The truly blessed man, or, The way to be happy here, and forever being the substance of divers sermons preached on Psalm XXXII / by Samuel Willard.

Guilt apprehended, Distressing to Gods Children.

DOCTRINE II.

THat Gods Children themselves are sometimes al∣most overwhelmed, with the apprehension of Guilt. David is here speaking; and we observed that it refers to some trouble that he met with after his Conversion, and yet he tells us how sadly he was oppressed with it.

That the sense of Guilt is terrible to him that hath the impressions of it on his Spirit, we have already observed. That therefore which is here only to be enquired, is,

How a true Convert who is a Justified, & consequent∣ly a pardoned person, comes to be distrest with Guilt which is removed by Forgiveness? And this is a Case worthy our looking into. For the right stain•• and explaining whereof I may offer these Con∣clusions.

1 It is certain, that in the forgiveness of Sin, the whole Guilt of it is removed. A Pardon hath 〈◊〉〈◊〉 proper respect unto Guilt: it makes not the 〈◊〉〈◊〉 not to have been, nor takes away the merit of it,

but it removes the obligation of it that bound the Sinner to Dy; a pardon doth not take away a part, and leave a part, but it dischargeth all; it doth not remit the fault, and retain the punish∣ment; nor doth it abate the Eternal Punishment, and reserve the Temporal; but it altogether dears the man from the Law sentence against him; for this reason it is said to be blotted out, &c. God indeed forgives as a Judge, and corrects as a Father, but this respects not the Law, but the Gospel, and the Correction is to heal the person; it is not an act of Revenging Justice, but Parental Discipline, Jer. 10. 24.

2. That Justification, in which Sin is pardoned, is not an eternal and immanent, but a temporary and transient act. They that talk of an Eternal Justifi∣cation, mistake the Scripture notion of it. True, in the Eternal Compact between God the Father, and Son, there were those given to the Son, whom he was in due time to Redeem and Justify, Isa. 53. 11. And so this was secured for them, and when Christ Rose from the Dead, he was, as our Sure∣••y, Justified, 1 Tim. 3. 16. And so there was a ••ustification taken out for us, Rom. 4. 25. But the ••ctual application of it to us is upon our believing, Rom. 5. 1. There is an act of God, which passeth upon the Sinner, whereby his Guilt is taken off ••rom him, and this is part of that which the Scrip∣••ure calls Justification. And therefore before that we are counted Children of Wrath, Eph. 2. 3. The ••hing was made sure before, but we must be

in Christ before we pass from Condemnation, Rom. 8. 1.

3. There is a double consideration to be had 〈◊〉〈◊〉 the forgiveness which is applied to the Sinne•• viz.

1. In respect to his Person and State. The natura•• state of every Child of Adam, is a state of Con∣demnation, as he stands Guilty of the Imputatio•• of the First Transgression, and as he is Born unde•• the power of In dwelling Original Sin, by ver•• whereof his State is a State of Guilt. Now 〈◊〉〈◊〉 state is removed in Justification, in which the•• are two things done for the person, viz. He is 〈◊〉〈◊〉 free from Guilt, and Condemnation, and adjudg∣ed to Eternal Life; called a passing from death 〈◊〉〈◊〉 life, 1 Joh. 3. 14. The man is removed from un∣der the Law, and put under Grace, Rom. 6. 〈◊〉〈◊〉 And by this the mans state is secured for Eternity he is for ever out of the reach of the Law threa••∣ning.

2. In respect to his actions. A pardoned justifi•• man is not presently got rid of the Body of Death but is sometimes carried Captive by the Law 〈◊〉〈◊〉 his Members: and hence he may, and sometim•• doth do the things that are displeasing to God, Sam. 11. ult. And this must be by sin, for nothin•• else can properly displease him; and there is farther consideration to be had on account 〈◊〉〈◊〉 these, which we may observe in that which follo••

4. That there is a sort of Guilt that cleaves to 〈◊〉〈◊〉 sinful actions of the Children of God. If we look Guilt in a strict legal sense, as that which bin••

••he person over to suffer the vengeance of the Law, so there is none can befal a justified Believ∣••. Rom. 8 1. The person is, by the justifying act but beyond this danger: God hath said, Deliver him from going to the pit, I have found a ran∣som; he hath imputed Christ's Righteousness to him, and it stands for him, and cannot cease so 〈◊〉〈◊〉 do. But yet there is something that may be∣••al a Justified person, that the Scripture puts such name upon. David was such an one before he ••urdered Uriah, and yet prays to be cleared from ••uilt, Psal. 51. 14. What this is, we must further ••nquire, only in general observe, that it cannot ••espect the mans state, but his actions, and the ••onsequents thereon in the Providence of God.

5. That actual sins are not actually forgiven the ••an before they are committed. Every Justified Be∣••ever is under the moral Law as a Rule, though ••ot as a Covenant; and so every neglect of, or ••oing any thing against the Law, is truly Sin, ••nd stands in need of forgiveness: and for this ••eason they are enjoyned to pray every day for 〈◊〉〈◊〉. Mat. 6. 12. This saith they want it, else there ••ould be no occasion to pray for it; and in∣••eed all the sins we commit after believing, 〈◊〉〈◊〉 go to Christ's score, else the Law would all foul on us. This forgiveness must be taken 〈◊〉〈◊〉 after the sin is committed; for if it were ••ctually applied before, we need not go for it ••ery day. God doth not, as the Pope, who ••etends to be Christ's Vicar, give men Indulgen∣•• for sins to be committed so many years

hence: all the Indulgence he affords us is, if we s••n we have an Advocate, by whom we may ob∣tain forgiveness, 1 Joh. 2. 1. Besides, the way in which the Children of God come to obtain actual forgiveness, of the sins they fall into, is in the way of renewed Repentance, and Faith, and Godly Sorrow. David repented, and God forgave him; and a particular repentance cannot be, till there be the particular sin to be repented of.

6. Hence Justification in this respect is a continue•• Act. Divines rightly put that difference between Justification and Sanctification, that the latter is a work, but the former an act. Now the Justifying act, as it respects the person is at once, and in a•• instant: at what time God imputeth the Righte∣ousness of Christ to a Sinner, and reckons it to him for his, by this Imputation, he is in the Law account, a perfectly righteous person, whence 〈◊〉〈◊〉 abstractively declared of him, 2 Cor. 5. 21. And in this respect he is as Righteous in Gods account the first hour of his believing, as he shall be in th•• Day of Judgment. But the actual forgiveness 〈◊〉〈◊〉 his particular sins, is an effect or resultancy fo••∣lowing from this Justification; and it comes 〈◊〉〈◊〉 after the sins are committed, and upon his Repe••∣rance and renewal of his Faith in Christ; an•• that must needs be succedaneous: for it is con••∣dered, not in respect of God, in whose Eterni•• there is no succession, but of the Creature, 〈◊〉〈◊〉 which there is a succession of acts, and according∣ly receives mercy from God succedaneous•• Forgiveness is said to be of Sins that are past, Ro••

〈◊〉〈◊〉 25. Though it be secured in the Justifying act, ••et it derives in this way, and with such a con∣••exion.

7. That a sin may be forgiven in the Court of Hea∣ven, and not in the Court of Conscience. Divines do rightly and necessarily distinguish between these two Courts. Every man is to be cited to answer for himself at both of these Tribunals; and an act may pass in one of these, when it hath not past in the other. Conscience indeed is Gods Tribu∣nal, but yet many a man, through the decei••ful∣ness of his heart, and false opinion of himself, pas∣••eth a wrong judgment on himself, and some∣times brings in a Verdict of acquittance, when he is indeed condemned before God: And on the o∣ther hand, God sometimes passeth the act of par∣don on the Sinner, as he ever doth on his believ∣ing on Christ, and yet doth not immediately pub∣•• it in the Conscience; and so he may stand condemned within for the present, though he be ••ally forgiven; i. e. in his own apprehension; ••or it is certain, that a man may, in a sense, be 〈◊〉〈◊〉 not to have that which he doth not know that he hath; i. e. He hath not the comfort of it, 〈◊〉〈◊〉 is to him as if he had it not: and so it may be with a pardoned one. The King may have Sign∣••l and Sealed a pardon for a Malefactor, and so 〈◊〉〈◊〉 is really a pardoned man, yet he is going to Execution, and concludes that he must dy till it be ••roduced and read to him. There may be a di∣••ect act of Faith by casting one self on Christ, and yet the reflex act in a great measure be stopped, 〈◊〉〈◊〉 50. 10.

8. Hence it follows, that not only the person, 〈◊〉〈◊〉 the sin too may be pardoned, and yet the Conscience 〈◊〉〈◊〉 dened with it. It is impossible but that awakene•• Conscience, that hath a right apprehension of th•• nature of Guilt, and looks upon himself to 〈◊〉〈◊〉 under it, must of necessity be in great anguish and none more sensible of it than they who ha•• grace in them, having been savingly enlightened and thereby having a more lively sense raised 〈◊〉〈◊〉 them. A particular forgiveness is applied upon particular Repentance, and Believing; and fou•• say, Can a man exert a particular act of faith 〈◊〉〈◊〉 repentance and not know it? and if he do•• know it, he must know that he is forgiven, be∣cause of the close connexion between these two but it may readily be answered; that the 〈◊〉〈◊〉 may exert a gracious act, and yet be at a 〈◊〉〈◊〉 whether it be gracious or no; he may doubt wh••∣ther his heart were right in it, and so be afr•• whether God hath accepted it; yea, be ready draw a conclusion against himself in this respect and the sin it self mean while stares him in 〈◊〉〈◊〉 face, and terrifieth him; and indeed, if the Spi•• do not afford his concurring Testimony, and 〈◊〉〈◊〉 his seal to the truth of this, the man will n•• know what to make of himself, knowing the d••∣ceitfulness and hypocrisy of his own heart: a•• whiles it is so, needs must the terrours of 〈◊〉〈◊〉 Lord make him afraid: the Sin cannot but 〈◊〉〈◊〉 very heavy and oppressing on his Conscience.

9. Conscience wasting Sins do of their own natu•• and by the righteous Judgment of God, darken 〈◊〉〈◊〉

mans evidence of a pardoned state, and expose him to the apprehension of Guilt.

Here observe,

1. That a true Convert may fall into some Consci∣ence wasting Sin. He is not out of danger, yea sometimes is so overtaken. All the Sins of Gods Children are in a sense, sins of Infirmity, because there is a party in them that consents not, but yet there are some that have more of boldness in them, and do more nearly striek the Conscience, which are presumptuous sins, which he prays hard against, Psal. 19. 13. When prevailing Concupis∣cence hurries them to do things against the light of Conscience, either to shut their eyes, against it, or to be born down by the force of a lust, to commit it, though Conscience saith it ought not to be, this is a Conscience wasting sin: and though it looks unlike the Spot of Gods Children, yet some∣times when left to themselves, they are thus en∣tangled. Davids Adultery and Murder were such, and such was Solomons Building Idolatrous Houses.

2. That God doth not ordinarily suffer his own to 〈◊〉〈◊〉 long under the insensibleness of such sins. How ••ng he may, is not for us to tell, yet he is wont 〈◊〉〈◊〉 due time to awaken their Consciences, and ••ve them the feeling of them. He sends some ••essenger or other to rouse them; some Prophet, 〈◊〉〈◊〉 he did to David. Either he meets them in an Ordinance, and causeth some word to fasten on them, or in a Providence, as Josephs Brethren; and thus God doth in faithfulness, because whiles

Conscience is thus wasted and stunned, it can do its Office aright in nothing, and so the mans gra∣ces are not exercised in vigour, but miss their end, which he will not suffer ever to be in such whom he hath planted his fear in.

3. Such a sin, of its own nature, darkens the mans evidence to his good estate, or state of pardon One main evidence, we observed, is our being without Guile; it is by the fruits of the Spirit, or the exercise of his graces that we are to prove our selves; and the more life and activity there is of them, the clearer evidence do they give that therefore which obstructs their activity must needs darken them: what then must that do which binds them all up, as such a sin doth? when a man looks upon himself in this pickle, he look∣eth to himself like a wicked man. Conscience tells him, thou hast despised me, and put the fear of God from before thee? and how shall he now discover that in him, that may witness him to be a pardoned man?

4. God now righteously withdraws the light of 〈◊〉〈◊〉 Countenance from him. He witholds his Testimo∣ny; he doth not speak peace in the man as some times formerly; but is at least silent, and lets hi•• alone to the bitter remorces and reflections 〈◊〉〈◊〉 his own Conscience. David was sensible of th•• and that drew those petitions from him, Psal. 〈◊〉〈◊〉 11, 12. And this is a very righteous judgment 〈◊〉〈◊〉 God: the carriage of his Children calls for it: is time for their Father to shew his displeasure

〈◊〉〈◊〉 he should seem not only to love their persons, ••t approve their Sins

5. This must needs be attended with a fearful ap∣••hension of Guilt. He hath been arreigned and ••ed at the Bar of his own Conscience, and there 〈◊〉〈◊〉 stands Convicted of Sin; his former evidences 〈◊〉〈◊〉 comforts shrink away, and look to him 〈◊〉〈◊〉 delusions; his Conscience thundereth ••orrible menaces against him; he looks upon God ••tting himself as an enemy; and is ready to con∣••ude that he hath lied to him, and Gods Wrath will certainly fall upon him, and whiles it is thus, ••e sighs, and groans, and roars, by reason of his ••erts distress; and can enjoy no rest, no quiet in ••is mind, but goeth up & down hurried and ama∣••ed, like one distracted, Psal. 31. 9, 10. 38. begin. ••8. 15.

USE I. Learn hence their folly who promise themselves, when once pardoned, never to be troubled 〈◊〉〈◊〉 Guilt more. There are such as entertain themselves with such a fond opinion as this; if ••ce they can get the evidence of their forgive∣••ss, Guilt of Sin will never again distress them, 〈◊〉〈◊〉 the fears of hell terrify them: but this is ••th a groundless and a dangerous mistake; they ••tend, if a man be forgiven, he is Justified, and 〈◊〉〈◊〉 state is secured, if therefore he knows that he ••pardoned, he thereby is assured how it shall be ••th him for ever. Again, peace with God fol∣••ows upon pardon of sin, Rom. 5. 1. And the fruit of that is peace in Conscience, and because the peace

with God is settled, what should disturb the mans peace within, who knows this? but all this will not do, for though the Covenant of peace be firm, yet,

1. There may be peace with God, and yet not so re∣sented as to quiet the Conscience. A man may have this peace in title, and yet doubt whether he hath it or no; and so far as he doubts of it, he will be disquieted about it; and it is no infrequent thin•• for Godly men to have awful fears in this re∣spect, we read of some, Heb. 2. 15. That go in 〈◊〉〈◊〉 of death all their life.

2. They may have had the resentment of this, 〈◊〉〈◊〉 yet lose it again in great measures. Gods Childre•• have their frequent turns on this account; no•• they walk in the Light, and anon they are beclon∣ded by the hiding of Gods face away from them it was so with David, Psal. 30. 6, 7.

3. Nay there may be breaches between God 〈◊〉〈◊〉 them, and so the comfort of their peaceable state intercepted. They may fall into some griev•• sin, and God be provoked at them for it, a•• look upon them like an Enemy; and it may be long time before he will witness in them their fo••∣giveness in respect of that sin: and this will fo••∣ly tempt them to question the peaceableness their state, or whether ever there were any su•• thing in truth, and so put them on it to begin 〈◊〉〈◊〉 work anew, as he, Psal. 51. 10. And as this co••∣fidence is groundless, so it is dangerous. Not o•• doth it give the Flesh and Satan advantage draw us into carelesness, and so expose us

temptation, whereby we may be precipitated into such Sins as will bring us into this uncomfortable condition; but when it is so, it will put us to a miserable loss in our own spirits, and make the apprehension of our Guilt so much the more for∣midable. It will put a weapon into the adversa∣ries hand, to enforce the more vehemently the conclusion; that because we thought it could not be thus with one that is pardoned, therefore this condition must needs be an evidence that we ne∣ver were pardoned, and so are under the whole Guilt of sin, and how heavy will this be?

USE II. Learn hence also how injurious it is to the Children of God, to confound Faith and Assu∣rance. There are that Define Justifying Faith to be nothing else but a firm and confident perswa∣sion in a man, that his sins are pardoned, that Christ died for him, and that he shall assuredly be saved; and that he who hath not this confi∣dence is not a true believer. It is indeed the duty of every one to labour after the getting this per∣wasion, 2 Pet. 1. 10. But yet this is not the pro∣per act of Justifying Faith, as Justifying, but some∣••ing that results from it afterwards. It doth not ••operly belong to Effectual Vocation, but is one 〈◊〉〈◊〉 the benefits flowing from it, and appertains to 〈◊〉〈◊〉 inchoate Glorification of Gods Children in 〈◊〉〈◊〉 life. Our comfort indeed flows from this, 〈◊〉〈◊〉 hath its measure according to the strength of our hope on this account; and therefore no gracious soul can have rest without it. But yet

there is a Faith going before it, and is the foun∣dation on which it is built: and that is the true Justifying Faith, which is accompanied with Gods forgiveness. I must first know that I have that Faith, before I can know that I am forgiven. The confounding then of these two must greatly damnify us in an hour of desertion. What shall a Child of God do, when some sin hath woun∣ded him, Guilt stares him in the face, and his confidence is turned into doubts and fears! how forcibly must it sink him into the mire, now to think, if faith were such a confidence, I ne∣ver had any, for if I had, it would not be lost. Whereas the only support of a Soul, at such a time, is to feel that there are the brea∣things and goings out of the heart after Christ, and if that be not the acting of Faith, he ha•• none.

USE III. To Exhort the Children of God to take heed how they expose themselves to such a Condition; for which end, Consider.

1. If you do not look to your selves you may fall 〈◊〉〈◊〉 to it. There is not the best man on Earth secure against it. This was the Case of David, a m•• after Gods own heart, Text, as long as we dwell a Sinful World, and labour under a body of dea•• we are not out of danger, and for that reason shou•• not be secure in our minds. We may be the He•• of Salvation, and yet want the joy of Salvation, Ps•• 55. 12.

2. Satan will do all he can to bring you into 〈◊〉〈◊〉

〈◊〉〈◊〉 he cannot destroy you, he will do you all the ••amage he can, and his great business is to make ••reaches between you and your God; and that by ••riving you into something that is provoking, and when he hath so done, and God is angry, to accuse ••ou to your own Consciences, and lay on load till ••e breaks your backs if possible; first to make you ••old to sin, and then make you to despair by rea∣son of it, and this calls you to be Watchful, 1 Pet. ••5. 8.

3. If you do fall into such a Condition, it will be ••errible. No man knows the dismalness of it, but ••e that hath felt it: It will Soak out your moisture, and Dry up your marrow, and terribly scorch you. ••ead those sorrowful ditties, Psal. 38. & 88. And 〈◊〉〈◊〉 your own hearts, whether it be not a matter of greatest concern to avoid the precipitating your selves into it. And for advice here,

1. See to a particular forgiveness for old sins. Sins committed a great while ago, it may be before you were Converted, you may think it is enough that you had a general pardon: but if there have been any more particular sins; and you have not made a particular business of them, they may thus trouble you afterwards. David puts up such a pe∣••ion, Psal. 25. 7. Remember not the Sins of my youth. And Job makes such a complaint, Chap. 13. 26. Thou makest me to possess the iniquities of my youth. Lay in then some particular evidence of such a pardon given you.

2. Take heed of carnal confidence in your pardoned State. There is no little hazard of this: Bless

God for it, wonder at the riches of his Grace in it, and study how to express a Suitable holy thank∣fulness for it: but do not grow secure, bold, fear∣less on the account. God will not take it well if you so do, and it may provoke him to with draw, as he did, for this reason from David, Psal. 30. 6, 7.

3. Beware of allowing your selves in any sin. Think not of any that, it is a Little One; count it not enough to stand off from gross scandalous Sins; nor make a little matter of sins of Omission, the neg∣lect of this or the duty of worship to God, or of your relations: this heedlessness hath a double danger, it will hazard Gods with drawing from you, and expose you to grow bold with such as are greater. And truly the more scandalous sins of Gods Children usually begin with such. David gave way to a wandring heart and eye on the house top, and that laid the Scene for all the Tragedy that followed.

4. Take heed of lying in a sin, when overtaken There are none of Gods Children but do too fre∣quently fall into Sin for their humbling, but a just man should rise presently; it is only for the Worlds Swine to wallow in the mire. David doubtless added to the bitterness of his trouble, in that he lay secure so long, as one asleep. Be every day making search for sin in your selves and be very inquisitive, and as fast as you find any, drag it to the Cross of Christ, drive one more nail into it to fasten it there: is there a breach made by it between God and you, make it up presently; and this is the way to prevent

these bitter things, which else are to be expected afterwards.

5. To this End maintain a tender Conscience. Let the world flout at it as much as they will, it mat∣ters not. Be not hard to resent a Sin; if it may be, ••et it touch you in the Temptation; but be not so Senseless as not to feel it when it hath made a Wound in your Conscience. Keep up an heart that is afraid of any thing that looks like a Sin, and be Jealous of your selves, lest you be imposed ••on, and Suspicious lest you have so been? And in the exercise of such a frame, you will be in the best way to maintain the inward Peace of your Souls.

2. We have Considered the Psalmists distress, it follows, that we proceed to take notice of that from whence it came, or which gave occasion for it: which is exprest in two things.

1. The moral procuring cause of it; while I kept silence.

2. The Authour or Efficient of it, thy hand, &c. Of these severally.

1. The moral procuring cause of it; while I kept silence. The word is Emphatical, it firstly signify∣eth to dig, or plow, in order to the covering of something under ground. And hence it is used figuratively for devising, & for holding ones peace, and stopping ones ears: it is in our Text opposed to a free, full, and voluntary Confession, compare Verse 5. And designs all the carnal tricks and devi∣••es which men make use of to hide their sins,

many whereof the corrupt part in us is ready to suggest, upon the commission of Sin.

Hence,