3. If by seeing of sin should be meant judicial and final punishing of a man, then we would say, God doth not see sin in the godly in that sense, and this some Orthodox have spoken, which the Antinomian mistaking, have lost the truth. Thus Pareus, lib. 2. de Justific. cap. 9. p. 491. maintaining, That the godly mans sins are covered, which (saith he) supposeth not that sins are not, but that they are not seen, maketh this objection, but nothing is covered, or hid to God; and then answereth, True, but what he would have covered, but he will not fasten his eyes upon believers sins, because through Christ he turneth away the eyes of his justice, that he may place the eyes of his mercy upon them; and to this purpose he quoteth Austin, Tecta peccata, quare dixit, ut non viderentur, quid enim erat Dei videre peccata, nisi punire? Brockman likewise de Justific. cap. 2. qu. 10. p. 526. In vain is it objected, That nothing is covered to God, for that is true with this restriction, unless it be that which he would have covered; so that if by seeing were meant Gods judicial punishing and condemning, in that sense God doth not see the sins of believers, for he throweth them behind his back: but if by seeing be meant (as the Antinomian doth) Gods not taking notice of, nor being offended with the sins of the godly, so that he doth not chastise them for them; this is a very dangerous error, and is far more then a difference about words; for the truth is, That the sins of a Godly man do offend God, and he is angry, not as a Father, but as a Judge: hence (as you heard) the afflictions upon the Godly are for their sins, and called Judgements, only he is a Fatherly Judge. There is an excellent temperament of both these in God relatively to his people. For the further discussion of this main point,1 let us consider practically, the sweet and full expression of the Scriptures about pardoning of sin. One word frequently used is Nasa, which signifieth to lift up; and take away a thing so,2 as that it was an heavy burden, and so some ⟨p. 47⟩translate that, Psal. 32.1. Blessed is he who is eased of his sin, for you may see in that Psalm, David feeling an insupportable weight upon him by his iniquities, such as he could not stand under: now to pardon, is to take this weight off, so Gen. 4.13. My sin is greater then can be born, or taken away, i.e. forgiven:
3. If by seeing of sin should be meant judicial and final punishing of a man, then we would say, God doth not see sin in the godly in that sense, and this some Orthodox have spoken, which the Antinomian mistaking, have lost the truth. Thus Pareus, lib. 2. de Justific. cap. 9. p. 491. maintaining, That the godly mans sins are covered, which (saith he) supposeth not that sins are not, but that they are not seen, maketh this objection, but nothing is covered, or hid to God; and then answereth, True, but what he would have covered, but he will not fasten his eyes upon believers sins, because through Christ he turneth away the eyes of his justice, that he may place the eyes of his mercy upon them; and to this purpose he quoteth Austin, Tecta peccata, quare dixit, ut non viderentur, quid enim erat Dei videre peccata, nisi punire? Brockman likewise de Justific. cap. 2. qu. 10. p. 526. In vain is it objected, That nothing is covered to God, for that is true with this restriction, unlesse it be that which he would have covered; so that if by seeing were meant Gods judicial punishing and condemning, in that sense God doth not see the sins of believers, for he throweth them behinde his back: but if by seeing be meant (as the Antinomian doth) Gods not taking notice of, nor being offended with the sins of the godly, so that he doth not chastise them for them; this is a very dangerous error, and is far more then a difference about words; for the truth is, That the sins of a Godly man do offend God, and he is angry, not as a Father, but as a Judge: hence (as you heard) the afflictions upon the Godly are for their sins, and called Judgements, onely he is a Fatherly Judge. There is an excellent temperament of both these in God relatively to his people. For the further discussion of this main point,1 let us consider practically, the sweet and full expression of the Scriptures about pardoning of sin. One word frequently used is Nasa, which signifieth to lift up; and take away a thing so,2 as that it was an heavy burden, and so some ⟨p. 47⟩translate that, Psal. 32.1. Blessed is he who is eased of his sin, for you may see in that Psalm, David feeling an insupportable weight upon him by his iniquities, such as he could not stand under: now to pardon, is to take this weight off, so Gen. 4.13. My sin is greater then can be born, or taken away, i.e. forgiven:
- 1Expressions in Scripture •bout pardoning of sin▪Exp•essions in Scrip•u•e •bout pardoning of sin▪
- 21. Verbal▪
