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 VII.

JEREMIAH 50.20.

In those daies, and at that time, the iniquity of Iudah shall be sought for, &c.

FIfthly, From this Scripture-expression is gathered, That gross [ 5] sins are blotted out, as well as sins of an inferiour nature; Though there be sins that waste the conscience, yet they do not waste the grace of remission; how is the true repentant affected with slavish fears sometimes, as if his sins did blot out Gods mer∣cy like a thick cloud? as if our transgressions had subdued his goodnesse, and thrown it into the bottom of the Sea? What a comfortable expression is that, Isaiah 1.18. Though your sins be as scarlet, they shall be as white as snow, &c. It was wonderfull mercy that ever so horrid and bloudy sinners (therefore their sins are said to be like scarlet) should become so clear, yet the grace of Justification doth as totally remit great sins, as lesse sins, as Christ did with the same easinesse cure several diseases. Thus David also, Psal. 51. after he had wallowed in that mire, he pray∣eth to be purged, in an allusive expression, with hysope, which was the last thing used in their legal purifications, and therefore doth imply the total and compleat cleansing by Christ, and upon this, David saith, He shall be whiter then snow, which phrase is neither with the Papist to be extended to sanctification, as if such perfect clean righteousnesse were vouchsafed to him, as that there were no sin in him, nor with the Antinomian, as if God did quite a∣bolish sin from David out of his sight, so as to take no notice of it, or chastise him for it (for after the pardon was past, yet his childe was to die, and much more evil to come to Davids house) but in respect of final condemnation, God having thus pardoned

David through Christ, would no more adjudge him to everlast∣ing punishment, then he would one that was innocent, or with∣out any spot of sin. And this is to incourage great sinners; ten thousand talents was a great summe of money, yet how easily forgiven by that kinde Master? Thus Exod. 34.7. God is descri∣bed forgiving sins of all sorts, and this he proclaimed, when his glory passed by; and how necessary is this for the contrite heart, which judgeth his sins, because of the aggravations of them, to be unpardonable? If they had not been of such a breadth and depth, and length, they would not fear overwhelming as now they do. There are sins of all sorts described, and which is to be observed, God putteth no term or bounds to his mercy, whereas he doth set some to his anger. Let not therefore the greatness of sin be thought more then the greatness of mercy pardoning, and Christs obedience suffering; as it is hypocrisie to extenuate and make our sins lesse then they are, so it is unbelief to diminish his grace; and Gods greatness above us is as much celebrated in this his kindness, as in any other attribute. The sins of all the world, if they were thy sins, were but like a drop of water to his mer∣cy, no more then our essence or power is to his Majesty: Take heed then of saying Such and such sins may be forgiven, but can he forgive such as mine are also?

[ 6] Lastly, In that Honey Comb (for we may say of these places, if of any, they are sweeter then honey) this sweetness may be pressed out; That all their sins, though never so many, shall like∣wise be blotted out. The Sea could as easily drown an whole Hoast of Pharaohs men, as twenty Souldiers. The Apostle is excel∣lent, Rom. 5. in this, making an opposition between the first A∣dam and second, aggravating the superlative power of the gift by grace, above the evil through sin: Hence it's called the riches of his grace, rather then power or wisdome, because of the plen∣ty, and abundance of it. Who would not think that while Gods goodness in the Scripture is thus unfolded, there should not be a dejected, unbeleeving Christian in the world? shall our sin a∣bound to condemnation, more then his grace to justification? be∣cause sin is too strong for us, is it therefore too much for the grace of God also? you see by ths, that we may drink wine enough, in the Scripture Wine-cellars, to make our hearts glad,

and yet swallow not down any dregs of Popish or Antinomian errors. These things thus explained,* 1.1 I come to confirm you with severall Arguments, that God doth see sin so as to be offended and displeased with it, in those that are already justified.

And the first rank of Arguments shall be taken from those places of Scripture where the godly do aggravate their sin, under this notion, that it was in Gods sight, that he especially beheld it,* 1.2 and was offended with it: and this aggravation the Prophet Na∣than doth set home upon David, 2 Sam. 12.9. why hast thou de∣spised the commandment of the Lord, to do this evil in his sight?* 1.3 Now this would be a falshood, by the adversaries Doctrine, and not fit to be confessed by the justified; but rather to be looked upon as robbing God of his glory. Let us observe the places, Psal. 51.4. Against thee, thee only have I sinned, and done this evil in thy sight; Observe that, in thy sight; Therefore God did see and take notice, so as to be displeased with David, and of all considerations this did most wound and break his heart; so that indeed the An∣tinomian Doctrine doth properly overthrow that which is the choisest ingredient in godly sorrow, viz. because God is angry. For what is Davids meaning but this, Although men do not know how wicked I was in the matter of Ʋriah and Bathsheba, yet thou doest, and although the world would flatter me, yet as long as thou art angry, I can have no peace. Haec regula tenenda est, si vero paenitentiae sensu imbui velimus, saith Calvin upon the place, that is, this rule is to be observed, when at any time we would be truly affected in a way of repentance. This Argument seemeth to be Cogent, but see what an answer the Antinomian giveth, whereby you may see that true of Tertullian, that besides the poëtica, and pictoria, tertia jam est, ea{que} haeretica licentia, besides the boldnesse of Poets and Painters to invent any thing, there is a third, and that is of Hereticks.

The Answer is this, David doth here judge according to his sense and feeling, what he was to finde at Gods hand by the Law,* 1.4 so that he doth not speak this (according to their divinity) in a way of faith, but sense and failing; and therefore the Author doth compare this with that place, Ps. 31.22. I said in my hast, I am cut off.* 1.5 Oh boldnesse! Shall David be thought in hast and rashnesse, to say, Against thee have I sinned and done this evil in thy sight? Then all

the other verses. Have mercy on me, Thou delightest in truth, may be said by David to be spoken in hast. How unpardonable is this error, to make that which was a speciall tendernesse of godly sorrow upon David, to be a part of his humane weak∣nesse? But (saith the Author) he speaketh in the Gospel-way after∣wards, when he saith, purge me, and I shall be whiter then Snow: But in what sense that is true, you have already heard; when a grosse actuall sin is committed, is repented of, the sinfull act is quite passed away and gone, the guilt by forgivenesse is quite extinct, and so, as to that respect, remission of sin doth make us as white as Snow. But it is not thus with original sin, whose guilt though removed, yet the proper stain of it doth still abide; (but of this more, when we declare what that is, which doth denomi∣nate a sinner) Therefore David doth not here speak contradicti∣ons, but his soul may be made white by Justification, and yet in the committing of new sins, God be angry and much offended with him.

* 1.6A second Text to this purpose, is, Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy counte∣nance. Where Moses the pen-man of the Psalm, speaks in the behalf of the Church then afflicted, that God had put their sins before him; so that God did not only take notice of them to chastise them, but he put them before his eyes. How the sin of a justified man, may at the same time be covered, and yet put before God, is to be shewed in answering their Objections. And the Text to put the matter out of all doubt, addeth in close, they are before the light of his countenance, which is very emphaticall. God (as is to be shewed) hath in the Scripture a three-fold eye, to our pur∣pose, the eye of omnisciency (which the Antinomian will grant) and all agree in; the eye of his anger, which they deny; and an eye of condemnation which the Papist pleads for: now we go further then the Antinomian, we say God hath an eye of omni∣sciency, and of anger, upon the sins of justified persons, but not so far as the Papist, to say he hath the eye of condemnation upon them.* 1.7 You would think this Text stood unmoveable, but let us hear how they would shake it.

First, It may be said, that these are places in the Old Testament, whereas they speak of Beleevers under the New.

I answer, first,* 1.8 The chiefest places which they bring for seeing no sin, are in the Old Testament. Thus God seeth no iniquity in Ja∣cob: Though your sins be as scarlet, they shall be white as snow: Thou art all fair, my love: Their sins shall be blotted out. These places and the like were true in the Old Testament, and applied particularly to the godly Jews then living, by way of comfort to them, as the context plainly evidenceth.

Secondly (As I shewed in the Treatise of the Law) there can be no sound reason given, why God should see sin in the ju∣stified person then and not now: For did not God elect them from all eternity? Were not they in Christ, and their sins laid upon Christ? Now these are the great Arguments why God seeth no sin in beleevers (as they hold) and were not▪ all these as verificable upon the godly in the Old Testament?

2. It may be answered,* 1.9 that Moses speaks here in the behalf of the whole Church then, and there were many among them that were not justified. But this is easily taken away.

1. The Scripture speaks universally, and Moses reckoneth himself in the number with them.

2. The calamity was generall, and who can say, none of the Justified suffered under it? and this chaftising of them, is that which is called setting of sins before Gods face.

Lastly, Some places of Scripture which they bring, and the chiefest ones, for seeing no sin in beleevers, are universal, as this is, and spoken of the whole Church: thus my Text, The iniquity of Judah and Israel shall be sought for, and not found: so God seeth no iniquity in Jacob, that is spoken of the body of them, when yet they must acknowledge, all were not justified among them.

I will name one place more in this rank, and that is Luke 15.21: Where you have a confession of a penitent son, I have sin∣ned against heaven, and before thee. This penitent was a son and therefore calleth God Father; and indeed he could not cease to be a son, therefore he doth not say, I am not thy son, but I am not worthy to be called thy son. As for Grotius his observation up∣on the place, Haec fabula declarat, quod omnes homines sunt ortu filii Dei, sed••e•• jure excidunt semet à Deo alienando, that is, this fable declareth that all men are by birth the sons of God, but they fall from that right, by alienating themselves from God, it de∣serveth

a double Animadversion, one for calling this Parable fa∣bula, which although in a critical notion, it may have a right sense, yet use doth not now indure it; It would be very offen∣sive to call Christs Parables, Christs Fables: Secondly, he shew∣eth unsound Divinity, worse then Pelagians or Arminians, as his very expression declareth; (but to passe that) The Parable doth represent a godly man foully lapsed in sin, and now re∣turning to God, and he accuseth himself, aggravating sin, that his Father took notice of it; and whatsoever other Doctors teach, yet this is the best way, for godly persons repenting, to aggravate their sinfulnesse, in reference to Gods beholding of them, and being angry with them, Quicun{que} sibi se excusat, ac∣cusat Deo, whosoever excuseth himself to himself, accuseth him∣self to God, said Salvian and Tertul. In quantum non peperceris tibi, in tantum tibi Deus (crede) parcet, so much as thou shalt not spare thy self, God (beleeve it) will spare thee.

Lastly, This is to be observed, that after his father had kissed him, which was a sign of reconciliation and pardon; yet the son confesseth he had sinned against heaven, and before him.

* 1.10A second rank of Arguments shall be from those places where the Spirit of God is said to mortifie our sins, or we by his help to crucifie our sins: if the Spirit of God do inable us to crucifie and mortifie sin, as that which is an enemy and loathsome to him, then notwithstanding Christs righteousness imputed, God doth take notice of that which is filthy, and to be removed in the godly: But we are assisted by Gods Spirit, to this, Ergo.

Rom. 8.11, 13. If ye by the Spirit mortifie the deeds of the body. Gal. 3.18 If ye be led by the Spirit, ye shall not fulfill the deeds of the flesh. In these words are two plain Conclusions,

First, That the godly have still sins in them, for these are called the deeds of the flesh. By deeds of the flesh, are not meant grosse sins, but all the inward motions and thoughts of the soul cor∣rupted.

Secondly, That the Spirit of God seeth them, takes notice of them, they are loathsome to him, and therefore he mortifieth them. Now the Spirit of God being the same with God, that which he mortifieth, must needs be taken notice of by him as offensive.

To this what do they answer?

They say, We do not mortifie sin, no not by Gods Spirit,* 1.11 out of Gods sight, but only out of our own sight, so that when the Spirit of God overcometh a corruption in us, this is not by removing it out of Gods sight, but our own only, Honey-Comb, pag. 164. for (say they) Christs righteousnesse being made ours, we are all clean before God, and that which the Spirit of God doth afterwards in sanctification, is cleansing away sin only declaratively before men; Hence (as you heard) they distinguish of a two▪fold cleansing, one secret and mysticall by Christs righteousnesse, and the other palpable and grosse to our sense and feeling, which is by Gods spi∣rit in us; but here are many mistakes and errours.

1. That they oppose Christs cleansing and the Spirits cleansing together; for what Christs bloud doth meritoriously cleanse a∣way, the same Christs Spirit doth by efficacious application. Hence Christ by his death doth quite remove sin, in respect of the guilt of it here on earth, and doth give his Spirit to crucifie the power of it; so that both Christs cleansing, and the Spirits cleansing, do relate to Gods sight: for it is Gods will that we should not only be clean by imputed righteousnesse, but also by inherent holinesse.

2. It is false, that we only mortifie sin declaratively to men, for it is really and indeed done, even to God-ward. Hence this is the great difference between a Pharisaicall or externall mortificati∣on, and a spirituall; The former is from humane principles to humane motives; the other is from God, and to God, and through God: so that as that is not a divine faith, but humane, which is not from a divine principle, and because of divine Au∣thority; so neither can that be divine and spirituall mortificati∣on, which is not from divine efficiency, and because of divine grounds. Hereby it is that the whole work of grace is called a new creature, and it is a new creature not only man-ward, but God-ward, and who can think when Eph. 4. we are exhorted to put on the new man, which after God is created in righteousnesse, that any other sense can be drawn out of it, then that, the putting off the old man, and putting on the new, have relation to God as well as man? It is therefore well observed by Musculus on the former Text, that both these are put together, If ye through the

Spirit do mortifie; we and the Spirit. The Spirit, and that shew∣eth all the Popish means of mortification to be unprofitable, the Spirit of God neither appointing them, or working by them. Then he addeth ye, denoting that we also are to work and act (being first quickned with a spiritual life put into us) and not as some do now dangerously maintain, give up all, expecting the operation of the Spirit only.

3. The falshood of this Assertion will further appear; If the Spirit of God by mortification doth not remove sin out of us, as to Gods sight, then by further sanctification, it brings no good thing into us as to Gods sight likewise; and thus as God shall see no sin in his people, so neither no good thing inherently in his people; for this must necessarily follow by their principles, as God takes no notice of sin inherent in believers to be angry with them; so like∣wise no notice of inherent grace to be well pleased with them; for if the Spirit of God do not cleanse our corruption from Gods sight, then still the more corruption is washed away, God still doth no waies approve that holinesse, but it is only the imputed holines of Christ, which he regards. Therefore he that maintain∣eth God seeth no sin in believers to chastise, must maintain, he seeth no graces in them to reward them; and take their own similitude, as he (say they) that looks thorow a red glasse seeth every thing in it red, if there be dirt in it, it looks red, if there be pearls in it, it looketh red, all is one to the sight; so when God looketh upon us in Christ, if there be sin, if there be our own inherent holines, it is all one, God seeth only Christs holiness. Thus while the Antinomian laboureth to have our sins covered from Gods eies; he likewise spreads a covering over all the fruits of Gods Spirit in us, that they shall not be taken notice of: whereas none ever denied but that the graces of Gods people are acceptable to him, though not to justification; and many promises he makes to them, the imperfection being done away by Christ. But in their way, as God takes no notice of Pauls sinfull motions to be of∣fended at them, so neither of all his labourings and sufferings in the Gospel way.

Lastly, If the Spirit of God do only mortifie, as to our feeling, and not to Gods sight, then when the soul departs into glory, all that inherent purity, must only be declaratively also; but in hea∣ven

we are made holy perfectly in Gods sight, and that without any imputed righteousnesse of Christ, though Christ did purchase and obtain that for us. Now what the Spirit of God doth finish and consummate upon the souls dissolution, he had begun even in this life.

A third sort of Arguments is from those places which com∣mend repentance, humiliation, and godly sorrow for sin;* 1.12 for if God takes no notice of our sin, be not offended at it, we may indeed be sorrowfull for sin because of men, but not because of God▪* 1.13 Shall I be sorrowfull because God is offended when he is not offend∣ed? shall I weep because God is angry when he is not angry? If you ask Peter why he weeps bitterly, will he not say, Because he offended God? If you ask the Corinthians, why they are so deeply humbled, will not they say, because by their sins they provoked God to bring temporal calamities upon them? so that the poisonous nature of this Doctrine, appeareth in nothing more then in this, it taketh away all grounds of humiliation and repentance of sin in those that do believe. Therefore mark it, He that saith there is no sin in the Church of God now (which is their express opinion) he must likewise say, There is no godly sorrow in the Church of God now. For what is the reason there can be no godly sorrow in heaven, there was none in the state of innocency, but because there was no sin there? and it must be thus now in the Church of God. This error eateth into the vitals of godlinesse, therefore beware of it. Say, I will have no such free grace, as shall take away godly sorrow; Remember the gracious Pro∣mise, Zech. 12. where God promiseth, a spirit of prayer and mourn∣ing for sin, as well as to blot out sin, he shall not obtain the pro∣mise for the later, that feeleth not the promise for the former. And certainly, if this Doctrine were true, why did Paul say, Though I made you sorry, I did not repent? We Ministers ought to repent, that ever we made you sorry; and you are to repent that ever you have been sorrowfull.

A fourth kinde is from all those places,* 1.14 where God is said so to take notice of the sins of justified persons, as that he doth grie∣vously afflict them for their transgressions. This Argument doth properly and directly overthrow the whole Antinomian assertion, but because I have largely proved this already, I will

not insist on it. To make good their assertion, that God seeth no sin, they are forced also to hold, that all the afflictions upon the godly, are only trials of their faith, preservatives from sin, but not correctives for sin. But did not God see sin in Moses, when for his unbelief he kept him out of Canaan? Did not he see sin in David, though pardoned, grievously chastising him afterwards? Did he not see sin in Jonah, who would fain have run from Gods face, that he might not have seen him? Did he not see sin in the Corinthians, when many of them were sick and weak, for abusing the Ordi∣nances, yet many of them were such, that therefore were cha∣stened, that they might not be condemned of the Lord.

There are more arguments, but at this time I conclude with an use of exhortation, to broken-hearted, and contrite sinners, a∣gain and again to meditate upon the great and glorious expres∣sions which the Scripture useth about forgivenesse of sin. Your fears and doubs are so great, that only such great remedies can cure you. Tell me ye afflicted and wounded for sin, is not this the best oyl that can be poured into your sores? Tell me ye spi∣ritual Lazarusses, that lie at the gate of God daily, who is rich in mercy, desiring the very crumbs that fall from this table of grace, are you thankfull because God provideth food and rai∣ment, and not much rather because of a pardon? how great is Gods goodnesse, he might have removed us out of his sight, and he hath done so to our sins; he might have thrown us into the bottom of hell, and he hath cast our iniquities into the bot∣tom of the sea; he might have blotted our names out of the book of life, and he hath blotted out our sins from his remem∣brance.

Notes

• * 1.1

  Arguments proving that God doth see sin so in the Justified, as to be offended with it.
• * 1.2

  1 Rank of ar∣guments from Scripture.
• * 1.3

  I. Argument.
• * 1.4

  The Antino∣mian answer refelled.
• * 1.5

  Honey Com. pag. 81.
• * 1.6

  2 Argument.
• * 1.7

  Antinomian Evasions an∣swered.
• * 1.8

  1 Evasion an∣swered.
• * 1.9

  2 Evasion an∣swered.
• * 1.10

  2 Rank of ar∣guments from Scripture.
• * 1.11

  The Antino∣mians answer confuted.
• * 1.12

  Third sort of Arguments: Revel 2.18.
• * 1.13

  Jam. 4.9, 10. 2 Cor. 7.9, 10.
• * 1.14

  Fourth kinde of Arguments.