VSE V. Comfort to the people of God. (13) to VSE V. Comfort to the people of God. (15)

VSE V. Comfort to the people of God. (13)

Aphorism 1. Every sin is Mortal, and needs Forgiveness; I say Mortal, that is, deserves death. God may relax the Rigour of the Law, but every sin merits Damnation. The Papists distinguish of Mortal Sins and Venial. Some sins are ex Surreptione, they creep unawares into the mind, (as vain Thoughts, sudden Motions of Anger and Revenge) these saith Bellarmine, are in their own nature venial; it is true, the greatest sins are in one sence Venial, that is, God is able to forgive them, but the least sin is not in its own nature Venial, but deserves Damnation. We read of the Lusts of the Flesh, Rom. 13.14. and the Works of the Flesh, Gal. 5.19. the Lusts of the Flesh are sinful, as well as the Works of the Flesh. That which is a Transgression of the Law, merits damnation, but the first stirrings of Corruption are a breach of the Royal Law, Rom 7.7. Prov. 24.9. therefore they merit damnation. So that the least sin is mortal, and needs Forgiveness.

Aphorism 2. It is God only that forgives sin. To pardon sin is one of the Iura Regalia, the Flowers of God's Crown, Mark 2.7. Who can forgive sins, but God only? It is most proper for God to pardon sin, only the Creditor can remit the debt. Sin is an Infinite Offence, and no finite Power can discharge an infinite Offence. That God only can forgive sin, I prove thus.

No man can take away sin, unless he be able to infuse Grace, (for as Aquinas saith) with Forgiveness is always infusion of Grace; but no man can infuse Grace, therefore no man can forgive sin. He only can forgive sin, who can remit the Penalty, but 'tis only God's Prerogative-Royal to forgive sin.

Object. 1. But a Christian is charged to forgive his Brother, Col. 3.13. Forgiving one another.

Answ. In all second table sins, there are two distinct things. 1. Disobedience against God. 2. Injury to Man. That which man is requir'd to forgive, is the wrong done to himself: but the wrong done to God▪ he cannot forgive. Man may remit a Trespass against himself, but not a Transgression against God.

Object. 2. But the Scripture speaks of the Power committed to Ministers to forgive sin, Iohn 20.23. Whose soever sins ye remit, they are remitted unto them.

Answ. Ministers cannot remit sin authoritatively, and effectively, but only declaratively. They have a special Office and Authority, to apply the Promises of pardon to broken Hearts. When a Minister sees one humbled for sin, yet is afraid God hath not pardoned him, and is ready to be swallowed up of Sorrow, in this case a Minister for the easing of this man's Conscience, may in the Name of Christ declare to him, that he is pardoned, the Minister doth not forgive sin by his own Authority, but as an Herald in Christ's Name▪ pronounceth a man's pardon; as it was with the Priest in the Law, God did Cleanse the Leper, the Priest only did Pronounce him clean: so it is God who by his Prerogative doth forgive sin, the Minister only pronounceth forgiveness to the sinner being Penitent.

Power to forgive sin authoritatively in ones own name, was never granted to any mortal man. A King may pardon a man's Life, but not pardon his sin. Popes Pardons are insignificant, like Blanks in a Lottery, good for nothing but to be torn.

Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace. There are some Acts of God, which declare his Power, as making and governing the World, other Acts that declare his Justice, as punishing the Guilty, other Acts that declare his Free-grace, as pardoning of sinners, Isa. 43.25. I am He that blotteth out sin for my own name sake. As when a Creditor freely forgives a Debtor, 1 Tim. 1.15. I obtained mercy. Gr. [gap], I was all over besprinkled with Mercy. When God pardons a sin, he doth not pay a debt, but give a Legacy. Forgiveness is spun out of the Bowels of God's Mercy. There is nothing we can do, can deserve it. It is not our Prayers or Tears or good Deeds, can purchase pardon. When Simon Magus would have bought the Gift of the Holy Ghost with Money; Thy Money (saith Peter) perish with thee, Acts 8.20. So they, who think they can buy pardon of sin with their Duties and Alms, their money perish with them: Forgiveness is an Act of God's Free-grace, here he displays the Banner of Love. This is that will raise the Trophies of God's Glory, and will cause the Saints Triumph in Heaven, that when there was no Worthiness in them, when they lay in their Blood, God took pity on them, and held forth the Golden Scepter of Love in forgiving: Forgiveness is a golden Thread spun out of the Bowels of Free-grace.

Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving, Christ's Blood is the outward Cause meriting Pardon. Ephes. 1.7. In whom we have Redemption through his Blood. All Pardons are seal'd in Christ's Blood, the Guilt of sin was infinite, and nothing but that Blood which was of infinite Value could procure Forgiveness.

Object. But if Christ laid down his Blood as the [gap], the price of our Pardon, then how can we say, God freely forgives sin? if it be by purchase, how is it by Grace?

Answ. It was God's Free grace that found out a way of Redemption through a Mediator. Nay, God's Love appear'd more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction.

2. It was Free-grace moved God to accept of the price paid for our sins. That God should accept a Surety, that one should sin, and another suffer, this was Free-grace. So that forgiveness of sin, though it be purchas'd by Christ's Blood, yet it is by Free-grace.

Aphorism 5. In Forgiveness of sin, God remits the guilt and penalty, Remissa culpa remittitur poena. Guilt is an Obligation to Punishment, Guilt cries for Justice. Now God in forgiving doth indulge the sinner as to the Penalty. God seems to say to the sinner thus; Tho' thou art fallen into the hands of my Justice, and deservest to die, yet I will take off the Penalty, whatever is charged upon thee, shall be discharged. When God pardons a Soul, he will not reckon with him in a purely vindictive way, he stops the Execution of Justice.

Aphorism 6. By vertue of this Pardon, God will no more call sin into remembrance, Heb. 8.12. Their Sins and Iniquities will I remember no more. God will pass an Act of Oblivion, he will not upbraid us with former Unkindnesses. When we fear God will call over our sins again after pardon, look into this Act of Indemnity, their Iniquities will I remember no more. God is said therefore to blot out our Sin. A man doth not call for a debt, when he hath crossed the book. When God pardons a man, his former Displeasure ceaseth, Hos. 14.4. Mine Anger is turned away.

Object. But God is angry with his pardoned ones?

Answ. Tho' a Child of God after pardon, may incur God's fatherly Displeasure, yet God's Iudicial Wrath is removed, tho' God may lay on the Rod, yet he hath taken away the Curse: Correction may befal the Saints, but not Destruction, Ps. 89.31. My loving kindness I will not take away.

Aphorism or Position 7. That sin is not forgiven, till it be repented of. Therefore they are put together, Luke 24.47. Repentance and Remission; Domine da poenitentiam, & posteà indulgentiam. Fulgentius. 9. Now in Repentance, there are three main Ingredients, and all these must be before Forgiveness. 1. Contrition. 2. Confession. 3. Conversion. 1. Contrition, or brokenness of Heart. Ezek. 7.16. They shall be like Doves of the Valleys, all of them mourning every one for his Iniquity. This Contrition or rending of the Heart, is expressed, sometimes by smiting on the Breast, Luke 18.13. sometimes by plucking off the Hair, Ezra 9.3. sometimes by watering the Couch, Ps. 6.6. but all Humiliation is not Contrition. Some have only pretended Sorrow for sin, and so have missed of Forgiveness. Ahab humbled himself, his Garments were Rent, not his Heart.

Quest. What is that Remorse and Sorrow, which goes before Forgiveness of sin?

Answ. It is an Holy Sorrow, it is a grieving for sin Quatenus sin, as it is sin, as it is a dishonouring of God, and a defiling of the Soul. Tho' there were no Sufferings to follow, yet the true penitent would grieve for sin, Ps 51.3. My sin is ever before me. This Contrition goes before Remission. Ier. 31.18, 19. I repented, I smote upon my Thigh, is Ephraim my dear Son? my Bowels are troubled for him, I will surely have mercy upon him. Ephraim is troubled for sinning, and God's Bowels were troubled for Ephraim, the Woman in the Gospel stood at Iesus's feet weeping, and a pardon followed, Luke 7.47. Wherefore I say, her sins which are many, are forgiven her. The Seal is set upon the Wax when it melts, God seals his Pardons upon melting Hearts.

2. The second Ingredient into Repentance is Confession. Ps. 51.4. Against thee, thee only have I sinned: this is not Auricular Confession. This the Papists make a Sacrament, and affirm, that without Confession of all ones sins in the Ears of a Priest, no man can receive forgivness of sin; the Scripture is ignorant of it, nor

do we read of any General Councel, til the Lateran Councel, which was about twelve hundred Years after Christ, did ever decree Auricular Confession.

Object. But doth not the Scripture say, Iam. 5.15. Confess your sins one to another?

Resp. This is absurdly brought for auricular Confession, for by this, the Priest must as well confess to the people, as the people to the Priest. The Sence of that place is, in case of publick Scandals, or private Wrongs; here Confession is to be made to others: But chiefly, Confession is to be made to God, who is the Party offended. Against thee, thee only have I sinned; Confession gives vent to Sorrow. Confession must be free without Compulsion, ingenuous, without Reserve, cordial, without Hypocrisy, the Heart must go along with the Confession. This Confession makes way for Forgiveness, Psal. 32.5. I said I would confess my sin, and thou forgavest me. When the Publican and Thief on the Cross▪ confessed they had that Pardon. The Publican smote upon his Breast, there was Contrition, and said, God be merciful to me a sinner, there was Confession; he went away justifi'd, there was Forgiveness: And the Thief on the Cross, we indeed suffer justly, there was Confession; and Christ absolv'd him before he died, Luke 23.41. This day shalt thou be with me in Paradise. Which words of Christ, might occasion that Saying of St. Austin, Confession shuts the mouth of Hell, and opens the Gate of Paradise.

3. The third Ingredient in Repentance is Conversion, or turning from sin, Iudg. 10.15. We have sinned, there was Confession, ver. 16. They put away their strange gods, there was Conversion, and it must be an universal Turning from sin, Ezek. 18.31. Cast away from you all your Transgressions. You would be loth God should forgive only some of your sins. Would you have God forgive all, and will not you forsake all? He that hides one Rebel, is a Traytor to the Crown: He that lives in one known sin, is a traiterous Hypocrite, and it must not only be a Turning from sin, but a Turning unto God. Therefore 'tis call'd Repentance, [gap]. Act. 20.20. Towards God. The Heart points towards God as the Needle to the North Pole. The Prodigal did not only leave his Harlots, but did arise and go to his Father, Luke 15.17. This Repentance is the ready way to pardon, Isa. 55.7. Let the wicked forsake his way, and turn to the Lord, and he will abundantly pardon. A King will not pardon a Rebel, whilst he continues in open Hostility. Thus you see Repentance goes before Remission. They who never repented, can have no ground to hope that their sins are pardoned.

7. Aphorism or Position is, that sin is not forgiven, till it be repented of.

Caution, Not that Repentance doth merit the forgiveness of sin. To make Repentance satisfactory is popish, by Repentance we please God, but we do not satisfie him: Alas, Christ's Blood must wash our Tears. Repentance is a Condition, not a Cause; God will not pardon for Repentance, nor yet without it. God Seals his pardons on melting Hearts. Repentance makes us prize pardon the more. He who cries out of his broken Bones, will the more prize the mercy of having them set again; when there is nothing in the Soul but Clouds of Sorrow, and now God brings a pardon, (which is a setting up a Rainbow in the Cloud, to tell the Soul the Flood of God's Wrath shall not overflow) O what Joy, at the sight of this Rainbow! the Soul now burns in love to God.

8. Aphorism or Position; The greatest Sins come within the compass of Forgiveness, Incest, Sodomy, Adultery, Theft, Murder, which are Sins of the first magnitude▪ yet these are pardonable. Paul was a Blasphemer, and so sinn'd against the first Table, a Persecutor, and so he sinn'd against the second Table; yet he obtain'd Mercy, 1 Tim. 1.13. [gap], I was all besprinkled with Mercy. Zacheus an Extortioner, Mary Magdalen an unchast woman, out of whom seven Devils were cast. Manasseh who made the streets run with Blood, yet had their pardon. Some of the Iews, who had a hand in Crucifying of Christ were forgiven. God blots out not only the Cloud, but the thick Cloud, Isa 44.22. Enormities as well as Infirmities; the King in the Parable, forgave his Debtor that owed him ten thousand Talents, Mat. 18.27. a Talent weighed three thousand Shekels, ten thousand Talents, contain'd almost twelve Tun of Gold. This was an Emblem of God's forgiving great Sins; Isa. 1.18. Tho' your Sins were as Scarlet, yet they shall be as white as Snow. Scarlet in the Greek is call'd [gap], twice dip'd, and the Art of Man cannot wash out the dye again. But

tho' our sins are of a Scarlet-dye, God's Mercy can wash them away. The Sea can as well cover great Rocks, as little Sands. This I mention, that sinners may not despair: God counts it a Glory to him to forgive great Sins; now Mercy and Love ride in Triumph, 1 Tim. 1.14. The Grace of our Lord was exceeding abundant; [gap], it was exuberant, it did overflow as Nilus. We must not measure God by our selves. God's Mercy excels our sins, as much as Heaven doth Earth, Isa. 55.9. If great sinners could not be forgiven, then great sinners should not be preached to, but the Gospel is to be preached to all. If they could not be forgiven, it were a dishonour to Christ's Blood, as if the wound were broader than the Plaister. God hath first made great sinners broken Vessels, he hath broken their heart for sin, and then he hath made them golden Vessels, he hath filled them with the Golden Oyl of pardoning Mercy. This may encourage great sinners to come in and repent. Indeed the sin against the Holy Ghost is unpardonable, not but that there is Mercy enough in God to forgive it, but because he who hath committed this sin, will have no pardon. He despights God, scorns his Mercy, spills the Cordial of Christ's Blood, and tramples it under foot, he puts away Salvation from him; but else the greatest sins are pardonable. When a poor sinner looks upon himself, and sees his Guilt, and when he looks upon God's Justice and Holiness, he falls down confounded, but here is that may be as Cork to the Net, to keep him from despair, if thou wilt leave thy sins and come to Christ, Mercy can seal thy pardon.

VSE V. Comfort to the people of God. (14)

Aphorism 9. When God pardons a sinner, he forgives all sins, Ier. 33.8. I will pardon all their Iniquities. Col. 2.13. Having forgiven you all Trespasses. The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness, to shew that God covers all our Transgressions. He doth not leave one sin upon the score. He doth not take his Pen, and for fourscore sins write down fifty, but blots out all sin, Psal. 103.3. Who forgiveth all thine Iniquities. When I say, God forgives all sins, I understand it of sins Past, but sins to Come are not forgiven till they are Repented of. Indeed, God hath decreed to pardon them, and when God forgives one sin, he will in time forgive all, but sins future are not actually pardon'd, till they are repented of. It is absurd to think sin should be forgiven, before it is committed.

1. If all sins past and to come are at once forgiven, then what need a man pray for the pardon of sin? 'Tis a vain thing to pray for the pardon of that which is already forgiven.

2. This opinion that sins to come (as well as past) are forgiven, doth take away and make void Christ's Intercession: Christ is an Advocate to interceed for daily Sins, 1 Iohn 2.1. but if sin be forgiven before it be committed, what need is there of Christ's daily Intercession? What need have I of an Advocate, if sin be pardoned before it be committed? So that, God tho' he forgives all sins past to a Believer, yet sins to come are not forgiven, till Repentance be Renewed.

Aphorism 10 Faith doth necessarily antecede Forgiveness, there must be Believing on our part, before there is forgiving on God's part, Acts 10.43. To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive remission of Sins. So that Faith is a necessary Antecedent to Forgiveness. There are two Acts of Faith, to accept Christ, and to trust in Christ, to accept of his Terms, to trust in his Merits; and he who doth neither of these can have no Forgiveness; he who doth not accept Christ, cannot have his Person, he that doth not trust in him, cannot have benefit by his Blood. So that without Faith, no Remission.

Aphorism 11. Tho' Justification and Sanctification are not the same, yet God never pardons a sinner, but he doth Sanctifie him, Justification and Sanctification are not the same.

1. Justification is without us, Sanctification is within us. The one is by Righteousness imputed, the other is by Righteousness imparted.

2. Justification is equal, Sanctification is gradual. Sanctification doth recipere maegis & minus, one is sanctified more than another, but one is not justified more than another. One hath more Grace than another, but he is not more a Believer than another.

3. The matter of our Justification is perfect, viz. Christ's Righteousness, but our Sanctification is imperfect, there are the spots of God's Children, Deut. 32.5. Our Graces are mixed, our Duties are defiled. Thus Justification and Sanctification are not the same: yet, for all that, they are not separated. God never

pardons and justifies a sinner, but he doth sanctifie him, 1 Cor. 6.11. but ye are justified, but ye are sanctified. 1 Iohn 5.6. This is he that came by Water and Blood, even Iesus Christ. Christ comes to the Soul by Blood, that denotes Remission, and by Water, that denotes Sanctification. Let no man say he is pardoned that is not made Holy. And This, I the rather urge against the Antinomians, who talk of being forgiven their sin▪ and having a part in Christ, and yet remain unconverted, and live in the grossest sins. Pardon and Healing go together, Isa. 57.19. I create the fruit of the lips, peace, and I will heal him. Peace is the fruit of pardon, and then it follows, I will heal him. Where God pardons he purifies. As in the Inauguration of Kings, with the Crown there is the Oyl to anoint: So when God crowns a man with Forgiveness, there he gives the anointing Oyl of Grace to sanctifie, Revel. 2.17. I will give him a white Stone▪ and in the Stone a new Nam[gap]. A white Stone, that is, Absolution, and a new Name in the Stone, that is, Sanctification[gap]

1. If God should pardon a man and not sanctifie him, this would be a Reproach to him, then he should love and be well pleased with men in their sins, which is diametrically contrary to his Holy Nature.

2. If God should pardon and not sanctifie, then he could have no Glory from us. God's people are formed to shew forth his Praise, Isa. 43.21. but if he should pardon and not sanctifie us how could we shew forth his Praise? how could we glorifie him? what Glory can God have by a proud, ignorant prophane Heart?

3. If God should pardon and not sanctifie, then that should enter into Heaven that defileth, but Revel. 21.27. Nothing shall enter that defileth. Then God should settle the Inheritance upon men before they are fit for it, contrary to that Col. 1.12. He hath made us meet for the Inheritance; how is that but by the Divine Unction? so that whoever God forgives, he Transforms. Let no man say his sins are forgiven, who doth not find an inherent Work of Holiness in his Heart.

Aphorism 12. Where God remits sin, he imputes Righteousness. This Righteousness of Christ imputed, is a Salvo to God's Law, and makes full satisfaction for the breaches of it▪ This Righteousness procures God's favour, God cannot but love us, when he sees us in his Sons Robe, which both covers and adorns us. In this spotless Robe of Christ, we Out-shine the Angels. Theirs is but the Righteousness of Creatures, this is the Righteousness of God himself, 2 Cor. 5.21. That we might be made the Righteousness of God in him. How great a Blessing then is Forgiveness? With remission of sin is joyned imputation of Righteousness.

Aphorism 13. They whose sins are forgiven, must not omit praying for forgiveness. Forgive us our Trespasses. Believers who are pardoned, must be continual Suitors for pardon. When Nathan told David, The Lord hath put away thy sin, 2 Sam. 12.13. yet David after that composed a penitential Psalm for the pardon of his sin. Sin after pardon Rebels. Sin like Sampson's Hair, tho' it be cut will grow again. We sin daily, and must as well ask for daily pardon, as for daily bread. Besides, a Christian's pardon is not so sure, but he may desire to have a clearer Evidence of it.

Aphorism 14. A full Absolution from all sin is not pronounc'd, till the day of Judgment. They day of Judgment is called a time of Refreshing, when sin shall be compleatly blotted out, Acts 3.19. Now God blots out sin Truly, but then it shall be done in a more publick way. God will openly Pronounce the Saints Absolution before Men and Angels, their Happiness is not compleated till the day of Judgment, because then their Pardons shall be solemnly Pronounced, and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed, that God sees no sin in his Children. They shall be as pure as the Angels, then the Church shall be presented without wrinkle, Eph. 5.27. She shall be as free from Stain as Guilt, then Satan shall no more accuse, Christ will shew the Debt-book crossed in his Blood. Therefore the Church doth so pray for Christ's coming to Judgment, Rev. 22.17. the Bride saith, Come Lord Iesus, Light the Lamps, then burn the Incense.

Vse 1. Informaet. From this word forgive, we learn, that if the debt of sin be no other way discharg'd but by being forgiven, then we cannot satisfie for it. Among other damnable Opinions of the Church of Rome, this is one, Man's power to satisfie for sin. The Councel of Trent holds, that God is satisfied by our undergoing the Penalty impos'd by the Censure of Priests. And again,

we have Works of our Own, by which we may satisfie for the wrong done to God; by these Opinions let any judge what the Popish Religion is. They intend to pay the debt they owe God themselves, to pay it in part, and do not look to have it all forgiven. But why did Christ teach us to pray, forgive us our sins, if we can of our selves satisfie God for the wrong we have done him? This Doctrine robs God of his Glory, Christ of his Merit, and the Soul of Salvation. Alas, is not the lock cut where our Strength lay? are not all our Works fly-blown with sin? and can sin satisfie for sin? this Doctrine makes men their own Saviours; it is most absurd to hold: for can the Obedience of a finite Creature satisfie for an infinite Offence? Sin being forgiven clearly implies we cannot satisfie for it.

2. From this word Vs, forgive us, we learn that pardon is chiefly to be sought for our selves. For, tho' we are to pray for the pardon of others, Iam. 6.16. Pray one for another, yet in the first place we are to beg pardon for our selves. What will anothers pardon do us good? every one is to endeavour to have his own name in the pardon. A Son may be made free by his Fathers Copy, but he cannot be pardoned by his Fathers pardon, he must have a pardon for himself. In this sence, selfi[gap]hness is lawful, every one must be for himself, and get a pardon for his own sins. Forgive Vs.

3. From this word [gap], OVR, Our sins, we learn how just God is in punishing us; the Text saith, Our Sins; we are not punished for other mens sins, but our own. Nemo habet de proprio nisi peccatum—Augustine. There's nothing we can call so properly ours as sin. Our daily bread we have from God, our daily sins we have from our selves. Sin is our own Act, a web of our own spinning. How righteous therefore is God in punishing of us? we sow the seed, and God only makes us reap what we sow, Ier. 17.10. I give every man the fruit of his own doings. When we are punished, we do but tast the fruit of our own grafting.

4. From this word [gap], Sins, see from hence, the multitude of sins we stand guilty of; we pray not forgive us our Sin, (as if it were only a single debt) but sins in the plural; so vast is the Catalogue of our sins, that David cries out, Who can understand his Errors? Ps. 19.12. Our sins are like the drops in the Sea, like the atoms in the Sun, they exceed all Arithmetick. Our debts we owe to God, we can no more number, than we can satisfie. Which, as it should humble us to consider how full of black Spots our Souls are, so it should put us upon seeking after the pardon of our sins, and this brings to the second Vse.

Exhort. To labour to have the forgiveness of sin sealed up to us. How can we eat, or drink, or sleep without it? 'Tis sad dying without a pardon. This is to fall into the Labyrinth of Despair; of this the next time.

Vse 2. Let us labour for the forgiveness of sin. If ever this was needful, then now, when the Times ring Changes, and Dangers seem to be marching towards us. Labour I say, for the Forgiveness of sin; this is a main Branch of the Charter, or Covenant of Grace, Heb. 10.12. I will be merciful to your Unrighteousness, and your Sins and Iniquities I will remember no more. It is Mercy to feed us, but it is rich Mercy to pardon us; this is spun and woven out of the Bowels of Free-grace. Earthly things are no signs of God's love; he may give the Venison, but not the Blessing, but when God seals up Forgiveness, he gives his Love and Heaven with it, Psal. 21.3. Thou settest a Crown of pure Gold on his head. A Crown of Gold was a Mercy, but if you look into 103. Psalm, you shall find a greater Mercy, v. 3, 4. Who forgiveth all thine Iniquities, who crowneth thee with loving-kindness. To be crowned with Forgiveness and Loving kindness, is a far greater Mercy, than to have a Crown of pure Gold set upon the Head; it was a Mercy when Christ cured the palsy man, but when Christ said to him, Thy sins are forgiven, Mar. 2.5. this was more than to have his palsy healed; forgiveness of Sin is the Chief thing to be sought after, and sure if conscience be once touched with a sence of Sin, there's nothing a man will thirst after more than forgiveness, Ps. 51.3. My Sin is ever before me, this made David so earnest for pardon, Ps. 51.1. Have Mercy upon me, O God, blot out my Transgressions. If one should have come to David, and asked him, David where is thy pain? what is it troubles thee? is it the fear of shame which shall come upon thee in thy Wives? is it the fear of the Sword which God hath threatned shall not depart from thy House? he would have said▪ No, it

is only my sin pains me; My Sin is ever before me. Were but this removed by forgiveness, tho' the Sword did ride in circuit in my Family I should be well enough content. When the Arrow of Guilt sticks in the Conscience, nothing is so desirable as to have this Arrow plucked out by forgiveness. Oh therefore seek after the Forgiveness of Sin, can you make a shift to live without it? but how will you do to die without it? will not death have a sting to an unpardoned Sinner? how do you think to get to Heaven without forgiveness? as at some solemn Festivals, there's no being admitted unless you bring a Ticket: so unless you have this Ticket to shew, Forgiveness of Sin, there's no being admitted into the Holy Place of Heaven. Will God ever Crown those that he will not forgive? O be ambitious of pardoning Grace. When God had made Abraham great and large Promises, Abraham replies, Lord what is all, seeing I go Childless? Gen. 15.2. so when God hath given thee Riches, and all thy heart can wish, say to him, Lord, what is all this, seeing I want Forgiveness? let my pardon be sealed in Christ's Blood. A Prisoner in the Tower is in an ill Case, notwithstanding his brave Diet, great Attendance, soft Bed to lie on▪ because being Impeach'd, he looks every day for his Arraignment, and is afraid of the Sentence of Death. In such a Case, and worse is He, that swims in the Pleasures of the World, but his sins are not forgiven. A guilty Conscience doth impeach him, and he is in fear of being Arraign'd and Condemn'd at God's Judgment-Seat. Give not then sleep to your Eyes, or slumber to your Eye lids, till you have gotten some well-grounded hope that your sins are blotted out. Before I come to press the Exhortation to seek after forgiveness of Sin▪ I shall propound one question.

Quest. If pardon of Sin be so absolutely necessary, without it no Salvation, what is the Reason that so few in the world seek after it? If they want health they repair to the Physitian, if they want Riches they take a Voyage to the Indies, but if they want forgiveness of Sin, they seem to be unconcerned, and do not seek after it, whence is this?

Answ. 1. Inadvertency or want of Consideration, they do not look into their spiritual Estate, or cast up their Accounts to see how Matters stand between God and their Souls, Isa. 1.3. My people doth not consider, they do not consider they are indebted to God in a Debt of ten thousand Talents, and that God will ere long call them to account, Rom. 14.12. So then every one of us shall give account of himself to God. But people shun serious Thoughts, my people doth not consider. Hence it is they do not look after pardon.

2. Men do not seek after forgiveness of Sin, for want of Conviction. Few are convinc'd what a deadly Evil Sin is, it is the spirits of Mischief distilled▪ it turns a mans Glory into shame, it brings all plagues on the Body, and curses on the Soul. Unless a mans Sin be forgiven, there's not the vilest creature alive, the Dog, Serpent, Toad, but is in a better Condition than the Sinner, for when they die, they go but to the Earth, but he dying without pardon, goes into Hell-Torments for ever. Men are not convinced of this, but play with the Viper of Sin.

VSE V. Comfort to the people of God. (15)

3. Men do not seek earnestly after Forgiveness, because they are seeking other things: they seek the World immoderately. When Saul was seeking after the Asses▪ he did not think of a Kingdom. The World is a golden Snare, Divitiae Saeculi sunt laquei Diaboli, Bern. The Wedge of Gold hinders many from seeking after a pardon. Ministers cry to the people, get your pardon sealed, but if you call to a man that is in a Mill, the noise of the Mill drowns the voice that he cannot hear▪ so when the Mill of a Trade is going, it makes such a noise, that the people cannot hear the Minister when he lifts up his Voice like a Trumpet, and cries to them to look after the sealing of their pardon. He who spends all his time about the World, and doth not mind Forgiveness, will accuse himself of Folly at last. You would judge that Prisoner very unwise, that should spend all his time with the Cook to get his dinner ready, and should never mind getting a pardon.

4. Men seek not after the forgiveness of Sin, through a bold Presumption of Mercy, they conceit God to be made up all of Mercy, and that he will indulge them, tho' they take little or no pains to sue out their pardon. It is true, God is Merciful, but withal he is Iust, he will not wrong his Justice by shewing Mercy; read the Proclamation, Exod. 34.6. The Lord, the Lord God merciful, ver. 7. and that will by no means clear the guilty. Such as go on in Sin, and are so slothful or wilful that they will not seek after Forgiveness, tho there be a whole

Ocean of Mercy in the Lord, not one drop shall fall to their share, he will by no means clear the guilty.

5. Men seek not earnestly after Forgiveness out of hope of Impunity, they flatter themselves in sin, and because they have been spared so long, therefore sure God never intends to reckon with them, Ps. 10.11. He hath said in his Heart God hath forgotten, he hides his Face, he will never see it. Atheists think either the Iudge is blind, or forgetful; but let Sinners know, that long forbearance is no forgiveness. God did bear with Sodom a long time, but at last rain'd down Fire and Brimstone upon them, the adjourning of the Assises doth not acquit the Prisoner, the longer God is taking his blow, the heavier it will be at last if sinners repent not.

6. Men do not seek earnestly after Forgiveness through Mistake; they think getting a pardon is easie, it is but repenting at the last hour, a sigh or a Lord have Mercy, and a pardon will drop into their Mouths. But is it so easie to repent and have a pardon? tell me O Sinner, is Regeneration easie, are there no Pangs in the new Birth? is Mortification easie? is it nothing to pluck out the right Eye? is it easie to leap out of Dalilahs Lap into Abrahams Bosom? This is the Draw-net by which the Devil drags Millions to Hell, the facility of Repenting and getting a Pardon.

7. Men do not look after Forgiveness through Despair. Oh, saith the desponding Soul, it is a vain thing for me to expect pardon, my Sins are so many and hainous, that sure God will not forgive me, Ier. 18.12. And they said, There is no hope. My Sins are huge Mountains, and can they ever be cast into the Sea? Despair cuts the Sinews of Endeavour, who will use means that despairs of Success? The Devil shews some men their sins at the little end of the Perspective-Glass, and they seem little or none at all: but he shews others their Sins at the great end of the Perspective, and they fright them into Despair. This is a Soul-damning Sin, Iudas's Despair was worse than his Treason. Despair spills the Cordial of Christ's Blood, this is the Voice of Despair, Christ's Blood cannot pardon me. Thus you see whence it is that men seek no more earnestly after the forgiveness of sin. Having answered this Question, I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins.

1. Our very Life lies upon the getting of a Pardon, 'tis call'd the Iustification of Life, Rom. 5.18. Now if our Life lies upon our Pardon, and we are dead and damned without it, doth it not concern us above all things to labour after forgiveness of Sin? Deut. 32.47. For it is not a vain thing for you, because it is your Life. If a man be under a Sentence of Death, he will set his Wits a work, and make use of all his friends to get the King to grant His pardon, because his Life lies upon it. So we are by reason of Sin, under a Sentence of Damnation, now there is one friend at Court, we may make use of to procure our Pardon, namely, the Lord Iesus. How earnest then should we be with him to be our Advocate to the Father for us, and that he would Present the Merit of his Blood to the Father, as the Price of our Pardon?

2. There is that in Sin, may make us desire Forgiveness. Sin is the only thing that disquiets the Soul▪ 1. Sin is a Burden, it burdens the Creation, Rom. 8.22. it burdens the Conscience, Ps. 38.4. A wicked man is not sensible of Sin; he is dead in Sin, and if you lay a thousand weight upon a dead man, he feels it not. But to an awakened Conscience, there's no such Burden as Sin, when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended, the preciousness of that Soul which Sin hath polluted, the loss of that Happiness which sin hath indangered, the greatness of that Torment which Sin hath deserved, to lay all this together, sure must make sin burdensome, and should not we labour to have this Burden removed by pardoning Mercy. 2. Sin is a Debt, Mat. 6.12. Forgive us our Debts, and every Debt we owe, God hath written down in his Book, Isa. 65.6. Behold▪ it is written before me, and one day God's Debt-Book will be opened, Rev. 20.12. The Books were opened. And is not this that which may make us look after Forgiveness? Sin being such a debt as we must eternally lie in the Prison of Hell for, if it be not discharged, shall not we be earnest with God to cross the Debt-book with the Blood of his Son? There is no way to look God in the face with Comfort, but by having our debts either payed or pardoned.

3. There is nothing but Forgiveness can give Ease to a troubled Conscience; there is a great difference between having the Fancy pleased and having the Conscience eased. Worldly things may please the Fancy, but not ease the Conscience. Nothing but pardon can relieve a troubled Soul, it is strange what shifts men will make for Ease when Conscience is pained, and how many false Medicines they will use before they will take the right way for a Cure. When Conscience is troubled, they will try what merry Company can do, they may perhaps drink away trouble of Conscience, perhaps they may play it away at Cards, perhaps a lent whipping will do the deed. Perhaps multitude of Business will so take up their time, that they shall have no leisure to hear the Clamours and Accusations of Conscience. But how vain are all these Attempts! still their Wound bleeds inwardly, their Heart trembles, their Conscience roars, and they can have no peace. Whence is it? Here is the Reason, they go not to the Mercy of God, and the Blood of Christ, for the pardon of their Sins, and hence it is they can have no ease. Suppose a man hath a Thorn in his Foot, which puts him to pain, let him anoint it, or wrap it up and keep it warm; yet till the Thorn be pluck'd out, it akes and swells and he hath no ease. So when the Thorn of Sin is gotten into a Man's Conscience, there's no ease till the Thorn be pull'd out, when God removes Iniquity, now the Tho[gap]n is pluck'd out. How was Davids Heart finely quieted when Nathan the Prophet told him, t[gap]e Lord hath put away thy Sin, 2. Sam. 12.13. How should we therefore labour for Forgiveness! till then we can have no ease in our Mind, nothing but a pardon seal'd in the Blood of a Redeemer can ease a wounded Spirit.

4. Forgiveness of sin is feasible, it may be obtained, Impossibility destroys Endeavour, but as Ezra 10.2. There is hope in Israel concerning this; the Devils are past hope, a sentence of death is passed upon them, which is irrevocable, but there is hope for us of obtaining a Pardon, Psal. 130.4. There is Forgiveness with thee. If pardon of sin were not possible, then it were not to be pray'd for, but it hath been pray'd for, 2 Sam. 24.10. I beseech thee, O Lord, take away mine Iniquity; and Christ bids us pray for it, Forgive us our Trespasses. That is possible which God hath promised, but God hath promised pardon upon Repentance, Isa. 55.7. Let the wicked forsake his way, and return to the Lord, and he will have Mercy upon him, and to our God, for he will abundantly pardon. Hebr. Ki Iarbe lisloac. He will multiply to pardon. That is possible which others have obtain'd, but others have arrived at Forgiveness, therefore it is haveable, Psal. 32.5. Isa. 38.17. Thou hast cast all my Sins behind thy back; this may make us endeavour after pardon, because it is feasible, it may be had.

5. Consideration, to perswade to it, is, forgiveness of Sin is a Choice Eminent Blessing, to have the Book cancel'd and God appeas'd is worth obtaining; which may whet our Endeavour after it. That it is a rare Transcendent Blessing, appears by three Demonstrations.

1. If we consider how this Blessing is purchased, namely, by the Lord Iesus; there are three things in reference to Christ, which set forth the Choiceness and Pretiousness of Forgiveness.

1. No meer created Power in Heaven or Earth could expiate one Sin, or procure a Pardon; only Jesus Christ, 1 Iohn 2.2. He is [gap], the propitiation for our Sins, no Merit can buy out a Pardon. Paul had as much to boast of as any man. His high Birth, his Learning, his legal Righteousness, but he disclaims all in point of Justification, and lays them under Christ's Feet to tread upon. No Angel could with all his Holiness lay down a price for the pardon of one Sin, 1 Sam. 2.25. If a man sin against the Lord, who shall intreat for him? What Angel durst be so bold, as to open his Mouth to God for a delinquent sinner? Only Jesus Christ who is God-Man could deal with God's Justice and purchase Forgiveness.

2. Christ himself could not procure a Pardon but by Dying; every Pardon is the Price of Blood. Christ's Life was a Rule of Holiness, and a Pattern of Obedience. Mat. 3.15. He fulfilled all Righteousness. And certainly, Christ's Active Obedience was of great Value and Merit; but here is that which raiseth the worth of Forgiveness, Christ's active Obedience had not fully procured a Pardon for us with the shedding of his Blood. Therefore our Justification is ascribe[gap] to his Blood, Rom. 5.9. Being justified by his Blood. Christ did bleed out our Pardon. There is much ascribed to Christ's Intercession, but his Intercession

had not prevail'd with God for the forgiveness of one sin, had not he shed his Blood. 'Tis worth our notice, that when Christ is described to Iohn as an Intercessor for his Church, he is represented to him in the likeness of a Lamb slain, Revel. 5.6. To shew that Christ must die and be slain before he can be an Intercessor.

3. Christ by dying had not purchased Forgiveness for us, if he had not dyed an Execrable Death, he endured the Curse, Gal. 3.13. All the Agonies Christ endured in his Soul, all the Torments in his Body, could not purchase a Pardon, except he had been made a Curse for us. Christ must be cursed before we could be blessed with a pardon.

2. Forgiveness of Sin is a choice Blessing, if we consider what glorious Attributes God puts forth in the pardoning of sin. 1. God puts forth infinite Power; when Moses was pleading with God for the pardon of Israels Sin, he speaks thus, Let the Power of my Lord be great, Numb. 14.17. Gods forgiving of Sin is a Work of as great Power, as to make Heaven and Earth. Nay, a Greater; for when God made the World, he met with no Opposition, but when he comes to pardon, Satan opposeth, and the Heart opposeth. A Sinner is desperate, and slights, yea, defies a pardon till God by his mighty Power convinceth him of his Sin and Danger, and makes him willing to accept of a pardon. 2. God in forgiving sin puts forth infinite Mercy, Numb. 14.19. Pardon, I beseech thee, the Iniquity of this people, according to the Greatness of thy Mercy. It is Mercy to have a Reprieve, and if there be Mercy in sparing a sinner, what Mercy then is in pardoning him? This is the Flos lactis, the Cream of Mercy. For God to put up so many Injuries, to wipe so many debts off the score, this is infinite Favour; forgiveness of sin is spun out of the Bowels of God's Mercy.

3. Forgiveness of sin is a choice Blessing, as it lays a Foundation for other Mercies. It is a leading Mercy. 1. It makes way for Temporal Good Things. 1. It brings Health, when Christ said to the palsy man, Thy sins are forgiven, this made way for a bodily Cure, Arise, take up thy Bed and walk, Mat. 9.6. The pardon of his sin, made way for the healing of his Palsy. 2. It brings Prosperity, Ier. 33.8, 9. 2. It makes way for Spiritual good Things. Forgiveness of Sin never comes alone, but hath other spiritual Blessings attending it. Whom God pardons He sanctifies, adopts, crowns. It is a voluminous Mercy, it draws the silver Link of Grace, and the golden Link of Glory after it. It is an high Act of Indulgence, God seals the sinners pardon with a Kiss. And should not we above all things seek after so great a Blessing, a forgiveness.

6. Consideration, That which may make us seek after forgiveness of sin, is God's Inclinableness to pardon, Nehem. 9.17. Thou art a God ready to pardon. In the Hebrew it is Eloha Selicoth, a God of Pardons. We are apt to entertain wrong Conceits of God, that he is inexorable and will not forgive, Mat. 25.24. I knew thou wert an hard man. But God is a sin pardoning God, Exod. 34.6. The Lord, merciful and gracious, forgiving Iniquity, Transgression and Sin. Here is my Name (saith God) if you would know how I am called, I tell you my Name, The Lord, the Lord God merciful; forgiving Iniquity. A Pyrat or Rebel that knows there is a Proclamation out against him, will never come in, but if he hears that the Prince is full of Clemency, and there is a Proclamation of Pardon to him if he submit, this will be a great incentive to him to lay down his Arms, and become Loyal to his Prince. See God's Proclamation to repenting Sinners, Ier. 3.12. Go and proclaim these words and say, Return thou back-sliding Israel saith the Lord, and I will not cause my Anger to fall upon thee, for I am merciful. God's Mercy is a Tender Mercy, the Hebr. word for Mercy Rakem, signifies Bowels, God's Mercy is full of Sympathy, He is of a most sweet Indulgent Nature, Psal. 86 5. Thou Lord art Good and ready to forgive; the Bee doth not more naturally give Hony, than God shews Mercy.

Object. 1. But doth not God seem to delight in Punitive Acts, or Acts of Severity? Prov. 1.26. I will laugh at your Calamity.

Resp. Who doth God say so to? see ver. 25. Ye have set at naught all my Counsel, and would none of my Reproof. God delights in their Destruction who despise his Instruction, but an humble penitentiary breaking off sin, and suing out his Pardon, the Lord delights in shewing Mercy to such an one, Micah 7.18. He delighteth in Mercy.

Object. 2. But tho' God be so full of Mercy and ready to forgive, yet his Mercy reacheth not to all; he forgives only such as are Elected, and I question my Election?

Resp. 1. No man can say he is not Elected, God hath not revealed this to any particular man that he is a Reprobate, excepting him only who hath sin'd the Sin against the Holy Ghost; which sin thou art far enough from, who mournest for sin and seekest after Forgiveness.