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Sermons upon Psalm CXXX, ver. 4 but there is forgiveness with thee, that thou…

Sermons upon Psalm CXXX, ver. 4 but there is forgiveness with thee, that thou mayst be feared / by William Bates.

William Bates 1625–1699London: printed by J.D. for Brabazon Aylmer, 1696

123 p. · 25k words · Wing B1124 · ESTC R25865

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Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

Beginning of the work:0–12 of 149

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SERMONS UPON Psalm CXXX. Ver. 4. But there is Forgiveness with thee; that thou mayst be feared.

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BY WILLIAM BATES, D. D.

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LONDON, Printed by J. D. for Brabazon Aylmer at the three Pigeons, over against the Royal Exchange in Cornhill. 1696.

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SERMONS OF THE Forgiveness of Sins.

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PSAL. CXXX. 4. But there is Forgiveness with thee, that thou mayst be feared.

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Whole work: 149 passages

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William Bates, Sermons upon Psalm CXXX, ver. 4 but there is forgiveness with thee, that thou… (London, 1696), title page, unnumbered page (image 1). EEBO-TCP A26806.

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The book

Title as printed: Sermons upon Psalm CXXX, ver. 4 but there is forgiveness with thee, that thou mayst be feared / by William Bates.
Author: William Bates 1625–1699
Place: London
Printer: J.D.
Bookseller: Brabazon Aylmer
Year: 1696
Size: 123 p.
Words: 24,936
Catalogue: Wing B1124 · ESTC R25865
Text: EEBO-TCP A26806

Passages: 149
Sections: 4

The author

William Bates 1625–1699

PuritansEngland

Presbyterian minister in London.

Transcription key

•: an illegible letter
〈…〉

THE Psalmist, in the first and second Verses, addresses to God with earnest Desires for his saving Mercies: Out of the Depths have I cried to thee, O Lord: Lord, hear my Voice: let thine Ear be attentive to my Supplication. He humbly deprecates the severe Inquiry of Divine Justice; ver. 3.¹ If thou, Lord, shouldst mark Iniquities: O Lord, who shall stand? If God should with an exact Eye observe our Sins, and call us to an account, who can stand in Judgment? who can ⟨p. 2⟩endure that fiery Trial? The best Saints, tho never so innocent and unblameable in the sight of Men, tho never so vigilant and watchful over their Hearts and Ways, are not exempted from the Spots of humane Frailty, which according to the Rigour of the Law, would expose them to a condemning Sentence. He relieves and supports himself under this fearful Apprehension with the Hopes of Mercy: But there is Forgiveness with thee, that thou mayst be feared. 'Tis in thy Power and thy Will, to pardon repenting and returning Sinners, that thou mayst be feared. The Fear of God in Scripture signifies the humble holy Reverence of him, as our heavenly Father and Sovereign, that makes us cautious lest we should offend him, and careful to please him. For this Reason the Fear of God is comprehensive of all Religion, of the whole Duty of Man, to which it is introductive, and is a principal Ingredient in it. The Clemency and compassionate Mercy of God is the Cause of an ingenuous filial Fear, mixed with Love and Affiance in the Breasts of Men. Other Attributes, his Holiness that framed the Law, Justice that ordained the Punishment of Sin, Power that inflicts it, ⟨p. 3⟩render his Majesty terrible, and cause a Flight from him as an Enemy. If all must perish for their Sins, no Prayers or Praises will ascend to Heaven, all Religious Worship will cease for ever: But his tender Mercy ready to receive humble Suppliants, and restore them to his Favour, renders him amiable and admired, and draws us near to him.

THE Psalmist, in the first and second Verses, addresses to God with earnest Desires for his saving Mercies: Out of the Depths have I cried to thee, O Lord: Lord, hear my Voice: let thine Ear be attentive to my Supplication. He humbly deprecates the severe Inquiry of Divine Justice; ver. 3.¹ If thou, Lord, shouldst mark Iniquities: O Lord, who shall stand? If God should with an exact Eye observe our Sins, and call us to an account, who can stand in Judgment? who can ⟨p. 2⟩endure that firy Trial? The best Saints, tho never so innocent and unblameable in the sight of Men, tho never so vigilant and watchful over their Hearts and Ways, are not exempted from the Spots of humane Frailty, which according to the Rigour of the Law, would expose them to a condemning Sentence. He relieves and supports himself under this fearful Apprehension with the Hopes of Mercy: But there is Forgiveness with thee, that thou mayst be feared. 'Tis in thy Power and thy Will, to pardon repenting and returning Sinners, that thou mayst be feared. The Fear of God in Scripture signifies the humble holy Reverence of him, as our heavenly Father and Soveraign, that makes us cautious lest we should offend him, and careful to please him. For this Reason the Fear of God is comprehensive of all Religion, of the whole Duty of Man, to which it is introductive, and is a principal Ingredient in it. The Clemency and compassionate Mercy of God is the Cause of an ingenuous filial Fear, mix'd with Love and Affiance in the Breasts of Men. Other Attributes, his Holiness that fram'd the Law, Justice that ordain'd the Punishment of Sin, Power that inflicts it, ⟨p. 3⟩render his Majesty terrible, and cause a Flight from him as an Enemy. If all must perish for their Sins, no Prayers or Praises will ascend to Heaven, all Religious Worship will cease for ever: But his tender Mercy ready to receive humble Suppliants, and restore them to his Favour, renders him amiable and admired, and draws us near to him.

1Ver. 3.

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1. What is contained in Forgiveness. This necessarily supposes Sin, and Sin a Law that is violated by it: The Law implies a Sovereign Law-giver, to whose declared Will Subjection is due, and who will exact an Account in Judgment ⟨p. 4⟩of Mens Obedience or Disobedience to his Law, and dispense Rewards and Punishments accordingly. God by the clearest Titles is our King, our Law-giver and Judg: for he is our Maker and Preserver, and consequently has a full Propriety in us, and absolute Authority over us: and by his sovereign and singular Perfections is qualified to govern us. A derived Being is necessarily in a State of Dependence and Subjection. All the Ranks of Creatures in the World are ordered by their Maker: his Kingdom rules over all. Those in the lowest degree of Being are ordered by Power. Sensitive Creatures are determined by the Impulses of Nature to their Actions; for having no Light to distinguish between moral Good and Evil, they have no Choice, and are incapable of receiving a Law. Intelligent Creatures, endowed with judicious and free Faculties, an Understanding to discern between moral Good and Evil, and a Will to choose or reject what is propounded to them, are capable of a Law to direct and regulate their Liberty.

1. What is contained in Forgiveness. This necessarily supposes Sin, and Sin a Law that is violated by it: The Law implies a Sovereign Law-giver, to whose declared Will Subjection is due, and who will exact an Account in Judgment ⟨p. 4⟩of Mens Obedience or Disobedience to his Law, and dispense Rewards and Punishments accordingly. God by the clearest Titles is our King, our Law-giver and Judg: for he is our Maker and Preserver, and consequently has a full Propriety in us, and absolute Authority over us: and by his sovereign and singular Perfections is qualified to govern us. A derived Being is necessarily in a State of Dependance and Subjection. All the Ranks of Creatures in the World are order'd by their Maker: his Kingdom rules over all. Those in the lowest degree of Being are order'd by Power. Sensitive Creatures are determin'd by the Impulses of Nature to their Actions; for having no Light to distinguish between moral Good and Evil, they have no Choice, and are incapable of receiving a Law. Intelligent Creatures, endowed with judicious and free Faculties, an Understanding to discern between moral Good and Evil, and a Will to choose or reject what is propounded to them, are capable of a Law to direct and regulate their Liberty.

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To Man a Law was given by the Creator, (the Copy of his Wisdom and Will) that has all the Perfections of a ⟨p. 5⟩Rule: 'Tis clear and complete, enjoining what is essentially good, and forbidding what is essentially evil. God governs Man conveniently to his Nature: and no Service is pleasing to him but the Result of our Reason and Choice, the Obedience of our supreme leading Powers. Since the Fall, the Light of the Understanding compared with the bright Discovery it afforded of our whole Duty in our Original State, is either like the Twilight of the Evening, the faint and dim Remains of the Light of the Day, when Night draws a dark Veil over the World, or like the dawning of the Morning, when the rising Sun begins to scatter the Darkness of the Night. The latter Comparison I think is more just and regular; for 'tis said, that the Son of God enlightens every Man that comes into the World. The innate Light discovers there is a straight Line of Truth to regulate our Judgment, and a straight Line of Virtue to regulate our Actions. Natural Conscience is a Principle of Authority, directing us to choose and practise Virtue, and to avoid Vice; and according to our Neglect or Compliance with its Dictates reflects upon us. 'Tis hardly presumable that any are so prodigiously ⟨p. 6⟩wicked, as not to be convinced of the natural Rectitude in things: they can distinguish between what is fair and what is fraudulent in Dealings, and acknowledge in the general, and in judging of others, the Equity of things, tho they elude the Force of the Conviction in the Application to themselves. Now since common Reason discovers there is a common Rule, there must be a common Judg to whom Men are accountable for the Obliquity or Conformity of their Actions to that Rule. The Law of God is revealed in its Purity and Perfection in the Scripture.

To Man a Law was given by the Creator, (the Copy of his Wisdom and Will) that has all the Perfections of a ⟨p. 5⟩Rule: 'Tis clear and compleat, injoining what is essentially good, and forbidding what is essentially evil. God governs Man conveniently to his Nature: and no Service is pleasing to him but the Result of our Reason and Choice, the Obedience of our supreme leading Powers. Since the Fall, the Light of the Understanding compared with the bright Discovery it afforded of our whole Duty in our Original State, is either like the Twilight of the Evening, the faint and dim Remains of the Light of the Day, when Night draws a dark Vail over the World, or like the dawning of the Morning, when the rising Sun begins to scatter the Darkness of the Night. The latter Comparison I think is more just and regular; for 'tis said, that the Son of God enlightens every Man that comes into the World. The innate Light discovers there is a streight Line of Truth to regulate our Judgment, and a streight Line of Vertue to regulate our Actions. Natural Conscience is a Principle of Authority, directing us to choose and practise Vertue, and to avoid Vice; and according to our Neglect or Compliance with its Dictates reflects upon us. 'Tis hardly presumable that any are so prodigiously ⟨p. 6⟩wicked, as not to be convinc'd of the natural Rectitude in things: they can distinguish between what is fair and what is fraudulent in Dealings, and acknowledg in the general, and in judging of others, the Equity of things, tho they elude the Force of the Conviction in the Application to themselves. Now since common Reason discovers there is a common Rule, there must be a common Judg to whom Men are accountable for the Obliquity or Conformity of their Actions to that Rule. The Law of God is revealed in its Purity and Perfection in the Scripture.

:12p. 6–8

The Law binds first to Obedience, and in neglect of it to Punishment. Sin is defined by St. John to be the Transgression of the Law. The Omission of what is commanded, or doing what is forbidden, is a Sin. Not only the Lusts that break forth into Action and Evidence, but inward Inclinations, contrary to the Law, are Sin. From hence results a Guilt upon every Sinner, which includes the Imputation of the Fault, and Obligation to Punishment. There is a natural Connection between the Evil of Doing, and the Evil of Suffering: the Violation of the Law is justly revenged by the ⟨p. 7⟩Violation of the Person that breaks it. It is an impossible Imagination, that God should give a Law not enforced with a Sanction. This would cast a Blemish upon his Wisdom, for the Law would cancel it self, and defeat his Ends in giving it: it would reflect a high Dishonour upon his Holy Majesty, as if he were indifferent with respect to Virtue or Vice, and disregarded our Reverence or Rebellion against his Authority. The Apostle declares, that all the World are become guilty before God; that is, justly chargeable with their Crimes, and liable to his Judgment. The Act of Sin is transient, and the Pleasure vanishes; but the Guilt, if not pardoned and purged away, remains for ever in the Records of Conscience. The Sin of Judah is written with a Pen of Iron, and with the Point of a Diamond; it is graven on the Tables of the Heart. When the Books of eternal Life and Death shall be opened at the Last Day, all the unpardoned Sins of Men, with their killing Aggravations, will be found written in indelible Characters, and shall be set in order before their Eyes, to their Confusion: The righteous Judg has sworn he will forget none of their Works. ⟨p. 8⟩According to the Number and Heinousness of their Sins, a Sentence shall pass upon them: No Excuses shall suspend the Judgment, nor mitigate the immediate Execution of it.

The Law binds first to Obedience, and in neglect of it to Punishment. Sin is defin'd by St. John to be the Transgression of the Law. The Omission of what is commanded, or doing what is forbidden, is a Sin. Not only the Lusts that break forth into Action and Evidence, but inward Inclinations, contrary to the Law, are Sin. From hence results a Guilt upon every Sinner, which includes the Imputation of the Fault, and Obligation to Punishment. There is a natural Connexion between the Evil of Doing, and the Evil of Suffering: the Violation of the Law is justly revenged by the ⟨p. 7⟩Violation of the Person that breaks it. It is an impossible Imagination, that God should give a Law not enforc'd with a Sanction. This would cast a Blemish upon his Wisdom, for the Law would cancel it self, and defeat his Ends in giving it: it would reflect a high Dishonour upon his Holy Majesty, as if he were indifferent with respect to Vertue or Vice, and disregarded our Reverence or Rebellion against his Authority. The Apostle declares, that all the World are become guilty before God; that is, justly chargeable with their Crimes, and liable to his Judgment. The Act of Sin is transient, and the Pleasure vanishes; but the Guilt, if not pardoned and purged away, remains for ever in the Records of Conscience. The Sin of Judah is written with a Pen of Iron, and with the Point of a Diamond; it is graven on the Tables of the Heart. When the Books of eternal Life and Death shall be opened at the Last Day, all the unpardoned Sins of Men, with their killing Aggravations, will be found written in indelible Characters, and shall be set in order before their Eyes, to their Confusion: The righteous Judg has sworn he will forget none of their Works. ⟨p. 8⟩According to the Number and Heinousness of their Sins, a Sentence shall pass upon them: No Excuses shall suspend the Judgment, nor mitigate the immediate Execution of it.