Ans. Ministers cannot remit sin authori- tatively and effectually, but only declara- tively. They have a s])eciHl office and au- thority to apply the promises of pardon to broken fiearts. When a minister sees one humbled for sin, yet is afraid God hath not pardoned him, and is ready to be swallowed up of sorrow, — in this case, a minister, for the easing of this man's conscience, may, in the name of Christ, declare to him, that he is ])ardoncd ; the minister dotli not forgive sin by his own authority, but as an herald, in Christ's name, pronounceth a man's par- don. As it was with the priest in the law, God did cleanse the leper, the priest only did ])ronounce him clean, so it is God, who, by his prerogative, doth forgive sin, the minister only pronounceth forgiveness to the sinner, being penitent. Power to forgive sin authoritatively in one's own name, was never granted to any mortal man. A king may S])are a man's life, but not pardon his sin ; popes' pardons are insignificant, like blanks in a lottery, good for nothing but to be torn.
Aphorism 3. Forgiveness of sin is purely an act of God's free grace. There are some acts of God which declare his power, as making and governing the world, — other acts that declare his justice, as punishing the Gfuilty, — other acts that declare his free- grace, as pardoning of sinners, Isa. xliii. 25., " n even I am he that blotteth out thy transgressions for my own name's sake." As \\ hen a creditor freely forgives a debtor, 1 Tim. i. 15., " I obtained mercy." I was all over besprinkled with mercy. When God pardons a sin, he doth not pay a debt,
but give a legacy. Forgiveness is spun out of the bowels of God's mercy ; there is no- thing we can do can deserve it ; it is not our prayers, or tears, or good deeds can pur- chase pardon. When Simon Magus would have bought the gift of the Holy Ghost \\'\\h money, " thy money (saith Peter) j)erish with thee," Acts viii. 20. : so they who think they can buy pardon of sin with their du- ties and alms, their money perish with them ; forgiveness is an act of God's free- grace, here he displays the banner of love. This is that will raise the trophies of God's glory, and will cause the saints' triumph in lieaven, that when there was no worthiness in them, when they hiy in their blood, God took pity on them, and held forth the gol- den sceptre of love in forgiving ? Forgive- ness is a golden thread spun out of the bowels of free-grace.
Aphorism 4. Forgiveness is through the blood of Christ. Free grace is the inward cause moving. Christ's blood is the out- ward cause meriting ])ardon, Eph. i. 7., " In whom we have' redemption through his blood.' All pardons are sealed in Christ's blood ; the guilt of sin was infinite, and no- thing but that blood which was of infinite value could procure forgiveness.
Obj. But if Christ laid doicn his blood as the price of our pardon^ then how can ice say, God freely forgives sin ? If it be by purchase, how is it by grace ?
Ans. 1. It was God's free grace that found out a way of redemption through a Media- tor. Nay, God's love appeared more in let- ting Christ die for us, than if he had for- given us without exacting any satisfaction.
A. 2. It was free-grace moved God to accept of the price paid for our sins : that God should accept a surety, — that one should sin, and another sutler, — this was free-grace. So that forgiveness of sin, though it be purchased by Christ's blood, yet it is by free-grace.
Aphorism 5. In forgiveness of sin, God remits the guilt and j)cnalty. liemissa cul- pa, remittitur poena. Guilt is an obligation to punishment, guilt cries for justice : now God in forgiving doth indulge the sinner as to the penalty : God seems to say to the sinner thus, " though thou art fallen into the hands of my justice, and deservest to
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die, yet I will takn ofF the penalty; what- ever is charj'i'ed ii])oii thee shall he dischartj;'- ed ;" when (lod pardons a soul, he will not leckon with him in a purely vindictive way, he stops the execution of justice.
Aphorism G. ]Jy virtue of this pardon God will no more call sin into reinemhrancc, Heh. viii. 12., " Their sins and their ini- quities will I rememher no more." God will pass an act of ohlivion, he will not up- braid us with former unkindnesses ; when we fear God will call over our sins a^ain after pardon, look into this act of indemni- ty, " their iniquities will I remember no more." God is said therefore to ' blot out our sin.' A man doth not call f«)r a debt, when he hath crossed the book ; when God pardons a man, his former displeasure ceas- eth,Hos.xiv.4.,"jMineanfi^eristurncdawav."
Quest. But is God aiignj with his par- doned ones ?