An Alphabetical Analysis
Volume 6 - Doctrinal Truth - Page 149 of 270
Though David had the sins of murder and adultery pardoned, yet this
pardon did not make David a righteous person in those acts, for it was
murder and adultery still, and the change was not in his sin, but in
his soul and state'.
'The demerit of sin is not taken away.  As pardon does not alter sin's
nature, so neither doth it alter sin's demerit, for to merit damnation
belongs to the nature of it; so that we may look upon ourselves as
deserving hell, though the sin whereby we deserve it be remitted.
Pardon frees us from actual condemnation, but not, as considered in our
own persons, from the desert of condemnation.  As when a king pardons a
thief, he doth not make the theft to become formally no theft, or to be
meritoriously no capital crime.  Upon those two grounds of the nature
and demerit of sin, a justified person is to bewail it, and I question
not but the consideration of this doth add to the triumph and
hallelujahs of the glorified souls, whose chief work being to praise
God for redemption, they cannot but think of the nature and demerit of
that from which they were redeemed'.
'The guilt of sin, or obligation to punishment, is taken away by
pardon.  Sin committed doth presently by virtue of the law transgressed
bind over the sinner to death; but pardon makes void this obligation,
so that God no longer accounts us persons obnoxious to Him.  Peccatum
remitti non aliud est quam non imputari ad poenam.*  It is revoking the
sentence of the law against the sinner; and God renouncing upon the
account of the satisfaction made by Christ to His justice, any right to
punish a believer, doth actually discharge him upon his believing from
that sentence of the law under which he lay in the state of unbelief;
and also as He parts with this right to punish, so He confers a right
upon a believer humbly to challenge it, upon the account of the
satisfaction wrought by his surety.  God hath not only in His own mind
and resolution parted with this right of punishing, but also gives an
express declaration of His will; "God was in Christ reconciling the
world unto Himself", 2 Corinthians 5:19, i.e. openly renouncing, upon
Christ's account, the right to punish; whence follows the non -
imputation of sin, Not imputing their trespasses unto them.  The
justice of God will not suffer that sin which is pardoned should be
punished; for can that be justice in a prince to pardon a thief, and
yet to bring him to the gallows for that fact?  Though the malefactor
doth justly deserve it, yet after a pardon and the word passed, it is
not justly inflicted.  God indeed doth punish for that sin which is
pardoned.  Though Nathan by God's commission had declared David's sin
pardoned, yet it was declared, "The sword shall never depart from thy
house"' (2 Sam. 12:10).
Durant lib. 4. dict. 1. q.7.  For sin to be pardoned is nothing else
but not to be imputed in order to punishment.
Other phases of this gracious theme will necessarily demand an
exposition, but these find their place in such articles as Sacrifice7;
Atonement (p. 29); Redemption7; Justification by Faith (p. 410); and
Sanctification7, all of which are deeply concerned with the forgiveness of sin.
Found.  This word has a wide range of meanings, but we will not stay to
examine them all.  We speak of a thing being found after it has been lost,
and this very gracious aspect of the word is set forth in parable form in
Luke 15, where the lost sheep, the lost coin and the lost son are