was when the Psalmist had been under sore distress of mind by reason of the deep sence of his Sin and was relieved by God and it is generally supposed that it bears a reference to that great and complicated sin of his respecting the matter of Uriah concerning which also several other Psalms are thought to be written besides the Fifty first The Title of the Psalm is Maschil of David the word signifieth to Teach Some think it here intends a sort of Instrument that bare this name Others that it points to the kind of Song suited to such a Tune according to the numbers or measures of it But generally it is supposed that the matter of the Psalm is pointed to in it viz. that it is a Psalm for teaching or instruction There are some of Praise others Petitionary some Historical c. But this is Doctrinal and the matter of it excellently suits to this interpretation and there are ten others besides this that bear the same inscription The Doctrine that is laid down in this Psalm is one i. e. to point us to the way how we may come to be truly happy where we have 1. A Blessed man described vers 1 2. 2. Exemplified by the Psalmist in himself by his own experience verse 3 4 5. 3. He directs how to improve the faith of this verse 6 7. 4. He shews what manner of life men ought to lead if they would maintain the sence of their pardon and blessedness in it verse 8 9 10. 5. Calls on these blessed men to rejoyce in it verse 11. The first thing then in the Psalm is a description given of a blessed man verse 1 2. And it bears respect to the state of Blessedness which is enjoyed in this life There is an Inchoate Felicity which the Children of God are partakers of â—ere which shall arrive at perfection hereafter The Topick from whence he argues or describes â—his Blessedness is the state of Pardon or Forgiveness in which such do now stand In the words observe 1. The blessedness of some is asserted Blessed Interpreters are at a loss about the word Some make it an Adverb signifying well q. d. it shall â—e well with such an one Others an Adjective of â—he plural signifying That all manner of felicities â—elong to such an one both in this life and that to â—ome The word certainly denotes an happy â—ate and tells us that there is in it the affluence â—f all the good that is desirable and the Psalmist gives us to understand that there are such men as â—hese in the world 2. This blessed man is characterized he is a â—ardoned man where 1. We have the nature of this pardon expressed in three particulars in all of which Sin is considered as the thing about which this pardon â—s applied set forth in divers names which are given it in the Word of God and when he mentions sin indefinitely it is to be understood of all sin for one sin unpardoned is enough to undermine and overthrow all the mans blessedness Here â—hen 1. The pardoned man is one whose transgression â—s forgiven The word Transgression signifies a proud rebellious wilful breaking of the Law or high-handed iniquity and the word Forgiven signifies to take off from one and is supposed to be a Metaphor from a burden which oppresseth one by the removal whereof he is eased 2. He is one whose sin is covered the word Sin signifies an erring or turning out of the right way and is applicable to all Sin whatsoever which is Anomy 1 Joh. 3. 4. the word Covered signifies to hide a thing by throwing something over it that it may not be seen and is a metaphor from the covering of nasty dirty things that one is not willing should be taken notice of 3. He is one to whom the Lord imputes not iniquity the word Iniquity signifies that which iâ— crooked or perverse and is sometimes used to express Original Sin which is the crookedness oâ— our nature and is often also applied to Actuâ— Sin which is called mans crooked way and thâ— word translated Impute among many other significations of it is often used for reckoning or chaâ—ging to ones account and Sins are sometimâ— called Debts in Scripture 2. We have the evidence of this pardon sâ— down with respect to the subject of it he 〈◊〉 one in whose spirit there is no guile the word Guile signifies fraud falshood and deceit and 〈◊〉 here taken for Hypocrisy in opposition to truâ— and integrity That there is a Blessedness which God haâ— provided for and will bestow upon some 〈◊〉 the Children of men is a truth observabâ— from our Text but I here supersede any distinct â—andling of it having lately insisted on it from â—nother Text and pass to some other Obserâ—ations A Pardoned Man is a Blessed Man DOCTRINE I. A Pardoned Man is a Blessed Man That person who hath obtained at the hand of God a Remission of his sins is possessed of true â—elicity a state of forgiveness is a state of real â—appiness I might here spend some time in enâ—uiring into the nature of Pardon but that will â—llow to be distinctly considered afterwards â—ere therefore let it be only in general observed â—at pardon properly consists in the removal of the â—uilt of sin from the sinful creature It ever suppoâ—eth guilt arising from sin with which the man â—as justly charged and by which he was under 〈◊〉 Sentence of Condemnation When this Senâ—nce is taken off and the person is acquitted â—en he is said to be pardoned It is therefore 〈◊〉 act of authority done by one who hath powâ— to apply it and that is no other but God â—ey said the truth in Thesi Mark 2. 7. Who can â—rgive sins but God only only their charge â—as false because Christ was God and being constituted by his Father to be Judge of all the World he had this authority verse 10. But thâ— which I here design is only to clear up the truth of the Doctrine by essaying to discover the great blessedness of such an one as is pardoned only observing that their whole blessedness doth noâ— consist in this it being a collection of manâ— things together that are requisite to the making one compleatly happy but this is one of themâ— and inseparable from the rest and doth also communicate to the man that which is truly hapâ—pifying There are two heads to which we may refeâ— the demonstration of this truth 1. The evil and misery which this pardoâ— frees the man from declares him to be happâ— Happiness and Misery are directly contrary each 〈◊〉 other that therefore which removes this froâ— the man restores him to that again now thâ— pardon hath a main stroak here How this râ—moves it will be considered hereafter we noâ— only consider the things that it delivers the mâ— from and they are not only seeming but reâ— and great miseries it therefore must needs beâ— real and great felicity Here then 1. It takes
punishment of such is likâ— to be far more Intolerable than that of others Yoâ— should therefore look upon the aggravations oâ— your Sins to be the more Potent incentives 〈◊〉 drive you to God for forgiveness 3. If you do not make hast it will quickly bâ— too late It must be done while God sits on 〈◊〉 throne of Grace or else it cannot be done at alâ— when he hath sat out his patience and given oâ— the Oath there is then no pardon to be had Aâ— great Sinners have the greatest reason to be afraiâ— lest the day should be done speedily for of 〈◊〉 Sinners such have least hope to escape and suâ— Sins give special provocation to an Holy God 〈◊〉 make a speedy work with them Be then awakeâ—ed and perswaded forth-with to fly to the City 〈◊〉 Refuge USE IV. Learn we hence not to be dâ—couraged from using means for the Salvation 〈◊〉 others notwithstanding their grievous Sinning against God There is in every gracious Soul an earnest desire after the good and welfare of others their Children Friends Neighbours which puts them upon endeavours with and for them longing that they may be freed from Condemnation and obtain forgiveness of God but when they have used all means and waited with much patience and find all to work contrary with them and they grow worse under all and are now fallen into more horrible and scandalous Sins and habituated to them and it may be to despise Counsel and hate to be reproved they are ready to give them up for gone and abandon all farther endeavours for them reputing them hopeless But here is that which may prevent such desperate conclusions and put you upon renewing your endeavours again Remember there is forgiveness with God even for such as they are they are not gone so far but that God may still turn them at last and have mercy upon them Their Sins are astonishing but not beyond the line of forgiveness their hearts are hardned but not beyond the ability of God to soften them they have provoked him to cast them off for ever but who knows but that he may yet come and exalt his infinite Grace in giving them a pardon Let this hope then revive your Spirits and though you do it with fear and trembling yet be the more ardent and earnest with and for them Counsel them affectionately warn them with greatest Solemnity and pray for them with all importunity plead Gods Power and his Grace too and how much he can shew it forth to his eternal praise in extending iâ— to them and put him in mind of the infinitâ— vertue and value of the Sacrifice of Christ leâ— him not alone who knows but you may prevailâ— and either in this life or when you are gone tâ— Heaven see a joyful return of your endeavouâ— to your eternal satisfaction Pardon removes the load 〈◊〉 Sin from the Sinner DOCTRINE III. GOD in pardoning of Sin removes the loâ— of it from the Sinner There are thrâ— words used in our Text by which this forgiveneâ— is expressed which do set it out emphatically 〈◊〉 the opening whereof will help to discover thâ— excellency of this benefit We observed that thâ— word translated forgiven signifies to take a thiâ— off and is a metaphor from an heavy load thâ— oppresseth one Such is sin here supposed to bâ— and pardon to give the man ease by taking 〈◊〉 off from him There are two Propositions here to be takeâ— notice of viz. 1. That the Guilt of Sin is an exceeding heavâ— burden 2. That Forgiveness removes this burden froâ— the Sinner 1. That the Guilt of Sin is an exceeding heavy burden Sin as light as the most of men make of it is an oppressing and intollerable load and it is Guilt that makes it so the truth of this conclusion will appear from the consideration of three things 1. From the nature of Guilt it self and indeed there need no more but this to clear the truth in hand In the Demonstration of this I shall not insist largely Guilt is properly an obligation lying upon a Sinner to suffer punishment and it falls upon him as soon as he hath by Sin made himself obnoxious It properly ariseth from the relation which he bears to the Law of God All mankind originally are the Subjects of the Law and by the Transgression of it they are denominated Sinners 1 Joh. 3. 4. Now there is in the Law a threatning of punishment denounced against the man in case of his sinning and by vertue of this threatning as soon as the man is chargeable with Sin he is under that Sentence by which the punishment becomes due to him and is judicially laid upon him and it is truly and properly the Guilt under consideration We are to distinguish between the Sentence of the Law and of the Judge the former renders the man Guilty in his state the latter doth but declare him to be so and accordingly adjudge him to punishment the Verdict of the Jury doth not make the man guilty but finds him so and if he were not so before it is a false Verdict Now this must needs be an heavy weight and will appear so if we consider that the whole punishmenâ— that is due to and deserved by sin is hereby laid upon the Sinner and he is held fast to the suffering of it and he that shall read aâ— the Curses of the Law and the fearful thingâ— that are therein threatned must needs say thâ— they are unconceivably heavy and enough 〈◊〉 make the stoutest Sinner to sink under them 〈◊〉 these when they shall come to be born will 〈◊〉 found unsupportable and it must needs be veâ— oppressive to have them charged upon the maâ— so as Guilt doth for a man to read over 〈◊〉 the Curses of the book of God and have 〈◊〉 Conscience to tell him this is thy portion thâ— art the man against whom this doom is out aâ— must expect every moment when it will fâ— upon thee is extreamly oppressive and yâ— this is the nature of Guilt but this will 〈◊〉 farther illustrated in the next thing 2. From the bitter groans and complaints 〈◊〉 those who have been under the apprehension 〈◊〉 the guilt of Sin How have they cried out 〈◊〉 oppressed and sinking under their burden whâ— nothing else hath ailed them but only God haâ— awakned them and charged their sins heavy upâ— their Consciences with the discovery of his tâ—rors or that Wrath which was out against theâ— for their sin this may be exemplified in thâ— respects 1. The resentment that impenitent Sinners have had of this Guilt when awakned God hath left us some instances of it and testimonies about it in his word for our admonition How was it with Cain when his doom was past upon him Gen. 4. 13. and whence arose that despairing conclusion of his but from the weight of his Guilt and how was it with Judas upon this account Mat. 28. begiu out of doubt it was the intollerableness of the
of his sight And here two things offer themselves to consideration 1. That the Righteousness of Christ is a Robe suitable and sufficient to cover our Sins 2. How God casts it over us to this purpose 1. That the Righteousness of Christ is a Robe sufficient and suitable to cover our Sins As Sin is compared in Scripture to our Nakedness and Shame so is Christs Righteousness resembled by a Robe provided to cover it withal and as it was Sin that first gave occasion for mans needing something to cover his Body so it introduceth the necessity of Christ to hide the nakedness and filthiness of our Souls This is designed by the best Robe Luk. 15. 22. This is pointed at in the White Raiment Rev. 3. 18. And this is the Wedding Garment Matth. 22. 11. Now this Robe is made of the Active and Passive Obedience of Christ for the matter of it By the former of these he kept the Law exactly Fulfilling all Righteousness Matth. 3. 15. He was Holy Harmless Undefiled and without Spot By the latter he made full satisfaction to the Law in all its demands by bearing the whole penalty that was threatned in it for Sin And the sufficiency of this Garment to cover all the Guilt of our Sin herein appears 1. This Righteousness it self answered the Law in the utmost extent of it so that it is wide enough and large enough to cover all Guilt Christ bare the penalty to the full which the Law exacted he bare the whole weight of that wrath which was due to man for Sin His Righteousness therefore is able to hide the greatest and most multiplied transgressions out of sight the Law can ask no more than there is in that to answer God as a Judge who is fully pleased with the Righteousness of Christ 2. There is enough in it to Cloath all that come to him for it It is called Everlasting Righteousness Dan. 9. 24. because it will hold out as far as there is occasion for it there may be Garments cut out of it for as many as ask for them and to spaâ—e 〈◊〉 it can never have an end the Vertue of Christs satisfaction is Infinite Heb. 7. 25. All are therefore invited to come for it and a promise is made that none that do come shall be rejected It is called â—he Righteousness of God Phil. 3. 9. because the person whose it was or who performed it was God and 〈◊〉 put a Divine Vertue into it making it infinitely â—xtensive 3. This Righteousness was provided on purpose â—r this end it was prepared to cover the Guilt â—f Sin As the Active Obedience of Christ was to â—urchase for us the inheritance so his Passive was 〈◊〉 satisfy Revenging Justice on our account by â—ertue whereof our Guilt comes to be hidden out â—f it's sight by the casting of this over it Jesus â—hrist neither Lived for himself nor Dyed for himself â—he Son of God needed no Active Obedience to â—stify him being a Person above Law nor did â—hrist need a Passive Obedience to satisfy for himâ—lf as man being perfectly righteous He thereâ—re Gave himself for us Gal. 2. 20. And this was â—cording to Divine compact so that it is the deâ—n of it and it was laid in for this and thus it â—comes applicable to us and so is every way â—fficient 2. How God casts it over us to this purpose A. He doth it by applying this Righteousness 〈◊〉 us for our Justification which is fitly exprest â—y his Clothing us with it to hide our Sin out of â—s sight for in this application 1. God having accepted of this Righteousness â—r us looketh upon it as ours For this reason â—hrist is called The Lord our Righteousness Jer. 23. 〈◊〉 And said to be made Righteousness to us 1 Cor. 〈◊〉 30. And this is a result from the Everlasting Contrivance of it in the Covenant of Suretiship in which the Father promised to him this reward that his Obedience should redound to the Justification of many Isa 53. 11. i. e. As many as it was to be applied unto 2. Hence in the act of Justification he confeâ— this Righteousness upon us to be ours Haviâ— already accepted it for us he now bestows it upoâ— us it first was made ready and then it is put 〈◊〉 So that it is not ours Inherently but Adherently 〈◊〉 Relatively it is in respect to us not a personal 〈◊〉 a relative Righteousness and in that regard 〈◊〉 resembled to a Garment which is no part of 〈◊〉 man but yet it is his and put upon him for 〈◊〉 covering 3. In conferring this Righteousness upon us 〈◊〉 Cloaths us with it He throws it over us so thâ— we who were before naked are now arrayed wâ— it so that all our defects and deformities are â—den under it hence the Apostles expression 〈◊〉 being found in it Phil. 3. 9. And it covers us 〈◊〉 over so that whatever faults are in us they 〈◊〉 thus put out of sight 4. Hereupon he judgeth of us by and accordâ— to this Righteousness He looks no farther aâ— Judge than to this by it therefore we are mâ— the Righteousness of God 2 Cor. 5. 21. We are nâ— on a relative account pure and clear and spâ—less Justice hath nothing to lay to our chaâ— because we having put on Christ the Righteous 〈◊〉 Righteous in him 4. What advantage accrues to the person by haâ— his Sins thus covered A. Much every way in particular 1. He is in the Law account as if he had never Sinned For whatever he hath been and done the Law hath nothing to accuse him of that which cannot be proved is in the Laws account as â—f it were not and that which is hidden cannot be â—roved when once Sin is covered there is none â—o accuse us for if God will not who shall if he â—ath nothing to charge on us we are safe but â—e saith I see no Iniquity in the person 2. Hence he is out of the danger of Condemnatiâ— Rom. 8. 1 34. Condemnation is properly a Sentence past by the Judge upon a person Convicted to be Guilty dooming him to suffer penalty â—ccording to the mind of the Law So that where â—here is no Guilt there can be no Condemnation â—nd where there is no Transgression chargable â—here can be no Guilt found 3. Hence flows great Peace of Conscience It â—s the foundation on which our deliverance from â—he terrours of an accusing Conscience is built when that tells us we have thus and so Sinned â—hereby provoked God it is hereby pacified when â—t can look on all this Sin as covered Now the Spirit of Bondage which is rooted in every unpardoned Sinner is remedied Rom. 8. 15. The Soul hath the ground of inward Tranquillity notwithstanding all and hereupon he can with the more â—umbling sense mourn for his Sin whiles he can mourn as one that hath a good hope and is not â—unk in despondency 4. He hath great liberty of access with boldness to the
hath purchased it he came for that very end and he hath accomplished it there was more done for the making way for the pardon of sin than in the making of the World When Justice had condemned the Sinner to dy and there was no deliverance to be had but by satisfaction made to it and there was none that could make that satisfaction but a Divine Person God spared not his own Son but gave him for us when there was no other offering that could expiate this guilt he delivered him for our offences Rom. 4. ult 2 Cor. 5. 21. and he hath paid the Redemption price and now God may be both just and justify Here lay the necessity of Christ coming and dying because sinners could not be saved unless pardoned and they could not be pardoned unless the Law were satisfied this was the one thing that made his coming necessary and in coming he hath done it to effect so that he is able to save to the uttermost Heb. 7. 25. 2. God freely offers this pardon where the Gospel cometh He invites the children of men to come to him that they may be forgiven he proclaims pardon to the world and bids them seek it of him and maketh large promises to them that so do of bestowing it on them that is one great argument that he useth when he bids men to seek after him Isa 1. 18. 55. 7. Ezek. 18. 30. and elsewhere plentifully yea he is grieved when men will not come to him for it It is the great provocation under the Gospel that Christ and his Salvation are neglected and he hath put it in the directory of prayer and made it one petition that he hath put into our mouthâ— Mat. 6. 12. Forgive us our debts and such as have sought it have readily obtained it Contexâ— Verse 5. 2. There is never an one of us but doth infâ—nitely need it there is no doing without one foâ— the children of men it is therefore the greateâ— concern that lies upon us the first thing wâ— have to seek after for 1. We are all Sinners This is the natural state in which all men are at first the fall hath brought it upon the whole race We are Sinners by Imputation the great Transgression which our first Parents perpetrated when they stood as publick Persons is become ours and we stand condemned for it Rom. 5. 12. The defilement of nature is upon us all that Original in dwelling Sin which hath depraved all our faculties and powers and filled them with the habits of perversness Psal 58. 4. 51. 5. And we have committed innumerable Actual Sins Gen. 8. 21. So that there is a woful deal of matter for pardon in every one of us for it is Sin that makes us to need forgiveness 2. We are hereby under Guilt Guilt is an inseparable companion of sin according to the tenour of the Law-Covenant so that as long as we are under that we stand guilty The Law dooms every sinner to dy for every the least transgression of it and Guilt is the Obligation lying on him to suffer the same Guilt is a Prison in which the sinner is shut up for punishment and he cannot break out of it its bars and bolts are too strong and we are told that all the world are guilty before God Rom 3. 19. i. e. so long as they abide under the Law 3. There are fearful miseries await us by reason of this Guilt Guilt holds us under the Curse and that is a tremendous thing all the miseries of this life and all the sorrows of hell are contained in it We read of a fearful great Roll and it was Written within and without and what were the contents of it why it was the Curse Zech. 5. begin No tongue can express no heart conceive the wretchedness of that man who must undergo all that is written in it and yet this is the guilty sinners portion and whiles guilty he cannot escape it 4. There is no avoiding these miseries without a pardon that and only that can remove our Guilt We cannot make satisfaction it is vain to hope or attempt it Thousands of Rams c. signify nothing here nor can we any way fly from it because our Guilt keeps us close prisoners and will drag us before the great Tribunal forgiveness is the one way to have it taken off and that is the thing we want Try all other courses and they will deceive you but get a pardon and your business is done miss of that and you are undone There lies all the hope of a sinner Dan. 9. 9. To the Lord belong mercies and forgivenesses It is as much as your Lives yea your Souls are worth that you obtain it be not then careless about this one thing lest you rue it for ever 5. Obtain forgiveness and you have all secured to you that is needful to make you happy for ever Get this and all will come with it without it you can have nothing else Christ will not bestow his Adoption and his Grace and his Glory upon an unpardoned sinner but when he gives a pardon he will give every thing else Why then do men sit still neglect this great business Can you find any thing else of equal moment is there any other business comparably necessary to this be not then careless about it but set your selves to seek it Directions how to do so will fall under a folâ—wing Doctrine only be not slight about it â—ive your selves no rest till you have gotten a parâ—on signed and sealed Bless God who hath told â—ou of it and go to him for it in the Name of Christ ask that faith of him by which you may â—ceive it and be made happy by it USE II. Let this put us all upon the Trial â—f our state Whether we are indeed pardoned â—nd I know no question more solemn and weighâ— that any of us hath to put to our own Soul â—an this Am I a pardoned one are my sins forgiven â—th God blotted out my Transgressions And except â—en be dead asleep in a Lethargy of carnal secuâ—ty one would think they could not live at any â—st till they had gotten a comfortable resolution â—f this question till they had a supporting hope â—ilt upon a good foundation Can we think of â—e Judgments of God to which we are exposed â—an we meditate on the day of Death which we â—e hastning unto and know not how soon it will â—er take us Can we have any comfortable â—oughts of the day of Judgment which is hastning â—here all that are found out of Christ and so â—ithout a pardon will be adjudged to everlasting â—iseries and yet not know how we are laid in â—r such a day Let us then be sollicitous about â—is matter and be often bringing our selves to the â—ictest Rules of Trial which the word of God affords us and of which we may shortly have an account Believe it the resolution of this case of Conscience will make
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
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
succeeded so he tells us that he could get no ease till he thus did We â—are here first to consider of the nature of a right Confession and then shew how proper and necessary it is in this Case 1. In our Enquiry into the nature of a right Confession we need look no farther than thâ— Text in which it is fully comprehended and may be gathered up in several Propositions PROPOSITION I. That which we are to make Confession of is Sâ— So all the three words in the Text import Whâ— it is to Confess Sin is well to be observed Sâ— is defined to be a Transgression of the Law 1 Jâ— 3. 4. Now Sin as such will come under a double consideration viz. Original and Actual and boâ— of these must be referred to the Law of speciâ— Government under which man was placed by God in his Creation for nothing can be called Sin but as it hath a reference to the Law Heâ— 1. Original Sin hath a double respect Privatâ— and Positive and both belong to the Nature oâ— it 1. Privative Man in his Natural state is void of Original Righteousness There was a Moral recâ—tude put into the Nature of man at first Eccle. 7. 29 This is that which is most directly intended by the Image of God in which man was made Gen. 1â— 26 It consisted in those Graces of Sanctificatioâ— by which man was fitted for Universal Perfeâ— Obedience to the whole Will of God Man bâ— the Fall hath lost this rectitude and is Born inâ— the World without this Image And this is a Sinâ— state for the Law requires it in him and as hâ— was betrusted with it expects it of him Thâ— â—ant of it hath rendred him Impotent as to his Duty which Impotency is put into the description â—f the Sinful state of Fallen man Rom. 3. 10 11 12. And the man cannot answer the Law so long as â—e is without it and it is a Privation for man â—nce had the habit of it on him and it was Conâ—atural to him 2. Positive Man is in his Natural state filled â—ith the evil habits of Unrighteousness When he â—st the Image of God he contracted the Image of 〈◊〉 in the room of it which consists in the Corâ—uption of the whole Nature as the Crooked bias which is in all his Faculties and Powers forcibly â—clining him to Transgress the Law of God set â—orth Rom. 3. 13. c. And it hath two things 〈◊〉 it 1. An utter Averseness to that which is Good i. e. â—eologically so Man is a Rational Creature chuâ—eth under the notion of Good and refuseth unâ—er an opinion of Evil but he doth this accordâ—ng to Corrupt reason and not by the Rule of Reâ—gion And though sometimes if it be in the matâ—er of it right yet he doth it not aright hence â—roceeds mens refusing Obedience Psal 78. 10. 〈◊〉 5 3. And this is upon Choise flowing from Cursed disposition in them and is Sinful 2. A violent inclination to that which is Evil. â—rue they call Evil Good and under that notion â—ey crave after it Isa 5. 20. But it is a Corrupt â—rinciple in them from whence they so do and â—he insatiable â—eaching of their hearts after it 〈◊〉 of the Sinfulness of their Nature And this is Eminently observable in a Gracious Soul by thâ— reluctancy of it against the better part of whicâ— the Apostle maketh such complaint Rom. 7. 19. c. 2. Actual Sin may also come under a double Coâ—sideration viz. the Act and the Obliquity of it and respect is to be had to both in the righâ— stating of the matter 1. In respect of the Act it self For though 〈◊〉 Act as it is an Act is Sin but hath a naturâ— Goodness yet actual Sin hath an Act which 〈◊〉 the subject in which it is and so there can be 〈◊〉 Confession of Sin without acknowledging the Acâ— Now in Divinity there are two sorts of Actions in which Sin is to be observed 1. Commissions which are usally called Tranâ—gressions When the man doth something thaâ— ought not to be done and this properly respect the Negative Precepts which do prohibit the doing of them The Law saith thou shalt not Kill Steaâ— c. when men do such things these are Sins 〈◊〉 Commission these ought not to be done the doing of them therefore is sinful 2. Omissions which are comings short in duty And are against the Affirmative Precepts which require us to do this or that when we do it noâ— it is an Omission Now though these in commoâ— account are rather a not acting than actings yeâ— in Divinity they come under actual sins because there is the action of the will in them which God hath a regard to and is indeed the principal power in man which the Command hath to do withal and so God chargeth these Omissons on willfulness Psal 81. 12. Jer. 6. 17. Mat. â—3 37. 2. With respect to the Obliquity of the action And this is it that rendereth it Sin No Action â—an be reckoned sinful but as it swerves from thâ— Rule of Obedience given unto man for where there 〈◊〉 no Law there is no Transgression Rom. 4 15. Had â—here been no Law man could no more have â—inned than Beasts can but being put under a â—aw suited to his Nature every warping from it 〈◊〉 excess or defect becometh a Sin Now this â—bliquity is considerable several ways viz. 1. In the matter of the Action i. e. When the Action it self is repugnant to the Precept When â—he Law saith this thou shalt not do and the â—an doth the very thing forbidden or this thou â—alt do and he neglecteth it Hence the denoâ—ination of Sin is put upon such actions Jam. 4. 〈◊〉 Which is to be understood not absolutely as â—ey are actions but relatively as they are actions â—hich the Law prohibits The thing that David 〈◊〉 displeased the Lord 2 Sam. 11. ult 2. In the manner of the Action There is not â—ly a doing but a so doing required by the Law â—nto which if men give not attendance but in aâ—y respect decline from it Sin is imputed to 〈◊〉 1 Chron. 15. 13. We sought not after the due 〈◊〉 Luk. 8. 18. Take heed how you hear 3. In the principle from whence the action floweth the heart that is in it Let the matter be never 〈◊〉 right yet if it be done with a false heart it is â—ful this is remarked 2 Chron. 25. 2. He did that which was right but not with a perfect heart and Psal 78. 38. Their heart was not right wiâ— him Thus are Hypocrites condemned on account of their Prayers and Alms givings Matth. 〈◊〉 begin And for this reason all the actions of Unregenerate men are obliquities Prov 21. 4. 28 9. 4. In the many Circumstances of the Action Hereby the Sin is reputed either greater or less and here a great many things might come undeâ— consideration but this would make too great digression only let us remember that
all theâ— things have their weight and consideration in right Confession of Sin and hence to a righâ— Confession four things are requisite 1. An Acknowledgment of the Fact For if 〈◊〉 deny the thing it self we by consequence deâ— the Sin He that saith I have not done this noâ— omitted that doth wholly justifie himself in thâ— regard for if there be not the act there cannâ— be the obliquity of it which is a Law respect aâ— hering to it When Gehezi said Thy Servant 〈◊〉 no whither 2 King 5. 28. He sought so to acquâ— himself from blame 2. An acknowledgment of the Sinfulness of the Faâ— Not only that we have done but have Sinned 〈◊〉 so doing it is one thing to own a fact anothâ— to confess a Sin There is many a man doth miss and will not deny what he hath done bâ— justifieth himself stands on his innocency he haâ— done well and needs not be ashamed this not to confess sin So the Pharisees Luke 16. 1â— â—e are they that justifie your selves and Ephra◠〈◊〉 12. 8. In all my labours they shall find no iniquiâ— in me We shall find a right Confession of Sin 〈◊〉 expressed Job 33. 27. Dan. 9. 7. 3. An acknowledgment of the Guilt contracted by be Sin Guilt is a relation cleaving to Sin by the Law which saith the Soul that sinneth shall dy â—nd there can be no true confession of sin without â—aking this Guilt upon us Nor is it enough to â—onfess it is so according to the Law for the heart â—ay have a prejudice against the Law on this acâ—ount and think it unjust but there must be an â—quitting of the Law as Paul Rom. 7. 14. The Law is spiritual but I am carnal sold under Sin â—nd verse 12. The Command is holy just and â—od It must be such a Confession as acknowâ—edgeth our merit that to us belongeth confusion of 〈◊〉 Dan. 9. 8. God must be cleared in all his â—ghteous Severities his Justice vindicated by us Psal 51. 4. That thou mayst be just when thoâ—â—udgest 4. A putting all the aggravations to the Sin in our â—knowledgment of it Not only a saying we have â—inned but we must lay it open in its circumstanâ—es How doth the Psalmist express himself Psal â—5 11. and Moses Exod. 32. 31. And that good â—an Ezra 9. 6. c. A Pharoah could say I have â—ned pray for me but we must see our selves â—le and for that end acknowledge what a â—arlet and crimson colour is on our Sins PROPOSITION II. That all kinds and degrees of Sin are to come with in this Confession The three words used in our Text Iniquity Transgression and Sin comprehend all not only bold and daring Sins and such aâ— are more scandalous in the eyes of men but whatsoever hath the least obliquity in it if it be but a warping from the Rule of obedience it is to be acknowledged As there is no sin so great but a true confession of it may profit us so there is none so little but we are in danger if we confess it not and indeed there is the same reason for confessing one or another For 1. Every Sin is a Transgression of the Law of God For nothing else can give it that denomination and truly this puts a black character upon it It cannot be a light matter which the great God put so much weight upon as to insert it in that Law by which he Governs men to an everlasting state of Happiness or misery and yet thiâ— respect hath every sin 2 Hence every sin brings men under the Guilt of Death Though there be degrees in it yet there is but one kind of punishment put into the threatning for Sin and that is death which iâ— the wages of sin Rom. 6. 23. So that the maâ— is obnoxious if it be but a vain thought or an idâ— word or whatever in the least falls short of the perfect Obedience required he is laid under the Sentence and held fast by it 3. Hence if that sin be not forgiven he is undone for ever The least sin unpardoned will as certainly bring the man to everlasting destruction as all the vile and abominable transgressions that the greatest monsters of iniquity have committed The Justice of God requires it the voice of the Law which is the Rule of Relative Justice in Gods proceeding with men declares this man to be a dead man Ezek. 18. 4. If the Guilt be not removed by a pardon one sin of the smallest magnitude will cast him at the Bar and he cannot escape 4. If we hope for a pardon we must go to Christ for it It is through him alone that we come to have forgiveness of sins Col. 1. 14. He was authorized by God for this Acts 5. 31. And he expects that such as find a want of it do come to him for it we must ask pardon if we hope to have it 5. If we would obtain pardon of him for any sin we must confess it That he expecteth it of us is evident both by the precept and the examples left on Scripture record If we confess he is faithful and just to forgive 1 Joh 1. 9. And if the smallest needs forgiveness it cannot be exempted from our Confession Our Confession then must comprehend in it 1. Adams first Transgression For though that Sin as to the act of it determined in our First Parents they only did personally commit it yet it is in truth the Sin of the whole World and all mankind and every individual have their share in it The whole species was comprehended iâ— them Adam represented and transacted for hâ— Posterity and so that one sin in which he vioâ—ted the Covenant of Works became theirs by â— holy and righteous Imputation that Sin and thâ— Guilt of it is to be acknowledged by us all Wâ— are assured of our interest in it Rom. 5. 12. 1 Corâ— 15. 22. And God expects to be justified in thiâ— regard 2. Original Sin also cometh within it That Siâ— which hath pervaded our nature and polluted itâ— We must confess that we have it in us broughâ— it into the World that we were born with it so he Psal 51. 5. That it cleaves to us and we are made by it polluted things Isa 64. 6. That it emptied us of Original Goodness Rom. 7. 18. That iâ— hath made us unable for so much as one good thoughâ— 2 Cor. 3. 5. That it is a Law in our Members huâ—rying us violently into actual sin Rom. 7. 23. And not only that it is there but that it is sin in us and hath rendred us Guilty before God and that there is enough in it if there were no more to bring us under the Execution of the Sentence of Death Infants that never sinned actually die for it Rom. 5. 14. And we must subscribe to the equity of it We are Children of wrath by nature Eph. 2. 3. And we must acknowledge it 3. The sins of Thought Many are
nevertheless by such a behaviour he looks too much like such men sor 1. He doth like them His carriage is such as theirs is he imitates the Ungodly Sin is their trade and it flows naturally from them and he is now gotten into their shop and using of their tools If we look upon a Child of God when he is drawn into such actions and know nothing else by him we should be ready to judge him to be no other What difference was there between Asa when he persecured the Prophet for reproving of him 2 Chron. 16. 10. And Amaziab when he did like him in Chap. 25. 16. But that Asa was more furious than the other 2. He is acted by the same principle Wicked men are stimulated and ruled by their lusts which have the whole command over them and when Godly men are drawn into sin and ly in it and defend it they are the same lusts in them that do all this by their force nor are such thingâ— less sins because done by them for they arisâ— from the inward enmity against the Law the rebellion of the flesh Paul therefore chargeth it to sin Rom. 7. 20. And David fully and freely takes the blame of it to him aoknowledging of his transgression in it Psal 51. 3. And so he contradicts the new nature that is in him Every sin in a believer is contrary to his Grace and shews that he is two men but when he not only falls into sin but is stupid and justifieth himself and cannot bear a reproof this is a contradiction to Grace he sets himself directly against it he hereby wounds his new nature and were not God more merciful to him he would destroy it with his own hands by the temptation he fell into sin but by hardning his heart he wallows in the sin and makes his wound the more dangerous David thus brought himself to such a pass that he needed a New Creation as it were to pass upon him Psal 51. 10. 4. Hence where this principle is predominant and reâ—gning it is a certain note of a wicked man It may rage and be violent in a Godly man drag him away after it as a Captive it may be too hard for him and bear him down but it hath not the Throne in his heart but where it hath it is a certain evidence that such a man is wicked i. e. that he is in his natural state and altogether a stranger to the Grace of God that then which is a sign of its reign will also discover the mans state and this will give light into the difference between a Godly man under the surprize of sin and an Ungodly man under the Dominion of it â—â—ere only three things 1. When it is always so A Godly man is now and then brought into such a condition but it is not the constant guize of his life at one time sin is too hard for him but at another he is too hard for that at one time he is obstinate and proveked when reproved but at another he takes it kindly well and the reason is because where there is no grace nothing better is to be expected but where there is there is a new principle which will be lusting against the flesh and it is abetted by the Spirit of God who will preserve and perfect it and so cannot fail of reviving it again 2. When it is followed with Impenitency Though Gods Children may fall far and get grievous bruises yea and stupify themselves for the present yet he will recover them again by Repentance he will make it evil and bitter to them they shall see bewail and turn from these sins with their whole heart so did David although it were some while before he so did 2 Sam. 12. And this is from Gods Covenant faithfulness who hath said that â—â— will not suffer them utterly to fall whereas Ungodly men are left under the power of impenitency to harden their hearts as an Adamant and refuse to return Jer. 8. 5. And the more they are warned the more perverse they are 3. When there is not a withstanding of this corrâ—â—tion by Grace A wicked man may have reluctancies in him against some motions of sin and scuâ—fles too Conscience may be touched and set terrors before him and reluct against the carriageâ— of Concupiscence but this is not a gracious reluctance one lust may withstand another or Conscience Concupiscence may bicker whereas in a Child of God it is his grace that stirs love to God sense of the affront offered him hatred of sin thus Joseph resisted Gen. 39. 9. Thus David confessed Psal 51. 4. USE I. For INFORMATION in a few particulars 1. Hence no wonder if Godly men are sometimes in the dark about their spiritual state It is so with some of whom we have reason in Charity to think them pious and though God acts much of his Soveraignty here yet too often the ground of it is laid in this and if they would make a thorough search they should find that the leading cause of their trouble was their falling into some sin and neglecting to receive the warnings given them and though they lived under the means yet they continued under this sin No doubt if Gods Children at any time begin to do like the wicked God is displeased and will some way let them know it and one way is by withdrawing â—â— Testimony and leaving them to the accusâ—tions of their own Consciences and when they cannot read their Evidences and their sin stares them in the face and they look to themselves like the Ungodly they must needs be at a fearful loss David seems to have been thus by divers passages in Psal 51. And God doth it to humble them and make them more careful 2. Hence good men ought not to think it much if sometimes they meet with hard censures from others To suffer reproach from a wicked world for well-doing is a matter of glorying but to suffer reflections as evil doers is a ground of shame True if it be slanderous yet though troublesome a good Conseience will bear us out When things are laid to our charge that we know not and yet then it is good to ask if there be nothing that hath been provoking to God for which he hath righteously lest us to such calumnies but if we have by our sin and unmortified carriage under it and refusing conviction laid a stumbling block before others we ought not only to Justify God in it but to take it as a proper penalty to be censured hard up â—â— on this account and though it may be a sin in them yet it is righteous for us if we will carryâ— so much of the Character of the wicked upon us think it not strange if God suffer good men to lose their Charity and be ready to put us among the Ungodly 3. We may hence learn a reason why God sometimes deals with his Children in this life as if they were
off the Condemnation of the Lâ— which was fallen on the Sinner all mankiâ— were for sin condemned by the Law of Goâ— we read therefore of unbelievers that they 〈◊〉 condemned already Joh. 3. 18. and this condemâ—tion was according to the tenour of the Laâ— Gen. 2. 17. Thou shalt surely dy This Sentenâ— is past by God on the whole race of fallen men every unpardoned sinner abides under it every sort of death is contained in it and what a fearful thing is it to stand condemned how miserable is such an one but as soon as the pardon comes the Condemnation ceaseth Rom. 8. 1. and if it never comes it is impossible for the man to scape the Execution of it he cannot break prison the Law must take place but this stops the mouth of the Law and that nothing else can do 2. It pacifieth the Anger of God which was out against him Sinners are under the influence of it and exposed to feel its terrible impressions continually we read in Psal 7. 11. God is angry with the wicked every day and this proceeds from his Holiness which being so set against Sin Heb. 1. 13. makes Sinners who are under the Guilt of Sin the objects of his displeasure and it is a dreadful misery to be under the anger of God Psal 76. 7. Who may stand in thy sight when once thou art angry but when a pardon comes that anger is laid aside and it brings the testimony of â—t God in applying of forgiveness shews himself to be atoned and how happy did he reckon himself on the consideration of this benefit Isa 12. 1. all the miseries of the creature are the effects of Gods displeasure how must they then cease upon his being reconciled 3. It dischargeth them from the Curse There 〈◊〉 a Curse contained in the Law-Condemnation that â—s past upon the Sinner and it belongs to all that are under the Law Gal. 3. 10. and this is 〈◊〉 miserable condition Besides the things contained in it referring to another world which wiâ— fall under an after consideration let us here observe that in this life it is very fearful and thaâ— observable on a double account There is 〈◊〉 Curse on all their Blessings They do enjoy many favours in this life through the benignity oâ— God but there is a Curse upon them all anâ— that not only to remove them but to harm theâ— in the very enjoyment hence that Deut. 28. 1â— c. and we have such an expression Mal. 2. 〈◊〉 I will curse your blessings yea I have cursed them 〈◊〉 ready every thing doth them hurt all tends tâ— their disadvantage Their Table is a snare c. Psal 6â— 22. Whereas they that are pardoned have thâ— Curse removed from them this is a benefit promised in Rev. 22. 3. There shall be no more Cursâ— and this flows from forgiveness There is 〈◊〉 Curse also in their Afflictions and that is 〈◊〉 which puts the bitterness into them All thâ— Afflictions that come upon Unpardoned Sinners are the Executions of the Sentence 〈◊〉 the Law and are dispensed by God as a Judgâ— We read in Eccles 5. 17. He hath much sorrâ— and wrath with his Sickness in all this there 〈◊〉 a signification of vengeance and they come 〈◊〉 tell men what they are to expect But thâ— the pardoned man may meet with afflictioâ— and sore trials yet the bitterness is taken oâ— because they are though oftentimes the frâ— of anger yet of love too Heb. 12. 6. they aâ— not the beginning of sorrows but to prevent greater 1 Cor. 11. 32. and they shall do them no hurt but good Rom. 8. 28. 4. It stops the mouths of all accusers and makes void all their charges We have that demand of the Apostle Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect it is God that Justifieth an unpardoned sinner is liable to the clamour of every accuser and whensoever his Sin is charged upon him by his own Conscience and the terrors of the Lord are set before him he hath nothing to support himself with but is liable to all horror and despair being conscious of his Guilt and the Wrath that is out against him But it is not so with him that is pardoned When his own heart 〈…〉 him that he hath been such a Sinner and 〈…〉 n endeavours to terrify him with the most 〈…〉 ful representations of Sin and the Law and 〈…〉 Wrath of God and would fain distress him 〈…〉 withal he hath his pardon to shew Signed 〈…〉 Sealed by the Spirit of God so that he can 〈…〉 of his sins with deepest abasement and soul 〈…〉 ling thoughts and yet not be terrified with 〈…〉 2 Cor. 7. 11. It takes away the terrours of the Grave It 〈…〉 not indeed prevent the death of Gods peo 〈…〉 ut it takes off the horror of it Death is 〈…〉 the King of Terrours and well may it be so 〈…〉 unpardoned Sinner for it is his pasport in 〈…〉 dless miseries and a dreadful thing it is to 〈…〉 expectation of dying and horribly afraid to dy as the awakened Sinner is under such an apprehension and the very reason is because he is not forgiven But this man is here also safe we read Rom. 8. 10. The body is dead by reason oâ— sin but the Spirit is life because of righteousness anâ— this is his consolation under the apprehensioâ— of his great Change What could Paul sayâ— 2 Cor. 5. 1. and how willingly could Job livâ— waiting for his Change Job 14. 14. this is it thaâ— unstings death 1 Cor. 15. 55. 6. It quencheth the fire of Hell The Unpardoned Sinner is going to Everlasting Burningsâ— the Curse is dragging him to the place where thâ— Worm dies not and the fire is not quenched theâ— endless plagues are prepared on purpose for himâ— and without a pardon there is no escaping 〈◊〉 them the doom is past upon him and there 〈◊〉 no other way for the aversion of it but this anâ— this is a misery which exceeds our present comprehension and the expectation of it is tremeâ—dous iâ— is a fearful looking for Judgment and fiâ— indignation Heb. 10. 27. But where a pardon 〈◊〉 bestowed this Execution is stopt and the Seâ—tence which adjudged him to it is reversed aâ— he can now meditate of these terrible thiâ— with a sedate mind and improve this meditâ—on to the raising of his soul to the more admition at the wonderful kindness of God in givâ— him a delivery from these torments and is 〈◊〉 this happiness indeed is not he beyond questâ— a blessed man who is thus freed from all thâ— miseries this is the lot of every one that is â—doned 2. The priviledges which flow from or attend upon this pardon do no less declare the blessedness of such an one these have not the shadow but the substance of felicity in them Pardon of Sin brings with it all the benefits of Christ forgiveness derives to us through him
amends for all the pains that we can be at in seeking after it USE III. Let it be for a word of Consolatiâ— to all such as are pardoned Are all such blesseâ— men how should the apprehension of this comfort our hearts and certainly if we do not finâ— more sweetness in it than in all that is delight fâ— in this world we never felt the burden of Guâ— thereby and may well question whether we aâ— forgiven or no. Are you delivered from wraâ— to come and can any thing else damp your joyâ— is not here enough to ballance yea to swallow 〈◊〉 all other sorrows whatsoever And that you maâ— suitably express this joy of yours take these twâ— words of direction 1. Bless God for this wonderful gift This 〈◊〉 none of the least of the arguments which the Psâ—mist useth to stir up his Soul to bless God in Psâ— 103. 3. Who forgiveth all thine iniquities And theâ— is abundant matter of thankfulness in it whethâ— we consider the free benignity which it discoveâ— God owed it not to us he hath not indulgâ— every one with it and we did no more to obtâ— it than they he not only offered it to us bâ— drew us to accept it he gave his only Son to pâ—cure it for us and he sent his Spirit into oâ— hearts to apply it to us or if we consider 〈◊〉 greatness of the benefit it self which is uncoâ—ceivable And can we sufficiently admire blâ— 2. Let us study to live as becomes pardoned â—es What manner of Conversation ought we to â—ad in the world to whom God hath given his â—e forgiveness Shall we not loath Sin more by â—e consideration of the great pardon that is given 〈◊〉 Shall we not abstain from it with the more â—re and abhorrence by considering what it cost â—e Son of God to procure a Remission of it for 〈◊〉 Shall we not make it our constant care and â—deavour to please and serve that God who hath â—alt so bountifully with us Shall we not love â—m who hath so loved us And if we do indeed â—ve him according to this obligation it will cerâ—inly make us willing and unwearied in seeking 〈◊〉 express this love suitably in dayly Dying unto â—n and Living unto Holiness and pursuing of this 〈◊〉 our days Gods forgiveness extends to all Sin DOCTRINE II. GOD'S forgiveness extends to all Sin This is implyed in the threefold expression of Sin â—ere used which contain under them not only â—e errours that men are apt to fall into but also â—e crooked and perverse nature and actions which â—ey are chargable with yea the bold proud and â—gh handed Transgressions which they rebelliously perpetrate against God Give me leave first 〈◊〉 explain the Doctrine and then to give the reasoâ— for it 1. In the Explication we may premise Thâ— there is one Sin which in the Gospel is exempâ—ed from forgiveness and but one It is true 〈◊〉 Sin impenitently persisted in unto death leavâ— the Sinner unpardoned for there is neither Saâ—ing Repentance nor forgiveness to be obtainâ— in another World by one that dies in his Sins bâ— it is not because former impenitency may not 〈◊〉 pardoned upon Repentance but because the Sinâ— hath by persisting in it lost the opportunity of 〈◊〉 day of Grace But there is one that in it 〈◊〉 puts the man in this life out of all hope of pâ—don and that is called The Sin against the Hâ— Ghost of which our Saviour so speaks Mark 〈◊〉 28 29. This is that which is called the Sin 〈◊〉 Death which puts the man out of our Prayeâ— 1 Joh. 5. 16. And this is that which is describâ— to us Heb. 6 4 5. Nor indeed is this Sin unpâ—donable because its Guilt out-bids the value of 〈◊〉 Atonement but because by it the man puts hiâ—self out of the road of forgiveness according 〈◊〉 the Divine Ordination and by a malicious â—nouncing of the Gospel and the Spirit of Gâ— in it after great illuminations and an high pâ—fession he provokes God to give him over to haâ—ness of heart and searedness of Conscience wheâ— by he is Sealed to final impenitence there beâ— a total and final withdrawing of the Spirit froâ— him Concerning which I shall only say thâ— much that the person who is troubled and grieved in himself for fear lest he have commitâ—ed this Sin hath therein a good evidence that â—e hath not since the Gospel seems to give that â—s one inseparable concomitant of it viz. an obâ—inate and a malicious hatred of the Gospel way â—f Salvation But this sin only excepted all oâ—her sins whatsoever are pardonable yea and we â—ave the instances of such as have been guilty â—f them and yet obtained forgiveness Let me 〈◊〉 little open this in the following remarks 1. The greatest and vilest sins in themselves â—ay be forgiven Our Catechism tells us that â—me sinâ— are in themselves more heinous than others â—nd the Scripture is full for it Not but that all â—s are equally transgressions of the Law and â—onsequently incur the guilt of Eternal Death â—et if we consider and compare some with oâ—ers there is in the things themselves more of â—e malignity of the heart discovered in some â—an in others God therefore tells the Prophet â—at he will shew him greater abominations Ezek. 〈◊〉 6 13 15. It is a sin to be angry without cause â—ut greater to commit actual Murder a sin to â—urmur against God but greater to blaspheme â—c Now the greatest and most abominable of â—ese are not out of the reach of a pardon and â—e may well argue that if Gods forgiveness exâ—nds to those that are greater it is not out bid â—y those that are lesser there are scarlet and â—imson sins and yet these may be washed away â—a 1. 18. I might here instance in those that are deservedly reputed the most odious and scandalous and point you to such as have been horribâ— guilty of them and yet obtained mercy and aâ— now glorified Saints in Heaven we have 〈◊〉 whole heap of them numbred together aâ— such an observation made on them 1 Cor. 6â— 10. 11. Murder is an horrible sin and 〈◊〉 blood of the innocent cryes to heaven for vengâ—ance and yet David obtained a pardon for thâ— he prays Psal 51. 14. Deliver me from blood gâ—tiness and the Prophet tells him 2 Sam. 12. 〈◊〉 Thou shalt not dy Idolatry is a fearful sin aâ— that which is terribly threatned in the Word 〈◊〉 God and yet God invites such to return upâ— the promise of pardon Jer 3. begin Blasphemy iâ— sin of the first rate for men to rend and teâ— and reproach the Name of the Great God aâ— yet all manner of blasphemies the fore cited 〈◊〉 excepted may be forgiven Mat. 12. 31. Pâ— though a blasphemer obtained mercy 1 Tim. 1. 〈◊〉 Witchcraft is an odious crime for men to 〈◊〉 themselves to Satan and practice his hellish aâ— God would not have such suffered to live aâ— yet there
to look to his Son for it This was indented for in the Covenant of Suretyship the Father offered it and the Son complied with it and there were Articles concluded about it â—sa 53. 10. God Sent his Son about it and he came accordingly Gal. 4. 4 5. his business was â—o take away his peoples sins Joh. 1. 29. and one â—hing that belonged to this was the taking away their Guilt by forgiveness and when he was engaged in this affair his Father witnessed â—o his acceptance of him in it Mat. 3. 17. 3. That in Christ's satisfaction there is a â—ufficiency to expiate the Guilt of all sin Such â—as the vertue of this One Sacrifice which he â—ffered up to the Justice of God Heb. 1â— 14. â—ence is he said to be able to save to the utter-â—ost Heb. 7. 25. It was not only enough for â—maller trespasses but for the Chief Sins and Sinners 1 Tim. 1. 15. and this will be very evident if we consider what he did for the expiation oâ— the Guilt of our Sins and that was he suffereâ— for them the whole punishment that was bâ— Law due to us for them it is fully exprest iâ— Isa 53 4 5 6. he underwent the whole weighâ— of the Wrath which we should have undergoneâ— he was made sin for us 2 Cor. 5. 21. and then leâ— us add to consider that he was the Son of Goâ— a Divine Person that suffered all this though 〈◊〉 was his Humane Nature that bare it yet the persoâ— that sustained it was God and therefore it is caâ—led his blood Acts 20. 28. and this put an infiniâ— value and vertue into his Obedience So thâ— there is a stock of pardon laid in that cannot 〈◊〉 exhausted all the sin of all the Sinners in tâ— World cannot exhaust it 2. That the Gospel design is most of all aâ—vanced by his forgiving of all Sin and this 〈◊〉 reason sufficient why he not only can but wâ— do it Here observe 1. That the Gospel great design is the illustraâ— on of the special Grace of God By Gods speâ— Grace I intend that which is to be shewn in 〈◊〉 Salvation of fallen man there is common grâ— exprest in many other things but this is thâ— which God hath a peculiar design of commâ—ding to the undone creature and this is thâ— which is discovered in the Gospel the grâ— contrivances in Gods Eternal Decree with â—spect to his Elect had an aim at this Eph. 1. 〈◊〉 and those astonishing Providences which wâ— concerned in our fall by the First Adam and being repaired again by the Second were media subordinated to this purpose all was to make way for the Grace of God to appear in its most splendent lustre So that our whole Salvation is ascribed to this grace Eph. 2. 8. 2. That the forgiveness of Sins is an expression of rich Grace The not doing of it without the satisfaction of Christ is no obstruction of the Grace of it as some fondly dream but doth the more enâ—ance it What is Grace but an act of free favour bestowed on the Subject which he no way deserved nor could have laid any claim unto had it not been so conferred and such is this forgiveness hence said to be done freely Rom. 3. 24. The pardoned Sinner deserved to dy all miseries belonged to him he had nothing to offer to atone God to himself withal Christ freely satisfied for him and God freely applies the merit of this to him and it must needs be rich Grace for we have already observed that the man is made a blessed one by it 3. That the more and greater sins it extends unto the more illustrious is the Grace of it There is so much of malignity in the least sin and so just a provocation given to God by it and the merit of death in it is so righteous that it is a wonder that God should forgive one Sin how then is this admiration justly encreased when the Sins of the Creature have risen to a most formidable multitude and magnitude Paul puts a great Emphasis on this 1 Tim. 1. 13 14. Who was a blasphemer a Persecutor injurious c. and the Grace of our Lord was exceeding abundant c. What is the forgiving of an Hundred pence to ten Thousand Talents Paul tells us that he was by this made a pattern verse 16. and David makes this an argument to plead for pardon withal Psal 25. 11. Pardon mine iniquity for it is great we are therefore told that where Sin abounded grace much more abounded Rom. 5. 20. hereby the great love of God is manifested and the incomputable value of Christ's Obedience is discovered 4 Hence the exhibition and offer of this pardon is made to the greatest Sinners the Gospel invites all without exception whatsoever they have been or done See how God invites and what an argument he useth to back this invitation Isa 55. 7 8. 9. q. d. you may think your Sins to be so many and great that there is no hope for you but remember I have other manner of thoughts about it and I can do that which you cannot so much as think hence he useth that encouragement Isa 45. 22. I am Godâ— Hos 11. 9. I am God and not man yea he promiseth that upon their accepting of his offer he will not remember one of their sins against them any more Jer. 31. 34. but pardon them all Chap. 33. 8. and the reason is because he doth it for his own name sake Isa 43. 25. and what more needs to be said for clearing of this truth USE I. For Caution Be we advised to beware of abusing this precious Doctrine by encouraging our selves to live and ly in Sin Such is the baseness in the heart of sinful men and so ready is Satan to insinuate himself into it â—hat they are exceeding apt to take encouragement to Sin from that which should be the most heart breaking incentive of them to haâ—red against it Oh! say they is there forgiveness for all Sin then there is no danger Let us follow the sight of our eyes and the way of our hearts let us sin that grace may abound as the Apostle brings them in with abhorrence Rom. 3. 8. 6. 1. How many Drunkards Sweaâ—ers Whoremasters Profane Wretches haden themselves in their wickedness by this and if we tell them of their vileness they have a ready answer there is forgiveness and they fear not but let such consider 1. This is to turn the Grace of God into wanâ—onness It is the highest affront that can be given to the rich mercy of God and in nothing can you give him more horrible provocation This is to make the strongest poyson of the most refreshing cordial It is the best news that ever was reported in the world that great Sinners may have a pardon but this is to make â—t the worst and most pernicious to you and â—ndeed this misimprovement carries the most fearful symptom of Reprobation
he would not be concerned in it God is angry at nothing but Sin and Sinners for it and that which brings them under this wrath is their Sin that hath engaged his Revenging Justice against them on account of his Law by which he Governs the reasonable Creature Gods anger as it is an Attribute in him would hurt none of his Creatures but if they become the butt against which it shooteth its arrows then they have put themselves in the way of it and woe to them and none but Guilty Sinners so do The holy Angels have no burden by it it never toucheth or comes near them they that are reconciled to God in and through Christ by the application of his Blood to them cannot be hurt by it No it is the Sentence which tells the Sinner from the Mouth of an Holy and True God Thou must dy this this is the burden and what is it that receives this but a Conscience convicted of Guilt 3. Hence as long as this Guilt abides he must needs be under that load This is it that chains him down to it which Concludes him under it let him be otherwise circumstanced to his hearts desire yet all avails not Guilt maintains the Curse against him Guilt for all pronounceth him a man of Death whiles he is under Guilt the Law is his enemy it thundereth out its threatnings against him and he is every moment exposed to feel the dint of the Curse Psal 7. 11. And it is certain that if it abide it will sooner or later work his bane the arrow is upon the string ready to fly and bath it self in his hearts blood Verse 12â— 13. And hence there is no Peace to be hoped foâ— in this Condition Isa 57. ult 4. God in pardoning the Sinner takes off thiâ— Guilt from him This is the great benefit thaâ— comes in to him by it And here observe 1. That pardon bears a proper respect to Guilâ— There are several Considerations under which Siâ— cometh but of them all that which a pardon 〈◊〉 concerned about and extends to is Guilt It doth nothing to the taking away the being of Sin to the removing of the defilement of it that belongs to Sanctification but it is conversant about the Guilt Pardon is the act of the Judge and it respects the Crime as it exposeth the Sinner to punishment and that ariseth from his Guilt 2. Hence in it the Sentence of the Law Condemning him is removed This is the very thing it doth The penalty of the Law was Death and he by being exposed to it was a man of Death but a pardon brings with it a revoking of that Sentence God when he pardons the Sinner saith that he shall not Dy but Live the Curse of the Law shall not take place upon him but he shall be delivered from it It is excellently expressed Job 33 24. Deliver him from going down to the pit Hence that conclusion Rom. 8. 1. There is now no more Condemnation the Sin remains for that which hath once been done cannot be undone the merit abides it will be for ever true That the man hath done things worthy of Death but the Sentence it self is revoked How this is done consistent with the Justice of God will be enquired in a following Doctrine but so it is a pardoned man is out of the reach of the Law in its Curses He is for ever delivered from his Judge 3. Hereupon in the account of the Law his Sins are as if they had never been When Guilt is translated by a pardon the Law hath no more to charge the man with than if he had never committed any Sin at all It is true he hath reason to remember his faults and to be humbled for them but the Law hath discharged him and this is part of the meaning of that Rom. 6. 14. Sin shall not have dominion over you for you are not under the Law Sin doth not reign to death in such an one the pardoned Sinner is made the Righteousness of God in Christ 2 Cor. 5. 21. and this is the meaning of that strange expression Numb 23. 21. He hath seen no iniquity in Jacob nor perverseness in Israel it cannot be intended of his Omniscience for if there be any sins committed by his people as cetainly there are he must needs so see and know them Nor can it be intended of his dealing with them in the Discipline of the New-Covenant for so he both seeth and is displeased at the bold transgression of his Children 2 Sam. 11. ult The thing that David did displeased the Lord and he corrects them severely on this account as he did David It must therefore aim at him as a Judge he seeth nothing in them for which to condemn them and why so but because their Guilt is removed 4. This makes way for the easing Conscience of its load It is true as there are some whose Sins ly upon them and they are insensible of it as was before observed so there are some whose Sins are taken off by this forgiveness and yet they feel burden by them because they have not the clear apprehension of a Pardon sealed in their Consciences The thing may be done and they not know it but be afraid about it hence to the easing of the mind there is necessary the inward assurance witnessed by the Spirit of God in the â—earts of his people but the foundation of it is â—id here When a pardon is written signed and â—aled in Heaven the man is put out of danger â—d the thing it self is done which is afterwards â—itnessed to and confirmed in him and his state 〈◊〉 the same before and after this Assurance though â—e comfort of it is so enjoyed which the Psalâ—ist prays for Psal 51. 12. Restore unto me the joy of â—y Salvation USE I. This may afford a word of Aâ—akening to all Unpardoned Sinners and let all â—ch be solemnly advised to listen to the truth in â—nd And there is a double awakening that I â—ave to offer to all such 1. Be awakened to see and be affected with â—our present misery Take heed of sleeping in â—rnal security you have little reason for it if â—ou understand how the case is with you Conâ—der then 1. You are under Guilt Who is there in the World that can wash his hands from being a sinâ—l creature It is the Wise mans challenge Prov. â—0 9. Who can say I am pure from my sins and I â—are every Soul to whom this Doctrine may â—ome to make an answer to it and if Sin can â—e charged on you how can you excuse your â—lves from being Guilty except you have alreaâ—y obtained a pardon You are in your natural â—tate under the Law and your outward relatiâ—n to the Gospel doth not discharge you from it how vainly soever you please your selves with itâ— and if so consider Rom. 3. 19. Every mouth shâ— be stopped and all the world found Guilty Thaâ— Law which hath hold on you saith
Ezek. 21. 23. When therefore he comes to pardon it it sets it forth by contrary expressions the putting it away 2 Sam. 12. 13. Hiding his face from beholding it Psal 51. 9. not seeing 〈◊〉 Numb 23. 21. The removing it far from him Psal 103 12. Forgetting or not remembring it any â—ore Isa 43. 25. Casting it into the depth of the â—a Mic. 7. 19. All of which expressions are of â—e same import with this of Covering them If it be here enquired how can God be said 〈◊〉 cover our Sin out of his sight It must be reâ—lied that it is spoken after the manner of men â—ho are wont to forget or take no notice of â—hat which is laid out of the way And here let 〈◊〉 observe 1. That nothing can be covered to God in reâ—ect of his Omniscience Heb. 4. 13. There is no â—ch veil of darkness can be cast over any thing â—at can intercept his sight Psal 139. 11 12. Gods Infinite Omnipresence necessarily infers â—at every thing must be in his eye and it is imâ—ossible to abscond it from him so as he shall not â—now it thoroughly and equally impossible that â—e should forget it we are on this account of â—n warned to be cautious because we are ever under the inspection of his all seeing eye 2. That God doth not so put their Sins out of his sight but that he puts them in mind of them and sometimes makes them smart for them thus we have Job awfully complaining Job 13. 26. What a solemn memorial did he cause the Prophet to mention to David 2 Sam. 12. 7 8. and how much and how long did he make him to smart on this account afterwards yea doutless all the Afflictions that are brought on the Children of God in way of Correction for their Sins are witnesses that he hath an eye upon them or a remembrance of them in a disciplinary way Hence 3. This covering them properly respects Vindictive Justice or the Sentence of the Law which is out against them and that is the Guilt that cleaves to them and it is a pardon that doth it For 1. When God pardons Sin he removes the Guilt of it from the Sinner the obligation that lay on him binding him over to dy ceaseth this hath been already made evident 2. In removing this Guilt God turns away his Vindictive eye from it though the Sin remains and the merit too yet God will no longer looâ— on him as a Guilty Sinner he will not see iniquity in him the man deserves that he should buâ— God is resolved that he will overlook it as a thing out of sight he hath nothing to lay to the maâ— charge nor will he hear of any Charge laid againâ— him Rom. 8. 33. and this is aptly exprest by hâ— covering it for if he should mark who could stand Psal 130. 3. 3. Hereupon the Guilt comes to be utterly lost it is a strange expression Jer. 50 20. The Iniquity of Israel shall be sought for and there shall be none and the Sins of Judah and they shall not be found alas if search be made there is enough to be found that hath been sinful and provoking but it refers to punishment which presumeth Guilt and so there shall be none sound When they are put on trial for their lives and enquiry is made What Sins are to be charged on such the answer is there are none to be found they stand condemned for none and why for they are cast into the Sea they are all blotted out of the book of accounts the Indictment against them is defaced they are covered as a thing that is buâ—ied out of sight as one that is dead and forgotten they are blotted out as a Cloud Isa 44 22. and one well observes that a Cloud is it self a blot in the face of the Sky and is therefore blotted out by making it to vanish and disappear and so doth God by his peoples sins and this is the covering of them 2 Who is it that Covers it A. It is God and he only who can thus Cover Sin It Covering be forgiving then it belongs to him alone who can forgive and that is Gods Prerogative Dan. 9. 9. If it be the Guilt of Sin that is covered and so covered that it shall never rise again or be charged it must needs be a Divine Work Sin is a Transgression of Gods Law and the Guilt contracted by it is an Obligation to suffer accordingly and who shall remove it but he Men may forgive the wrong that is done to them so far as they are concerned but they cannot forgive the Violation of the Command of God that is therein perpetrated Men may indeed Charitatively or Ministerially declare this forgiveness but they cannot bestow it It is one of the Letters of Gods Name Exod. 34. 7. Forgiving iniquity Transgression and Sin We may indeed cover the Sins of our Neighbour by keeping them Secret and not divulging them but that doth not hide them from the Revenging Justice of Godâ— who will for all in due time make a discovery of them if they be not forgiven by him And we may cover our own Sins by denying them dissembling excusing extenuating justifying them 〈◊〉 but this will but aggravate the Guilt of them and expose us to the more severe punishment Prov. 28. 13. This covering of Sin belongs to Justification c it is God alone that Justifyeth Rom. 8. 33. And indeed God and no other hath that cover to throwâ— over the Sins of his people that can hide them from his revenging eye Every other cover is bâ— an hiding place of deceit God therefore challengeth it to himself as his prerogative Isa 43. 25. I evâ— I am he that blotteth out thy transgressions If all thâ— power and authority in the World Civil and Ecclesiastical should Subscribe and Seal an act of Oblivion for us it will signify nothing no though the Angels of Heaven should joyn in it God 〈◊〉 Judge of the World and he can either ratify 〈◊〉 nullify all that is done his act alone can make it authentick Hence though we are to ask forgiveness one of another yet we are not to rest in that but if we would have our Sins buried and not digged up again we must go to him to do it for us 3. How or after what manner it is Covered A. We are here to consider God as a Righteous Judge and therefore to do nothing but what is consistent with that Righteousness of his We read Rom. 3. 26. He is both just and justifyeth Now it is one piece of Gods Righteousness as a Judge to punish the Sinner according to Law and Guilt binds him over to punishment how then doth he continue just and yet cover this Guilt so as it shall not rise against the Sinner to procure his punishment And the resolution of it is in Sum That he doth it by casting the Robe of Christs Righteousness over the Sinner and so covering his Sin out
Throne of Grace there is such a liberty which Gods Children enjoy Heb. 4. 1â— and this is that which principally contributes 〈◊〉 it It is sin that makes us afraid When our 〈◊〉 Parents were naked they hid themselves Gen. 〈◊〉 8. but now being thus cloathed their shame anâ— fear is taken away When we know that our 〈◊〉 is covered we need not be terrified with tâ— thoughts of the Holiness and Righteousness of Gâ— 5. Hence he shall with greatest comfort appeâ— before the Judgment Seat of Christ in the grâ— Day and this is a priviledge beyond conceâ—on What is it that makes Sinners afraid of 〈◊〉 terrible day but their Sins the Guilt whereâ— makes them fearfully to expect the Vengeance 〈◊〉 it when therefore these are covered that dâ—ger is removed and so they can stand uprigâ— then they may hold up their heads with 〈◊〉 who have these Garments of Salvation throâ— over them USE I. Learn we hence the miserable stâ— of all Unpardoned Sinners If this benefit beloâ— only to the pardoned then surely those that haâ— not gotten into this state are very unhappy foâ— 1. All their sins ly open and naked to the eyeâ— Gods Vindictive Justice We read Hab. 1. 13. That 〈◊〉 is of purer eyes c. but now all their sins are 〈◊〉 his view they are uncovered not only Goâ— all seeing eye discerns them but his revengâ— eye looks upon them they are cast out naked 〈◊〉 the loathing of their persons God cannot look upon them without indignation he despiseth their Image Sin is the abominable thing that he hates â—nd their sin lies before him and he must hate â—t God saith of all their sins as in Jer. 29. 23. 〈◊〉 know and am a witness 2. Hence when they are judged they must â—eeds be condemned this follows upon the consideration of Gods Holiness and Relative Justice God stands engaged to pass Sentence upon every one as they stand related to his Holy Law if â—e sees Sin in men and upon trial they are found Guilty they are condemned already and the Judge â—f all the earth will do that which is right it is â—herefore impossible that they in such a condition should escape his righteous Judgment for we â—ead Rom. 2. 6. He will render to every man according to his deeds 3. Hence the whole weight of Gods Wrath will certainly fall upon them at last they cannot escape it if he pass the Sentence on them he will punish them for that is past in order to Execution Our Saviour tells us what shall be â—he issue of the Sentence of the Great Day Mat. â—5 ult and who knows the forlorn condition of â—hat man who must thus fall into the hands of the â—iving God it had been good for that man if he had â—ever been born Eternal Separation from the presence of Gods favour with an endless suffering â—he Torments of Hell are his portion from the â—and of God and how dreadful a thing is this USE II. Let it serve to awaken and encourage Sinners to seek to God for this priviledge This Doctrine will serve to both these ends and let me urge it in both respects 1. Consider you are all of you by Sin become Guilty before God all the world by nature are in this condition Rom. 3. 19. Whatever other difference the Gospel priviledges have made between some and others which are great and are not to be despised but prized yet herein all are alike There is never a Child of Adam can excuse himself from Sin and Guilt is an inseparable concomitant of Sin according to the Law under which you are that hath said Ezek 18. 4â— The Soul that Sins that Soul shall dy and there is no man whiles under the Law that can exempâ— himself from it 2. Hence except your sins are covered you are undone if Sin rise up and appear against you when you come to your trial it will procure that Condemnation which will ruine you for ever read the Sentence and that will be enough to convince you of this Mat. 25. 34. Depart 〈◊〉 Cursed c. and is not he an undone man 〈◊〉 whom this must pass for as sure as you are Creatures so certainly will it be executed if once it proceed from the mouth of the Judge against you 3. There is no other way but this to have your Sin covered you may seek to cover it ouâ— of sight by your secrecy but you cannot so puâ— a blind upon the all seeing eye You may endeavour to cover it with foolish pretences and excuses but he with whom you have to do is not so to be imposed upon or you may think to hide it under a Repentance and Righteousness of your own but the Covering will be too short and too narrow there is nothing but this Robe that can hide it out of Gods sight Paul therefore was afraid of being found in his own righteousness Phil. 3. 9. 4. There is yet an opportunity to obtain this God hath provided this Garment and makes offer of it to Sinners in the day of his patience and grace and saith if they will accept of it he will bestow it upon and put it on them this â—s the great business of the Gospel treaty in which God by the means perswades with men â—o see their need of it and the sufficiency there is â—n it that they may be willing to accept of it â—esus Christ will have Sinners to put him on that their nakedness may not be seen Rev. 3. 18. 5. When your Sin is thus coverd God can be â—oth just and forgive you the Righteousness of God is not baulked but honoured in this way 〈◊〉 Joh. 1. 9. you may say how can the Justice of the Law consist with the forgiveness of my â—ns it is answered and it is enough they are â—overed with the Robe of Christ's Righteousness God hath accepted that on your score Christ 〈◊〉 his Humiliation was under the imputation of â—in and Gods Justice took its satisfaction of him â—r you for he was made Sin for us 2 Cor. 5. 21. And now his Righteousness becomes yours the Law is satisfied and your sins hidden under that Satisfaction Be then perswaded of your needâ— and be not discouraged since he calls you And here 1. Be sure to renounce your own Righteousness if you are resolved to have that for your cover Christ will not afford you his Paul plainly intâ—mates the inconsistency of these in Phil. 3. 9. anâ— tells us this was the reason why the Jews mist 〈◊〉 Gods Righteousness Rom. 10. 3. Say then thâ—â— your best are filthy rags Isa 64. 6. resolve thâ—â— your most specious actions are unprofitable 〈◊〉 the account of your Justification and that yoâ— are naked without this Robe 2. Be sure then to get under the covert of thâ— Righteousness of Christ by Faith as God doâ— give us this Garment of his Grace and apply it 〈◊〉 us by his Spirit so we are to put it on by belieâ—ing When
〈◊〉 fearful thing to fall into the hands of the living God â—b 10. 31. In this punishment God will make 〈◊〉 known how hateful a thing to him Sin is and â—e will do it by the fearfulness of it hence these â—enalties are set forth in the word of God after 〈◊〉 formidable manner God intends in it to shew 〈◊〉 wrath and make his power known Rom. 9. 22. â—hese penalties are expressed as intolerable Ezek. â—2 14. 4. How this Imputation comes to be taken off from Sinful men A. In Sum it is done by the Translation of it from the account of the Sinner to the account of Christ There is no other way in which it can be done consistent with the Justice of God and in this wayâ— it may be and is done for all that are pardoned Of this we may take this short account 1. That wheresoever Sin is Imputed the Law requires satisfaction of the person to whom it 〈◊〉 Imputed This is evident by the nature of imputation according as hath been explained for where God reckons Sin to a man he gives thâ— Law Credit against him for it and makes hiâ— a Debtor to the Law now the Law being a Râ— of Justice is rigorous and exacts all its debts 〈◊〉 will not stop its mouth till compleatly satisfyeâ— Math. 5. 18. So that it holds the man fast by vertue of this Imputation 2. That in Christs Sufferings there was a sufficiency to make this satisfaction This was necessâ—rily prerequisite else it could not have answereâ— the demand of the Law for us For though 〈◊〉 be not therefore our Satisfaction because there wâ— such a sufficiency in it Gods acceptance of it beiâ— free yet if it could not have answered the Laâ— in all its demands it could not have been capâ—ble of Gods acceptance on this account there wâ— therefore enough in it to do this Christ Suffereâ— the whole Essence of the penalties that were duâ— to us for sin he bore the whole weight of thâ— Wrath of God He was made Sin 2 Cor. 5. 2â— And A Curse Gal. 3. 13. And the Excellency of â—s person being Divine put that Value upon his â—fferings that rendered them equivalent to the â—fferings of all his people it was the blood of God â—at was shed Act. 20. 28. 3. That it is consistent with Gods Justice to acâ—pt of this Satisfaction on the Sinners account â—rue the case is Criminal the Sinner himself â—serves to dy and if God had said he shall dy â—d no other for him it had been very just â—t yet it is no wrong either to his Holiness or â—tice to say I will accept of the Sufferings of â—rist for the Sinner If there were nothing 〈◊〉 to be said for this than that God hath â—ually so done this ought to be enough to stop 〈◊〉 mouths for the Judge of the World can do noâ—g but what is right But it is acknowledged â—ong men that a Prince may if he will although 〈◊〉 may chuse whether he will take another for 〈◊〉 offender by exchange if he freely offers â—self however God is not bound to the Laws â—ch men are 4. That God did by an act of Sovereignty acâ—t of Christ for this end This is evident in the â—lation of the New Covenant in which we are â—d that there was such a thing and all our hopes 〈◊〉 Salvation by that Covenant are built on this â—dation for we are Saved by Christ we are â—refore acquainted with a Covenant of Redemption 〈◊〉 which the New-Covenant of Grace is founded 〈◊〉 which God the Father indented with his Son 〈◊〉 this account and made him a promise in respect to it that upon his Satisfaction the Vertuâ— of it should derive to them for whom it was Isâ— 53. 10. And Christ dyed for this end Gal. 2. 2â— Yea he was made under the Law that so it migâ— exact this of him in order to our being Redeemâ— from it Gal. 4. 4 5. And hence all the penaltiâ— he underwent are said to be on the account 〈◊〉 Our Sins Isa 53. 4. And this acceptance was an aâ— of Divine Sovereignty God acted as a Loâ— in it 5. That Christ in these Sufferings bare thâ— relations to his Elect which rendred them saâ—factory for them he did all in their stead aâ— that it might be effectual he took such Relatâ— that rendred it so in the account of Gods Jusâ— Now there were two relations that he bare whâ— comprize in them all that can be required in 〈◊〉 regard 1. Of a Surety this is expressed Heb. 7. 〈◊〉 Now a Surety is one that is bound with or 〈◊〉 another to respond for him in case he himâ— fails and when it refers to cases criminal 〈◊〉 becomes liable to suffer for the principal offendâ— and upon his so suffering the Law is satisfieâ— and he for whom he suffered is released for 〈◊〉 Law requires double satisfaction in the same caâ— and therefore if the Law take its satisfaction 〈◊〉 the Surety it exempts the offender himself 〈◊〉 there is yet more viz. 2. Of a Common person or representatiâ— which will yet be a clearer discovery of the fulnâ— of the satisfaction We therefore have a paraâ— made between Christ and Adam 1 Cor. 15. 22. And Adam is said to be a figure of Christ Rom. 5. 14. Now Adam stood as a publick person representing his Seed and so doth Christ represent â—is hence as Adams transgression was influentiâ—â—o the undoing of his Seed so Christ's satisfaction is no less to the making or repairing of his â—erse 18. 6. Hence this pardon of sin removes our Guilt â—o Christ's account and his Righteousness to ours â—his is fully exprest in 2. Cor. 5. 21. He was made 〈◊〉 for us that we might be made the Righteousness of God through him i. e. Our sin was charged on â—im and his Satisfaction went for it and his Righteousness was reckoned to us and so became â—rs and this is done by Imputation Nor can 〈◊〉 be in any other way it must be ours either Relatively or Inherently Inherently it cannot be â—either can Christ be the real Sinner nor can his â—ufferings which in person suffered be suffered â—sonally by us but by this transaction it becoâ—eth so by Imputation 7. This is done upon our believing in Christ â—ey that talk of an Eternal Justification forget to â—stinguish between a purpose a purchase and the â—pplication of it to us which are not to be conâ—nded It was purposed from Eternity settled 〈◊〉 the Covenant of Suretiship it was purchased â—hen Christ suffered in our stead and confirmed 〈◊〉 him in his Resurrection Rom. 4. 25. but it is â—erred on us and this translation actually made 〈◊〉 our believing in Christ Rom. 3. 22 24. and when it cometh to this then sin is no more imputed 〈◊〉 us and now and not till now is the man 〈◊〉 pardoned man USE I. For Information in a few paâ—ticulars 1. Learn hence that forgiveness of sin is 〈◊〉 act of free
thing Isa 64. 6. Jam. 5. 2. When we are most without Guile there is a mixture of Guile so that the holiest oâ— men have dreaded and deprecated a rigorous Law procedure with them as knowing that they could not stand it Psal 130. 3. 143. 2. It is an act of Gods rich Grace to accept of the best and most sincere duties that we do and if there were nâ— a Christ in whom they are accepted it would not beâ— there is a pardon that must be continued and applyed to them else we had no hope the Defilement of the Holy things of Gods Israel must be expiated 7 That the Righteousness of Christ doth alone answer this This doth and none else can this is the Righteousness of God viz. of Gods providingâ— and of him who was God it was perfect in 〈◊〉 self it answered all the Laws demands it complied with both the Sanctions of it it gave the Justice of God the greatest satisfaction that could be he did all that the Law required and suffered all which that threatned in case of sin it was such a righteousness as no other but the Son of God in our nature could offer and hence our pardon can be influenced by no other but this nor can the matter of our Justification be any thing else because nothing else can stand for us 8. That the Commendation and Reward which Christ will give to the Holiness of his people at the Great Day belongs not to their Justification but their Glorification There will be such a thing Math. 25. 34. c. But all this is done after their Justification and when they are in a state of Grace and Favour and under the priviledges and promises of the New Covenant Now in that New Covenant although there be no worthiness in us and all our duties are but our duty and we Unprofitable Luk. 17. 10. Yet our Father who by his Spirit worketh our works in us and giveth us the Grace to Live without Guile and to Serve him in uprightness of Heart accepts of his own works in us gives us the Commendation of them and bestows a reward upon us to let us know that our labour hath not been in vain yet it is not a reward of Debt â—ut of Grace Hence that observable difference Rom. 6. 23. The wages of Sin is Death but the gift of God is Eternal Life through Jesus Christ our Lord But this and such like Scriptures are abusively applyed to our Justification for that proceeds according to the Rule set down by God in his Law being answered by a Surety for us whereas Glorification is another thing and is bestowed on such as were before Pardoned and Sanctified and made meet for the inheritance Rom. 8. 30. 3. What evidence our being without Guile giveth 〈◊〉 confirm us in the belief and knowledge of our being â—ardoned or Justifyed A. That Justification and Sanctification are â—ynt benefits flowing from Effectual Vocation hath been already observed Hence that which gives evidence to our calling will do so to all the fruits that derive from it for Christ and his benefits go together and in our calling the Covenant is made between him and us and we are united to him and he becometh ours and 〈◊〉 Justification Adoption c. are ours Now one way to know our calling is by the things that accompany Salvation Heb. 6. 9. i. e. By the fruits iâ— us that infallibly follow upon true Conversionâ— and those fruits that are evidential are specially to be sought for in Sanctification For though Justification and Adoption are benefits bestowed immediately upon Vocation yet being Relativeâ— they are not self evidential but must be proved by something that is inherent in us It is true in Justification we are at Peace with God Rom. 5. 〈◊〉 And thence flows peace in our own Conscienceâ— but there is a false peace that some please themselves withal and we must therefore seek 〈◊〉 that which will witness ours to be true for which we must look further And in our Adoption 〈◊〉 Receive the Spirit of Adoption enabling us to call God Father Rom. 8. 15. But yet there are those who pretend to this and are indeed of their Father tâ— Devil Joh. 8. 43 44. We must therefore enquiâ— whether it be indeed the Spirit of God that beâ—eth witness in us and for this also we must 〈◊〉 something in us to evidence it and where should we seek for this but in our Sanctification For 〈◊〉 for our Glorification that is a resultancy from thâ— three former and we must by them be establishâ— in a firm belief and comfortable expectation of it and if the proof of the two former must be by our Sanctification the clearing up of this must be so too Heb. 12. 14. Holiness without which no man shall see God As therefore the best way to make it appear to the charitable perswasion of others that we are in a good and safe state is by an Holy Conversation and without Guile so the Apostle argues 1 Thes 1. 4 5. 2 Thes 1. 3. So it is a necessary Medium by which we may know our selves to be so to be able to find in our selves such things as evidence that we are really such as we seem to be The Evidence then of our Pardoned State from our being without Guile ariseth from the inseparable connexion there is between these two and hence it amounts to an infallible Demonstration So that if the premises be true the conclusion must needs follow Now the Connexion in the first Proposition is the strongest that can be form it which way we will and it â—bides true and reciprocally so Now the ground of the certainty of this Connexion will be made clear in the following Conclusions 1. All those and none but those that are Converted are forgiven Conversion is the first saving gift that God bestows on any of the Children of men this is the primary design of the Gospel Dispensations Acts 26. 18. When God comes to pursue his Eternal Purpose to any one he then Converts him Jer. 31. 3. In which Conversion â—e gives men Faith and Repentance and then a Pardon Acts 5. 31. It is in Conversion that a quickning principle is put into men and before that they are Dead Eph. 2. 1. Dead legally and dead spiritually but as soon as that comes in they are now Alive to God unto which life this pardon doth appertain and as this priviledge is entailed on Conversion so it is restrained to it and no impenitent Sinners partake in it they are in a state of Condemnation Mat. 18. 3. Joh. 3. 36. 2. In this Conversion in and with which forgiveness is applied there is wrought an universal Change in the man When God Converts a Sinner by turning him from his sin to himself he doth it not by force or violent constraint but causeth him to be spontaneous in it Psal 110. 〈◊〉 Now the will of the natural man is in it self violently and unperswadably
of One Mind and cannot repent He hath said the Sinner shall Dy and he will accomplish it either in him or his Surety The Holiness and Justice of God stands prest to prosecute the Sinner to the utmost and will not fail of doing it By Guilt the Sinner Falls into Gods Hands and that is a fearful thing Heb. 10. 31. 3. The Consideration of the danger which by reason of Guilt the man is every moment exposed unto It lays the Sinner open to present Execution There is no time prefixed in the Law how long it shall be before the Sentence shall take place and fall on the sinner in its whole weight He is no sooner a Sinner but Guilty and no sooner Guilty but exposed and God may if he please in that instant Arreign Judge Condemn and Damn him all the Patience extended to him is of meer Sovereignty God may call a Court when he will and proceed upon him and he is to expect it continually the threatning is to the very Day Gen. 2. 17. There is no safety and consequently no Peace Isa 57. ult 2. From the nature of Conscience I shall here only consider it from its Office to bind this Guilt upon the man and distress him with it and when God sets it to its work it will do it to purpose here 1. Conscience is a Statute Book In it are engraven the Laws of God by which men are to be Judged and there they are to be read These records are much blurred in natural men however meer Heathen have enough to convince and consequently to condemn them they are said to beâ— Law to themselves Rom. 2. 14. Conscience not only tells them this is a Sin and that a Duty but also that there is such a recompence due to sin in Justice it testifyeth both to the Law and the equity of it Rom. 1. ult 2. 1. And when Conscience hath been enlightned by the Word it is yet more fitted to discharge this Office 2. Conscience is a Register It is a Book of records in which all matters of fact are fairly written and reserved Man may for the present have forgotten a great many things but they are faithfully entred in the rolls of Conscience and he shall there read them sooner or later they are there graven indelebly As with a Pen of Iron and point of a diamond in the Rock and not one sin that he was ever Guilty of but is there upon the file to be produced against him for which reason it is called a Book Rev. 20. 12. 3. Conscience is a Witness to matters of fact And this it is in all the Circumstances and as good 〈◊〉 ten thousand being privy to all standing by â—oking on and writing down the most Secret Sins â—m 2. 15. And it will not dares not withold its â—estimony when God commands it to declare â—he lay the matter before it it will not be silent 〈◊〉 8. 9. Nor will the man dare to deny when â—onscience stares him in the face and terrifyeth â—m 4. Conscience is an Accuser This is one office 〈◊〉 bears under God Rom. 2. 15. And though for â—e present men bribe and baffle their Consciences â—d make them to hold their peace yet they will â—ertainly betray them and when there is neither â—an Angel nor Devil appears to lay any thing 〈◊〉 their charge this will haunt them with its reâ—ections and give them no rest Yea how often â—oth it blab all and force a confession from them â—efore men 5. Conscience is a Judge It hath and keeps a Court in the man in which it arreigns tries and â—ndemns him and when God gives it a Commisâ—n of Oyer and Terminer it will do it to purpose 〈◊〉 Joh. 3. 20. It calls the man to its bar lays open â—is case indicts him maketh him to hold up his â—and convinceth him effectually and then passeth â—he Sentence of the Law formally upon him and â—o he stands Condemned We have this instanced â—n David 1 Sam. 24. 10. In Josephs brethren Gen. â—2 21 22. In Judas Math. 27. begin 6. Conscience is also an Executioner When it â—ath done the Office of a Judge it then falls upon the man and rends and tears him This is the Worm that dies not Mark 9. 43. It begins to feed upon him here in this world it fills him with horrour and many times precipitates him into mischief Now all this process of Conscience in the Sinner is built upon the Guilt that lyeth on himâ— and so tells us how much there is in it to distreâ— the man because it provides this work for Conscience but for which it would be his Friend and speak peace to him 3. From the impression which this lively sence makeâ— upon the Conscience The matter of this distress 〈◊〉 in the Guilt it self and the Conscience is a subject fit to afflict the man with it but the application of it ariseth from this sense so that though the man were quiet before though his condition were the same yet now he cannot be so It is impossible but the man should be horribly distreâ— For 1. It fills him with astonishing Fear and that is 〈◊〉 perplexing thing Fear when it only awakens maâ— to duty and makes him cautiously seek to securâ— himself from danger is good and profitable bâ— when it over-bears and puts the man beyond thâ— use of means it is terrible and yet such a fear is 〈◊〉 natural issue of this sense Isa 33. 14. Heb. 10. 27. 2. It puts him into Horrour of Conscience It filâ— him with amazing Agonies in his mind Thâ— made Cain cry out Gen. 4. 14. My punishment 〈◊〉 greater than I can bear It fills him with consternation as Saul 1 Sam. 28. 5. Conscience having read him his doom he now looks upon God armeâ— with Vengeance coming against him finds himself at the brink of the pit he looks over and there sees the amazing miseries which he is just ready to fall over into which fills him with inexpressible terrours that ly heavy on him like mountains of lead 3. This eats out the Comfort of every thing and maketh all bitter to him He is now a Magor Massaâ— like Pashur Jer. 20. 3 4. And is ready with them Rev. 6. 16. To tire mountains with cryes to fall upon him He looks on every thing to be armed in Gods quarrel and ready to sieze him for the terrible appearance of his Judge and he knows not whether to go but is Restless as the Raging Sea Isa 57. 20. And who but he that is under it can tell what 〈◊〉 distress it is USE I. This might be improved for the removing a cavil that is apt to be made viz. If it be so why do flagicious Sinners lead the merriest Lives are they not so described Job 21. 13. Psal â—3 4 5. And how many are cheated by this deâ—usion But let it be here observed 1. They are all this while under Guilt Their state â—s not better for their pleasancy they
refers to some trouble that he met with after his Conversion and yet he tells us how sadly he was oppressed with it That the sense of Guilt is terrible to him that hath the impressions of it on his Spirit we have already observed That therefore which is here only to be enquired is How a true Convert who is a Justified consequently a pardoned person comes to be distrest with Guilt which is removed by Forgiveness And this is a Case worthy our looking into For the right stainâ— and explaining whereof I may offer these Conclusions 1 It is certain that in the forgiveness of Sin the whole Guilt of it is removed A Pardon hath 〈◊〉 proper respect unto Guilt it makes not the 〈◊〉 not to have been nor takes away the merit of it but it removes the obligation of it that bound the Sinner to Dy a pardon doth not take away a part and leave a part but it dischargeth all it doth not remit the fault and retain the punishment nor doth it abate the Eternal Punishment and reserve the Temporal but it altogether dears the man from the Law sentence against him for this reason it is said to be blotted out c. God indeed forgives as a Judge and corrects as a Father but this respects not the Law but the Gospel and the Correction is to heal the person it is not an act of Revenging Justice but Parental Discipline Jer. 10. 24. 2. That Justification in which Sin is pardoned is not an eternal and immanent but a temporary and transient act They that talk of an Eternal Justification mistake the Scripture notion of it True in the Eternal Compact between God the Father and Son there were those given to the Son whom he was in due time to Redeem and Justify Isa 53. 11. And so this was secured for them and when Christ Rose from the Dead he was as our Sureâ—y Justified 1 Tim. 3. 16. And so there was a â—ustification taken out for us Rom. 4. 25. But the â—ctual application of it to us is upon our believing Rom. 5. 1. There is an act of God which passeth upon the Sinner whereby his Guilt is taken off â—rom him and this is part of that which the Scripâ—ure calls Justification And therefore before that we are counted Children of Wrath Eph. 2. 3. The â—hing was made sure before but we must be in Christ before we pass from Condemnation Rom. 8. 1. 3. There is a double consideration to be had 〈◊〉 the forgiveness which is applied to the Sinneâ— viz. 1. In respect to his Person and State The naturaâ— state of every Child of Adam is a state of Condemnation as he stands Guilty of the Imputatioâ— of the First Transgression and as he is Born undeâ— the power of In dwelling Original Sin by verâ— whereof his State is a State of Guilt Now 〈◊〉 state is removed in Justification in which theâ— are two things done for the person viz. He is 〈◊〉 free from Guilt and Condemnation and adjudged to Eternal Life called a passing from death 〈◊〉 life 1 Joh. 3. 14. The man is removed from under the Law and put under Grace Rom. 6. 〈◊〉 And by this the mans state is secured for Eternity he is for ever out of the reach of the Law threaâ—ning 2. In respect to his actions A pardoned justifiâ— man is not presently got rid of the Body of Death but is sometimes carried Captive by the Law 〈◊〉 his Members and hence he may and sometimâ— doth do the things that are displeasing to God Sam. 11. ult And this must be by sin for nothinâ— else can properly displease him and there is farther consideration to be had on account 〈◊〉 these which we may observe in that which folloâ— 4. That there is a sort of Guilt that cleaves to 〈◊〉 sinful actions of the Children of God If we look Guilt in a strict legal sense as that which binâ— â—he person over to suffer the vengeance of the Law so there is none can befal a justified Believâ— Rom. 8 1. The person is by the justifying act but beyond this danger God hath said Deliver him from going to the pit I have found a ransom he hath imputed Christ's Righteousness to him and it stands for him and cannot cease so 〈◊〉 do But yet there is something that may beâ—al a Justified person that the Scripture puts such name upon David was such an one before he â—urdered Uriah and yet prays to be cleared from â—uilt Psal 51. 14. What this is we must further â—nquire only in general observe that it cannot â—espect the mans state but his actions and the â—onsequents thereon in the Providence of God 5. That actual sins are not actually forgiven the â—an before they are committed Every Justified Beâ—ever is under the moral Law as a Rule though â—ot as a Covenant and so every neglect of or â—oing any thing against the Law is truly Sin â—nd stands in need of forgiveness and for this â—eason they are enjoyned to pray every day for 〈◊〉 Mat. 6. 12. This saith they want it else there â—ould be no occasion to pray for it and inâ—eed all the sins we commit after believing 〈◊〉 go to Christ's score else the Law would all foul on us This forgiveness must be taken 〈◊〉 after the sin is committed for if it were â—ctually applied before we need not go for it â—ery day God doth not as the Pope who â—etends to be Christ's Vicar give men Indulgenâ— for sins to be committed so many years hence all the Indulgence he affords us is if we sâ—n we have an Advocate by whom we may obtain forgiveness 1 Joh. 2. 1. Besides the way in which the Children of God come to obtain actual forgiveness of the sins they fall into is in the way of renewed Repentance and Faith and Godly Sorrow David repented and God forgave him and a particular repentance cannot be till there be the particular sin to be repented of 6. Hence Justification in this respect is a continueâ— Act. Divines rightly put that difference between Justification and Sanctification that the latter is a work but the former an act Now the Justifying act as it respects the person is at once and in aâ— instant at what time God imputeth the Righteousness of Christ to a Sinner and reckons it to him for his by this Imputation he is in the Law account a perfectly righteous person whence 〈◊〉 abstractively declared of him 2 Cor. 5. 21. And in this respect he is as Righteous in Gods account the first hour of his believing as he shall be in thâ— Day of Judgment But the actual forgiveness 〈◊〉 his particular sins is an effect or resultancy foâ—lowing from this Justification and it comes 〈◊〉 after the sins are committed and upon his Repeâ—rance and renewal of his Faith in Christ anâ— that must needs be succedaneous for it is conâ—dered not in respect of God in whose Eterniâ— there is no succession but of the Creature 〈◊〉 which
City instead of hearkening to his Conscience Gen. 4. 16 men hope if they can forget it God will too 2. By extenuating it By making a light matter of their sin they would quiet their minds anâ— hence find our many excuses to content themselveâ— withal it was no great matter and it was great Temptation c. 3. By presumption that God doth not see or mind 〈◊〉 And indeed this lies at the bottom of all the tricks and devices for if men were throughâ— convinced that God both seeth and discovereâ— all it would convince them of their stupeâ—idoâ— folly in all their subterfuges but thus men quiet their Consciences if God sees not nor regards why then should they be troubled Psal 94. 4. 4. They keep silence to God i. e. They do not come before him and make an ingenious confession of their sin but rather fly from him abscond and when their Consciences smite them they hide from him as our First Parents did and either through impenitence or unbelief they either harden themselves in their sin or else discourage themselves by entertaining thoughts of despair 2. Whence this cometh to pass A. In summe it proceeds from the natural corruption that is in fallen man and remains in the best while here and it hath these things in it 1. Carnal Concupiscence takes pleasure in sin Sin is Con-natural to the corrupt part that is in us all the principles and powers of it are engaged that way the Depraved Judgment approves of it the perverse will makes choise of it the perverted affections are set upon it wicked men are in their Element when they are sinning Job 15. 16. And so much of flesh as remains in Gods Children so much of this inclination there is Rom. 7. ult 2. A natural Conscience checks men for sin It is â—ts Office according to its light to call on men to to their duty and reflect on and reprove them when they fail in it and there is more or less of his activity in all that are not seared Rom. 2. 15. â—nd here Conscience doth two things it tells them that they have done amiss and puts them in fear by threatning them for that they have so done 3. Hence there is a natural shame in men that puâ— them upon hiding their sin This shame is a propeâ— result from the act of Conscience telling them they have done things which ought not to have been done and so have acted unbecomingly It is natural for men to be ashamed of what they think to be unworthy of them and to carry matter of reproach in it so our first Parents Gen. 〈◊〉 7 9. And the operation of shame is to put meâ— upon absconding Impudence therefore is anâ— high degree of wickedness and therefore greatly aggravateth the sin Jer. 6. 15. 4. A natural pride makes men loth to take shamâ— to themselves by a free confession Pride is one 〈◊〉 the leading lusts in Original Sin and such is the influence of it that though men know they have done amiss and are inwardly ashamed yet they cannot tell how to stoop and abase themselves loâ— because of it so that all the cunning tricks evasions hidings which men use are nothing elsâ— but the breaking out of pride in them makinâ— them count it a disgrace to fall under Convictions Jer. 13 15. 5. And carnal presumption encourageth them 〈◊〉 keeping silence And it hath its various acting in the man he presumes of secrecy he presumes of mercy he promiseth himself to 〈◊〉 cape well enough he thinks if he can but keeâ— his own counsel there is no danger and thâ— â—ain delusion prompts him to such courses whereâ—y he grows secure and careless 2. That in thus doing men do but lay in for the â—ore awful distress of Conscience afterwards The â—uth of this will be made manifest by the folâ—wing Conclusions 1. That all sins and peculiarly more bold Transâ—ressions are displeasing to God Sin is of its own â—ature contrary to his spotless Holiness for which â—eason he cannot endure it Hab. 1. 13. Jer. 44. 4. And therefore he cannot but abhor it wherefoeâ—er he sees it it is the very thing for which he â—aths wicked men he hates them not as his Creatures but the filthiness they have contractâ—d by Sin procureth his anger against them Jer. 2. 17. And as for his own Children though he hath loved their persons in Christ and is reconâ—iled to them in the New Covenant yet he approves not their Sins but taketh them ill 2 Sam. 11. ult And although he pitieth their infirmities which unavoidably attend their best endeavours to Serve him yet if at any time they fall into more grosly defiling Sins he will be angry at them If Hezekiah grows proud and ingrateful after a signal deliverance there will be Wrath come out for it 2 Chron. 32. 25. And there is something peculiarly aggravating in such Sins 1 Kings 11. 9. 2. That God seeth observeth and keepeth a record of all the sins that men thus commit When it is said that God cannot behold iniquity it is to be understood of his approbation but yet as the Sin of the Creature hath a respect to the special Government of God so he hath an eye constantly upon it and maketh his remarks on it Jer. 17. 1. For as the Law is the Rule of this Government so the carriages of men with respect to it are the things according to which the Judgment is to pasâ— upon men 2 Cor. 5. 10. We are therefore told that God will bring every work into judgment Ecclesâ— 12. 14. And in order to this he keeps an exact record of them all Deut. 32. 34. So that not only do they come within the comprehension of hiâ— Omniscience but are the matter of his strict observation Psal 11. 4. He looketh into the darkest corners and taketh notice of what men do in the most secret Chambers of Imagery and puts all oâ— the file 3. That all these sins are also written down in the records of Conscience We observed this to be one of its Offices to be a Book of Records in which there is an exact register of all the man ever did where though the man hath lost many things and hath no resentment of them they are in a readiness to be produced on any occasion and whensoever God shall lay open these records before the man he shall have a perfect remembrance of them Now the Conscience doth this not by reason of any fidelity in it for in Sinners it is defiled and would willingly lose all those records if it could but God hath put this nature into it that it cannot do otherwise we may therefore be sure that there is some design in it else it would be superfluous Rom. 2. 15. 4. God will sooner or later bear witness to the disâ—â—easure that he taketh at Sin If God be angry â—e will make the Creature know it if we proâ—oke him by Sin we must expect to hear of him 〈◊〉 a
way that will not be grateful to us Anger 〈◊〉 God is not a passion as it is in us for such cannot belong to him by reason of the Infinite perfection of his nature but it is the acting and manifestation of his will in which he shews his displeasure at sin and is therefore to be seen in the effects of it the moving cause of it is sin but the anger it self is to be read in the Efficiency of God and that is the Testimony he beareth in which he makes men to know that he will not bear sin at their hands but they shall smart for it so that though he may keep silence a while and men grow secure upon it and presume on â—mpunity yet he will not so let it pass but find an opportunity to let men see that Sin is not pleasing but provoking to him Psal 50. 21 22. For this God himself keeps a book of records and maketh Conscience to keep the accounts that in due season he may reckon with men and animadvert upon them 5. If God intend the man good he will bring him to Repentance of such sins There is but one way to forgiveness and Repentance belongs to it Acts 5. 3. And this not only concerns such as are not Justified in order to the Justification of their persons but the Children of God in order to the forgiveness of such sins as they fall into after Justification for though God will forgive them yet he will not do it in any other way but this and indeed the Glory of God is concerned in his applying a pardon to them in this way it is in this Repentance that he makes their sin bitter to them and so they are made to see the rich mercy that appears to them in their forgiveness In this Repentance they are made to justifie God in his righteous Judgments and so to ascribe their pardon to his rich Grace In this Repentance they are made to loath themselves and their sins and are so broken off from them and turned from sin to God and so fitted to live to his glory all which tends to his honour 6. In order to this Repentance God will awakeâ— Conscience and make it to charge the sin home upon the man For God deals with him as a reasonable Creature Now the very reason of Repentance is a discovery that we make of our great folly in what we have done and the mischief arising from it which maketh us ashamed of it sorry for it loath our selves by reason of it confess and bewaâ— it to God ask his pardon and draw up a purposâ— to relinquish it and never again to have any thing to do with it there must therefore be such a discovery made to us and in us in order hereunto for we naturally approve of sin and call gooâ— evil which approbation is that which draws 〈◊〉 to the commission of it which we must be madâ— to see the folly of and for this Conscience is 〈◊〉 sed both to put us in mind of the sins to chargâ— them upon us to shew us the Law and our danger by it and all the aggravations attending ou◠〈◊〉 Thus God sets mens sins in order before them 〈◊〉 50. 22. 7. And now all these cunning tricks and covers will 〈◊〉 to the stings of Conscience Doubtless they are â—â—eat aggravations of the sin both in that they â—iscover abundance of the malignity of the heart â—nd because there are so many more sins added 〈◊〉 the first by seeking to hide it and the wound â—lso must needs fester and grow more hard to 〈◊〉 by all the hardness of heart that is hereby â—ontracted So that it must needs be a bitter reâ—â—ection to remember I not only fell into such a â—in but lived in it I hid it I was loth to let it go I neglected the means of recovery I hardened mine heart I thought to abscond from an all seeâ—ing eye I used Guile c. All of which giveth Conscience advantage to reflect the more furiously USE Let this then be a solemn word of warning to all that use this course and please themselves in 〈◊〉 And let me address this word both to the Regenerate and the Unregenerate Are there any that have been drawn through Temptation into sins which your own Consciences say ought not to be done and hath this been the course that you have taken to ease your selves of the trouble of them by hiding dissembling excusing denying or putting them from your thoughts and have you present quietness upon your so doing and it may be it hath been some years since and you still find no molestation and now you hope all is well and you shall hear no more of them Let me offer these few things to your solemn consideration 1. All this doth not remove the Guilt contracted by such sins There is a certain Guilt cleaves to every Sin as it is a transgression of the Law of God and exposeth us to suffer the evil threatned which it highly concerns every one to get removed and the man is in a woful case so long aâ— that abideth on him and all endeavours that wilâ— not help to take it off are unprofitable Well this course you take is not the way to remove it but will encrease it it is but to add sin to sin and a new Guilt to an old one This hiding is of it self a Sin and the means used for it are so many Sins How deeply then do you run on the score in this way whiles you hide your sins you will never fly to the Blood of Christ to have them washed away and so long the imputation remains and they are your Sins 2. When you have done all you cannot hide them from God What though you keep them from the sight and knowledge of men They believe your denials or are satisfyed with your excuses and hereby you prevent censures or reproach for the present How poor a thing is this Man is not to be your Judge but God who knows all your secrecy is to him as the Sun light midnight and noon day are alike to his all knowledge when no eye seeth he looketh on and maketh an entry your denyals signify nothing to him who know and cannot be mistaken your fig-leaf excuses cannot cover your nakedness but he seeth through 〈◊〉 to what purpose then will this be when he â—hall tell you I know and am a witness Believe â—e truth of Psal 90. 8. Thou hast set our secret â—ins in the light of thy Countenance 3. All these tricks are a provocation to him and he 〈◊〉 them foolishness You may think your selves 〈◊〉 and politick when you thus wind and douâ—le but he Laughs at your egregious folly in it â—sal 2. begin And needs must he be angry at these â—ourses for what are they but an essay to put a heat upon him than which what higher affront â—an be offered And if they be sinful they must â—eeds displease him but there is
ready to say that though they have had and entertained thoughts of sin yet if they have kept them from breaking out into deeds they are innocent but how awfully are they mistaken on this account we read Prov. 24. 9. The thought of foolishness is sin hence that advice Chap. 30. 32. If thou hast thought evil â—lay thine hand on thy mouth and though it be so â—ar well that we have not accomplished the thought yet it is so far evil that we have thought it and yet more if it hath been with any delight or deliberation A good thought though not accomplished is acceptable to God I King 8. 18. And an evil thought though stifled and defeated is displeasing to him Isa 59. 7. A thought may render a man extreamly Guilty as his Acts 8. 20. And God must be asked forgiveness for it Verse 22. And there is but an if possibly neither and in order to forgiveness there must be Confession 4. The most secret sins that men have been guilty of must be confessed Not only the open and notorious which others see and are witnesses of but secret sins those committed in the dark are as much sins as those perpetrated in the sight of the Sun and they stand as clear in the light of Gods Countenance see Ezek. 8 12. Jer. 29. 23. 2 Sam. 12. 12. Eccles 12. 14. David prays in Psal 19. 12. Cleanse me from secret faults and that includeth a Confession of them and if men will not now confess them they may look look that God will one day manifest them to their Consusion 5. Those sins that we have committed through mistake and ignorance must be confessed Though we did not know them to be sins when we committed them and would not have done them if we had known it nay though we thought them to be lawful for us to do yea possibly to have been our duty yet on Conviction it was otherwise they require our acknowledgment for though it be an aggravation of Sin when it is against lighâ— and knowledge yet the nature of Sin is in that iâ— is against the Law ignorance and error do noâ— excuse from punishment Luk. 12. 48. Besides ouâ— ignorance and errour proceed from Original Siâ— and on that account render us Guilty and so cannot take off the Guilt from the sins so committed There was a Sacrifice for sins of ignorance 6. Those very sins of others to which we have been accessaries are so far to be confessed by us Though it be their Guilt that they have committed such sins yet it is ours that we have been accessary to their committing of them and God will certainly charge it upon us we find how closely he chargeth upon David 2 Sam. 12. 9. Thou hast kâ—â—led Uriah with the Sword and David acknowledgeth his Blood guiltiness and earnestly begs forgiveness for it Psal 51. 14. And if these must be confessed we may well argue thence to all other that carry more of boldness with them PROPOSITION III. That we must be very free and deliberate in the confessing of our sins The Psalmist tells us of his purpose to do it I said I will confess and how did he say this but in his heart he did it upon mature consideration it was neither an enforced nor an inconsiderate action done in haste rashly Here then 1. It must be free ingenuous volantary There â—ust first be a resolution and then a practice upâ—n it and without this it cannot be right or sinâ—ere There is no Religious duty done acceptaâ—ly to God but what hath the heart in it the â—ill determined about it there are many forced â—onfessions that men are driven to in distress â—hen Gods hand is upon them and Conscience â—undereth against them that maketh them to â—omit up their indigested morsels and make a great â—oise as those that are extreamly sick of Sin but is not kindly nor will it end well Pharaoh â—id thus when Gods hand was heavy on him â—e Children of Israel did so in times of distressing â—udgments but what came it to What a remark â—oth God make on it Psal 78. 37 God indeed â—equently useth afflictive Providences as means â—nd Conscience as an instrument for the bringing â—f men to a sincere confession such as Ephraims â—as Jer. 31. 18 19. But he causeth it to work â—o on the heart as to make the man truly affectâ—d with his Sin and with self abhorrence to conâ—ess it 2. It must be deliberate First purposed before â—t is put in Execution there is a rational weighâ—ng of things proper to this purpose which brings â—t to this resolve in the mind hence there are â—ome things preparatory to this Confession that make way for it viz. 1. A well and through Conviction of the sin The word used for Confessing in our Text firstly signifâ—eth to know and it is observable that the Hebrew Language hath one word for knowinâ— and acknowledging intimating that no sounâ— confession can be made till we know the thingâ— Now the knowledge of Sin is not meerly speculâ—tive but practical and belongs to the Conscience â— it is done by reflection Conscience tells the maâ— that he hath done the thing and how he hath done it and shews him the Law which he hath broken and the Righteousness of that Law anâ— the penalty that he hath incurred hereby and iâ— realizeth all this to and in him and this is proâ—perly the Conviction of Sin this is the Spiritâ— work Joh. 16. 8. And he useth the means for itâ— Thus God treated David by the Prophet 2 Samâ— 12. begin And all to prepare him for a kindly Confession he therefore saith Psal 51. 3. â— know my transgressions and my sin is ever beforâ— me 2. A deep sorrow and bitterness of heart by reasoâ— of the sin It must be a mournful Confessioâ— else it will not be an ingenious one Ezek. 16â— 31. And this is a genuine fruit of the forme Conviction When the man hath a right apâ—prehension of his Sin on him it appears in sucâ— colours as amaze him and make him look â—â— himself as the vilest creature living and thâ— embittereth Sin to him and so disposeth hiâ— to a free and full confession of it God therâ—fore bids them to know and see that it is avâ— and bitter Jer. 2. 19. And this cometh in upoâ— serious musing on his Sins and comparing iâ— wiâ—h the holy Law of God 3. A self judging and self condemning for his sin Conscience sits as a Judge it calls the man to an account putteth him on trial examineth the whole case and finally passeth a sentence upon him that he hath done very foolishly and cannot justisie himself that he hath injured the declarative Glory of God that his name hath inâ—uriously suffered by him and that there is all reason that he acknowledge it to him and give him glory in confessing to him and that it is the least thing he can possibly do if ever he hopeth to obtain mercy of
be buisy about other mens Sins and careless of our own Mat. 7. begin If our own Sins do not humble us we cannot be graciously affected with the Sins of other men The High priest was to offer first for his own Sins Heb. 7. 27. Lev. 9. 7. If we pray for others being our selves under Guilt God will not hear us 2. We must charge them home upon our selves There is a word in our Text omitted by Translators generally as redundant which yet seems to have Emphasis in it and is to be read I will confess upon my sins or against hence some read it against my self or against my sins Now we theâ—â— properly confess against our Sins when we lay all we can to their charge to render them vilâ— and odious we not only confess that we have done the thing and transgressed the Law by it But 1. We take the whole blame of it home to our selves It is I that have done it it was mâ— wickedness my vile heart my woful corruption God is clear Psal 51. 4. What though the Devil suggested cursed companions tempted the World was a snare to me Yet it was my naughty heart that complied or I had not done it Thus Paul chargeth on sin dwelling in him Rom. 7. 20. That shall have the blame and it shall not be put off elsewhere 2. We put all the circumstances we can to it to aggravate it We do not mince our Testimony against it but tell the whole truth as near as we can we do not favour our Sin at all or hide the shame of it but put it to the greatest shame that may be 2 Sam. 24. 10. Psal 73. 22. And how large is he on this account Dan. 9. We not only did the thing but against light against conscience against means against mercies against counsels and warnings c. We lay all open that it may appear exceeding sinful 3. Hence we confess our sins with an earnest desire to have them put to death and destroyed Our Text may be an allusion to the Sacrifice on the head whereof the man was to lay his hands and confess his Sins over it and then it was to be Slain So he brings his Sins with a design to have his lusts mortifyed and so confesseth upon them or as Junius renders it I will confess concerning my sins i. e. I will tell all I know about them to forward their Condemnation and this also is requisite in a right Confession PROPOSITION VI. That we are to make this Confession to the Lord. To Jehovah He is the proper object of this duty and all Sin is to be confessed to him though not always to him only There is some times a Confession to be made to men but in no case will that suffice without bringing it to God and to state this aright Let us observe 1. That we are not absolutely bound to confess to men those Sins which Gods Providence hath kept secret from them In some case we ought as anon but in it self it is not a positive duty they are between God and us and we have only to do with him God hath not enjoyned us to expose our selves either in our name or life by publishing them to the world if he will bring us forth it is just but if he will let them so ly hid our business is to see that all be right between him and us 2. That a verbal Confession to men of the wrongs we have done them is not always requisite There is a restoration of wrongs by restitution that is due but this may be done though they know noâ— who wronged them nor is it necessary that they should In some places these are Capital a man by confessing exposeth his life and the wrongâ— may be repaired by another hand and the Sin confessed to God and forgiveness obtained 3. Sins known to others and by which there is 〈◊〉 scandal are to be confessed to men for removing the scandal If it be private and but few know of iâ— it sufficeth to confess it to them Mat. 18. 15. Iâ— we have given them a proof of our Repentance we have removed the scandal so far as we gave it but if the scandal be open and notorious and many are grieved by it the Confession ought to hold in proportion 1 Tim. 5. 20. Them that Sin rebuke before all i. e. If they sin publickly for this doth not cross our Saviours Rule about private offences and the reason for such a Confession is because the Glory of God is concerned in it and as we have dishonoured him by such Sins so we have no other way to give him Glory but by such Confession Josh 7. 19. 4. If God by his Providence brings our secret sins to light we are to make a free Confession of them There are many ways in which God doth this Men think their sins shall never be known being contrived so privately and acted so secretly but God revealeth them and then it is vain for us to hide them thus God dealt by David 2 Sam. 12. and he hath left his sorrowful Confession on record Psal 51. 5. Hence sometimes it is requisite to make a publick Confession when the Sin cannot be legally proved against us Viz. When Gods Providence giveth so much light as our profession is scandalized among men though there be not a full proof When there are such circumstances of discovery as give a moral certainty to men and there are several things known that render us justly suspected as when there is a common fame and such things as make the most charitable suspicious of us and force an enquity to be made Now we are either innocent or guilty and the honour of God requires that we either assert our innocency or acknowledge our Guilt the Apostle reproved the Corinthians on a common report 1 Cor. 5. 1. And he commends their earnestness in clearing themselves 2 Cor. 7. 10. 6. There may be such a distress on Conscience for some sins as will necessitate a Confession to men God sometimes lays the burden heavy on the man and though he confess to God he findeth no ease it is now proper to make use of some or other to unburden our minds unto which may be peculiarly intended in Jam. 5. 16. Confess your faults one to another God hath appointed his Children to be helpful each to other only great caution is to be used here we should chuse such to discover our selves to as will be faithful and secret and are capable of giving us counsel and relief the proper design of it being for the easing of our Consciences But our great business is to make our Confessions to God and this we must never forget and there is great reason for this for 1. God knows all our sins and therefore it is vain to go about to hide them from him They all stand in the light of his Countenance we may hope to escape from men by hiding but to think to get
any thing by not confessing to God is a great folly He doth not need our confession to give him any information he knows them and can set them in order before us when he pleaseth if then he looketh for our acknowledgment and we do not make it this will turn to our damage there is a threatning in that Prov. 28. 13. He that covereth his sins shall not prosper 2. All Sin is against God Men may be injured by it but whether they be or no Gods honour is stricken at by every Sin it is a transgression of his Law 1 Joh. 3. 4. It is a coming â—ort of his glory Rom. 3. 23. And that is an afâ—â—ont offered to him and indeed considered as â—in it is only against him Psal 51. 4. And whom should we make our Confession to but him whom we have provoked by it he is the party firstly concerned and must not be neglected 3. He only can forgive us our sins Our great encouragement to confess is our hope to obtain mercy and pardon and therefore the Gospel which made discovery of forgiveness through Christ is the great motive to poor Sinners to fall down before God and acknowledge their Sins to him Well this is his Prerogative and he will not give it another Dan. 9. 9. To the Lord belong mercies and forgivenesses Men indeed may remit to us the injury done to them so far as they are concerned and too often that is all that we trouble our selves about but the Sin may yet â—y upon us they may do their work but they cannot do Gods work and if he be not atoned that Sin will undo us but if he forgive us all is well and we are happy 4. If we hope to obtain forgiveness of him we must seek it in his way As there is forgiveness with him Psal 130. 4. So there is a course to be taken by such as would obtain it of him and among other things which he requireth this is â—ne viz. that we confess it to him humbly heartily fully hence the promise is connected with 〈◊〉 Prov. 28. 13. Lev. 26. 40. 1 Joh. 1. 9. God will not baulk this and for us to neglect it is tâ— out our selves off from the Gospel hope Noâ— this Confessing to God intends not only a coâ—ming before him in Prayer and laying open thâ— case but a particular reflection and animadversioâ— on the sin under this consideration that it is againâ—â— him to see and bewail before him the wronâ— we have done to his name the dishonour wâ— have brought to his declarative glory the reâ—proach to his Gospel and the profession wâ— have made of it these are the aggravations wâ— are to put to it and by them to lay the greaâ—est weight upon it this was doubtless Davidâ— aim Psal 51. 4. Against thee thee only c. Nâ— that he had forgat the wrong he had done to oâ—thers but the concern of Gods Glory went nearest to him and swallowed up the rest so saithâ— the poor Prodigal Luk. 15. 18. I have sinned againsâ— heaven and before thee 2. It follows to shew how necessary and proâ—per such a Confession is for the relief of a dâ—stressed Conscience Which will be evidenced bâ— the following Conclusions 1. That the great burden lying on the Conscience thâ— distresseth it for Sin is the Guilt A gracious Soâ— indeed is humbled and put into mourning by reâ—son of the pollution that cleaveth to his Sin aâ—â— it is the principal ingredient of a kindly godâ— Sorrow for sin but though that abaseth thâ— man and makes him vile in his own sight yet doth not fill him with those perplexities we aâ— now considering of The terrors of Conscienâ— arise from the apprehension of Gods Wrath and the impression which the Curses of the Law make on the Soul he seeth God coming against him as an enemy armed with revenge and is in fearful expectation of falling into his hand it is this anger that overwhelmeth him Psal 38. 2. 88. 7. And it is the apprehension of Guilt that produceth it God appears to him terrible in his Holiness and Justice and he doth not apprehend the comfort of a Sealed Pardon hence arise all his Soul agonies 2. That hence as long as this Guilt lieth upon the Conscience the distress must abide A man indeed may be under Guilt and yet have much seeming quiet and how many have a stupendous load of Guilt lying on them and do not groan under it because they feel it not because Conscience is asleep and senseless and many get ease again though their Guilt abideth because they have baffled their Consciences and charmed them into a false perswasion but this is certain while the Conscience hath the remorce of the Guilt upon it and apprehends it the man can have no rest all the diversions he can turn to all the carnal delights he seeks to content himself withal give him no relief the Arrow of Gods wrath abides on his Conscience and festers there his pain is not in the least abated and how is it possible that whiles a man is dogged up and down with an accusing condemning Conscience charging on him the Guilt of Death and threatning him with Eternal Damnation he should have any rest he cannot think it a light matteâ— to Dwell with Everlasting Burnings when they arâ— realized to him though he scoffed at them wheâ— he believed them not 3. This Guilt is not removed from the Consciencâ— but by forgiveness Nothing but a pardon can takâ— it away I know Sinners have other courses tâ— benumme their hearts and stupify the sense oâ— their pain and sometimes by Gods awful Judâ—ment they obtain to bring themselves into dedâ—lency it may be carnal confidence and vain prâ—sumption some mens Consciences are stupifieâ— others secure under a refuge of lies but this is â— false peace the wound is but skinned over anâ— the core will fester within and break out agaiâ—â— more fearfully That man who seeks to quiet hâ—â— mind from the trouble which Sin hath broughâ— him into any other way but by seeking forgiveâ—ness doth but cheat his own Soul and lay a founâ—dation for his greater sorrow Isa 50. 11. Till foâ—giveness cometh the Wrath of God abideth hiâ— Justice stands engaged to pursue him to death anâ— the irresistible hand of Omnipotency is ready tâ— do the Execution nor can any thing remedy thâ— but a free pardon the man cannot expiate it aâ— his repentances and reformations will not satisfâ—â— for it till the Blood of Christ be applied to it will certainly remain 4. That this must be witnessed in the Conscience tâ— give it ease There is peace with God upon the apâ—plying of a pardon Rom. 5. 1. The very act oâ— forgiveness past in the Court of Heaven is a fruâ—â— of Gods being reconciled and rendereth the mans late peaceable but this peace doth not influence â—he Conscience to make peace there till it be acâ—uainted with and ascertained of this forgiveness â—he still his Guilt
pass upon the man as shall make him to know the sinfulâ—ess of his sin so as to discover it vile and hateâ—ul else he will not repent of it Every natural man is in love with Sin natural corruption calls â—t good approves of it he hath chosen it and â—ll he hath another discovery made of it to him â—e will hold it fast not let it go In true Repenâ—nce there is a turuing from sin and it is the act of a â—asonable Creature and therefore he must see â—eason for it else he will not because his heart knit to it and there are two things necessary to â—e seen in it viz. The miseries it hath exposed him â—â— and the vileness of its nature for though a â—al Repentance may be wrought by the former â—t that which is Evangelical will not be without the latter hence both are put together Jer. 2. 1â— The end of Conviction is to drive the man so Repentance and hence will naturally draw some such a Confession of it 2. The Sin thus seen must be heartily bewaile There is a Sorrow for Sin that accompanieth truâ— Repentance and helps to make it unrepentable and is to be a witness that it is sincere It is not enough that the man leave off the former practise of the Sin but Repentance requires that he express real grief of heart that ever he was guilty 〈◊〉 sinning so Ephraim Jer. 31. 18. And God promiseth to put such a spirit into his people when he cometh to turn them graciously Zech. 12. 10. 〈◊〉 In which bewailing of Sin there is besides him grief for it a lamentable crying out against it that which hath brought all our misery upon 〈◊〉 so Paul in Rom. 7. And this also carrieth in an implicit confession especially when we consider that he must bewail it as his own Ezek. 17. 16. 3. The man must judge himself for it In tâ— Repentance there is a formal process in the mâ—â— against himself Conscience doth in the naâ— of God call a Court in the man he Summoâ— himself to the Tribunal he indicts himself 〈◊〉 sinning against God in transgressing his Hâ— Law chargeth it on himself as done voluntanâ— by the naughtiness of his own heart finds him self Guilty and ratifieth the threatning of God Word against himself all this is contained in tâ—â— one Hypothesis 1 Joh. 3. 20. If our heart condâ—â— us The word is used for the â—pronouncing Sentence on a Guilty Malefactor Now what â—â—dence doth the man use in this process but his â—n Conscience which is done by a free and â—ll confession acknowledging that he hath done â—â—e thing and done sinfully in it Psal 106. 6. 4. He must turn away from it by an utter rejecting Repentance is a turning and that supposeth â—o terms now the term from which is his 〈◊〉 and what manner of turning this is the word of God acquainteth us There is a turning â—â—m it by abstinence or leaving off and that supâ—â—seth a being perswaded of the unprofitableness â—â—d vileness of it which carrieth in it an acknowledgment Job 33. 27. But there is also in this â—â—ning an abjuration of it the man is divorced â—n his sin he casteth it off resolving never to â—â—ve to do with it any more Hos 14. 8. Job 34. â— And this is attended with a self loathing and â—â—red of his sin and putting it to open shame â—â—ich must needs carry such a confession in it 5. He must turn unto God This is the term to â—hich all true Repentance leads so God points â—â—em Jer. 4. 1. If you will return return to me a man leaveth off one sin and diverteth to either this is only a traversing of his way and â—â—veth that he hath left no sin heartily Now â—our turning from Sin to God there are two â—â—ngs aimed at without both which there is acceptable turning and both of them call confession we turn to him for his favour â—â—d that we may obtain reconciliation and we 〈◊〉 of him pardon which that we may gain he expecteth our hearty confession and we dâ— it with a full purpose to devote our selves to 〈◊〉 Service thence forward and that presumes a confession that we have before been uneven in it aâ—â— seek of him grace to carry it more upright afterwards Psal 80. 18. 10. The Glory of God is much concerned in the Confession It is suitably accommodated to the way in which God will exalt his name in the Salvation of Sinners for 1. Forgiveness of Sins is an act of Gods free favâ—â— to the Sinner He was fallen under the Condemnation of the Law and into the hand of Revenging Justice the Sentence was past upon hâ—â— that he must dy and it was righteous he himself was utterly unable to satisfie for his oâ—â— Guilt nor was there a ransom price to be fouâ— in heaven or earth among created beings tâ—â— would answer the demands of Justice or buy 〈◊〉 his penalty from him If ever then he be 〈◊〉 livered from the Wrath to come God must provide his own Satisfaction and conferr it upâ—â— the Sinner gratis and he must have it with money and price Gods pardon is bestowed 〈◊〉 his own name sake Psal 25. 11. 2. Gods design in this is the Exaltation of 〈◊〉 Glory of his Grace in pardoning the Sinner 〈◊〉 must have some design in all his Works beâ— a wise and intelligent Agent this design mâ— ultimately refer to his own Glory for beâ— the chief Good he must be the last end of things hence though he aimeth at the Sinâ— Salvation in it yet that must be in order and subordination to his own Glory which can be no other than his Declarative Glory for as to that which is essential to him it is perfect nor can it be greater or lesser Now though his Justice doth receive a wonderful illustration and sits in State â—n the way which he hath contrived to bring this about yet the great Attribute which is celebrated â—n and by this effect is his Grace nor can we conceive how this Attribute could be more eminently illustrated than in this way What greater Grace can we think of than that the great God â—he hath no need of the Creature was highly provoked by it and could have gotten himself a â—ame for ever in its eternal ruine should without â—o much as being sought to by the Sinner of his â—wn meer good will provide so richly for its deâ—â—â—erance from Wrath as not to spare his own Son â—â—t give him for a ransome Well might the Apoâ—â—le ascribe it hither Eph. 1. 5 6. 3. Hence this rich grace of his is to be celebrated by â—s in it As we are the monuments of it so he expects of us suitably to be acknowledged for 〈◊〉 We must not only be the instances but the proclaimers of this Grace we are not only to be â—assive but active in Glorifying God and he hereby layeth on us the most potent obligation â—ereto We can never recompence him
would do so and that upon this purpose God forgave him This seemeth to refer to 2 Sam. 12. 13. He there made a short acknowledgment upon which the Prophet declareth his pardon but he with this resolved on a more ample and enlarged business of it notwithstanding the intervening forgiveness this he accomplished and hath left upon record in Psal 51. And it tells us That sense of a pardon should not prevent but encrease our humble acknowledgment of our sin unto God And indeed there is nothing that more tendeth to melt an ingenious soul into self abhorrence for his sin than the wonderful kindness of God in being so ready to forgive it The word Forgavest is the same that is used verse 1. Where we took notice of the import of it In summe Sin is then forgiven when the Guilt of it is removed and God is reconciled to the person and so he is delivered from the Curse threatned in the Law And it is remarkable that he doth not only say thou forgavest my sin but the iniquity of my sin This is diversly understood by Interpreters but all agreeable to the matter in hand The word translated Iniquity properly signifieth Crookedness Pravity Perverseness Maliciousness but is not so here to be understood for the taking away of that properly belongeth to Sanctification whereas Forgiveness belongeth to Justification Some therefore read it Guilt and so the word is often used because Sin is by reason of its relation to the Law attended with Guilt and then it is that which forgiveness hath the immediate respect unto Others read it Punishment in which sense also the Scripture useth it by a like Metonymy which is consequent upon Guilt that being nothing else but a binding the Creature over to suffer it and is therefore removed together with it Others suppose the Psalmist to use this expression to set forth the wondrousness of Gods forgiving Grace by the consideration of the greatness of his sin which was thus forgiven and read it my most sinful sin and Paul seemeth to borrow his expression from hence Rom. 7. 13. q. d. my Sin was extraordinary great and yet thou so readily forgavest it In a word the Iniquity of sin is in that it is a violation of the Command of God and thereby a just provocation given him to break forth in revenges upon â—â—e Sinner for it and this is that which is removâ—â— by forgiveness Hence Gods readiness to forgive on Penitent Confession DOCTRINE GOD is exceeding ready to Forgive the truly Penitent upon their humble Confession how great â—ever their Sins have been The Psalmist here â—â—mmends God to us for one wonderfully prone 〈◊〉 pardon penitent Sinners upon his own very â—â—rge experience What this Confession is hath â—een already observed under the former Doctrine Here therefore we may further Enquire 1. What is implied in this forgiveness 2. Wherein the readiness of God to forgive is discovered 3. What influence such Confession hath to the obtaining this forgiveness 1. What is implied in this Forgiveness A. Forgiveness properly signifieth a free remission of 〈◊〉 offence without any satisfaction made by the person 〈◊〉 forgiven For when a man hath fully satisfied â—t the injury he hath bought his peace and it â—ould be injustice to pursue him for it afterwards 〈◊〉 Forgiveness is an act of free favour Now this may be considered either in respect of personal wrongs between man and man or with regard iâ— the Transgression of a Law wherein there is a penalty due in Justice and the Judge is concerned in pursuing it and this latter best resembleth the case of a Sinner and in this respect satisfaction may be given to the Law by the procurement of the Judge that so Justice be not perverted and yet a free pardon may upon it be given to the Offender who did nothing to the procuring of that satisfaction and such is the case here This Forgiveness then belongs to and is one essential part of Justification and therefore presumeth such a satisfaction made and accepted by God upon which and in respect to which he proceedeth to pass an act of forgiveness upon the person who before stood Guilty and it properly consisteth in a free and full discharging of him from the whole Condemnation of the Law and putting him out of the danger of it and hath these things contained in it 1. He is supposed to be arraigned tryed at Gods Bar and there found Guilty and Sentence of Death there past upon him for his sin All this in course goeth before and maketh way for a pardon and this the Spirit of God doth in the Conscience when he Erecteth a Tribunal in Gods Name and formally proceedeth We read of our own heart condemning us 1 Joh. 3. 20. And this is the first work of Conviction ascribed to the Spirit Joh 1â— 8. without which the riches of Gods grace cannot be suitably apprehended and acknowledged by the pardoned one 2. Hereupon God by an act of Soveraign Grace â—evokes the Sentence The man is first condemned and then pardoned and though God hath always an eye to the Propitiatary Sacrifice in it by vertue of which he can be both just and merciful yet in the application of it to the person as he manifesteth his Grace so he acteth his Soveraignty Rom. 9. 18. And here he disannuls and makes void the Sentence in respect of the Sinners person Job 33. 24. 3. By vertue of this act the Sinner is made as free from the Condemnation of the Law as if he had never transgressed it Rom. 6. 14. He is delivered from his Judge there is no more Condemnation Chap. 8. 1. 33 34. His Sin is sunk into the depth of oblivion and shall no more rise up against him 4. This act being Forinsical is entred on record to stand irrevocable We read of Books to be Opened in the Great Day out of which men are to be Judged Rev. 20. 12. Now in these Books are Registred all acts that have formerly past not only the Sins of men but all the Transactions between God and them and so all the pardons that have past So that in that Judgment though it be found that all were Sinners and Condemned yet the pardons that have been given out are filed and will there be produced Now there is a double record or two Books wherein the act is written 1. There are the Records of Heaven or the Rolls of Eternity And this is the first original authentick Register of this forgiveness and many times is past some while before the other and is indeed nothing else but Gods gracious revoking the Sentence and enrolling the man among the number of the pardoned whereby whether he know it or no his state is secured and he is put out of the danger whatsoever fear and terrors may perplex his mind about it 2. There is the Record of Conscience which is the duplicate or transcript of the Original signed sealed and witnessed by the Spirit of
God in the Conscience of the person A Copy of his pardon thus ratified iâ— given to him and he is made to read and believe it as coming from God himself and from whence resulteth the Testimony of Conscience acquitting of us 1 Joh. 3. 21. If our heart condemn us not c. i. e. acquits us on good grounds Now this God giveth to the man when he sees best and this is more peculiarly aimed at in our Text though not in separation from the former for without that this is a delusion nor is there any safety in an acquitting Conscience so long as God condemneth us 3. Wherein this readiness in God to forgive is discovered A. Besides that God hath proclaimed this in his Word to belong to his great and glorious Name as that wherein he delighteth to make himself known to the Children of men Exod. 34. 6 7. There is abundant demonstration that he hath given for the confirmation of the truth of it 1. In that any of the sinful race of men have ever been forgiven Such is the vile nature of Sin so high is the affront that is offered to God by it there is so much of malignity in the least Sin and so great an indignity done to the Declarative Glory of God by it that if he had not an heart in him to pardon there had no such thing ever been heard of One Sinner pardoned though the least that ever was in the world is a Monument of Gods wonderful Grace and proclaimeth him to be a forgiving God One such instance saith that there is forgiveness with him for it must proceed from his own voluntary inclination who found the Sinner to be his Enemy and might justly have destroyed him for ever To see a Sinner saved from hell is a matter of just admiration to all such as ever were acquainted with the nature of Sin and what it hath made men to be 2. In the way which he hath contrived to bring about the forgiveness of Sinners The right consideration of this will shew us how deeply Gods heart was engaged for it in the days of Eternity and how unchangeably it is fixed on it in as much as he laid it out before time and pursued it to effect in the fulness of time and truly this is that which hath surprized the Holy Angels themselves with astonishing wonder and they still gaze upon it with greatest admiration the Psalmist observeth Psal 130. 4. With thee there is forgiveness but how comes it to be with him how came he to have a stock of pardoning mercy laid up by him It is true nothing is more free than forgiveness it cannot be bought by but must be given to the Subject but there must a door be opened for the extending of this though God is prone to pardon Psal 86. 5. Yet there was that which lay in the way of it which must be removed else there could have been no application of it the Justice of God which was concerned in and by which the First Covenant was ratified had righteously doomed man to dy for sin and the truth of God had declared that he would stand by his own Law yea and his Holiness by which he is bound for his own Glory would not admit that that Covenant should be baulked Mat. 5. 18. How then shall the Sentence be Executed and yet the Sinner be pardoned There was but one way in which this could be brought about and that was by the interposition of the Eternal Son of God undertaking to be substituted in the Sinners room and to answer all the demands of the Law in his stead that so Justice being satisfied might conspire with Mercy in the Sinners Salvation Psal 85. 10. In which affair the Son of God must become man and be humbled to death and bear all the weight of Divine Displeasure even all the penalties of sin Isa 53. 4 5 6. Nor was Salvation possibly to be had in any other way Acts 4. 12. And yet such was the kindness of God that all this should not obstruct the matter but he would rather make all wonders to meet in one and not Spare his own Son but give him for us that so he might express his kindness to us in pardoning out sins And what greater discovery of good will could there be 3. In the free offers that he maketh of it to men He hath not only made way for it by the Obedience of his Son who paid the price of our Redemption but published it in the Gospel and tendered it to all that come within the sound of that Proclamation And there are two things that set forth his readiness to apply this forgiveness to Sinners 1. That he maketh offer of and invites Sinners to accept it He hath ordered that man be told that he hath forgiveness and that they be bidden to come for it He doth not wait till miserable Sinners cry to him for it which yet would be a rich favour if so they might find it at his hands but because they sought it not nor ever would have done so he sends them an Embassy about it Isa 65. 1. 2 Cor. 5. 20. And would he do so did he not delight in pardoning 2. That he offereth it freely And if he did not do so the Sinner must for ever go without it for he had nothing to purchase it with The Gospel Invitations come as freely as can be supposed Isa 55. 1. Rev. 22. 17. If it be here objected you teach that there are Gospel Conditions on which it is only to be had how then can it be said to be free it may readily be replied there are no other Conditions required in the Gospel but what among men are required in order to receiving and being invested with the freest gift that can be there is nothing but acceptance of this gift and acknowledgment of the kindness of the bestower faith is the hand that receiveth it whereas unbelief puts it away and is it not meet that he who would have the benefit of a gift do accept of it or doth such acceptance derogate from the grace of the Giver and what is our Obedience but our thankfulness to God for so unspeakable a gift and shall any say the gift was not free be cause I was thankful for it the Sinner was worthy of death and deserved no pardon and yet he may have it for receiving and is not God willing 4. In the urgent entreaties he useth with men to accept of this forgiveness He not only offers it but pleads and is very urgent and importunate with them as if it were a kindness done him to take it of him as well as to them in their having it he useth all sorts of arguments to perswade them by he tells them what need they stand in of it that their eternal welfare depend upon it that they are condemned and going to Execution and must need perish if they be not pardoned and therefore how much they
in the hearts of the Godly they are emboldned to sin by it Was there not such a spirit in them Jer. 7. 9 10. and them Psal 50. 21. And if we observe the great allowances that many under the Gospel give themselves in their immoralities and the great security and confidence which for all they nourish themselves in we shall discover them to be built on this rotten foundation and if their tongues do not their lives do plainly utter that Rom. 6. 1. Let us continue in sin that grace may abound as if the kindness to man proclaimed in the Gospel were nothing else but an indulgence granted to the Children of men to live in all manner of licenciousness Be we then warned to beware of thus abusing this precious truth in which God expresseth his rich mercy to sinful men And therefore Consider 1. God is holy and just as well as merciful The Divine Perfections as they are in God are not separate one from another though to us they are distincly discovered because we cannot otherwise entertain the notion of them there can therefore be no clashing among them Now there are other Attributes besides Mercy and Grace which God hath declared in his Word and will display in his Works there is his Justice as well as his Mercy and he will have Monuments of them both Rom. 9 22 23. And when he doth display his mercy it shall be agreeable with his Justice Psal 85. 10. And there is Holiness which is celebrated in the display of every other Attribute Psal 99. ult How vain is it then for any to lean the whole weight of their confidence for eternity upon so weak a foundation as this What though God is wonderfully rich in mercy May he not appear so for ever in others though you be never made sharers of it shall he not be admired in them that believe though Unbelievers perish for ever may not you for all this be Vessels of Wrath and so be made foils of his mercy in others Or do you think that God will stain his Holiness that he may magnifie his Grace Be not deceived 2. God will certainly forgâ—ve no Sinners but in his own way Infinite Wisdom hath contrived a way for the exalting free grace in the Salvation of Sinners so as with it to give lustre to his other Perfections and herein he gives us to see his merciful nature in that he hath found out and brought about such a way to do it in and hath not spared for cost in the effecting it but for Sinners to expect it out of this way is a great madness it is enough there is forgiveness with him Psal 130. 4. And if we may in any way obtain it we shall owe him the praise of it for ever but still God threatens such as neglect this way that there shall be no mercy for them Isa 27. 11. 3. Hence there are none more like to be peculiar monuments of his Wrath than such as thus turn his Grace into wantonness Though God hath a mind to shew compassion to Sinners yet he never designed to shew any favour to Sin but in this very way to let it be seen how odious it is to him If he had indulged it in any it had been in his own Son when he took the imputation of it on him being immaculate in himself but he spared not him Rom. 8. 32. And what do you other than go about to make the Holy God a patron of sin as if he had found out a way to Save Sinners in their sins and encourage them to hold on a course of them What can more derogate from his Glory needs then must this expose you to his more exasperated Wrath See then what he hath to say to such as you Psal 50. 22. Oh take heed USE II. This Doctrine may farther be improved to quicken encourage and direct miserable Sinners As we ought not to be presumptuous so God would not have us to despair or be negligent Hope is the incentive of endeavour and the consideration that we have such a God to do with may weâ—â— be improved by us all to these ends And here 1. Let it quicken secure and confident Sinners â—â— seek forgiveness at Gods hand Let this good news rouse you to ask a pardon and not sit still To move you Consider 1. Your Sin hath destroyed you This is true concerning all men in their natural state they are under the Curse and Condemnation and Stand guilty before God all the world are so Rom. 3. 19. Beware of thinking all well and safe while the Law hath declared you men of death and past the Sentence on you Remember what a God youâ— have to do with and how fearful a thing it is to fall into his hands 2. Know that except God pardon you you muâ—â— needs perish There is but this one way to escape miss of that and your case is hopeless to think to make satisfaction to offended Justice by any Righteousness of your own or find a price to buy off the Sentence any where else is vain It must be an act of Grace that only can give you a discharge from the Execution of the doom past upon you without which Justice will make its demands and pursue you till it hath brought you under the whole weight of Gods Wrath which will issue in your perdition 3. There is a pardon to be had with God This is the glad tidings that is published among a company of perishing Sinners and ought be counted â—â—ortby of all acceptation 1 Tim. 1. 15. It is one Letter of his Name a God forgiving iniquity transgression and sin Exod. 34. 7. And why hath he proclaimed this but to perswade such as want it to â—earken and make out after it and who could have told man that it was possible that Justice should consist with forgiveness if God himself had not revealed it 4. There is no obtaining it but in this way of Confession It is Gods will and there is all reason for it that men must part with their sins as they hope to have them forgiven and if ever they part with them they will confess them or how shall we go to God for his forgiveness but by carrying our sins with us to have them forgiven And in what way can we spread them before him but in an hearty confessing of them how shall God be Glorified by us unless we acknowledge our desert to have suffered his wrath â—or our sins and what exception can Sinners make against this if God should require some great thing of you would you think it too much in order to escaping his wrath What pretenâ—lons did they make Mic. 6. 6 7. How much more then when this is all if you confess and forsake you shall find mercy 5. Be assured that he will not always sit in this Office The Throne of Grace which is now Erected will ere long be removed the Golden Scepter that is now Stretched out will
shortly be withdrawn if now you slight the offers of a pardon you will ere long seek one and nor obtain it God will hereby be incensed read how he declareth it Prov. 1. 24. c. Take heed of delaying the Proclamation is out against you Justice hath you in chase if you make not hast to the City of Refuge you will be overtaken Now prevent it lest you mourn too late 2 Let it be to encourage drooping and desponding Sinners When Satan can no longer cherish presumption in men but the Spirit awakens and puts them in fear he now seeks to overwhelm them with fears and put them out of hope here then is a precious cordial for such For Encouragement Consider 1. You have a gracious God to do withal who delighteth in pardon He is indeed holy and just but be not disheartened by that he is for all that merciful those Attributes cannot hinder his being so all that he hath done to make way for this forgiveness stands to let us understand how much his heart is in it Would he ever have given his own Son to be made an offering for sin had he not taken pleasure in exalting his pardoning grace among a company of sinful Creatures 2. He hath laid in enough for your pardon whatsoever you have been It may be the greatness of your sins terrifie you or the multitude of them or your long continuing in them and the many aggravations circumstancing of them which makes you think them to outbid a pardon but know it that because God delighted in forgiveness he provided for the glorifying of it by laying it upon one mighty to save and hence in the Satisfaction made by Christ there is sufficient to answer all the demands of Justice for the greatest Sins and Sinners Such are therefore encouraged Isa 55. 7. There can be no wrong done to the Law of God abundance is added to the manifestation of his grace by this there is therefore no room leâ—t for your doubting on this account Nay you may make a plea of it Psal 25. 11. 3. He urgently offereth this pardon to you You may question but will God entertain me if I come to him for it Will he not reject me but if it were so surely he would not send so many messages to you use so many entreaties with you to accept and come up to the terms of forgive ness nor come himself by the secret addresses of his Spirit moving on you in the means God doth not dissemble with men It was once used as an argument of consolation Mark 10. 49. He calleth thee and the same may be said to you What mean all those pleadings in the Ministry those repeated Calls and Invitations What intends this long continued patience used with you notwithstanding your unbelief and standing off Why should you say he meaneth not me he himself hath invited every one that thirsteth and is weary and if you are such you are specified 4. He is grieved at your unbelief and despondency He takes it ill that troubled Sinners should question the truth of his protestations that they should rather credit Satans discouragements than his invitations that when their adversary tells them there is no hope you have sinned beyond a pardon he shall be believed and that when he himself tells them he hath a pardon provided and it shall be theirs upon acceptance that he is a merciful God and is willing to be reconciled they should suppose he meaneth not as he saith this unbelief grieves his Holy Spirit and you have grieved him â—â—ough already 5. He asks nothing of you to purchase this forgiveness You are apt to say What shall I bring I have nothing I can do nothing to procure it and this disheartens you but without reason for he knows your poverty and so hath himself laid in for that the work is already done Justice is satisfied the demands of the Law are answered Jesus Christ hath gone through that Province and nothing is left to be done by you he therefore expects that you come empty handed Isa 55. 1 And if you think to bring any thing with you and lay in for it it will be the ready way to be rejected it is his Grace that he seeks to exalt in your forgiveness and you must compâ—â— with it 6. Hence he only expects that you should Confess This is the great thing he stands upon you humble and cordial acknowledgment Jer. 3. 11 I know proud nature had rather to do somethinâ— else than come to this but God will have â—â— thus to testifie our Humiliation and acknowledgment of his grace to us if then you 〈◊〉 heartily confess he will readily forgive 7. He counts himself Glorified by this Confessâ—â—â— Josh 7. 19. And indeed by it we acknowledge our own merit and his Righteousness in the Sentence of Death past upon us as he Psal 51 4. By this we lay our selves down at-his feeâ— and acknowledge that if ever he forgive us it must be for his own name sake and so we ascribe our pardon to him and give him the praise of his grace 3. Let it be to direct Sinners in this affair how Confession is rightly to be made was opened under the former Doctrine Only for our help in it take these Rules 1. Be duly affected with your Guilt Till we rightly apprehend that we shall never kindly confess our sin the want of this is the reason why some confess not at all and others do it so slightly whereas when once the Soul is under the burden of this and finds himself justly condemned this will draw forth a free and full Confession Psal 51. 3. 2. Know your own impotency to remove this Guilt This is the undoing of many a convinced Sinner who finds himself under Condemnation and not being humbled but acted by a legal spirit hopeth to make up all by a Righteousness of his own and so instead of duly consessing falls to his Reformations sets upon abstinence from sin and takes a task on him to perform moral duties hoping so to make up ill and thus deceiveth himself Know that you cannot do any thing to purchase Gods favour Isa 64. 6. 3. Renounce all other hopes of pardon but what must derive to you through the free Grace of God If you expect it may come in any other way it will spoil your Confession either it will prevent it or make it a meer legal thing it will lose its direct end which is to carry us off from every other bottom to cast our selves upon the meer mercy of God in Christ and if we have our hope on any other thing our pride will keep us from this Resolve then as Hos 14. 3. Ashur shall shall not save us c Conclude positively if Grace save us not we perish for ever 4. Be not afraid to confess your Sins with all the aggravations It is a foolish fear in some lest 〈◊〉 they do aggravate their sins they should thereby damp
root of the matter in them through the prevalency of the 〈◊〉 Isaâ—â— in their members That then we may rightly take up this truth observe these Conclusions 1. That all disobedience to Gods Commands proceeds from the corruption in mans nature This is the proper fountain to which it is to be referred and this will be evident from the consideration of these things 2. That man was made at first for the Service of 〈◊〉 I do not say that it was the end of Gods intenâ—ion that all men should actually serve him for then they should certainly have so done for that end of his is never trustrated but it was mans end unto which he was appointed by the reyealed will of God God intended that it should be mans duty to serve him and that this should be his way to happiness and his coming short of it his misery and accordingly made him capable of this service gave him a Rule for his direction in it and â—aid him under the strongest obllgations of conformity to this Rule 2. That mans concreated Grace both enabled and enclined him to this Service God not only made all for his glory but he suited every thing to glorify him in the order wherein he placed it and according to the way wherein he would have glory from it It was an active free voluntary Service that he expected of man and it was an holy Service and so required a principle of holiness in him accordingly he made him a Reasonable Creature having an Understanding capable of discerning his Rule and judging of it and a Will fitted to make choice of it and Affections suited to prosecute it and manage his outward man therein but this is not all for he Imprinted his Image on him gave him Holiness and Righteousness Eccles 7. 29. And in Sanctifying he both impowred and disposed him to Serve him in a right manner 3. It was by sin that man revolted from that Service It was a transgression of the Law of God in which mans Apostasy did consist the very act of it was an act of Rebellion this is the very nature of sin 1 Joh. 3. 4. By that act of Disobediance that our First Parents committed sin was Introduced into the world Rom. 5. 12. If sin had not gotten into mans heart he had never violated the Command 4. The Grace that is renewed in the Children of God is a new Principle of Obedience in them Sanctifying Grace is put into us by the renewing of the Spirit Eph. 4. 23. Which supposeth that man once had it and lost it it is therefore the same Grace for kind that man had at first it must then have the same influence upon him and be given him for the same use which is to enable and dispose him to Serve God It is therefore called life because by it we are are enabled to live to God and being a principle of Holiness it can have no other tendency than to put us upon living holily 5. Hence all disobedience must needs flow from that eâ—mity that is in us which is not nor can be subâ—ect to the law of God It is the very disposition of the flesh or corrupt nature in us Rom. 8 7. From it then must proceed all that Opposition that is made by us to the revealed will of God If man had not sin in him he would not disobey if then he do so at any time it is Sin that leads him to it All sins are charged to be the fruits of the flesh Gal. 5 19. c. Hence every act of obstinacy is a manifest dâ—scovery of Original Sin in men 2. Hence all the disobedience that the Children of God at any time are guilty of proceeds from and discovers the corruption in their nature That they have perpetrated such acts yea and continued in them there are divers instances of it in the Word of God and there must be some principle in them from which it derives it cannot be their grace and so it must flow from their sinful nature for 1. The grace in them prompts them to the Service of God A Child of God so far as he is gracious is cordially bound for God and his glory and engaged in universal Obedience the new nature puts into him a respect to all Gods Commands Psal 119. 6. It fills him with a love to God and delight in his Precepts Rom. 7. 22. 1 delight in the law of God according to the inward man i. e The new nature which is born from above Grace in the Child of God is the Image of God on him and it puts him upon imitating of God in all his imitable perfections so that if he had nothiâ—â— but grace in him he would never do any thinâ— but what is pleasing to God 2. But they have in them another party which Flesh The Scripture frequently useth this woâ— to express the sinfulness of mans nature by reason of carnal lusts dwelling in it in opposition to which it calls Grace Spirit Gal. 5. 17. Now Gods Children have of this Flesh in them they were once all flesh but in Conversion when Christ sat up his Kingdom in their Souls he put his Spirit upon them but he doth not at once take away all the corruption of their natures but there are the relicks of it abiding in them Paul complains of it Rom. 7. 23 24. And there is none that can pretend to be free from it 1 Joh. 1. 8. 3. This Flesh in them is ever drawing them from their Obedience Though the Dominion of it be broken the remains of it are strong active and politick and it always resists the motions of grace Gal. 5. 17. And is many times too hard for it in us and so Captivates us sorcibly Rom. 7. 2â— We shall never be rid of it so long as we live and as long as that lives it will give us trouble it will have its cravings arguings forcible motions its importunities are urgent and it hath a thousand cheats to put upon us we are therefore warned to beware of being deceived by it 4. Hence when they are-at any time drawn aside it is by this Satan indeed waits for opportunity and instigates the corruption in us and so far he may be charged with it but not so as to excuse our Concupiscence from the â—lame and guilt See Acts 5. 3. Why hath Satan impted thee If a Believer is precipitated into any sin and breakes his bones his lust must be charged with it Jam. 1. 14. If there be any grace stirring that will resist it therefore had no hand in it Rom. 7. 20. It is no more I. 3. Hence when a Child of God resists the means used with him he wofully resembleth the Wicked He is not indeed a wicked person because God looks upon men and denominates them according to the reigning principle in them now Sin hath not the Dominion in a Child of God but Grace how sar soever corruption may prevail at some times
that is felt For as love embraceth a present good with Joy so hatred entertains a present evil with Sorrow and for that reason all the miseries that befal men are called Sorrows because they will put them to grief who undergo them Here we may enquire 1. Wherein sorrows appear to be the portion of the wicked A. The truth of this assertion is little believed in the world and because men are apt to judge according to sense and not to look beyond the present time no small prejudices have been taken on this account and there are three observations that mens corruptions have taken occasion from for this 1. The promiscuous events of Providence to good bad The wise man hath such an observation Eccl. 9. 1 2. And men have been ready to conclude from hence that God regards not the affairs of the world and that neither doth Sin displease him nor Godliness please him and so to argue that there is no advantage at all in an holy life nor any good to be gotten by the strict Service of God as they are brought in Job 21. 14 15. Thus do men nouâ—â—sh themselves in Atheism think it is with reason 2. The little affliction and great prosperity that maâ—â— wicked men meet with here They see such as give themselves up to all manner of leudness and abominations to succeed and enjoy health peaceâ— grandure and all that is desirable and more than heart can wish and no notorious Judgments oâ— God do befal them but they spend their days in wealth and have no hands in their death this make good men sometimes envious at them Psal 73. 3. And wicked men to think that God approves of their wickedness Psal 50. 21. And hereby they are confirmed in their evil ways Eccl 8. 11. 3. The great afflictions that many Godly ones are exercised withal Though they fear God and keep themselves clear from their sin and walk uprightly in their lives yet they are plagued every day and chastâ—ed every morning how far that good man was prejudiced by this we may see in the conclusion he was ready to draw from it Psal 73. 13. I havâ— cleansed my heart in vain And how apt is the wicked world to insult over the people of God in this regard and bitterly to upbraid them See Psal 42. 10. And the Prophet takes notice of their insolence on this account Jer. 30. 17. And hence men are apt to conclude that either these Sorrows are the peculiar inheritance of Gods people or at least that they are the common lot of all men It is therefore needful to clear this matter and shew in what regard they are the proper portion of the wicked The word wicked is used in the Scriptures on a double account 1 To set forth persons who are notoriously vile that have sold themselves to sin and live inâ— Sins against the light of nature rendring them scandalous to all that are civil and sober 2. To denote all unregenerate men that have not been Converted how sober soever their Conâ—ersation among men may be Hence Godly and Wicked are frequently put distributively as dividing the whole world between them Now though men by their egregious vileness purchase a double portion of sorrows to themselves yet the Doctrine hath a next respect to the latter and reckons every Unregenerate man entituled to this undesirable portion and that they and only they are so and how they come to be so is now to be considered and may be laid forth in the following Conclusions 1. That all the miseries which procure sorrows to men are the fruits of the Curse of the First Covement Miseries are evils on that account they are sorrowful to the sufferer and being evil the Creature hath a natural averseness to suffering them When God made man and placed him under a Covenant obligation to do him Service he strengthened it with a threatning that in case of his disobedience evil should befal him hence as he â—elt no evil before so he was out of danger of eâ—er meeting any in case he had continued in his Obedience to God Hence all the sorrows that man is capable of were put in one word viz. Death Gen. 2. 17. And whatsoever hath befallen any man since the Creation that hath been grieâ—ous to him arose originally from hence If the â—urse had not taken place there had no such thing â—een heard of but in the threatning 2. Hence it was by sin that mankind fell under these miseries All sorrows are summed up in Death and Sin brought that into the world Rom. 5. 12. It was shut up in the threatning before but Sin made way for it getting loose and spreading all over the world the threatning is the occasion of mans undoing but not the cause of it that must be charged upon Sin God stood engaged in Justice to see to the fulfilling of his own Law but if Sin had noâ— violated it there had been no room for the threatning to take place Hence all Gods Judgments are still laid at Sins door for by sin only is man exposed but for which the Law would have had nothing against him had the threatning awed man from Sinning it had obtained the most direct end of it which was to put a cautious fear into us 3. And these miseries are the proper reward of sin God in the First Covenant made a close connexion between Sin and Sorrow and that upon a foundation of Righteousness for the Covenant laid down a Rule of Relative Justice in the proceedings of God with man Man being a mutable Creature notwithstanding his being made upright and filled with the Image of God was yet capable oâ— falling from his Rule and so Sinning against God and God accordingly established this Rule of equity on supposition that such a thing might be which afterwards did so fall out which though it were fore known by God in his all wise Deâ—ree yet it was contingent in respect of man the threatning contained in it the just recompenâ— of Sin Rom. 6. 23. So that it is not only according to Covenant but according to Merit too and therefore said to be worthy of death Rom. 1. 32. There is no wrong done the Sinner by it 4. Hence these miseries belong to all that are under the Curse The Curse is contained in the threatning and is nothing else but the evil comprehended in it it is the Condemnation which passeth upon him by vertue whereof he is adjudged to suffer the miseries that were before threatned The threatning was Hypothetical and as it stood in the Covenant no man was actually cursed by it but when the Sinner hath done the thing to which the threatning was annexed it now becomes positive and condemns him actually and therefore Unbelievers are said to be Condemned already Joh 3. 18. And now the man is accursed by God and by his Holy Law and henceforward he is under the Sentence which binds him to suffer all those miseries
earthâ— and sometimes drives them to work fearful Trageâ—dies upon themselves as it did Judas Mat. 27. 4. 3. And there are Eternal Sorrows in their inventorâ— and these are the Consummation of miseries and reaâ—â— both to body and soul and for these they are reseâ—ved and making hast to them and if they shoulâ— in a great measure escape the other yet these wiâ—â— without fail sieze upon them and swallow then up of endless destruction There is an Everlasting Separation from God the fountain of life to which they are adjudged and there is a place prepared so them in the Lake which burns with fire and brimstonâ— where the flames of their torments will ascend for eveâ— There is in that place a worm that will not dy whicâ— will then make a prey of them and plague theiâ— world without end which will make them â—â— roar out by bitter reflections on the Grace theâ— despised and the opportunities of making thâ— peace with God which they regarded not Theâ— is the Company of Devils who will be also their toâ—mentors with whom they are to be fellow share◠〈◊〉 those burnings and all the Damned Souls which â—ave been their Companions in sin with whom â—hey shall have a sorrowful Communion when they â—hall curse and ban each other for having been â—nstruments of bringing one another to that fearâ—ul place And there will be the contemplation of the Joys of the blessed between whom and them â—here is an impassible Gulf fixed which will embitâ—er their own Sorrows to them especially when â—hey remember that they once had the offers of â—he same blessedness and been fairly and long â—reated with about it These and innumerable more beyond our computation are the Sorrows â—hat all wicked men are entitled to and are so enâ—aâ—led upon them that they cannot get rid of them â—f they persist in their ungodly courses because a just and powerful God hath pronounced the senâ—ence on them and will see to the full execution of it in due time 2. For the greatness of these Sorrows we may make some estimate of it if we look on them under these considerations 1. In respect of the author of them and that is no â—â—â—er but God himself He saith Amos 3. 6. Is there â—â—y evil in the City and the Lord hath not done it Aâ— the offence which wicked men do give by their wickedness is against him so it is he who hath â—oth appointed and also executes these penalties â—or it The threatning of it is called the burden of 〈◊〉 Lord and when Sinners undergo the punishment of Sin they are said to fall into the hands of the living God Heb. 10. 31. And needs must it be a searful thing for if it be God that falls upon thâ— Sinner in his wrath he will do it like himself Isâ— 47. 3. He will be known to be God in these as wâ— as in his other works Psal 9. 16. 2. In regard of the merit of sin for which thâ—â— sorrows are inflicted They are the punishments oâ— it and if that be great there will be some proportion in this The least Sin is capital the laâ— speaks of nothing less than Death as the recompense of it Rom. 6. 23. Ezek. 18 4. And there â—â— reason for it for all sin is rebellion against the greaâ— God it is a coming short of his Glory Rom. 3. 2â— It doth what in it lieth to dethrone him it rejecâ— his Government and saith he shall not reign oveâ— us The Scripture every where renders sin vilâ— and provoking to let Sinners know what they arâ— to expect from God on the account of it 3. Respecting the Subject of these sorrows and thaâ— is not the body only but the soul too it is the wholâ— man this emphasis Christ puts upon it Matth. 10. 20â— There are outward bodily troubles that are verâ— great and almost intolerable enough to make meâ—â— tremble at the thoughts of them and roar undeâ— the impression and we may suppose that question proposed with regard to them Ezek. 22. 14. Câ—â— thine heart endure c. But alas these are smalâ— compared with those spiritual Sorrows which sieaâ— the Souls of men when he fills them with horrouâ— and deadly despair ask Cain ask Judas else naâ— David doth not complement or Hyporbolize Conteâ—â— Verse 3 4. 4. From the multitude of these Sorrows Supposâ— â—â—em light and easy in their single consideration â—â—t all together will make an insupportable weight â—â— must needs sink the sinner to ly under the countâ—â—ss plagues which the threatnings contain in them One grain of Sand is not heavy but it will crush â—â— man to death to have all that are on the Seaâ—hore laid upon him so he complains Psal 40. 12. â—nnumerable evils have compassed me c. therefore my â—eart fails me 5. From the design of them As they are not â—asual but come by Divine appointment so God â—ath a design in them now as they are not grateâ—ul but afflictive to them that suffer them so they were not mans lot by Creation but were procured by his sin Jer. 2. 17. And they are the punishments of it and for that reason were put into the threatning and made a Sanction of the Law that then which God aims at in them is to display his Holiness and particularly to shew his hatred of Sin in the Triumphs of his Revenging Justice Now because Sin is a very hateful thing to him the sorrows which he inflicts upon Sinners to discover this are very great else they would not be a witness to this great truth It is said Psal 7. 11. God is angry with the wicked every day Now if he be angry but a little it is enough to destroy men Psal 2. 12. What must it be then when he gives scope to his fury to burn them up in a fire that canâ—â—â— be quenched So he threatens Jer. 4. 4. 6 From the Duration of them We are wont to â—ay a light burden grows heavy by being long â—orn Now there are not only temporary and passing sorrows that belong to wicked men bâ—â—â—hose that are the worst for their kind are also everlasting that must needs put a fearful weight to them that expression of our Saviour Mark 9 44. The worm dies not and the fire is not quenched carries horrour in it to those that find themselves appointed subjects of these and when we have put all these things together they must represent these sorrows very great USE 1. For INFORMATION in a few particulars 1. Learn hence that wicked men have no cause to boast nor Godly men to envy There is too much of this in both respects and the ground or occasion of it is this there is a day of Gods patience towards Sinners in this world in which his mercy moderateth the Execution of the Sentence that is past upon them and his common Goodness and Bounty opens its hand to them so that they are not for the present in trouble as
the Mediator that High Priest through whose hands all go and whose Incense perfumes all our duties Rev. 8. 2. And remembers that his Service is not Meritorious but Eucharistical he believes that Christ will cover the follies and present the uprightness and he shall be accepted in the beloved 5. By enabling us to wait for the reward notwithstanding all the present discouragements that are in our way Faith works in patience faith entertains the promises and maketh realities of them though it seeth them afar off and can live upon them Heb. 11. 13. It dares to trust in God it saith the word is true a God that cannot lye hath given it who can give being to it will not forget Thus it makes us willing to wait Gods time and mean while confidently to hold on in our Obedience nothing doubting of the recompense and thus it supplies our Obedience USE I. For Information in a few particulars 1. Learn hence what to judge of those that profess faith and yet live in all disobedience Gospel times and places afford a great many of these who talk big of their faith and yet declare by their Conversation that they are under the dominion of their lusts these boast of a false gift and that may be applied to them Jam. 2. 18. A dead faith is of the same import with no faith for if there were any it would be active and if so it would have its operations and we are certain that the genuine operation of faith is by love Gal. 5. 6. i. e. Obedience to God which flows from a sincere love to him and though it should sometimes be supprest yet it would recover again and shew it self forth It is then vain for Drunkards vain Company keepers profane Swearers and such like to talk of their faith whose lives say they have none 2. Hence also learn what to think of those who on pretence of faith encourage themselves without Repentance in their Disobedience How many who have made some profession and do something in duties do live in gross neglects and are drawn into great transgressions and though they are convinced of it and cannot deny but that it is sin in them yet make a light matter of it their faith answers all and they do not repent soakingly of it but wipe off all with an easy complement and the Blood of Christ must answer for it though it be a truth that it must so if ever it be forgiven yet there is a way that faith directs to of which they are regardless What is this but to make faith a Cloak for sin which how contrary is it to the nature and end of it and must needs declare that they have it not or do not exercise it aright 3. Hence then how injuriously do our adversaries charge us for pleading for faith to nourish in men a neglect of Obedience This proceeds from the malignity of the proud hearts of men against the Gospel way of Salvation by Christ Rom. 6. 1. When as it is evident that the Doctrine of Faith is the ground of our establishing Evangelical Obedience since without it none can obey God aright and there is nothing that so obligeth quickeneth and helpeth us in our Serving of God as this faith doth if any then improve it to nourish neglect in them and embolden them to live in sin it is their ignorance of the nature of faith and these being without the experience of the efficacy of it None love God so much or are so convinced of the necessity of Circumspect walking or take such delight in the Law of God as those that have large measures of faith 4. See here a reason why Gods Children so often come short in their Obedience it is not because of a strong but of a weak faith If ever there be a defect in our vigorous Serving of God there was first a languishing in our faith if we are bold at any time to neglect our duty or to commit sin it is because our faith is not lively in the belief that God is Holy Just Omniscient that he hates sin c. If ever we are disheartened in duty and take discouragement from the difficulty of it and do it unevenly it is because faith is low in its actings and this may be instanced in every other respect if Peter sinks he is of little faith Mat 14. 31. 5. Here also is a reason why God sometimes leaves his own to fail in their Obedience Though they engage in duty with much confidence and resolution yet they flag and sail and fly off the reason is because they did not set about it in faith denying themselves and their own grace humbly depending on Christ but relied on their own strength eminent was this in Peter we see his confidence Mat. 26 33 35. And how bravely he began vers â—1 compare Joh. 18. 10. And yet see what all this came to verse 69 c. USE II. Let it be for Exhortation and that 1. In general to all As you would ever be able to Serve God aright seek after this faith This is the first thing and without it all other attempts or endeavours will be vain Consider 1. Without it you can do nothing Evangelically Under the First Covenant man had strength in himself yet he needed Divine Influence for the exerting of it for which there was requisite a faith in God but under the Covenant opened to man who hath lost his strength both the will and the deed must be fetched from Christ in whom all our help is Till you are believers you have no strength at all all you do without faith is legal and unprofitable for it will be condemned by the Law under which you are the Gospel life is a life of faith Gal. 2. 20. And till you believe you are dead Eph 2. 1. 2. Hence you cannot please God with any thing you do Heb. 11. 6. If you please your selves and think you do it very well and begin to commend your selves for it and are contented in it and if you please men in it who look on the outside and cannot know the heart and they applaud you for it yet this is all your reward As for God who is the Judge and according to whose judgment actions are weighed and will be determined you have no acceptance with him he loaths your actions and will condemn them because done without faith Would you not then live in vain and lose all your works Seek to be found in the faith Waith therefore on him who is the God of all grace that he would bestow this grace upon you whereby you may serve him acceptably and receive the reward of grace at his hand in the day of recompence 2. To the Children of God Would you lead a life of exact and constant Obedience See then to your faith I know nothing of greater moment for Gods people since faith is to influence the whole of our life and all will be according
mercy that hath undertaken for you will be your safe conduct to the haven of Eternal Rest VERSE 11. Be glad in the Lord and rejoyce ye Righteous shout for joy all ye upright in heart The words Opened IN these words is the conclusion of the Psalm or the use the Psalmist makes of the preceding discourse by way of Exhortation In the words observe two things 1. The Subjects of the Exhortation expressed in two words 1. The Righteous the word signifieth one that is just whether habitually or actually and is frequently used for one that is so in Law he is a righteous man whom the Law upon trial declares to be so this title is in this regard given to every Justified person whether he be so on account of his personal righteousness or that of another imputed to him for let the man have been never so unjust in himself yet if anothers righteousness be accepted for and imputed to him he is just in a Law respect and thus it is here to be taken for it points to the same man who is described in verse 1 2. 2. The upright in heart This expression is not Synonimical of the former but points at something else in the Subject that had a respect to Justification this to Sanctification and points to the inseparableness of them The word comes of a root that signifies to go strait or regularly and is used in the Word of God to denote sincerity By uprightness of heart we are to understand that there is a principle of integrity in him and that his cordial aim is to go strait in his whole Conversation though through infirmity he may come short in act yet his heart is right so that uprightness is not opposed to infirmity but to hypocrisie else it would be a title that none in this life could challenge 2. The Exhortation it self which is in summe to rejoyce but it is emphatically set forth by a triplication of the advice in a variation of words pointing us to 1. The great weight there is in this duty repetition of things is a note of earnestness God expects that all such rejoyce and will be displeased if they do not 2. The constancy of this duty when he bids them to rejoyce again and again and a third time it saith that they should always rejoyce and the variation of words points us to the manner and measure of our joy Be glad it signifies to be chearful or merry pointing to the inward affection and outward expression of it but mainly the former Rejoyce the word signifies the expression of inward gladness by outward gestures and is rendred by the Septuagint by a word that signifies to leap or dance for joy Shout for joy the word is used for the highest expression of joy that can be it signifies to cry vehemently and is used equivocally for joy and sorrow but mostly the former Sometimes translated Sing for joy Psal 67. 4. Sometimes Make a joyful noise Psal 81. 1. But why all this noise and triumph Why they are blessed men their sins are pardoned their persons are Justified God is atoned to them they are compassed about with mercy if then any in the world have cause to rejoyce these are the men Hence DOCTRINE It is the priviledge and duty of all that are righteous and upright in heart and them only always and abundantly to rejoyce in the Lord and to give highest demonstration of this There are divers Conclusions contained in this Doctrine which may be severally handled There are some Righteous in Gods account Conclu 1. THat there are some in the World who are in Gods account righteous 〈◊〉 The Spirit of God would not have given direction and encouragement to and laid down Rules for such to walk by if there were no such It is true the Law doth prescribe duties that are required of all men which they cannot perform but then they were once able these being adapted to mans state of integrity and the Law still stands out against them for their Condemnation the Guilt of that impotency being contracted by their own fault But that God should open a New-Covenant and in it give a Rule for a sort of men that never were or shall be is unreasonable to suppose and to charge the All wise God with impertinency which is blaspemy to do We may then here enquire 1. Who these Righteous Ones are A. In a word they are all whose sins are pardoned and whose persons are Justified The word of God doth frequently put this title upon men with a proper respect to their pardoned and Justified state There are many men who in the Word of God are called Righteous this title can be truly ascribed to none on a Law account with respect to a perfect inherent Righteousness of their own excepting the man Christ who is for that reason restreinedly called the Righteous 1 Joh. 2. 1◠Because there is none else without sin Now the Spirit of God would not call men so if they were not so it must be with respect to a righteousness which compleatly answers the Rule of righteousness for we are sure that our defect or coming short of that is enough to denominate a man unrighteous Jam. 2. 10. It must then respect a Righteousness that hath no failure in it which cannot be their own but must be that of Christ that they may be reputed righteous by it it must on 〈◊〉 Law account be theirs and that can be only by imputation and this is only done in their Justification nor can there be any other sense put upon those words Numb 23. 21. God hath seen no iniquity in Jacob c. When once the Robe of Christ's Righteousness is cast over them though God's Omniscience cannot but know all their spots and defects yet as a Judge he seeth the Law satisfied on their account and they are forinsically righteous by vertue thereof but this will be more clearly evident in the next Hence 2. In what respect they may truly be said to be Righteous A. We may come at this in the following Conclusions 1. That we are here to take Righteousness in a Law sense as it is opposed to Guilt The word is sometimes taken in a moral sense and is then restrained to a personal inherent Righteousness which is when a mans whole life and all his actions do in every tittle square with the Rule to which he owes Obedience and in this sense there is none Righteous 〈◊〉 not one of Adams natural posterity born by Ordinary Generation But in a Law sense a man is then pronounced righteous when he is found not Guilty Guilt is an obligation to suffer penalty for the breach of some Law every one who upon trial is exempted from such an obligation is clear and the Law saith he is righteous in this sense we may understand that Rom. 6. 14. Sin hath no dominion over us for we are not under the Law for it then hath dominion over the man
when it holds him under Guilt and Condemnation 2 There is a double respect in which a man may be said to be righteous in reference to Guilt viz. 1. When he never was Guilty and so he is b◠morally and legally righteous He that never saided of doing what the Law requires nor transgresed any of the precepts of it he is no way obnoxious to any of the threatnings of the Law no◠in danger of suffering the miseries denounced in i◠2. When the Guilt is taken off A person th◠hath been Guilty may become legally righteou◠by having his Guilt removed according to the tenour of the Law and that is when the Law hath received full satisfaction on his account when the penalty denounced is satisfied the obligation 〈◊〉 punishment ceaseth for the end of the Law 〈◊〉 thereby attained So that if there be a way found for a Sinner to be discharged of his Guilt with the fulfilling of the Law on his account he ma◠so be declared a righteous person after he hath been Guilty and this is the glorious priviledg◠discovered in the Gospel Rom. 4. 5. 3. It is certain that Christ was personally perfectly righteous every way We are not looking upon h◠Righteousness considered as God but as he was 〈◊〉 our nature and therein subject to the law Gal. 4. 〈◊〉 Which law was the Rule of mans Righteousness 〈◊〉 which Christ as man was to yield conformity and he did so Now there were two respects 〈◊〉 which he was subject to the Law why he w◠so will be presently considered 1. That he might fulfil the Righteousness of it 〈◊〉 so merit eternal life The Law saith Do and liv◠Rom. 10. 5. This Christ exactly attended 〈◊〉 saith it became him Mat. 3. 15. He came to do 〈◊〉 Fathers will Psal 40. 7. And he did it Hence that encomium Heb. 7. 26. 2. That he might suffer the penalties of it for sin and so make satisfaction to the Justice of God He is said to make his Soul an offering for sin Isa 53. 10. And herein he answered the laws demands said to be made sin 2 Cor. 5. 21. He took the Guilt on him and expiated it both these are comprized in that Mat. 5. 17. I come not to destroy the law but fulfil it 4. That the Righteousness of Christ as Mediator is Relative True Christ being under the Law did thereby become obliged to answer it but he put himself under it voluntarily The Son of God who is the person was above the law but in our nature he would be subjected to it yet this was not for himself but to Redeem us Gal. 4. 5. And he wrought out this Redemption by his entire Obedience to the Law it related to those whom he was to Redeem and hence he is said to be cut off not for himself Dan. 9. 26. And see Hebr. 2. 14 15. 5. Hence Christ by his Righteousness answered the Justice of God for us i. e. For all whom he bore this Relation to Isa 53. 11. And this he did 1. By exactly performing the Righteousness which the Law required of us for us The Law promised life to perfect Obedience this was the tenure on which man was to enjoy happiness and in no other way Christ obeyed this Command to procure the life for us which we had forfeited for though we are commanded personal Obedience by the New Covenant yet not as the Law condition of life nor can we challenge it for our so doing if we could so do the possession is purchased Eph. 1. 14. 2. By expiating our Guilt Christ not only suffered but he bore our penalty in it Isa 53. 4 5 6. He could not suffer for his own sins because he had none and if he suffered for us it was by some relation to us and that must be as our Surety and Representative Now when Justice hath taken its satisfaction of the Surety it cannot come upon the Principal and that Christ did not only suffer for us but satisfy Justice by it is evident Heb. 10. 14. Rom. 8. 34. 6. This whole Righteousness of Christ is reckoned to us in the New Covenant on our believing Though it be laid in for us upon his performing it yet there is an order in which it comes to be applied to us and that is according to the tenour of the New-Covenant which is declared to be in the way of believing hence we are said to be Justifyed by faith Rom. 5. 1. And this Righteousness is said to derive to us upon believing Chap. 3. 21. And faith is suited hereto the design of the New-Covenant being to manifest the Grace of God in our Pardon and Justification in that it receives and adventures upon the Righteousness of Christ offered in the promise and so acknowledgeth our Salvation to that Grace 7. Hereupon there being an exchange of persons our unrighteousness is removed to him and his righteousness is transferred upon us Christ is put in our room to answer the Justice of God for us God takes that Sacrifice in lieu of the Sinner and now having answered his Law in him he looks upon us in him We are therefore said to put on Christ he first put us on when he offered himself to God and now we put him on when we come to God through him and so what demands the Law hath to make upon us they are carried over and set to his score and what he hath done to merit or satisfie in our stead is put to our score and now God looks upon us as arrayed with the Redeemers Righteousness and so hath no Guilt to charge on us and nothing less then this can be the meaning of that famous Text 2 Cor. 5. 21. He made him to be sin for us c. Now that there are some in the world whom God looks upon with such a respect is not to be doubted and the Gospel assures us that all true believers are such and were it not so the whole design of the great Redemption must fall to the ground for this was the end of it and if it should lose its end it would be vain Uprightness of heart inseparable from a Righteous one Conclu 2. THat uprightness of heart is an inseparable qualification of such a righteous one All that are righteous in an Evangelical sense are also upright in heart Though the Psalmist doth not intend the same thing in these two expressions yet he aims at the same person he doth not speak of two sorts of men When the word Righteous is used alone it comprehends both frequently but when both are put together they must be taken distributively Here then let us enquire 1. What is the Uprightness of heart here intended A. We observed that it points to Sincerity as opposed to Hypocrisy and it refers to the new nature which is put into us in Regeneration by which our whole Soul is wrought to a conformity to the will of God called truth in the inward parts Psal 51.
consequently the latteâ— must be evidential of the former in as much as this uprightness is not imputed but imparted and hath the operations in us that are discernable which are such as these 1. You have seen the evil and bitterness of Sin Sin remains here in the upright but God will have them be in the mortification of it in which a warfare is maintained and for this he makes the man know the vileness of it Jer. 2. 19. They to whom God hath not embittered sin may well question their state and conclude that he hath not planted his Grace in them 2. You have truly repented of it The root of integrity is laid in Repentance Gospel Repentance wrought in the heart is that which makes it upright for by it the heart is changed and all its faculâ—ies made new habitually turned from sin to God which is the reason of the sincerity of their actual turning so that they who have not repented are not upâ—ight 3. You have accepted of Christ for a Prince as well as a Saviour Christ is not divided it a gues a false heart when we would have him to Save us from Hell but like not his subduing our sins for us the heart is divided that cannot be upright Uprightness hath a desire after perfect Holiness and finds as much need of the Spiâ—it of Christ to lead him as his merits to justify him 4. You hate every false way You come short in all but you hate your sins and the sincerity of it is it reacheth to all sin Psal 119. 104. You have not reserved one â—osome lust to dally withal and when you find the cravings of the flesh most eager you more earnestly set against that because you find it is your sin 5. You delight in the law of God as to the inward man Thus Paul vindicates his sincerity under the humbling sense of his impotency Rom. 7. 22. And you may know it by this when you are best pleased and most thankful to God when he affords you Grace to make you faithful and can say as he Psal 119. 56. 6. You are dayly perfecting Holiness You rest not where you are but pursue after farther degrees of Grace you can say as Paul Phil. 3. 13. 14. You have therein the evidence of an upright heart wherein you may take comfort and when you make one degree but a step to another and are still progressive Let us approve our selves by these things and improve the remarks we make thereon for our fartherance in the present duty USE III. For Exhortation and Direction and it may be applied 1. To all in general to get a secure title to this priviledge is there such a benefit to be had let every one seek to get a true interest in it and rest not till you have gotten it to move you to it Consider 1. All men have it not There is an affection of Joy planted in the Humane nature and every one seeks an object for it but the joy under consideration is not in common to all men but they are the least number of men who can make a true challenge of it Christ's Flock who are the only sons and daughters of Consolation is a little flock and if it belongs not to all it concerns every one to seek and use the means by which he may obtain it especially if we coâ—sider 2. The cravings of your nature cannot be satisfied without rejoycing We observed that Joy is an affection which hath a proper respect to the end we aim at now all mens aim or end is to be happy Psal 4. 6. Which happiness is Objectively that which may give compleat satisfaction and the act of it is the acquiessence of the soul in the enjoyment and this is nothing else but joy Now experience tells us that no man is at rest till he hath reached to this at least in his opinion The reason why any rejoyce is because either they think they have what they crave Hab. 1. 15 16. or because they suppose they have it in their eye and shall without doubt obtain and be satisfied 3. To rejoyce without this priviledge proceeds from the madness that is iâ— mens hearts The natural man labours of a spiritual frenzy Eccles 9. 3. And in nothing doth it more discover it self We read of them that rejoyce in a thing of nought Amos 6. 13. And if men are strangers to the joyes of the people of God they are things of no value which they take content in there is enough to undermine and eat out all for what can any thing else profit that man who lies open every moment to Gods revenging Justice from which these things cannot secure him 4. Hence the Worldlings joy is a pitiful thing compared with this Say there is something in it tho indeed it is but the hypocrisy of mirth yet it cannot deserve to be named in the same day with that of Gods Children The one is only from Gods patience and common goodness the other from his love in Christ the one hath only worldy things for its object the other God himself the one is perishing the other endures for ever Psal 16. ult 5. This title is to be obtained Christ hath purchased it and offers to make a conveyance of it to all that come within the call of the Gospel and iâ— it hath pointed the way how it may be obtained and earnestly invites men to comply therewith striving with them by means and his Spirit in them Matth. 11. 28. 6 If you do not now secure it you must ere long ly dowâ— in sorrow It is proper to the worldlings mirth to expire in heaviness Prov. 14 13 It may go ouâ— in this woâ—ld if God will and it will certainly bâ— extinguished when you dy and what will youâ— immortal Souls then do when you are swall weâ— up in the gulf of endless dâ—spair Be then advised to mâ—ke haste and if you say what shall we doâ— to gain this title let me offer this Diâ—ection â— Seek after the Righâ—eousness and Uprightness commended to you in the Text and Doctrine and to that end 1 See and bewail the miserable state you are in by reason of sin This is it that hath marred all your miâ—th and while you are under the dominion oâ— it all sorts of miseries are your portion You have lost your Righteousness by it and your strength is gone you are by it under Condemnation and become vain and unprofitable this condition must be seen and felt in order to a deliverance from it and you must bemoan your selves by reason of it Jer. 31. 18. Till you are burdened with it you will never seek a ransom from it 2 Renounce your own and go to Christ for hisâ— Righteousness Some have gotten a legal personal Righteousness which they boast of but it is indeed unrighteousness yet they hope to be accepted for it and this makes them to despise the offers of Christ to be their Righteousness thus