowship with God, who is of purer eyes than he can
behold iniquity. So that it is manifest, how necessary it is that both
these be taken away, that they may not stand in our way to the Father.
And as to both, we must make use of Christ, who is the only way to the
Father.
And this we shall now clear. And, _first_, speak of the taking away of
the guilt that is contracted by every sin. And for this cause we shall
speak briefly to two things. (1.) Shew what Christ hath done as
Mediator, for this end, that the guilt contracted by our daily failings
and out-breakings, might be taken away. (2.) Shew what the believer
should do for the guilt taken away in Christ; or how he should make use
of Christ for reconciliation with God after transgressions; or, for the
taking away of the guilt that he lieth under, because of his violation
of the law.
As to the first, we say, Christ, for taking away of guilt contracted
daily, hath done these things:
1. Christ laid down his life a ransom for all the sins of the elect;
both such as were past before they believed, and such as were to be
committed after. His blood was shed for the remission of sins
indefinitely, and without distinction, Matt. xxvi. 28.
2. And this was done according to the tenor of the covenant of
redemption, wherein the Father "caused all our sins to meet together on
him," Isa. liii. 6; and made him sin, or a sacrifice for sin,
indefinitely, 2 Cor. v. 21; and so did not except the sins committed
after conversion.
3. Having satisfied justice, and being risen from the dead as a
conqueror, he is now exalted to "be a prince, to give repentance and
remission of sins," Acts v. 31. Now repentance and remission of sins his
people have need of, after conversion as well as before conversion.
4. There are promises of pardon and remission of sins in the new
covenant of grace, all which are sealed and confirmed in the blood of
Jesus, Jer. xxxi. 34, "For I will forgive their iniquity, and I will
remember their sin no more." And chap, xxxiii. 8, "And I will cleanse
them from all their iniquity, whereby they have sinned against me; and I
will pardon all their iniquities whereby they have sinned, and whereby
they have transgressed against me." Isa. xliii. 25, "I, even I, am he
that blotteth out thy transgressions for mine own sake; and will not
remember thy sins."
5. Though there be no actual pardon of sins, till they be committed, and
repented of, according to the tenor of the gospel, Matt. iii. 2, Luke
xiii. 3. Acts ii. 38; and viii. 22; yet while Christ bare all the sins
of his people upon the cross, they were all then virtually and
meritoriously taken away; of which Christ's resurrection was a certain
pledge and evidence; for then got he his acquitance from all that either
law or justice could charge him with, in behalf of them, for whom he
laid down his life a ransom. Rom. viii. 33, 34, "Who shall lay anything
to the charge of God's elect? It is God that justifieth: Who is he that
condemneth? It is Christ that died, or rather that is risen again."
6. So that by virtue of Christ's death, there is a way laid down, in the
covenant of grace, how the sins of the elect shall be actually pardoned,
viz. that at their conversion and first laying hold on Christ by faith,
all the sins, whereof they then stand guilty, shall be actually pardoned
and forgiven, in their justification; and all their after-sins shall
also be actually pardoned, upon their griping to Christ of new by faith,
and turning to God by repentance. And this way is agreed to by Father
and Son, and revealed in the gospel, for the instruction and
encouragement of believers; and all to the glory of his free grace. "In
whom we have redemption, (saith the apostle, Eph. i. 7-9) through his
blood, the forgiveness of sins, according to the riches of his grace;
wherein he hath abounded toward us in all wisdom and prudence; having
made known unto us the mystery of his will, according to his good
pleasure, which he hath purposed in himself."
7. Beside Christ's death and resurrection, which give ground of hope, of
pardon, of daily out-breakings, there is likewise his intercession
useful for this end. For, so saith the apostle, 1 John ii. 1, 2, "If any
man sin, we have an advocate with the Father, Jesus Christ the
righteous; and he is the propitiation for our sins." This intercession
is a special part of his priesthood, who was the great high priest, Heb.
iv. 14, 1; and a completing part, Heb. viii. 4, and ix. 8; and upon this
account it is, that "He is able to save to the uttermost, all that come
to God through him, because he liveth for ever to make intercession for
them," Heb. vii. 25. For by his intercession is the work of redemption
carried on, the purchased benefits applied, and particularly, new grants
of remission are, through his intercession, issued forth: he pleading
and interceding, in a way suitable, to his glorified condition, upon his
death and propitiation made, while he was upon the cross, accepted of
the Father, and declared to be accepted by his resurrection, ascension,
and sitting at his Father's right hand. And thus, as believers are
reconciled to God by Christ's death, they are saved by his life, Rom. v.
10. So that Christ's living to be an intercessor, makes the salvation
sure; and so laying down a ground for taking away of daily
out-breakings, which, if not taken away, would hinder and obstruct the
believer's salvation.
8. And as for the condition requisite to renewed pardon, viz. faith and
repentance, Christ is the worker of both. For he is a prince exalted to
give repentance, first and last, Acts iv. 30; and as he is the author of
faith, so he is the finisher of it, Heb. xii. 2.
As to the _second_ particular, namely, what believers should do for
getting the guilt of their daily failings and out-breakings taken away
by Christ; or how they should make use of Christ for this end, I shall,
for clearing of it, propose those things to consideration:
1. We would beware to think, that all our after actual transgressions
are actually pardoned, either when Christ died, or when we first
believed in Christ, as some suppose; for sin cannot properly be said to
be pardoned before it be committed. David was put to sue out for pardon,
after his actual transgression was committed, and not for the mere sense
and feeling of the pardon, or the intimation of it to his spirit, when
he cried out, Psalm li. 2, "Blot out my transgressions, wash me," &c;
and verse 9, "Hide thy face from my sins, and blot out all my
iniquities;" and verse 14, "Deliver me from blood-guiltiness." Sure when
he spoke thus, he sought some other thing than intimation of pardon to
his sense and conscience; for that he desired also, but in far more
clear expressions, verse 8, "Make me to hear joy and gladness," &c.; and
verse 12, "Restore unto me the joy of thy salvation," &c. Scripture
phrases to express remission import this, viz. covering of sin,
pardoning of debts, blotting out of sins, hiding of God's face from sin,
not remembering of them, casting of them behind his back, casting of
them into the sea, removing of sin, Psalm xxxiii. 1, 2. These and the
like phrases, though many of them be metaphorical, yet do all of them
clearly evince, that sin must first have a being before it can be
pardoned. The same is clearly imported by the gospel conditions
requisite before pardon; such as acknowledgment of sin, (1 John i. 9)
which we see was practised by the worthies of old; David, Psalm xxxii.
51. Nehemiah, chap. ix. Ezra, chap. ix. and Daniel, chap. ix. Confessing
and forsaking of it, Prov. xxviii. 13. Sorrowing for it, and repenting
of it, and laying hold on Christ by faith, &c.
The reason why I propose this, is not only to guard against this
Antinomian error, but also to guard the soul from security, to which
this doctrine hath a natural tendency. For if a person once think, that
all his sins were pardoned, upon his first believing, so that many of
them were pardoned before they were committed; he shall never be
affected for his after transgressions, nor complain of a body of death,
nor account himself miserable upon that account, as Paul did, Rom. vii.
24; nor shall he ever pray for remission, though Christ has taught all
to do so, in that pattern of prayer; nor shall he act faith upon the
promise of pardon made in the covenant of grace for after
transgressions, or for transgressions actually committed, Jer. xxxi. 34,
and xxxiii. 8. Heb. viii. 12; and so there shall be no use made of
Christ for new pardons, or remissions of new sins.
2. The believer would remember, that among other things, antecedently
requisite to remission of posterior actual transgressions, gospel
repentance is especially required, (Luke xiii. 3. Matt. iii. 2. Ezek.
xviii. 28, 30. Luke xv. 17,18. Hos. ii. 6, 7. Ezek. xiv. 6,) whereby a
sinner, through the help of the Spirit, being convinced not only of his
hazard by reason of sin, but also of the hatefulness and filthiness of
sin; and having a sight of the mercy of God in Christ Jesus to sinners,
turning from their sin, doth turn from those sins unto God, with a full
purpose of heart, in his strength, to follow him, and obey his laws. And
hereby the soul is brought to loathe itself and sin, and is made willing
to desire, seek for, accept of, and prize remissions of sins. This makes
them more wary and careful in time coming; "For behold," says the
apostle, 2 Cor. vii. 11, "this self same thing that ye sorrowed after a
godly sort, what carefulness it wrought in you, yea, what clearing of
yourselves, yea, what indignation, yea, what fear, yea, what vehement
desire, yea, what zeal, yea, what revenge," &c. Thus is God glorified in
his justice, Psalm li. 4; and his mercy is acknowledged, in not entering
with us into judgment, nor casting us into hell, as he might have done
in justice.
3. Yet it would be remembered, that though it hath seemed good in the
Lord's eyes to choose this method, and appoint this way of obtaining
pardon of sins daily committed, for the glory of his grace and mercy;
and likewise for our good, we must not ascribe too much unto repentance,
in the matter of pardon. We must not make it a cause of our remission,
either efficient or meritorious. We must not think that it hath any hand
in appeasing the wrath of God, or in satisfying justice. Pardon must
always be an act of God's free grace, unmerited at our hands, and
procured alone through the merits of Christ. We must not put repentance
in Christ's room and place, nor ascribe any imperfection unto his
merits, as if they needed any supply from any act of ours. We must
beware of leaning to our repentance and godly sorrow, even so far as to
think to commend ourselves to God, thereby that we may obtain pardon.
4. The believer would consider seriously the dreadfulness of their
condition who are lying under the lash of the law for sin. The law
saith, "Cursed is every one that continueth not in all things written in
the law;" and every sin is a transgression of the law. So that,
according to law and justice, they are in hazard. For every sin in
itself exposeth the sinner to eternal wrath, sin being an offence
against God, who is a righteous judge, and a breach of his law. A right
sight and apprehension of this, would serve to humble the sinner before
God, and make him more earnest in seeking out for pardon, that this
obligation to punishment might be removed.
5. The believer would not only consider the sin itself, but also take
notice of all its aggravations. There are peculiar aggravations of some
sins taken from the time, manner, and other circumstances, which,
rightly considered, will help forward the work of humiliation. And the
sins of believers have this aggravation above the sins of others, that
they are committed against more love, and special love, and against more
opposition and contradiction of the grace of God within the soul,
against more light and conviction, &c. And therefore their humiliation
upon this account ought to be singular and serious. So was it with
David, when he took notice of the special aggravation of his sin, Psalm
li. 4, 6, 14, and Ezra, chap ix. and Nehemiah, chap. ix. and Daniel
chap. ix. This considering of sin, with its due aggravations, would help
to prize mercies at a high rate, and cause the soul more willingly wait
for and more seriously seek after remission; knowing that God is more
angry for great sins, than for sins of infirmity, and may therefore
pursue the same with sorer judgments, as he broke David's bones,
withdrew his comforts, &c.
6. The believer would be convinced of an impossibility of doing anything
in himself which can procure pardon at the hands of God; should he
weep, cry, afflict himself, and pray never so, all will do nothing by
way of merit, for taking away of the least sin that ever he committed;
and the conviction of this would drive him to despair in himself, and be
a mean to bring him cleanly off himself, and to look out for mere mercy
in Christ Jesus. So long as, through the deceitfulness of Satan, the
false heart inclineth to the old bias, and hath its eye upon any thing
in itself, from whence it draweth its hopes and expectation of pardon
and acceptance, it will not purely act faith on Christ for this end, and
so he will lose all his labour, and in the end be disappointed.
Therefore the believer would guard against this, and that so much the
more, that the false deceitful heart is so much inclined thereto; and
that this deceit can sometime work so cunningly, that it can hardly be
discerned, being covered over with many false glosses and pretexts; and
that it is so dishonourable to Jesus, and hurtful and prejudicial to the
soul.
7. The believer would act faith on the promises of pardon in the new
covenant, as having a right to them through Jesus Christ, and challenge
with humble boldness, the fulfilling of the same, according to that, 1
John i. 9, "If we confess our sins, he is faithful and just to forgive
us our sins." So that the believer may not only take hold of mercy and
grace in God, as an encouragement and invitation to go to God for
pardon; but even of the justice and righteousness of God, because of his
faithful promises; and the believer would have here a special eye to
Christ, in whom all the promises are yea and amen; and look for the
accomplishment of them through him, and for his sake alone.
8. Faith would eye Christ, as hanging upon the cross, and offering up
himself, through the eternal Spirit, a sacrifice to satisfy divine
justice, for all the sins of his own chosen ones; we cannot think, that
Christ bare but some of their sins, or only their sins committed before
conversion; and if he bare all, as the Father laid all upon him, the
believer is to lay hold on him by faith, as hanging on the cross, as
well for taking away of the guilt of sins committed after conversion, as
before; his sacrifice was a sacrifice for all, "and he bare our sins
(without distinction or exception,) in his own body on the tree," 1 Pet.
ii. 24. David had his eye on this, when he cried out, Psalm li. 7,
"Purge me with hyssop;" hyssop being sometimes used in the legal
purifications, which typified that purification which Christ really
wrought when he gave himself a sacrifice for sin, Levit. xiv. 6. Num.
xix. 18.
9. The believer looking on Christ, dying as a Mediator, to pacify the
wrath of God, and to make satisfaction to the justice of God, for the
sins of his people, would renew his consent unto that gracious and wise
contrivance of Heaven, of pardoning sins, through a crucified Mediator,
that mercy and justice might kiss each other, and be glorified together;
and declare again his full satisfaction with Christ's satisfying of
justice for him, and taking away the guilt of his sins, by that blood
that was shed upon the cross, by taking those sins, whereof now he
standeth guilty, and for which he is desirous of pardon, and by faith
nailing them to the cross of Christ, and rolling them on his shoulders,
that the guilt of them, as well as of the rest, might be taken away,
through the merits of his death and satisfaction. Thus the believer
consenteth to the noble act of free grace, whereby the Lord made all our
sins to meet together on Christ, when he taketh those particular sins,
wherewith now he is troubled, and casteth them in into the heap, that
Christ, as the true scape-goat, may carry all away. This is to lay our
hands on the head of our sacrifice.
10. The believer hath another ground of comfort to grip to, in this
case, and that is, Christ's eternal priesthood, whereby he makes
intercession for the transgressions of his people, and as their advocate
and attorney with the Father, pleadeth their cause, whereby he is able
to save them to the last and uttermost step of their journey, and so to
save them from the guilt of all casual and emergent sins, that might
hinder their salvation. So that the believer is to put those sins, that
now he would have pardoned, into the hands of Christ, the everlasting
Intercessor, and all-sufficient Advocate, that he, by virtue of his
death, would obtain a new pardon of these their failings and
transgressions, and deliverance from the guilt thereof; and their
acceptance with the Father, notwithstanding of these transgressions.
11. Thus believers eyeing Christ as dying, rising again, ascending, and
as sitting at the Father's right hand, there to be a priest for ever,
after the order of Melchisedec, and to intercede for his own, and to see
to the application of what benefits, pardons, favours, and other things
they need, from all which they have strong ground of comfort and of
hope, yea, and assurance of pardon, would acquiesce in this way; and
having laid those particular sins, under the burden whereof they now
groan, on Christ the Mediator, dying on the cross to make satisfaction,
and arising to make application of what was purchased, and having put
them in his hand, who is a faithful high priest, and a noble
intercessor, would remember, that "Christ is a prince exalted, to give
repentance and remission of sins;" and so expect the sentence even from
him, as a prince now exalted, and as having obtained that of the Father,
even a power to forgive sins, justice being now sufficiently satisfied,
through his death; yea, and as having all power in heaven and in earth,
as being Lord both of the dead and of the living. Sure a right thought
of this would much quiet the soul, in hope of obtaining pardon through
him; seeing now the pardon is in his own hand, to give out, who loved
them so dearly, that he gave himself to the death for them, and shed his
heart blood to satisfy justice for their transgressions. Since he who
hath procured their pardon at so dear a rate, and is their attorney to
agent their business at the throne of grace, hath now obtained the
prayed-for and looked-for pardon, and hath it in his own hand, they will
not question but he will give it, and so absolve them from their guilt.
12. The believer, having taken this course with his daily provocations,
and laid them all on him, would aquiesce in this way, and not seek after
another, that he may obtain pardon. Here he would rest, committing the
matter by faith in prayer to Christ, and leaving his guilt and sins on
him, expect the pardon, yea, conclude, that they are already pardoned;
and that for these sins, he shall never be brought unto condemnation,
whatever Satan and a misbelieving heart may say or suggest afterward.
Thus should a believer make use of Christ, for the taking away of the
guilt of his daily transgressions; and for further clearing of it, I
shall add a few cautions.
CAUTIONS.
1. However the believer is to be much moved at, and affected with his
sins and provocations, which he committeth after God hath visited his
soul with salvation, and brought him into a covenant with himself, yet
he must not suppose, that his sins after justification do mar his state;
as if thereby he were brought into a non-justified state, or to a
non-reconciled state. It is true, such sins, especially if gross,
whether in themselves, or by reason of circumstances, will darken a
man's state, and put him to search and try his condition over again. But
yet we dare not say, that they make any alteration in the state of a
believer; for once in a justified state always in a justified state. It
is true likewise, that as to those sins, which now he hath committed, he
cannot be said to be acquitted or justified, till this pardon be got out
by faith and repentance, as is said; yet his state remaineth fixed and
unchanged; so that though God should seem to deal with such in his
dispensations, as with enemies, yet really his affections change not; he
never accounteth them real enemies; nay, love lieth at the bottom of all
his sharpest dispensations. If they forsake his law, and walk not in his
judgments; if they break his statutes and keep not his commandments, he
will visit their transgression with the rod, and their iniquity with
stripes, nevertheless his loving-kindness will he not utterly take from
them, nor suffer his faithfulness to fail; his covenant will he not
break, nor alter the thing that has gone out of his lips, Psalm lxxxix.
30-34. And again, though after transgressions may waken challenges for
former sins, which have been pardoned and blotted out, and give
occasions to Satan to raise a storm in the soul, and put all in
confusion, yet really sins once pardoned cannot become again unpardoned
sins. The Lord doth not revoke his sentence, nor alter the thing that
is gone out of his mouth. It is true likewise, that a believer, by
committing of gross sins, may come to miss the effects of God's favour
and good will, and the intimations of his love and kindness; and so be
made to cry with David, Psalm li. 8, "Make me to hear joy and gladness;"
and ver. 12, "Restore unto me the joy of thy salvation," &c. Yet that
really holdeth true, that whom he loveth he loveth to the end; and he is
a God that changeth not; and his gifts are without repentance. Yea,
though grieving of the Spirit may bring souls under sharp throes, and
pangs of the spirit of bondage, and the terrors of God, and his sharp
errors, the poison whereof may drink up their spirits, and so be far
from the actual witnessings of the Spirit of adoption; yet the Spirit
will never be again really a spirit of bondage unto fear, nor deny his
own work in the soul, or the soul's real right to, or possession of that
fundamental privilege of adoption,--I say, that the soul is no more a
son, nor within the covenant.
2. The course before mentioned is to be taken with all sins, though,
(1.) They be never so heinous and gross. (2.) Though they be accompanied
with never such aggravating and crying aggravations. (3.) Though they be
sins frequently fallen into; and, (4.) Though they be sins many and
heaped together. David's transgression was a heinous sin, and had
heinous aggravations, yea, there was an heap and a complication of sins
together in that one; yet he followed this course. We find none of these
kind of sins excepted in the new covenant; and where the law doth not
distinguish, we ought not to distinguish; where God's law doth not
expressly exclude us, we should not exclude ourselves. Christ's death is
able enough to take away all sin. If through it a believer be justified
from all his transgressions committed before conversion, why may not
also a believer be, through virtue of it, justified from his gross and
multiplied sins committed after conversion? The blood of Christ
cleanseth from all sin; Christ hath taught his followers to pray,
"Forgive us our sins, as we forgive them that sin against us;" and he
hath told us also, that we must forgive our brother seventy times
seven, Matth. xiii. _22._ We would not be discouraged then from taking
this course, because our sins are such and such; nay, rather, we would
look on this, as an argument to press us more unto this way, because the
greater our sins be, the greater need have we of pardon, and to say with
David, Psalm xxv. 11, "Pardon mine iniquity, for it is great."
3. We would not think, that upon our taking of this course, we shall be
instantly freed from challenges, because of those sins, for pardoning
whereof we take this course; nor should we think, that because
challenges remain, that therefore there is no pardon had, or that this
is not the way to pardon; for, as we shall show afterward, pardon is one
thing, and intimation of pardon is another thing. We may be pardoned,
and yet suppose that we are not pardoned; challenges will abide till the
conscience be sprinkled, and till the Prince of Peace command peace to
the conscience, and put the accuser to silence; who, when he can do no
more, will mar the peace of a believer, as long as he can, and stop the
current of his comforts, which made David pray, that "God would restore
to him the joy of his salvation," Psalm li.
4. Nor would we think, that upon our taking of this course for the
pardon of our sins, we shall never thereafter meet with a challenge upon
the account of these sins. It is true, when sins are pardoned, they are
fully pardoned in God's court, and that obligation to condemnation is
taken away, and the pardoned person is looked upon as no sinner, that
is, as no person liable to condemnation because of these sins; for being
pardoned he becometh just before God; yet we dare not say, but
conscience afterward, being alarmed with new transgressions, may
mistake, as people suddenly put into a fight are ready to do; nor dare
we say, that God will not permit Satan to upbraid us with those sins,
which have been blotted out long ago, as he suffered Shimei, who was but
an instrument of Satan, to cast up to David his blood-guiltiness, which
had been pardoned long before. The Lord may think good to suffer this,
that his people may be kept humble, and made more tender and watchful in
all their ways.
5. Believers would not misimprove or abuse this great condescendency of
free grace, and take the great liberty to sin, because there is such a
sure, safe, and pleasant way of getting those sins blotted out and
forgiven. "Shall we sin because we are not under grace, but under the
law? That be far from us," saith the Apostle, Rom. vi. 15. This were
indeed to turn the grace of God into lasciviousness. And it may be a
question, if such as have really repented, and gotten their sins
pardoned, will be so ready to make this use of it; sure sense of pardon
will work some other effect, as we see, Ezek. xvi. 62, 63.
6. The believer, in going about this work of nailing his sins to the
cross of Christ, and of improving Christ's death, resurrection, and
constant intercession, for the obtaining of pardon, would not think of
going alone, or of doing this in his own strength; for of himself he can
do nothing. He must look to Christ for grace to help in this time of
need, and must go about this duty with dependence on him, waiting for
the influence of light, counsel, strength, and grace from him, to repent
and believe; for he is a prince exalted to give repentance, first and
last, and he is the author and finisher of faith; so that without him we
can do nothing.
7. Let the believer beware of concluding, that be hath got no pardon,
because he hath met with no sensible intimation thereof by the flowing
in of peace and joy in his soul. Pardon is one mercy, and intimation of
it to the soul is another distinct mercy, and separable from it: shall
we therefore say, we have not gotten the first, because we have not
gotten both? The Lord, for wise reasons, can pardon poor sinners, and
not give any intimation thereof; viz. that they may watch more against
sin afterward, and not be so bold as they have been; and that they may
find more in experience, what a bitter thing it is to sin against God,
and learn withal to depend on him for less and more; and to carry more
humbly; for it may be, God seeth, that if they saw their sins pardoned,
they would forget themselves, and rush into new sins again.
8. The believer must not think it strange, if he find more trouble after
greater sins, and a greater difficulty to lay hold on Christ for pardon
of those, than for pardon of others. For as God hath been more
dishonoured by these, so is his anger more kindled upon that account;
and it is suitable for the glory of God's justice, that our sorrow for
such sins be proportionally greater; and this will likewise increase the
difficulty; and ordinarily the effects of God's fatherly displeasure
make deeper wounds in the soul after such sins, and these are not so
easily healed; all which will call for suitable and proportionally
greater godly sorrow and repentance, and acts of faith, because faith
will meet with more opposition and discouragement there, and therefore
must be the more strong, to go through these impediments, and to lay
hold on his cross. Yet though this should make all watchful, and to
guard against gross and crying sins, it should not drive any to despair,
nor to say with that despairing wretch, their sin is greater than it can
be forgiven; the ocean of mercy can drown and swallow up greater as well
as lesser sins; Christ is an all-sufficient Mediator for the greatest
sins as well as the least. "O, for thy name's sake, pardon mine
iniquity, for it is great!" will come in season to a soul ready to sink
with the weight of this millstone tied about its neck.
9. As the greater sins should not make us despair of taking this course
for remission, so nor should the smallness of sin make us to neglect
this way; for the least sin cannot be pardoned but through Jesus Christ;
for the law of God is violated thereby, justice provoked, God's
authority vilified, &c. and therefore cannot be now pardoned, by reason
of the threatenings annexed to the law, without a ransom. Death is the
wages of sin, lesser and greater, and the curse is due to all sin,
greater and smaller. There, the believer would not suffer one sin, seen
and discovered, to lie unpardoned, but on the first discovery thereof,
take it away to Christ, and nail it to the cross.
10. The believer would not conclude, that his sins are not pardoned,
because possibly temporal strokes, inflicted because of them, are not
removed; for though David's sin was pardoned, yet because of that sin of
his, a temporal stroke attended him and his family, to his dying day;
for not only did God cut off the child, (2 Sam. xv. 14.), but told him,
that the sword should never depart from his house, and that he would
raise up evil against him out of his own house, and give his wives to
one that should lie with them in the sight of the sun, vers. 10, 11. So
we read, that the Lord took vengeance on their inventions whose sins he
had pardoned, Psalm xcix. 8. God may see this fit and expedient, for his
own glory, and for humbling of them, and causing them to fear the more
to sin against him. Yea, not only may temporal calamities be inflicted,
because of sin pardoned, or continued, after sin is pardoned, but even
sense of God's displeasure may continue after pardon, as appeareth by
that penitential Psalm (the fifty-first) penned by David, after Nathan
had spoken to him concerning his sin.
QUESTIONS OR OBJECTIONS ANSWERED.
1. What course shall we take with secret sins? I answer, this same
course must be followed with them. There is an implicit repentance of
sins that have not been distinctly seen and observed, as who can see and
observe all their failings? And so there may be an implicit faith
acting; that is, the believer being persuaded that he is guilty of more
sins than he hath got a clear sight of, as he would bewail his condition
before God because of these, and sorrow for them after a godly manner,
so he would take them together in a heap, or as a closed bagful, and by
faith nail them to the cross of Christ, as if they were all distinctly
seen and known. "Who can understand his errors," said David, Psalm xix.
12: yet says he moreover, "cleanse thou me from secret faults."
2. But what if, after all this, I find no intimation of pardon to my
soul? _Ans._ As this should serve to keep thee humble, so it should
excite to more diligence, in this duty of going with thy sins to Christ,
and to ply him and his cross more, in and through the promises, and keep
thy soul constant in this duty of the running to Christ, as an
all-sufficient Mediator, and as an intercessor with the Father; and thus
wait on him waiteth to be gracious, even in this particular, of
intimating pardon to thy soul,--he knoweth when it is fittest for thee
to know that thy sins are forgiven.
3. But what can yield me any ground of peace while it is so, that I see
no pardon or remission granted to me? _Ans._ This may yield thee peace,
that, following this course which hath been explained, thou art about
thy duty. Thou art not at peace with sin, nor harbouring that viper in
thy soul; thou art mourning and sorrowing over it, and running to Christ
the prince of pardons, through his blood and intercession, conform to
the covenant of redemption, and after the encouragement given in the
many and precious promises of the covenant of grace; and having these
promises, and rolling thy guilt on Christ as thy cautioner, conform to
the manner expressed in the gospel, thou art allowed to believe that thy
sins are pardoned, and that thou art accepted in the beloved, and so
quiet thy soul through faith, God abiding faithful and true, and his
promises being all yea and amen in Christ.
4. But so long as I find no intimation of pardon, I cannot think that I
have taken the right gospel way of bringing my sins to Christ. _Ans._
Though that will not follow, as we cleared above--for a soul may take
the right gospel way of getting the guilt of their sins taken away in
Christ, and God may pardon thereupon, and for all that not think it fit
to give intimation of that pardon as yet, for wise and holy ends--yet
the soul may humble itself for its shortcoming, and still go about the
duty, amending in Christ what it supposeth to be amiss, and renewing its
act of repentance and faith, and beg of Christ understanding in the
matter, and so continue carrying sin always to Christ's cross, and
eyeing his intercession, and wait for a full clearing of the matter in
his good time.
5. But what shall I do with the guilt of my weak repentance, and weak
faith? _Ans._ When with a weak and defective repentance and faith thou
art carrying away thy sins to Christ, and nailing them, to his cross,
let the imperfection of thy faith and repentance go with the rest, and
leave all there.
6. What shall I do with my conscience, that still accuseth me of guilt,
notwithstanding of my taking and following this course? _Ans._ Despise
not the accusation of conscience, but let these humble thee the more,
and keep thee closer at this duty. Yet know, that conscience is but an
under servant, and God's deputy, and must accuse according to law, (I
speak not here of the irregular, furious, and turbulent motions of
Satan, casting in grenades in the soul and conscience, to raise a
combustion and put all in a fire); its mouth, must be stopped by law,
and so the soul would stay and answer the accusations of conscience with
this, that he hath fled to Christ, the only Mediator and Cautioner, and
cast his burden on him; and leaneth to his merits alone; and hath put
those sins in his hand, as his advocate and intercessor with the Father;
and that the gospel requireth no more of him. And if conscience should
say, that both faith and repentance are imperfect and defective, and
that guilt is thereby rather increased than taken away,--he must answer
again, true; but I have done with the guilt of my faith and repentance,
as with the rest, taken all to Christ, and left all on him; and herein
only do I acquiesce,--I look not for pardon for my imperfect faith and
repentance, yea, nor would I look for pardon of my sins, for my faith
and repentance, were they never so perfect, but only in and through
Jesus Christ, the only Cautioner, Redeemer, and Advocate. But further,
this deputy would be brought to his master, who can only command him to
silence; that is to say, the believer would go to Christ with the
accusing conscience, and desire him to command its silence, that he may
have peace of conscience, and freedom from those accusations that are
bitter and troublesome. Remember withal, that if these accusations drive
thee to Christ, and endear him more to thy soul, they will do no harm,
because they drive thee to thy only resting place, and to the grand
peacemaker. But if otherwise they discourage or for-slow thee in thy
motion Christward, then be sure conscience speaketh without warrant, and
its accusations ought not, in so far, and as to that end, to be
regarded.