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SERMON, I.

THis Psalme treats of the blessed∣nesse of a justified, of a par∣doned sinner, touching which, severall particulars are hand∣led. First, the Psalmist han∣dles, wherein the forgiveness of sin consists, that he mentions under two expressions, Verse 1. Blessed is he whose transgression is for∣given, whose sinne is covered: the forgivenesse of sinne consists, [ 1] first in the covering of sinne, the covering of sinne not from god, but by god, so it is explained by god himself, Psal. 85. vers. 2. * Thou hast forgiven the iniquity of thy people, Thou hast covered all their sinne.

It is sinne in us to hide our sinnes, as Page  2it is sinne to hide our talents, so it is sinne to hide our sinne; therefore when the Psalmist saith the forgivenesse of sinne con∣sists in the covering of sinne, this covering by God is understood.

Secondly, This forgivenesse is set out by not imputing of sinne, vers. 2. Sinne shall not be imputed unto a justified person, though still it shall be inherent in him.

[ 2] Secondly, The Psalmist shews the Cha∣racter of that man whose sin is pardoned, vers. 2. Blessed is the man in whose spirit there is no guile.

[ 3] Thirdly, Here is laid down the happi∣nesse of a pardoned man, nothing hinder∣ing his happinesse: vers. 3. When I kept si∣lence, my bones waxed old, through my roaring all the day long: yet for all this David cals him blessed, though Gods hand was heavie upon him, yet his heart was still towards him, yet a blessed man, though an afflicted man.

[ 4] Fourthly, Here is laid down the course that the Psalmist took to procure par∣don of sinne, that is in my Text, I said, I will confesse my transgressions to the Lord, and thou forgavest the iniquity of my sinne. Thus I have brought you by the hand to the Text. I shall give you a short paraphrase of the words: I said, this word implies in Scripture phrase three things: First, it notes a deliberation or consideration of Page  3the minde, Psal. 14. vers. 1. * The fool hath said in his heart, there is no God: (that is) he hath thought so in his minde, * that there is no God. Psal. 30. vers. 6. And in my prosperity I said, I shall never be moved: that is, I thought so. Saying, is not alwayes an act of the tongne, but sometimes of the minde: I said I will con∣fesse my sinne, that is, I have bethought my self, and considered in my minde, that it is meet for me to get pardon and to con∣fesse my sinne to God. I said, It notes se∣condly the purpose and the resolution of the will; so you have it, Psal. 119. vers 57. * Thou art my portion O Lord, I have said, that I would keep thy words. There saying, is ex∣plained to be purposing or resolving of the will.

Thirdly, I said, it implies the executi∣on, or practise of what the minde resolves upon, Psal. 39 vers. 1. * I said I will take heed to my wayes, &c.

I am put upon the practise of taking care unto my steps and to my wayes: the meaning of the phrase is this, I said I will confesse my transgression, I have bethought it so in my minde, that it is good and meet so to do, I have purposed and resolved in my will and am actually put on the pra∣ctise of it, I said I will confesse my transgression. It is worth your notice, that sinne is ex∣prest by three words in this Text; first, Page  4transgression, secondly, iniquity, and thirdly, sinne; I will confesse my transgression, and thou forgavest the iniquity of my sinne. There are but four places in the Scripture wherein these three words are joyned together in one verse, Transgression, Iniquity, and Sinne. Exod. 34. * vers. 7. Keeping mercy for thou∣sands, forgiving iniquity, transgression, and sinne.

Micah 7. * vers. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he de∣lighteth in mercy.

Levit. * 16. vers. 21. And Aaron shall lay both his hands upon the head of the live Goat, and confesse over him all the iniquities of the children of Israel, and all their transgressions in all their sinnes, &c.

And it is likewise used in Job 13. * vers. 23. How many are mine iniquities and sinnes, make me to know my transgression and my sinne.

In these four places the words are used in Scripture and in my Text, but not else as: I remember throughout the word of God: and because these three words are here used; Interpreters take much pains to finde out some material direction between them: here is Transgression, Sinne, and Ini∣quity; I have consulted with many, and the truest account I can give you is Page  5this; 〈 in non-Latin alphabet 〉 Transgression signifies in the Hebrew Rebellion, say interpreters, it notes sinne with all extensions and aggra∣vations, sin encreased to a great height. Scondly, 〈 in non-Latin alphabet 〉 Sin signifies in the Hebrew, evils that are of the lesser degree; that are not so hainous, and so notes only by sin evils of infirmity and common incursion. Thirdly, 〈 in non-Latin alphabet 〉 Iniquity signifies sin of na∣ture, that pravity of nature wherein a man was born. But Grammarians in the Latine do distinguish these words otherwise, Iniquity, they make to be that which is done against another man: Sinne, that which is done against a mans self: and Transgression, that which is done immediately against God. But beloved, the Scripture in many places, makes them all one. Therefore we need not make further curious enquiry after the distinction of these words, And thou for∣gavest the iniquity of my sinne. The iniquity of my sinne; There is some disagreement about the sense of these words, what it is for God to forgive the iniquity of sin: By the iniquity of sin, some do understand the punishment that sin deserves: the Hebrew word 〈 in non-Latin alphabet 〉 that signifies Iniquity, signifies Punishment; the same word here is spoken of Cain, My punishment is greater then I can bear, there is the same word 〈 in non-Latin alphabet 〉: there∣fore in some translations it is read thus, Thou forgavest the punishment of my sinne. Page  6Secondly, others here do understand by the iniquity of sin, (with whom I do concurre) sin with all its aggravations, with all its hainous circumstances, sin with all its ma∣lignity, Thou dost forgive the iniquity of all my sins: most Interpreters go this way, and so make the phrase to be very emphaticall, Thou hast forgiven me my sin; that is, all hainous circumstances that might greaten my sin, thou hast forgiven them all. I shall only make a short entrance at this time into the first part of my Text, I said I will confesse my transgression to the Lord: These words contain in them a holy purpose in the Psalmist to set on the practise of a ne∣cessary and Christian duty, to wit, secret confession of sin to God? in them five parts paets are observable. First, the duty it self, Confession. Secondly, a deliberate purpose to set on the practise of this duty, I said. Thirdly, the subiect matter of this duty, Transgression, and Transgression with a pro∣priety, my Transgression, not of other mens sins but my sins, I said I will confesse my transgressions. I remember Ainsworth he saith it should be translated thus more agreeable to the Hebrew, 〈 in non-Latin alphabet 〉 I will confesse adversum me against my self my transgression to the Lord. Many men that confesse sin, but they do confesse sin as against God, that is, they do confesse sin as if God were the author of sin, that Page  7charge him to be the patron of their im∣piety and of their wickednesse, I said I will confesse my transgressions against my self. Fourth∣ly, The object of this duty, I will con∣fesse my transgression to the Lord: and this beloved takes off Auricular confession, used and stood on much in the Church of Rome. Confession that God cals for, and the Scripture cals for, is in secret between God and your own souls; when consci∣ence shall suggest guilt to you in refe∣rence to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confesse my transgression unto the Lord. Fifthly and lastly, The is∣sue and event of this duty, and thou forga∣vest the iniquity of my sin: observe the con∣nexion, here is a connective particle, and thou forgavest: he doth not come with an Ergo or a Quare, not with a causall, but with an et, a copulative, and thou forgavest; not I confesse sin, therefore I am forgiven; but I confesse sin, 〈 in non-Latin alphabet 〉 and thou hast forgiven me. Forgivenesse of sin is not laid down as an effect flowing from a cause, but as a consequent flowing from an antecedent; indeed the Papists plead much for merit, because sometimes cau∣sall particles are used, but this is beyond my Text: thus much for the explaining of the words. At this time I shall only raise a Doctrine from the first part of this Page  8Text. I said, I will confesse my transgression unto the Lord. [Doct.] The point of Doctrine is this: That justified persons who have their sins forgiven, are yet bound to confesse sin to God.

And here the confession I speak of, is a private confession of our evils to God, between God and our own souls, and no otherwise: and beloved, though it be but a familiar subject; yet as God shall inable me, I shall labour to make it use∣full and profitable for your edification in a Christian course, in a holy confession of sin before your God.

There are many Queres to be dispatcht in the handling of this point.

The first Quere is, What are the reasons why persons justified and pardoned, are yet bound to make confession of sinne unto God in private? The Reasons are six.

[Reas. 1] First, They are to confesse sin unto God, because holy confession gives a great deal of ease and holy quiet unto the mind of a sinner; concealed and indulged guilt, contracts horror and dread on the consci∣ence. As wind when it is disperst and dif∣fused through the air doth little hurt; but when it is concealed in the bowels of the earth, it makes ruptures and earth∣quakes, overthrows things up and down: Sin when it is unconfest, concealed, and Page  9indulged, makes heart-quakes in the con∣science, and contracts a great deal of hor∣ror and terror, Psal. 32. vers. 3. * When I kept silence, my bones waxed old, through my roaring all the day long.

Meaning, when I kept close my sinne; he roared by reason of horror, when he did not pour out his soul in confession to God; but when a man shall with an in∣genuous clearnesse confesse his evils unto God, this doth alleviate his minde, and lighten his burdens, and ease his consci∣ence, and quiet his spirit. Origen doth call confession of sin to God, the souls spiritu∣all vomit. Now you know vomiting doth give ease to a burdened stomach, when the stomach is pained and burden∣ed, and opprest. A man is sick at the heart when meat doth not digest, the vomiting of the load off of the stomach doth ease the stomach: so saith Origen, That when the conscience is burdened, when a mans spirit is troubled, pouring out of com∣plaints and confession to God doth ease the minde: A sinner is like a vessel of new wine filled and stopt up close, till it hath vent it is ready to burst; so is a godly man filled with sinne, till he can vent by confession to God, ready to burst. * Psal. 119. vers. 25. My soul cleaveth unto the dust, quicken thou me according to thy word.

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Vers. 26. I have declared my wayes, and thou heardst me, teach me thy Statutes.

As if he should have said, My soul cleaves to the dust, I am in a very low and sad condition, but I have declared my wayes, I have confest my sins, then God heard me, then I had peace, then I had quiet, then I had comfort: that is the first Reason, secret confession to God, it doth give a great deal of ease and holy quiet to the minde.

[Reas. 2] A second Reason why justified persons must confesse sin, is, because God loves to hear the complaints and the confessions of his own people; lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, Jer. 31. * vers. 18. I have surely heard Ephraim bemoaning himself, &c. (that is) confessing his sin unto God.

Cant. 2. vers. 14. O my Dove, that art in the clefts of the rock, in the secret places of the stairs; let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy coun∣tenance is comely. God delights to see and hear the complaints and the confessions of his servants unto him: God had rather see men come with ropes about their necks, and with sackcloth about their loyns by a humble confession, then to see ornaments about their necks by a self-justification; Christ loves to hear Page  11and see the mourning condition of a justi∣fied person.

[Reas. 3] A third Reason why justified persons must confesse sin to God, is, because con∣fession of sin, doth help to quicken the heart to strong and earnest supplication to God. Psal. 32. vers. 6. * For this shall every one that is godly pray unto thee, in a time when thou mayst be found, surely in the flouds of great wa∣ters they shall not come nigh unto him.

Confession quickens supplication, * in Dan. 9. vers. 20. And whiles I was speaking and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain of my God.

Confession is to the soule as the whet∣stone is to the knife, that sharpens it and puts an edge upon it; so doth confession of sin, confessing thy evils to God doth sharpen and put an edge on thy supplica∣tions: that man will pray but faintly, that doth confesse sin but slightly. Solemne and secret confessions of thy evils unto God, doth greatly help to quicken strong supplications in thy heart unto God.

[Reas. 4] A fourth Reason why justified persons must confesse sin unto God, is, because confession of sin will work a holy con∣trition and a godly sorrow in the heart, * Psal. 38. vers. 18. For I will declare Page  12mine iniquities, I will be sorry for my sinne.

Declaration doth work compunction; confession of sin, is but the causing of sin to recoyle on the conscience, which cau∣seth blushing and shame of face, and grief of heart.

[Reas. 5] A sift Reason why justified persons must confesse sin unto God, is, because their secret confession of sin, doth give a great deal of glory to God; it gives glory to Gods Justice: I do confesse sin, and do confesse God in justice may damn me for my sin: it gives glory to Gods mercy; I confesse sin, yet mercy may save me: it gives glory to Gods omnisciency; in confessing sin, I do acknowledge that God knoweth my sin: confession of sin gives glory to God, Josh. 7. vers. 19. And Joshua said unto Achan, * My son, give I pray thee, glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me: It is a giving glo∣ry unto God.

[Reas. 6] A sixt Reason why justified persons must confesse sinne unto God, is, be∣cause holy confession of sin will imbitter sin, and endear Christ to them, when a man shall let sin recoyle on his conscience by a confession. These after reflexions, and these after recollections of sin, doe greatly imbitter sin, and doe indear Je∣sus Page  13Christ; the stronger desires that a sin∣ner hath after Jesus Christ, the more he doth inhaunce the price of Jesus Christ. And thus much for the first Quere, to wit, the Reasons of the point.

The second Quere it, But when is a man in the best plight to have freedome of spirit to make secret confession of sin un∣to God? I will name but three Sea∣sons: As,

[Seas. 1] First, When God doth bring a beleever under some grievous outward affliction, then is a fit time for him to confesse sin to God: a saying of Gregory, Sins do blind the eyes of men when they sin, yet those eyes come to be opened by the punish∣ment, the punishment openeth those eyes which the fact hath shut. As you read of Josephs brethren, they did remain 20 years without having conscience recoyle on themselves to confesse their evils in selling their brother Joseph, but when Joseph laid them in a prison, then they confest their evill, Gen. 42.21. And they said one to another, * we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he be∣sought us, and we would not hear; therefore is this distresse come upon us.

It may be now thou art in health, thou dost not now confesse thy uncleannesse, and thy drunkennesse, and thy pride, and thy prophanenesse; but what wilt thou doe Page  14when God brings thee on a death-bed? when God hedges in thy wayes with thernes, the conscience will reflect on thee, and suggest guilt to thee, and draw out confession from thee, it is a fit season; when God doth bring a man under any outward affliction, then he is in good plight to confesse sin. It is worth your notice in the 38. * Psalme, it was made when David lay on his sick-bed, as he thought his death-bed: you shall finde it is a complaint of a very strong disease David lay under, in the 3. vers. [Vers. 3] There is no soundnesse in my flesh, because of thine anger, neither is there any rest in my bones because of my sin. [ 5] Vers. 5. My wounds stink and are corrupt, [ 7] because of my foolishnesse. Vers. 7. For my loynes are filled with a loathsome disease, and there is no soundnesse in my flesh. Here he was lying on a sick bed; and Interpreters say that he made this Psalme when he was sick. It is worth your notice of the title that David gives this Psalme, A Psalme of David to bring to remembrance. David when he was on his death-bed as he thought, he he said it shal be a Psalme of remembrance, to bring sin to remembrance, to confesse to God my uncleannesse! with Bathsheba, to bring to my remembrance the evils of my life; it was a good plight David was in when he lay on a sick bed, he would make this title of the Psalm, A Psalme to call to Page  15remembrance: men are in a fit plight to make confession to God when they lye under any bodily sicknesse; call to remembrance thy pride, call to thy remembrance thy passion, call to remembrance thy vain dalliance, what ever thy sin be, it may be I may not hit of it: but when ever God brings thee under affliction, thou art then in a fit plight for to confesse fin to God, and call to remembrance thy sins. As it was with Jonah, chap. 1. Jer. 2. vers. 24. * A wilde Asse used to the wildernesse, that snuf∣feth up the winde at her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her moneth they shall finde her.

The men of Israel are there compared to an Asse, an unruly creature that runs up and down the wildernesse and kicks up the heel: but saith God, Though men weary themselves to take her, yet in her moneth they shall take her: that is, when she brings forth young, then they shall take her, referring it to the people of Israel; they in their prosperity would not be ruled, but when they were in their moneth, in their captivity, in their sufferings, then they should take them, and they would then come to be more pliant in confes∣sing their guilt more to God then in for∣mer time.

[Seas. 2] A second Season wherein a man is in a Page  16good plight to confesse sin is, when the conscience of a man is set in office by God to pursue him with clear and with strong accusations. When God puts the con∣science of a man in office to pursue him with strong accusations touching evils he hath committed; then that man is in a fit plight, if he will take hold of it. Even Judas himself when conscience awakened him, went and confessed to the High Priest and the Scribes; and said, I have sin∣ned in betraying innocent bloud. If Judas took advantage so much upon the a∣wakening of conscience to confesse finne, then a beleever hath much more help. Be∣loved, the main use of conscience in man, is to bring him upon his knees, to make him humble in the confession of his wayes; conscience serves to excuse me when I do well, but the main use of conscience is to accuse me when I do ill, and so to put me on confession to God, therefore mark, saith David, I roared all the day; there was the noyse of Davids conscience for his Adul∣tery, then I said I will confesse my transgressi∣ons: when conscience roars by accusati∣on, then let the heart confesse to God: I do earnestly beg you to take these fit Sea∣sons: you are in a good plight to confesse sin when God doth lay you under afflicti∣ons, when God doth make conscience ac∣cuse you, that you do deceive in your Page  17trades, that are ingulphed under lust; O then pursue these accusations of consci∣ence, then you are in a fit plight to con∣fesse fin to God.

[Seas. 3] A third Season wherein a man is in a good plight to confesse sin to God is, when God sets home the reproof of the Ministers of the Word upon the soul with conviction: thus you know David, in 2 Sam. 12.13. And David said unto Nathan, * I have sinned against the Lord; Saith Nathan to David, thou art the man.

The reproof of Nathans Ministery did so prevail on Davids heart, that David said, I have sinned and have done very foolishly. Could you goe home after every Sermon you hear, when ever you hear your sins reproved, and pursue that reproof, and blesse God that the Word hath checkt you, that the Word hath met you, that the word hath found you out as an enemy; could you go home and pursue a Ministe∣riall reproof with confession, your hearts would then be in a good plight to confesse sin unto God.

The Application:

[Ʋse.] First see hence, that not only condem∣ned Malefactors, not only damned men must confesse sin; but regenerate men, par∣doned men. It is no servile, no slavish, no legall work. Though the lowest Be∣leever be above the power of sin, yet the Page  18highest Beleever is not above the confes∣sion of sin; because not above the pra∣ctise of sin. As long as men continue acting of sin, men must never leave con∣fessing of sin; as long as sin leaks into thy soul, thou must so long be pumping by confession to the soul as a pump to the ship. O, what leaks into thy heart by heedlesnesse and carelesnesse, pump out by confession. Till thou art above the actings of sin, thou art not above the confessing of sin: as long as the body naturall doth gather corrupt humours, so long there must be Purges and Vomits: if the body should still be gathering corrupt hu∣mours, nature would be stifled by these humours; thou art gathering sin to sin, thou art adding iniquity to iniquity: confession is a spirituall Purge, it doth cleanse and purge the heart; see therefore the great need that pardoned men have to confesse their faults.

[ 2] Secondly, When the Scripture saith that justified persons must confesse sin; take notice, that every confession of sin will not serve mens turns. Lorinus ob∣serves out of Bernard on these words, I confesse my transgressions. Saul made the same confession that David made when Nathan reproved David; sayes David, I have sinned: when Samuel reproved Saul, saith Saul, I have sinned: here is the same confession, Page  19but here was not the same event: David said, I have sinned, and Nathan said, the Lord hath taken away thy iniquity: but Saul said, I have sinned too, but Samuel told him, the Lord hath taken away thy Kingdom from thee: Saul confest sin, yet had his Kingdome ta∣ken away; but David confest sin, and had his sin taken away. Beloved, thou mayest confesse sin with Saul, yet not have thy sin taken away; thou mayest lose thy soul, as he lost his Kingdome though he confest his sin.

The third Quere is this, What Theolo∣gicall rules may be given to guide you in your confession of sin unto God. Answ. There are seven Rules which I shall lay down to you.

[Rule 1] First Rule in confession of sin unto God is this; single out some bosome and master lust that doth most frequently en∣slave thee, and make confession and com∣plaints against that, to God; do not only confesse sin in the lump and generall, but single out the most beloved lust, those sins which for the present do most subject and enslave thy spirit, which do most over∣come thee and prevail over thee in thy Christian course; against those thou shouldst bend most of thy complaints and confessions: this wisdome Gods people of old did expresse; they singled out the pre∣sent corruptions that they were guilty of. Page  20Judg. 10.10. And the children of Israel cryed unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim. We have sinned, there is a generall complaint: but we have al∣so served Baalim; they singled out their idolatry more especially. * 1 Sam. 12.19. And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we dye not, for we have added unto all our sins this evill, to aske us a King.

They were not contented with their old government, but they would alter and change it: that sin being their parti∣cular sin they were guilty of, they would single out that sin. * Thus in 1 Chron. 21.17. And David said unto God, Is it not I, that com∣manded the people to be numbred? even I it is that have sinned, and done evill in deed, but as for these sheep, what have they done, &c.

He singles out a particular sin that he then lay under the guilt of. I may say to you as the King of Assyria said to the 32 Captains, Fight neither against small nor great, but against the King of Israel; so bend your confession not against small or great only, but against thy kingly lusts, against thy captain lusts that do most tend to thy constitution; single out them, and combat against them, and bend most of thy confessions and complaints against them: do as men in a garrison, though Page  21they watch all the Battlements, and guard every passage; yet to that place, where the breach is made widest, and where the storm is most hot, they will bend most of their strength: doe thou thus, watch every sin, and watch every failing of thy life, but bend most of thy confession to God against those lusts that do most enslave and sub∣ject thee.

[Rule 2] A second Rule to guide thee in the matter of confession of sin to God is this: Make conscience to confesse your small and secret evils as well as your open and your grosser sins. Our secret sins, saith the Prophet, are in the light of thy coun∣tenance, Psal. 90.8. * Thou hast set our ini∣quities before thee, our secret sins in the light of thy countenance.

Psal. 19.12. * Who can understand his errors? cleanse thou me from secret faults.

David did not only confesse his murder of Ʋriah, his adultery with Bathsheba, but he confest smaller sins: Davids heart smote him for cutting off the lap of Sauls gar∣ment; it was only the appearance of re∣venge, he had his knife near his throat: that which had the appearance of a sin, Davids heart smote him for.

Conscientious men do not only be∣wail and confesse open and grosser evils; but the secret, and the smallest corrupti∣ons of the heart they bewaile to God: Page  22they confesse their secret pride, their secret worldlinesse, and secret murmurings a∣gainst God, they confesse their secret and smaller evils.

Indeed wicked men fall short of this: wicked men confesse their grosse and their open sins, but do not take no∣tice of their lesser and secret evils: there are two instances for this, one is in Cain, Cain confest his murder, his sin was greater then it could be forgiven, speaking of the murder of his brother Abel, * Gen. 4.13. And Cain said unto the Lord, My punishment is greater then I can bear. He did not con∣fesse his enmity that made him murder his brother: he confest his grosse sin, but did not confesse more slie and secret evils. Thus you read likewise of Judas, Judas confest his betraying of Christ, (a grosse sin) but he never confest his covetousnesse, a secret sin that made him betray Jesus Christ; saith he, I have sinned in betraying innocent bloud: he that did bewail and confesse his murder in betraying Christ, did not confesse and bewail his covetousnesse and hypocrisie, that were more lurking and secret evils. That is a second Rule, make conscience to confesse small and secret evils, as well as open and grosser sins.

[Rule 3] Third Rule touching confession of sin unto God is this, When you confesse and acknowledge secretly your sins unto Page  23God, labour to greaten your sins with all the hainous circumstances and heart-hum∣bling aggravations you can imagine. Thus the servants of God used to do, when they confest sin unto God, they would confesse sin with all the hainous circum∣stances: 1 King. 8.47. Saying, We have sin∣ned, and have done perversly, we have committed wickednesse. Saith Lorinus, Mark what a heap of words a heart-humbled soul will lay together in confessing of sin; We have sin∣ned, there is one word; we have done wickedly, there is a second; and we have done perversly, there is a third. A notable instance you have of Paul in Act. 26.10, 11. * Which thing I also did in Jerusalem, and many of the saints 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 punish∣ed them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.

Here Paul comes to aggravate his sin, there are eight aggravations that here Paul doth lay down of his sin, whereby he would greaten sin unto himself that he might be the more humble:

[ 1] First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a Sacri∣ledge, the Saints have I cast into prison.

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[ 2] Secondly, To cast a man into prison for debt is no injustice if the man be able to pay: but many I have cast into prison, why? for professing the Name of Jesus of Nazareth, meerly for professing Christ.

[ 3] Thirdly, If it had been but one or two Saints it were not much, but they were a great number, many of the Saints did I cast into prison.

[ 4] Fourthly, He aggravates his sin fur∣ther, to cast them into prison and give them in prison liberty, is not much, but he shut them in up in prison, and kept them close prisoners.

[ 5] Fifthly, If he had rested there it had not been much, but he gave his voyce against them to put them to death. Nay,

[ 6] Sixthly, He goeth higher, for he did wrong to their souls too, for he compelled them to blaspheme God.

[ 7] Seventhly, To aggravate it further, he was mad against them, and I was exce•ding∣ly mad against them: he was mad with rage, mad with passion and with fury against the Saints of God.

[ 8] Eighthly I did persecute them to strange Ci∣ties; them I did not kill, I made them leave their wives and children, and made them run and shift for their lives into strange corners. This is the nature of a true peni∣tent, not to confesse sin slightly and care∣lessy, but in confession of sin to cloath Page  25his sins with all the aggravations that can be, and this is a good Rule if you well fol∣low it. You have the like instance in the book of Daniel chap. 9. vers. 5. * We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by de∣parting from thy precepts, and from thy judge∣ments. Vers. 6. [vers. 6] Neither have we hearkened unto thy servants the Prophets, which spake in thy Name to our Kings, our Princes, and our Fathers, and to all the people of the Land. There are se∣ven circumstances that Daniel useth in con∣fessing of his sin, to aggravate his sin, how doth Daniel cloath his confession. First, We have sinned, there is one. Secondly, We have committed iniquity. Thirdly, We have done wickedly. Fourthly, We have rebelled against thee. Fifthly, We have departed from thy precepts. Sixthly, We have not hear∣kened unto thy servants. Seventhly, Nor we nor our Princes, nor all the people of the land: there are seven aggravations which Daniel reckoneth up to his confession: that is a third Rule about confession.

[Rule 4] A fourth Rule in confession of sin is this, In your confessions look not discou∣ragingly on God as an angry Judge, but hopefully as on a displeased Father; to confesse sin to God as an angry Judge, is to make you but condemned Malefactors in your confessions; therefore make con∣fession to God only as a displeased father: Page  26converted men do confesse sin to God as a father; whilest you have an eye of sor∣row upon sin, you are to have an eye of hope upon pardon, thus Gods people did in their confessions. To confesse sin to God as a Judge, is to howle like dogs be∣cause you shall be beaten; but to confesse sin to God as an angry Father, is child-like with a fiduciall confidence of pardon. Dan. 9.9. * To the Lord our God belong mercies and forgivenesses, though we have rebelled against him. And thus Shechaniah confesseth sin unto God, * Ezra 10.2. And Shechar•ah the son of Jehiel, one of the sons of Ellam, an∣swered and said unto Ezra, We have trespassed against our God, &c.

And thus the Prodigall in Luk. 18.18. * I will arise and goe to my Father, and will say un∣to him, Father, I have sinned against heaven and before thee.

Though he was a prodigall, yet he would go to God as to a father. In confes∣sion you are to goe to God hopefully as to a displeased father: confessions when they come to God as a Judge, create fear, horror, and amazement on the consci∣ence, but when confessions are mingled with hope, and come to God as a father, they work a holy brokennesse of heart, a holy tendernesse and remorse on the con∣science.

[Rule 5] A fift Rule in confession of sin unto Page  27God is this, Content not your selves with slight and superficiall confessions of sin unto God, but leave not confession till you find sorrow for sin. Psal. 38.18. * For I will declare mine iniquity, I will be sorry for my sin. Dan. 9.8. O Lord to us belongeth confu∣sion of face, to our Kings, to our Princes, and to our fathers, because we have sinned against thee, we blush and are not ashamed to look up.

Leave not confessing of sin, untill shame hath filled your face, & sorrow hath filled your heart: it is a great fault in many peo∣ple, if they confesse their sin in crying God mercy in a generall way, they think they have made God a compensation for all the injuries they have done him, though they never have any godly sorrow for their sins: but beloved you are not to con∣tent your selves with such confessi∣on.

[Rule 6] A sixt Rule in confessing of sin is this, If thou findest thy heart straitned in con∣fessing present guilt and present sins upon thee, then labour to review and recollect ancient guilt and ancient sins: This is a very usefull thing in a mans Christian course. It may be a man or woman pro∣fessing Christianity, may not know the sins he, or she hath done this last week, for want of heedfulnesse and observation of their wayes: in that case let them recol∣lect what they have done many years agoe, Page  28recollect old sins, when new sins do not come to remembrance, and be humbled for them: * thus David did, in Psal. 51.3. For I acknowledge my transgressions, and my sin is ever before me. It was meant his old sin of adultery, that was his sin that he would now call to remembrance: so when he found his heart, he saith, Lord, remember not the sins of my youth; he would go so far back as his youth. I prescribe this rule, not that a godly man, who is under trou∣ble of minde should take this course to recollect old sins, this may lead him to de∣spair; but in case of barrennesse, if any man wants matter in respect of present sins, and finds his heart hard and very insensible in secret prayer unto God, in that case he is bound to let conscience recoyle upon him∣selfe, and recollect sins of past years; goe back as far as his youth and see what con∣science will bring in to provoke him to make humble confession unto God in his secret retirements.

[Rule 7] Lastly take this Rule, take more free∣dome in confession of sin in secret before God, then in publique before men; To provoke you to practise this Rule, consi∣der two things. First, it is not fit to con∣fesse all the evils you have done before men, and if there were no argument to prove secret prayer this were enough, that it is not fit for a man to confesse all the Page  29sins of his life before men. Zach. 12.12. * And the Land shall mourn every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, &c. They are to go to God and confesse their sins apart. Thou art a poor professor, that dost con∣fesse what thou confessest in publique on∣ly, and never in private, thou art but a barren professor. Again confider this, that though we read of wicked men that have made great confessions of sin unto God, yet we never read in the Scripture that wicked men ever made conscience to confesse sin to God in secret. Pharaoh (you know the story) confest his sin to Moses and unto Aaron, * but we never read that Pharaoh confest his sin unto God. Exod. 9.27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, &c.

Saul confest his sin unto Samuel, but we never read of his confessing sin unto God. * 1 Sam. 15.24. And Saul said unto Samuel, I have sinned, for I have transgressed the Com∣mandement of the Lord, &c. Vers. 30. Then he said. I have sinned, &c.

Judas confest his sin, but to whom was it? to the High Priest and to the Pha∣risees, but Judas never went into a corner and in secret to bewail bloudshed: wick∣ed men have made publique confessions of Page  30sin, but in secret between God and their own souls they never made acknow∣ledgement, and confession of their evils unto God: thus much for the third Quere.

The fourth Quere is this, Wherein ap∣pears the difference of a godly mans ma∣king confession of sin unto God, and be∣tween those confessions of sin in wicked men: and there are these eight diffe∣rences.

[ 1] First, Holy confession in godly men, makes the soul to be more active and in∣quisitive after cure, remedy, and pardon for sin: holy confession makes the soul in∣dustrious. I confesse sin, but how shall I subdue sin? I acknowledge sin; but how shall I get pardon for sin? It makes it en∣quire how to get cure and remedy for the evils which before were confest. * Job 7.20. I have sinned, What shall I do unto thee, O thou preserver of men? &c. I have sinned, there is his confession: Lord what shall I do? there is his industry. Thus the Jewes they were convinced by Peter of their great sin, insomuch as they cryed out, What shal we do to be saved? But false confession leaves men idle, and carelesse: confesse they doe, but they are not inquisitive how to get pardon for those sins they doe con∣fesse.

[ 2] Secondly, Holy confession of sin unto Page  31God in godly men, is attended with re∣morse of conscience, and with grief of heart. Psal. 38.18. For I will declare mine iniquity, I will be sorry for my sin: there is confession and sorrow joyned together. * Hos. 12.4. Yea, he had power over the An∣gell, and prevailed, he wept and made supplica∣tion unto him. Whilest confessions are in the mouth, there will be either tears in the eye, or sorrow in the heart, if confessi∣on be true.

The wicked confesse sin, but they ne∣ver grieve for the sins they have commit∣ted, they are not ashamed, neither can they blush, in the Prophets language.

[ 3] Thirdly, A godly man in confession of sin, hath more freedome of spirit to con∣fesse his particular sins in secret, then he hath in publique: I have poured out my soul before God, saith the Psalmist: confession of sin is a pouring out the soul before God; he that can pour forth complaints against sin in secret more then in publique, is a gracious man.

The wicked are only for confession of sin before men, and not before God.

[ 4] 4. Fourthly, Godly men confesse sin freely, out of a willingness they have to be rid of sin: wicked men confesse sin, with confessions extorted and drawn from them as men on a rack whether they will or no. Godly men confesse sin freely, they Page  32are freely willing to part with their lusts, therefore they confesse them to God, * Job 32, 18. For I am full of matter, the spirit with∣in me constraineth me. Vers. 19. Behold my bel∣ly is as wine which hath no vent, it is ready to burst like new bottles. Vers. 20. I will speak that I may be refreshed, I will open my lips, and answer. Thus a godly man in confessing sin his belly is as it were burst with new wine, he must needs have vent, else he is broken, he must needs confesse sin, his sin drives him to God. But confession is ex∣torted and wrested from wicked men. It was the plagues of Egypt upon Pharaoh that wrung confession from him: before these he would say, Who is the Lord? It was pangs and horrour of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent bloud. Mariners cast over their goods, not that they hate them, but as they are forc't to doe it to escape drowning; when there is a storm and a tempest in their consciences, then men are forc't to confesse sin, it is by compulsion, it is not voluntary.

[ 5] Fifthly, A godly man is conscious to confesse secret and small sins, as well as grosse wickednesse. David confest his pride and carnal confidence in numbring the people, as well as his adultery with Bath∣sheba: David confest the cutting off the lap of Sauls garment, as well as spilling Page  33the bloud of Ʋriah. But hypocrites con∣fesse their grosse sins, but not their small sins. Cain confest his murder, but not his envie, Cain confest his murder, but not his bad offering: they confesse their grosse sins but not their smaller. Pharaoh con∣fest his oppression of the children of Israel, but he did not confesse the secret hard∣nesse of his heart. But godly men though they have not so many grosse and open evils, yet small and secret evils pinch their consciences, and troubles their spi∣rit. Those evils which will not break a wicked mans sleep, will break their hearts: what though they have not uncleannesse in the flesh? what though they have esca∣ped the pollutions of the world? yet they know they have secret and inward de∣filements on the spirit: and these they bewaile, & these they acknowledg to God.

A sixt difference is this, that godly men are distinct and clear to confesse these particular speciall evils that have most predominancy over them. Beloved, observe this; Wicked men in their con∣fessions are confused, and only run in generall that they are sinners; Just like Ahimaaz when he would bring tidings to David, touching the issue of the battell with Joab and Absalom, saith he, I saw a tumult, and I heard a noyse, but I know no∣thing. Wicked men will tell you that Page  34their sins do make a noyse within them, but they can tell you nothing distinctly, and nothing particularly, but only go at randome. Wicked men in confessing sin are like Nebuchadnezzar, * Dan. 2. He dreamt something but he could not tell what it was: Wicked men dream of sins and think of them as confusedly as a man in a dream; but when, how, and where, and with what aggravating circumstances they know not: they have not a distinct and clear view of their corruptions. Thus Bellarmine did shew his wickednesse in say∣ing he was not wicked, when he was on his death-bed; and his Confessor came to him to have him confesse his sin to him, saith Bellarmine, I do not know any sin in my self to confesse. This was not the holinesse of the man, but heedlesnesse that he did not observe his wayes. Donatus the great ringleader of the Donatists, saith, O Lord I have nothing that thou shouldst pardon me. Beloved, this doth arise from stupidity that men see not sin; it doth not arise from holinesse, but from heedlesnesse and carelesnesse. It is an observation that one hath on Job, saith Job, I have sinned, and cause me know mine iniquity, and my transgression and my sin. Whilest Job made this complaint that he had finned, God saith, in all this Job sinned not: that is, not absolutely, but meaning comparative∣ly. Page  35Beloved, to be free in complaints, and to be full in confession of sins, doth not argue that you have more sin then other men have; but it argues that you have more sight then other men have, and the lesse sinne you have in you.

[ 7] Seventhly, Godly men confesse sinne out of a sight and sense of sin, as it is dis∣honourable to God, rather then as it is a shame and a reproach unto themselves. In Psal. 51. saith David, Against thee, thee only have I sinned: it was against Ʋriah that he had sinned, but against thee, thee only have I sinned, for thou wast dishonoured by my sin. When the Apostle speaks of repentance, he cals it repentance towards God, Act. 20.21. Testifying both to the Jewes, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. To note, That where sorrow and confes∣sion of sin is true, it is more out of a sense of sin, as it is against God, then as it is against self. But wicked men never con∣fesse sin as it is a dishonour to God, but as it contracts a guilt and a shame on them∣selvea.

[ 8] Lastly, Holy confession of sin in godly men, leaves a holy awe, and a dread up∣on the heart, making them afraid to com∣mit the sinne after they have confest it; making them afraid to come into the Page  36occasion of that sin which they have con∣fest; thus you read Act. 19.18. And many that beleeved came, and confessed and shewed their deeds. Vers. 19. Many also of them which used curious arts, brought their books to∣gether, and burned them before all men, &c. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of commit∣ting again that sin which they confest un∣to God. Beloved this is holy confession; when thou shalt come to God on thy knees in secret, and there bewayle a lust: and thy confession leaves a holy awe and dread on thy soul to take heed on that sin thou hast confest.

A godly man may commit a sin which he hath confest, but yet he retains a fear and awe upon his heart, that it shall not prevail over him in his practise.

Wicked men confesse sin they have committed, yet they are bold and adven∣turous to commit the same sin again which they have confest.

And thus the Harlot did, Prov. 7.14. I have peace-offerings with me, this day I have payed my vowes. Paying the vow, is a confession that I am in debt to God for my sin; and I owe God homage and ser∣vice: yet she made the confession of sin to be a means to provoke her to be more bold and adventurous in her wickednesse. To Page  37confesse drunkennesse, and afterwards to be drunk; to confesse profanenesse, and afterwards to profane; this is the bold adventurousnesse of wicked men: thus Pharaoh in Exod. 9. confest his sin, and af∣terwards when the plagues were over, runs into the same sin he did confesse: and this is the badge and portraiture of a wicked man. And thus I have done with this fourth particular.

I now come to the use.

[Ʋse.] First by way of reproof, there are three sorts of persons in whose brests the arrow and dart of reproof must justly stick. If so be justified persons are bound to make confession of sin unto God, then it re∣proves,

[Sort 1] First, The Antinomists, who account it a legall and a servile work, for beleevers to be bemoaning themselves unto God, and confessing sin unto God. And there∣fore in their prayers, (when you may be cast to hear them in publique) all their expressions in prayer, are either extolling the majesty of God, the excellency of Christ, the glory of Heaven, the riches of Grace, but not a word of laying low the creature in prayer; but raptures in pray∣er, and the extolling of divine Majesty: these are all the dialects of expressions which they use in prayer.

Now to overthrow this:

Page  38

First, Confession of sin to God hath been practised by all the godly under the Old Testament; and therefore why should it not be used under the New?

Dan. 9. He made a prayer to God, and it consisted of 16. verses, and 14. of them verses were spent in confessing of sin.

And thus the godly in Nehemiah's dayes made a prayer to God, and the whole prayer consisted of 32. verses, and 31. of them verses were spent in confession of sin. Nehem. 1.6. Let thine ear now be attentive, and thine eyes open, that thou mayst hear the prayer of thy servant, which I pray before thee now day and night, for the children of Israel thy servants, and confesse the sins of the chil∣dren of Israel, which we have sinned against thee, both I and my fathers house have sin∣ned.

Thus David, 2 Sam. 24.10. And Davids heart smote him, after that he had numbred the people: and David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly. That is one thing to confute this pra∣ctise.

Secondly, Not only Beleevers under the Old Testament, but also Converts un∣der the New Testament, did make consci∣ence of confessing of sin unto God, Joh. 3.6. And were baptized of him in Jordan, con∣fessing Page  39their sins. Act. 19.18. And many that beleeved came, and confessed, and shewed their deeds. Luk. 15.17. And when he cameto him∣self, he said, How many hired servants of my fa∣ther have bread enough, and to spare, and I perish with hunger? Vers. 18. I will arise, and goe to my father, and will say unto him, Father I have sinned against heaven, and before thee. It is an embleme of a Convert, if so be it be a parable: In the instance of the Pub∣lican, that Christ declares was justified ra∣ther then the Pharisee, Luk. 18.13. And the Publican standing afar off, would not lift up so much as his eyes to heaven, but smote upon his brest, saying, God be mercifull to me a sin∣ner, vers. 14. I tell you, this man went down to his house justified rather then the other, &c.

Now beloved when you have instances in the Old Testament, and many exam∣ples in the New, why then should we blot out so usefull a part of Gods wor∣ship as this, of confession to God in se∣cret?

Thirdly, God doth command confessi∣on of sin unto him. Jer. 3.12. Goe and proclaime these words towards the North, and say, Return thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am mereifull, saith the Lord, and I will not keep anger forever. Onely ac∣knowledge thine iniquity, that thou hast trans∣gressed against the Lord thy God, &c.

Page  40

Fourthly, God, both in the Old Testa∣ment and in the New, hath annexed many gracious promises to a sincere confession of sin unto him: in the Old Testament, Lev. 26.40. If they shall confesse their iniqui∣ty, and the iniquity of their fathers, with their trespasse which they trespassed against me, and that also they have walked contrary unto me, Vers. 41. And that I also have walked con∣trary unto them, and have brought them into the land of their enemies: if then their uncircum∣cised hearts be humbled, &c they then accept of the punishment of their iniquity, Then will I remem∣ber my Covenant with Jacob, &c. If they confesse their iniquity, I will remember them. Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Job 33.27. He look∣eth upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not, &c. And in the New Testament, in 1 Joh. 1.9. If we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse. Now be∣loved put all these four together; the godly have practised this under the Old Testament, Converts under the New, God hath commanded it, and he hath re∣compensed it; therefore those that ac∣count confession of sin to be but a legall and servile work deserve reproof.

A second reproof, is to those of the Page  41Popish Religion, who in stead of secret confession of sin to God in prayer, doe presse vehemently Auricular confession in the ear of the Priest. Touching this Au∣ricular confession, they spend many vo∣lumes for to make good the divine right of it; the Councell of Trent do lay an Anathema on any that shall not count Auricular confession to be necessary to salvation. There are these severall mis∣takes and errors in the Popish Doctrine of Auricular confession.

First, They urge the necessity of it, that you must not expect salvation with∣out it.

Secondly, Confession against whom, against what you did it, all the circum∣stances of your sins you must acknowledge to the Priest.

Thirdly, That the Priest upon your confession, hath power from Christ to give you pardon, to give you absolution; these goe currant with them about Auri∣cular confession.

That you might see this is blame-wor∣thy, and worthy of reproof; I shall con∣fute it by these Considerations.

First Consideration of the time when Auricular confession came first in use in the Church: Ecclesiasticall Historians tell us that for 800. years after Christ there was no such practise in the Church of Page  42God: And that the Law of Auricular con∣fession was not enacted untill Pope Innocent the Third, which was about 1200 years after Christ: and the first Councell that did establish Auricular confession, was the Laterane Councell; and after that, the Councell of Trent. The Church of God in the Primitive times having no such practise, it may be exploded from being now in the Church of God.

Secondly, Why did the Popes invent Auricular confession? One doth demon∣strate this;

First there is this reason: It is a notable invention to discover the secrets of mens thoughts both in Church and State.

Secondly, It is a means to get money for the Pope: for according as the sin confessed, is more capital and notorious; so the more money must be given for indulgence and pardon; thus a reverent Divine cals it, the picklock of Sacramentall confession: this being enacted meerly out of State policy to know mens secret thoughts and tem∣per; and likewise to bring in profit and revenues to the See of Rome, which doth shew the practise to be unjustifiable.

Thirdly, Consider what the Scripture doth presse concerning confession unto men, mark the text, Jam. 5.16. Confesse your faults one to another, and pray one for ano∣ther, Page  43that ye may be healed. The Scripture doth not tye us to a Priest as the Popish Religion ties them: but it tyes us, that in anguish of conscience and trouble of minde we confesse to any who are able to give us wholesome counsell from the Lord.

A good note our Protestant Interpreters have against the Papists: the Apostle bids, if a man be sick call for the Elders of the Church, and they were to pray for him; but he doth not bid them confesse sin to the El∣ders, but confesse sin one to another; which doth no way tye to confesse sin to a Priest. But this is a point of contro∣versie, and blessed be God this Church not tainted with this errour; therefore I shall leave it: this is the second sort that is to be reproved; to wit, those of the Po∣pish Religion, who in stead of confession of sin unto God, bring in Auricular con∣fession to the Priest.

[Sort 3] Thirdly, This Doctrine reproves those who to avoid the Popish Auricular con∣fession to the Priest, deny all kind of con∣fession of sin unto men: there are many faulty, many who keep the devils coun∣sell, who groan under strong corruptions; yet will never open their mindes to have counsell and prayer from other men. There are some peculiar and select cases wherein we are not only bound to con∣fesse Page  44fin unto God, but to confesse sin unto men: but before I handle this, take these two Cautions.

[Caut. 1] First Caution is this, That you are not to confesse sin needlesly to men, but when there is a great and an urgent necessity, when you are exceedingly troubled in conscience, and cannot be comforted; in such a case you may go to men to acknow∣ledge what sins trouble your consciences: but to confesse sin needlesly to men, you are not called. God doth not love, saith Chrysostome, that we should goe to men to reveal our shame, but go to God; unlesse the case be very urgent, that by all the means ye can use, ye cannot ease your selves, then are ye to confesse to men in that case.

[Caut. 2] Secondly, That when ye are to confesse sin to men, you are not to confesse sin to every one; you are to confesse sin to those that are compassionate, that are of ability to pray for you, to those who have wisdome and can counsell you, to those who have pity that can compassio∣nate you, to those who have experience that can advise you, to those that can give counsell, and keep counsell: you are not to confesse your faults to any but to those you think are tender hearted, to be able to pray for you. Beloved if a man should be indiscreet and lavish in confessi∣on, Page  45and confesse his sin to every body, it may be some would jear and reproach him: Chrysostome in his Homilie on Dives and Lazarus, hath this expression, If thou confesse thy sin in some mens ears, they will cast thy sins in thy face in a way of scorn: some men would deal with you as the Pharisees did with Judas; Judas when he was smitten in conscience for sin, came to the Pharisees and said to them, Here is your money again, for I have sinned in be∣traying innocent bloud: say they, What is that to us? look you to it, for what you have done: so, men will expresse no pity, and will give no counsell: therefore there must be wisdome in revealing of your sins to other men. Thus you have the Cautions prescribed unto you.

Now in what Cases is it meet that men should confesse their sins to men as well as unto God? I shall resolve this to you in four Cases.

[Case 1] First, In case of publique scandall given to the Church, whereof thou art a mem∣ber, by falling into some notorious and known sin, when thy sin becomes infa∣mous and known to all that live about thee, and the congregation where thou dost communicate is blemished by thy fall; in that case thou art bound to make a confession, to confesse thy sinne to the Church. David fell into the sin of adul∣tery, Page  46and the sin was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God: what doth David do to re∣compence the wrong done to the Church? he makes the 51. Psalme which was not for his private use only, but for publique use; mark the Title which he doth give it. To the chiefmusician, A Psalm of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba. This Psalm was permitted to be sung in the Sanctuary, and in the Temple; that so the Church of God being scandalized by Da∣vids sin, should be satisfied by Davids pub∣lique confession and repentance: Beloved, this is equitable, because the Communi∣cants of a Congregation, of a Church, are offended by thy scandall, and whilest thy sin is notorious they are scrupled: there∣fore there must be a publique repentance. And besides, publique scandall given by any member of the Church may bring Gods wrath on the Congregation, if the offender doth not confesse his sin. Josh. 22.20. Did not Achan the son of Zerah com∣mit a trespasse in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. Achan sinned alone, but did not perish alone, the wrath of God fell upon all the Congre∣gation. Therefore for the good of the Page  47Congregation and Church, whereof thou art a member; if thy sin becomes notori∣ous and known, thou art bound to con∣fesse it; not that every private sin must be confest to the Church, but in case of pub∣lique scandall, thou art then to compen∣sate to the congregation to manifest thy confession.

[Case 2] A second Case wherein you are to con∣fesse sin to men, is, in Case of private in∣jury done to thy neighbour, in case of wrong, personall injury done to thy neighbour, thou art to confesse sin unto him. Mat. 5.23, 24. Therefore if thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee: leave there thy gift before the Altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. If thy brother can say thou hast done him wrong, then go first to thy brother and be reconciled to him. Christ directs that in case of private and perso∣nall wrongs I am bound to make confessi∣on, and give all just satisfaction to the man whom I have wronged. And this Christ ad∣viseth further, in Luk. 17.3, 4. Take heed to your selves: if thy brother trespasse against thee, rebuke him, and if he repent, forgive him. And if he trespasse against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. Christ doth here intimate, that we are to Page  48confesse sin to our brother whom we have wronged; to private men, against whom we have done private injuries; not only to God, but to them. That is a second Case wherein confession of sin is required to men as well as to God.

[Case 3] Thirdly, You are to confesse sinne to men as well as to God, in case of extream trouble of conscience for some particular sin which you have done against God; when conscience flies in thy face, thou canst neither eat, nor drink, nor sleep, nor be quiet; thy conscience doth so pursue thee with terrour; if thou canst not by any help of thine own get a quiet and a calme conscience, in such a case thou mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case: this is the intent of the Apostles expression, Jam. 5.16. Confesse your faults one to another, and pray one for another, that ye may be healed. That is, when you are in extreme anguish and perplexity of consci∣ence, thou art troubled for sin, then con∣fesse thy sin to other men and desire them to pray for thee. And in confessing to men, you are not to confesse all your sins, but only that particular sin that most troubles conscience: when you goe to a Physician, you will discover no more to him then where the sore lyes; you are to confesse no more to men then Page  49that particular evil that conscience trou∣bles you most for.

[Case 4] The fourth and last case is this, to con∣fesse sin to those that have been compani∣ons and co-partners with you in sin; in that case you are to go to men to confesse sin as well as to God. There are some Interpreters that do expound that place in Jam. 5.16. Confesse your faults one to another, that is, that those that have been partners together in sin, they should goe one to another to confesse their sins: if you have been a drunkard, go to thy companion, and tell him thy conscience smiteth thee for thy sin; you that have been unclean together, if God hath trou∣bled thy conscience for thy uncleannesse, why go to thy partner in sin, and tell her God hath troubled thy conscience for thy lust, and it may be this may awaken her conscience too. I remember what I have read of Austine when God had converted him from frolique russian-like compani∣ons; he went to his companions and told them, Sirs, I have often been drunken with you, I have been unchast with you, I have been as bad as you, nay worse then you; therefore I beseech you leave your wickednesse. And it did grieve him, that a woman with whom he had been un∣clean, dyed before he was converted, so that he did never tell her how his consci∣ence Page  50smote him for his uncleannesse.

Eusebius relates, that John the Evange∣list riding a journey, was met by a com∣pany of theeves; amongst whom was a young man their Captain, whom John did convert, and the story saith, that this young man now converted by Johns wholsome counsell, went to all his fel∣low theeves, and advised them in the name of Jesus Christ, that they would not walk in that way of wickednesse; he was troubled in conscience, and there∣fore gave them earnest counsell, that as they loved their souls, they would not walk in that way of wickednesse; and by that means many of these great robbers became great Converts. In like manner do ye to those that know of your drun∣kennesse, of your adultery, &c. confesse your sins, as Demosthenes said to the Har∣lot, I am not the same man I was: and it may be, that so their consciences may be awakened, and they startled for it, and be∣think themselves of their wicked courses, and God may work a change in them, as he hath done in you.

There is one use more of this point, and that is for lamentation; to humble you in the presence of God, that seeing God cals you to confesse sin to him, you have so many palpable and manifest defects in secret confessing of your sins to God.

Page  51

Now beloved, there are ten usuall de∣fects, [Defects 10] to which not only the wicked but the godly are lyable in their confession of their sins unto God.

[Defect 1] The first Defect in confession of sin unto God is this, that when men come to con∣fesse sin to God, they have such a barren∣nesse and confusion on their spirits, that they cannot call to remembrance their particular sins to confesse them. Hilder∣sham hath a good note descanting on them words in 1 Joh. 1.8. If we say that we have no sin, we deceive our selves, and the truth is not in us. Saith he, If we say that we have no sin, there is no man so grosse to say that he hath no sin, for his own practise will be∣lye his tongue: but it is when we come to God, we do as in effect say so, when we do not know what sin to confesse to God; we are so confused, and heedlesse in observing our own wayes, that we do not know what to confesse in prayer un∣to God, and that the Apostle condemns.

This was the fault of Bellarmine, when his Confessor came unto him, Bellarmine did protest unto him, that he did not know one sin that he was guilty of to confesse unto the Priest: this was heedlesnesse in him, for if he had observed his own wayes, he would have found sins enough to have confest: many are heedlesse that they doe not take notice of their own evils. Be∣loved, Page  52this is a common and an ordinary Defect; there are many when they come to prayer though they have manifold sins in them, yet they are so confused, so in∣distinct in the knowledge of their own wayes, that they have only generall con∣fessions, Lord we have sinned, Lord we have done evill in thy sight, but cannot call to mind any particular sin they have done; Was it never thus with you, that ye did not know what to bewail to God, and what to lament of in his presence? this is a Defect that godly men are often plun∣ged into.

[Defect 2] A second Defect in the confession of sin to God is this, when men in prayer do confesse many sins to God, yet do leave out their master and predominant sins: many men are large in confession, yet do leave out their master sins. Moses, though a good man, yet was faulty in this regard; God commanded him to go to Egypt to deliver his people, but saith Moses, I am not eloquent, I am of a slow speech; he did complain of a naturall defect, but he did not complain of a spirituall defect, but God did answer all his pleas in Exod. 4.19. And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. Vers. 20. And Moses took his wife, and his sons, and set them upon an asse, and he returned to the land of Page  53Egypt. So that here God put his finger upon the sore: Moses complained of the peoples incredulity, of his own naturall infirmity, but Moses did not complain of his slavish fear, that if he should go to Egypt there were men that would kill him; till God did assure Moses that those men that sought to kill him were dead, Moses would not goe: here a good man would not confesse his slavish fear, that he did fear death; therefore he would not goe on Gods command. Beloved, this is a Defect that doth many times cleave to godly men to leave out their predomi∣nant sins and to confesse sins but of an or∣dinary incussion.

[Defect 3] A third Defect in confession of sin to God is this, to have the heart to hanker after the committing of those sins you do confesse. Austin doth ingenuously ac∣knowledge this of himself, saith he, I did often beg strength of God against the sin of incontinency, yet had often an unwil∣lingnesse in my heart that God should hear my prayers, lest I should leave my sins. Indeed conviction of conscience doth force to a confession of sin, yet the strength of thy depraved affection doth make thee hanker after the sin, and cause a lothnesse to leave it.

[Defect 4] A fourth Defect in confession of sin to God is this, to confesse to God the sins Page  54of your life, but not the sins of your na∣ture: many men will be large in confessing the sins of their life, but seldome or ne∣ver bewail the sins of nature, that vici∣ous inclination in the heart to sin; very few but David in the Old Testament, and Paul in the New, who did sufficiently con∣fesse originall sin, David in the Old Te∣stament, Psal. 51. there he begins to be∣wail the root of those sins which he was guilty of. So Paul in Rom. 7. bewails the body of sin: many men bewail actuall sin, but not habituall sin, but not originall sin: many men bewail bad actions, but never confesse unto God their vicious in∣clination. This Defect good men many times are guilty of.

[Defect 5] A fifth Defect is this, to confesse grosse and open sins, but not to confesse small and secret evils: we are commanded to keep the Law as the apple of our eye, Prov. 7.2. Keep my Commandements and live, and my Law as the apple of thine eye. Now you know, a man that keeps his eye will not only keep his eye from great blowes, but will keep it from small motes, which may put out the eye as well as a great blow; men should not only take heed of great blowes, great transgressions, but they should take heed of lesser motes, small sins. Now beloved, good men many times commit those sins that are infamous, Page  55that the naturall light of conscience can controll them for, why those evils are complained of, and confest; but secret evils, wandring thoughts in duties, vanity of minde, the deadnesse of the heart, empty of spirituall meditations, inward distrust; these evils are seldome bewailed and con∣fest: this is many times a Defect found in good men, good men are not so apt to confesse omission of good, as commission of evill.

[Defect 6] A sixt Defect in confession of sin to God is this, to confesse sin more because of its guilt, then of its spot: my meaning is, more because sin hath a damning power, then a defiling nature; more because sin damns thy soul, then defiles thy consci∣ence. A child would touch a coal though it be smutty and soily, but he forbears to touch it meerly because it is a burning coal: we forbear sin because sin is a burning coal, but we do not forbear to touch it because it is a defiling coal: that is a Defect in many godly men to be found.

[Defect 7] A seventh Defect in confession of sin to God is this, to confesse those sins to God, which if men should charge us with, we should deny and be angry. This holy Greenham doth take notice of in mens confession of sin; thou wilt confesse thy pride to God: but if a man should say Page  56that thou art proud, thou wouldst be an∣gry with him; thou wilt confesse thy wayes to God, but if men should tell thee of thy sins, thou wouldst be angry with them: this shewes there is much Defect in your confession.

[Defect 8] The eighth Defect in confession of sin unto God is this, not to have the heart sensibly affected with those sins that are confessed to God; many confesse as if they were telling stories rather what other men did, then what themselves did: there are few that confesse sin as the prodigal did, that he was ashamed to be called the son of his father. But many confesse sin like Pharaoh, Exod. 9.27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, the Lord is righ∣teous, and I and my people are wicked. Vers. 34. And when Pharaoh saw that the rain and the hail and the thunder were ceased, he sinned yet more, and hardned his heart, he and his ser∣vants.

[Defect 9] The ninth Defect in confession of sin to God is this, to content your selves with slight, ordinary, and generall confession of sins, to come into Gods presence and a say you are sinners; this is a fault which Christians many times are guilty of, many men rest contented with a confused and a generall confession of sin when they doe not come to any distinct view of their Page  57particular sins, there is a tumult in the conscience; some noyse they make in a prayer, but they know nothing distinct∣ly; but like Nebuchadnezzar in a dream, he knew he dreamt, but he forgot what his dream was: many men do confesse sin, but they know not what they do con∣fesse. You are to be humbled for these Defects that may be found in you in your confessing sin to God.

[Def. 10] A tenth Defect in confession of sin to God is this, that they are bold and ad∣venturous to commit the sin again which they have confest: they confesse passion, and afterward are bold and adventurous to run into a rage and fury. When a man shall confesse on his knees he hath done thus and thus, and hath been thus and thus, yet afterwards all the impressions of these confessions are defaced, and he is bold to adventure on the commission of the sin again; This is also a Defect that may be found amongst good men in their confession of sin unto God.

Me thinks I hear you aske me, But see∣ing these Defects are found amongst us, then in confession of sin unto God, what should we do to be helpt against these Defects? For answer, that ye may not be guilty of these Defects in confession of sin,

[Rule 1] First, Get a clear insight into Gods Page  58Law, that it may discover sin to you, by the Law is the knowledge of sin, Rom. 3.20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight: for by the Law is the knowledge of sin. Jam. 1.23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his na∣turall face in a glasse. Vers. 24. For he be∣holdeth himself, and goeth his way, and straight∣way forgetteth what manner of man he was. The looking-glasse will shew you the blemishes in the face, which the eye can∣not else discerne: beloved, get a know∣ledge of the spiritualnesse of Gods Law, of the extent of Gods Law, that the Law doth reach the inward man, that Gods Law reacheth to those very first moti∣ons of the soul, those very inclinations to sin that are in thine heart, be acquain∣ted with the Law, and by that thou wilt come to the knowledge of sin. Physici∣ans have used this remedy to their Pati∣ents: In a Convulsion Fit, they would wish them at that time, to look their face in a glasse, that when the Patient doth see what an ugly countenance he hath, and what an ugly posture he is in at that time, he might strive the more against it: So do you; look your face in a looking-glasse to see those deformities that are within you, this will make you confesse, and this will bring you on your knees.

Page  59

[ 2] Secondly, If you would confesse sin aright, observe diligently your own waies and hearts. Prov. 4.25. Let thine eyes look right on, and let thine eye-lids look straight be∣fore thee. Vers. 26. Ponder the path of thy feet, and let all thy wayes be stablished. Look right before you and ponder the waies of your feet, and that is the way to have you established and keep you from falling, keep a distinct knowledg over your hearts and wayes.

[ 3] Thirdly, Keep fresh in your remem∣brance some particular sin or other, when you come to prayer it will help you in confession; it is barrennesse as I told you that you do not see what matter you have to confesse, that makes you so scanted in your confession; would you but pre∣sent some particular sin when you come to God, you would be in better plight to confesse sin to God; this the Psalmist doth, 51. vers. 3. For I acknowledge my transgressions, and my sin is ever before me. He means the sin of Adultery. When David came to prayer, he would put before his eyes the sin of adultery: now set thy sin before thee, Art thou a drunkard? set thy drunkennesse before thee: art thou an adulterer? set thy uncleannesse before thee: art thou an extortioner? then set thy oppression before thee; set sin before thine eyes when thou commest to prayer, Page  60and that is the way to feed thy spirits with confessions to God in a prayer.

[ 4] Fourthly, Call to remembrance some old transgression of many years past be∣fore thy conversion, and muster up these sins together, that so thou mightest have matter of complaint and confession before God. Suppose present guilt doth not come up before thee; then recollect and review old transgressions, sins of an old date; this David did when he found his heart dull and sluggish, he would call to mind the sins of his youth,, Psalm 19. When you see that your hearts grow barren of spi∣rituall matter through heedlesnesse, goe then and ransack your old wayes, what did you 20 years agoe, let conscience gawle you for that, that so you may have matter enough to confesse unto God. This rule doth not appertain to Christi∣ans under trouble of conscience but on∣ly to those Christians that are sluggish and barren of any spirituall complaints and confessions in Gods presence.

A word of Use further for direction.

If it be so, that Justified persons are bound to make secret confessions unto God: then,

First, Christians keep a heedfulnesse over your hearts, that you may not let sin go unconfest; make conscience and be heed∣full that sin committed by you may not Page  61be unconfest: a sin unconfest as to the ap∣prehension may be unpardoned; a sin un∣confest cannot be mourned for, cannot be actually repented of. Observe, that a lesse sin unrepented of, may damn a man, when a greater sin that is confest to God may be pardoned: if you compare Saul and David together, 1 Sam. 15.9. But Saul and the people spared Agag, and the best of the sheep and of the oxen, and of the fatlings, and of the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile, and refuse, that they destroyed utterly. Saul did there commit a farre lesse sin then Davids was, to wit, adultery, Saul did only for his private use spare the fattest of his sheep and oxen, it was little or nothing in comparison of Da∣vids sin, yet behold David was pardoned and Saul damned, David had his sin par∣doned and Saul not; why? David did con∣fesse sin, and Saul not: Saul did delude the reproof of Samuel, and told him the people did it, and not I; Sauls sin uncon∣fest ruined him: therefore take heed of letting sin go unconfest, a lesse sin uncon∣fest may damn a man, when a greater sinne that is confest may not damne him.

A second Direction is this, Depend not upon the most in larged and the most sen∣sible confessions that ever you have made Page  62to God, suppose thou hast poured out thy soul to God, thou art never the better: thou O man when thou doest confesse sin, thou doest but like a begger shew God thy sores, thy botches, and scabs, do not de∣pend upon your confessions; as you must not depend on your righteousnesse, so not upon confession of your sinfulnesse. It is worth your observation, Saul pur∣suing David like a Partridge over the mountains, David cut off the lap of his garment; saith David, well, I have sinned; and Saul, thou art more righteous then I: when Nathan came to David, David said, I have sinned, and Nathan told him, the Lord hath taken away thy iniquity: Saul said, I have sinned, yet the Prophet Samuel told him, the Lord hath taken away thy Kingdome: here is not the same result, for David had his sinne taken away, and Saul had his Kingdome taken away, therefore do not depend on your confessions.

Thirdly, Take this Direction, that when you confesse sin to God and are the most vile in your own eyes, you are then most amiable in Gods eye: Cant. 1.6. Look not upon me because I am black, because the sun hath looked upon me. The Church there confest to Christ I am black and not comly, she was sun-burnt as she thought. I, but in vers. 8. My Love, my Dove, thou art the fairest among women: Christ lookt on Page  63her as the fairest among women: so like∣wise in Cant. 2.14. O my Dove, that art in the clefts of the rock, in the secret places of the staires: let me see thy countenance, let me hear thy voyce; for sweet is thy voyce, and thy coun∣tenance is comely. When the poor Dove the Church lay in a hole under the stairs be∣wailing and mourning like a Dove for her sinfulnesse, O saith Christ to her, let me see thy face, and let me hear thy voyce. Christ doth love to hear the moan-ma∣kings of his people, Jer. 31.18. I have surely heard Ephraim, bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; thou art the Lord my God. It is worth your notice, Job when he was afflicted by God in having botches and boyles all over his body, it is said, Job made his complaint to God, chap. 7. vers. 20. I have sinned, what shall I doe unto thee, O thou preserver of men? I have sinned saith Job, but what doth God say of Job? in all this Job sinned not, Job 1.22. In all this Job sinned not, nor charged God foo∣lishly. It was not spoken absolutely he sinned not, but the meaning is he sinned not so as other men sinned. The more you bewaile, condole, and confesse sin to God, and are by reason thereof vile in your own eyes, the more amiable you are in Gods eyes. And thus I have done Page  64with the first part of the Text, I said I will confesse my transgression unto the Lord.

I have been all this while in these Ser∣mons 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 sin. Thou forgavest, &c. that is, not only my sinne, but the malignity of it, with all its aggravations, all its hainous circumstances: Now here touching Gods Act, two things are to be observed.

First, The manner of bringing in this Act of God, the Psalmist doth not bring it in thus, with an Ergo, I said I will con∣fesse my transgression to the Lord, therefore he forgave the iniquity of my sin, but it is with an et, a conjunctive particle, and not a causall, I confesse, 〈 in non-Latin alphabet 〉 and thou for∣gavest.

Secondly, Observe this further, the manner of the expression, the confession was in purpose and intention, but the forgive∣nesse is actuall: observe from hence this note, That God doth recompense the ve∣ry gracious purposes as well as perfor∣mances of his own servants; God for∣gave, but David did but purpose to con∣fesse; I said I will confesse, and thou forgavest. O beloved, what a God do ye serve! your masters are not pleased with your pur∣poses to work, if you do not labour with your hands; you serve a God which Page  65takes will for work; God takes purposes if they be reall, for performances. The Lord doth recompense not only gracious performances, but also gracious purposes in his own servants.

The Use or corollary from hence is this:

That wicked men look to it, God will not only punish their wicked practises, but their wicked purposes: Didst thou ever purpose to be unclean, and it may be thou wast interrupted, that thou couldst not have secrecy and opportunity? why, God will punish thee for thy purpose, though thou never dost act it. Beloved, it is not only what evill thou hast done, but what evill thou wouldst have done: Wouldst not thou have been an oppres∣sor, 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 pu∣nish wicked men for evill purposes.

Further to godly men, Thou canst not mourn, but wouldst thou mourn? thou canst not confesse sin, but wouldst thou confesse sin? thou canst not break thy heart, but wouldst thou break thy heart? God looks on your purposes with appro∣bation, as well as your practises.

Thirdly, God doth not only look on wicked mens purposes to punish them for Page  66them, and good mens purposes to reward them for them; but God doth look on the purposes of devils to do hurt, for to pre∣vent them: A notable passage, Luk. 21. Pe∣ter, Peter, saith Christ, Satan hath desired to winnow thee like wheat, I have (actually) pray∣ed: the hurt was only the devils purpose, and the devils desire; but when the tem∣ptation 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 con∣fesse my transgression, and thou hast forgiven the iniquity of my sin.

[Doct.] The Doctrine I am now to handle is this, that there is a necessary connexion between a penitentiall confession of sin, and forgivenesse of sin, I confessed, and God forgave. You have frequent testimo∣nies that inculcate this on your thoughts, Prov. 28.13. He that covereth his sins, shall not prosper; but whoso confesseth and forsaketh them, shall have mercy. Job 33.27. He looketh upon men, and if any say, I have sin∣ned, and perverted that which was right, and it profited me not, Vers. 28. He will deli∣ver his soul 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.

First, What is meant by forgiving sin; Page  67To explicate this, there are three things which are needful to be spoken to.

[Part. 1] First, for the varieties of names and ex∣pressions of forgivenesse.

[ 1] First, Pardon of sin is a casting of sin be∣hind 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, for thou hast cast all my sins behinde thy back. In Scripture to cast a thing behind the back, signifies to forget & disregard it; so wick∣ed men cast Gods Covenant behind their backs; that is, they doe not minde it, they will not obey it: so when God is said to cast sin behinde his back, hee will take no notice of it so as to punish it.

[ 2] A second expression that illustrates par∣don of sin is this, it is called a casting of sin into the bottom of the Sea, Micah 7.17. 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 will deal with sin as I dealt with Pharaoh you shal never be troub∣led more with them, not unto condemna∣tion, you need not fear the rising of sin a∣gain, Page  68against you; sin is not like unto light weeds in the Sea, that will swim of them∣selves, but Lead that is cast into the Sea, the allusion holds here, Exod. 15.10. Thou didst blow with the wind, the Sea covered them, they sank as lead in the mighty waters. God when he pardons sins he casts them into the bottom of the Sea, it lies like lead, it can never rise of it self in a way of con∣demnation to a justified man, to a pardon∣ed sinner.

[ 3] Thirdly, Pardon of sin is expressed in Scripture, by blotting out, Act. 3.19. Re∣pent 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 owne 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 poore 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 condem∣nation.

[ 4] Fourthly, Pardon of sin is expressed in Scripture by acquitting of a man from his iniquity, Job 10.14. If I sin, then thou mark∣est me, and thou wilt not, or, acquit me (not set me free) from mine iniquity. Acquitting is equivalent to a term of Law, giving you a Page  69discharge 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.

[ 5] Fifthly, Pardon of sin is called in Scrip∣ture a covering of sin, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is cover∣ed. Beloved, if pardon of sin had consisted in the removing of sin, we had been undone, pardon of sin doth not consist in the re∣movall 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 shall not look on it to condemnation. It is the same word that refers to garments, 〈 in non-Latin alphabet 〉. If a man hath a Mole or Wenne on his body which his garment covers, 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 co∣vered in thee by the righteousnesse of Jesus Christ.

[ 6] Sixtly, Pardon of sinne is expressed in Scripture, by washing and purging a∣way of sin, Psalm. 51.2. Wash me through∣ly from mine iniquity, and clense me from my sin; he means there in reference to justification, not Sanctification; That pardon of sin presents a man to God without spot, or wrinckle, or blemish, or any such thing, that though you have many spots in re∣gard Page  70of your sanctification, yet you have no spot in regard of your justification.

[ 7] Seaventhly, 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 allu∣sion to the Scape-goat, which was to bear the sins of the people on his head to car∣ry them into the land of forgetfulnesse; Thus the Lord that remembers all things, that God is said graciously not to remem∣ber the sins of his people, not to remember them so, as to damn them for them, hee will forget your iniquities and remember them no more.

[ 8] Lastly, Pardon of sinne is expressed in Scripture, by not imputing of sin, Rom. 4.8. Blessed is the man to whom the Lord will not impute sin. It is a word drawn from Mer∣chants, when they have a friend that owes them money that they care not whether they receive or no, they doe not put it down in their Book. God will not im∣pute 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 for∣givenesse.

In the next place, to enquire how many wayes a sin may be said to be for∣given.

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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.

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

Thirdly and chiefly, Sin is said to bee forgiven, when the eternall guilt and con∣demnation due for that sin is taken away, when God doth expiate or take off the guilt of sin, in that properly lies the na∣ture 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 sinne.

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 pol∣lution of sin is not taken away by pardon, the blot remains.

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.

Third thing considered is this, the Or∣dination or appointment of a sinner to e∣ternall punishment; and this is fully taken away by pardon, when God doth give re∣mission Page  72of sin, he doth take away all ob∣ligation to wrath, death, hell, and dam∣nation; and this is properly the nature of forgivenesse of sin, it is a gracious and a free act of God, whereby he acquits a sin∣ner from eternall guilt and eternall pu∣nishment, that is due to all his sins in an eternall punishment, God doth not acquit a pardoned man from externall punish∣ments, God may pardon thy sin, yet hee may punish thee externally for thy sins, 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 neces∣sary connexion with forgivenesse of sin, I confest and thou forgavest.

For answer in the generall, it is not eve∣ry kind of confession that carries a con∣nexion 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 for∣givenesse of sin, but that confession which hath connexion with pardon of sin, it hath six concomitants joined with it.

[ 1] First, it is a free and ingenuous confession, not extorted by force, not with sinful re∣serves, but a free, asul, & ingenuous confes∣sion, that is the meaning of that phrase, Psa. 32.21. Blessed is the man to whom the Lord impu∣teth notiniquity, and in whose spirit there is no guil; Page  73Guile is not there taken largely in opposi∣tion to hypocrisie, but for a sinfull reserve of sin, when a man will not be free and o∣pen in confessing his sin unto God; David would freely & fully open himself & con∣fess 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 entail∣ed on them; those confessions onely are connected with forgivenesse that are inge∣nuous and free.

[ 2] Secondly, that confession which hath pardon annexed to it is a penitentiall con∣fession, a confession that hath sorrow of heart mixt with it, Psalm. 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 in the Law, that he should be clensed from his leprosie, 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 Ʋnclean, unclean, is worth your notice, he was to cry twice, I am unclean, I am un∣clean; there was his confession, but what was joined with his confession before hee Page  74could be cleansed? Two things he must do, First, he must rent his clothes, to note, that God must have brokennesse of heart, and sorrow of heart joined with confession of sin. Secondly, he must cover his lip, to note shame that must be mingled with his sor∣row, to shew, that to us that have an un∣clean 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.

[ 3] Third Concomitant of confession, that hath pardon annexed to it, is this, That there must be a voluntary and a free lea∣ving of those sins which we doe confesse. To confesse sin, yet to have a lothnesse in the spirit to part with it, is no reall con∣fessing of sin, Prov. 28.13. He that covereth his sin shall not prosper, but who so confesseth and forsaketh them shall have mercy. Confession is there joined with a forsaking of sin, in case mercy be obtained. One cals confession a spiritual vomit, you know a man that is burdned in the stomach, would be willing∣ly rid of that load on his stomach that doth oppresse nature; a man that doth confesse sin truly would as willingly be rid of sin on his Conscience, as a man that is sick at his Stomach would be rid of that bur∣den which doth oppresse it, such a confes∣sion Page  75hath pardon annexed with it.

[ 4] Fourthly, That confession which hath pardon annexed with it, is joined with unfained sorrow for sin, Ezra 9. Neh. 9.

[ 5] Fifthly, that confession that hath pardon annexed to it, is joined with a holy aw and fear of running into the commission of those sins that we do confess to God, Psal. 38.18. compared with Ps. 39.1. For I wil de∣clare mine iniquity, I will be sorry for my sin. I said I will take 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 con∣fesse sin, and to be bold and adventurous to run into sin, hath not such a connexion with pardon.

[ 6] Sixtly, That confession that hath par∣don annexed to it, doth quicken the soul to strong and earnest supplication to prayer. David confest sin, and his confes∣sion 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 con∣fessions 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 a confession hath a con∣nexion with forgivenesse of sin. So Page  76much for the second particular.

[Part. 3] The third particular is to shew you, How doth this connexion between confes∣sion of sin and forgivenesse of sin consist with the freenesse of Gods grace in par∣doning of sin, in placing a connexion be∣tween pardon and confession? How doth this consist with the freeness of Gods grace in pardoning of sin? For answer;

[Answ. 1] First, If we should place a causality or a merit in confession of sin to procure pardon, as the Papists doe, this would o∣verthrow the free Grace of God in for∣giving sin: though we doe place a con∣nexion between confessing sin and pardon of sin; yet we doe not place any merit in those confessions, we do not place any worth, any causality in those confessions, that is my first answer.

[Answ. 2] Secondly, The Scripture makes a faire 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 enjoin and command confession. 2. In re∣gard of the means that this is a way to procure pardon.

First, In regard of the commmand, God doth command us to confesse sin; Now no command of God that he would have us doe, can derogate from his free grace, therefore surely this command can no Page  77way 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 qua non) without which pardon of sin shall never be obtained, * I confest and thou for∣gavest.

[Answ. 3] A third answer, Though no man can be pardoned for his confession, yet no man shall have pardon without confession: Re∣pent that your sins may be blotted out, Act. 3. No blotting out of sin without repen∣tance; there must be a sorrow and a bewail∣ing of sin before it can be pardoned; that Christ was broken from sin, it will no ways exempt you from being broken for sin; though Christ was a man of sorrows, and all in a way of satisfaction, yet you must shed tears for sin in a way of contri∣tion and humiliation.

[Answ. 4] Lastly, This connexion between con∣fessing sin and Gods forgiving sin, is not as if our confession did bear any propor∣tion in a way of satisfaction to Gods for∣giving of sin; though God doth forgive sin upon confession, yet it is not for con∣fession; there is more evill in thy sinne that is an offence to God, then there can be good in thy confession; And thus Page  78much for the third particular, that there is a connexion between Gods act of forgi∣ving sin and our confessing sin.

I now come to answer the Objecti∣ons.

[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 confes∣sion 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 know∣eth all the evils under the Sun? what need we tell God when he knoweth all things? This Objection the Anabaptists make a∣gainst confession of sin. For answer;

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

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

[ 3] Thirdly, We doe not confesse sinne by way of satisfaction, as if our confessi∣on could satisfie Gods justice for the wrong we have done him.

But Positively, though God doth know our sins, yet we are bound to Page  79coonfesse our sinnes upon many solid grounds; As,

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

[ 2] Secondly, We doe confesse sin, to stir up more sorrow for sin, Psalm. 38. vers. 18.

[ 3] Thirdly, We confess sin on this ground, that by confessing sin to God, we might see sin to become exceeding sinfull. Con∣fession 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 ne∣ver see his sin, hee could never magni∣fie Gods grace and pardoning mercy.

[ 4] Fourthly, 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 Physi∣tians skill is not seen in healing a slight green wound; but in the healing a man of a deadly disease: Beloved, an ordinary plai∣ster can cure a green wound; if you look on your sins as green wounds, you will Page  80never prize Christ, nor put an estimate on his merits and bloud, when a man can confesse his evill, with all its hainous circumstances, this doth greaten the merits of Christ.

[ 5] Fifthly, 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 con∣fessions 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 onely have I sinned, and done this evill in thy sight, that thou mightest be justified when thou speak∣est, and be clear when thou judgest: it con∣fesseth 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 hee might greaten the aboundance of Gods grace and love.

[ 6] Again, 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 con∣science; 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 Page  81am full of matter, the Spirit within me con∣straineth 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 speak that I may be refreshed, I will open my lips and an∣swer. A godly man is full of matter, of confession to God, and like a vessel ready to burst til he can vent himself by con∣fession in Gods presence; this is the an∣swer to the first Objection.

[Object. 2] A second Objection is this, I, but you will say, what need such pressing of con∣fessing of sin, as having a connexion 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 holinesse, so my sin can detract nothing from Gods glory; for God is neverthe∣lesse 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 he of thine hand? vers. 8. 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? Beloved, this is an objection that the An∣tinomians make: For answer,

[Answ. 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 Page  82lies to take all glory from God, to pull God out of heaven, it is no thankes to thee that God is never the worse for thy sin.

[ 2] Secondly, 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 Glory, his Goodnesse, his Wisdom, so God is un∣changeable, immutably blessed: and as our graces can give no additions to his holi∣nesse; so our sin can give no diminution to his glory, sin is an injury to God because God hath lesse externall glory.

[ 3] Thirdly, 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 sin∣full, what wilt thou doe against God? why, thou canst not bring God out of heaven, though thou maist bring thy self into hell, God receives no diminution of his holinesse, of his wisdom, of his glory, by thy sinfulnesse, yet thou shalt not have glory, holinesse, happinesse, heaven, nor eternall life, thou shalt receive mise∣ries by thine own sins; And thus I have done with the Doctrinall part of this point; to wit, that there is a necessary connexion, between mens confessing sin and Gods act in forgiving of sin.

I now come to the Use, which is for Page  83triall, 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 it be known whether God hath for∣given you your iniquities? There are ten ways to discover this, I shal divide them in∣to this order, there are six Concomitants, that doe attend a person in a pardoned e∣state, and four characters 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 for∣given.

[ 1] First, In Scripture we find that remis∣sion 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 re∣ceiveth 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 practise 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, the•e Page  84was given him a black stone in token of condemnation; but if a man had a white stone given him, it was a token of absolu∣tion or pardon. In allusion to this, Christ doth hore promise pardon of sin, which is meant by the white stone; but what must be written on this stone? there must be written on this white stone, a new Name, that is, 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 do not boast of having your white stone, if there be a blank on that stone, if there be nothing written on that stone, if holinesse be not written on that stone, pardon of sin hath renewing of nature to attend it.

[ 2] A second Concomitant is this, Remissi∣on by forgivenesse of sin, is accompanied with endearednesse of love to Jesus Christ: this is laid down in Luk. 7.47. Where∣fore I say unto thee, her sins which are many are forgiven, for she loved much. It is a Con∣comitant that did attend her pardon, much was forgiven her, therefore she loved much.

[ 3] Thirdly, Forgivenesse of sin, is accom∣panied in Scripture, with a cordiall con∣fession of sin unto God: I adknowledged my transgressions unto the Lord, and thou forga∣vest the iniquity of my sin. 1 Joh. 1.9. If we confesse our sins, he is faithfull and just to Page  85forgive us our sins, and to cleanse us from all un∣righteousnesse.

[ 4] Fourthly, Forgivenesse of sin, is ac∣companied 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 hea∣venly 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 ano∣ther.

[ 5] A fifth Concomitant that attends for∣givenesse of sin, is repentance from dead works: repentance for sin is a Concomi∣tant that is ever joyned with the forgive∣nesse of sin: Act. 5.•1. Him hath God exal∣ted with his right hand to be a Prince and a Sa∣viour, for to give repentance to Israel, and for∣givenesse of sins. There they are linckt to∣gether, to give repentance and remission of sin. It is a Question among the Schoole∣men, Whether God by his absolute pow∣er can forgive a man his sin, if a man doth not repent him of his sin. There are few of them that do incline to the affirma∣tive, because God hath expresly tied him∣self in the Word, that pardon must have re∣pentance for sin.

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Sixtly, Forgivenesse of sin, is accom∣panied with holy endeavours for the mor∣tification of sin: he that hath the guilt of sin pardoned, labours to have the pow∣er of sin destroyed; therefore in Scrip∣ture pardoning mercy and subduing grace, they are both joyned together, Mic. 7.19. He will turn again, he will have com∣passion 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 a∣way. Indeed many men in the world do lay claim to pardon, who never have endeavours and holy pursuits after mor∣tification: many have counterfeit morti∣fication, who play with their sins like Fencers; which it may be give them a touch, a slight blow, but do not fight like warriers, either to kill or be kill'd: but godly men do not play with their sins, but doe with their lusts as a war∣rier, they do conflict with lusts on these terms, that either we must kill them, or they will kill us. Many counterfeit Christians who do lay claim to reall par∣don, have but counterfeit mortifications: I may sitly resemble such men as these to the Persians, who had one Festivall annual∣ly where they used this custome, that Page  87they laboured to finde out all their ve∣nomous creatures, as Snakes, Serpents, and the like: and one day in the year they would kill all which they found, but af∣terwards 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 en∣crease and live again. And thus much for the six Concomitants that do attend a per∣son 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 self: this is laid down in the 7. of Micah, the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, transgression and sin! a pardoned man ad∣mires God, because his grace is free, and his bounty is great: and a pardoned man abaseth self, because he seeth sin exceeding sinfull, Nehem. 9.

[Char. 2] Secondly, A pardoned man doth main∣tain a holy dread in his heart from com∣mitting that sin that he knoweth to be pardoned; a pardoned sinner knoweth this, that before a sin can be pardoned, it cost Christ much, and cost himself much; Page  88it cost Christ much bloud to expiate the guilt of that sin; it cost him many tears to destroy the power of that sin; now that sin which he hath smarted for, and Christ hath suffered for, he will not easily com∣mit. Psal. 38. when the Psalmist said, he would declare his iniquity: then in Psal. 39. he saith, I will take heed to my wayes, as if he should have said, 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 wayes, 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. It is an excellent expression in the book of Job 10.14. If I sin, then thou mar∣kest me, and thou wilt not acquit me from mine iniquity. If I sin, it is not here spoken ab∣solutely and simply; for what man is he that lives and sinneth not? but if I sin as I am charged, that I should sin murmur∣ingly and maliciously against God, and I will persist in my sin, saith Job, If I sin as they charge me, what followes? then God will not take away mine iniquity, he will not par∣don 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 wiccked, and thou wilt be so; thou hast been prophane, and thou wilt be so; This is inconsistent with a par∣doned state.

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[Char. 3] A third Character of a person whose sin is forgiven is this, to have unfained sorrow and remorse of heart for the com∣mission of sin: sins forgiven are steept in bloud, and soakt in tears: sorrow before pardon, is servile and legall; none can sorrow in an Evangelicall manner, but he who is brought into a pardoned estate. Indeed there may be a forc't, and a con∣strained sorrow which may come from the eyes of unpardoned men: there is this difference between the one and the other. Tears 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 natu∣rally drop down.

[Char. 4] A fourth Character, He in whom sin is pardoned, is a man in whom is no guile, Psal. 32. some do take guile in a particular sense, others extend it more largely, as a comprehensive word equivalent to since∣rity; he is a man in whose spirit is no guile, an upright man. Thus much for the use of Tryall.

I now come to answer the Obje∣ctions.

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[Object. 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 imaginable, that Christ should shed bloud 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 pardon∣ed my sin.

I shall resolve this Objection in these four particulars.

[Answ. 1] First of all consider, that all men have not a like naturall tendernesse and soft∣nesse of disposition; many are of soft dis∣positions, are naturally inclined to tears; this is not grace, but the ingenuousnesse and softnesse of Nature; all cannot sor∣row a like: there may be grace in a man, if his disposition be hard and rugged, yet he cannot shed tears as those that have a tender disposition.

[Answ. 2] Secondly, You that make this Obje∣ction 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 sor∣row when it can have no vent from the eye.

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[Answ. 3] Thirdly, You that make this Objecti∣on know, you must distinguish of a two∣fold sorrow for sin, First, there is a judi∣cious 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 evill in the world, and most to be lamented, bran∣ded, opposed, and resisted: Divines do place more strength & height of grace in having an indignation stirred up in the under∣standing against sin, touching the evill of sin; this is more then to shed a few tears for sin. Now if thou hast a judicious sorrow to apprehend sin to be a great evill, though it hath not vent at the eye, yet this is god∣ly sorrow for sin. A man that hath the Tooth-ache, he will cry out and complain more, and shed more tears happily for the exquisite pain of the Tooth-ache, then he will doe in the burning Feaver; yet aske him which he had rather have, he will tell you the Tooth-ache: the reason is, be∣cause the pestilentiall Feaver is more ha∣zard ous to life: so had you rather lose your children, then lose the sense of Gods favour. Which had you rather have, af∣flictions in the world, or willingly com∣mit sin against God?

The judgement of a man, if he be a re∣generate man, tells him he had rather a Page  92thousand times lose the dearest relation, then the manifestation of Gods love unto his soul; he had rather endure the grea∣test affliction, then to venture willingly on the least sin.

[Answ. 4] Fourthly, Consider, that Gods own people have oftentimes exprest more for∣row for outward afflictions, then they have done for inward corruptions; there is great reason for it, because things of sense do more affect us, then things of faith do; lay a man upon the rack, and he shall more roar and cry then any man in the world shall do 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 Absalom, O what a fit of sorrow was he in, crying out, O my son Absalom, my son, my son Absalom, would God I had dyed for thee, O Absalom my son, my son. We do not read of such cryes, O my soul, my soul, O what shall I do 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 Au∣thor doth quote an instance out of Jerome, a godly woman lost her children, and she Page  93wept 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 affli∣ctions.

And thus much for the relief of a trou∣bled sinner in answer to the first Obje∣ction.

[Object. 2] The second Objection is this, Me thinks I hear another man say, how can I be per∣swaded that God hath pardoned and for∣given me my sin, when I see that I cannot mortifie my sin? surely an unmortified sin must needs be an unpardoned sin, sure∣ly the guilt of sin must remain, where the power of sin remains: I cannot finde that my sin is fully mortified, therefore I que∣stion 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 morti∣fying grace is a consequent of pardon of sin, and therefore doth not go before it: Micah 7.18. He will turn again, he will have compassion upon us, he will subdue our iniqui∣ties &c. the promise followes, I will sub∣due thine iniquitie, saith God, be not troubled, I have pardoned thee.

[Answ. 2] Secondly, Thou that makest this Ob∣jection against thy self, it may be thou mistakest the nature of mortification, and Page  94takest mortification to be that which it is not: as first it may be a godly Christi∣an doth extend mortification beyond its bounds, as thus, it may be thou doest ex∣tend mortification not to a gracious sup∣pression 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 ex∣tend so farre, but it extends to an aboli∣tion of the dominion of sin; not of the beeing 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 bran∣ches, 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 mor∣tification, the luxuriant buddings, and blossomings, and breakings forth of sin, they are cut off; but the stump, the root of the originall sin, from which all sin flowes and growes that remains. 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 pro∣longed for a season.

Again, thou dost mistake the nature of Page  95mortification, when thou dost account, that because of the irritations of sin, there∣fore thou hast not the mortifications of sin. Beloved, lusts may be irritated and stir∣red up in a mortified heart.

[Answ. 3] Thirdly, You that plead that sin is not pardoned because it is not mortified, con∣sider for your comfort, that a sin may be fully pardoned, when it is not fully mor∣tified: there is this reason to be given for this, because mortification is not so com∣pleat and perfect as remission of sin is; remission of sin is a perfect act, and all men, though their graces be in equall, 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 equi∣page and proportion with remission of sin.

[Answ. 4] Fourthly, You that plead that you are not pardoned, and the guilt of sin flies in your faces because it is not sub∣dued.

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 Page  96to 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. Therefore a sinner under the power and dominion of sin, shall not be troubled under the De∣vill 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 con∣fessing and contesting with corruptions, is in the account of God lookt upon as the mortification of corruption. Deut. 22.23. If a Damosell that is a virgin be be∣trothed unto an husband, and a man finde her in the City and lye with her, Vers. 24. Then ye shall bring them both out unto the gate of the City, and ye shall stone them with stones that they dye: the damosell because she cryed not being in the City, and the man, because he hath humbled his neighbours wife: so shalt thou put away evill from among you. Vers. 25. But if a man finde a betrothed damosell in the field, and a man force her, and lie with her: then the man only that lay with her shall dye. All Page  97the 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 la∣bourest to suppresse vicious corrupti∣ons of the heart, God doth hold thee guiltlesse, though the Devill may labour to commit a spirituall rape upon thee. It is a text that I have 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. And every earthen vessell, whereinto any of them falleth, whatsoever is in it shall be un∣clean: and ye shall break it. Vers. 36. Ne∣verthelesse, a fountain or pit wherein there is plenty of water, shall be clean: but that which toucheth their carkasse shall be unclean. The significancy of this Law was this, that if sin do fall upon a pit of water, into a standing pool, because it hath no moti∣on, it cannot purge it self from the filth cast into it, that is unclean: but if an un∣clean thing be cast into the 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 continual motion unto God, your running unto God, you have a principle in you to Page  98empty your selves, and to purge your selves, and clear your selves from those things which the Devil doth defile you with, now you are not unclean, and 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, there∣fore 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 fear 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 doest fall into sin, yet thou hast no check and remorse of conscience for sin; therefore thou fearest if sin hath no remorse on thy part, it hath no remissi∣on 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. Page  99I verily thought with my self, that I ought to do many things contrary to the Name of Jesus of Nazareth. Paul sinned, and he had his doubts before conversion, even as after conversion: yet this sin troubled him not, he thought he was bound to do ma∣ny things, &c. so may thy conscience be so farre disordered, as to think thou doest well when thou doest ill, Jonah 4.9. And God said to Jonah, doest thou well to be angry for the Gourd? and he said, I do well to be an∣gry, even unto death. Could Jonah's consci∣ence smite him for his anger when he said he did well? Lord how farre will a god∣ly man goe towards the suburbs of hell if God shall let him alone! I do well, saith Jonah, to be angry, even unto death.

[Answ. 2] Secondly, Thou that makest this Ob∣jection, take this for thy comfort, con∣sider that many pardoned sinners through heedlesnesse, and in observancy have not their judgements inlightned to discerne sin; and if the judgement hath not an eye to see sin, the conscience will 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 ob∣ject of desire; neither can any thing that is unknown be the object of sorrow; un∣known miseries we weep not for, but miseries we know, those we mourn for: if a mans judgement be not enlightned to Page  100see sin, he can never mourn for it; he may live and dye in a sin that his judge∣ment 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, had they took liberty to take as ma∣ny wives as they would. A godly man that holds an error, conscience may ne∣ver smite him for it, because his judge∣ment is mistaken; his judgement thinks he holds the truth, and therefore consci∣ence cannot smite him for holding an er∣ror.

[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 grada∣tion, that when he knoweth he sins against God, yet I say conscience may be so farre benummed, that for a season he may 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 Page  101alone, though he be a good man, yet he may continue for a long time under a known sin, and conscience not work re∣morse or trouble in him.

[Answ. 4] Fourthly, take this for comfort, that there is no godly mans conscience in the world, that is alwayes alike in office; but sometimes it may be in of∣fice, sometimes out of office; some∣times a roaring, gawling, awakening conscience; and sometimes a stupified, a benummed, and a seared conscience: no mans conscience is alwayes alike in office, it is sensible at one time, and seared up another time. Pregnant instances, David, at one time his heart smote him for but the appearance of an evill, yet at another time, his conscience did not smite him for murdering Ʋriah. Again at another time Davids conscience smote him but for vain-glory in numbring the people: it was only vain-glory that he would please himself in a mustered Army; yet at ano∣ther time Davids conscience did not smite him for adultery. O beloved, how will a mans conscience lye asleep, and not trouble him for an evill if God lets him alone!

[Answ. 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 Page  102his wits a work to hide his sin, then his conscience on work to check him for sin. To give you an instance for this, it is plain in the case of David, David com∣mitted 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 pro∣jects David had to hide the sin:

First, He sent for Ʋriah Bathsheba's hus∣band, that so Ʋriah might come and lye with his wife, that so he might hide Da∣vids uncleannesse, 2 Sam. 11.

Secondly, 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.

Thirdly, He did plot Ʋriah'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 Ʋriah; 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!

[ 6] Sixthly, This is the furthest step of all, take this for thy comfort, It is possible that the conscience of a pardoned sinner Page  103may 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 Abra∣ham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on me, and on my king∣dome a great sin? thou hast done deeds unto me, that ought not to be done. For this falshood Abrahams conscience never smote him, yet a Heathen by the light of a naturall conscience rebuked Abraham for it. Abi∣melech, a Heathen, did tell Abraham, Thou hast done deeds that ought not to be done.

And thus I have gone very farre in an∣swering this Objection. And I have done it for to stay the troubles of a perplexed conscience; not to make any man pre∣sumptuous: these six steps are near go∣ing down to the shambles 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 presumptu∣ous 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.

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[Object. 1] Now lest this Objection might lurk in the heart of any man that hears me, I will turn the scales. And that no man might be presumptuous and entertain false per∣swasions 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 dif∣ference between a pardoned sinner and an unpardoned, there are these five parti∣cular differences.

[ 1] First, Though a pardoned man may have sometimes conscience asleep, yet that pardoned man dares not be so bold and adventurous to fin against conscience as wicked men do: you have this fully laid down in Scripture, though but dark∣ly, Lev. 13.10. And the Priest shall see him, and be hold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising, &c. Here were two symptomes of the plague of Leprosie, the growing of white hair in the s•re, 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 rising, they understand it to be adventurousnesse in a sinner to com∣mit Page  105sin 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, if the lepro∣sie 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 raw∣nesse 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 consci∣ence, and be bold and adventurous against the gawlings of a perplexed conscience he shall be unclean.

[ 2] Secondly, Take this for a difference, though the conscience of a pardoned man may not for a time smite him for sin com∣mitted, yet he doth not take that course to stifle the checks, 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 me 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.

Thirdly, Good men care not for jo∣cond Page  106company, Mar. 16.18. For John had said unto Herod, It is not lawfull for thee to have thy brothers wife. Vers. 21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee, &c. Good men dare not avoid a reproving, a searching mini∣stry: as Felix did, Act. 24.25. And as he reasoned of righteousnesse, temperance, and judge∣ment to come, Felix trembled, and answered, Goe thy way for this time, when I have conveni∣ent season I will call for thee.

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

Fourthly, A pardoned sinner dares not content himself under a dawbing and a flattering Ministry, that will sew pillowes 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 Je∣rusalem, an horrible thing; they commit adultery, and walk in lies; they strengthen also the hands of evill doers, that none doth return from his wickednesse: they are all of them unto me as Sodom, and the inhabitants of them as Go∣morrah. Chap. 8.11. For they have healed the hurt of the Daughter of my people slight∣ly, Page  107saying, 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 through∣ly, and home to the heart.

Sixthly, A godly man doth not wal∣low and continue in a custome of sin, that so custome in his sin, might take a∣way conscience of his sin. Ephes. 4.19. Who being past feeling, have given themselves over to lasciviousnesse, to work all uncleannesse with greedinesse. Wicked men give them∣selves 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; 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 Page  108make use of custome in sin to lull them a∣sleep in their sweet lusts.

[ 3] A third difference, That though the conscience of a pardoned sinner doth not smite him for sin, yet is it sooner and ea∣sier 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, he went out and wept bitterly, a rebuke to David from the Prophet, made him cry out, Lord I have sin∣ned. A reprobate conscience is not so ea∣sily 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 a doe with a wicked man to have his conscience in office then with a godly man.

[ 4] Fourthly, There is this difference, though the conscience of a good man be a sleep 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 and dye in sin, and never have the controll or rebuke of con∣science: Ahaz was troubled by affliction from God, yet conscience never trou∣bled him, for he did yet more wickedly a∣gainst God.

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[ 5] Fifthly, Though the conscience of a pardoned sinner may be asleep for a time, and may not reprove him for sin commit∣ted; yet a good mans conscience when it doth reprove him, it doth check him more out of a sense of sin and the disho∣nour 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 be∣cause sin is sin, and because God is disho∣noured; but because there is hell for sin, and because there are outward grievous judgements; when God breaks men by his judgements, then they will put con∣science 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 thunder in the heavens, the Ducks feare not; a Divine makes this a fit embleme of a wicked mans conscience, cast but a little peble 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 Page  110heaven cannot make him startle.

And thus I have run hastily over the answering of this third Objection, I have done it meerly for a relief of a perplexed Conscience, thus I have done with this do∣ctrine, I confest, and thou forgavest, Thou for gavest, to forgive saith Museulus, is a word of favor or grace, not merit, or sanctifica∣tion; 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, under∣stand 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 〈 in non-Latin alphabet 〉 that signifies iniquity, signifies punishment, and therefore they understand the iniquity of sin, the punishment of sin; but Interpreters generally go against this in∣terpretation, 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 for∣givenesse of sin is referred to eternall guilt.

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Thirdly, Here is in the Text a Selah, which is a note of attention, a note of admiration annexed to this expression, Thou hast forgiven, &c. surely that would be no wonder to God to passe by an ex∣ternall 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 of sin is meant, that God out of his free grace doth not onely simply forgive a sin committed, but he forgives the iniquity of that sin, all the malignity of that sin, all the hainous ag∣gravated circumstances, that may any ways make it great. A learned Authour ha∣ving a whole Tract upon this Psalm, hath these words, the Psalmist useth this kinde of speech, To forgive the iniquity of sinne, that hee might teach us, that it was no light fault that was pardoned, it was sin, and it was the iniquity of sin, sin upon sin, and sin greatned by many hainous circumstances. Yet, Behold! the great mercy of God, Thou for∣gavest the iniquity of my sin; thus much for the explaining of the words.

The Observation is this; That such are the riches of Gods pardoning grace, that he for∣gives his people not onely sin in the generall, but their great sins, such as are cloathed with many aggravated and hainous crying circum∣stances. Thou forgavest the iniquity of my sinne.

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

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

First of all, I shall give you an induction of instances, that God doth not only for∣give his people a bare sin convicted, 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. The instance of David, that speakes the words, an instance of Peter, another of Paul, many men that have sinned against light and love, sinned against cheks of con∣science, 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 ag∣gravated circumstances to make them great.

First, * 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 aggrava∣ted circumstances to make it great and grievous; and yet for all this that sin for∣given him.

[Circ. 1] First Circumstance to aggravate Davids Page  115sin, 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 a∣dultery is an aggravated sin; there are five circumstances.

1. He that commits adultery, he sins a∣gainst his own body.

2. It is a wrong to the body of the wo∣man, he is unclean with.

3. It is a wrong to his own wife.

4. It is a wrong to Bathshebas husband.

5. It is a wrong to the child that is ille∣gitimately begotten in adultery, that an ig∣nominy should be on him when hee is born: and therefore that David should fall to that sin, it was one great sin to aggra∣vate Davids sin.

[Circu. 2] Secondly, If you consider the dignity and the quality of Davids person that did commit this sin, He was a King; Now the greater the person is that sins, the sin is the greater.

[ 3] 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.

[ 4] Fourthly, To 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 Lambe, and a rich man that had many Lambs, which kil∣led Page  116the 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.

[ 5] Fifth Circumstance, if you consider the time when David 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.

[ 6] Sixt Circumstance, It was a great inju∣ry to a faithfull Commander in his Army as to Ʋriah.

[ 7] Seventhly, Which is the chiefest cir∣cumstance of all, that David should com∣mit many sins to hide that one sin, that was an aggravating Circumstance, David did commit six sins to hide that one sin of Adultery.

1. He sent for Ʋriah Bathshebas husband to leave the Army, when they were storm∣ing a place, this might have endangered the whole Army.

2. The Text saith that David made Ʋriah drunk, thinking thereby to make him goe in to his wife.

3. He used a means for Ʋriah to Father his bastard that he had gotten in unclean∣nesse.

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

Page  1175. David sent a letter by Ʋriah, wherein Ʋriah was a messenger of his own death, unknown to him.

6. When Ʋriah was dead, the text saith, that David said, The sword makes no differ∣ence, for the sword destroyeth one man as well as another; he laid Ʋriahs death on Gods providence onely, 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 aggrava∣tion 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.

[ 8] Eighth Aggravation, which greatens Davids sin, was this, that David should mar∣ry Ʋriahs wife, first killed the husband, then married the wife.

[ 9] Ninethly and lastly, To make his sin out of measure sinfull, David continued under this sin with all these aggravati∣ons for nine moneths together without repentance or remorse of conscience. I doe not name this to boulster any man in sin; I onely mention this for a distres∣sed conscience, that though thy sin bee an aggravated and a great sin, cloathed with many hideous and heynous circum∣stances; Page  116 〈1 page duplicate〉 Page  117 〈1 page duplicate〉 Page  118yet God did forgive such a sin as that, and therefore well may David say, The Lord forgave the iniquity of my sin, not onely sin, [Inst.] but the iniquity of sin.

A second instance is of Peter, you all know the story, but it may be you have not lookt narrowly into the circum∣stances that made Peters sin to be great. In Peters sinne,

[ 1] First, 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 be∣cause 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 shamefull a manner as they; this was a great aggravation.

[ 2] Secondly, 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 denyed, and said, I am not.

[ 3] Thirdly, He said he did not know Jesus Christ; what a horrible fault was that, that he said he did not know Jesus Christ? Luk. 22.57. And he denyed him saying, Woman I know him not.

[ 4] Fourthly, He did not only deny Christ to a single maid, but the Text saith, he denyed Page  119Christ to the Maid, and before all the peo∣ple, there was an open denyall of Christ. Matth. 26.69. Now Peter sate without in the Palace, and a Damosel came unto him, saying, Thou also wast with Jesus of Galilee, vers. 70. But he denyed before them all, saying, I know not what thou sayest.

[ 5] Fifthly, When another Damosell came, and she said, Verily thou art one of them, and a fol∣lower of Jesus Christ, he said a second time, Wo∣man I doe not know the man, Luk. 22.

[ 6] Sixthly, He did not onely deny, but Matthew saith he denyed with an Oath, Matth. 26.72. And again he denyed with an oath, I doe not know the man; to swear to a lye is abominable.

[ 7] Seventhly, 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.

[ 8] Eighthly, This is not all, that Peter did not only speak a falsehood, not only swear a lye, but Peter did curse himself if so be he knew Jesus Christ, the text saith he began to curse as well as to swear, Mar. 14.71. But he began to curse and to swear, saying, I know not this man of whom ye speak, he wisht some dire∣ful judgment to befal him if he knew Jesus Christ: some Interp. think that he did not only curse himself, but he curst Jesus Christ to make the people think, that he did not care for Jesus Christ, therefore did use some Page  120execration 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, Act. 9.10, 11. I verily thought with my self, that I ought to doe many things contrary to the name of Jesus of Naza∣reth. Which thing I also did in Jerusalem, and many of the Saints did I shut up in prison, having received authority from the chief Priests, and when they were put to death, I gave my voice a∣gainst them. And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I per∣secuted them even unto strange cities. There are no lesse then ten aggravating circumstances to greaten Pauls sin.

[ 1] First, 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.

[ 2] Secondly, If you consider the number that he wronged, they were many of the Saints.

[ 3] Thirdly, If you consider the kinde of wrong he did them, he put them into pri∣son.

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

Page  121

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

[ 6] Sixthly, 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.

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

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

[ 9] Ninethly, He drove them from house to house, I drove them into strange Cities.

[ 10] And 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 hee, I thought with my self to doe many things contrary to the name of Jesus of Nazareth, there was the person he aimed at; yet Paul, a man forgiven for all this; for he saith, when he aggravates his sin, in 1 Tim. 11, 12, 13. Ac∣cording to the glorious Gospell of the blessed God which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me, Page  122for that hee counted mee faithfull, putting mee into the Ministery, Who was before a Blasphemer, and a persecutor, and injurious. But I obtained mercy, because I did it ignorantly∣in unbeleif. Thus I have done with the Doctrinall part of my, text, laying down to you an induction of instances; I am the larger in this, because I know per∣plexed consciences in trouble of minde are apt but to greaten their owne sins, but can you aggravate it worse then David, Paul, or Peter could doe? yet behold those sins and those aggravated sins were forgi∣ven 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 conversi∣on or after conversion, to bee un∣clean with David, to deny Christ with Peter, it may be to swear to a lye, to swear to a falsehood, nay, it may be ingage to a lye, to a falshood, O take heed of false Oaths, it may be to persecute the Saints of Christ with Paul.

Four consolations.

[ 1] First, O know it for thy comfort O thou disconsolate heart, let thy sin bee never so great, yet the mercies of God are greater. Sabian, a learned Interpreter, gives to my hand which is his instance, Page  123Lord 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 of himselfe in Isai. 44.22. I have blotted out as a thick cloud thy transgres∣sions, and as a cloud, thy sins, return unto mee, for I have redeemed thee. Suppose thy sin be not onely a little cloud; but suppose it be a great cloud, a thick cloud saith God, I do not onely blot sins out like a little cloud: but I will blot out 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 mountains as well as mole-hils: Gods mercy is an O∣cean that can cover great enormities as well as lesser infirmities. The glorious body of the Sun in the heavens, can scat∣ter the greatest mist as well as the thinnest vapour: great sins as well as small are pardoned by mercy. It is worthy your notice what Moses speaks of the Mercy-seat, It covered the whole Arke wherein the Law was kept. To note, saith a Divine, though thou art a man or a woman guilty of all the Laws breach; not onely of one command, but of all the commands, yet the Mercy-Seat Page  124Seat covered all the commands; to teach you this, that the mercy of God can par∣don the greatest violation of the Law, therefore that wherein the Law was kept was all covered by the Mercy Seat.

[ 2] 2. Take this for thy comfort, O thou per∣plexed Conscience; it may be when thou art in a corner, move but God and thine own soul together, thou dost aggravate thy sin, and thinkest no mans sin, so grie∣vous as thine; then take this for thy com∣fort; let thy sin be never so great, yet the satisfaction and sufferings of Christ are far greater, the bloud 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 bloud can drown a whole host and a huge multitude of sins, as well as a small lust. Though thou hast need to shed more tears for sin in a way of contrition; yet Christ need not shed more bloud for sin in a way of redempti∣on, for he hath saved them to the utmost that come unto God by him: the Apostle triumphing in the 5. of the Romans, hee means there, that there is not so much evil in sin to damne us, as there is good in the gift, in Christ, for to save, because thy sin is the guilt of a creature, and Christs sa∣tisfaction is the satisfaction of a God; thy sin, the sinne of a finite creature, and his Page  125sufferings, the sufferings of an infinite Me∣diator.

[ 3] Third Consolation is this, to you that are perplexed in Conscience, that you have committed hainous and aggravated sinful∣nesse, yet that Jesus Christ by conversion doth wipe away the infamy & the ignomi∣ny of thy most horrid and scandalous sins, before conversion. Suppose thou hast bin a notorious infamous creature; yet Christ takes off the ignominy and the infamy of thy sin by Conversion: It is observable of Mary Magdalen shee was a notorious whore, every one that saw her knew shee 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? Verily, I say unto you, that where ever the Gospell is preached, it shall be spoken what this woman hath done, throughout the whole world, Christ did wipe away the infamy of harlotry, he would have renowned the love of that wo∣man to Christ, he would have it spoken of where ever the Gospel was preacht, Luk. 7.47. Wherefore I say unto thee, her sinnes which are many are forgiven, for she loved much. Christ did delight to wipe away the ignominy of her harlotry in her after life. It is wor∣thy observation, that four women are reckoned in the Genealogy of Christ; what women were they? they were women that Page  126were infamous, the best of them did fall into much scandall, and gave much offence, there you find mention of Thamar, Rachab, Ruth, and Bathsheba, no more in the Gene∣alogy but these; what were al these women? they were converted 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 hee said, What pledge shall I give thee? and she said, thy Signet, and thy Bracelets and thy Staffe, that is in thine hand; and he 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 recei∣ved the spies with peace, Matth. 1.5. And Sal∣mon begat Boos of Rachab, &c. A third wo∣man mentioned in the Genealogy is Ruth, what was shee? she was not so infamous as the rest were, yet she ran into a grievous scandall, Ruth came of Moab, whom Lot be∣gat of his own daughter, you have the sto∣ry in the Book of Genesis 19.36. Thus were both the daughters of Lot with child by their fa∣ther. vers. 37. And the first born 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 acti∣on that had appearance of evill, what did shee? read the story in the 3 of Ruth, be∣ginning at the 5. verse, &c. the story saith, Page  127that she came alone at midnight to Bouz, there was an action full of infamy, which was a shamefull thing that a 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 clears 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 grie∣vous scandall for a woman to be with a man, and Boaz did fear the scandall of it too; yet such a woman as this 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, all of them infamous, 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 Conversi∣on: 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.

The point was this, That such are the riches of Gods pardoning grace, that hee forgives his people the great sins that Page  128are cloathed with many hainous and ag∣gravated circumstances. Now lest any might abuse this Doctrine, and suck poy∣son from these flowers that are most sweetly scattered up and down the Scrip∣ture, I shall labour so to handle the matter, as to keep off presumptuous men that they be not emboldned in a wicked course of sin. Therefore my use shall be to two sorts of men.

[Ʋse. 1] First of all, it shall be directed to morall and civill honest men: if God doth forgive men great sins, cloathed with many hai∣nous and aggravated circumstances, as Da∣vids sin was, as Peters sin was, and Pauls sins were, * then I have great hopes of pardon; mine are but sins of an ordinary incursi∣on, therefore I have hopes my sins are pardoned, because they have not been crying great sins.

[ 1] First of all consider, That God hath shewn as much displeasure against small and little sins, as against greater and gros∣ser enormities: I will give you some in∣stances.

First, Of the neglect of Moses to cir∣cumcise his son; one would think that for forbearing the circumcising of a childe when a man was in a journey and had ur∣gent businesse lying upon him, his busi∣nesse should have been a plea to excuse him: yet for the bare omission of that on Page  129the eight day, the Lord met him, and would have killed him, Exod. 4.24. And it came to passe by the way in the Inne, that the Lord met him, and sought to kill him. Ano∣ther time the Psalmist tels us of Moses sin in the wildernesse, Moses spake unadvised∣ly with his lips, only a rash word; and what was the issue of that sin? the Lord would never suffer Moses to enter into the land of Canaan.

Another instance of Ʋzzah, one would think it but a small thing for Ʋzzah to put his hand to uphold the falling Arke, it was out of a good intention, that the Arke should not fall; yet, you know how the hand of God smote Ʋzzah for it.

So likewise of David, you would think it but a small matter for a King to number his people; yet you know how many thousands in Israel God did take away by the Plague for that very sin: so that be∣loved, suppose thou hast not fallen into hideous and hainous wickednesses, yet thou seest little sins displease God as well as great; because sin, though little, yet is against a great God, and little sins dis∣please as well as great.

[ 2] Secondly, That though grosse sins may carry a greater infamy, yet little secret sins may carry a greater guilt in them to God. Beloved, the sin of Angels, it was but a small sin, a spirituall sin, only one Page  130sin, and a sin in thought too, not of act; yet you know that for that sin, God did tumble the Angels out of heaven. Indeed grosse sins carry a greater infamy, but little small sins may carry as great a guilt.

[ 3] Third Consideration is this, That small and little sins may be aggravated and cloathed with such circumstances, as may make them great. Two instances in Adams sin, and Davids sin.

First, Adams sin, you would account it a small matter to eat an apple or some other fruit; but yet that small fact of eating the forbidden fruit, was so cloathed with many circumstances, which made it a great and grievous sin: for,

First, If you consider the state of Adam, he was not as we are; but Adam was a perfect and an innocent creature: and it is a greater evill for a perfect creature to sin then for us that are imperfect.

Secondly, Consider the place where Adam was, it was in Paradise, and yet there to sin.

Thirdly, Consider the publicknesse of his person, he did not sin for himself; but in his sin we all sinned: for a private man to sin is an evill, but for a publique per∣son representing other men, his sin is other mens sin.

Fourthly, How many aggravations Page  131were in the bowels of Adams sin: there are six:

First, There was unbeleif in his sin, God did not tell them with an if, or an and, but told them peremptorily they should dye.

Secondly, There was this aggravation, that Adam did beleeve the Devill, before God.

Thirdly, There was pride in this sin; for saith the Devill, Ye shall be as gods, and that pleased them; it was not enough to be man and woman, but they must be gods.

Fourthly, There was curiosity in that sin, You shall be as gods knowing good and evill; now out of meer curiosity to know more then they did know, though they knew enough to make them happy and blessed, did they plunge themselves into this sin.

Fiftly, They were not contented with their condition.

[ 6] Sixthly and lastly, There was murder in this sin, for Adam kill'd himself and all his posterity; For by one man sin en∣tred into the world and death by sin, so that in him all have sinned, and so all dyed: therefore Adams sin was so cloathed with hainous aggravations, that made it very great.

Look on Davids sin in numbring the Page  132people, it was a very small sin, and indeed interpreters justifie the fact, in it self it was no sin for a King to number his Ar∣my; yet there were some circumstances with which this fact was cloathed, that made Davids fact very notorious: there were six hainous aggravations in that fact of Davids numbring the people.

First of all, there was pride and vain∣glory: this Tostaius saith, that the sin of pride and vain glory was Davids sin.

Secondly, There was carnall depen∣dence in his sin, he would number his people, that seeing how strong he was, he might depend on the multitude, that saith Zanchius was Davids sin too.

Thirdly, There was covetousnesse in the sin too, Zanchius saith this was Davids sin. It is observable that when in Israel the souldiers were mustered, and the subjects numbred, there was a tax by pole, that every one should pay to the King this was Davids sin that he would needlesly num∣ber the people for this same sake.

Fourthly, There was curiosity, for David did a needlesse act; for what need David know every particular man in his kingdome in so vast a confine as Judah was? I Chron 23. As if he should have said, If there were civill wars among you, or rebelling in thy kingdome, then to know the number of thy subjects it were some∣thing: Page  133but now what need we? we are all true and loyall to thee: yet vain curi∣osity made David do it.

Fifthly, There was the sin of sacriledge, this Zanchius notes: for when the people were numbred, there was to be given for the use of the Sanctuary, half a shekel, as you have the story, Exod. 30.12. When thou takest the sum of the children of Israel, af∣ter their number, then shall they give every man a ransome for his soul unto the Lord, when thou numbrest them, that there be no plague amongst them, when thou numbrest them. Vers. 13. This they shall give, every one that passeth among them that are numbred: half a shekel after the shekel of the Sanctuary: compare this with Exod. 38.25. And the silver of them that were numbred of the Congregation, was an hun∣dred talents, and a thousand seven hundred and threescore and fifteen shekels after the shekel of the Sanctuary, &c. David did defraud the Sanctuary of that money.

Sixthly, In this sin, there was an express breach of Gods Law: this Deodat saith: for his Law was, the people should not be numbred that were under 20 years, but on∣those above 20; now David did number those that were under 20. years. Exod. 30.14. Every one that passeth among them that are numbred, from 20 years old and above, shall give an offering unto the Lord. Numb. 1.3. From 20 years old and upward, all that are Page  134able to goe forth to warre in Israel: Now Da∣vid numbring those that were under those years, did transgresse the command of God. That is a third consideration to you that say you never run into scandalous sins: yet consider, that little sins may be so aggravated by circumstances as that they become grievous: suppose thy sin be secret lust, and secret passion, and se∣cret pride: beloved, thy sins may have such circumstances, as to make them great: suppose thy sins be against checks of con∣science they are great sins, because they are against Gods officer in man; Conscience is Gods officer in thee, and Gods Register, and Vicegerent in man; and for thee to controll thine own conscience against the accusations, and against the convicti∣ons and checks of thy conscience, though the sin be but a small trifle, yet is it very great; He that doubteth, is damned if he eats. The Apostle saith it is no sin to eat meat, but if thou thinkest it is a sin to eat meat, and dost it, thou sinnest against con∣science. If thy conscience telleth thee that it is unlawfull to do this or that, and yet thou wilt venture on it, the Apostle saith, He that doubteth is damned, if he eats. If thou doest any thing against the re∣bukes of conscience, it is a great crime; because conscience is Gods Officer in thee: to eat meat, is but a trifle; the Question Page  135was, whether they might eat meat offered to an idoll, the Apostle saith they might do it. I, but suppose conscience in a man might say, I am perswaded that if I should eat this meat that was offered to an idoll, I should approve of Idolatry, then, saith the Apostle, thou art damned if thou eat: to shew, that if in so small a thing as eating flesh, then in other matters also; if thy conscience telleth thee, that thou sinnest if thou doest it, and yet doest it, thy little sin is become a great sin.

Secondly, The smallest sin may be ag∣gravated, if there be a complacency in thy heart to a small sin. Beloved, a small sin that is indulged, is a more aggravating sin then a greater sin thou doest fall into with resistance. It is very observable in Lev. 13.12. And if a leprosie break out abroad in the skin, and the leprosie cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looketh. Ains∣worth admires and wonders what God intends by this Law: the meaning is, the Leprosie betokens sinne. Now if the leprosie, or the plague, or the small pox; if it comes out into a scab, and comes into the flesh, and strikes out∣ward, there is no disease within; but then there is danger when sores strike in∣ward, and do not come out in the flesh: this Law hath this use in it, if the lepro∣sie Page  136were only on the skin, the man was not unclean, though there was sin in his life, yet sin was not in his heart: I, but saith God, if the scab be in sight deeper then the skins then pronounce him unclean, to shew, if sin be in thy heart and in thy life too, though it be but a small sin, yet it is a sin that will damn thee: If I regard iniquity in my heart, Psal. 66.18. the Lord will not hear me. Therefore you that are morall men, that say, you thank God, that you have not broke out into grosse sins: consider, though sin be small, yet your small sins may have such circumstances, as may make them very great: sinning against your consciences, or else sin seising upon the heart.

[ 4] Fourthly, to morall men, that a great and grosse sinner may be pardoned, when morall men who never brake out into such grosse wickednesse, may live and dye in an unpardoned estate. I will give you but two instances, the one of the Pha∣risee, and the other of the young man in the Gospell.

First, of the Pharisee, in Luk. 18. I thank God, saith he, I am no extortioner, no drun∣kard, no adulterer; I am not this nor that: the Pharisee was a man that never broke out into scandalous sins; what was the conclusion? saith Christ, that he that justi∣fied himself, was not justified; but the Publi∣can Page  137was justified rather then the Pharisee: the Publican that had fallen into extor∣tion, his office did expose him unto much extortion, which was in allusion to our Custome-house, he was a wicked liver, and yet went away justified. O! a civill honest Pharisee, a Pharisee that never brake out into scandall, yet was not justified: a Publican that was a known and infamous sinner, went away justified.

The prodigall sonne that ran away from his father, spent all his substance, that is, his gifts, and went to live among hogs and swine, in this world, that is, wicked men, yet this man a pardoned man. The young man who tels you that he kept all Gods Commands from his youth, an unjustified man: yet the Prodigall that was riotous from his youth, became to be a justified man. I am perswaded, the ve∣ry intent of these Scriptures, is for this end; that civill morall men should not presume on pardon, meerly on their civill morality.

[ 5] Fifthly consider, That what your sins do want in regard of other mens sins in bulk and magnitude, you may make up in number. Suppose thou hast not been a drunkard, an adulterer, an oppressor, yet thou hast many small sins, thou hast many secret and small failings: now re∣member, many small sins may sooner Page  138damn thee, then a few greater sins: I may make use of that pertinent Scripture, in Jer. 5.6. Wherefore a Lion out of the forest shall slay them, and a Wolfe of the evenings shall spoil them; a Leopard shall watch over their cities, every one that goeth out hence shall be torn in pieces, because their transgressions are many, and their back-slidings are encreased. Vers. 7. How shall I pardon thee for this? &c. Be∣cause their transgressions were many, there∣fore God comes with a question, How shall I pardon? Beloved, suppose thy sins be not great, yet if they be many small sins, God may put this question to you, How shall I pardon you? Let me tell you a pa∣radox, That small sins are as hardly, yea, more hardly pardoned, then greater sins are. And the reason is, because a man is not so apt to repent for small sins, as he will be for great, because they are not so visible, and therefore conscience not so apt to do its office to put a man upon re∣pentance; that is the reason of Christs speech, Verily I say unto you, that Publicans and harlots shall goe to heaven before them, why? because the Pharisees did depend upon their righteousnesse, and did not see their little small sins: a Publican, a harlot, that could not but by the light of nature see their extortion, their wicked∣nesse, and harlotry, they should go to heaven before them, that Christ should Page  139tell them of their sins and they repent of them. Therefore though your sins be but small, yet they may be many, and that will greaten your sins: a many small sins may run thee into deeper arrearages unto God, then a few grosser evils. O then let me perswade you, that none of you would presume on pardon, because you have not fallen into greater and grosser evils. Thus much for the first branch of the Use.

[Ʋse 2] The second followes, and that is this, To those that can here say of their sins as David did, thou forgavest the iniquity of my sin, * sins cloathed with many hideous and hainous circumstances.

First, something by way of astonish∣ment.

[ 1] First, Consider, though your grosse sins cannot bring your persons into a state of damnation, yet they wil bring you into a state of sequestration; though they cannot keep thee from heaven, yet will they keep thee from comfort: God will suspend and withdraw the manifestations of his grace; he will turn his smiles into frowns upon thee. Beloved this is sad, a grosse sin will keep thee from the comforts and joyes of heaven, though it cannot keep thee from the possession of heaven.

The Leper in the Law was commanded to be shut up out of his own house, yet Page  140he had a right to his own house; thou mayest have a right to heaven, a right to salvation, yet God may shut thee up that thou mayest not have the manifestations of a reconciled God towards thee: this is astonishment to thee.

[ 2] Secondly, to astonish thee though thou beest pardoned; yet such wofull commo∣tions, such dismall fears, will arise in thy conscience, that will make thee verily think thou art not pardoned. Beloved, if you fall into grosse sins, and repell the sanctifying work of the Spirit, God will withdraw the comforting work of the Spirit. The spirit of God is compared to a Dove; the Dove loves to be in clean places, but if the house be nasty, the Dove goeth away, and will not stay there: Gods Spirit is like a Dove, it loves to have the house of thy soul kept clean; but if thy soul be filled with noysome and nasty lusts, the Spirit of God will not descend on thee; the greater thy sins are, the grea∣ter thy sorrowes, anguish, and tortures of thy conscience will be. Philosophers say of evaporation, the more vapours are drawn from the earth, the more the light and lustre of the Sun is eclipsed: the more sin doth arise from thy heart to thy life, the more thou darkenest the rising of the Sun of righteousnesse, that glorious beams shall not reflect on thee: thy fal∣ling Page  141into grosse sins, may cause wofull commotions, and dismall horrors in thy conscience. Consider, is not this grie∣vous, thou pardoned sinner, to think though this grosse sin may not damn my soul, yet before I dye it will torture my conscience? If I do speak to a troubled conscience, there is none in the world will say, that the sweetnesse and plea∣sure of sin, can compensate the anguishand torture of conscience which smarteth for sinne.

[ 3] Thirdly, Consider, thou that fallest into a grosse sin, though a justified per∣son; yet it will be a harder work, and a longer time for thee to attain assurance of pardon then for other men: the deeper a wound is, and the longer it is festering and rankling, the harder and longer it will be before it be healed again. David did pour out a river of tears before God did pour in a drop of the oyle of joy and gladnesse into his heart; David brake Gods Law, God broke his bones; there∣fore he prayed, Lord restore to me the joy of thy salvation, that the bones which thou hast broken may rejoyce. It is worthy observa∣tion of what you read of Mary Magdalen, a notorious strumpet, there was a woman which was a sinner, that is, a known harlot, a known strumpet, saith Christ, her sinnes which are many are forgiven her: but did Page  142Christ tell these words to Mary? no, Christ spake these words to Simon, in whose house Christ was at supper: mark the method, Divines make much use of this. Mary fell into a grosse sin, but Mary must not know her own pardon; Mary was weeping for her sin, and it was revealed unto another that she was pardoned; to shew, that when men fall into grosse sins, God doth many times hide comforts from them, other men shall have good hope of their pardon, more then they have of themselves: let this be astonishment and a check to you to take heed of falling in∣to grosse evils; for God may keep you long without manifestation of par∣don.

[ 4] Fourthly, to astonish thee, consider, that thou dost run a very dangerous and de∣sperate hazard to venture upon the com∣mission of sin upon presumption of par∣don: Wilt thou sin that may be as pain∣full to thy conscience as the breaking of thy bones, because Christ can set thee in joynt again? wilt thou sin and cut gashes in thine own flesh, because thou knowest the Bloud of Christ to be a soverain Bal∣sam to cure thy wounds? for by his stripes we are healed. *

I now come to give you something by way of direction: Hast thou been a man that God hath left to thine own hearts Page  143lust? thou hast not only sin, but the iniquity of sin, sin aggravated, then,

[ 1] First take this rule, Labour in the re∣sidue of thy dayes to be as eminent in grace, as thou hast been formerly noto∣rious in sin: hath thy lusts been strong? labour now, that thy affections may be strong God-ward and heaven-ward: has thy sin been cloathed with many hainous circumstances to make it great? let thy graces be cloathed with many holy cir∣cumstances to make them great: though this cannot make a compensation to the most High (for nothing thou hast or doest can recompense God for the wrong sin doth him) yet is this something by way of a holy revenge on thy self; the more thou hast been notorious in evill, thou shouldst labour now to be more emi∣nent in good.

[ 2] Secondly, Hast thou fallen into any grosse and aggravated guilt? follow this Rule, Labour that the greater thy sin and thy unkindnesse hath been to God, thou expresse now the greater love to Jesus Christ for pardoning mercy: O labour thou that hast great sins pardoned, that thou mayest have great love issued out to Jesus Christ; Christ did not simply aske Peter, Simon Peter lovest thou me? but go∣eth higher, Peter doest thou love me more then these? there was this reason why Christ Page  144should aske him this Question, because Pe∣ter had finned against Christ more then all the disciples had, therefore Peter must love Christ more.

Do I speak to any that have been taller by the head in sin, then any of their neighbours have been? O! if thou hast sin∣ned much, love much; the greater the sin, the greater the pardon must be, and therefore on thy part the greater must thy love be to Jesus Christ; this is held out plain in that familiar parable that Christ useth, Luk. 7.41. There was a certain credi∣tor, which had two debtors, the one ought five hundred pence, and the other fifty. Vers. 42. And when they had nothing to pay, he frankly forgave them both; Tell me therefore, which of them will love him most. Vers. 43. Simon an∣swered and said, I suppose that he to whom he forgave most: And he said unto him, Thou hast rightly judged. The meaning of this is, the two debtors are two sorts of sinners, he that owed a little sum he could not pay his debt: though thou hast but few little sins, yet thou canst not satisfie for it. He that owed much was a great sinner, as Mary Magdalen: It may be God hath forgiven thee thy hundred of sins, and thy five hundred of sins: O make good this Parable, that he that hath most forgiven him, love most; the greater thy sin hath been, the greater thy love must be. It is thus Page  145with Mary Magdalen, Luk. 7.47. Wherefore I say unto thee, Her sins which are many are forgiven her, for she loved much. Her love doth hold equipage and proportion to her pardon; much pardon on Christs part, and much love on her part. O be∣loved let me here inculcate this on your thoughts: have any of you been great sinners? have you been guilty of aggra∣vated and hainous circumstances? now finde that your love doth carry some pro∣portion to your pardon.

[ 3] Thirdly, Hath God suffered thee to fall into the iniquity of sin? observe this direction, the greater thy sin hath been to God, labour that thy humiliation may be greater, that it may carry some proportion to the greatnesse of thy trans∣gression. It is observable of what you read of three men in Scripture, of David, Manasses, and Peter, these all sinned great∣ly, and their sorrow and lamentation did carry proportion to their sin, in some measure; Manasses sinned greatly, and the scripture saith of him, that he hum∣bled himself greatly before the Lord. Pe∣ter did deny Christ shamefully, and Peter went out and wept bitterly. You know David sinned notoriously, and he mour∣ned exceedingly, rivers of tears ran from his eyes, he watered his couch with tears: all this teacheth you, that the greater thy sinne Page  146hath been, the greater thy humiliation should be. An observable Law, that you read of in Levit. 11.24, 25. And for these yee shall be unclean, whosoever toucheth the carkasse of them, shall be unclean untill the Even. And whosoever beareth ought of the carkasse of them shall wash his clothes, and be unclean untill the Even. Beloved, touching an unclean thing, a man was unclean all night; but if a man carried an unclean thing any length of time, then saith God he shall be unclean till Even, and he shall wash his clothes. This law shews, that touching an unclean sin, requires a humiliation; but if thou hast toucht a sin, born a sin, and hugged a sin in thine armes, then there is greater work required of thee, he was to wash his clothes, O thou must wash thy heart by humiliati∣on, thou must take more pains with thy heart, that hast fallen into a gross evil, then other men should doe.

[ 4] Fourth Direction, In case thou expe∣ctest to have a high esteeme of pardoning grace, labour thou to find out all the ag∣gravated and haynous circumstances in thy sin. Beloved, doe not fear that the see∣ing of the sinfulnesse of sin will doe you hurt: first look on pardon, and then look on the aggravation of thy sin; this is the way to heighten Christs merits, and greaten Gods mercy, and extoll Gods pardoning grace. It is notably mentioned Page  147of two men that were famous this way, It is reported of Eusebius a holy and a tender conscientious man, when he came to con∣fesse sin, he used these words, Lord there is none have sinned, as I have sinned, the Devill sinned, Judas sinned grievously, but none sinned as I: The Divell indeed sinned, but Christ never dyed for the Devill as hee dyed for me, therefore my sin is a greater sin then the Devils; Judas sinned greatly, but Ju∣das never had the pardon I had; Achan sinned too, but I sinned further then hee. O labour to finde out what aggravations there are that thy evills are capable of, that so thou mightest come to magnifie and grraten the grace of God in thy esteem. A famous story of Austin, * when God con∣verted him, and smote his conscience for the vanity of his youth; how doth he ag∣gravate his sin when he was a boy for rob∣ing of an Orchard! he doth aggravate that sin with many circumstances. First, I rob∣ed an Orchard meerly out of vanity, not out of need, to steal for need is more tole∣rable, though not justifiable; but when he had enough, that was vanity; then it was not for the goodnesse of the fruit, but meer∣ly for the lust of the eye: then I did not rob the Orchard alone, but I got others with me; then, it was an unseasonable time of night; then, he went to rob the Orchard after he had spent all the day in vain sport, Page  148then, what they could not eat they gave to the hogs; then, saith he, I wronged and injured an honest neighbour that never did me wrong: O see how he clothed that sin with many hainous crimes and circum∣stances, canst not thou cloath thy un∣uncleannesse, thy oppression, thy extor∣tion, thy unjust dealing, with hainous circumstances? Let me direct you a little in this rule.

First, To aggravate thy sin, consider all sins against the manifestation of Gods love are great, when God speaks peace to thee, if thou shouldest then warre against God, Psal. 58. this greatens sin, it was an aggra∣vation of Solomons sin, that he sinned a∣gainst the Lord after God had revealed himself twice to him, 1 King 11.9. And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice.

Secondly, It aggravates sin, when you commit a sin upon a slight temptation, for a man to sin when he hath little or no provocation, that greatens sin; What made the sin of the devill so great? it was this, that the Angels had no Devils to tempt them: for thee to follow the stews, for thee to follow thy lust when the devill doth not tempt thee to doe it, when the provo∣cation is meerly from thine owne heart, this greatens a mans sin; and thus in the Page  149Prophet Micah, That men should sell the righ∣teous for silver, and the needy for a paire of shoes. O when thou shalt recollect and say, How have I dishonoured God, how have I runne the hazard of an immortall soul, when the Devill hath laid no tempta∣tion to me, this greatens sinne excee∣dingly.

[ 3] A third thing to greaten sin by is, when a man doth sin against the checks and re∣bukes of his own conscience; Conscience saith, doe not sin, do not wickedly, and the man saith, I must, I must, I shall lose all else. When Conscience shal arrest thee, and accuse thee of sin, and thou shalt stifle and put by all; this aggravates thy sin.

[ 4] Fourthly, The frequency of the acts of sin, to commit a sin once is not so much, but to fall often into the same sin, this greatens sin.

Fifthly, Complacency of heart in sin, when sin is not onely the sin of thy pra∣ctise, and of thy life, but thou delightest in sin; if sin be riveted and rooted in thy heart, thou art unclean: Canst thou goe to God, and say, Lord what grace is here! and what mercy is here! that thou hast par∣doned great transgressions, and those sins that I can aggravate by many hainous cir∣cumstances; I have read my pardon, and yet I have now blotted my pardon: canst thou say, I have sinned, and upon a very trivi∣all Page  150occasion, and on a small temptation, I am a drudge to the Devil on an easie temp∣tation; when the Devill can draw thee by a silken thread to a sin; O it is a great ag∣gravation, when Conscience arrests thee for sin, and thou wilt still be stifling the cries of Conscience: Would you greaten sin, you are in a ready way to greaten mer∣cy, and pardoning grace, that is a fourth direction.

[ 5] Fifthly, If God doth out of the riches of his grace pardon aggravated sins, take you heed, that when you have obtained great and gracious pardons for great and grie∣vous sins, you do not extenuate your sins, doe not say of your sins as Lot of Zoar, Is not this a little one? doe not say of wilful e∣normities as Jacob did, Peradventure it was an oversight, doe not mince the matter and doe not lessen sin, but greaten sin. The reason why thou shouldst not doe it, con∣sider first by extenuating sin and making it smal and little in your eye, you will lessen the greatness of gods pardoning grace: who will value the skill and physick of a kitch∣in woman? that Physitian is valued that can cure a deadly and and dangerous dis∣ease; when a mans spirits are gone, and strength is consumed, he is prized: thou by lessening thy sin dost lessen pardoning grace.

2. By the extenuating thy sin, thou Page  151dost lessen the value of Christs bloud.

3. Thou wilt lessen thine owne repen∣tance and humiliation; for what man will labour after great humiliation for small transgressions? therefore there is a world of wrong done to thine own soul, when God hath pardoned great transgressions, if thou shouldst extenuate and lessen the greatnesse of thy evils.

[ 6] Sixthly, Content not your selves with slight and superficiall repentance for fal∣ling into great and grosse evils, bee not like Lewis the eleventh King of France, when he did an evill against his Consci∣ence, he pulled off his hat and took his Crucifixe and cryed God mercy for what he had done; so many men, if they can but cry God mercy in ordinary and ge∣nerall tearms, they think they have made a Compensation to Divine Justice. And thus I have done with the second branch of the use in these six particulars.

[Ʋse 3] The third and the last branch shall be by way of Consolation, * to troubled and perplexed Consciences, that by reason of their falling into aggravated and hainous sins, doe entertain doubtfull thoughts of their own pardon: five Consolations I shall lay down to you from the Scrip∣ture.

[ 1] First, Consider for thy Comfort, that Conversion and repentance for sin before Page  152God, wipes off the ignominy and the in∣famy of thy former miscarriages; suppose thou past been an ignominious notorious foul creature; yet repentance puts a vail over thy ignominious lusts.

[ 2] Secondly, Take this for thy comfort, that Jesus Christ, doth manifest more love to those men who have fallen into grosse sin, after repentance and humiliation, then he did to any other sorts of men in the world; It is observable of Peter, Peter did sin more then all the Disciples, unlesse Ju∣das that was the cast-away, after Peter did humble himself and repent of his denyall, Christ did shew more love to Peter then to all the other Disciples.

First, Christ appeared to Peter after his Resurrection, before he appeared to any other, so Paul tels you in 1 Cor. 15.5. And that he was seen of Cephas, and then of the twelve, there was love in Christ, Peter did deny him but three dayes before, and Peter must first see him.

Again, When Christ was risen from the dead, he sent a messenger to Peter particu∣larly by name, Goe tell my Disciples in gene∣rall, and tell Peter that I am risen. Mark. 16.7. But goe your wayes, tell his Disciples and Peter. Peter was crying, weeping and be∣wayling that he should deny his Master, and saith Christ, Goe tell Peter that I am risen.

3. Christ doth single out Peter after hee Page  153rose from the dead, Christ hath more dis∣course with Peter then he hath with all his Disciples else, Joh. 21. Thus you see that Jesus Christ manifests love to those sinners that sinned foully, after they have repented and are sufficiently humbled for their sin. Thus it is with Mary Magdalen after shee re∣pented, what expressions of love doth Christ shew to her? First, we read that he cast out of her seven Devils, Luk. 8.2. And certain women which had been healed of evill spirits and infirmities, Mary called Magdalen, out of whom went seven Divels. Then he appear∣ed first to Mary, she was the first that saw him when he was risen: Mark. 16.9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalen. Again, Christ wept to see Mary, John 11.33. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled. Again, Christ commanded, that where ever the Gospell came to be preacht, the fame of Mary should be made known, Matth. 26.13. Verily I say unto you, wheresoever this Gospell shall be preach∣ed in the whole world, there shall also this, that this woman hath done, be told for a memoriall of her; What a great honour was this to Mary Magdalen? Thus it appears that God doth manifest to those persons that have sinned the grossest sins, if afterward they shall have the more serious, and through Page  154humiliation, the clearest evidences, and the strongest comforts.

Thus much for the two consolations.

[ 3] Thirdly, Take this for your comfort, It is not the greatnesse of that sin thou com∣mittest, but onely the hardnesse and impe∣nitency of thine owne heart that can ex∣empt thee from pardon. Divines doe gene∣rally say, that the reason of that saying in Scripture, All sin and blasphemy shall be for∣given, but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world nor in the world to come. It is not that there is not more merit in Christ to save then there is guilt in that sin; but it is because that man cannot repent of the sin; Therefore that sin cannot be forgiven, because he can∣not repent. Suppose thy sin be blasphemy, this doth not exempt from pardon. It is not the greatnesse of thy sin, but the Judi∣ciall hardnesse and finall impenitency of thy heart, that can exempt thee from pardon. When Peter preached to the Jewes that had a hand in crucifying the Sonne of God; yet saith he, Repent, and your sinnes shall he blotted out, O what sin could bee greater then their embrewing their hands in the bloud of Christ, yet doe but repent and your sins shall be blotted out. It is not for want of great mercy on Gods part, and great merits on Christs part that men are unpardoned; but it is want of repentance on thine own part.

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[ 4] Fourthly, That no grosse sin committed by a justified person can make void his for∣mer pardon; A rule among the Schoole∣men; The work of God cannot be made void or frustrated by the work of man, E∣lection is a work of God, Redemption the work of God, Justification the worke of God, which cannot be made void by the work of man; therefore if God hath ele∣cted thee, redeemed thee, justified and par∣doned thee, the incursion of grosse evills cannot restrain thee of former pardon; It is true, sinne may make void thy former comforts, thy former evidences; grosse sins may lay wast thy Conscience; but they cannot lay wast the grace and the mercies of God; herein you may be greatly com∣forted and established.

[ 5] Fifthly, Take this for thy comfort, though thou dost fall into grosse and ag∣gravated guilt, yet such is the goodnesse and mercy of God; that he orders thy very falling into sin to turn to thy good. I doe not mention this to any that they should be emboldened to fall into sin because it may turn to good; O it is God that orders a mans fal for his good: A threefold good that God doth to his people out of their very sins, God doth not only do good to his people by their afflictions, but he doth good to his people by their very sins.

First, Sometimes God doth so order Page  156that the falling of a godly man into sin, shall abate pride in his heart; men of great parts are apt to be proud, God many times will let strong lusts attend strong gifts, the more to abate and keep under the exaltati∣on of spirit, therefore saith Paul, I have the messengers of Satan to buffet me, that I might not be exalted above measure, God doth ma∣ny times to keep under pride, let a temp∣tation loose on a man, and so God doth him good that way. Austin saith, I am not afraid to say, that it is profitable some∣times for good men to fall into sin.

Secondly, It will prevent many other sins; here is Gods great mercy, the put∣ting of a man to pain takes away pain; Be∣loved, God sometimes suffers a man to sin, that that sin might keep out another sin; one sin may be so ordered by God to keep out another sin.

Thirdly, Falling into sinne sometimes doth renew the work of repentance, the Lord sometimes lets them sleep, that so hee might awaken them by a greater humilia∣tion, and to tast the more of the bitternesse and the fruite of sin; here then is Gods goodnesse to a sinner, that by letting him fall into a sin hee doth thee good, and makes thee to renew repentance, and greatens hu∣miliation in thy heart.

Now for the finishing of this subject, * there are 7. Cases of Conscience that in this Do∣ctrine are needfull to be resolved.

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[ 1] First, Whether God may forgive a man his sin, and yet the man himself not know it: here David had sin forgiven him, and David did know it, I acknowledge, and thou forgavest: but whether may a man have sin forgiven him, and yet not know he is par∣doned? I answer, in the affirmative, that a man may have sin forgiven him, and yet not know that his sin is pardoned; though David did know his pardon in this Psalm, yet he did not know his pardon in other Psalms, Psal. 51. Restore unto me the joy of thy Salvation. God broke Davids bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy: Job, 33.10. Behold, hee findeth occasions against me, he counteth me for his ene∣my. Job thought that God was an enemy unto him: and you have not only the con∣fession of one man, but the doubts and fears of the Church in generall, Lament. 3.42. We have transgressed and have rebelled, thou hast not pardoned, we have rebelled, &c. Yet God had pardoned, and God had forgiven them; yet here was their fear and their doubt, they lay under suspense of pardon; God may pardon a sin unto the Elect, and yet they not know that they are pardon∣ed, and in the manifold Wisdom of God there are divers reasons for it, first by keep∣ing them under a suspense of pardon, they may sympathize with, and carry more ten∣dernesse Page  158of compassion towards them that are troubled in minde, it was one end of Christs sufferings, his Soul was in an ago∣ny and under a desertion, crying, My God, my God, why hast thou forsaken me? what was the end of it? it was for this, that Christ might carry more compassion, and more bowels of tendernesse towards persons that are under deep desertions; Let a scholar that studies many things, read in a Booke the Art of Navigation, and where are rocks and shelves, and sands; yet by all he reads he cannot pity men in a storm, if he have never been in a storm himself; lot one read what the Scripture mentions of the pangs of a woman in travell, she cannot so com∣passionate a woman in travell, unlesse she have had the pangs herself; so in Divine things, it is experience that makes men have compassion.

Secondly, It is for this reason, to raise up in mens hearts a higher esteem of par∣doning grace; things highly come by, are highly set by; What is the reason that birds doe chirp and sing more sweetly in the spring then in any other part of the year? it is for this, because after the vanishing away of a long and tedious winter the re∣freshing Spring comes in: Beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoycing in that the more, the longer the winter of Page  159desertion hath bee: when God lets them have long desertion, then they do the more rejoyce and sing when pardons are attain'd: Men do then prize the Land, when they have been tossed by a tempest on the sea. Those that have been tossed on the waves of spirituall trouble, that have had a storm and a tempest in their consciences, they will prize pardoning grace most.

Thirdly, God doth sometimes pardon a mans sin, yet not tell him of it; and it is for rebuke to him, because he hath not lived in the exercise of grace: thou kee∣pest back obedience from God, and God keeps back comfort from thee: this is a main reason why sometimes God par∣dons a sinner, and yet doth not tell him of it in his own conscience. It is done in heaven, the pardon is written there; but it is not done in the conscience, it is not written here: It is to give thee a rebuke, a check in thine own heart; surely I have not exercised grace, therefore surely God will not give me the comforting work of his Spirit: when thou art not much in grace, then thou shalt be but lit∣tle in peace, it is just with God so to doe.

Fourthly, The Lord pardons a sin when he doth not tell that it is pardoned; it is to make the repentance of men more Page  160visible and satisfactory to the world that hath been offended by their sin. The Lord will make the world see that if men will sin notoriously they shall smart bit∣terly, to make the world see that repen∣tance is no slight work, and to make peace with God, is not easie.

Fifthly, To make men to taste the evils and bitternesse of sin: should a man that is notoriously wicked, presently at∣tain the sense of pardon, it may be he would not taste the bitternesse of sin.

Another reason is this, to teach doub∣ting Christians that assurance is not es∣sentiall to pardon, it is separable from pardon, it is separable from faith, therefore from pardon. A man may beleeve, yet know not that he doth beleeve: the Lord doth it for that end, to teach doubting Christians, that though they have not as∣surance, yet they may have faith; though they want the sense of pardon, they may be pardoned: there cannot be fruit, but there must be a tree; yet there may be a tree, when there is no fruit; there may be grace in the heart, when there is no peace in the conscience; to have peace is additionall to grace: now the Lord for these holy ends doth sometimes par∣don a sin in heaven, when the pardon is not sealed to the conscience. Thus much for the first Case.

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[ 2] A second Case of conscience is this, If God pardons a sin, whether or no doth he afflict and punish men for it after it is for∣given? this is an usefull question: and the reason is, because there are errors and mistakes about it; mistakes on the right hand and on the left. The Antinomians say that a pardoned sinner is never afflicted for sin; and say they, to say that a man whose sin is forgiven is afflicted for sin, doth derogate from the satisfaction and sufferings of Christ. Then the Papists say, that men are afflicted and punished for sin, and that these punishments are for satisfaction to Divine Justice, and they are meritorious: and on this ground they bottome Purgatory, That after a man is dead, he must for some years lye in Pur∣gatory, to satisfie for some notorious grosse sin done in his life.

Now beloved to keep you from swer∣ving either way, I shall lay down the true genuine state of this Question, and resolve it to you.

First consider this, That God doth not afflict any man, but where sin is, that is my first position. God doth not cruciate an innocent creature: indeed the Schoole∣men have a question, whether God by his soveraignty may torment an innocent creature; but that is but a nicety; but this is most certain, that God in the dis∣pensation Page  162of his Judgements doth punish no man, but where sin is, sin entred into the world, and death by sin.

Secondly, Though God afflicts none sinlesse, yet sometimes it may be for tri∣all and not for sin; so was Jobs affliction, it was not for sin, but for tryall, to try Jobs grace.

Thirdly and chiefly, It is apparent from the Scriptures, that pardoned sin∣ners may be punished for their sins. Would not this be partiall for a father to beat the servant for a fault, yet not beat the childe for a worse fault? Now beloved, the Lord will not leave such a plea as this in any wicked mans heart. In all the kingdomes of the world, where sword, where pestilence, where famine, and where plagues have been, the good have fallen with the bad; the righteous have fallen by the sword, as well as the wicked: the reason is, that the world shall not say that he is a partiall God. Now to satis∣fie and to establish your thoughts in this point, I shall give you two expresse testi∣monies in the Scripture, that God doth punish his people for sin, though their sins be pardoned. The one is of David, 2 Sam. 12.14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the childe also that is born unto thee, shall surely dye. I will punish Page  163thee in thy child, I will pardon thy sin, yet I will punish thy sin: so likewise in 2 Sam. 7.14, 15. I will be his father, and he shall be my son: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart away from him, &c. A pro∣mise to Solomon, I will be his father, and hee shall be my son: but, if he commit iniquity, I will chasten him with rods. And the Psalmist, when he quotes this expression, referres it to all the godly, Psal. 89.31, 32. If they break my Statutes, and keep not my Comman∣dements; then will I visit their transgression with the rod, and their iniquity with stripes. It was not only true of Solomon, but it is spoken of all the Church, If they commit iniquity, I will chastise them with rods. O beloved, here a Solomon may be chastned with rods if he commits iniquity: nay, not only one man, but all the Church, Amos 3.2. You onely have I known of all the families of the earth; therefore I will pu∣nish you for all your inquities. If God be se∣vere, it is with his own people to make them smart for sin: he may spare wicked men, and not punish them here, because he hath his hell for them hereafter: but this shall be all the hell of a godly man, and all their punishment. I, but this is Old Testament, and thus the Antinomians take off, and evade this Scripture: but Page  164doth God so in the New Testament? Yes, in the New Testament, Rom. 8.10. And if Christ be in you, the body is dead because of sin. He speaks of the beleeving Romans, that death on their bodies was because of sin. And then the Apostle speaks to the godly Corinthians, 1 Cor. 11.29, 30. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. For this cause many are weak and sickly amongst you, and many sleep. Many godly men were sick and weak for their prophaning the Lords Supper: and this is under the New Testament, that the Apostle saith, as approving the righ∣teous judgement of God, let not us com∣mit fornication, as some of them com∣mitted 1 Cor. 10. Let not us fall as they fell, and many of them among the 23 thousand were good men: the Apostle approves of Gods Judgement to be righteous in that Act.

Only one Objection against this.

Doth not the Scripture say, in Isai. 53. That the chastisements of our peace are laid on Christ? now if all those chastisements that were due to us for sin, were laid on Christ, doth not this derogate from Christs sufferings, that he must suffer for sin, and that we must suffer too? doth not this intimate that Christs sufferings were not satisfactory?

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The Answer is easie.

That when we say, we suffer for sin, and are punished for sin, understand this, there is a great deal of difference between our suffering for sin and Christs; we do not suffer for sin as Christ did, because our punishments for sin are not by way of satisfaction to Divine Justice, but only by way of castigation from Divine Justice: when God doth punish a pardoned man with some outward Judgement for sinne, it is no satisfaction, no compensation: when the text saith, that our chastisements are laid upon Christ: the meaning is, Christ suffers for sin by way of satisfaction, he appeaseth Gods wrath, he satisfies Gods Justice for the sins that we have done: should we lose our bloud for a sinne, should we give the fruit of our body for the sins of our soul, yet this cannot make a compensation for sin: therefore it may well consist that God punished Christ for our sins by way of satisfaction to his Ju∣stice, and may punish us by way of casti∣gation.

Now to ratifie & satisfie your thoughts the more in this: that though God doth pardon a sin, yet he will punish for a sin: take some Reasons for it.

First this, Because wicked men that are punished for sin, would accuse God of partiality and in justice, should he punish Page  166them and not his own people for the same sin: wicked men would account God partiall: but the wicked shall say, I see Gods own people are punished in this life more severely then I am: the Lord doth it to vindicate the impartiali∣ty of his Justice, that he will not spare sin where ever he finds it.

A second Reason is, Because God doth command Magistrates to execute pu∣nishments in this life for sin even upon good men: therefore if he commands a Magistrate to punish a good man for his sin, surely he doth approve of it. Sup∣pose a good man should commit adultery, he was to dye for it: suppose he should commit murder, he was to dye for it; if God did command that poenall punish∣ment should be inflicted on good men in this life, then surely he might do it much more himself.

[ 3] The third case of Conscience is this, Whether doth pardon of sin, go before faith and repentance, or else follow after? I do not speak now of the priority of na∣ture, but of the priority of time. This is a usefull question.

There are many Books in Print, made by severall Antinomians that plead for this, that a man is pardoned from all eternity, that before a man beleeves and repents, he is pardoned: which is a falshood, for to Page  167a beleever the Apostle doth confine par∣don. Rom. 3.25. Whom God hath set forth •o be a propitiation, through faith in his bloud to declare his righteousnesse, for the remission of sins that are past, through the forbearance of God. For sins that are past, those sins you have committed & have repented of, he gives you pardon for all them. He that confesseth and forsaketh his sin, shall find mercy; and he that doth not so, shall not finde mercy.

I answer affirmatively, That God doth pardon sin after a man repents & beleeves, not before: and to give you a proof for this: First I shal give you the grounds from the Scripture: then absurdities that would follow if this were not so.

First from the Scripture, Observe, that the Scripture doth limit and confine par∣don to a repenting state, Act. 3.19. Re∣pent ye therefore, and be converted, that your sins may be blotted out. No blotting out of sin without repentance, repent that your sins may be blotted out. Act. 26.18. To open their eyes, and to turn them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sins, and an inheritance among them which are sanctified by faith that is in me. So that till thou beest turned from darknesse to light, untill thou beest turned from Satan to God, thou hast not received forgivenesse of sins: Page  168mark the antecedent words, he opens their eyes, &c. therefore God expresly doth tye forgivenesse of sin to repentance: and s• in Joh. 1.9. If we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse. There is is first a confession, which takes in repen∣tance before forgivenesse.

Secondly, There is no promise in all the Scripture, that God will pardon a sin before mens repentance for sin: but there are many promises that God will pardon when they do repent, Prov. 23.14. Thou shalt beat him with the rod, and shalt deliver his soul from hell. Jer. 23.8. And I will cleanse them from all their iniquity whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and where∣by they have transgressed against me. Many promises, that when men repent of sin they shall have sin pardoned: but there is ne∣ver a promise that hath any shew, that before a man repents he shall have par∣don.

Thirdly, The Scripture doth lay them under a state of wrath and condemnation, till they beleeve and repent: unlesse ye repent ye shall all likewise perish. Luk. 13.5. I tell you, Nay: but except ye repent, ye shall all likewise perish. Ephes. 2.3. Among whom also we had our conversation in times post, in the lusts of our flesh, fulfilling the desires of Page  169the flesh, and of the minde, and were by nature the children of wrath, even as others, Vers. 12. That at that time ye were without Christ, being aliens from the Common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. No hope of heaven, no hope of pardon in an un∣converted estate. Now by the sufferings of Christ, we receive pardon; a man un∣repenting, is a man without Christ, there∣fore surely without pardon. Therefore the Antinomians do bolster men in pro∣fanenesse: saying to a drunkard, go on in drunkennesse, for God hath pardoned thee from all eternity: but I say, Repent therefore, that your sins may be blotted out. There are not only these expresse testimonies in Scripture, and reasons grounded thereupon; but manifold and grosse absurdities that would follow if you should deny this truth. This would follow then, that there is no difference between a converted man, and a man un∣converted: and is not this grosse to say so much comfort to a man before he is con∣verted, as one may say to him after he is converted?

Secondly, If a man is pardoned before he beleeves and repents, then this destroyes Iustification by faith: the Scripture saith, being justified by faith we have peace with God. Now justification is nothing else but a Page  170pardoning of sin in Gods gracious act not imputing sin unto you; when the Scripture saith, I am justified by faith, and the Antinomian saith, I am justified without faith, where lyes the error? Now then to say that a man is pardoned before he beleeves and repents, is in ex∣presse terms to contradict the Scripture, when the Scripture saith, he is justified by faith.

The Antinomians have this evasion, say they, A man is pardoned before he be∣leeves he is actually pardoned; but when he beleeves, then he hath manifestation of pardon. On this evasion, a grosse error will follow; for by this reason saith is no more instrumentall to justification, then as it is declarative to a man that he is justified: whereas the Scripture saith there is more use of saith, for saith is an instrument actually to lay hold on Christ for pardon; the grace of love to Christ, the grace of humility, the grace of self∣deniall, and the grace of mortification; these do evidence and declare a pardoned state as well as saith: this is to destroy the use of faith, that saith is of little or no use in justification.

Again, another absurdity will follow, to say that a man before he repents is par∣doned, it is as much as to say, before a man be in Christ, he is pardoned: this is Page  171false, for without Christ there is no par∣don. I might run over many absurdities that would follow in denying this ortho∣dox point.

There is one strong Objection, which is this:

Doth not God love a man from all eter∣nity? and doth not the Scripture say, that we were chosen in Christ before the foun∣dations of the world were laid? now God electing of us, or loving of us, is Gods pardoning of us; if God doth love a man before he was born, then sure God doth pardon a man from eter∣nity. To argue from Gods love to actu∣all pardon, is as great an absurdity, as to argue that God did purpose from all eter∣nity to create the world, therefore the world was created. God decrees to par∣don from all eternity, God executes this decree when thou art converted, God doth manifest this, that he hath par∣doned thee, when he doth give thee the assurance of his love. Antinomians make only the decree and the manife∣station, and leave out the execution of it.

Secondly, observe this, That when we say that God doth love a man from all eternity, you must understand it, that it is a love in purpose; and Divines do give this solid and usefull distinction in it, Page  172that there is a twofold love in God, there is a love of purpose, and a love of com∣placency or delight: the love of purpose is in God towards elect men from all eter∣nity, that is, a love where God hath a purpose in time to do a soul good: but a love of complacency and delight in God, is not in God till that object be converted: before conversion, God hath not in thee a love of delight; for there is nothing in thee that God should take de∣light in: At that time ye were children of wrath: God doth not love an elect man with the love of complacency, till he be converted, untill he doth repent and beleeve.

Another Objection is this:

Doth not God pardon a man before he beleeves, then what say ye of young In∣fants which cannot repent, you will not be so cruell to say that all Infants go to hell.

I answer, I am farre from thinking that all Infants go to hell: I beleeve that heaven is as full of Infants as any other rank of years in the world; yet this plea will make nothing for those that plead for justification before repenting and be∣leeving.

First, consider, that there is a great dif∣ference between the state of an Infant, and of men grown to years: the Scripture tels Page  173you, that faith comes by hearing, that is, in men grown to years they must get their faith in an ordinary way by hearing the Word preached: but this rule holds not for young Infants, because they are not capable of understanding, they wanting the use of reason, and God expects no more from them then he gives ability: faith comes by hearing, saith the Scrip∣ture: but saith the Antinomians what need I hear, what need I pray, for a man may have pardon without all? But consider, that though children cannot exercise faith, yet children may have habituall faith, as Divines say, children may have grace seminarily, though they cannot have the exercise of grace. Thou canst not tell, saith Solomon, how the bones of a childe grow in the womb, therefore much more how God by a strange and a powerfull manner can implant and impresse grace in the heart of a sucking babe, yet there is grace in elect children: in an elect child there is seminall grace, and habitu∣all grace. As there is sin seminall in a childes nature, that before a childe can act sin, it hath sin; so by the same rea∣son, you that will deny grace in children, will fall into the Pelagian error, that a childe hath no sin: but a child hath a depraved nature, a nature enclining to sin; therefore when it comes to years, Page  174though it should never see a sin commit∣ted, yet would it sin: a childe cannot act grace, cannot act faith and repentance, that is true, but a childe may have grace habituall; therefore Christ took children in his armes and blest them, surely they must be gracious children; therefore children in a sense are pardoned if they beleeve: we know not how to expresse their faith, but they do beleeve, they have an habituall faith. And thus much for the answering of that third case of con∣science.

[ 4] The fourth Case to be handled, is this, Whether it be consistent with the state of pardon to commit often the same grosse sin over and over again, it is needfull to touch upon this case, because it perplex∣eth troubled mindes.

First, by way of comfort.

First answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same sin, this is most clear.

First, if you referre it to spirituall evils, to evils that are of daily incursion, evils that are inward and spiritual, spi∣rituall pride, distempered passion, remis∣sion in duties; a pardoned man may ma∣ny times fall into such sins as these.

Further it is clear by induction of in∣stances in Scripture, that a pardoned man Page  175may fall into grosse sins, oftentimes into the same sin: some instances, one is of Joseph, it was a grosse sin for Joseph to swear an heath enish Oath, by the life of Pha∣raoh, Gen. 42.15.15. Hereby ye shall be proved, by the life of Pharaoh ye shall not goe forth hence, except your youngest brother come hither. Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pha∣raoh surely ye are spies. Yet the Jewes were so well instructed, and had such prohibitions against swearing, one should think that they should not be guilty of so grosse an evill; yet Joseph being in Pharaohs court among heathens, he swore twice by the life of Pharaoh. And thus you read of Jehosaphat, he fell twice into the same sin, he made a league with Ahali∣ah King of Israel, he loved them that were enemies to God, 2 Chron. 20.35, 36, 37. And after this did Jehosaphat King of Judah joyn himself with Ahaziah King of Israel, who did very wickedly: And he joyned himself with him to make ships to go to Tarshish: and they made the ships in Ezion-Geber. Then Eliezer the son of Dodanah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joyned thy self with Ahaziah, the Lord hath broken thy works: and the ships were broken, that they were not able to go to Tarship. Twice Page  176he ran into the same sin. And then you have it in the case of Solomon, he fell into Idolatry, and the Text saith, that he sin∣ned against God after God appeared twice to him. 1 King. 11.9. And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice. He fell to Ido∣latry after God appeared twice to him; so that it notes Solomon fell oftentimes in∣to the same sin. Thus you read of Sam∣pson, that Divines call a very compound of vices, Judg. 16. If there were no more spoken of Samps•n in the New Testament, then in the old, it were questionable whether he was a good man or no: but what read you of Sampson? You read of him first of all that he marryed a heathenish woman, which was against Gods com∣mand. Nay he fell to the same sin when the Philistims killed her, then he marryed a whore, chap. 16.1. Then went Sampson to Gaza, and saw there an harlot, and went in unto h•r. Nay again, you shall finde him fall three times into the same sin. First of all, he did three times tell a lye, one after another; when Dalilah came to in∣veagle him on the instigation of the Phi∣listims that she should learn where Sam∣psons strength lay: first saith Sampson, If they binde me with seven green withs, that were never dryed; then shall I be weak, and be as Page  177another man. But when he was bound, he broke the withs as one would break the thred a two when it toucheth the fire: then saith shee, why hast thou deceived me and told me a lye? then he told her again, If thou wilt binde me with new ropes that were never used, then I shall be weak like another man: but he broke the ropes. Nay he tels her a third lye, he said unto her, If thou weavest the seven locks of my head with the web, then my strength will go from me, and this she did also, and his strength remai∣ned. But the fourth time he told her truth, saith he, If I be shaven, then my strength will go from me, and I shall become weak, and be like another man: and she caused the seven locks upon his head to be shaved off, and his strength went from him. I speak this to a perplexed con∣science; that good men may be so over∣born that they may frequently act over the same sin again and again.

Then Peter that did lye thrice as Sampson did, Peter did deny Christ three times with an oath and a cursing.

Another instance, that is in the case of the Israelites Numb. 14.22. Because all those men which have seen my glory, and my miracles which I did in Egypt, and in the wil∣dernesse, and have tempted me now these ten times, and have not hearkned to my voice. Therefore this should be something to Page  178stay the heart, that not only sins of an unavoidable infirmity, secret spirituall sins, but also sins that are more obnoxi∣ous to infamy and scandall, goodmen have fallen into, and yet been par∣doned.

Another answer, That Jesus Christ bids us to forgive our brother that sins against us in one day seventy times seven: if Jesus Christ cals for this at our hands, who have not hardly a drop of bowels, surely God that hath a sea and a vast O∣cean of mercies, can forgive a sin, and will forgive a sin, though it be often reiterated.

Thus much for answer to that que∣stion.

Now by way of Caution, that this comfort the Scripture gives be not a∣bused.

First Caution is this, That though it be possible a man may fall often into the same sin; yet it is not usually recorded in Scrip∣ture, it is a Note that Hildersham hath on Psal. 51. touching Davids foul sin. I do not read of any expresse example in all the Scriptures of a godly man fal∣ling oft into the same grosse sins after re∣pentance, and after humiliation for that sin. Observe this further, that though it be possible, yet it is but very rare, and though there be instances that some men have done so, yet there are more plenti∣full Page  179instances that good men have not done so, I will give you a few instances. Jeho∣saphat entred into a sinfull league with A∣haziah but when the Prophet rebuked him, read the story, 1 King. 22. He had sinned once with his father, but he would not sin a second time with him, so that, here you see a good man would not a second time join with an Ahaziah; So likewise you have the instance in Judah, that was father in law to Thamar, Gen. 38.26. And Judah acknowledged them, and said; She hath been more righteous then I, because that I gave her not to Shelah my son, and he knew her again no more. It was not again done, he knew her again no more, so as Divines doe usually urge it; Noah was drunk, but never but once, and that before he knew the strength of the grape. David was adulterous, but never but once: This therefore shall be one caution.

Secondly, Take this Caution, that you might not be emboldned to run often in∣to the same sin; if a man doth often com∣mit the same grosse sin, it argues a greater strength and prevalency that that sin hath over him then all other sins, Physitians say, that a disease that a man doth often relapse into, argues the strength of these peccant humours that feed the disease; if thou often fallest into lusts, it argues the prevalency of a lustfull temper.

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In the third place, Relapses into the same grosse sin, are very dangerous and deadly symptomes of a man in a lost con∣dition, I doe not say, they are such symp∣tomes that infallibly conclude a man to be an unpardoned man; I may say as Phy∣sitians say of a relapse into the same dis∣ease; the second time is more dangerous then the first disease, the reason is, because the first sickness feeds on the ill humors; but relapse into the same ficknesse feeds on the vitall spirits: Beloved, the falling and re∣lapsing into the same sin is a dangerous symptome, it is a clear symptome of the prevalency of that sin. It is worth your notice what symptomes the Lord doth give of the plague of leprosie for the Priest to judge that disease by, Levit. 13. the first symptome was when the hair was turned white in the sore; Divines accommodate that to a continuance in sin to old age, that argues you are unclean Lepers. Another symptome was, when there was raw flesh in the scab; Divines accommodate that unto a man being adventurous to sin against a raw, a troubled, and a wounded Consci∣ence. A third sign of the plague of lepro∣sie was, when after the sore was healed there should a new scab arise in the place thereof: thus when after thou hast healed a fin, by vows, by fasting and prayer, by holy purposes in Christs strength, and af∣ter Page  181the healing the same sore breaks out, and the same lust breakes in upon thee, this is a dangerous symptome.

Fourthly, That you might not be ad∣venturous on this comfort, consider, that falling often into the same sin, doth more harden the heart then any thing in the world, habituating and indulging a mans self into the same road of wickednesse; there is nothing in the world doth more harden the heart then when the same sinne hath the same inroad into thy conscience and life, then all tendernesse and remorse of conscience will be taken away; I speak meerly on this ground, that seeing you have instances that men may fall often into the same grosse evils, yet let these four con∣siderations keep you from abusing this comfortable point. I, but you will say, if I doe fall often into the same sin, what may be to stay my heart up that I may be in a pardoned estate for all this? I say this to you, though thou dost fall often into the same sin; yet if thy conscience bears thee witnesse thou dost exercise the same grace often in opposition to the same sin, thou mayst have a great deal of com∣fort that thou art in a state of pardon.

The fifth case follows,

But whether may a godly man that is par∣doned pray for pardon of sin? Antinomi∣ans account this to be needlesse; they ac∣count Page  182all prayer for pardon to be onely in this sense, to wit, for a sense of pardon, and a manifestation of pardon. Answ.

First, Though it be true, that God doth not call a man to pray for those things that are perfectly done so as never to bee done again, yet God doth command us to pray for those things that are but imper∣fectly done. I am not to pray to God to create the world, it is perfectly done, I am not to pray for Election, it is so done as never to be done more. I am not to pray for the incarnation of Christ, Christ is come into the flesh, but though I am not to pray for these things that are so fully and perfectly done; yet I am to pray for those things that are imperfectly done, pardon of sin is an act of God that is still in doing, therefore the Apostle refers par∣don, Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in Je∣sus Christ, Whom God hath set forth to bee a propitiation, though Faith in his bloud, to declare his righteousnesse for the remission of sins that are past, through the forbearance of God. And as sin is remitted and repented of, it is pardoned; therefore that Reason is not valid to take off men from praying for par∣don of sin, the Scripture doth expresse it, I acknowledge my transgression and thou forga∣vest, Matth. 6.12. And forgive us our debts as wee forgive our debters. That Plat-form Page  183according to which we are to model our prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures wee onely pray for a sense and manifestation of pardon in the Conscience, and not for actuall exhibi∣tion of pardon in regard of God.

To take off this, first, The next words in the Petition, are to be taken for a reall for∣givenesse, not for a forgivenesse in sense and feeling; for consider the whole Petition, Forgive us our trespasses as wee forgive them that trespasse against us; there can bee no reason shewed why the first part of the Petition should bee taken for sense and feeling of forgivenesse, and the other should be taken so.

Secondly, Consider this, that in the same sense you must understand a sin to be forgiven, as in Scripture language it is spoken not to be forgiven; a sin is said not to be forgiven when there is an actuall guilt lies upon a man; a guilt redound∣ing upon the person of a wicked man that is taken away, Matth. 12.32. And who∣soever speaketh a word against the Son of man, it shall bee forgiven him, but whosoever speak∣eth against the Holy Ghost, it shall not bee forgiven him neither in this world, neither in the world to come. They that understand for∣giving onely in sense and feeling, must un∣derstand this clause, not forgiving onely Page  184in sense and feeling, and so no reall guilt to lye upon the man.

Thirdly, It is against the nature of for∣givenesse to be onely forgiving sinne in a mans own conscience.

A sixt case is this, Whether when a man is suing for pardon, he ought to make a∣ny difference between great sins and small sin. The Stoicks say all sins are alike, and there is no difference; It is true, in re∣gard of the object, all sins are against God; yet when you come to beg pardon for sin, according as your sinnes are greatned, you are accordingly to behave your selves in seeking for pardon: God can pardon great sins as well as small, in regard of God there is no difference, nor in regard of the merits of Christ; but yet in your behaviour in seeking for pardon of sinne you are to make a great difference between the greatnesse and the smallnesse of your evills: For Beloved, First, Consider the Scripture makes a difference between sins; therefore we must doe so, the Scripture compares some sins to Camels, and some to Gnats, the Scripture compares some sins to beams, and some to motes, some sins as talents, and others but as pence, and in A∣mos there is mention made of mighty sins, Amos 5. in John of greater sins, Joh. 19.11. Jesus answered, Thou couldst have no power at all against me, except it were given thee from Page  185above, therefore hee that delivered me unto thee, hath the greater sin. It is true, every sin deserves hell, yet there is more of the pu∣nishment of hell inflicted on some sinners then others; the reason why I speake of this case, is to let you know, that as God hath suffered any of you to fall into ag∣gravated and hainous evils, so he requires more of you then of other men. First con∣sider, that God requires of you more hu∣miliation then he requires of other men; In the Law you read that if a man toucht the unclean thing, he was unclean till Evening, but if a man bare an unclean thing he was to wash his clothes, to shew that the touch of sin requires hu∣miliation; but the bearing of a sin in thy bosome, thy continuing in sin requires more work then meerly the touch of sin; Peter wept bitterly for his denyall, he did more for that sin then for an ordinary sin. So that you are to consider, that though in regard of Christ there is no difference between a great sin and a small; as the red Sea could drown Pharaoh and his host as well as a single man; so Christs bloud can drown a huge host of sins; but yet you must encrease your humiliation on the aggravation of your guilt; thus much for the fixth case of Conscience.

The seaventh is this;

What are those great and hainous cir∣cumstances Page  186that doe greaten sin; that so I may see whether I have aggravated my sin or not; here are two circumstances which doe aggravate and greaten sin.

First, Sinning against the frequent manifestation of Gods love to thy soul, this greatly aggravates sin; this did ag∣gravate Solomons sin, 1 King. 11. Solomon was the Beloved of the Lord, yet he pro∣voked him to anger.

Secondly, To sin against the rebukes and checks of thine own Conscience, doth greaten sin, Jam. 4.17. Therefore to him that knoweth to doe good, and doth it not, to him it is sin. It is sinne to another man that doth not know it; but to him that knoweth it, it is a greater sin; this Christ refers to and speaks of Judas that would betray him; and yet knew that hee was the Son of God; What, my Disciples to betray me! his sin was the greater, Conscience is Gods officer in man; it is a greater fault to strike a Con∣stable then an ordinary man out of office; for thee to sin against the rebukes and checks of Conscience aggravates sin.

Thirdly, To sin against Gods judge∣ments upon other men is an aggravated evill; for thee to sin when God hath gi∣ven thee warning of sin from other mens bloud; this did aggravate Belshazzars sin, Dan. 5.22, 23. And thou his son, O Bel∣shazzar, Page  187hast not humbled thine heart, though thou knewest all this. But hast lifted up thy selfe against the Lord of heaven, &c. Thou that knowest how a man is plagued for his uncleannesse; thou that knowest how a man is plagued for riotous living; yet thou wilt live riotous, and thou wilt live adulterous; O thou man thy sin is the greater, thou sinnest against the monu∣ment of the eye, as well as against the warning of the ear.

Fourthly, Sin against Gods judgments upon our selves doth weigh ten sin; this did aggravate Ahaz sin, 2 Chron. 28.22. And in the time of his distresse he did tres∣passe yet more against the Lord.

Fifthly, To sin against mercies is an ag∣gravation of sin, 2 Sam. 12. I delivered thee out of Sauls hand, I gave thee thy Masters house, I gave thee the house of Israel, and if all this had been too litttle for thee, I would have moreover given thee such and such things, Wherefore hast thou despised, &c? What thou sin David? and hast been loadned with a heap of mercies? this greatens thy sin.

Sixthly, It greatens sin, when the sin is immediately against God, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? If a man sins against God, O who shall plead for him?

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Seaventhly, To sin against the moti∣ons of Gods Spirit, aggravates sin, when the Spirit of God shall in thy Conscience perswade thee that thou wouldst not follow such wicked wayes as thou art walking in; when the Spirit of God shall come and woo thee to be reconciled, to alter thy course and to walk in better paths; when not onely the voice of Conscience, but the motions of Gods Spirit shall be stifled; this aggravates sin: Hence it is that Scripture in setting out the wronging and withstanding the Spi∣rits motion, whether to good, or from e∣vill, doth ascend by gradations: some∣times it is called quenching the Spirit; Queuch not the Spirit; a higher degree, there is a grieving the Spirit, when there are frequent acts to withstand Divine moti∣ons, that is a grieving the Spirit.

Thirdly, There is an higher aggrava∣tion then this, that is, resisting the Spi∣rit, Act. 7.51. Ye stiffe neeked and uncircum∣cised in heart, and eares, ye doe alwayes resist the Holy Ghost, as your Fathers did, so doe yee: This is caused by pertinaciousnesse in withstanding the Spirits motion.

Fourthly, The Scripture speakes of vexing the Spirit, Isa. 63.10. But they re∣bellect and vexed his Holy Spirit, therefore hee was turned to be their enemy, and fought against them: This is not onely by one single act; Page  189but when continually throughout thy course, thou hast a wilfull and a gain∣saying heart against all the motions of Gods Spirit within thee: Must not this be a great evill in thee, when thou dost quench, grieve, resist, and vex the Spirit? all these circumstances must needes aggra∣vate and greaten thy sin.

Eightly, Sin is aggravated when thou dost frequently fall into the same sin.

Ninethly, Sin is aggravated when it is done in a way of complacency, that it is not onely acted by thee, but loved by thee, the acting of a sin, is not so much as a lo∣ving of sin.

Tenthly, sin is aggravated when it is done by eminent and publick persons, whose example draw other men to sin, and this did aggravate Jereboams sin, 2 King. 17.21. For he rent Israel from the house of David, and they made Jeroboam the Son of Nebat King, and Jeroboam drave Israel from following the Lord, and made them sin a great sin. Thou that hast sinned a sin, and art a pub∣like person, thy sins are other mens sins, thine is a greater sin then another mans sin is; for every act that thou hast done will be an imboldning and encouragement of other to doe the like.

Eleventhly, It aggravates sin, when God doth punish other men for thy sin, this makes the sins of Rulers to be great sins, Page  190because for their sins God may punish the people, as for Davids sin in numbring the people, there did thousands of Israel dye of the plague; when thou sinnest in thy family, God may punish all the house for that sin; this you shall find an aggra∣vation of Abrahams sin, Gen. 20.9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on m•e and on my Kingdome a great sin? thou hast done deeds unto mee that ought not to be done.

Twelfthly, Sin is an aggravated sin when it is done by a man that lives under much means of grace; where the Gospel is preach∣ed, where sin is reproved, there to live in a way of wickednesse, greatens thy sin, that made a woe to be pronounced by Christ, against Chorazin and against Beth∣saida, because they had the Gospell, it should be worse with them then with So∣dom and Gomorrah.

In the thirteenth place, Sin is aggrava∣ted, when they are against many vows, pur∣poses, and prayers, and many holy reso∣lutions, thou addest perjury to thine ini∣quity, and that aggravates thy sin.

The Use; Such are the riches of Gods pardoning grace, that he forgives sinnes cloathed with many aggravated circum∣stances; O then what remains? there are two things to be done by you: First, if Page  191of any you find that you are under these thirteen aggravations, that you can call your sins the iniquity of sin; O then you should admire and magnifie the multitude of Gods mercy, that great sins cannot out-vie Gods mercy, but Gods mercy out-vie thy great sins, Magnifie pardon∣ing grace the more; Paul saith, 1 Tim. 1.13. Who was before a blasphemer, and a perse∣cutor, and injurious, but I obtained mercy, &c. O doe thou say so, I have been thus vile and thus wicked, I have thus cloathed my sin, yet through the aboundance of grace and love, I have obtained mercy. O let this inhance the value of Christs bloud.

Secondly, Labour to greaten thine own graces; hast thou beene notorious in sin? why shouldst not thou be great in humi∣liation, great in repentance?

And thus I have by the good hand of God in these twelve Sermons, handled two Doctrines to you, the one touching Davids penitentiall act confessing sin, and the other of Gods gracious act, The Lord forgave him the iniquity of his sin. So much for this Text.