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 ...

LECTURE XXV.

PSAL. 32.1, 2.

Blessed is he whose transgression is forgiven, whose sinne is covered.

Blessed is the man to whom the LORD imputeth not iniquity.

DAvid is stiled by some Ancients, The Divine Orpheus, by whose musick the wilde beasts, evil men, may be made tame: and certainly his materiall Harp was not more efficacious to drive out Sauls evil spirit, then his Psalms are sanctified means to expell all corrupt affections in us. And although all Scripture be equally excellent in respect of the Authour, yea, and of the matter absolutely considered, yet in respect of us, our direction or consolation by reason of our present estate, one place of Scri∣pture may be preferred before another: in which sense Junius interprets those Psalms, that have their inscription, A Psalm of Degrees, A Psalm of Excellencies, as the Hebrew word will bear it. Now this Psalm I am upon, may justly be so stiled, be∣cause it hath a peculiar usefulnesse to those who are exercised a∣bout

the guilt of sinne; for here we have David like an anato∣my, opened, that we may be instructed. Hence the title of the Psalm is Maschil, which is as much as giving instruction, and it is observed by Commentators, this is prefixed commonly to those Psalms that have some choice, eminent Doctrine, especi∣ally about afflictions, as this hath, about Davids guilt and trou∣ble under sin, and also his pardon of it.

The Hebrews call this Psalm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cor, The heart of David, because he is so affected with Gods displeasure for sinne, and the excellency of the pardon. Therefore you must conceive the Text to be uttered by David, as one groaning and heavily pressed with the weight of his sinne, and crying out, Oh how blessed and happy are they, that have theis sinnes forgiven them!

In which words you have pardon of sin described.* 1.1

First, From severall expressions to magnifie the mercy,* 1.2 Sins forgiven, covered, not imputed. It is much to consider how anci∣ent Interpreters have made a difference between the sins enu∣merated; as if there were divers kindes, or at least degrees of sinne enumerated; and hereupon also they make a difference between forgiving, covering and imputing, as if one were more then the other; but we are rather to take it according to the Scripture-custome, which doth use for amplification sake, to say the same thing in divers words, and this is autology, but not tautology. The difference that is, is from the severall me∣taphors that are in the words. As the first word doth signifie the taking away of sin, which is a burrhen, blessed is he that is eased of such a weight. The second, which is covering, doth suppose the loathsome filthinesse of sin in the eyes of God, and therefore by grace is taken out of his sight. The third, not imputing or reckoning, is a metaphor supposing sinne a debt, and God in his account will not set it upon our score, so that the severall expressions are wonderfully comfortable, if sinne trouble thee as an heavy weight on thee, pardoning is the ea∣sing and taking off this burden; if sinne make thee to judge thy self loathsome, thou canst not endure thy self, pardon of sin is covering of it; if sin put thee in such a debt to God, that thou knowest not how to satisfie, pardon is not imputing.

* 1.3Secondly, This is described from the adjunct, adherent to re∣mission of sinne, viz. blessednesse. The Apostle, Rom. 4, alledgeth this place to prove, That a man hath righteousnesse imputed to him without works, But the pertinency of the Apostles argu∣ment is disputed of: for how doth it from this place follow, that a man hath righteousnesse imputed to him without works? This is as if a man should argue, He is a rich man, because his debts are forgiven, which is a non sequitur, because they are two distinct things. This makes Piscator and Wotton, with others, to make justification to be nothing but remission of sins, and that imputation of righteousnesse, and remission of sins are the self same thing; a man being therefore accounted righteous because his sins are not imputed unto him. Hence they deny that the Scripture ever saith Christs righteousnesse is imputed unto us, although in some sense they grant, it may be said so, inasmuch as by his death for us, he purchased remission of sin, which is our righteousnesse. This is to be considered of, when we speak of the other part of justification, viz.. imputation of Christs righteousnesse. Although they that are for imputed righteous∣nesse, say, The Argument is good, which Paul useth, because imputing of righteousnesse is immediatly contrary to the impu∣ting of sinne; and therefore Paul might argue righteousnesse imputed, from sinne remitted, even as we truly argue, The night is not, therefore the day is, because darknesse and light are im∣mediate contraries, and the subject must necessarily have one of them.

Lastly, This forgivenesse of sin is described from the subject, in whom it is, viz. in him, in whose heart there is no guile; that is, who doth not cover his sins by not confessing, and not re∣penting of them, as David acknowledgeth he did for a while.

* 1.4From the Text I shall raise such Observations as are to my particular scope. As,

First, That forgivenesse of sin is a covering of sin.

This truth deserveth a diligent unfolding, because the mi∣stake about it hath brought forth dangerous errours in two ex∣tremities, The one of the Papist, That because it is covered, Therefore there is no sinne at all in the godly, otherwise God

could not but see it, and hate it, as Pererius and others argue. The other of the Antinomian, who inferre from thence, That therefore God seeth not sinne, or taketh notice of it in justified persons, as Eaton.

To understand this aright, take notice,* 1.5 That to cover is a metaphorical expression, and we must not squeeze it too much, lest bloud come out in stead of milk: Some make the metaphor from filthy, loathsome objects, which are covered from our eyes, as dead carcases are buried under the ground; some from garments that are put upon us to cover our nakednesse, some from the Aegyptians that were drowned in the Red Sea, and so covered with water; some from a great gulf in the earth, that is filled up and covered with earth injected into it. Lastly, some make it an allusive expression to the Mercy-seat, over which was a covering, which might signifie Gods grace, through and in Christ, abolishing our sinnes. Hence the Apostle attributes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Christ and his bloud▪ which is given to the Mercy-seat; We may not strive for any of these Meta∣phors, they all in the generall tend to shew this, That God when be pardoneth, doth not look upon us as sinners, but deals with us, as if we had never sinned at all: as it is here made blessednesse to have sinne covered, so it is made a woe and mi∣sery, Nehem▪ 4.5. not to have sinne covered, as Nehemiah prai∣eth against Sanballat and Tobiah, This expression is also used, Psal. 85.2.

In the next place we may consider in what sense God doth co∣ver sin when he pardons, and in what he doth not.* 1.6

1. God is said therefore to cover sinne from his eyes, because he will not take notice of it in justified persons to punish it with wrath and condemnation, although it be not so covered, as that God doth not see it to be angry with it, and chastise beleevers for it. yet it is so covered, as that he doth not see it to condemn belee∣vers for it. We do not therefore make God to cover sinne (as an Antinomian saith we do) as if a man should cover a thing with a net, where the object is still seen, Honey comb, pag 57. but as to Gods hatred and revengefull condemnation, so it is wholly covered; and therefore those expressions of taking a∣way, blotting out of sinne, &c. do fully imply, that God

giveth not an half pardon, but that he taketh away the offence, and whatsoever punishment (properly so called) belongs unto it.

2. It doth imply, That God when he hath thus forgiven, deals with a man as no more in that particular a sinner. Therefore Da∣vid after his murder and adultery are washed away, he is as white as snow in respect of those actuall sinnes; and every true beleever repenting, is bound to beleeve, that God doth this gra∣ciously and gloriously to him, That he is no more in Gods ac∣count that loathsome leper and unclean person he was.

It doth imply, That God by degrees and in his due time will cover the beleevers sins, as from his own eyes, so from the be∣leevers eyes. So that the guilt of conscience, those arrows of the Almighty, shall not alwaies stick in his heart. Thus as mans love to another, covers a multitude of sinnes, he will not men∣tion, charge or upbraid the party with them; so doth Gods love cover the multitude of beleevers sins committed by them, dealing with them as reconciled persons, not upbraiding of them but bestowing all encouraging mercies upon them; so that if we improve this phrase of covering sin no further, we shall split on no rock, and yett he soul have as much comfort as it can rati∣onally desire.

* 1.7In the next place, hear what it doth not reach to, and where∣in the phrase is abused: As

1. When we dream of such covering of sinne, as that sinne is wholly taken away; so that no reliques of original corruption abide in us. Thus the Papists, We must not (say they) suppose such a covering as if sinne were still there, only God will not impute it, but it is such a covering as is a blotting sinne out. Now for a∣ctual sinne, we grant covering to be a blotting it out; but for original sin, in the lusts thereof, We say, they are still in the god∣ly, and properly sins, only covered, because not imputed to them: for the grace of regeneration, though it cut the hair of sinne, as Dalilah did Samsons, yet it groweth again, as long as the root is there.

2. We may not conceive sinne covered in this sense, as if we by our subsequent good actions did cover sinne, so some have ex∣pounded holy works to be the garment that covers our naked∣nesse,

but this would be our covering, and not Gods covering▪ whereas the Psalmist attributes it to God, Psa. 85.2. Therefore that Exposition will not hold, which some bring out of Austin, explaining this covering of sinne, as Emplastrum tegit vul∣nus, the Plaister covers the sore, by healing of it: for al∣though healing grace accompany justification, yet it is not justi∣fication.

3. We may not conceive it said to be covered in this sense, As if God when he had pardoned, did not yet still retain anger a∣gainst the persons sinning, and so chastise them. Though this do∣ctrine be much pleaded for, yet Scripture is evident against it. David had sin covered, yet God would not let the sword depart from his house. Thus Job aweth himself against sinne with this consideration, That God would see it in him, and take notice of it, Job 10.14. If I sinne, thou markest me (God seeth sin in Job) and thou wilt not acquit me from mine iniquity; and Cha. 14.16, 17. he saith, God doth watch over his sin, and seal it up in a bag. Let not then the people of God delude themselves into security, by any false doctrine; and what woful conclusions there are of a godly mans peace, when he fals into a grosse sin, I shall handle in another Question.

Neither fourthly, may we conceive of sin covered, in a car∣nall grosse manner, As if there were something interposed between Gods eyes and sinne; as if a mans face were covered with an hat, or a candle put under a bushell. The Antinomians similitude is grosse and carnall, Honey-comb, pag. 275. as a man looking thorow a red glasse, seeth the water all red within it, so God looking upon us in Christ, seeth nothing but the righteousnesse of Christ, and no sin at all; for the reason why our senses judge water red thorow a red glasse, is, because it depends upon the fitnesse of a medium, and that being indisposed, the eye is decei∣ved; but God in looking upon us, doth not depend upon any intervening thing; and indeed Gods seeing of sin in this point, is not so much an act of his understanding, as of his will, decree∣ing to punish sin, or not to punish it▪ So that this similitude doth no waies hold, for God in this matter of forgiving or punishing sinne, is not to be looked upon as a natural agent, but volunta∣ry. So that all these things rightly understood, we may take that

which is good and comfortable, leaving that which is corrupt and false.

* 1.8And if the Question be made, Whether the phrase of covering sinne, make for that errour, That God doth not see sin in beleevers offending?

I answer, No, by no means; for these Reasons,

First, Gods covering of sinne is to be limited only to con∣demnation, as I have proved; Davids sinne was at the same time open to God, and covered; open to fatherly chastisements, covered to revengefull condemnation. God did see it as a Father to be angry with him, not as a Judge to hate him.

2. Because this covering is limited to those sins which are pa••, and repented of; not to new sins committed; they are not cover∣ed without a new gracious act of Gods favour. David before this sinne committed that is spoken of in the Psalm, he had his former sinnes covered, but this was not covered, till he did ac∣knowledge it, and then saith he, Thou forgavest the iniquity of my sinne: Though therefore God should not see the sinnes past, yet the new ones committed, they are taken notice of by him.

3. Because though God hath covered them, yet God may, and doth sometimes afflict his people for their sins, so that they can∣not be in every sense said to be covered: But I have spoken large∣ly of this already.

* 1.9Two material Objections are to be answered, and then I shall proceed.

* 1.10The first is, If sinne be in the regenerate, yet covered and not imputed, How will this stand with the omnisciency, truth and ho∣linesse 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 e∣vil, and yet his evil is in him? This the learned among the Pa∣pists 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 know∣eth 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 o∣therwise 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 peo∣ple, though the corruption (which is removed by sanctificati∣on, 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,* 1.11 there∣fore 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,* 1.12 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 righteous∣nesse of another. It is true, those expressions of making Christs righteousnesse a formall righteousnesse, or as others, a materi∣all righteousnesse, and those disputations, Whether Christs a∣ctive

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,

* 1.13That 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 quàm 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 benefici∣um, a greater mercy then pardon and reparation, yet this is dul∣cius 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.

* 1.14The Uses of both points together, are,

* 1.151. 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 consci∣ence, then once before God.

From the second we may be instructed,* 1.16 who are the b••st Preachers of Christ, and the grace of the Gospel, who are Go∣spel-Preachers, even such who make deep incisions and wounds first in mens consciences by the Law. The only way for a Mini∣ster 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 sancti∣fication: 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 com∣pound.

The last Use of Exhortation, is,* 1.17 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, affection, and turning of bowels within him, pro∣claim this truth, as David did. What is said of Pauls Epistles, is also true of Davids Psalms, Nunquam Davidis mentem in∣telliges, nisi prius Davidis spiritum imbiberis. You can never ful∣ly understand Davids meaning, unlesse you be possessed with Davids spirit. Now that you may be moved hereunto, consider the motive in the Text, and the means to get it. The motive is blessednesse; a man is never an happy man, till his sinnes be pardoned. What makes hell and damnation, but meerly not forgivenesse? thy wealth, thy greatnesse, thy honours, can∣not bring that happinesse to thee which remission of sins doth. Hence this is the cause of all other blessednesse. And observe, here is a great deal of difference between this place, Blessed is the man whose sinnes are pardoned, and those Texts where he is said to be blessed that feareth alwaies, or he is said to be blessed that walketh not in the waies of the wicked, for in the Text is

shewed the cause or fountain of blessednesse, viz. remission of sinne; but in other places there is only deciphered, who they are that are blessed. A man that feareth is blessed, but his fear is not the cause of his blessednesse. A man that liveth godly is blessed, but his godlinesse is not the cause of his blessednesse, but his par∣don of sin makes him blessed in all his graces; Thou art blessed, not because thou praiest, hearest, livest holily, but because God doth forgive all thy sins and imperfections in these duties. If therefore your graces, your holy duties are not the cause of your blessednesse, never think your outward mercies can be. The means to obtain this, is in the Text, by having no guile in the heart, that is, by not hiding our sins, but repenting of them, and confessing them to God: For this (saith David) every one shall pray unto thee in an acceptable time; for this, that is, for this remission, and because thou wast so ready to forgive, when I said, I will confesse my sin. Therefore shall every one seek to thee; where by the way, let none abuse that place, vers. 5. Da∣vid said he would confesse, and God forgave it: David did but say it, and God pardoned it; so some have descanted upon it. But to say, there, according to the use of the Hebrew word in some places, is firmly to purpose and decree so resol∣vedly, that he will be diligent in the practice of i••. Doe not therefore think that a meer lip-labour is that brokennesse and contrition of spirit, which God requireth as the means to pardon.

Notes

• * 1.1

  The text con∣tains a descri∣ption of the pardon of sin,
• * 1.2

  1 From several expressions to magnifie the mercy of it.
• * 1.3

  2 From the ad∣junct of rem••s¦sion, viz. bles∣sednesse.
• * 1.4

  Observations raised from the Text.
• * 1.5

  1 That forgive∣ness of sin is a covering of sin What is meant by covering of sinne.
• * 1.6

  How God by p••rd••n is said to cover sin.
• * 1.7

  Some particu∣lars not exten∣ded to in this phrase of co∣vering sin.
• * 1.8

  Whether the phrase of Gods covering sinne, favour the er∣rour, That God seeth not sinne in beleevers. Answer nega∣tive.
• * 1.9

  Two Objecti∣ons answered.
• * 1.10

  Object. 1.
• * 1.11

  Object. 2.
• * 1.12

  Answ.
• * 1.13

  Pardon of sin duly valued by those only who inwardly feel Gods anger a∣gainst it.
• * 1.14

  Ʋse 1.
• * 1.15

  Of the first Observation.
• * 1.16

  Ʋse 2.
• * 1.17

  Ʋse 3.