BY THE REV. GEORGE HUTCHESON, M.A., of Edinburgh
and Irvine (1674).
(Fourteenth Sermon of Series on Psalm cxxx.)
(Continued from page 91.)
“But there is forgiveness with thee.”—PSALMS cxxx. 4.
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And this is another benefit that results on justification, that not only hath the justified man a right to the fountain, but a right to the promise of repentance, to fit and qualify him to go to the open fountain, and make use of it for cleansing (Zech. xii. 9, 10). that God will pour upon him the spirit of grace and supplication, and cause him to look unto Him whom he hath pierced by his sins, and mourn. He hath Christ an exalted a Prince and a Saviour to give him repentance and remission of sin. And that is another privilege of the justified man, that not only is he in favour with God and hath a right to pardon, but a right to the promise of repentance, that he may have access to the open fountain of pardon.
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Yet we must add, that his sins to come are not actually pardoned till he actually come to the fountain and wash. It’s true (as the learned speak) justification is an indivisible instantaneous act without succession (as they call it) as to the state of the justified man’s person, but yet as to the pardon of daily sins, as it is said in the Confession of Faith, chap. xi. sect. 5, “God doth continue to forgive the sins of those that are justified;” it’s a continued act, a frequently repeated act, as the justified man falls in new sins, humbles himself and confesses, begs pardon and renews his faith and repentance.
And to clear that it is so, I shall adduce two or three arguments briefly, which will also prove that sins are not forgiven from eternity; and passing that argument, Matt. vi. 12, where, because we are daily sinning, we are bidden seek daily pardon and forgiveness, as we forgive others, ye shall consider these three things to make it out, that sins to come are not actually pardoned in justification.
- Consider that sin must be committed and be a crime before it be pardoned. Common sense says that before a pardon be, there must be a crime, and consequently sins to come are not pardoned, they not being as yet crimes. Hence when the Scripture speaks of pardon of sins, it speaks of these sins as committed, Ezek. xviii. 22, “All his transgressions that he hath done shall not be mentioned”: and Jer. 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.” Nay, the very names given to the pardon of sin, as when it is called, the blotting out of sin, the putting of it out of His sight, the casting of it in the depth of the sea, the remembering of it no more, etc., all these and the like import an existence and being of sin, to be antecedent to the pardon of sin. What need is there of a pardon to that which is not a crime, is not existent, hath not a being? Nay, there is no prince nor supreme authority in the world that will give pardon at that rate; it’s fair enough if the delinquent get pardon when he hath committed a crime, and consequently, God pardons no sins, till they be committed, to justified persons.
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A second argument that inclines me to think that all sins are not pardoned in justification is this, that there is no pardon of sin, but upon confession of sin, 1 John i. 9, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” There is no pardon of sin promised, but upon repentance, Acts v. 31, “Him hath God exalted with his right hand to be a Prince and a Saviour, for to give (first) repentance to Israel, and (then) remission of sins. Where God gives remission He gives first repentance. Now confession of sin and repentance for a sin hath no place where sin hath not a being; confession of sin and repentance for sin presupposes the being of sin, and the sinners reflecting on it and repenting of it.
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And a third consideration or argument is, that when sins are actually pardoned, a man may rejoice, exult, and boast in God, upon the account of pardon. O how may the pardoned sinner exceedingly rejoice in God! But who dare say that a justified person, while reeking in his sin (to speak so) before he hath confessed it and repented for it, can, or dare, rejoice in God?
Shall he, while he is wallowing in his abominations, rejoice in God? That were abominable doctrine, and yet he might in that case rejoice, if these abominations were pardoned before they were committed. Nay more, it would confound all distinction to be put betwixt unrepented and repented guilt; if a man’s sins were pardoned before they were committed, his pardon would be as sure as if he had repented, by their doctrine. Therefore I conclude that sin cannot be actually pardoned before it be committed, repented, and Christ fled unto for pardon.*
And this hath a practical use (which I but touch upon because the great practical use of all is but coming). That justified folk that are at peace with God, as to the state of their persons, should not think light of their daily slips into faults. Thou art lying under thy daily failings, as a debt, till thou go to the open fountain and wash. It is true (as I said before) no sins thou fallest in shall
* It is but right to state, in view of Mr. Hutcheson’s views, that many of the best and most cautious of the Reformed divines hold that all sins, past, present, and future, are forgiven in justification.
eventually condemn thee, but thou art a guilty person so long as thou liest under unrepented guilt. Therefore look to it, and let your faith of pardon be seen in your tenderness under new guilt. O that the Gospel would take you off the law’s hand, and press you to this tenderness, that love to Christ, and the love of Christ might incite you in your actings, and when ye fall in sin, to run to the remedy, in the exercise of faith and repentance.
And to encourage you to this, another word results on this, that ye may help yourselves to repent for particular failings, ye should hold a fast grip of your reconciled state. Remember what I said in the morning, that new guilt makes not void former pardon; so I say now, that new guilt makes not void your reconciled state; ye may go to God, not as an enemy to his prince, but as a faulty child to his father for pardon; access ye have to the open fountain, ye coming humbled for sin, and making use of Christ for renewed pardon. And if ye do not improve this privilege, it will be a terrible ingredient in your dittay (bill of accusation) when God comes to deal with your conscience.
- The third question is, how can pardon be said to be obtained within time, seeing (Acts iii. 19, 20) it is said, “Our sins are to be blotted out, when the times of refreshing shall come from the presence of the Lord?” There will then be a blotting out and discharge of sins once for all, a discharge openly declared, accompanied with all the consequences of the discharge. Sins pardoned here, will then be openly declared to be pardoned. I find not only among the schoolmen, but our reformed divines, a question agitated, whether our sins will be ripped up in the day of judgment. A question needlessly stated; but what will not curiosity meddle with? But whether sins will be then ripped up to let it be seen what sort of persons He glorifies, or covered, certainly their sins shall not then put them to shame who are pardoned. Though they should everlastingly remember them, they shall also sing in the remembrance of pardon; and though they should be ripped up, yet not to their shame and confusion. The consolation of pardoning mercy, and all the effects of it, and the love of Christ will make them look upon their former miseries, as upon the occasion of their being made everlastingly happy with Him. But the time being ended, I shall go no further. God bless His word to you, for Christ’s sake.
(To be continued.)
Lord, if I have done that for which Thou mayest damn me, Thou hast not lost that whereby Thou mayest save me. Remember not, sweet Jesus, Thy justice against the sinner, but Thy benignity towards Thy creature; remember not to proceed against a guilty soul, but remember Thy mercy towards a miserable wretch; forget the insolence of the provoker, and behold the misery of the invoker, for what is Jesus but a Saviour?—Augustine.