actual sin it is requisite that it be done by a reasonable creature capable of acting as a cause by counsel this therefore is not imputable to Infants for though they have a reasonable Soul in them yet it is not in a present capacity of exercising that reason which want seems not to be a fruit of sin but a condition of nature and had not man fallen it would in all likelihood have been so it is therefore said of those that dy in their Infancy That they have not sinned after the similitude of Adams Transgression Rom. â—5 14. Though how soon they discover their natural corruption is lamentably to be observed however this extends to all men without exception that arrive to any use of their reason how actual sin will be charged on meer naturals I cannot grasp though the want of the use of reason be a punishment of Adams sin yet this utterly obstructs the rational acting of such an one for that he cannot discern between good and evil But there is none that ever had the use of reason but hath abused it by sinning against God and that both by sins of Omission and Commission he hath thought spoken done otherwise than the Law requires we have a natural man characterized Rom. 3. 10. c. And none are exempted from it we are told Psal 58. 3. They go astray as soon as they are born speaking lies i. e. they are set that way and it breaks out as soon as they are capable though in some more notoriously than in others Now there is no difficulty in telling how actual sin should be imputable to the person committing it for if all owe Obedience to the Law their neglect of or doing any thing contrary to it cannot but render them Guilty 2. When the nature is corrupted by the inherency of Original Sin That there is such a thing as the sin of nature is evident from the word of God it is called Concupiscence or Lust Jam. 1. 14. Indwelling Sin Rom. 7. 17. Sin that is alwayes present Verse 21. The Flesh Joh. 3. 6. The body of sin Rom. 6. 6. Of Death 7. 24. The Law in the members v. 23. The body of the Sins of the flesh Col 2. 11. The Old man Eph. 4. 23. Now all these point to the root or fountain from which actual Sin proceeds and therefore must intend something divers from it hence we read of Lust Conceived and Sin the issue of it Jam. 1. 15. Now this Sin is in all Adams Posterity born after the ordinary course of nature even Infants and Naturals too it is therefore usually called Our Birth Sin and Our Conception Sin according to Psal 51. 5. And it derives from the corrupt fountain from whence we all proceed Adam defiled himself lost the Image of God contracted the Image of Sin and then he Propagated it Gen. 5. 2. And how should it be otherwise for Who can bring a clean thing out of an unclean Job 14. 4. And though this be in one sence a punishment fallen upon us for the first Transgression yet in it self it is really Sin it is a Sinful state that we are in by it the Definition of sin belongs to it it is Anomy 1 Joh. 3. 4. Mans nature by it doth not answer the Law of Creation And that it is imputed is evident because it is an Image for which God despiseth man Psal 73. 20. It is that which they Dy for Rom. 5. 14. Psal 137. ult It is certainly in them and therefore may be charged on them and the Righteousness of their being found Guilty by reason of it will one day he made good by him who is Judge of all mean while the foundation of the equity of it is laid in that which follows Hence 3. In respect of the Relation which they bear to Adams first Transgression That our first Parents became Guilty by their eating the forbidden fruit is beyond dispute God had a Sovereign Authority to Command and they owed him entire Obedience the Sin it self was great being a Violation of the Sacrament of the Covenant and so the whole Law was transgressed by it and that they dyed justly none can rationally doubt But we are given to understand that they drew their whole Posterity into the same Condemnation with themselves and this is clear from Rom. 5. 12 17 18 19. Hence though they were not actually in being yet that Sin is imputed to them as theirs and here upon they suffer penally for it their being born in Sin and unto misery is a proper resultancy from it Verse 12. The equity of which Imputation is in that God transacted with Adam at first as a Publick Person in whom he would have all to stand or fall he therefore represented his whole Progeny as a King doth his people as a Father his Family So that all Humanity being contracted in our first Parents humane nature became Guilty in and with them as it was naturally derivable from them 3. What is the state of those that are under the Imputation A. In one word it is a state of Condemnation We read Joh. 3. 18. He that believes not is Condemned already By which we are given to understand how it is with all men by nature all the Worldâ— stand Condemned before God and there is not onâ— clear of it till by Faith in Christ they come to receive a discharge Now they come under this Condemnation by the Imputation of Sin to them for Condemnation hath a respect to punishment and that always presumes a fault that hath merited it and hence in a fair process the fault is first charged and proved and there-upon the Sentence passeth Now this must needs be a miserable state if we Consider 1. That if God impute Sin to any he will condemn them for it the Righteousness of God as a Lawgiver and Judge calls for this God cannot beâ—d Iniquity in any without detestation of it Hab. 1. 13. And the Sanction of the Law by which â—e testifyeth this detestation of his is that which â—e hath bound himself unto As therefore God will charge none but Guilty Sinners and such as â—e will convince of Sin and Guilt so he will doom â—em accordingly for in this his Relative Justice â—anifests it self 2. That if God do thus condemn he will proâ—eed to Execution according to it He will be as â—ood as his Word and the Condemned Sinner shall â—nd it so to his cost God saith as he meaneth â—nd will therefore do as he saith When God had â—ast a fearful doom upon Saul for his disobedience â—e find what a Seal he clapt upon that Sentence 〈◊〉 Sam. 15. 29. The strength of Israel will not ly or â—pent True there is room at present under the Gospel to have the Sentence reversed by a free â—ardon but if this be neglected and the person â—mes thus to the bar of Justice at last he must 〈◊〉 the Execution 3. The punishment of Sin is tremendous It is
innocent or by some sinful courses take to hide it from men whereby we encrease ouâ— Guilt as David did in the case of Bathshelâ— Now this is the right course to pull troubles oâ— our own minds we can do nothing more directly to bring this distress upon us Or 2. Instead of Confessing we hope to make up all 〈◊〉 a reformation of our own There is such pride natural to us that we had rather do any thing thâ—â— abase our selves to a right confessing of our sins and so upon conviction that we have done amisâ— we are apt to think that a little endeavour to amend this by abstaining from the sin and practising the contrary duty will make up all again and count it more credit to repair our selves iâ— this way than by an humble going to God for pardon in a self abasing acknowledgment of ouâ— vileness this made them make such an enquiry Mic. 6. 6. Here is something of self to be seen whereas in the other way self is utterly denied that God alone may be Glorified and though we have left off such things and do them no more yet Gospel Repentance of them hath not beeâ— exercised by us and so the root of the trouble abideth Or 3. If we do make some confession it is not right It is not such as God expecteth Either 1. We do not confess all Our acknowledgment is with reserves there is some sin that we hide under our tongues there is something that we come and tell God of and make a fair shew of Religious doing duty in it but we keep back a part how frequent a thing is it for us to go about to put God off with half confessions how apt to think a little piece of a confession is a great matter and count that we have gone through our duty in this regard when we have not gone half way in it and this argueth a false heart that confesseth some to hide the rest but God will not be so mocked Or 2. We do not make our Confession penitently It is an humble Confession that God looks for and there is a proud sort of Confession that we are prone to and it appears in such things 1. We do not take the whole blame to our selves We confess the fact and it may be our folly too but withal we seek in part to put it off somewhere else possibly the bigger part and reserve the least for our selves we make fearful cries against the Devil the Devil tempted me and was too subtile for me c. The Devil indeed is called the Tempter but remember it is not his but our fault if we are tempted Jam. 1. 14. Acts 5. 3. Satans Instruments also shall be brought in for our excuse I had not done it but for such or such an one c. As if they could have forced our consent against our will yea God himself shall be reflected on to extenuate our fault this is not the Confession that is truly penitent 2. We are not duly ashamed of our selves for our Sin And this follows upon the former for all excuses are but fig-leaves to cover oâ— own nakedness with they are but pretence on which we may hold up our heads with the more confidence whiles our mouths are noâ— stopt but we have something to plead for our selves we do not express the due abasement that God looks for of us till we can come to say as he Ezra 9. 6. I am ashamed and blush to lift up my face c. A proud confession will never find acceptance with him who seeth thâ— proud afar off the lower we ly in the duâ—â— the nearer we are to find him 3. We do not duly Justify God in our acknowledgments When we think our selves not 〈◊〉 much to blame as others when we lay the faâ—â— on Satan or his Instruments when we complain of Gods withdrawings or Providential exposing us to Temptation when we charge him for not affording us his assistances and thereupon think it over severe for him to proceed with us according to the rigour of the Law in all which we reflect on and do not Justify him how then should be receive such a Confession 4. We do not forsake the sins we confess Right Confession is always accompanied with a setting our selves against the Sin we confess and an utter renouncing of it it is to make it bitter to us and fortify us against it if therefore we confess and to turn to our folly and then confess again and so gâ— in a round this nothing but trifling and will find no acceptance Or 5. Though we do confess yet we do not submit our selves to Soveraign Grace and resolve our hopes into the meer mercy of God Confession is the way to find mercy but if we think to earn forgiveness by it hoping thus to expiate the Guilt of our sin we are acted by a legal spirit and put our selves farther away from forgiveness In a right Confession there is alway a resignation Luk 15. 18 19 And he that hath had a true sight of his sin and acknowledged it accordingly must needs see that Soveraign Mercy only can help him and accordingly cast himself down there and yield it to be just with God to condemn him and that it is free grace if he will pardon him and hence all his hope is in Gospel Grace by Jesus Christ till then we come hither no wonder if all our Confessions afford us no relief Are we then under distress on our Consciences by reason of our sins let us bring our selves on these trials that we may know whence it proceeds And to move us Consider 1. There is a reason why we find no relief God is wise in the management of all his Providences towards the Children of men and this affair is certainly governed by this Providence there are the causes of all and he doth nothing but what he hath reason for and an holy design in and it is good for us humbly to make enquiry after it the Job 10. 2. Shew me why thou contendest with 〈◊〉 2. God is faithful to his promises He is frequently better but never worse than his word The Scripture is abundant in asserting Gods faithfulness for our encouragement to trust in him and there are many attestations given to it by such as have made the trial Now there are gracious Promises made to such as ingeniously confess their Sins to God as he requireth it in the New-Covenant so he encourageth it and it is certain that he cannot deny himself 3. Hence there is certainly some blame in you that must be removed in order to your receiving the promised benefit There is such a defect in your Confession as rendereth it another thing from that which the Gospel requires of you and if you would have him to come to you and witness his pardoning mercy in you that must be rectified It is then necessary that you make a through tryal on this account how else shall you
And there never was an instance of so much as one that was defeated the greatest Prodigal such as he Luke 15. If he hath come to himself gone back to his Father confessed his sins and deservings and cast himself upon his Soveraign Grace hath found him so ready that he hath met him a great way off taken him into his arms and given him all the Testimonies of his pardon 3. What influence this confession hath into that forgiveness for the obtaining of it A. 1. Negatively it is neither the meritorious nor the moving cause of Gods forgiving us 1. It is not the meritorious cause of it We have already observed that it is a free favour It is indeed first merited for us before we can partake in it for it belongs to Justification we are first ransomed and then pardoned but our confession hath no hand in this It is through Christ's Blood that we obtain remission by his stripes we are healed Isa 53. 5. Confession carrieth no satisfaction in it but is a legal and full proof of our Guilt in it we condemn our selves it saith as Dan. 9 8. To us belongs Confusion the Law left no room for a pardon upon acknowledgment this is purely Evangelical 2. Nor is it the moving cause of it Among men indeed a tender heart is moved by an ingenious confession and humble subâ—ission and it makes us to relent and shew compassion to a delinquent but though such affections are ascribed to God yet it is after the manner of men and warily to be understood Affections are attributed to him in regard of the Effects which flow from his fixed and unalterable will Confession is an adjunct of true Repentance and God is the Author of that as well as of the pardon Acts 5. 31. To be able truly to confess Sin is his gift 2. Positively this Confession belongs to the way in which God is wont to apply forgiveness to Sinners God designed from Eternity to forgive them but he hath laid out this Medium through which he will bring them to it How God treats with Infants is beyond our decision but in regard of such as are of years of understanding and under the Gospel there are two things observable 1. That God requires this Confession of these that hope to obtain forgiveness of him The influence therefore of one upon the other is only as it is the way of Divine Appointment to obtain it the promise so runs Prov. 28. 13. And that clause is inserted Jer. 3. 13. Only acknowledge c. God will be sought to for pardon and there can be no asking forgiveness without acknowledging Guilt Hence though this be Gods gift as well as the other yet it is whiles the Guilty Sinner is prostrating himself at the foot stool of Mercy taking shame to himself that God comes and passeth the act of pardon upon him Luk. 15. 17. In summe where God giveth a Pardon he gives Repentance and where true Repentance is there will be confession So we may safely conclude that he who is not brought truly to confess hath not truly repented of his sins and if he be still an impenitent he is certainly an unpardoned man 2. That this Confession is the way to obtain the evidence or witness of our pardon God is sometimes said to forgive when he witnesseth in us to his pardoning mercy and the reason is because the man was before in his own apprehension unpardoned though his state were good Now as it is usual for God to come in and refresh the heart with telling it its Sin is forgiven whiles the bleeding Soul is bemoaning it self with most humble confessions to him so there is matter of evidence in the confession it self and when we can truly say we have so confessed as before we have the characteâ— of one that hath received this grace of God and so is in a state of forgiveness whereas the want of this is just reason to make us call it in question at least to think that sin is not forgiven which is not thus confessed USE I. For Caution Take heed of abusing this truth unto presumption It is a great policy of Satan to hold men as long as he can in carnal security unto which their own natural inclination leads them and among other devices he hath to insinuate into them by this is one main engine that he useth with those that live under the Gospel and enjoy the priviledges of it to blow them up with false surmizes about God and thence to draw ungrounded conclusions about their good estate and arrogate to themselves the things that belong not to them let us then be warned to take heed to our selves and there are many that need this warning lest they rue it for ever viz. 1. All such as resolve their whole hope into the merciful nature of God not seeking his favour in his own way That God is merciful and gracious is a great truth and wo to us all if it were not so had he not written his Name in such Letters we had all been without hope But this precious truth may be abused and it is so by all those that have no other plea for Salvation but because God is merciful his natural goodness and his common love to his Creature is the only foundation on which they build thence arguing that they cannot perish and hence enquire no farther but rest here never asking how this mercy may be obtained so as to obtain a deliverance from the Curse fallen on them or what are the terms of the New Covenant on which God offers himself to be propitious to Sinners and so never study a compliance with them but count it enough that he is such a God this is derided in that Sarcasm Isa 27. 4. And this Spirit was in them Joh. 8. 32. And if we may judge of mens hearts by their practices this is the guise of all the loose Professors that live carelesly and yet confidently 2. They that instead of confessing do cover their sins and yet hope to do well enough And how many are there of these Such as seek to hide their Sins under excuses or to justifie themselves by pleas and defences or that little regard to practice Repentance upon their falling into sin but think it sufficient either to plead their infirmity or slight it over with saying we are all Sinners and none without their faults or a pretence that they allow it not in themselves though the flesh be too hard for them and hope that God will not charge it thus they prevent their deep sorrow and taking to themselves the due shame for their sins and think they are as good Christians as any and God will accept them as well as the best surely this speaks them presumptuous 3. They that encourage themselves to sin boldly on account of Gods mercy Instead of being melted into Godly Sorrow on consideration that God is so good and gracious which is the kindly effect of it
him and the Apostasy by which he fell under the threatning of that Covenant are comprehended within this purpose and made way for the Grace of it but we now look upon man as fallen and so guilty of death and here we find that Gods Grace appears in that he hath told us that he will not leave that whole unhappy race to perish in their sins but will bring back a number of them to the enjoyment of blessedness This is revealed in the word and there was a promise of it from Eternity Tit. 1. 2. This was the end of Gods sending his Son in our nature Joh. 3. 16. And thiâ— was a purpose of Grace Eph. 16 28. 2. That if fallen man get into and keep this way he must know it The service of God is a reasonablâ— service Rom. 12. 1. Man is not guided in this way by instinct but counsel the way is but one and â—annot be found blindfold There are many by â—aths leading to destruction and if he will avoid â—e must be able to distinguish them which requires â—nowledge the want of it is a destructive thing Hos 4. 6. Besides the way of life is a narrow way and not easily found the way to ruine is broad and men are apt to take it and the bias of natural corruption inclines them to it it is as much as our life is worth to know this way Joh. 17. 3. 3. All mankind in thei natural state are ignorant of this way Rom. 3. 17. As to the first way prescribed to man in his integrity there are some relicts of that ancient Law on the consciences of meer Heathen which make them sometimes excuse sometimes accuse them Rom. 2. 14 15. Yet that knowledge labours of a double infelicity for the understanding of it is so broken imperfect that the most it doth is to leave men inexcusable Rom. 1. 19 20. But they are grosly mistaken and misled in the greatest part of that Rule But besides that is no longer a way of life to fallen man the Law is become weak through mans sin Rom. 8. 3. So that if the man knew the length and breadth of it it would never lead him to the enjoyment of God and blessedness the way of peace and reconciliation is another thing of which he hath no natural intelligence Among all the excellent discourses of morality which some Ethnicks have made themselves famous for there is not the least footstep of any mention of Christ and his Righteousness and Salvation through him Indeed they never come to a right discovery of mans misery neither in the causes nor effects much less of the only remedy Hence the Preaching of Christ was to them egregious folly 1 Cor. 1. 23. 4. Fallen man can by no means come to know this way but by Revelation It is true the moral Law is so far a Rule of Obedience under the Gospel that all the Duties required in it are to be attended by us Tit. 2. 11 12. And the natural light in men is capable of being improved to discover and approve the truth equity of these moral precepts but it cannot discern the Evangelical use of them or how they are serviceable to mens salvation according to the New-Covenant they can have but a legal notion of them but the grace to do them acceptably must come from Christ and that the acceptance hereof must be through him this is above natures reach and then the Gospel Articles of the Incarnation of the Son of God of the Redemption wrought out by him of his merit and satisfaction Justification by the Imputation of his Righteousness c. The natural man hath no resentment of these and if God had not revealed them they had never been known and the reason is because fallen mans salvation is not a thing necessarily argued from the being of God but was meerly arbitrary with him Mans fall had put him into the hand of revenging Justice and it was at Gods liberty whether he would save him or no till then he pleased to tell him of it it was impossible he should ever know of it for his will is the supream cause Besides the way in which this salvation is brought about is so admirable that no Creature could ever have conjectured it that the Eternal Son of God should become man that he should be humbled to death and by his stripes we should be healed Doubtless Satan thought there was no possible way to recover us and when God revealed this purpose of his the Angels of light were surprized at it those Cherubims are gazing with admiration on the Mercy Seaâ— 5. That all the faculties and powers in fallen man are opposite to this way They are combinedly set against it it might be instanced in all severally but we may here more particularly take notice of it in the Understanding As for the Will that is full of Enmity Rom. 8. 7. The Affections are set on things below Phil 3. 19. All the powers of the body are servants of unrighteousness Rom. 6. 19. Now all these are confirmed by the understanding which is not only ignorant of the right way and so cannot know the excellency of it how then should it commend it to them but is erroneous Calls good evil c. Isa 5. 20. It is preoccupied with a false way which it approves of commends and cannot part withal Jer. 8. 5. Hence it entertains Gospel truths with a forestalled and prejudiced mind which confirms the enmity of the will and perversness of the affections it shuts out the light and will give no credit to the reports of the Gospel and this must needs render him very unteachable because he must first be untaught these things Were he only out of the way he were easier reduced but because he thinks his the only way much is to be done to fit him for right instruction 6. The gracious design of Gods revealing this way with respect to the Elect is to bring them into and keep them in it All do not experience this efficacy These discoveries are made wherever the word of God comes and the business of the Ordinances is to point out to man the way of life to toll miserable man where Salvation is to be had but how few embrace it and comply with it how much cause of that complaint Isa 53. 1. Who hath believed our report Yea this is the very Article of Condemnation in places where Christ is Preached Joh. 3. 19. But this was not the prime reason of Gods making known this way to man though it prove so eventually to many but it was because God had a number whom he had chosen according to his purpose of Grace to be made partakers of life and so to be put in the way of it for which he would treat them according to their nature And because these live scattered among others these proclamations are made for their sakes and it always hath this event sooner or later on these Act.
put us upon trying â—â— selves God hath been visiting this people witâ— repeated Judgments and many in particular havâ— been afflicted again and again Let us then exaâ—mine our selves by the truth in hand and herâ— observe 1. The best of Gods Children may be under affliction when they walk most in their integrity What an account doth that Holy man Heman give of himself Psal 88. It is not a certain argument of a mans being apostatized meerly because he is â—â—cted God 〈◊〉 Soveraign and they must consels him to be so Joh 42. 2. He hath many ways wherein he will be glorified in his people in the â—â—yal of their graces and if when they walk in their integrity they are brought into many sorrows â—or the exercise of their faith patience c. and he affords them his Spirit to help them in it he thereby honours them and they have cause to reâ—â—â— in tribulation 2. But such times do call Gods people to search and â—ry themselves We should acquaint our selves with the reason why God afflicts us how else â—â—all we obtain the end and benefit of it Now usually this is the occasion viz. We grow remiss and wanton and negligent of our selves and God in displeasure brings us into trouble and it â— he this it calls us to Repentance and if we would be able rightly to judge of this we must observe our frame and carriage and that 1. Under the afflictions that we suffer It may be God afflicts us and we are proud and disconâ—ent fret and pine and do not so much as make search for the provocations given him and yet â—e in pitty gives us some respite but then he soon brings another cloud over us here is enough to tell us how it is Our folly remains our dross abides and calls for another furnace 2. After the affliction or under deliverances It may be we confessed our sins promised amendmentâ— and began to attempt it prayed for pity and God hath tried us but now another troublâ— is on us Well did we not do as Pharaoh when â—â— saw there was respite Exod. 8. 15. Let this then instruct us and humble us and make us to Justifie God USE III. Let it be to exhort us that we do noâ—â— put God upon this course Force him not to proceed against us in severity Consider 1. There is a way which is more suited to maâ— I mean which mans frame points him to Maâ— is made a reasonable Creature and ought to hearken to reason why should he forsake that anâ— carry himself like an Horse God pleads Isa â—â— 8. And God shews us the way in his Word anâ— Ordinances 2. This is the way to escape rods God calls thâ— severe course his strange work Isa 28. 21. Nâ—â— meâ—rly because he is a God of mercy and deâ—lighteth not to grieve us but because it is â—â— strange thing that we should put him upon it so that if we would comply with his counsels we might prevent blows 3. It is the way also to be more clear in the knowledge of our good estate The free Obedience oâ— Gods people saith that they are his indeed Psal 110. 3. Whereas our being obedient no longeâ— than we are driven to it must needs give us awâ—ful grounds to call our selves in question Anâ— for help 1. Labour to get the love of God established in our â—â—arts The Apostle could say The love of Christ â—instrains us 2 Cor. 5. 14. And were this active â— it would do more on us than all the beatings that we feel this would make us never well but when we are engaging in his work 2. Study the amiableness of his Service It is always some prejudice entertained at the wayes of God that makes us inconstant in our Obedience and this is the suggestion of the flesh would we be able experimentally to say with him Psal 19. 7 8 9 10. It would knit our hearts to it Did we believe that Wisdoms ways are ways of pleasancy and all her paths peace Prov. 3. 16. It would hind us to them of choice and we should never be well but when exercised in them 3. Labour to taste the sweetness of Obedience and the peace there is in it Psal 119. 165. Every sin leaves a sting behind it on the Conscience but the fear of God gives inward peace and a Child of God is never so comfortable of it as when his heart bears witness to his integrity 2 Cor. 1. 12. Get a freedom in our hearts to this forced Service is always ungrateful but that which is on free choice must needs be delectable VERSE 10. Many Sorrows shall be to the Wicked but he that â—rusteth in the Lord mercy shall compass him about 〈◊〉 The Words Opened IN these words the Psalmist backs his caution or direction with motives and that is fetcht from a double Topick viz. The infelicity which waits on the disobedient and the great felicity which waits on those that hearken to God Where observe 1. The Character he gives to each of them the former he brands with the title of Wicked The words signifies one that is unquiet in himself and always disturbing of others and is used for one that is under the Guilt and Dominion of Sin the latter he calls those that trust in the Lord therein pointing us to the root of Obedience the word implies such a confidence as makes one hold and to pursue ones work with greatest resolution 2. The different state or condition of these answerable to their Character viz. 1. The misery that waits on Wicked men Many Sorrows Sorrows the word is applied to griefs both of body and mind and signifies the intenseness of them many the word is applied both to quantity and quality and signifies both magnitude and multitude and may be read many and great 2. The felicity of the Believer mercy shall compass him about Here observe 1. What it is that makes him happy Mercy it is here put Metonimically for the fruits or effects of mercy The word signifieth a sacred affection â—â—â—uty pity benignity or good will without any â—â—â— spect to merit 2. The large extent of this mercy it shall composs him round sometimes it signifieth a successive compassing a thing and so the mercy of God is always walking the rounds about a believer to see â—â—at he wants confer it upon him sometimes the compassing a thing at once and then it saith that mercy is a guard to the believer and he goâ—â— through the world in the midst of it Hence 〈◊〉 Untractableness under means a character of a wicked man DOCTRINE I. UNtractableness under the means belongs to the Character of wicked men Those whom before he compared to the horse and mule here he calls the wicked This Doctrine is not so to be understood as if every act of contumacy did declare a man to be really wicked i. e. Unregenerate There have been such unhappy instances in the particular carriage of those that have the
often doth David in the Psalms and Paul in his Epistles inculcate this but besides let it be considered 1. That joy is put into the Creature for use God who is the author of Nature did nothing in vain Affections are natural to men and are therefore deputed for Service among these Joy is one if then it loseth its use or be not improved it fails of its end and this is properly the Creatures delight in the enjoyment of that which is good for it 2. Hence the Creature is naturally carried out after it Joy is an Affection to which all the other do pay a subserviency they are all at work in their place to make way for that to exert it self the other are working Affections but this is that in which they center and take their rest when they have done their business thus sits down and reaps the comfort of all So that the Creature is restless till it comes to this every thing would rejoyce and is not satisfied till it hath some thing to rejoyce in 3 If any in the world have cause to rejoyce the Children of God have so Worldly men think they have good reason for it but it is certain that the Children of God have infinitely more Look over the worlds inventory and then the Saints and you must needs confess this to be a great truth Need then must it be a preposterous thing for a carnal worldling to be merry and jocund and a Saint sinking in spirit and overwhelmed with grief they indeed have their weeping time whiles the other laugh Luk. 6 21 25. But they have more to joy in in their weeping time than the other in their laughing time 4. There is nothing they meet with in this world sufficient to obstruct their joy There are Changes of Providence which they pass under and they are sometimes called to heaviness and mourning but none of all this can take from them their causes of rejoycing or be sufficient to excuse them from exercising it Jam. 1. 2. But of this afterwards 5. The honour of God is concerned in their rejoycing A Godly man cannot honour God aright unless he rejoyce in the Lord. For a Christian to go always sorrowful and heavy hearted doth not only shew unthankfulness to God for his undeserved mercy but it prejudiceth others and brings the profession they make into discredit among men and maketh them to think that such serve an hard Master whenas a Christian who is holily chearful gains credit to the ways of God Hence the Psalmists care Psal 73 15. 6. And their own comfort in this life depends upon it A man no farther enjoys himself than as he rejoyceth either in hope or fruition â—f his joy be false his life is a dream but if that be true his life is life indeed The Philosopher defines life an act with delight intimating that so much as this is wanting there is so much of death in life And as our spiritual life consists in serving God so we do nothing well for God but what we do chearfully None but the Righteous can claim this priviledge Conclu 4. THat this priviledge and duty belongs to none but these righteous and upright ones As it is common to all of them so it is proper to them There are no other in the world but the righteous and the wicked and certainly wicked men are here exempted if not altogether from the duty yet from the priviledges though in a sense from the duty too Only that we may cautiously take this up let a few things be observed 1. There is a threefold joy which may be considered viz. sinful natural and spiritual These are all mentioned in the Word of God and exemplified in men and we may take a brief account of each of them so far as is for our purpose 2. Sinful joy to begin with that may be so accounted either with respect to the matter or manner of it 1. Sinful joy may be so with regard to the matter of it when the thing it self in which we rejoyce is sinful And there can neither priviledge nor duty belong to this for we ought not to rejoyce in sin â—here are that rejoyce to do evil Prov. 2. 14. But it â—s a sinful joy For Sinners to make themselves merry in their Cups and with their harlots in gaming c. highly provokes God and we read of those that rejoyce in the troubles that befal the Children of God Psal 35. 26. But confusion belong to them 2. It may be so for the manner of it The things themselves may be good in their kind and afford occasion for delight but when men do sinfully rejoyce in them they therein transgress and greatly provoke God thereby There is a mad mirth which men take in the good things of God of which the Wise man tells us Eccles 2. 1. I said of laughter it is mad and hath that Sacrasmons concession Chap. 11. 9. Rejoyce O young man c. When men take delight in abusing the goodness of God this is sinful 3. Natural joy is that which the instinct of nature teacheth It is natural for the Creature whether sensitive by meer instinct or rational by the use of the understanding to delight it self in that which it finds to do it good and this answers the inclination of the Affection and the Creature will of its own accord fall into it and there must be force put upon nature if it be suppressed this is accommodated by the common goodness of God in which he makes both good and bad to partake Mat 5. 45. Acts 14. 17. It is certainly a benefit to the outward man to have health and peace and plenty by which it is supported and refreshed and this gives the affection of joy a motive by which it is excited Psal 4. 7. And here let us observe 1. That this natural joy is in it self a duty Consider it abstractly and surely ungodly men owe to God thankfulness for every mercy they partake in and the good they taste in it should excite them to thankfulness Ingratitude is condemned in the Heathen Rom. 1. 21. And that which we are thankful for supposeth that we rejoyce in it else we cannot aright express our thankfulness 2. But a wicked man cannot thus rejoyce lawfully He must cease to be wicked and become upright before he is capable of thus rejoycing Every Ungodly man sins in every thing he doth and though the matter be lawful and a duty yet there is an evil root of bitterness in him that spoils all he doth it can at best be but a carnal joy which can be neither acceptable to God nor profitable for him 4. Spiritual joy may also be considered as to matter or manner 1. It may be called spiritual as to the matter when employed about spiritual things The love of God the Redemption of Christ the Graces of the Spirit and the like and such was Pauls rejoycing 2 Cor. 1. 12. And that which Christ
we take hold on Christ by believing we so get under his Shadow and his Righteouâ—ness cloaths us this then is your great business to believe on him so will his Righteousness bâ—come yours and then you are cloathed USE III. Here is ground of Consolatioâ— to the Children of God under the deepest senâ—â— of their own Sins And here 1. This should not hinder but further yoâ— humbling sense of them though God doth nâ—â— look on them you should Soul abasement fâ—â— Sin and mourning by reason of it belong 〈◊〉 that Sanctification which we are all to pursue if sin be not made vile and abasing to us by the apprehension of a pardon we may question whether we do rightly apprehend it 2. But yet it should comfort your hearts under this sense Conviction of sin and Guilt joyned together will raise horrors in the Conscience whereas Conviction of sin and apprehension of a pardon together with making us more vile in our own eyes will afford a support to us and as the one humbleth us so the other relieves us and gives â—s matter of consolation for 1. Christ having cast his skirt over you your â—ins are now for ever covered When this Garment is thrown on us it is never pluckt off again 〈◊〉 is one of those Gifts of God that are without Reâ—tance your Sins are now Sunk and can rise up â—o more they are hidden and cannot be found again â—ough they should be sought for 2. Hereupon his whole Righteousness appears 〈◊〉 the sight of God for you When God looks â—pon you in him he sees all the perfect Obediâ—ce of Christ as yours and it is in the Law acâ—ount as much as if you had personally performâ—d it for you are accepted in the Beloved Eph. 1. 〈◊〉 So that the vertue and efficacy of that Righteâ—sness must needs derive to you 3. Hence your estate shall be determined for â—er according to that Righteousness the Judgâ—nt will pass upon that score and how happy â—e you then for if Christ hath by it satisfied 〈◊〉 Law for Sin in bearing the penalties and purchased the promised rewards by fulfilling all its precepts all this shall be yours and you must needs be happy Pardon consists in the Non-Imputation of Sin DOCTRINE V. PArdon consists properly in the Non-Imputation 〈◊〉 the taking off the Imputation of Sin This is the third expression in our Text by which this forgiveness is illustrated viz. Sin is not imputed and there are two things go in to make this Non-Imputation to amount to a pardon 1. The man was under Guilt before this 〈◊〉 past upon him When Sin is not Imputable thâ— Non-Imputation of it is not forgiveness for hâ— had nothing to be forgiven him being a righteous person 2. That this Guilt be taken off that he ceaâ— to be a Guilty person in the account of the Lawâ— and of the Judge Hence then we may for thâ— clearing up of this Truth enquire 1. What is meant by the Imputation of Sin 2. In what respect all mankind are by nature undâ— this Imputation 3. What is the state of those who are under tâ— Imputation 4. How this Imputation comes to be taken off frâ— sinful men 1. What is meant by the Imputation of sin A. We observed that the word in our Text is often used for reckoning or charging to ones account or making a man a debtor for a thing Man is by sin become a Debtor to the Justice of God and that expects satisfaction of him and accordingly chargeth it to his score that it may call him to an account about it hence in the Imputation of sin there are these things to be considered 1. That Sin is reckoned to the person Here lies the foundation of it and hence it is called the Imputation of Sin because all that follows flows from it and hence it is to be observed that this Imputation being a Forensical act if the Sin may any way be fastned on the man as his so that he stands related to it as his own whether he himself hath actually committed it or no yet it is justly imputed to him David did not with his own hand slay Uriah but yet the Sin is made his 2 Sam. 12. 9. so if a man owes nothing on a Debt firstly contracted by him yet if he owes it by Suretiship it is legally imputed to him 2. Hence the Guilt of it is charged upon him and indeed these two are inseparable in the Law for looking upon the man as under it it is impossible that he should be charged with Sin but he must be reputed Guilty by it that hath connected the prohibition and the threatning inseparably it hath said He that Sins shall dy and it cannot go back from it Now the Charge of Guilt is nothing else but the assuring of the man that he is by Sin become a Subject of Death so saith the Law Ezek. 18 4. and a righteous God looks upon such a man and reckons him bound over to dy 3. Hereupon the Law rigorously demands its satisfaction of him the Law is ratified by the Law-giver and he will give it its claim and is resolved that it shall not suffer loss in a tittle Mat. 5. 28. It saith I find this man to be under the charge of sin and so to be Guilty and I demand Justice upon him and its mouth cannot be stopt till it hath its demands answered it is resolved it will have its penniworths out of the person before it hath done with him 4. Hereby he is obnoxious to suffer all the penalties of the Law in pursuit of this charge thâ— Imputation makes him a prisoner of Justice and liable to the execution of the threatning hence said to be in danger Mat. 5. 22. the word signifieth one that is held in and kept fast as one that is imprisoned this execution being the design of and that in which the Imputation is to determine Imputation claps an arrest upon the man which wiâ— be prosecuted till Justice hath obtained all its demands of him 2. In what respect all mankind by nature are undâ— this Imputation A. That all are so is every where asserted iâ— Scripture and is evident because the penaltiâ— properly belonging to sin are fallen upon them aâ— See Rom. 5. 12. 14. 1 Cor. 15. 22. If all are Sinners then sin is imputable to all and if they aâ— dead by it it hath surely been imputed Certainly that Sin which hath killed a whole world is imputed to them how else had they died by it it includes old and young persons of understanding and Infants whosoever descends from Adam by natural generation and hath a reasonable Soul Now there is a threefold respect in which sin comes to be imputable to mankind and that righteously 1. When it is actually and personally committed by the man I name this first because it is most plain and accountable Sin is properly a Moral Transgression and supposeth a Law against which the transgression is and to