thee even as a Creditor doth forgive many thousands to a Debtor by his meer voluntary Act. Now we are apt to think according to the principles of Popery that our Justification is no better then our inherent holinesse is whereas any godly man may sit down and consider that he is not able to goe out with his five thousrnd against the Justice of God that comes against him with ten thousand Grace justifying takes away all guilt of sinne grace sanctifying doth not because as Bonaventure well observeth the remedy given by grace against originall sin is not ordained against it prout corrumpit naturam sed prout personam as it doth infect our nature for so it sticketh till death but as it doth defile the person measure not therefore the perfection of grace justifying by the perfection of grace sanctifying Thirdly This Scripture language doth infer That sin forgiven is as if it had never been now the troubled soul cryeth out Oh that I had never been thus done thus Why God when he doth pardon makes it as if it had never been do not fear the drowned Aegyptians will rise up and pursue thee again We may tell a David a Paul it is so with them as if no adultery murder or persecutions had been committed by them Fourthly As God doth indeed really thus remit so the Scripture commands the repentant sinner to believe this and with confidence to rest satisfied Oh what holy boldnesse may this truth believed work in the tender heart You may see a poor man though he hath much ado to live yet if his debts be discharged how glad he is he can go abroad and fear no Sergeant to Arrest him no writ issued out to attach him and thus it is with a sinner repenting and beleeving and if there be any whose heart is not ravished with this glorious mercy it is to be feared he never felt the burden of sin or else never strongly beleeved this gracious way of God Let not then any Antinomian say we put water into the beleevers wine or wormwood into their bread for who can rationally desire more then this doth amount to but to expect such a pardon such a justification as that God shall take no notice of sin to chastise or afflict for it is to say There is forgiveness with God that he may not be feared contrary to Davids expression LECTURE VII JEREMIAH 50.20 In those daies and at that time the iniquity of Iudah shall be sought for c. FIfthly From this Scripture-expression is gathered That gross sins are blotted out as well as sins of an inferiour nature Though there be sins that waste the conscience yet they do not waste the grace of remission how is the true repentant affected with slavish fears sometimes as if his sins did blot out Gods mercy like a thick cloud as if our transgressions had subdued his goodnesse and thrown it into the bottom of the Sea What a comfortable expression is that Isaiah 1.18 Though your sins be as scarlet they shall be as white as snow c. It was wonderfull mercy that ever so horrid and bloudy sinners therefore their sins are said to be like scarlet should become so clear yet the grace of Justification doth as totally remit great sins as lesse sins as Christ did with the same easinesse cure several diseases Thus David also Psal 51. after he had wallowed in that mire he prayeth to be purged in an allusive expression with hysope which was the last thing used in their legal purifications and therefore doth imply the total and compleat cleansing by Christ and upon this David saith He shall be whiter then snow which phrase is neither with the Papist to be extended to sanctification as if such perfect clean righteousnesse were vouchsafed to him as that there were no sin in him nor with the Antinomian as if God did quite abolish sin from David out of his sight so as to take no notice of it or chastise him for it for after the pardon was past yet his childe was to die and much more evil to come to Davids house but in respect of final condemnation God having thus pardoned David through Christ would no more adjudge him to everlasting punishment then he would one that was innocent or without any spot of sin And this is to incourage great sinners ten thousand talents was a great summe of money yet how easily forgiven by that kinde Master Thus Exod. 34.7 God is described forgiving sins of all sorts and this he proclaimed when his glory passed by and how necessary is this for the contrite heart which judgeth his sins because of the aggravations of them to be unpardonable If they had not been of such a breadth and depth and length they would not fear overwhelming as now they do There are sins of all sorts described and which is to be observed God putteth no term or bounds to his mercy whereas he doth set some to his anger Let not therefore the greatness of sin be thought more then the greatness of mercy pardoning and Christs obedience suffering as it is hypocrisie to extenuate and make our sins lesse then they are so it is unbelief to diminish his grace and Gods greatness above us is as much celebrated in this his kindness as in any other attribute The sins of all the world if they were thy sins were but like a drop of water to his mercy no more then our essence or power is to his Majesty Take heed then of saying Such and such sins may be forgiven but can he forgive such as mine are also Lastly In that Honey Comb for we may say of these places if of any they are sweeter then honey this sweetness may be pressed out That all their sins though never so many shall likewise be blotted out The Sea could as easily drown an whole Hoast of Pharaohs men as twenty Souldiers The Apostle is excellent Rom. 5. in this making an opposition between the first Adam and second aggravating the superlative power of the gift by grace above the evil through sin Hence it 's called the riches of his grace rather then power or wisdome because of the plenty and abundance of it Who would not think that while Gods goodness in the Scripture is thus unfolded there should not be a dejected unbeleeving Christian in the world shall our sin abound to condemnation more then his grace to justification because sin is too strong for us is it therefore too much for the grace of God also you see by ths that we may drink wine enough in the Scripture Wine-cellars to make our hearts glad and yet swallow not down any dregs of Popish or Antinomian errors These things thus explained I come to confirm you with severall Arguments that God doth see sin so as to be offended and displeased with it in those that are already justified And the first rank of Arguments shall be taken from those places of Scripture where the godly do
the imperfection being done away by Christ But in their way as God takes no notice of Pauls sinfull motions to be offended at them so neither of all his labourings and sufferings in the Gospel way Lastly If the Spirit of God do only mortifie as to our feeling and not to Gods sight then when the soul departs into glory all that inherent purity must only be declaratively also but in heaven we are made holy perfectly in Gods sight and that without any imputed righteousnesse of Christ though Christ did purchase and obtain that for us Now what the Spirit of God doth finish and consummate upon the souls dissolution he had begun even in this life A third sort of Arguments is from those places which commend repentance humiliation and godly sorrow for sin for if God takes no notice of our sin be not offended at it we may indeed be sorrowfull for sin because of men but not because of God Shall I be sorrowfull because God is offended when he is not offended shall I weep because God is angry when he is not angry If you ask Peter why he weeps bitterly will he not say Because he offended God If you ask the Corinthians why they are so deeply humbled will not they say because by their sins they provoked God to bring temporal calamities upon them so that the poisonous nature of this Doctrine appeareth in nothing more then in this it taketh away all grounds of humiliation and repentance of sin in those that do believe Therefore mark it He that saith there is no sin in the Church of God now which is their express opinion he must likewise say There is no godly sorrow in the Church of God now For what is the reason there can be no godly sorrow in heaven there was none in the state of innocency but because there was no sin there and it must be thus now in the Church of God This error eateth into the vitals of godlinesse therefore beware of it Say I will have no such free grace as shall take away godly sorrow Remember the gracious Promise Zech. 12. where God promiseth a spirit of prayer and mourning for sin as well as to blot out sin he shall not obtain the promise for the later that feeleth not the promise for the former And certainly if this Doctrine were true why did Paul say Though I made you sorry I did not repent We Ministers ought to repent that ever we made you sorry and you are to repent that ever you have been sorrowfull A fourth kinde is from all those places where God is said so to take notice of the sins of justified persons as that he doth grievously afflict them for their transgressions This Argument doth properly and directly overthrow the whole Antinomian assertion but because I have largely proved this already I will not insist on it To make good their assertion that God seeth no sin they are forced also to hold that all the afflictions upon the godly are only trials of their faith preservatives from sin but not correctives for sin But did not God see sin in Moses when for his unbelief he kept him out of Canaan Did not he see sin in David though pardoned grievously chastising him afterwards Did he not see sin in Jonah who would fain have run from Gods face that he might not have seen him Did he not see sin in the Corinthians when many of them were sick and weak for abusing the Ordinances yet many of them were such that therefore were chastened that they might not be condemned of the Lord. There are more arguments but at this time I conclude with an use of exhortation to broken-hearted and contrite sinners again and again to meditate upon the great and glorious expressions which the Scripture useth about forgivenesse of sin Your fears and doubs are so great that only such great remedies can cure you Tell me ye afflicted and wounded for sin is not this the best oyl that can be poured into your sores Tell me ye spiritual Lazarusses that lie at the gate of God daily who is rich in mercy desiring the very crumbs that fall from this table of grace are you thankfull because God provideth food and raiment and not much rather because of a pardon how great is Gods goodnesse he might have removed us out of his sight and he hath done so to our sins he might have thrown us into the bottom of hell and he hath cast our iniquities into the bottom of the sea he might have blotted our names out of the book of life and he hath blotted out our sins from his remembrance LECTURE VIII JEREMIAH 50.20 In those daies and at that time the iniquity of Judah shall be sought for and it shall not be found c A Fifth rank of arguments is from those places of Scripture wherein the people of God in their petitions and supplications doe necessarily imply this truth that God seeth taketh notice and is angry with their sins Now all petitions use to be in a two-fold faith one applicative and fiduciall the other doctrinall and assertive which is the foundation of the former If a Papist pray for the deliverance of any out of purgatory it is a vain prayer because there is not a theologicall verity to ground his prayer upon thus a Socinian cannot truly pray to God in Christ because he hath not a dogmaticall or assenting faith to the truth of Christs divine nature and so cannot have a fiduciall faith in the same Thus it would be with the people of God how can they in their prayers entreat God to turn away his anger from them to hide his face from their sins if he were not indeed angry Now that the petitions of Gods people are for this end will appear by severall places I shall not here mention that petition we are directed to in the Lords prayer viz. forgive us our sins for that is a noble instance and deserveth a single consideration of its self but we have many other instances as Psa 51.9 Hide thy face from my sins It is plain by this praier Gods face and so his eyes were upon Davids sins though justified and that a godly man falling into grievous sins hath them not presently covered from Gods eyes for his meaning by this phrase is that God would not regard them to visit them on him the contrary whereof is Psa 119.15 Let their sin be continually before thee and this is observable that David doth again and again petition for pardon whereby is shewed how difficult a thing it is to obtain the favour of God after we have offended him by our sins Neither let that be replied that this is done by Believers in the Old Testament for Paul bringeth a proof from Psa 32.1 to shew what is the nature of Justification even under the Gospel And that I may once for all this dissolve this objection of theirs I shall handle distinctly this question
his righteous men yet that would not avail us Yea as long as there is but a farthing the least sin unpaid so long are we unable to give an account to God We therefore desire of God that he would not call upon us to pay for the least vain thought or idle word much lesse for those more grievous sins which we have committed As it is Not unto us Lord not unto us let the glory be given so Not of us Lord not of us let thy justice be satisfied 2. We pray That God would lay our sins upon Christ and accept of satisfaction in and through him for seeing God hath declared his will that man shall die for sin if we should pray that God would absolutely forgive our sins it would be to pray that he might be unjust There is a twofold difference between Gods forgivenesse of our sins and our forgiving of others First We may and ought in some cases to forgive others freely without any satisfaction at all but God hath bound himself to another way Yet Gods grace is much to be magnified and extolled in pardon as we shall shew against the Socinian Again secondly We may and ought to forgive others though they do not repent and ask pardon of us but God hath declared his will otherwise we do not therefore pray that God would out of an absolute soveraignty and dominion remit our sins but that he would account them upon Christ and take him for our surety As the Prophets wife who died in debt was wonderfully relieved by the Prophets oyl so that she was enabled to satisfie all her creditors no lesse advantagious is the bloud of Christ to us whereby the justice of God is appeased towards us Therefore in this prayer thus we may argue O Lord we call not upon thee to repeal any threatning to nullifie thy word to become unjust but thy wisedom hath found out a way that we may be pardoned and thou satisfied Neither will this be any injury to Christ to lay them upon him though innocent for this he voluntarily undertook and he is not made a Surety or Mediatour against his will neither in the midst of all his agonies and troubles he grapled with did he repent of his suretiship or desire to give it over so that there goeth more to make this Petition good and possible then did to make the world at first for there it cost Christ but a word Let there be light and there was light but it is not so here Let there be pardon and there shall be pardon besides Christs speaking there must be his doing and suffering 3. As we pray thus for Justification so also for continuance and preservation in it As we pray for daily bread though our store be full so Though our Justification be sure and persevering yet by prayer we are to be preserved in it A certain knowledge and faith of a thing takes not away prayers we know certainly God will gather a Church and preserve it to the end of the world yet we pray Thy Kingdom come Paul knew Act. 27.24 that none in the Ship with him should perish because God had given him their lives yet none can doubt but he prayed for their preservation as well as used other means Howsoever now grievous sins committed by a David or Peter may fasten upon them as the Viper upon Pauls hand yet by the grace of God they shall not be able to unstate them out of Gods favour but at last their repentance will revive and so they will sue out a pardon and certainly Gods power and grace is no less seen in preserving of us in the state of Justification then at first justifying us 4. We do not only pray for preservation in this estate but for daily renewed acts of pardon and imputation of Christs righteousnesse Howsoever as in the controversal part is to be shewed Justification is not reiterated but is a state in which we were at first believing put into without Apostacy from it either total or final yet those particular acts of pardon and imputing of Christs righteousness are continually by God communicated unto us neither may we think That our sins past present and to come are all taken away by one sentence so that there is no new or iterated pardon Then indeed Bellarmines Argument would have strength in it That it were as absurd to pray for forgivenesse of sin as to have Christ new incarnated or that we might be predestinated according as some have falsly said Si non sis praedestinatus ora ut praedestineris If thou art not predestinated pray that thou mayest be We might indeed pray for the believing of these things in a more setled manner but not for the things themselves But this is the proper answer to Bellarmines Objection We pray for pardon of sin and not for the Incarnation of Christ or the making of the world because these were so once done that they are never to be done more The Incarnation of Christ was once done and is not to be done again but remission of sin is so done as that it is continually to be done for us and the ultimate compleat effect of it will then only be when sin shall be quite taken away so that a total and full remission will be only at the day of Judgement as appeareth Act. 3.19 That your sins may be blotted out when the times of refreshing shall come Not but that every sin here forgiven is fully and perfectly forgiven but because we renew sin daily therefore there is need of a daily pardon Away therefore with all such opinions as shall either plead such an inherent righteousnesse in the Pelagian way or such an imputed righteousnesse in the Antinomian way that will overthrow this Petition for forgivenesse of sins If all thy former sins be forgiven and no pardon for future thy case would be desperate for sin like Samsons hair though it be cut yet it will grow again and come to great strength 5. We pray for the sense and feeling of this pardon in our consciences more and more For although God hath pardoned our sin yet if we know not of this it taketh off much from our comfort and Gods glory we are in this case like some Heir or Prince that hath many temporal dignities but by reason of his infancy doth not understand it Hence David though Nathan told him His sin was pardoned yet Ps 51. he prayeth for mercy and pardon and that in a plentifull manner so that although a sin is perfectly remitted so that it cannot be more of lesse forgiven then it is yet the assurance or knowledge of this may be more or lesse and indeed though to have sins pardoned be an objective happiness yet to know that they are pardoned is formal happiness so that he is compleatly happy who both hath his sins pardoned and also knoweth they are so and this made David Ps 103. so exult and rejoyce
Therefore in different respects we may say That pardon of sin is an utter abolition of it and it is not an utter abolition of it It is an utter abolition of it as it doth reflect upon the person making him guilty and obliging him actually to condemnation in this respect a man is as free as if he had never sinned but if you speak of the inherency of sin and the effects of original corruption that do abide in all which are also truly and properly sins so pardon of sin is not an utter abolition and although Christ wrought no semiplenam curationem as is observed no half-cures upon any diseased persons but whom he healed he healed perfectly yet he works by degrees in the grace of Sanctification as he did perfect the world by severall degrees successively and not as Austin thought all at once So that this particular viz. That forgiveness is a perfect abolition of sin in the former consideration is of transcendent comfort to the believers and indeed it is impossible that sin should be forgiven divisibly and by parts so a man should be at the same time under the favour of God and under his hatred which is impossible Thou therefore who art a believer hast cause to rejoyce for this perfect work of remission of thy sins past wherein nothing more is or can be done for thy good and consolation Do not think it is with God as with men who say indeed They forgive with all their heart yet retain their secret inward hatred as much as before Indeed the pain of sin may roul and tumble in thy conscience a long while after though it be forgiven we see so in David as the sea which hath been enraged by tempests and windes though they be quiet yet the sea will roar and make a noise a long time after The heart of a man awakened and pierced with the guilt of sin doth not quickly and easily compose it self again Prop. 2. It is one thing for God to forgive and another thing not to exact and demand punishments As we see among men a Judge many times through fear or otherwise when Justice is obstructed doth not call such a malefactour to an account but deferreth it yet for all that the man is not acquitted so it is often to be seen in Gods providence There are multitudes of sinners who after their transgressions committed are not onely without punishment but enjoy great prosperity and much outward successe yet these men are not pardoned they have no acquittance from God This hath been such a temptation to David Jeremiah and others of Gods people that they have many times staggered through unbelief But men may have their punishments deferred their damnation may sleep or linger but it is not taken off Let not men therefore delude themselves with vain hopes as if their sins were forgiven because not yet punished No there must be some positive gracious act of God to acquit thee else thy sins are alive to condemn thee Examine thy self therefore whether thy peace comfort plenty be a fruit of Gods forbearance meerly or of his acquittance This later is alwayes an act of his gracious mercy but the other may be a terrible fruit of his hatred against thee insomuch that thou hadst better wander up and down like Cain fearing every thing will kill thee or damn thee then be in such security Prop. 3. A godly man may account not only himself bound to thank God for the pardon of those sins he hath committed but he is to acknowledge so many pardons as by the grace of God he hath been preserved from sin And if a believer enter into this consideration how will it overwhelm him So often as God hath preserved thee from such and such sins which thy own heart or temptations would have inclined thee to God hath virtually given thee so many pardons That God preserved David from killing Nabal and his Family here was interpretatively as great mercy as in the expresse forgiving of the murder of Vriah It is a rule of Divines Plures sunt gratiae privativae quà m positivae There are more preventing graces then positive The keeping of evils from us is more then the good he bestoweth on us Therefore Austin observed well that as Paul said By the grace of God I am what I am So he might also have said By the grace of God I am not what I am not Though therefore we are not so sensible of preventing mercies as of positive yet a due and right consideration of Gods love in this matter might much inflame our hearts Say therefore O Lord I blesse thee not onely for the pardon of those sins I have committed but also for thy goodnesse in preserving me from those many thousands I was prone to fall into which is in effect the pardon of so many Prop. 4. Remission of sin is not to be considered meerly as removing of evil but also as bestowing of good It is not only ablativa mali but collativa boni it is not a meer negation of punishment due to us but a plentifull vouchsafing of many gracious favours to us such as a Sonship and a right to eternal life as also Peace with God and Communion with him God also never pardons any sin but where he sanctifieth the nature of such an one Indeed it will be worth the enquiry Whether this connexion of pardon of sin with inherent holiness arise from a natural neâ—essity so that one cannot be without the other or whether it be by the meer positive will and appointment of God for the present this is enough God hath revealed he will never dis join these Prop. 5. Iâ— every sin there are as to the purpose of Justification these two things considerable the offence that is done to God whereby he is displeased and the obligation of the man so offending him to eternal condemnation Now remission of sin doth wholly lie in removing of these two so that when God doth will neither to punish or to be offended with the person then he is said to forgive We must not therefore speak of two kinds of remissions one remission of the punishment another of the offence and fault for this is one remission and God never doth the one without the other It is true there remain paternal and medicinal chastisements after sin is forgiven but no offence or punishment strictly so taken What kinde of act this remission is whether immanent or transient is to be shewed in the next Question Prop. 6. From the former Proposition this followeth That sin in the guilt of it is not remitted by any act that we do but it is a meer act of God So that neither the grace of repentance or love of God is that which removeth guilt out of the soul but it is something in God onely It is the opinion of many Papists That God in pardoning doth onely inable to repent for sin and then the guilt of
doth sometimes afflict his people for their sins so that they cannot be in every sense said to be covered But I have spoken largely of this already Two material Objections are to be answered and then I shall proceed The first is If sinne be in the regenerate yet covered and not imputed How will this stand with the omnisciency truth and holinesse of God His omnisciency for he cannot but see sinne if it be there His truth for God must needs judge of things as they are if therefore sinne be there he must judge it to be there otherwise we make him like the wicked who covers sin he will not acknowledge it to be there Now what truth is this to say of a regenerate man he is cleansed and washed from all his evil and yet his evil is in him This the learned among the Papists doe much urge Pererius Tiriuus c. At most saith Suarez de justificatione it makes remission of sin to be nothing but a remission of the punishment not of the offence or fault The very same is urged by Antinomists Lastly How doth it consist with Gods holinesse for he must needs hate sinne in whomsoever he findes it and therefore for the Saints to have sin in them and yet God not to impute it to them seemeth a contradiction But to all this the answer is easie As for Gods omnisciency none say but by that God beholds sinne where it is and in that sense sinne is not at all said to be covered for he knoweth all in man As for his truth God doth judge as the thing is for as he seeth sinne so he judgeth sinne to be in them and according to that eternal rule laid down Psal 89.32 33 He chastiseth them with the rod though he take not his loving kindenesse from them so that God doth not judge things otherwise then they are And as for his holinesse he is not only angry with their sins but also would proceed to their eternall condemnation were it not for Christ their surety so that their sins are punished though not in their own persons Neither is this a taking away of sin only in respect of the punishment but of the offence also God being wholly reconciled with his people though the corruption which is removed by sanctification not justification is by degrees purged away The second Objection is How can God see sinne seeing they have Christs righteousnesse and there being no sin in that therefore God must look upon them as in Christ which is without any sin at all The answer is that when we say Christs righteousnesse is made theirs it is not to be understood subjectively as if it were a quality inherent in them for then indeed God could not see sin in them but relatively he is their Mediatour and by his obedience they are acquitted so that the righteousnesse is in Christ but by faith it becomes theirs not formally but as the merit for which God doth justifie them and God doth account it to them as theirs now this is no contradiction to be sinfull in our selves and yet at the same time acquitted by the righteousnesse of another It is true those expressions of making Christs righteousnesse a formall righteousnesse or as others a materiall righteousnesse and those disputations Whether Christs active or passive obedience both or either of them be imputed to us hath much darkned the Question whereas if we consider of it as a relative righteousnesse performed by our Surety in our stead the matter will be made much clearer yet I speak not this as if Christs active obedience were not made ours as in time may be shewed I come to the second Observation out of the Text which is That those only do esteem pardon of sinne as a blessednesse who feel inwardly the anger of God for sin David here in this Psalm being deeply wounded with the guilt of his sin judgeth not his kingdom his wealth his conquest over enemies an happy thing but pardon of sin Now the ground of this is because such is our custom though it be our weaknesse to esteem of mercies more carendo quà m habendo by wanting of them then having of them The blinde man earnestly desireth sight The lame man prizeth sound limbs A people distressed with warre and finding the bitternesse of it commend peace Thus it is here a man afflicted and imbittered in his soul because of sin he doth highly admire forgiveness and accounts those happy that walk in the sense of Gods favour Though innocency or freedom from sin may be majus beneficium a greater mercy then pardon and reparation yet this is dulcius beneficium a more sweet mercy to the sense and feeling of him who enjoyeth it Hence that Christ and the Gospel might be exalted God permitted sin to be and the Law is on purpose to discover sin and aggravate it that Christ and his grace may be the more welcome The Uses of both points together are 1. From the former Doth God in pardoning cover sinne then with what boldnesse may true faith triumph Why is the godly penitent as if his sins were alwaies in bloudy characters before God Why is he as if there were no bloud of Christ wherein these Egyptians are drowned If thou hadst never been a sinner thy heart would not have trembled Is not forgiveness making of a sin not to be as you have heard So that as Rachel is mourning for her children because they are not so maist thou be rejoycing because thy sins are not and although they be not covered out of thy sight yet if covered out of Gods sight that is thy blessednesse better have them rise up alwaies in thy conscience then once before God From the second we may be instructed who are the bâ—st Preachers of Christ and the grace of the Gospel who are Gospel-Preachers even such who make deep incisions and wounds first in mens consciences by the Law The only way for a Minister to make his auditors rellish and savour of Christ and grace indeed is to keep them in a godly sense and apprehension of their infirmities We are not in our first conversion only to have throbs and pangs after Gods grace but also this hunger and thirsting after Christ is to be kept up in the progresse of sanctification and therefore as those Ministers are to be blamed if any such that do only presse duty discover sinne but never set forth the fulnesse of Christ So they also are to be blamed who only presse such Texts as manifest Gods grace but never open that issue and fountain of all filth that is within us Both these tempered together are like Aarons excellent compound The last Use of Exhortation is to be so deeply humbled and tenderly affected within your selves that all within you may cry out Blessed is the man to whom the Lord imputeth no sinne O that every Auditour which heareth me this day could with the same spirit
or trouble yea with joy and thankfulnesse to God because delivered from them Quandoque laeti recordamur dolorum said Gregory We may with joy remember by-past grief But those that are for the negative think this no waies suteable to Gods goodnesse that the sins of the godly should then be published for these grounds following First From the judicial processe where Christ cals the blessed of his Father to inherit the Kingdom prepared for them and then enumerateth only the good works they had done no question they had many sins and failings but God takes no notice of them Secondly This agreeth best they say with those expressions of Scripture concerning pardon viz. that God blotteth them out that they are thrown into the bottom of the sea Thirdly The godly are said not to come into judgement and there is no condemnation to them yea they have already life everlasting Lastly Christ is their bridegroom their friend their advocate and how ill becoming would it be one in such relations to account or lay open their sins Which of these opinions is truest is hard to say neither of them have cogent arguments and the Scripture doth not expresly decide the question yet the negative seems to have more probability on its side The Use is First Of comfort and glad tidings to the children of God howsoever in this life they have accusations from within and from without yet the day is coming when they shall have a glorious and publike justification from all objections Then Satan can no more accuse Joshua for the noisome rags upon him Then Joseph shall be brought out of the prison freed from all guilt and calumny and exalted to great glory and it may be therefore God suffereth thee to be exercised with much guilt and fear here that thou maist the more long for those daies of refreshment And as this truth is for their great consolation so also it demonstrateth their happinesse That that which is so terrible and dreadfull to wicked men should be such matter of rejoycing unto them when they through horrour should cry for the mountains and hils to cover them these shall desire the graves and the earth to deliver up her dead that they may enjoy their Bridegroom Certainly beleevers are not beleevers in this point as they should be what an heavenly contempt would it work in them of this present world what earnest desires that this Kingdom might at last come This is their marriage-day the day of coronation Then death hell grave sin and Satan are all conquered And if the joy and peace which remission of sin produceth in this life be so exceeding glorious what will that be when we shall have no more streams but that fountain 2. Use by way of contrary To terrifie and arouse wicked men for as the godly have but a glimmering a little pittance in this life in respect of that fulnesse of glory to be revealed hereafter so the wicked feel not the least part of that guilt torment shame and confusion which hereafter shall be poured upon them There are many mens sins lie asleep keep no noise either in their own consciences or before God but then these lyons these mastive dogs that lay tumbling at the door will rise up in rage and wholly devour Do not therefore take Gods forbearance for his gracious acquittance oh do not imbolden thy self with false encouragements and say The worst is over As the Apostle said these light afflictions were nothing to that eternal weight of glory so on the contrary may the wicked say These pangs and wounds of consciences which are felt here are nothing to that eternal weight of sin hereafter Bernard said descendamus in infernum viventes ne descendamus morienâ—es let us goe into hell while we are alive by a serious meditation and holy consideration that we may not go into it when we be dead by reall miseries As the Apostle saith we are the children of God but it doth not yet appear what we shall be there is more glory then they can conceive so wicked men are now the children of wrath but it doth not yet appear what they shall be Oh therefore that ungodly men were as wise as Jonah's mariners who in the midst of tempests seeing their ship necessarily sinking throw away the goods that were a burden knowing they and their safety could not consist together Thus are ye to do throw away thy sins those heavy burdens that put all into danger and so maist thou safely arrive at last in heaven LECTURE XXX LUKE 7.47 Wherefore I say unto thee Her sins which are many are forgiven her for she loved much THis Text is part of a famous history which may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the three great things observable in it 1. Great sinnes 2. Great repentance and humiliation â— Great love and grace of God through Christ in pardoning And there is this one peculiar thing well observed about this woman in the history that whereas divers others addressed themselves to Christ for corporal mercies this only cometh for spiritual even for remission of her sins For the better understanding of the text let us briefly consider the history and first the woman is described by her quality inherent a sinner not in a common sense as all are but in a more notorious manner and therefore those that mitigate her fault out of some reverence or honour to her do not so much encrease her honour as Maldonat upon the place well observeth as detract from Christs honour for the Physicians skill is most commended where the disease is more desperate That she was a known great sinner appeareth in that the Pharisee wondred at Christ because he would have any commerce with her Whether this woman was Mary Lazarus his sister or no is hotly disputed by Commentators but impertinent to my scope In the next place you have her great repentance expressed wherein for the generall you may see the Apostles duty accomplished as she had given her members to be members of iniquity so now of righteousnesse insomuch that she is the true looking-glasse of an humble convert Her humiliation is described 1. In bringing of a box of oyntment to anoint his feet not his head say some because she thought her self so unworthy she brought indeed an outward visible box of ointment but she had another invisible and spiritual one even a contrite and broken heart 2. She stands behinde Christ as being loathsom in her own eyes and washeth his feet with her tears which must suppose that to be true in her which Jeremiah desireth viz. Her head to be a fountain of water but as long as her heart was such a fervent limbeck it was no wonder to see such precious distillations Chrysologus upon this fact of hers saith The Heavens are wont to water the Earth with rain but ecce nunc rigat terra Coelum here the earth watereth Heaven Lastly The debasement of
of Instruction to the godly Observ It is the duty of justified persons to pray for forgivenesse of their sins The meaning of the Petition Forgive us c. 1 â—hat God wâ—uld not require of us the satisfaction of his justice for our sins 2 That God would lay our sins on Christ A two-fold diffâ—rence between Gods forgiving our sins and our forgiving others 3. As we pray for justification so for the continuance in it 4. We pray for daily renewed acts of pardon and imputation of Christs righteousnesse Bellâ—rmines objection answered 5. We pray for the sense of this pardon in our consciences more and more We pray for pardon it self and not for the sense thereof only Reasons proving this Reas 1. Reas â— Reas 3. Reas 4. 6 We pray that as God forgives the sin so he would release the punishmâ—nt 7 We pray to be delivered from the effects of sin 8 We pray for pardon and the concomitants thereof Three things implied in this Petition 1. On the part of the subject or he who praieth is implied 1 That all men are sinfull 2. A sense of sin within us 3 Godly sorrow for sin 4 Earnest perseverance till we obtain 5 Constant renewed acts of faith 3 In the object or matter praâ—ed for are implâ—ed 1 That fâ—rgâ—venâ—ss of sin may he had after Bâ—ptism 2 That a remission of great sins may be hoped for 3 That there is an iteration of pardon 3 In the person to whom we pray are implied 1 That God only can forgive sins 2 That he takes notice of sin Vse Sin considered â—our vvayes 1 Abstractedly in its own nature The nature of sin expressed in the severall names of it 2 In the definition of it Hovv all sin is voluntary 2 Of sin relating to the person sinning A man possibly may not or rather formâ—lly cannot intend sinne 3 The proper effâ—ct of sinne which is to make guilty Whence comes 1 A stâ—in upon the soâ—l taken out by sanctification Liv. de Rec. â— An oâ—â—igation to â—tâ—râ—â—l â—â—â—shment 〈◊〉 by reâ—ission Sin considered as an â—ffence to God Whether sin bâ— an infinite evil Vse What remission of sin is From the names of it Propos 1. Propos 2. Propos 3. Propos 4. Propos 5. Propos 6. Object Answ Vse How our duty of repentance consists with Gods free grace in remitting Propos 1. Propos 2. Propos 3. Propos 4. 5 Two great practical mistakes concerning repentance observed The first of the prophane man The second of the godly Propos 6. Propos 7. The scope of the whole Vse 1. Vse 2. Practical Objections concerning repentance Object 1. Of what use repentance may be Answ 1. Answ 2. Six Reasons of congruity betwixt repentance and remission Reas 1. Reas 2. Reas 3. Reas 4. Reas 5. The sixt Reason two â—old 1. In regard of Gods justice 2 In regard of his grace and mercy Object 2. Whether repentance of it self may not take away the guilt of sin Answ 1. Answ 2. Answ 3. Why repentance bears not the proportion in satisfaction that sin does in the offence Object 3. What harm to God in sin Answ By distinguishing Gods Attributes Vse 1. Vse 2. What kinde of act in God forgivenesse of sin is Two cautions concerning the workings of God 1. There are no accidents in him 2. No new will in him Differences between an immanent traâ—sient action 1. An immanent action produceth no outward effecâ— * Exâ—ra controversiam est remissionem peccatorum prout actâ—â— est in Dâ—o immanens antecedere nostram fidem resipiscentiam Twiss Vin. gr pag. 18. 2. An immanent action in God is from eternity Arguments proving our belâ—ef and repentance antecedents of justification Argum. 1. Argum. 2. Argum. 3. Arg. 4. * Den reconcil with God p. 25 Arg. 5. Arg. 6. Den. Arg. 3. to prove we are justified before vve believe Arg. 7. Vse Whether Justification precede faith and repentance Arguments for the affirmative From authority of orthodox men What the opinion above-said may mean That so expounded it seemeth but weak for thâ—se Reasons Reas 1. Reas 2. * Den recon of man with God p. 3 4. Reas 3. 1. Argument fâ—om Infants * Neither may this seem such a wonder seeiâ—g that the orthodox hold even in men growâ— up the first grace is wrought in us as meer patients our understandings wils no waies antecedently concurring to it so that the grace of God is then wrought in us without us Argum 2. Arg. 5. Answ Arg. 7. Ans 1. Answ 2. Answ 3. Answ 4. Answ 5. An elect person unconvâ—râ—ed and a reprobate in many things differ not As Argu. 4. and Argum. 6. Answ 1. Answ 2. Answ 3. A two fold condition of faith Arg. ult Answ Whether we pray here for Pardon or for Assurance of Pardon only The Answer to the Question propounded 1. Thâ—y who are assured of Pardon ought yet to pray 2. This Petition relates to four sorts of men 3 Assurance of pardon not the only thing prayed for proved by four Reasons Reas 1. Reas 2. Reas 3. Reas 4. The instance for the coâ—trary opinion answered Why God doth sometimes pardon sin not acquainting the sinner vvith it Reas 1. Reas 2. Reas 3. Reas 4. Reas 5. What directions should be given a soul under temptation about pardon of sin Direct 1. Direct 2. Direct 3. Whether in repentance the difference between great sins and Less is to be respected Propositions premised concerning this Quâ—stion The Question stated in these Propositions following 1. This difference is to be attended in suing for pardon 2. In respect of humiliation 3. Gross sins procure wrath and hinder the consolations of Gods Spirit 4. Gross sins exclude from the society of the faithful 3 Some gross sins requste mâ—ny conditions before pardon 6 Grosse sins require a more intense act of faith to apply pardon Some particulars wherein no difference is to be put between great and lesser sins 1. In respect of the efficient cause of pardon 2. Nor in respect of the meritorious cause 3 Neither in the means of pardon 4. No difference to be made as to the state of justâ—fication Illustration The text contains a description of the pardon of sin 1 From several expressions to magnifie the mercy of it 2 From the adjunct of remâ—ssion viz. blessednesse Observations raised from the Text. 1 That forgiveness of sin is a covering of sin What is meant by covering of sinne How God by pâ—rdâ—n is said to cover sin Some particulars not extended to in this phrase of covering sin Whether the phrase of Gods covering sinne favour the errour That God seeth not sinne in beleevers Answer negative Two Objections answered Object 1. Object 2. Answ Pardon of sin duly valued by those only who inwardly feel Gods anger against it Vse 1. Of the first Observation Vse 2. Vse 3. The text divided into tvvo Petitions A face attributed to God in a double sense Observation from the first Petition The aggravation of Davids sin in ten particulars The degrees of Davids repentance The teâ—t considered in theâ— What sins Gods children may fall into The sins of Gods people in what kinde to be ranked Differences between the sins of the godly and reprobate Differ 1. Differ 2. Differ 3. Vse How far grosse sins make a breach upon Justification Answered negatively The Question answered affirmatively Why the guilt of new grosâ—e sins doth not take avvay Justification The second Petition handled Whether God in pardoning do forgive all sins together Three things laid down by way of concession The Question held negatively upon these grounds Vse Observ Propositions laid down in prosecution of this Observatâ—on Wherein the compleatnesse of the pardon of sin at the day of judgement consisteth 1. In our sense of that pardon 2. In the accomplishment of all effects of pardon 3. Then no more iteration of pardon 4. Then justification shall be perfected Whether the sins of Gods people shâ—ll be manifested at the last day Vse 1. Vse 2. An Entrance into the Text from the consideration of the history Two Questions resolved for cleâ—ring the Text. Answ 1 When this Penitents sinne was pardoneâ— 2. Whether the expression in the text favour any causality in the Penitents love in reference to hâ—r pardon Observ 1. A two fold repeâ—taâ—ce in Scriptâ—re The Observation proved from Scripture By reason Further evidence from experience Vse 1. To press this use upon us two things especially to be insisted upon 1. The doctrine of oâ—iâ—inal coâ—ruption 2. The strict obligation of the Law Vse 2.
THE True Doctrine OF JUSTIFICATION Asserted and Vindicated FROM The Errours of PAPISTS ARMINIANS SOCINIANS and more especially ANTINOMIANS In XXX LECTURES Preached at Lawrence-Iury London By Anthony Burgess Preacher of Gods Word The second Edition Corrected and Revised LONDON Printed by A. Miller for Tho. Vnderhil at the Anchor in Pauls-Church-yard near the little North-door 1651. TO THE Right Honourable EDWARD Earle of Manchester Vicount Mandeville Baron of Kimbolton My Lord THE many favours your Honour hath vouchsafed unto me altogether undeserving may justly command a publike acknowledgement thereof to the whole world But that which doth especially encourage me to seek for your Protection in the publishing of this Treatise is your unfained love of and stedfast continuance in the Truth So that those two things which Pythagoras said made a man compleat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe good to others and to embrace truth may without flattery be affirmed to be in your Lordship And as for the latter Paul speaks it as a great commendation that the true faith did dwell in Lois which denoteth a stable and firm permanency as the Apostle elsewhere saith Sinne dwelleth in him In some mens breasts Truth is only a sojourner and their assent to it passeth away as the Psalmist speaks of our life like a tale that is told Now herein Christ speaks of a peculiar priviledge to the Elect that it is not possible for them to be deceived by false Prophets if it were possible to deceive the very Elect which is to be understood of a totall and finall seduction Thus also when the Apostle had mentioned the Apostacy of Hymenaeus and Philetus he interposeth by way of comfort to the godly neverthelesse the foundation of the Lord standeth sure having this Seal the Lord knoweth who are his and no wonder if the truths of Christ are worthy of all hearty acceptation seeing they are wholly by supernaturall revelation in which sense some say Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word because he revealed the will of his Father to us but in another respect are we to take heed how we decline from the truths of God because they are the inlet and first instrument of our Sanctification and Salvation God would have all men to be saved and to come to the knowledge of the truth Sanctifie them by thy truth thy Word is truth and our regeneration is described paâ—tly by the renewing of our minde so as corrupt distillations from the head are apt to putrifie the vitals so Errours and false Doctrins do quickly corrupt our practâ—ce One thing more I make bold to recommend to your Lordship that besides the bare receiving of the truth there is as the perfection of knowledge the acknowledgement of truth after godlinesse and the learning of truth as it is in Jesus Christ which is when the truths we beleeve have a savoury and powerfull effect upon us and nothing causeth our abode in the truth so much as the experimentall efficacy of it upon our hearts It is good saith the Apostle to have the heart established with grace and not with meats One would have thought the Apostle should have said it is good to have the heart established with sound Doctrine because he exhorteth them not to be carried aside with every winde of Doctrine but he saith Grace rather then knowledge because this is the choicest Antidote against falshoods Tantum scimus quantum operamur we know no more viz. favourily clearly and stedfastly then we have powerfull practice of Now of all supernaturall truths the doctrine of Justification hath no mean excellency this is the article which Luther said reigned in his heart In this is a Christians treasury of hope and consolation and because the Antinomians whose opinions may be stiled as those of Epicurus were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inticing Syrens of a mans fleshly minde have put their dead flies in this precious Box of ointment I have endeavoured to select this precious Gold from their drosse Though the matter I handle be in part controversall yet it is also in a great measure practicall The greatest mercy I can wish to your Lordship is this glorious priviledge of Iustification in which only and not in riches honours or any earthly dignity consisteth true and perfect blessednesse as David a King doth heartily and with much affection acknowledge Psal 32.1 and Paul by vertue of this Iustification Rom. 8. triumphs over all adversity and trouble whatsoever Of which glorious happinesse that your Lordship may be made partaker is the Prayer of Your Lordships most humble Servant in the Lord ANTHONY BURGESS TO THE Christian Reader Christian Reader WEre I not already ingaged I know not how in this publike way of Controversies I should wholly decline such service partly because of that ill fate if I may say so which doth accompany books through the various Palates of those that reade them whereby they are unwilling agnoscere quod Dei est or ignoscere quod hominis est partly because of expectation which is an heavy prejudice all men judging it reasonable that now in these latter times there being the advantage of all the abilities of those who went before us a man should not so much libros as thesauros scribere write not Books but rich Treasuries as the heathen said partly because this controversall way doth so possesse the intellectual part that the affectionate part is much dulled and made remiss thereby Even a Papist Granada in his way of Devotion said A Learned man that was busied in such kinde of imployment should reckon himself in the number of those wretched Captives that are ad metalla damnati Though all the day long they dig up Gold yet they are not any whit inriched by it but others for whom they work And Rodericus as I remember relateâ—h of Suarez that he was wont to say He esteemed that little pittance of time which constantly every day he set apart for the private examination of his own conscience more then all the other part of the day which he spent in his voluminous Controversies The Apostle speaks of doting about questions but the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be sick and languishing which doth declare the nature of needlesse disputations that they fret away and make to consume the true power of Godlinesse God once only spake out of a thorny bush and as the Israelites were to go out of the military Camp to gathâ—r manna so must a man shuntedious disputes who would injoy the fat and marrow of Christian Religion But notwithstanding these dâ—scouragements yet the Apostle with a vehement obtestatâ—oâ— cals upon Timothy and in him all faithfull Ministers to preserve that good thing committed to their Charge so that it is the duty of Ministers not only by Preaching but otherwise as occasion serveth to see that the golden treasure deposited in the Church be not debased
we remain still obnoxious and bound in Gods wrath Again It is for comfort to the godly what though Satan thy own heart and the world doth condemn thee yet if God Justifie thou maiest rejoyce you see Rom. 8. what a challenge Paul there makes Who shal lay any thing to the charge of Gods elect it is God that Justifieth Who shall charge any thing The devil thy own heart can lay much pride hypocrisie sloth fulnesse to thy charge it is true but God through Christ doth Justifie What a Cordiall and reviver would it be to Gods people to live in the power of this gift bestowed upon them it is God that justifieth thee O my troubled soul who can then condemn who can hinder it or invalidate it Certainly we are therefore in dejections despondencies and perplexities often because we drink not of this water of life Lay and apply this excellent Doctrine to thy fainting dying soul and it will become to it like Elisha applying himself to the dead childe cause spirit and life again to return to him right thoughts here will sweeten all thoughts in other things Eleventhly Although Justification be a Court action and drawn from judicatories yet God is not in this action considered meerly as a Iudge but as paternus Judex a fatherly Iudge having an admirable temperament of justice and mercy so that God pronounceth this sentence from the Throne of Justice and Mercy also of Justice in that he will not absolve till satisfaction be made and he will not pronounce righteous but where there is a perfect righteousnesse Therefore that opinion of making Faith to be accepted of for righteousnesse is a dangerous and false assertion God in this work of Justification is never described as accepting of an imperfect righteousnesse for a perfect No God doth not cease to be just while he is thus gracious Again his Justice and righteousnesse is herein seen that none shall be Justified but such sinners who feel their guilt and desire to be eased of that burden beleeving and rolling their souls upon him It is very hard to give the right order of the benefits of Vocation Justification Adoption and Sanctification but yet this may be made good against the Antinomian that a man is not Justified till repenting and beleeving Here is Justice then but there is also a great deal of Grace and Mercy As in the accepting of a surety for us that he would not keep to the Law of having us in our own persons to pay the utmost farthing This was great love so likewise to finde out a way for our reconciliation that when the devils had no remedy provided for them we have Further that when this price is laid down we have the application of this benefit and so many thousands have not Two in a Bed in a Family in a Parish one Justified and the other condemned What Gracâ— is this Twelfthly This grand mercy is described in Scripture by God his giving something to us not our doing any thing to him It is described by Gods actions not ours to him which may abundantly satisfie the heart against all doubts and fears thus the Scripture cals it forgiving not imputing sin imputing righteousnes making righteous all which are actions from God to us not ours to him so that we are no where said in a good sense to Justifie ourselves or commanded to it as we are to repent or beleeve and to crucifie the lusts of the flesh because it is wholly Gods action by faith indeed we apprehend it but it 's Gods action as the window letteth in the light but it is the Sun that doth inlighten And from this particular we may gather much comfort for when we look into our selves and see no such righteousnesse or holinesse that we dare hold out to God then we may remember this is not by our doing to God but receiving from him and in this sense it is more blessed for us to receive then to give This made the Father say justitia nostra est indulgentia tua our righteousnesse is thy indulgence Therefore let not the troubled heart say where is my perfect repenting where is my perfect obedience but rather ask where is Gods forgiving where is Gods not imputing how hardly is the soul drawn off from resting in it self it is not thy doing but Gods doing thou must not consider what do I but what God doth The Antinomian he indeed wringeth these breasts of Consolation till bloud cometh but the true sweet milk of the word must not therefore be thrown away Do not then as they sought for Christ look for him in the grave when he was risen out thence Do not thou poâ—r in thy self for this treasure when it is to be looked for from heaven duties graces will say this is not in me Lastly The Scripture hath other equivalent phrases to this of Justification which likewise do amplifie the comfort of this gift It is called Blessedness as if this indeed were the true heaven and happines If thou art justified thou carriest heaven about with thee and thy name may be Legion for many are the mercies that do fill thee Nothing can make thee blessed but this it is not Blessed is he to whom the Lord giveth many riches and honors many parts and abilities but to whom the Lord imputeth no sin and howsoever those who wallow in a Laodicean fulnesse judge not this such blessednesse yet ask a Cain ask a Judas demand of the tormented in hell whether it be not a blessed thing to have sin pardoned That thou shouldest be able to look on thy sins as so many serpents without stings as so many Egyptians dead upon the shoar as if they had never been that thou shouldst be able to say Lord where are such lusts such sins of mine I finde them all cancelled Is not this blessednes indeed Another expression is of accepting us in Christ and herein lieth much of Justification that it is an acceptation of us to eternall life Eph. 1.6 This must needs imbolden and incourage the heart when it knoweth that both person and duties are accepted though so much frailty and weakness yet God will receive thee The third phrase is to make Just Rom. 5.9 For God doth not pronounce that man just which is not so Therefore when we are Justified this is not absolutely and simply against a righteousnesse of works but in a certain respect as done by us and as obedience coming from us and this must needs support the soul for when satisfaction is made when God hath as much as he desireth why should not this quiet the heart of a man will nothing content thee unlesse thou thy self art able to pay God the utmost farthing A fourth word is not imputing of sin or imputing righteousnesse and this as you heard before is a very sure and real thing though it be not in us for there are many real benefits do come to us wheh yet the
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 again If thou dost well is not Levatio that is pardon and ease It is then no marvel if forgivenes of sin be accounted such a blessed thing by those who truly feel the burden of their iniquities Hence you have it excellently Zech. 3.9 10. made the cause of all quietnesse and content when their sins were pardoned then they called to their neighbours to sit under their fig-trees And well doth Calvin call this The chief hinge of Religion and the truth of this Doctrine is to be sought out with all care for what quietnesse can a man have till he know what judgement or esteem the Lord hath of him and in what manner it is wrought Another expression of it is called covering of sin there are two words for this the one is Chasah and is used properly of such a thing that is put between the object and the eye Numb 9.15 It is used of the Cloud that covered the tabernacle it s applied to a Garment or any other thing that doth cover Gen. 3.21 It s applied to God covering Adams nakednesse Hence a learned man thinks those skins were of beasts sacrificed which did prefigure Christ and God by this covering would as by an outward Symbol teach them by whom their sins should be covered and to this an allusion seemeth to be Rev. 3.18 I counsel thee to buy of me white garments that thy nakednesse may not appear A like word is Caphar which signifieth covering with pitch or the like which doth so cleave to the thing it covereth that it can hardly be removed It s applied Exod. 15.27 to the propitiatory or covering made of pure gold wherein God shewed himself gracious It is used Levit. 16.30 The word also is used of the pitching of the Ark and as that pitch kept the waters from coming in so doth the bloud of Christ our sins from overflowing us and this doth excellently describe the nature of pardoning of sin God doth as it were hide it from us he will not punish it but you must not stretch this word too far with the Antinomian as if indeed God did not take notice of them for Davids when it was covered yet was visited afterwards by God but it s covered so far as that it shall not condemn We do not therefore as the Antinomian saith make God peep under the covering again but we say the word is a Metaphor and must not be understood grosly and palpably as if there were any real thing put before the eyes of God that he could not behold our sins but only that God will not finally condemn us for sin Furthermore when a sin is pardoned it is said to be hid from Gods eyes as if God did not know it Jer. 16.17 The Hebrew word Zaphan is applied to the Northern part of the world because it is hidden from the heat of the Sun Hence Joseph is called Gen. 41.45 Zapthnath paaneah because he was a revealer of hidden things Those iniquities therefore which are so often before thee they are as it were hidden from God Another is Mechah and I will name no more which is to blot out or wipe out a Metaphor from those who cancel or blot out their debts when once discharged Now besides these verbal expressions you have many real phrases that do declare this great mercy as Micah 7.19 He will subdue our iniquities and thou wilt cast them into the bottom of the sea where the Prophet doth admire the goodnesse and freenesse of God herein Who is a God like thee passing by iniquity subduing sins The word implieth that our sins were as our enemies the guilt of them did inslave us and keep us like vassals in fear but now they are mastered And further He throweth them in the bottom of the sea there is no more memory or footsteps of them as when the Aegyptians were drowned in the bottom of the sea they could never hurt the Israelites more Thus God doth to thy sins when they are pardoned Another expression you have Isa 44.22 some expound it thus As the Sun rising doth make the thick clouds to vanish away and there is nothing but serenity to be seen so it is with God pardoning but Junius understands it thus As the thick cloud dissolved into rain washeth away the soil and filth of the earth so will the Lord in pardoning take away that noisomnesse and offence their sins made Consider Hezekiahs expression Isa 38.17 Thou hast cast all my sins behinde thy back It is an expression from men who when they will not regard a thing cast it behinde their backs and thus God doth not as if he did not take notice to chastise for them but they shall not have their proper effect which is to condemn And these expressions are very necessary to a contrite heart which is apt to imagine God as alwaies beholding his sins and sending forth his judgements because of them whereas it must be as a foundation laid That God is gracious and mercifull not only in the generall but even to us in particular The last I will pitch upon is Psal 13.12 As far as the East is from the West so far hath he removed our sins from us where the Psalmist makes Gods mercies as much above our sins as heaven is above earth and lest the guilt of sin should hinder the descent of it he makes God to throw away our sins from him as far as it can be Thus you see how abundant the Scripture is in describing this mercy of mercies This mercy which if not injoyed every thing our beds our fields and houses will be an hell to us The summe of these words and phrases amounteth to these comfortable considerations First That God pardoneth sin and removeth the guilt of it totally and perfectly so that a sin cannot be more forgiven then it is not that all the pollution of sin is likewise totally taken away for that would contradict other places of Scripture which say sin is still in us but only the condemning power is subdued and therefore this doctrine doth afford as much comfort as any Antinomian would desire and yet doth not fall foul with other places of Scripture Those sins committed by thee and repented of are as absolutely forgiven as can be desired they can be no better pardoned if thou wast in heaven or hadst perfect righteousness bestowed upon thee It hath pleased God that the guilt of thy sin should be perfectly remitted though the power be not fully mortified Secondly These phrases imply That its Gods meer act without us which doth expell the guilt of sin not any thing done in us or by us and therefore thou art not to build thy hope of pardon upon any work of Regeneration or Mortification within thee but Gods goodnesse without
if he be a Beleever the wages due to his sin is only temporal chastisements but to a wicked man it 's eternal death I say this is not safe for although a Beleevers sin shall not actually damn him yet God hath made the same Law to both and repentance as a means is prescribed so that we may by supposition say If the wicked man repent his sin shall not damn him If the justified person do not his sin will damn him It 's true it is not proper to say of sin in the abstract it shall be damned no more then that grace shall be saved but we are to say the person shall be damned or saved Yet the guilt of the sin will cause the guilt of the person if not taken off by Christ as the meritorious and faith as the instrumentall cause The sins then of Beleevers and ungodly are both alike only that the guilt of them doth not redound upon the persons alike is because the one takes the way appointed by God to obtain pardon and the other doth not Not that the godly man makes himself to differ from the wicked but all is the work of grace In some respects the sins of godly men are more offensive to God then those of wicked men because committed against more light and more experience of the sweetnesse of Gods love and the bitternesâ—e of sin What is the cause Heb. 10.28 29 30. the Apostle maketh the condition of a wilfull Apostate to be so dreadfull but because of the excellency of the object in the Gospel above that in the Law If he that despised Moses his Law died without mercy of how much sorer punishment suppose ye shall he be thought worthy c. Observe that interposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think ye do you not easily think that such sins offend God more Now although the truly sanctified can never fall into such a condition totally and finally yet their sins committed wilfully against the Gospel are gradually and in some measure of such a nature and therefore they fall terribly into the hands of the living God when they so sin against him and consider how that the Apostle speaks these things even to them of whom he hoped better things and things that accompany salvation Heb. 6. If therefore we see a godly man who hath tasted much of Gods favour play the prodigall walk loosely we may and ought notwithstanding Antinomian positions powerfully and severely set home these places of Scripture upon his conscience And observe how in the New Testament the Apostle alledgeth two places out of the Old Vengeance belongeth to me Deut. 32.35 and the Lord will judge his people Psal 135.14 To judge is to avenge so that the people of God have those considerations in their sins to provoke God which wicked men cannot have and therefore have the same motives to humble them as the Apostle argueth To which of the Angels said he Sit at my right hand c. so may we To what wicked man hath God poured out his love revealed himself kindly as unto the godly therefore do they neglect the greater mercies LECTURE X. JEREMIAH 50.20 In those daies and at that time the iniquity of Iudah shall be sought for c. LEt us in the next place consider the particulars wherein Gods eye of anger doth manifest it self upon his own children if sinning against him The effect of his wrath may be considered in that which is temporal or spiritual or eternal in all these Gods anger doth bring forth in one respect or other For the temporal objects take notice of these particulars first When they sin against God they are involved in the common and ordinary afflictions which do usually accompany sin in the wicked Thus 1 Cor. 11.30 for their unworthy receiving of the Sacrament and some even of those were godly as appeareth v. 32. many were weak and sickly weak were such as did languish and sickly is more such as had diseases on them now these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strokes from God and therefore came from his anger for their sins Though the Lords Supper consist of a twofold bread the one earthly for the body the other heavenly the bread of life for the soul yet both body and soul did miserably decay because of unworthy receiving This Table being as Chrysostom said mensa Aquilarum not Graculorum food for Eagles not Jaies As therefore those children who have fainting diseases upon them and do secretly eat salt oatmeal c. though they have never such excellent food at their fathers table yet thrive not but look pale and consuming so it was with the Corinthians by reason of their corruptions they inclined to death though they fed on the bread of life Now that these bodily diseases are the common issue and fruit of sin appeareth Lev. 26.16 Deut. 28.22 grace therefore of justification can give no Supesedeas to any disease that shall arrest a believer offending but are the wicked in Consumptions Agues Feavers for their sins so are the godly yea the people of God are in these calamities before the wicked Amos 3.2 You only have I known of all the Families of the earth therefore I will punish you for all your iniquities I have known you that is acknowledged ye for mine see what that is Exod. 19.5 A peculiar treasure unto me above all people The Hebrew word signifieth that which is dear and pretious and to be desired of all This is aggravated by what followeth for all the earth is mine that is seeing there are so many nations in the world over whom I have full power and dominion how great is Gods goodnesse in taking you for his above others now mark the Prophets reason because I have done this therefore I will visit you for your iniquities for to all your other wickednesses you adde an ingratefull heart So there is another place 1 Pet. 4.17 where God is said to judge them before others and this hath been a great offence to the godly It is time that is a seasonable opportunity by the decree and appointment of God for judgement that is chastisements for former sins which are called judgements because they are publique testimonies and manifestations of Gods anger against sins and are to put the godly in minde of their sins only it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original The word is used even of the godly 1 Cor. 11.31 32. 1 Pet. 4.6 By the house of God he meaneth the true Members of the Church and whereas he saith it begins in them he thereby intimates that the godly in this life are more exposed to afflictions for sin then the wicked are and this made David and Jeremy so expostulate with God in this matter so that the godly in their afflictions ought to say as that widow of Sarepta 2 Kin. 17.18 This is to call my sin to remembrance It is thought the Apostle though he doth not
satisfie Gods justice in the next place we by sin become debtors to everlasting punishment in hell so that as the murderer or flagitious person by his crimes becomes a debtor to the capitall punishments to be inflicted by a Law so doth a sinner to the Scripture punishments threatned in the word so that hell and damnation are the proper wages that are due to him Oh how dear doth every pleasant or profitable sin cost thee thou owest eternal damning for it Chrysostome in his time complained of some who would say Give me that which is sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let it choak me so do all sinners Give me that sinful profit and pleasure though I am obliged to eternal wrath thereby Ambrose thought wicked men were called debtors because the devil lends them their lusts and sins as so much money for which he will exact eternal torment as the usury of them Whatsoever it be certainly this notion of sins being debts ought much to affect and trouble thee Thy sins are worse debts then any thou owest Fourthly In sin we become debtors by this means All the good we have whether natural or supernatural we are betrusted with as so many talents and for abusing of these or not improving of them we become debtors unto God You have a full parable to this purpose Mat. 25. Where you have every opportunity even the least that God puts into our hands compared to a talent and that for the greatnesse and preciousnesse of it and a man may be accountable unto God either propter damnum emergens for the losse that comes to our master therein or for lucrum cessans the very ceasing of gain As that servant who hid his talent in a napkin and returned it safe again though he was not guilty of any prodigall decoction of it yet he is called a wicked and unprofitable servant Now because all our talents are many hence our debts do arise to an infinite summe none so indebted as those who have great wealth great parts Sicut crescunt dona sic crâ—scunt rationes donorum The more mercies the greater account to be given This consideration may deeply humble us As our sinnes are thus debts so we have all naturally the evill properties and wicked customes of ill debtors 1. We are very unwilling to be called to any accounts we do not love to hear of the day of judgement we love not that the Ministers of God should tell us of our bills and hand-writings that are against us Hence some observe that expression Mat. 18.24 When the Master begun to reckon it is said One was brought that owed ten thousand talents as if it were by force and he was haled to his master What an amazement and astonishment will that voice from heaven put us into Give an account of thy Stewardship unlesse Christ be our surety and he undertake to discharge all so that the very word debts may breed in us much love to Christ who was willing to stand engaged for us Phocian the Athenian coming to one in publike office that was very solicitious about giving up his accounts and saith he I am solicitious how I may give no account at all Thus if it were possible would every man be studious how he may decline that day of accounts how gladly would he have the grave to detain him there alwaies 2. To be full of shame and fear Thus are men in debt desirous to lie latitant and not to be seen Grave vocabulum debitorum said Ambrose The name of debts is very dreadfull and terrible Hence Ambrose speaketh of some who for the shame and distresse thereof have made away themselves fearing more opprobrium vitae then mortis periculum the reproach of life then the punishment of death Suidas speaks of a Proverb in lit A. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once red with blushing at the time of borrowing and afterwards ten times pale for fear of paying Canis latrat cor tuum palpitat Ambros de Tob. cap. 7. The dog doth but bark and thy heart feareth an Arrest and if men have been thus perplexed about worldly debts when yet death would at last release them how much more may men be afraid of these spiritual debts There was a certain Roman died in a vast sum of debts which in his life time he concealed and after his death when his goods were to be sold Augustus the Emperor sent to buy his pillow he lay upon because saith he I hope that would make me sleep on which a man so much indebted could take his ease It is much that we who have so many debts spiritual can sleep or eat or drink till we see them discharged by Christ Oh that every natural man should not like Cain fear every thing would damn him 3. To shift and put off to be in continuall delays and if so to be no further troubled This a custome in worldly debts if men can shift one way or other they care not hence Horace cals the wicked debtor Sceleratus Proteus fiet aper modo avis modo saxum cum volét arbor become in all shapes to evade the Creditor and thus it is in spirituall debts How unwilling to acknowledge our debts to confesse them to God I look upon all Pelagian Doctrines on one side and Antinomian opinions on the other side which would either make no sin in us or at least not to be taken notice of by God but as so many cousening cheats of a guilty heart that is unwilling to be found a debtor before God Cum delationem impetraveris gaudes said Ambrose of a debtor If men can but delay they do rejoice And are we not all thus naturally affected if we can from day to day get one worldly comfort after another and so be able to support our selves we think all is well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is more troublesome then to hear Pay what thou owest do not therefore please thy self with delays and excuses lest thou die in thy misery 4. To hate those to whom we are indebted Leve aes alienum debitorem facit grave inimicum A little money borrowed makes a man a debtor but a great deal an enemy and so the more they owe the more they hate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Aristotle Debtors wish their Creditors to have no being such is the hatred that ariseth thereby and this is most eminently true in wicked men They hate God because they fear him as a just Judge who will severely demand to the last farthing Comfortable therefore is this direction to pray in this Petition for hereby is supposed that God is propitious and ready to release us we may have a Jubile ever day No devil hath any warrant to say Forgive us our sins God hath cast them into utter darknesse and bound them up in perpetuall chains for their debts but he is ready to forgive us As therefore we reade of David
may we expect greater things of God Know then as we sinne daily so there are out-goings of pardon continually and the goodnesse of God doth like the Sunne rejoyce to run his race without any wearinesse Lastly In the Person to whom we pray there is supposed First That God only can forgive sins This is an incommunicable property of God Isa 43.1 and Exod. 34.7 It is there reckoned as one of his prerogatives Hence Matth. 9. this is made an argument of Christs Deity that by his meer command he forgave sin for this power to forgive sin is greater then to create Heaven or Earth or to work the greatest miracles Therefore a power to work miracles hath been vouchsafed to the Apostles but not of forgiving of sin unlesse declaratively onely When therefore our Saviour Matth. 9. asketh which is easier To forgive sin or to say Take up thy bed and walk intending by this miracle to prove that he did also forgive sin it is not spoken as if this later were greater then the former but only the curing of the paralytical man was a more visible sign to confirm the other for when they saw that which he commanded accomplished upon the mans body they might well conclude the other fulfilled in his soul Now when we say God only can forgive sin this is to be extended both to the forgivenesse in Heaven and to that in a mans own conscience for the former it is plain because the injury is done only against him when we sin and for the later it is clear because he is the Father of Spirits and so can command whatsoever peace and security he pleaseth in the conscience We see when Friends and Ministers do pour oil into a wounded soul they feel no benefit or refreshment till God speak to the heart This is notably asserted by Elihu Job 34.29 When he giveth quietnesse who then can make trouble and when he hideth his face who then can behold him O therefore with all humble thankfulnesse acknowledge this great mercy of pardon if thou art made partaker of it If the Lord should work miracles for thee he would not display so much power and mercy as he doth in this forgivenesse of thy sins Secondly It supposeth God doth see and take notice of sinne in us after we have believed For how can God be said to forgive that which he taketh no notice of If forgiving be covering of sinne and a blotting it out then it is seen and open to God and uncancelled till this be done Suppose our Saviour had used these words in this Petition Cover our iniquities as we cover the sins of others would not that expression have necessarily implied That God did see them and look on them till he covered them Certainly Joseph did upon a good ground abstain from sin when he said How can I do this and sinne against God That is who seeth me and beholdeth me in secret and will be angry with me But if God take no notice of my sinne how can I truly awe my self from sinne saying How can I do this evil in Gods eyes How can I provoke him to anger Let the Application then be to importune for this mercy of forgivenesse which makes all other things mercy Health riches learning peace are mercies if with these there be a pardon of all our sins especially be pressed to seek for it from this motive which I shall only mention at this time viz. That pardon of sin is the onely support and help in all miseries and calamities whatsoever This onely can sweeten thy pain thy poverty thy fears of death When the Apostle Rom. 5.1 had spoken of Justification by faith and the peace we have thereby with God inferreth from thence We glory in tribulation Alas there would be little glory if at the same time man be against us and God also So Rom. 8.33 34 37. when the Apostle had gloriously triumphed in this priviledge of Justification and that none could lay any thing to our charge then he concludeth We are more then conquerors Again 1 Pet. 3.16 17 18. exhorting the people of God to be ready to suffer for well-doing giveth this reason For Christ once suffered for sins the just for the unjust c. So that no misery or calamity can be joyfully undergone unlesse the Lord forgive our sins to us In these times of warre while we have been under continual fears of an enemie vvhat could rightly support us but remission of our sins To have men accusing and condemning of us but to have God clearing and absolving this can make an Heaven in the midst of an hell LECTURE XVI MAT. 6.12 And forgive us our debts HAving explained this Petition positively and practically we come to handle those Questions which may make to the clearing of that truth which is contained in the Text. And I shall pitch upon those that are usefull and necessary not on thorny and perplexed God indeed once spake out of the thorny bush but seldom doth truth discover her self in those thickets which the Schoolmen have made The first in order that should be discussed is What remission of sin is Or What is meant when we say God doth forgive sinne But before we can come to that another Doubt must be rouled out of the way and that is What sinne is and what are the proper effects of sinne For a man can never understand what it is to have sinne blotted out or taken away unlesse he be first informed What the nature of sinne is and what effects it hath wrought upon the sinner Of this therefore in the first place And first I shall speak of sinne abstractedly in its own nature Secondly Relatively to the person who sinneth Thirdly The proper effects of it Fourthly The weight or aggravation of every sin Let us begin with the former Sinne in the Scripture hath several names which do in some measure describe the nature of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used commonly for sin and it doth in a proper signification wherein it is once used denote an aberration from the mark we shoot at Judg. 20.16 Every one could sling stones at an hairs breadth and not misse and from hence metaphorically is signified the nature of sinne for every mans action is to have an end which end is manifested by the Scripture and when a man reacheth not to this he is said to sinne answerable unto this word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to erre from the scope And another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is going beyond the bounds and limits which are set us Though a learned Critick Dieu doth make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to signifie beyond but by as if it did denote a negligent and carelesse passing by the commands of God Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh of a word that properly signifieth crookednesse
they be incorporated into him by faith which faith although it be a gift of God yet by it we are enabled voluntarily to choose and embrace Christ Many other differences there are but I pitch on this only as being fully to my purpose in hand If therefore we were in Christ by a natural way as we are in Adam then antecedently to any thing wrought in us we might be partakers of priviledges by one as we are of curses by another LECTURE XXII MAT. 6.12 And forgive us our Debts WE proceed to the remaining arguments which would maintain a justification before faith The next is from Gods election thus All the elect of God are justified before God But some of the elect do not beleeve And the major is proved from Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth In the first place this Argument might easily be laid aside for the Apostle doth not speak here of election antecedentèr antecedently to his other graces which flow from that in time but executivè as it is executed and compleated in those that are elected Therefore by the elect he meaneth those elect that believe that are holy that are conformable to the image of God that do love him as the context sheweth for otherwise we know Paul himself laid much to the charge of the Ephesians though elect when before their conversion he said they were children of wrath as well as others and therefore by that adamantine chain Whom he hath predestinated he hath called whom he hath called he hath justified whom he hath justified he hath glâ—rified it is plain he takes election terminativè as they say in the effects of it even till it hath obtained the utmost terminus which is everlasting glory 2. From this chain also is an infallible Argument against the Opponent thus Those only are justified that are called But none are called or converted from all Eternity Therefore none are justified from all Eternity The major is grounded upon the method and order which the Apostle observeth beginning with the highest round in that chain which is Predestination and ending in the lowest which is Glorification so that it cannot rationally be thought that the Apostle did not intend an exact order and method in those expressions 3. If so be a man because he is elected be justified from all Eternity then it will also follow he is glorified from all Eternity And so Hymenaeusâ—nd â—nd Philetus may be excused in this sense if they say The resurrection is past already It is true the Apostle useth words signifying time past Whom he hath predestinated he hath called c. But that is either to shew the certainty and infallible connection of these benefits together or else because Predestination being necessarily for the time past he would not alter the current of his expression for the following mercies 4. The Apostle might well say Who shall lay any thing to the charge of Gods elect and not of Believers because election is the maternal mercy it is the fountain and head from which all other flow Hence the Apostle doth in the same Chapter limit mercies to those that are called according to Gods purpose implying hereby that this is the ground and root of all But fifthly To discover the fundamental weakness of this Argument We are to take notice That Predestination is an immanent act of God and works no positive real effect upon the party elected till in time for howsoever it be an act of love yet of love only by way of purpose and decreeing and so doth not denote a change in the creature but when that purpose or councel of God which is altogether free hath determined it Hence we are to coâ—ceive a love of God electing us from all Eternity which doth produce another love of God not immanent in him for so nothing is new in God but transient in us and that is Justification from this love floweth another effect of love which is Glorification Some have doubted Whether Election be an act of love and therefore have distinguished between Dilection and Election as if Dilection did go before and Election follow But certainly the same act of God as it doth will good to the creature is Dilection as it willeth it to this rather â—hen another is Election We grant therefore that Election is an act of great love but it s a love of purpose or intention not execution it is Amor ordinativus not collativus it is a love ordaining and preparing of mercies but not bestowing them presently Thus Austin defined Predestination to be Praeparatio beneficiorum quibus liberantur a preparing or ordaining of those mercies and priviledges which the Elect shall have in time And among men we see the purpose of giving such a gift is accounted love as well as the gift it self Now while a man is only under the love of Election and no more there is no actual Remission of sin no acceptance or complacency in his person or duties There is a purpose in God to do all these in time but the mercies are not from eternity exhibited So that in some respects there is a great difference between an elect Person unconverted and a Reprobate And again in some respects there is none at all As for example there is this grand difference That although both be equally in sinne and under wrath yet God hath a purpose to bring the elect person infallibly out of that misery and in this respect God may be said never to hate him that is elect In which sense God is said to love Jacob and hate Esau but the Reprobate shall perish eternally in his sinne The Apostle saith Rom. 11. Election hath obrained because that will most certainly bring about both the means and the end So that for all the Elect The foundation of God standeth sure having this Seal The Lord knoweth who are his 2 Tim. 2.19 2. There is no difference in this in that for the present both are children of wrath both aliens from the promise of grace no promise of any gracious priviledge either for pardon of sin or eternal glory belongs unto them only Gods purpose will in time make an actual difference between them Neither is this to make any contradictory will in God for both these may well stand together viz. Gods will for the future to give pardon and glory and yet to will neither of them to be for the present All this is done with the same act of Gods will If therefore hatred be taken as opposite to that love of Election which God had from all Eternity so an elect man though unregenerate is never hated but if it be taken largely for that displicency or wrath of God which is contrary to the grace of Justification exhibited in time so he may be said to be hated before his conversion neither is it any wonder if this be called hatred seeing in the
bear it And this aggravation of Gods seeing it he mentioneth also vers 4. Against thee only have I sinned and done this evil in thy sight That God did see it and was offended did more trouble him then the eyes of all the world upon him So 2 Sam. 11.27 where this History is related there is this peculiar brand upon Davids sin that what he had done was evil in the eyes of the Lord therefore God did see it and take notice of it so as to be displeased with it This Doctrine is worthy of all diligent examination both because it will be a strong Antidote to keep Gods people from scandalous gross sins as also to inform how far in such sins the people of God make a breach upon their peace with God and claim to the Covenant of Grace And although this Question hath been vexed in some respects with the scratching claws of the Schoolmen yet I shall endeavour not to be so ill a seedsman as to sowe among thorns nor as one of the Ancients alludes Plantare nemus Aristotelicum juxta altare Dei Plant Aristotles dark Grove near Gods Altar And for the clearer proceeding in this great Point I shall consider the Doctrine briefly in the hypothesi as it was Davids case and then in thesi as it may be any believers condition for David take notice of two things First The aggravation of his sin Secondly Of the evil befalling him because of it Davids sin is at large mentioned 2 Sam. 11. where you have several aggravations of this ungodly act First He was a King and so his wickedness was the greater by how much his person was greater Men in place being like the Sun which if in an eclipse causeth much destructive alteration to inferiours Secondly A man advanced by God to special mercies both temporall and spirituall and for him to sinne thus we may cry out What ailest thou O Jordan to runne backward Thirdly The nature of the sin was a very gross one against the light of an Heathens conscience to deflour his neighbours wife Fourthly It was a trespass against his faithful servant Vriah who was venturing his life to preserve David This was horrible ingratitude Fifthly This aggravation God addeth That he had many other wives and for him as Nathan wisely reproved him to go and take the poor mans lamb who had only that this was to become very guilty Sixthly Here was great deliberation and consultation how to cover the matter and to make Vriah the father of it O where is Davids heart that it doth not smite him all this while Seventhly To bring this wretched plot about hâ— sends Vriah with letters to Joab for his own destruction Doth not David here that which he condemned and prayed against so much in others lie in wait like a Lion to devour the poor innocent Eighthly His sin becomes more hainous in that to colour this he will have Vriah and many other innocent persons set in the fore-front on purpose to be killed and afterwards with most transcendent hypocrisie excuseth it with this The battel fals alike to all So that here is a sinne with many sins complicated in it Ninthly When all this is done David takes Bathsheba to wife delights in her and rejoyceth with her Tenthly To make his sinne out of measure sinful after these horrid sins committed thus against natural light as well as spiritual we finde no remorse of conscience no trouble of heart till Nathan the Prophet come and arouse him But presently upon his Reproof How doth this Mountain melt like wax before the fire And therefore let no man encourage himself with Davids sin unless he finde in himself also Davids Repentance And therefore in the second place take notice what way God takes to break him and how much displeasure of God fell upon him First He hath great terrour and trouble upon him which he expresseth by the most exquisite torment that is viz. Broken bones It was with him as if all his bones were brayed and pounced together Thus fearful is it to fall into the hands of the living God who even to his own people is a consuming fire As the Sunne which useth to dart forth resplendent beams of lustre by grosse and thick clouds is darkned and obscured so David who heretofore rejoyced in God took comfort in his Promises doth now like Dives beg for one drop of comfort and findes a great Gulf between that and him insomuch that it cannot come to him nor he to it Now what are all Davids pleasures all his lustful delights to these wounds of his soul Hath he not bought Repentance at a dear rate Let the godly hear this and tremble and do no such thing Secondly As he found hell thus within him So God was also really displeased his sins were uncancelled till he repented So that Gods displeasure was not only in Davids sense and feeling but in Gods heart also As the earth of his own heart was like iron in respect of the yeelding any fruit of comfort so the Heavens were like brasse God had spoke to his soul to be like the mountains of Gilboa on which no dew of his favour shall fall Therefore he doth not only pray for pardon but plenty and iteration of pardon Multiply to pardon as vers 2. I need pardon again and again I need a plentiful pardon because I have sinned many sins in one sin Now David might justly be more solicitous and fearfull about the pardon of these sins because there was no particular Sacrifice appointed for murder and adultery but an expectation of vengeance either from God or man but this must not be stretched to the Socinian errours as before I have shewed Thirdly He found in himself a loathsomnesse and defiling guilt upon his conscience whereby like Adam he could runne and hide himself that God might not see him Hereupon he prayeth Wash me Cleanse me Purge me O how loathsome and abominable was he in his own eyes if Davids Righteousness be accounted a menstruous cloth or dung by him what debasing and abhorring thoughts must he needs have of his sins He looketh upon himself as the Swine wallowing in mire and the dog licking up his vomit Fourthly He feeleth a spiritual consumption and languish upon him that he cannot exercise any of those graces that he used to do Therefore he prayeth for a principal or voluntary spirit that with delight and strength he may do Gods will David ariseth as Samson when his Hair was cut off thinking to doe such great exploits as he had before but he findes his strength gone Fifthly He discovereth a world of Hypocrisie in his heart and crieth out of that praying for truth in the inward parts He now probably fears himself for an Hypocrite questions whether any truth of grace be in him at all and certainly it might justly amaze and astonish him to consider he could do all that wickedness deliberately in cold bloud without any remorse