The Penitent Pardoned, Sermon 1 (2 of 3)

The Penitent Pardoned · Sermon 1 (2 of 3)

p. 31I have been all this while in theſe Sermons on Davids Act, I ſaid I will confeſſe my tranſgreſſion unto the Lord. I am now come to Gods Act, and thou forgaveſt the iniquity of my ſinne. Thou forgaveſt, &c. that is, not only my ſinne, but the malignity of it, with all its agravations, all its hainous circumſtances: Now here touching Gods Act, two things are to be obſerved,

1Firſt the manner of bringing in this Act of God, the Pſalmiſt doth not bring it in thus with an Ergo, I ſaid I wil p. 32confeſſe my tranſgreſſion to the Lord, therefore he forgave the iniquity of my ſinne, but it is with an et, a conjunctive particle, and not a cauſall, I confeſſe foreign and thou forgaveſt.

Secondly, Obſerve this further, the manner of the expreſſion, the confeſſion was in purpoſe and intention, but the forgiveneſſe is actuall: obſerve from hence this note, That God doth recompence the very gracious purpoſes as well as performances of his own ſervants; God forgave, but David did but purpoſe to confeſſe; I ſaid I will confeſſe, and thou forgaveſt. O beloved what a God doe yee ſerve! your maſters are not pleaſed with your purpoſes to work, if you doe no labour with your hands; you ſerve a God which takes will for work; God takes purpoſes if they be reall, for performances. The Lord doth recompenſe not onelyonly gracious performances, but alſo gracious purpoſes in his owne ſervants.

The Vſe or corollary from hence is this:

That wicked men looke to it, God will not onelyonly puniſh their wicked practices, but their wicked purpoſes: Didſt thou ever purpoſe to be uncleane, or to deceive, and it may be thou waſt interrupted, that thou couldſt not have ſecrecy & opportunity? Why, God will puniſh thee for thy purpoſe, though thou never doſt act it. Beloved, it is not onelyonly what evill thou haſt done, but what evill thou wouldſt have done: Wouldſt not thou have been an oppreſſour, if the World would not have cry'd ſhame on thee? wouldſt not thou have been a drunkard, if the world would not brand thee with infamy? God will puniſh wicked men for evill purpoſes.

Further to godly men, Thou canſt not mourn, but wouldſt thou mourn? thou canſt not confeſſe ſinne, but wouldſt thou confeſſe ſinne? thou canſt not break thy heart, but wouldſt thou break thy heart? God looks on your purpoſes with approbation, as well as your practiſes. As here David, I ſaid I will confeſs my ſin & thou forgaveſt.

Thirdly, God doth not onelyonly look on wicked mens purpoſes, to puniſh them for them, and good mens purpoſes p. 33to reward them for them; but God doth looke on the purpoſes of devils to doe hurt, for to prevent them: A notable paſſage, Luk. 21. Peter, Peter, ſaith Chriſt, Satan hath deſired to winnow thee like Wheat. I have (actually) prayed: the hurt was only the devils purpoſe, and the devils deſire; but when the temptation was but in the deſire, then ſaith Chriſt, I have actually prayed for thee. O fall down and admire the condeſcenſion of Chriſt, he doth crown your purpoſes and endeavours, and deſires: I ſaid I will confeſſe my tranſgreſſion, and thou haſt forgiven the iniquity of my ſin.

From the connexion of confeſſion and forgiveneſſe of ſinne, And thou forgaveſt, which is by way of connextion not cauſation, with an et not an ergo. The Doctrine I hence obſerve is this, That there is a neceſsary connexion between a penitentiall confeſſion of ſinne, and forgiveneſse of ſinne. I confeſſed, and God forgave. You have frequent teſtimonies that inculcate this on your thoughts, Prov. 28. 13. He that covereth his ſinnes, ſhall not proſper; but whoſo confeſseth and forſaketh them ſhall have mercy. Job, 33. 27. He looketh upon men, and if any ſaid, I have ſinned, and perverted that which was right, & it profited me not. Verſ. 28. He will deliver his ſoule from going into the pit, and his life ſhall ſee the light.

In the handling of this point, there are theſe particulars which I ſhall diſpatch.

Part. 1 Firſt, What is meant by forgiving ſin; To explicate this, there are three things which are needful to be ſpoken to.

Firſt for the varieties of names and expreſſions of forgiveneſſe.

Firſt pardon of ſin is a caſting of ſinne behind the back, Iſaiah. 38. 17. Behold for Peace I had great bitterneſſe, but thou haſt in love to my ſoul, delivered it from the pit of corruption, Pſal. 50. 17.Ps 50:17for thou haſt caſt all my ſinnes behinde thy back. In Scripture to caſt a thing behind the back,Mehem. 9. 17. ſignifies to forget and diſregard it; ſo wicked men caſt Gods Covenant behind their backs; that is, they doe not mind it, p. 34they will not obey it: ſo when God is ſaid to caſt ſinne behinde his back, he will take no notice of it ſo as to puniſh it.

2A ſecond expreſſion that illuſtrates pardon of ſinne, is this, it is called a caſting of ſinne into the bottom of the Sea, Micah. 7. 29. He will turn again, he will have compaſſion upon us, he will ſubdue our iniquities, and will caſt all our ſins into the depths of the Sea. It is an alluſion unto Gods great Judgement on Pharaoh and the Egyptian Hoſt; when they purſued the Iſraelites, they came to the Red Sea, and thinking to goe through as the Iſraelites did, the Sea fell in upon them, and they were drowned in the bottom of the ſea, ſo ſaith God, I wil deal with ſinne as I dealt with Pharaoh, you ſhall never be troubled more with them, not unto condemnation, you need not fear the riſing of ſin again, againſt you; ſin is not like unto light weeds in the Sea, that will ſwim of themſelves, but Lead that is caſt into the Sea, the alluſion holds here,Revel. 18. 21.Rev 18:21 Exod. 15. 10. Thou didſt blow with the wind, the Sea covered them, they ſank as lead in the mighty waters. Job. 7. 21.Job 7:21God when he pardons ſins and caſts them into the bottom of the Sea, ſin lies like lead, it can never riſe of it ſelfe in a way of condemnation to a juſtified man, to a pardoned ſinner.

3Thirdly, pardon of ſin is expreſſed in Scripture, by blotting out, Act. 3. 19. Repent ye therefore, and be converted, that your ſins may be blotted out, &c. Iſa. 43. 25. I even I am he, that blotteth out thy tranſgreſſions for mine own ſake. This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor doth cancel the Bond, blots out the writing and breaks the Seal, that nothing ſhall prevail in Law againſt this poor man. So the Lord doth cancell the bond, and blots out the writing, that neither ſin, nor the Devill ſhall have any proceſſe againſt him in a way of condemnation.

4Fourthly, Pardon of ſin is expreſſed in Scripture by acquitting of a man from his iniquity, Job. 10. 14. If I ſin, thou markeſt me, and thou wilt not, or, aquit me then (not p. 35ſet mee free) from mine iniquity. Acquitting is a term of Law, giving you a diſcharge and diſmiſſion of the Court; the Lord in pardoning of ſin, gives a man a Legall diſcharge, that no proceedings of Heaven ſhall goe againſt him.

5Fifthly, Pardon of ſin is called in Scripture a covering of ſin, Pſal. 32. 1. Bleſſed is he whoſe tranſgreſſion is forgiven, and whoſe ſin is covered. Beloved, if pardon of ſin had conſiſted in the removing of ſin, we had been undone, pardon of ſin doth not conſiſt in the removall of all ſin out of a man, but in the covering of ſin; God will hide ſin, that the fierceneſſe of his wrath, and the Eye of his indignation ſhal not look on it to condemnation, It is the ſame word that refers to garments foreign.Gen. 3. 21.Gen 3:21 If a man hath a Mole or Wenne on his body which his garment covers,Revel. 3. 18.Rev 3:18 theſe infirmities are not ſeen by men. Beloved, God covers ſin as with a garment, to wit, with the long robe of Chriſts Righteouſneſſe, ſin is covered in thee by the Righteouſneſſe of Jeſus Chriſt.

6Sixtly, Pardon of ſin is expreſſed in Scripture, by waſhing and purging away of ſin, Pſalm. 51. 2. Waſh me throughly from mine iniquity, and cleanſe me from my ſin; he means there in reference to juſtification; That pardon of ſin preſents a man to God without ſpot or wrinkle, or blemiſh, or any ſuch thing, that though you have many ſpots in regard of your ſanctification, yet you have no ſpot in regard of your juſtification.

7Seventhly, pardon of ſin is expreſſed in Scripture, by not remembring of ſin; Jer. 31. 34. For I will forgive their iniquity; and I will remember their ſin no more. It is an alluſion to the Scape-goat, which was to bear the ſins of the people on his head, to carry them into the land of forgetfulneſſe; Thus the Lord that remembers all things, that God is ſaid graciouſly not to remember the ſins of his people, not to remember them ſo, as to damn them for them; he will forget your iniquities and remember them no more.

8Laſtly, Pardon of ſinne, is expreſſed in Scripture, by p. 36not imputing of ſin, Rom. 4. 8 Bleſſed is the man to whom the Lord will not impute ſin? It is a word drawn from Merchants, when they have a friend that owes them money that they care not whether they receive or no, they do not put it down in their Book. God will not impute ſin, he will not ſet ſin on the ſcore, he will not put ſin to thine account, though ſin be in thee, yet it is not imputed to thee. Thus theſe names or expreſſions do ſomething Illuſtrate the nature of forgiveneſſe.

In the next place, to enquire how many wayes a ſinne may be ſaid to be forgiven.

Firſt in regard of Gods decree, and ſo ſin is forgiven before all Worlds, becauſe God intended to deliver the Elect, that ſuch a remnant and number of men ſhould have ſin pardoned. Thus Chriſt is the Lamb ſlaine from the beginning of the World.

Secondly, Sin is ſaid to be forgiven when the Lord doth manifeſt forgiveneſſe of ſin.

Thirdly and chiefly, Sin is ſaid to be forgiven, when the eternall guilt and condemnation due for that ſin is taken away, when God doth expiate or take off the guilt of ſin, in that properly lies the nature of forgiveneſſe.

In the third place what is conſidered in ſin, when God is ſaid to forgive it; this is worth your underſtanding.

Three things are to be conſidered in ſin.

Firſt the blot and pollution of ſin; and this cannot be taken away by pardon, the ſin is a ſin though it be pardoned, the pollution of ſin is not taken away by pardon, the blot remaines.

Secondly, There is conſidered the deſert of ſin, it deſerves damnation, and the wrath of God; though it be pardoned, this is not taken away.

A Third thing conſidered is this, the Ordination or appointment of a ſinner to eternall puniſhment; and this is fully taken away by pardon, when God doth give remiſſion of ſin, he doth take away all obligation to wrath, death, hell, and damnation; and this is properly the nature of forgiveneſſe of ſin, it is a gracious and a free act p. 37of God, whereby he acquits a ſinner from eternall guilt and eternall puniſhment, that is due to all his ſin in an eternall puniſhment, God doth not acquit a pardoned man from externall puniſhments, God may pardon thy ſin, yet he may puniſh thee externally for thy ſinnes, but not eternally; and thus much for the firſt particular.

Part. 2 The ſecond particular is, What kind of confeſſion of ſin is it that hath ſuch a neceſſary connexion with forgiveneſſe of ſin, I confeſt and thou forgaveſt.

For anſwer in the generall, it is not every kind of confeſſion that carries a connexion of pardon, Saul confeſt his ſin, but God did not take away his ſin, but tooke away his Kingdom. It is not every kind of confeſſion that hath a connexion with forgiveneſſe of ſin, but that confeſſion which hath connexion with pardon of ſin, it hath ſix concomitants joyned with it.

1Firſt it is a free and ingenuous confeſsion, not extorted by force, not with ſinfull reſerves, but a free, a full and ingenuous confeſsion, that is the meaning of that Phraſe, Pſal. 32. 21. Bleſsed is the man to whom the Lord imputeth not iniquity, and in whoſe ſpirit is no guile; Guile is not there taken largely in oppoſition to Hypocriſie, but for a ſinfull reſerve of ſin, when a man will not be free and open in confeſſing his ſin unto God; David would freely and fully open himſelfe and confeſſe his evils unto God; that confeſsion that is a free and ingenuous confeſsion, it hath pardon of ſin annexed to it; the confeſsions of them that rowle ſin under the tongue, as a ſweet morſell that they would not part with, have not juſtification entailed on them; thoſe confeſsions onelyonly are connected with forgiveneſs that are ingenuous and free.

2Secondly, that confeſſion which hath pardon annexed to it is a penitential confeſsion, a confeſsion that hath ſorrow of heart mixt with it, Pſ. 38. 18. For I will declare mine iniquity, I will be ſorry for my ſin. True confeſsion of ſin is rather a voice of mourning, then a voice of words, it hath ever a ſorrow and grief of heart joined with it; That preſcription, that God gave to the Leper p. 38in the Law, that he ſhould be cleanſed from his leproſi… and in Levit. 13. 45. And the Leper in whom the plague is, his clothes ſhall be rent, and his head bare, and hee ſhall put a covering upon his upper lip, and ſhall cry unclean, unclean, is worth your notice, he was to cry twice, I am unclean, Lam unclean; there was this confeſsion, but what was joined with his confeſsion before hee could be cleanſed? Two things he muſt do, Firſt, he muſt rent his clothes; to note, that there muſt be brokenneſſe of heart, and ſorrow of heart joyned with confeſsion of ſin. Secondly, he muſt cover his lip, to note ſhame that muſt be mingled with his ſorrow, to ſhew, that to us that have an unclean leproſie of ſin in us, the crying I am unclean, unclean, is not enough; but there muſt be the renting of the heart, and ſhame of face; theſe muſt be mingled with thoſe confeſsions that have a connexion with forgiveneſſe.

3Third Concomitant of confeſsion that hath pardon annexed to it, is this, That there muſt be a voluntary and a free leaving of thoſe ſins which we doe confeſſe. To confeſs ſin, yet to have a lothneſſe in the ſpirit to part with it, is no reall confeſsing of ſin. Prov. 28. 13. He that covereth. his ſin ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall have mercy. Confeſsion is there joyned to be with a forſaking of ſin,Eſta ſpiritualis vomitns. Bern. in caſe mercy be to be obtained. One …cals confeſsion a ſpirituall vomit; you know a man that is burdened in the ſtomack, would be willingly rid of that load on his ſtomach that doth oppreſſe nature; a man that doth confeſs ſin truly would as willing be rid of ſin on his Conſcience, as a man that is ſick at his Stomach would be rid of that burden which doth oppreſſe it, ſuch a confeſsion hath pardon annexed with it.

4Fourthly that confeſsion that hath pardon annexed to it, is joyned with a holy aw and fear of running into the commiſsion of thoſe ſins that we do confeſſe to God, Pſal. 38. 18. compared with Pſal. 39. 1. For I will declare mine iniquity, I will be ſorry for my ſin, I ſaid I will p. 39take heed to my wayes that I ſin not with my tongue. Davids confeſsing ſin did worke in him a holy awe, and a holy care to take heed of thoſe ſins he had confeſt, to confeſſe ſin and to be bold and adventurous to run into ſin, hath not ſuch a connexion, with pardon.

5Fifthly, That confeſsion that hath pardon annexed to it, doth quicken the ſoul to ſtrong & earneſt ſupplication, to prayer. David confeſt ſin & his confeſsion quickened Prayer, Daniel confeſt ſin, and confeſsion quickened ſupplication; Daniel 9. 20. And while I was ſpeaking, and praying, and confeſſing my ſin, and the ſin of my people Iſrael, &c. (Beloved,) when confeſsions of ſin are to prayer as the whet-ſtone to the knife; when you ſharpen your affections and put a keen edge on your hearts in prayer: this is an evident token that ſuch confeſsion hath a connexion with forgiveneſſe of ſin. So much for the ſecond particular.

Part. 3 The third particular is to ſhew you, how doth this connexion between confeſsion of ſin and forgiveneſſe of ſin conſiſt with the feerneſſe of Gods grace in pardoning of ſin, in placing a connexion between pardon and confeſsion? How doth this conſiſt with the freeneſſe of of Gods grace in pardoning of ſin? For anſwer;

Anſ. 1 Firſt if we ſhould place a cauſality or a merit in confeſsion of ſin to procure pardon, as the Papiſts doe, this would overthrow the free Grace of God in forgiving ſin: though wee do place a connexion between confeſsing ſin, and pardon of ſin; yet wee do not place any merit in thoſe confeſsions, we do not place any worth, any cauſality in thoſe confeſsions: that is my firſt anſwer.

Anſ. 2 Secondly, The Scripture makes a fair conſiſtency between mans confeſsing ſin, and Gods free Grace in forgiving ſin: the Scripture makes a double conſiſtency. Firſt in regard of the Precept that doth enjoyn and command confeſsion. 2. In regard of the means that this is a way to procure pardon.

1Firſt, In regard of the command, God doth command us to confeſſe ſin; Now no command of God that he p. 40would have us doe, can derogate from his free grace, therefore ſurely this command can no way eclipſe the freeneſſe of grace in what he will doe.

Secondly, In regard of means as a way to get pardon: God is the efficient cauſe, and Chriſt is the meritorious cauſe of pardon; but yet confeſsion of ſin is that cauſe which Logicians call (cauſa ſine quâ non) without which pardon of ſin ſhall never be obtained,Cauſa ſine quâ non. I confeſt and thou forgaveſt.

Anſw. 3 A third anſwer, Though no man can be pardoned for his confeſsion, yet no man ſhall have pardon without confeſsion: Repent that your ſins may be blotted out, Act. 3. 19. No blotting out of ſin without repentance; there muſt be a ſorrow & bewailing of ſin before it can be pardoned; and that Chriſt was broken for ſin, it will no ways exempt you from being broken for ſin; though Chriſt was a man of ſorrow, & all in a way of ſatisfaction, yet you muſt ſhed teares for ſin in a way of contrition and humiliation.

Anſw. 4 Laſtly, This connexion between confeſsing ſin and Gods forgiving ſin, is not as if our confeſsion did bear any proportion in a way of ſatisfaction to Gods forgiving of ſin; though God doth forgive ſin upon confeſsion, yet it is not for confeſsion; there is more evill in thy ſin that is an offence to God, then there can be good in thy confeſsion; And thus much for the third particular, that there is a connexion between Gods act of forgiving ſin and our confeſsing ſin.

I now come to anſwer the Objections.

Object. 1 The firſt Objection is this, Why but you will ſay, what need all this preſsing of confeſsion of ſin, urging, that there is a neceſſary connexion between mans confeſsion of ſin and Gods forgiving ſin? what needs confeſsion? doth not Gods eyes run to and fro the earth? doth not God behold the evill and the good, and fully knoweth all the evils under the Sun? what we tel God when hee knoweth all things? This Objection the Anabaptiſts make againſt confeſsion of ſin. For anſwer.

p. 41Anſw. Firſt, Negatively, we doe not confeſse ſin becauſe only of Gods Soveraignty, becauſe God will have us to confeſſe ſin, Gods Soverainty may command us and ſay, You ſhal come with ropes about your Necks, and I will make you lie in the duſt.

2Secondly, Wee doe not confeſſe ſin, to inform God of our ſins, for God knoweth all things.

3Thirdly wee do not confeſſe ſin by way of ſatisfaction, as if your confeſsion could ſatisfie Gods juſtice for the wrong we have done him.

But Poſitively, though God doth know our ſins, yet we are bound to confeſſe our ſins for many ſolid reaſons; As;

1Firſt, Though God doth ſee our ſins, yet wee are bound to confeſſe our ſins that wee may ſee them our ſelves, that we may put memory & conſcience and heart a work, in the review, & in the remembrance of our evils, we do not confeſſe ſin to inform God, but our ſelves, that wee might ſee ſin more diſtinctly, and ſo ſet conſcience a work.

2Secondly, We do confeſſe ſin, to ſtir up more ſorrow for ſin, Pſalm. 38. verſe. 18.

3Thirdly, We confeſſe ſin on this ground, that by confeſsing ſin to God we might ſee ſin to become exceeding ſinfull. Confeſsion of ſin ſaith Bernard, is enjoined by God for this reaſon, that thou mighteſt magnifie the greatneſſe of grace, and ſee the greatneſſe of ſin; if a man ſhould never ſee his ſin, he could never magnifie Gods grace and pardoning mercy.

4Fourthly, That you might more prize the merits of Chriſt. Should a man never confeſſe ſin to God, he would never ſee of what value Chriſts bloud is of. A Chirurgions skill is not ſeen in healing a ſlight green wound; but in the healing a man of a deadly diſeaſe: Beloved, an ordinary plaiſter can cure a green wound: if you look on your ſins as green wounds, you will never prize Chriſt, nor put an eſtimate on his merits and bloud, when a man can confeſſe his ſin, withall its hainous p. 42circumſtances, this doth greaten the merits of Chriſt.

5Fifthly, You are to confeſſe ſin, becauſe the confeſsion of ſin doth give glory to the attributes of God; it gives glory to his Omniſciency, you doe by your confeſsions acknowledge that God ſeeth your ſins: it gives glory to his Patience that he would ſpare you in the act of ſin, that he would not throw you to hell in the very act of ſin: it gives glory to his Juſtice, Pſalm 51. 4. Againſt thee, thee onelyonly have I ſinned, and done this evill in thy ſ…ght, that thou mighteſt be juſtified when thou ſpeakeſt, & be clear when thou judgeſt: it confeſſeth Gods Mercy, and this Paul doth, 1 Tim. 1. 13. Who was before a Blaſphemer, and a perſecutor, and injurious; but I obtained mercy, &c. He confeſt his ſin that ſo he might the abundance of Gods grace and Love.

6Again, Of confeſsion of ſin there is great uſe, becauſe it doth eaſe the minde, it gives vent to a troubled minde, concealed guilt breeds horrour and hell in the conſcience; it is an ingenuous clearneſſe when a man can open himſelf to God in free confeſsion, which doth allay the anguiſh and trouble of minde, Job. 32. 18. For I am full of matter, the ſpirit within me conſtraineth me, verſ. 19. Behold, my Belly is as Wine which hath no vent, it is ready to burſt like new bottles: verſ. 20. I will ſpeake that I may be refreſhed, I will open my lips and anſwer. A godly man is full of matter, of confeſsion to God, and like a veſſel ready to burſt, til he can vent himſelf by confeſsion in Gods preſence; this is the anſwer to the firſt Objection.

Object. 2 A ſecond Objection is this, but you will ſay, what need ſuch preſsing of confeſsing of ſin, as having a connection with pardon? for as God is never the better by my grace; ſo God is never the worſe by my ſin: as my grace addes nothing to Gods holineſs, ſo my ſin can detract nothing from Gods glory; for God is nevertheleſs Glorious though I be never ſo much ſinfull: One might urge as Elihu did in Job. 5. 37. If thou be righteous, what giveſt thou him? or what receiveth hee of thine hand? verſ. p. 438. Thy wickedneſſe may hurt a man as thou art, and thy righteouſneſse may profit the ſon of man. Therefore if God receives no injury by my ſin, what need I confeſſe ſin to God? This is an objection that the Antinomians make. For anſwer,

Anſ. 1 Firſt, It is true, God is not the worſe, and hath not the leſſe glory, though thou haſt the more ſin; yet this is no thanks to a ſinner, for a ſinner doth what in him lies to take all glory from God, to pull God out of Heaven, it is no thanks to thee that God is never the worſe for thy ſin.

2Secondly, In a ſenſe God doth receive injury by a mans ſin; as firſt, if you conſider the eternall attributes of God in themſelves, his Juſtice, his Goodneſſe, his Wiſedom, ſo God is unchangeably, and immutably bleſſed: and as our graces can give no additions to his Holineſſe; ſo our ſin can give no diminution to his glory; but ſecondly, ſin is an injury to God, becauſe God hath leſſe externall glory. God by the ſin of man is not wronged in his eſſentiall Glory, but he is injured in his manifeſtative Glory.

3Thirdly, Though our ſins can doe no injury to God, to make God unholy, or to make God unhappy; yet ſin doth great injury to your ſelves; if thou beeſt ſinfull, what wilt thou doe againſt God? why, thou canſt not bring God out of Heaven, though thou maiſt caſt thy ſelfe into hell, God receives no diminution of his Holineſſe, of his Wiſedom, of his Glory, by thy ſinfulneſſe, yet thou ſhalt not have Glory, Holineſſe, Happineſſe, Heaven, nor eternall life, thou ſhalt receive miſeries by thine own ſins; And thus I have done with the Doctrinall part of this point; to wit, that there is a neceſſary connection, between mens confeſsing ſin and Gods act in forgiving of ſin.

I now come to the Uſe, which is for triall, to put you on a diligent enquiry, how you may know whether God hath brought you into a pardoned eſtate, and hath forgiven the iniquity of your ſin; how may … known p. 44whether God hath forgiven you your iniquities? There are ten wayes to diſcover this; I ſhall divide them into this order: there are ſix Concomitants, that doe attend a perſon in a pardoned eſtate, and four charactors laid downe in Scripture of a man whoſe ſin is forgiven him. Firſt the Concomitants or thoſe things in the Scripture which doe attend or accompany a perſon whoſe ſin is forgiven,

1Firſt, In Scripture wee find that remiſsion of ſin is accompanied with renovation of the heart, if ſin be remitted the heart is renewed; they are both joined together, Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white ſtone, and in the ſtone a new name written, which no man knoweth ſaving he that receiveth it.

Interpreters doe give this ſenſe of that promiſe: you read of two things, a white Stone, and a new name written in that ſtone; the white ſtone it is an expreſsion borrowed from the practice of the Gentiles, who in their Judicature did uſe a white ſtone: If a malefactour was condemned, and had the ſentence of death paſt upon him, there was given him a black ſtone in token of condemnation;Ovid Metamorph. lib. 15. but if a man had a white ſtone given him it was a token of abſolution or pardon. Hence the Heathens named theſe ſtones foreign acquitting or condemning ſtones. And ſo the Poet,

In antient times with ſtones they did,

In judgement ſeat proceed.

By black the guilty were condemn'd,

The juſt by white were freed.

In alluſion to this,Mos erat antiquus inveis atriſque labellis. His damnare nos illis abſolvere culpa. Chriſt doth here promiſe pardon of ſin, which is meant by the ſtone; but what muſt be written on this white ſtone? there muſt be written on this white ſtone, a new Name, that is a renovation, the renewing of the heart: ſo that if ſo be the nature of a man be not renewed, the ſin of a man is not pardoned; therefore …oe not boaſt of having your white ſtone, if there be… blanck on that ſtone, if there be nothing written p. 45on that ſtone, if holineſſe be not written on that ſtone, pardon of ſin hath renewing of nature to attend it.

2A ſecond Concomitant is this, Remiſſion and forgiveneſſe of ſin is accompanied with endearedneſſe of love to Jeſus Chriſt: this is laid down in Luk. 7. 47. Wherefore I ſay unto thee, her ſins which are many are forgiven, for ſhe loved much. It is a Concomitant that did attend her pardon, much was forgiven her, therefore ſhe loved much. For not a cauſe, but conſequence of pardon.

3Thirdly, forgiveneſſe of ſin is accompanied in Scripture, with a cordiall confeſſion of ſin unto God: I acknowledged my tranſgreſſions unto the Lord▪ and thou forgaveſt the iniquity of my ſin. 1 Job. 1. 9. If we confeſse our ſins, he is faithfull and Juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe.

4Fourthly, forgiveneſſe of ſin, is accompanied in Scripture, with a cordiall forgiving other men all the perſonall wrongs and injuries that they have done you. Mat. 18. 35. So likewiſe ſhall my heavenly Father do unto you, if ye from your heart forgive not every one his brother their treſpaſſes: It is in the Lords prayer annexed, forgive us our treſpaſſes, Mat. 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of Gods forgiving us. Put on as the Elect of God, ſaith the Apoſtle, bowels of mercy, forbearing and forgiving one another.

5A fifth Concomitant that attends forgiveneſſe of ſin, is repentance from dead works: repentance for ſin is a Concomitant that is ever joyned with the forgiveneſſe of ſin:Luke 4. 19.Luke 4:19 Act 5. 31. Him hath God exalted with his Right hand to be a Prince and a Saviour, Luke. 24. 45. 46. 47.Luke 24:45Luke 24:46Luke 24:47for to give repentance to Iſrael, and forgiveneſs of ſins. There they are linckt together to give repentance & remiſſion of ſin. It is a Queſtion among the Schoolemen, Whether God by his abſolute power can forgive a man his ſin, if a man doth not repent him of ſin. There are few of them that do incline to the affirmative, becauſe God hath expreſly tied himſelf in the Word, that pardon muſt have repentance for ſin. p. 46Wee are commanded to repent that wee may have pardon.Act. 8. 22.Acts 8:22

Sixtly,Act. 2. 38.Acts 2:38 Forgiveneſſe of ſin, is accompanied with holy endeavours for the mortification of ſin: he that hath the guilt of ſin pardoned, labours to have the power of ſin deſtroyed; therefore in Scripture pardoning mercy and ſubduing grace, they are both joyned together, Mic. 7. 19. He wi… turn again, he will have compaſſion upon us, he will ſubdue our iniquities, and thou wilt caſt all their ſins into the depths of the Sea: there is ſubduing grace, as well as pardoning mercy. Beloved if God pardon ſin there are reall endeavours in a ſoul to have the power of ſin taken away. Indeed many men in the world do lay claim to pardon, who never have endeavours, and holy purſuits after mortification: many have counterfeit mortification, who playwith their ſins like Fencers; which it may be given them a touch, a ſlight blow, but do not fight like warriers, either to kill or to be kill'd: but godly men do not play with their ſins, but doe with their luſts as a warrier, they doe conflict with luſts on theſe terms, that either wee muſt kill them, or they will kill us. Many counterfeit Chriſtians who do lay claim to reall pardon, have but counterfeit mortifications; I may fitly reſemble ſuch men as theſe to the Perſians, who had one Feſtival annually where in they uſed this cuſtome, that they laboured to finde out all their venomous creatures, as Snakes, Serpents and the like: and one day in the year they would kill all which they found, but afterwards they let them encreaſe. Many men in ſome ſolemn performances to God, will make great adoe of killing their luſts, but afterwards they let them encreaſe and live again. And thus much for the ſix-Concomitants that do attend a perſon in a pardoned ſtate.

The next is, the Characters to be given of a pardoned man, of a man whoſe ſin is forgiven; I will name but four Characters of a pardoned ſinner.

Char. 1 Firſt, this, He who is brought into a pardoned eſtate, doth greatly admire God, and abaſe himſelf: this is laid p. 47down in the 7. of Micah, Micah 7. 19.Mic 7:19the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, tranſgreſſion & ſin! a pardoned man admires God, becauſe his grace is free, & his bounty is great: and a pardoned man abaſeth himſelf, becauſe he ſeeth ſin exceeding ſinfull, ſee Ezra, 9. 6.

Char. 2 Secondly, A pardoned man doth maintain a holy dread in his heart from committing that ſin that he knoweth to be pardoned; a pardoned ſinner knoweth this, that before a ſin can be pardoned, it did coſt Chriſt much, and will coſt himſelf much; it did coſt Chriſt much bloud to expiate the guilt of that ſin; it will coſt the ſinner many teares to deſtroy the power of that ſin; now that ſin which he hath ſmarted for, and Chriſt hath ſuffered for, he will not eaſily commit. Pſal. 38. when the Pſalmiſt ſaid, he would declare his iniquity: Pſalm. 38. 18.Ps 38:18then in Pſal. 39. he ſaith, I will take heed to my wayes; as if he ſhould have ſaid,compared with Pſalm. 39. 1.Ps 39:1 I am ſorry for my ſin, and the Lord hath forgiven me mine iniquity: but here is the reſult of it, I will take heed to my ways, and of my ſinning another time: there is no man that knoweth his ſin to be pardoned, that can eaſily run into the commiſſion of it again,Job 10. 14.Job 10:14 it is an exeellent expreſſion in the book of Job. If I ſin then thou markeſt me, and thou wilt not acquit me from mine iniquity. If I ſin, it is not here ſpoken abſolutely and ſimply; for what man is he that lives and ſinneth not? but if I ſin as I am charged, that I ſhould ſin murmuring and maliciouſly againſt God, and perſiſt in my ſin, ſaith Job, If I ſin as yee charge me, what followes? then God will not take away mine iniquity, he will not pardon my ſin; as Job ſaid of himſelf, you may ſay of your ſelves: if I ſin obſtinately, and pertinaciouſly, God will not pardon; thou haſt been wicked, & thou wilt be ſo; thou haſt been prophane and, thou wilt be ſo; This is inconſiſtent with a pardoned ſtate.

Char. 3 A third Character of a perſon whoſe ſin is forgiven is this, to have unfained ſorrow and remorſe of heart for the commiſſion of ſin; ſins forgiven are ſteept in bloud, p. 48and ſoakt in teares: ſorrow before pardon is ſervile and legal; none can ſorrow in an Evangelical manner, but he who is brought into a pardoned eſtate. Indeed there may be a fore't, and a conſtrained ſorrow which may come from the eyes of unpardoned men: there is this difference between the one and the other. Teares in an unpardoned ſinner come from him like water in a Still; but Tears in a pardoned ſinner come from him like water from the clouds: water will drop from the Still, but it is forc't by keeping cloſe the Still, and by the heat of the fire? the fire of hell may make a wicked man agaſt: but ſorrow for ſin in a pardoned man, is like water from the clouds that is not forced but doth naturally drop down.

Char. 4 A fourth Character, He in whom ſin is pardoned, is a man in whom is no guile,Pſalm. 32. 1. 2.Ps 32:1Ps 32:2 Pſal. 32. ſome do take guile in a particular ſenſe, others extend it more largely, as a comprehenſive word oppoſed to ſincerity; he is a man in whoſe ſpirit is no guile, that is an upright man. Thus much for the uſe of Triall.

I now come to anſwer the Objections.

Obiect. 1 The firſt Objection, me thinks I hear a doubting Chriſtian ſay, Woe and alas, what ſtate am I in! I have miſgiving thoughts that God hath not pardoned mine iniquities, becauſe I cannot find that I have a heart to mourn for my iniquity. And is it imaginabl… that Chriſt ſhould ſhed blood for thoſe ſins, which I never ſhed a tear for? I can mourn for outward ſmall croſſes, but I cannot mourn for great inward corruptions: this makes me doubt whether ever God hath pardoned my ſin.

I ſhal reſolve this Objection in theſe four particulars.

Anſ. 1 Firſt of all conſider, that all men have not a like naturall tenderneſſe and ſoftneſſe of diſpoſition; many are of ſoft diſpoſitions, are naturally inclined to tears; this is not grace, but the ingenuouſneſſe and ſoftneſſe of Nature; all cannot ſorrow a like▪ there may be grace in a p. 49man, if his diſpoſition be hard and rugged, yet he cannot ſhed tears as thoſe that have a tender diſpoſition.

Anſ. 2 Secondly, You that make this Objection know this, that there may be greater ſorrow for ſin in the heart, when there is no tears for ſin flowing from the eye; tears from the eye doth eaſe and lighten the minde, there may be the greateſt ſorrow when it can have no vent from the eye.

Thirdly, You that make this Objection know, you muſt diſtinguiſh of a two-fold ſorrow for ſin. Firſt, there is a judicious ſorrow: and ſecondly, a ſenſitive ſorrow.

Firſt, There is a judicious ſorrow, and this conſiſts in an apprehenſion in the judgement, that ſin is the greateſt evil in the world, and moſt to be lamented, branded, oppoſed, and reſiſted: Divines doe place more ſtrength and height of grace in having an indignation ſtirred up in the underſtanding againſt ſin, touching the evil of ſin; this is more then to ſhed a few teares for ſin. Now if thou haſt a judicious ſorrow to apprehend ſin to be a great evil, though it hath not vent at the eye, yet this is godly ſorrow for ſin. A man that hath the Tooth-ache, he will cry out and complain more, and ſhed more teares happily for the exquiſite pain of the Tooth-ache, then he will doe in the burning Feaver; yet ask him which he had rather have, he will tell you the Tooth-ache: the reaſon is, becauſe the peſtilential Feaver is more hazardous to life: ſo bad you rather loſe your children, then loſe the ſenſe of Gods favour. Which had you rather have, afflictions in the world, or willingly commit ſin againſt God?

The judgement of a man, if he be a regenerate man, tells him he had rather a thouſand times loſe the deareſt relation, then the manifeſtation of Gods love unto his ſoul, he had rather endure the greateſt affliction, then to venture willingly on the leaſt ſin.

Anſ. 4 Fourthly, Conſider, that Gods own people have oftentimes expreſt more ſorrow for outward afflictions, p. 50then they have done for inward corruptions; there is great reaſon for it, becauſe things of ſenſe doe more affect us, then things of faith doe; lay a man upon the Rack, and he ſhall more roar and cry then any man in the world ſhall doe in the ſenſe of ſin, becauſe the pain is ſenſitive, and it will have more ſenſe of ſorrow: it was thus with good men in Scripture. We read much of Davids ſorrow, he had no reſt in his bones by reaſon of his ſin, yet mark, when David loſt Abſolom, O what a fit of ſorrow was he in, crying out, O my ſon Abſolom, my ſon, my ſon Abſolom, would God I had dyed for thee, O Abſolom, my ſon, my ſon. Wee do not read of ſuch cryes, O my ſoul, my ſoul, O what ſhall I doe for thee my ſoul! becauſe the ſorrow was ſenſitive, the loſſe was ſenſitive.

Now beloved, Gods people do expreſſe more ſenſitive ſorrow for outward croſſes then for inward corruptions. A late Author doth quote an inſtance out of Jerome, a godly woman loſt her children, & ſhe wept even to death, yet ſhe could not weep ſo for her ſin: the reaſon is, becauſe things of ſenſe do more affect a man then things of faith; though there be more evill in one ſin then in a thouſand afflictions.

And thus much for the relief of a troubled ſinner in anſwer to the firſt Objection.

Object. 2 The ſecond Objection is this, Methinks I hear another man ſay, how can I be perſwaded that God hath pardoned, and forgiven me my ſin, when I ſee that I cannot mortifie my ſin ſurely an unmortified ſin muſt needs be an unpardoned ſin, ſurely the guilt of ſin muſt remain where the power of ſin remains: I cannot finde that my ſin is fully mortified, therefore I queſtion whether my ſin be pardoned. I ſhall anſwer this in four particulars; to take off the trouble of a perplexed mind.

Anſw. 1 Firſt, Know and conſider that mortifying grace is a conſequent of pardon of ſin, and therefore doth not go before it: Micah …. 18. He will turn again he will have compaſſion upon us, he will ſubdue our iniquities &c. the p. 51promiſes followes, I will ſubdue thine iniquitie, ſaith God, be not troubled, I have pardoned thee.

Anſw. 2 Secondly, Thou that makeſt this Objection againſt thy ſelf, it may be thou miſtakeſt the nature of mortification, and takeſt mortification to be that which it is not: as firſt, it may be a godly Chriſtian doth extend mortification beyond its bounds, as thus, it may be thou doeſt extend mortification not to a gracious ſuppreſſion of ſin, but to a totall extirpation of ſin, and thinkeſt that becauſe ſin is not removed, it is not ſubdued. Now this is a miſtake: mortification doth not extend ſo farre, but it extends to an abolition of the dominion of ſin; not of the being of ſin: before we dye we ſhall never be abſolutely rid of the being of ſin; ſin will be in the heart. As the tree in Dan. 4. 14. He cryed aloud, and ſaid thus: Hew down the tree, and cut off his branches, ſhake off his leaves, and ſcatter his fruit; let the beaſts get away from under it, and the fowls from his branches; nevertheleſſe leave the ſtump of his roots in the earth: So ſin in the heart, the branches are cut off by mortification, the luxuriant buddings, and bloſſomings, and breakings forth of ſin, they are cut off; but the ſtump, the root of originall ſin, from which all ſin flowes and growes that remaines Dan. 7. 12. As concerning the reſt of the beaſts, they had their dominion taken away; yet their lives were prolonged for a ſeaſon, and time; Though thou beeſt a mortified man, yet mortification doth only take away the dominion of ſin, and not the life of it; for it is prolonged for a ſeaſon.

Anſw. 2 Again, thou doſt miſtake the nature of mortification, when thou doſt account, that becauſe of the irritations of ſin, therefore thou haſt not the mortifications of ſin. Beloved, luſts may be irritated and ſtirred up in a mortified heart. Nay ſin may moſt ſtrive while it is mortifying.

Anſw. 3 Thirdly, You that plead that ſin is not pardoned becauſe it is not mortified, conſider for your comfort, that a ſin may be fully pardoned, when it is not fully mortified: p. 51there is this reaſon to be given for this, becauſe mortification is not ſo compleat and perfect as remiſſion of ſin is; remiſſion of ſin is a perfect act, and all men, though their graces be inequall, yet their forgiveneſſe and pardon is equall, and alike; becauſe God doth not pardon one ſin and not another: but in the work of mortification, it is partly done, partly not done; it is a work begun: therefore a ſin may be fully pardoned, when it is not fully ſubdued, becauſe ſanctification and mortification cannot hold equipage and proportion with remiſſion of ſin.

Anſw. 4 Fourthly, You that plead that you are not pardoned, & the guilt of ſin flies in your faces becauſe it is not ſubdued.

I anſwer, That it is an evident token that Chriſt hath diſpoſſeſt the ſoul of the power of ſin, or taken away the power of ſin, ſeeing the Devill doth labour to poſſeſſe you ſo often with the guilt of ſin in a way of temptation. Obſerve if a man did lye under the power of ſin, the Devill would not ſuggeſt to that man the guilt of ſin; becauſe then it would awaken a mans conſcience, and make a poor ſinner look after Jeſus Chriſt, and after heaven, and pardon. Pharah doth not trouble Iſrael till he be gone forth of Egypt. Therefore a ſinner under the power and dominion of ſin, ſhall not be troubled under the Devill about the guilt of ſin. The Devill had rather play at ſmall game then not to game: if he cannot damn a man by keeping him under the power of ſin, he will terrifie him by troubling him with the guilt of ſin.

Anſw. 5 Laſtly, Conſider this, that the co…feſſing & conteſting with corruptions, is in the account of God lookt upon as the mortification, Deut. 22. 23. If a Damſel that is a virgin be betrothed unto a huſband, & a man finde her in the City & lye with her, Verſ. 24. Then ye ſhall bring them both out unto the gate of the City: and yee ſhal ſtone them with ſtones that they dye: the Damſell becauſe ſhe cryed not being in the City; and the man, becauſe he hath humbled his neighbours wife: ſo ſhalt thou put a way evill from among you. Verſ. 25. But if a man finde a betrothed p. 52damoſel in the field, & a man force her, & lye with her: then the man only that lay with her ſhall dye. All the prevalency of ſin over thee which is unwilling, God will charge that on the Devill, and account thee guiltleſſe, when it hath not thy conſent; when thou laboureſt to ſuppreſſe vicious corruptions of the heart, God doth hold thee guiltleſſe, though the Devill may labour to commit a ſpiritual rape upon thee. It is a text that I have often made uſe of in the 11. chapter of Leviticus, Divines make great uſe of it for the comforting of troubled conſciences, in the 33. verſ.Levit. 11. 36.Lev 11:36 And every earthen veſſell, whereinto any of them falleth, whatſoever is in it ſhall be unclean: and yee ſhall break it. Verſ. 36. Nevertheleſſe, a fountain or pit wherein there is plenty of water, ſhal be clean: but that which toucheth their carkaſſe ſhall be unclean. The ſignificancy of this Law was this, that if filth do fall upon a pit of water, into a ſtanding pool, becauſe it hath no motion, it cannot purge it ſelf from the filth caſt into it, that is unclean: but if an unclean thing be caſt into a fountain of water, that cannot be unclean, for it hath a principle in it to purge and free it ſelf from theſe unclean, things that are caſt into it; to ſhew, if ſin be in your heart as an unclean thing in a fountain of water, that by reaſon of your continuall motion unto God, your running unto God, you have a principle in you to empty your ſelves. and to purge your ſelves and clear your ſelves from thoſe things which the Devill doth defile you with, now your are not unclean, & this ſhould greatly comfort you.

Object. 3 A third Objection is this, Surely I have miſgiving thoughts that God hath not forgiven me my ſin, becauſe after I have committed ſin, I do not diſcern that my conſcience checks me for my ſin, therefore I may fear, if there be no remorſe after the commiſſion of ſin, I may fear that there is no remiſſion. This is the ſtrongeſt Objection to make a man …ar his pardon; As I would ſay nothing to make a deluded wretch to preſume, ſo I would keep back nothing that might any way eſtabliſh a troubled minde: thou ſayeſt thou doſt fall into ſin, yet thou p. 50duplicate page p. 51duplicate page p. 51duplicate page p. 52duplicate page p. 54haſt no check & remorſe of conſcience for ſin, therefore thou feareſt if ſin hath no remorſe on thy part, it hath no remiſſion on Gods part.

For anſwer, Firſt in the generall, know your caſe is dangerous, but yet it is not deſperate.

Anſw. 1 Firſt it is poſſible the conſcience of a good man may be ſo diſordered through the impetuouſneſſe of paſſion and luſt, that he may think he doth well when he doth ill, therefore his conſcience never ſmites him. As it was with Paul, Act. 26. 9. I verily thought with my ſelf, that I ought to do many things contrary to the Name of Jeſus of Nazareth. Paul ſinned & he had his doubts before converſion, even as after converſion; yet this ſin troubled him not, he thought he was bound to do many things, &c. ſo may thy conſcience be ſo far diſordered, as to think that thou doeſt well when thou doeſt ill, Jonah 4. 9. And God ſaid to Jonah, doeſt thou well to be angry for the gourd, & he ſaid I do well to be angry even unto the death. Could Jonahs conſcience ſmite him for his anger when he ſaid he did wel? Lord how far wil a godly man go, to the very ſuburbs of hell if God ſhall let him alone! I doe well, ſaith Jonah, to be angry, even unto death.

Anſw. 2 Secondly, Thou that makeſt this Objection, take this for thy comfort, conſider that many pardoned ſinners through heedleſnes and in-obſervancy have not their judgements inlightned to diſcern ſin; and if the judgement hath not an eye to ſee ſin, the conſcience wil never have an hand to ſmite for ſin: it is a Proverb, What the eye ſees not, the heart rues not: nothing that is unknown, can be the object of deſire, neither can any thing that is unknown be the object of ſorrow; unknown miſeries we weep not for, but miſeries we know, thoſe we mourn for: if a mans judgement be not inlightned to ſee ſin, he can never mourn for it; he may live and dye in a ſin that his judgement is not convinced of to be a ſin: thus the godly in the Old Teſtament lived in the ſin of Polygamie, marrying of many wives, they knew not it was a ſin, but they took liberty to take as many wives as they would.

p. 55A godly man that holds an error, conſcience may never ſmite him for it, becauſe his judgment is miſtaken his judgment thinks he holds the truth, and therefore conſcience cannot ſmite him for holding an error

Anſw. 3 Thirdly, take this by way of anſwer, that the conſcience of a pardoned ſinner, may be ſo farre benummed, that a man may continue under the guilt of known ſins, and conſcience never check him for it for a long time; this is a further gradation, that when he knoweth he ſins, againſt God, yet I ſay conſcience may be ſo far benummed that, for a ſeaſon not be tortured and ſmitten in conſcience for his ſin: David could not be ſo ignorant of Gods Law that lying with another mans wife was a ſin, yet David did continue nine moneths at leaſt without remorſe for it; when Nathan came and reproved him, then ſaid he, I have ſinned, I have ſinned. O beloved, if God doth but let a ſinners conſcience alone, though he be a good man, yet he may continue for a long time under a known ſin, and conſcience not work remorſe or trouble in him. And the like inſtance we have in the ſons of Jacob, who were not ſenſible of their ſin in ſelling Joſeph, untill 20. yeares after they fell into trouble for it in Egypt.

Anſw. 4 Fourthly, take this for comfort, that there is nogodly mans conſcience in the world, that is alwayes alike in office; but ſometimes it may be in office, ſometimes out of office; ſometimes a roaring, gawling, awakening conſcience; and ſometimes a ſtupified, a benummed, and a …eared conſcience: no mans conſcience is alwaies alike in office, it is ſenſible at one time, and …eared up another time. Pregnant inſtances: David, at one time his heart ſmote him for but the appearance of an evill, viz. Cutting off Sauls lap, yet at another time his conſcience did not ſmite him for murdering Vriah. Again, at another time Davids conſcience ſmote him but for vainglory, in numbring the people: it was onelyonly vainglory that he would pleaſe himſelf in a muſtered Army; yet at another time Davids conſcience did not ſmite him for adultery. O beloved, how wil a mans conſcience lye aſleep, & not trouble him, for an evill if God lets him alone.

p. 56Anſw. 5 Fifthly, a ſtep further, It is poſſible that the conſcience of a pardoned ſinner may be in ſo deep a ſleep, and ſo much out of office for a while, that he may rather put his wits a work to hide his ſin, then his conſcience on work to check him for ſin; to give you an inſtance for this, plain in the caſe of David, David committed adultery with Bathſheba, but he did not put his conſcience on work to check him for his ſin, but he did put his wits on work to hide the ſin. Four projects David had to hide the ſin:

1Firſt, He ſent for Vriah Bathſheba's huſband, that ſo Vriah might come and lye with his wife, that ſo he might hide Davids uncleanneſſe, 2. Sam. 11.

2Secondly, He made Vriah drunk, and ſo thought that ſurely when he was drunk, that drunkenneſſe would provoke him with a deſire to go to his own houſe.

3Thirdly, He did plot Vriah's death, that ſo there might be no clamour on his part for the defilement of his wife.

Laſtly, David would have fathered his plot on providence, for David himſelf had plotted the death of Vriah; mark Davids project: a good man did put his wits on work and made ſhifts to hide his ſin; yet all this while did not put conſcience on work to check him for his ſin. O how near the ſuburbs of hell may a godly man go, and yet go to heaven!

6Sixthly, This is the furtheſt ſtep of all, take this for thy comfort, it is poſſible that the conſcience of a pardoned ſinner may not ſmite him for thoſe very ſins that a Heathen man by the light of a naturall conſcience may be aſhamed of, and this is clear in the caſe of Abraham, Gen. 20. 9. Then Abimelech called Abraham, and ſaid unto him, What haſt thou done unto us, and what have Loffended thee, that thou haſt brought on me, & on my kingdom a great ſin? thou haſt done deeds unto me, that ought not to be done. For this falſhood Ahrahams conſcience never ſmote him, yet a Heathen by the light of a naturall conſcience p. 57rebuked Abraham for it. Abimelech, a Heathen, did tell Abraham, Thou haſt done deeds that ought not to be done.

And thus I have gone very farre in anſwering this Objection. I have done it for to ſtay the troubles of a perplexed conſcience; not to make any man preſumptuous: theſe ſix ſteps neer going down to the Chambers of death, yet it is poſſible that a pardoned ſinner may have his conſcience thus deluded and out of office,

Me thinks I hear many a preſumptuous heart alledge, if this be true, that you ſay a pardoned ſinner may go thus near hell, and yet come to heaven: if good men may ſin a ſin, and yet conſcience never trouble them, then I hope that I may have my ſin pardoned as well as the beſt.

Now leſt this Objection might lurk in the heart of any man that hears mee, I will turn the … And that no man might be preſumptuous and entertain falſe perſwaſions touching pardon; I ſhall ſhew you, that though a godly man may have his conſcience out of office to ſmite him for ſin; yet in that caſe there is great difference between a pardoned ſinner and an unpardoned, there are theſe five particular differences.

Firſt, Though a pardoned man may have ſometimes conſcience aſleep, yet that pardoned man dares not be ſo bold and adventurous to ſin againſt conſcience as wicked men do: you have this fully laid down in Scripture, though but darkly. Lev. 13. 10. And the Prieſt ſhall ſee him, and behold, if the riſing be white in the skin, and it have turned the hair white, and there be quick …w fleſh in the riſing, &c. Here were two ſymptomes of the Plague of Leproſie, the growing of white hair in the ſo…e, then raw fleſh in the riſing: the Hebrew Rabbins do underſtand two things by this Law,

Firſt, The turning of the hair white in the ſore, they note to be continuance in ſin, living from youth to old age in ſin, till the hair be white and gray.

Secondly, There was to be quick and raw fleſh in the p. 56riſing, they underſtand it to be adventurouſneſſe in a ſinner to commit ſin againſt a raw, and a gawled, and a rebuked conſcience. Another man might have ſcabs all over his fleſh, yet he was not to be unclean. Verſ. 13. Then the Prieſt ſhall conſider: and behold, it the leproſie have covered all his fleſh, he ſhall pronounce him clean that hath the plague, it is all turned white, he is clean. Yet if a man had rawneſſe in the ſore, he was to be unclean: to note, that a man may have many ſins, yet not be unclean in Gods ſight; but if he ſin againſt the very dictates of conſcience, and be bold and adventurous againſt the gawlings of a perplexed conſcience, he ſhall be unclean.

2Secondly, Take this for a difference, though the conſcience of a pardoned man may not for a time ſmite him for ſin committed, yet he doth not take that courſe to ſtifle the chec…s, and to ſtill the voice of conſcience as reprobates doe: wicked men take ſenſuall delights to ſtill the checks and voice of conſcience, ſo Saul did, 1 Sam. 16. 14. But the ſpirit of the Lord departed from Saul, and an evill ſpirit from the Lord troubled him, Verſ. 17. And Saul ſaid unto his ſervants, Provide now a man that can play well, and bring him to me. When an evill ſpirit troubled him, that was his conſcience, Saul called for muſick to ſtill the voice of conſcience.

3Thirdly, Good men care not for …ocond company, Mar. 16. 18. For John had ſaid unto Herod, It is not lawfull for thee to have thy …rothers wife. Verſ. 21. And when a convenient day was come, that Herod on his birthday made a ſupper to his lords, high Captains, & chiefeſt States of Galilee, &c. Good men dare not avoid a reproving, a ſearching miniſtry: as Felix did, Act. 24. 25. And as he reaſoned of righteouſneſſe, temperance, and judgement to come, Felix trembled, and anſwered, Goe thy way for this time, when I have covenient ſeaſon I will call for thee.

He could not endure to lye under a conſcience gawling Miniſtry, godly men do not thus; if a man be pardoned, though he hath ſin, yet he is glad when the Miniſtry doth rowſe and awaken his conſcience.

p. 61Fhurthly, A pardoned ſinner dares not content himſelf under a dawbing and flattering Miniſtry, that will ſew pillars under his elbowes, and ſay peace when there is none, Jer. 23. 13. And I have ſeen folly in the Prophets of Samaria, they propheſied in Baal, and cauſed my people Iſrael to erre, Verſ. 14. I have ſeen alſo in the Prophets of Jeruſalem, and horrible thing; they commit adultery, and walk in lies; they ſtrengthen alſo the hands of evil doers, that none doth return from his wickedneſſe: they are all of them unto me as Sodom, and the inhabitants of them as Gomorrah, Chap. 8. 11. For they have healed the hurt of the Daughter of my people ſlightly, ſaying, Peace, peace, when there is no peace.

Fifthly, They dare not run into the croud of imployments, that ſo they might forget the gawlings, of conſcience, as Cain did, Gen. 4. Cain to put off the troubles of his conſcience, would fall to buying, building, and drowning himſelf in the world, that ſo he might hear no more. A pardoned ſinner doth not thus, but if conſcience ſuggeſts guilt, he prayes to God that conſcience might ſpeak throughly and to the heart.

Sixthly, A godly man doth not wallow and continue in a cuſtome of ſin, that ſo cuſtome in his ſin, might take away conſcience of his ſin. Epheſ. 4. 19. Who being paſt feeling, foreignhave given themſelves over to laciviouſneſſe, to work all uncleanneſſe with greedineſſe. Wicked men give themſelves over to a cuſtome in ſin, that ſo they might not have conſcience to ſmite them for ſin. They are like a Smiths dog, a ſtrange dog that comes to a Smiths forge cannot abide to have the ſparkles of fire flie about him;Simile. but that dog that hath alwayes been accuſtomed to the ſhop, can ſleep ſtill on, and it never troubles him: wicked men are like Smiths dogs uſed to the ſhop, though flaſhes of hell fire are caſt about them, yet they ſleep ſtill and are not awakened; but godly men do not make uſe of cuſtome in ſin to lull them aſleep in their ſweet luſts.

A 7. difference, That though the conſcience of apardoned p. 60ſinner doth not ſmite him for ſin, yet is it ſooner and eaſier awakened and raiſed out of a dead ſleep, then the conſcience of a wicked man; a look from Jeſus eye, and the Cock crowing made Peter weep, hee went out and wept bitterly; a rebuke to David from the Prophet, made him cry out, Lord I have ſinned. A reprobate conſcience is not ſo eaſily put into office, it doth not reprove him, there muſt be much adoe and great labour taken before his dead conſcience will hear the rebukes of the Word, there is more adoe with a wicked man to have his conſcience in office then with a godly man.

Eightly, There is this difference, though the conſcience of a good man be aſleep for a time, and doth not ſmite him for ſin, yet ſome time before he dyes, his conſcience ſhall ſmite him for ſin; there is no godly man in the world but under known ſins, if his conſcience hath not ſmitten him, his conſcience ſhall ſmite him before he dyes; but wicked men live & dye in ſin & never have the controll or rebuke of conſcience: Ahaz was troubled by affliction from God, yet conſcience never troubled him, for he did yet more wickedly againſt God.

Ninthly, Though the conſcience of a pardoned ſinner may be aſleep for a time, and may not reprove him for ſin committed; yet a good mans conſcience when it doth reprove him, it doth check him more out of a ſenſe of ſin and the diſhonour done to God, then out of fear of hell or any outward judgements; but wicked men are aſleep in their conſciences, and if conſcience doth ever awake, it is not becauſe ſin is ſin, and becauſe God is diſhonoured; but becauſe there is hell for ſin, & becauſe there are outward grievous judgements▪ when God breaks men by his judgements, then they will put conſcience on work, but never doe it out of ſenſe of ſin; Take this compariſon of Ducks in a pond of water, caſt but a little peble ſtone into the water, and it will make them dive, but let it rattle and thunde… …n the heavens, the Ducks fear not; a Divine makes this a fit p. 61embleme of a wicked mans conſcience, caſt but a little pebble ſtone, ſome preſent affliction neer a wicked man, and that will make him dive, that will trouble conſcience and perplex the man; but let God thunder from heaven, let the Lord declare all the threatnings of his ſpirituall judgements againſt ſin, how evill ſin is, how God is diſhonoured by ſin, and how the ſoule is indangered, all theſe thundrings from heaven cannot make him ſtartle.

And thus I have run haſtily over the anſwering of this third Objection, I have done it meerly for the relief of a perplexed Conſcience; thus I have done with this doctrine, I confeſt, & thou forgaveſt. Thou forgaveſt, to forgive; ſaith Muſculus, is a word of favour, or grace, not merit. Thou forgaveſt; It notes, pardon of ſin is not vouchſafed to men by way of debt, but of gift; I confeſſed, and thou forgaveſt; thou forgaveſt what? Thou forgaveſt the iniquity of my ſin, the ſin of my ſin. Interpreters have various apprehenſions touching the meaning of theſe words, what it is for God to forgive the iniquity of my ſin. I will bring it to a two fold channell: Some there are that by iniquity, underſtand the puniſhment of ſin; I acknowledged my ſin, and thou forgaveſt the iniquity of my ſin; That is, thou forgaveſt the puniſhment of my ſin; the reaſon of that interpretation is, becauſe in the Hebrew language the ſame word foreign that ſignifies iniquity, ſignifies puniſhment, and therefore they underſtand the iniquity of ſin, the puniſhment of ſin; but Interpreters generally go againſt this interpretation, for uſually the word is taken for ſin it ſelf; Again the whole ſcope of the Pſalm is not in ſeeking the outward puniſhment to be forgiven; but the forgiveneſſe of ſin is referred to eternall guilt.

Thirdly, Here is in the Text a …, which is a note of admiration annexed to his expreſſion; Thou haſt forgiven, &c. ſurely that would be no wonder to God to paſſe by an externall puniſhment, for that he might do to men whoſe ſins were never pardoned: What is it for God to forgive the iniquity of ſin? I anſwer, the iniquity p. 62of ſin is meant, that God out of his free grace doth not onelyonly ſimply forgive a ſin committed, but he forgives the iniquity of that ſin, all the malignity of that ſin, all the hainous aggravated circumſtances that may any wayes make it great. A Learned Author having a whole Tract upon this Pſalme, hath theſe words, the Pſalmiſt uſeth this kind of ſpeech, To forgive the iniquity of ſinne, that he might touch us, that it was no light fault that was pardoned, it was ſin, and it was the iniquity of ſinne, ſin upon ſin, and ſin greatned by many hainous circumſtances. Yet, Behold! the great mercy of God, Thou forgaveſt the Iniquity of my ſin; thus much for the explaining of the words.

Doct. The Obſervation is this; That ſuch are the riches of Gods pardoning grace, that he forgives his people not onelyonly ſin in the general, but their great ſins, ſuch as are cloathed with many aggravated and hainous crying circumſtances. Thou forgaveſt the iniquity of my ſin.

In the handling of this point I ſhall proceed in this method.

Firſt, To prove the point to you by an Induction of particular inſtances; then the application of it by ſeveral uſes. It is a pointfull of comfort, and indeed I know not ſuch a Text in all the Bible that ſpeaks of Gods grace in pardoning aggravated ſinnes, more clearly then this Text doth.

Firſt of all, I ſhall give you an induction of inſtances, that God doth not onelyonly forgive his people a bare ſin committed, but God doth out of the riches of his Grace forgive his people thoſe ſins that you may call the iniquity of ſin, ſins cloathed with many hainous aggravated circumſtances, to prove this take the inſtance of David, that ſpeaks the words; an inſtance of Peter, another of Paul, many men that have ſinned againſt light & love, ſinned againſt checks of conſcience, and againſt mercies, are theſe ſins forgiven? Yes, that is my work to prove, that Gods grace doth forgive ſins that are cloathed with many hainous and aggravated circumſtances, to make them great.

p. 65Firſt, I begin with David, becauſe it is the inſtance in hand; will you conſider Davids ſin, the ſin of Adultery, and ranſack the bowels of it? you ſhall finde Davids ſin cloathed with great, hainous, and aggravated circumſtances to make it great and grievous; and yet for all this that ſin forgiven him.

Firſt Circumſtance to aggravate Davids ſin, if you conſider the quality of it, the kind of it. What ſin was it? it was the ſin of Adultery; now of all ſins the ſin of Adultery is an aggravated ſin; there are five circumſtances.

1. He that commits adultery, he ſins againſt his own body.

2. He ſins againſt the body of the woman he is unclean with.

3. It is a wrong to his own Wife.

4. It is a wrong to the Adultereſſes Husband.

5. It is a wrong to the child that is illegitimately begotten in adultery, that an ignominy ſhould be on him when he is borne: and therefore that David ſhould fall to that ſin, it was one great ſin to aggravate Davids ſin.

2Secondly, If you conſider the dignity and quality of Davids perſon that did commit this ſin,Omne animi vitium tantò conſpectius in ſe Crimen habet quantò major qui peccat habetur. He was King; Now the greater the perſon is that ſins, the ſinne is the greater, 2 Sam. 12. 8, 9.

3A Third Circumſtance to aggravate his ſin, it was that he did commit the ſin after God had given him manifold mercies, ſo Nathan telleth him, 2 Sam. 12. 8.

4Fourthly, Conſider this, that David had a Wife of his own, nay many wives of his own, that did greaten Davids ſin, and ſo Nathan told him; for (ſaith Nathan) There was a poor man who had but▪ one Lamb, and a rich man that had many Lambs, which killed the poor mans Lamb; his meaning was, that David ſhould commit adultery with the wife of that man that had but one wife, when he had many of his own.

5Fifth Circumſtance, if you conſider the time when p. 66David committed this ſin, it was when Davids Armies were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.

6Sixth Circumſtance, It was a great injury to a faithful Commander in his Army as to Vriah.

7Seventhly, Which is the chiefeſt Circumſtance of all, that David ſhould commit many ſinnes to hide that one ſin, that was an aggraving Circumſtance, David did commit ſix-ſins to hide that one ſin of Adultery.

1. He ſent for Vriah Bathſheba's husband to leave the Army, when they were ſtorming a place, this might have endangered the whole Army.

2. The Text ſaith that David made Vriah drunk, thinking thereby to make him go in to his Wife.

3. He uſed a meanes for Vriah to father his baſtard that he had gotten in uncleanneſs.

4. When that Plot would not take, David did conſpire, and conſult how to kill Vriah.

5. David ſent a letter by Vriah, wherein Vriah was a meſſenger of his own death, unknown to him.

6. When Vriah was dead, the Text ſaith, that David ſaid, The ſword makes no difference, for the ſword deſtroyeth one man as well as another; he laid Vriahs death on Gods providence onelyonly, when it was he himſelf did plot how he ſhould be ſlain: O where was Davids conſcience all this while, where was Davids conſcience, that ſhould thus fall to commit thoſe ſins to hide one ſin▪ you account that a hainous aggravation of ſin, when ſervants have done an ill turn, if they ſhall doe many ill turns to hide one: this iniquity was found in David, to hide one ſin, he fell to commit many.

8Eighth Aggravation, which greatens Davids ſin, was this, that David ſhould marry Vriahs wife, firſt killed the husband, then married the wife.

9Ninthly and laſtly, To make his ſin out of meaſure ſinfull, David continued under this ſin with all theſe p. 67aggravations for nine moneths together without repentance or remorſe of conſcience. I do not name this to boulſter any man in ſin; I onelyonly mention this for a diſtreſſed conſcience, that though thy ſin be an aggravated and a great ſin, cloathed with many hideous and hainous circumſtances; yet God did forgive ſuch a ſin as that, and therefore well may David ſay, The Lord forgave the iniquity of my ſin, not onelyonly ſin, but the iniquity of ſin.

Inst. A ſecond Inſtance is of Peter, you all know the ſtory, but it may be you have not lookt narrowly into the circumſtances that made Peters ſinne to be great: In Peters ſinne.

1Firſt, Conſider, that Peter ſhould deny Chriſt, when he did make more confident profeſſions that he would cleave to Chriſt, then all the other eleven Diſciples: when Chriſt told them, You ſhall be offended becauſe of me this night, ſaith Peter, Though all men ſhould forſake thee, yet will not I, yet none forſaked Chriſt but Judas and he, in ſo ſhameful a manner as they; this was a great aggravation.

2Secondly, It is obſervable that Peter did deny himſelf to be Peter, Joh. 18. 25. And Simon Peter ſtood and warmed himſelf, they ſaid therefore unto him, Art not thou alſo one of his Diſciples? He denied, and ſaid, I am not.

3Thirdly, He ſaid he did not know Jeſus Chriſt; what a horrible fault was that, that he ſaid he did not know Jeſus Chriſt? Luke 22. 57. And he denied him, ſaying, Woman I know him not.

4Fourthly, He did not only deny Chriſt to a ſingle Maid, but the Text ſaith, he denyed Chriſt to the Maid, and before all the people, there was an open denyal of Chriſt. Matth. 26. 69. Now Peter ſate without in the Palace, and a Damoſel came unto him, ſaying, thou alſo w…ſt with Jeſus of Galilee, verſ. 70. But he denied before them all, ſaying, I know not what thou ſayeſt.

5Fifthly, When another Damoſel came, and ſhe ſaid, Verily thou art one of them, and a follower of Jeſus Chriſt, p. 68be ſaid a ſecond time, Woman I doe not know the man, Luke. 22.

6Sixthly, He did not onelyonly deny, but Matthew ſaith he denyed with an Oath, Matth. 26. 72. And again he denied with an oath, I doe not know the man; to ſwear to a lye is abominable.

7Seventhly, It is obſervable, It is ſaid that a third time there came a man to Peter about an hour after, and ſaith, Of a truth thou art Peter, and to the man ſaith he, I do not know him.

8Eighthly, This is not all, that Peter did not onelyonly ſpeak a falſhood, not onelyonly ſwear a lye, but Peter did curſe himſelfe if ſo be he knew Jeſus Chriſt, the Text ſaith he began to curſe as well as to ſwear, Mark 14. 71. But he began to curſe and to ſwear, ſaying, I know not this man of whom ye ſpeak; he wiſht ſome direful judgement to befall him if he knew Jeſus Chriſt: Some Interpreters think that he did not onelyonly curſe himſelfe, but he curſt Jeſus Chriſt, to make the people think that he did not care for Jeſus Chriſt, therefore did uſe ſome execration to curſe Jeſus Chriſt. And O that pardoning grace ſhould reach ſuch a hainous ſinner as this was!

A third Inſtance was in Paul; you ſhall ſee many circumſtances to aggravate and greaten Pauls ſin, Acts 9. 10, 11. I verily thought with my ſelf, that I ought to do many things contrary to the name of Jeſus of Nazareth. Which thing I alſo did in Jeruſalem, and many of the … did I ſhut up in Priſon, having received authority from the chief Prieſts, and when they were put to death, I gave my voice againſt them. And I puniſhed them oft in every Sy…gog…e, and compelled them to blaſpheme, and being exceedingly and againſt them, I perſecuted them even unto ſtrange Cities. There are no leſſe then ten aggravating circumſtances to greaten Pauls ſin.

1Firſt, It was one circumſtance to greaten his ſin, if you conſider the quality of the perſons that he did injure, they were not ordinary men, but they were the Saints of Chriſt, he put the Saints of Chriſt into priſon

p. 692Secondly, If you conſider the number that he wronged, they were many of the Saints.

3Thirdly, If you conſider the kind of wrong he did them, he put them into priſon.

4Fourthly, If you conſider his ſeverity towards them, he did ſhut them into priſon.

5Fifthly, If you conſider the place where this was, at Jeruſalem, it was where Paul ſhould have learnt to know better things, for there the Apoſtles were, and taught the Doctrine of Chriſt and of Chriſtianity.

6Sixthly, If you conſider the extent of Pauls malice, ſaith he, When they were put to death, I gave my voice againſt them, Pauls vote was againſt the Chriſtians to put them to death.

7Seventhly, Pauls rage did goe againſt their ſoules as well as their bodies, for ſaith he, I did compell them to blaſpheme Chriſt, he laboured to damn their ſouls, as well as deſtroy their bodies.

8Eighthly, ſaith he, I was exceeding mad againſt them, he was even mad with rage, and exceeding mad with rage.

9Ninthly, He drove them from houſe to houſe, I drove them into ſtrange Cities.

10And then Tenthly, which was worſt of all, he did through their ſides ſtrike at the honour of Jeſus Chriſt; for why did Paul doe this to the Saints? ſaith he, I thought with myſelf to doe many things contrary to the name of Jeſus of Nazareth, there was the perſon he aymed at; yet Paul, a man forgiven for all this; for he ſaith, when he aggravates his ſin, in 1 Tim. 1. 11, 12, 13. According to the glorious Goſpel of the bleſsed God which was committed to my truſt. And I thank Chriſt Jeſus our Lord, who hath enabled me, for that he counted me faithfull putting me into the Miniſtery, who was before a blaſphemer, and a perſecuter, and injurious. But I obtained mercy, becauſe I did it ignorantly its unbelief. Thus I have done with the Doctrinal part of my Text, laying down to you an induction of inſtances; I am the larger in this, p. 70becauſe I know perplexed conſciences in trouble of mind are apt but to greaten their own ſins, but can you aggravate it worſe then David, Paul, or Peter could do? yet behold thoſe ſinnes, and thoſe aggravated ſinnes were forgiven by Jeſus Chriſt.

I have four words to ſay in this Sermon by way of Application; there may be in ſuch an Aſſembly as this is, whom God might ſuffer either before converſion or after converſion, to be unclean with David, to deny Chriſt with Peter, it may be to ſwear to a lye, to ſwear to a falſhood, nay, (it may be to engage to a lye, to a falſhood, O take heed of falſe Oathes,) it may be to perſecute the Saints of Chriſt with Paul.

Four Conſolations.

1Firſt, O know it for thy comfort O thou diſconſolate heart, let thy ſin be never ſo great, yet the mercies of God are greater. A learned Interpreter gives to my hand which is his inſtance, Lord my fault is great, but thy mercies are greater, Beloved, I may ſay to you, though thy ſin be great, yet the mercy of God is greater then thy ſin, and thou canſt not have ſo many circumſtances to greaten thy ſin, as can be produced in God to greaten his own mercy: you ſhall read what he ſaith himſelfe in Iſa. 44. 22. I have blotted ou… as a thick cloud thy tranſgreſſions, and as a cloud, thy ſins, return unto me, for I have redeemed thee. Suppoſe thy ſin be not onelyonly a little cloud; but ſuppoſe it be a great cloud, a thick cloud, ſaith God, I doe not only blot ſins out like a little cloud; but I will blot ou… tranſgreſſions that are like a thick cloud: great ſins as well as ſmall doth the mercies of God cover. The Sea can as well cover great rocks as little peble ſtones, high mountaines as well as mole-hills: Gods mercy is an Ocean that can cover great enormities as well as leſſer infirmities. The glorious body of the Sun in the Heavens, can ſcatter the greateſt miſt as well as the thinneſt vapours great ſins as well as ſmall are pardoned by infinite mercy. It is p. 71worthy your notice what Moſes ſpeaks of the Mercy-ſeat, It covered the whole Ark wherein the Law was kept. To note (ſaith a Divine) though thou art a man or a woman guilty of all the Lawes breach; not onelyonly of one command, but of all the commands, yet the Mercy-Seat covered all the commands; to teach you this, that the mercy of God can pardon the greateſt violation of the Law, therefore that wherein the Law was kept was all covered by the Mercy-Seat.

22. Take this for thy comfort, O thou perplexed Conſcience; it may be when thou art in a corner, none but God and thine own ſoule together, thou doſt aggravate thy ſin, and thinkeſt no mans ſin ſo grievous as thine; then take this for thy comfort, let thy ſin be never ſo great, yet the ſatisfaction and ſufferings of Chriſt are far greater, The blood of Chriſt (ſaith the Apoſtle) cleanſeth us from all ſin; the Red Sea did with as much eaſe drown Pharaoh and all his hoaſt, as it could doe a ſingle man; the red Sea of Chriſts blood can drown a whole hoaſt and a huge multitude of ſins, as well as a ſmall luſt: Though thou haſt need to ſhed more teares for ſin in a way of contri…ion; yet Chriſt need not ſhed more blood for ſin in a way of redemption, for he hath ſaved them to the utmoſt that come unto God by him: the Apoſtle triumphing in the 5. of the Romans, Rom. 5. 15, 16, 17.Rom 5:15Rom 5:16Rom 5:17he meanes there, that there is not ſo much evil in ſin to damn us, as there is good in the gift, in Chriſt, for to ſave, becauſe thy ſin is he guilt of a creature, and Chriſts ſatisfaction is the ſatisfaction of a God; thy ſin, the ſin of a finite creature, and his ſufferings, the ſufferings of an infinite Mediator.

3Third Conſolation is this, to you that are perplexed in conſcience, that you have committed hainous and aggravated ſinfulneſſe, yet that Jeſus Chriſt doth wipe away the infamy and the ignominy of thy moſt horrid and ſcandalous ſins, committed before converſion. Suppoſe thou haſt been a notorious infamous creature; yet Chriſt takes off the ignominy and the infamy of thy ſin, p. 72when he juſtifies thy perſon and doth ſanctifie thy nature. It is obſervable of Mary Magdalen, as is conceived ſhe was a notorious whore, every one that ſaw her knew ſhe was a common harlot; there was a woman that was a ſinner, the meaning was, ſhe was an infamous notorious harlot; What is done when Chriſt converted this woman? Luk. 7. 47. Wherefore I ſay unto thee, her ſins which are many are forg…ven, for ſhe loved much. Chriſt did delight to wipe away the ignominy of her harlotry in her after-life. It is worthy obſervation, that four women are reckoned in the Genealogy of Chriſt; what women were they? they were women that were infamous, the beſt of them did fill into much ſcandal, and gave much offence: there you find mention of Thamar, Rachab, Ruth, and Bathſheba, no more in the Genealogy but theſe; what were all theſe women? Begin with Thamar, ſhe committed uncleanneſſe with her Father in Law, an infamous woman, as you have the ſtory in Gen. 38. 18. And he ſaid, What pledge ſhall I give thee? and ſhe ſaid, thy Signet, and the Bracelets and thy Staffe that is in thine hand; and be gave it her, and came in unto her, and ſhe conceived by him. Then you read of Rachab, a common harlot, in Heb. 11. 31. By faith the Harlot Rachab periſhed not with them that beleeved not when ſhe had received the ſpies with peace, Matth. 1. 5. And Salmon begat Boaz of Rachab, &c. A third woman mentioned in the Genealogy is Ruth, what was ſhe? ſhe was not ſo infamous as the reſt were, yet ſhe ran into a grievous ſcandal, Ruth came of Moab, whom Lot begat of his own daughter, you have the ſtory in the Book of Geneſis 19. 36. Thus were both the daughters of Lot with child by their Father. verſ. 37. And the firſt borne bare a Son, and called his name Moab: What was ſhe? for her perſon ſhe was a good woman; but as all Divines obſerve of her, ſhe did an action that had appearance of evill, what did ſhe? read the ſtory in the third of Ruth, beginning at verſe 5. &c. the ſtory ſaith, that ſhe came alone at midnight to Boaz, there was an action full of infamy, which was a ſhamefull thing that p. 73a woman ſhould come to a man lying alone. Secondly, ſhe came and lay by him in the night ſeaſon, but it is true, the Scripture c…ears her for any thing following, verſ. 14. And ſhe lay at his feet untill morning, and ſhe roſe up before one could know another: there was no vanity, no folly and no evill, yet it was a grievous ſcandall for a woman to be with a man, and Boaz did fear the ſcandall of it too; yet this woman is reckoned in the Genealogy of Chriſt. The fourth woman is Bathſheba, ſhe was unclean with David. What is the Myſtery of this? truely all Interpreters give this; There are but four women named in the genealogy, al of them blame-worthy, ſome in a higher and ſome in a lower degree; and it is recorded that Chriſt came from theſe four, to take off the ignominy and infamy of your ſins that you have fallen into before converſion: ſuppoſe God ſhould ſuffer thee to fall into execrable villanies, reall and ſound converſion to God takes off the reproach and ignominy; therefore Chriſt to take off the ignominy and reproach from theſe women would honour them ſo far, as to reckon them in his own Genealogy.