The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…

And, 1. The Orthodox do distinguish of the nature of sin, especially §1original, and the guilt of it, now (say they) the Scripture makes forgiveness to be the removing of the guilt, but the nature doth still abide in some degrees.

And, 1. The Orthodox do distinguish of the nature of sin, especially §1original, and the guilt of it, now (say they) the Scripture makes forgivenes to be the removing of the guilt, but the nature doth still abide in some degrees.

2. This sin even in the godly, is seen by God, taken notice of, he hates it, and doth punish it, only he doth not punish it in their own persons, but in Christ; so that the sin of a godly man doth offend God, and he abhorreth, and will punish it: but Christ intervening, it falls upon him; so that our being in Christ doth not hinder Gods taking notice of our sins, and hating of them, but only freeth us from final destruction by them.

2. This sin even in the godly, is seen by God, taken notice of, he hates it, and doth punish it, only he doth not punish it in their own persons, but in Christ; so that the sin of a godly man doth offend God, and he abhorreth, and will punish it: but Christ intervening, it fals upon him; so that our being in Christ doth not hinder Gods taking notice of our sins, and hating of them, but onely freeth us from final destruction by them.

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,