3. 5. and he makes it his â—usiness to do so he fights against it he brings it to the Cross of Christ to be crucified he prays â—rd against it Psal 119. 29. he hates it v. 128. Such an one in Gods gracious account is one in whose Spirit is no Guile 2. Whether this have any influence into our pardon 〈◊〉 Justification A. There is occasion to make this enquiry here because the disputes about it which began from the first planting of the Churches by the Apostles are not yet at an end nor do Papists only continue to maintain their Doctrine of merit and the confounding of Justification with Sanctification but there are others who call themselves Protestants and are not willing to be counted Arminian neither who go about to depreciate the freâ— Grace of God in pardoning and justifying of us who whiles they ascribe all to Christ as the meritorious cause yet find the matter of our Justification in us which they would have to be oâ—â— Sanctification and New Obedience our faith and Repentance and Holiness and they make theâ— not only necessarily concomitant but an essentâ—â—â— part of our Justification Give me leave then 〈◊〉 clear up this matter and shew the mistake of such an opinion in the following Conclusions 1. That Justification and Sanctification are tâ—â— distinct benefits flowing to us from Christ However vain men have confounded them yet 〈◊〉 Scripture speaks of them as divers priviledges oâ—â— from the other so 1 Cor. 1. 30. Christ indeed 〈◊〉 made both Righteousness and Sanctification to us bâ—â— they are two things and applied to us after 〈◊〉 different manner We are Justified relatively 〈◊〉 are Sanctified really we are Justified by Imputaâ—â—on we are Sanctified by Infusion Justification is 〈◊〉 Garment thrown over us Sanctification is by a new principle put into us Justification is a Change in 〈◊〉 state Sanctification is a Change in our nature 〈◊〉 the one we are made legally innocent in the othâ—â— we are made inherently holy hence the one 〈◊〉 said to be an Act and the other is called a Woâ—â— by our Divines because the one passeth upon us Declaratively whereas the other operates in us Effectually 2. That both of these derive to us from the same fountain of free grace Mans whole Salvation doth so Eph. 2. 8. and both of these do appertain to it that Justification is a fruit of meer Grace we are plainly assured Rom. 3. 24. And hence pardon is to be sought of God or for his own name sake Psal 25. 11. And our Sanctification hath the same original too for it is a product of his meer good pleasure Jam. 1. 18. Grace therefore which is the same thing is given of God Psal 84. 11. God ows neither of them to us we have no way obliged him to bestow them upon us rather than others We have nothing but Sin and Guilt and pollution cleaving to us in our natural state when God comes to pardon and purifie us quickning is bestowed on them that were the Children of wrath Eph. 2. 1 3. How then should our Sanctification or being without Guile possibly contribute any thing to our Justification or Pardon 3. That they are both of them applied together in or upon our Effectual Vocation They are contemporaries for though Divines do allow them an order in the handling of them and an order of nature and accordingly give the priority to Justification yet there is no distance of time between the one and the other by their acknowledgment and they are reckoned as benefits joyntly flowing from our Effectual Calling and indeed it is in Regeneration that we paâ— from death to life there it is that we are quicknedâ— and there is a double life that we pass to according to the double death that past upon us we were dead in the Law by the Condemnation denounced on us but now we are made to live by a pardon in which we are Justified and we weâ— dead in trespasses and sins spiritually and now wâ— are made to live to Holiness by a new inspiration 〈◊〉 and if we are no sooner Sanctified than Justified how can our Sanctification afford any matter for our Justification 4. That because pardon belongs to Justificationâ— hence it must needs have a respect to a Righteousness from whence it proceeds We have already taken notice of the difference between mens pardoning a Criminal and Gods forgiving a Sinner their pardon is not a Justification 〈◊〉 his is theirs proceeds from meer mercy his from mercy tempered with Justice theirs is entirely prerogative but his hath a respect to a Law 〈◊〉 which he must be just in it Rom. 3. 26. and thâ— refers not to his Soveraign Justice barely which 〈◊〉 nothing else but his Supremacy but his Relative Justice as he is Law giver and hath constituteâ— a way of procedure with his Creature In thâ— therefore there must be a Righteousness regardâ— by him to which he hath an eye in the very pardoning of the Sinner and that Righteousness must be such as will answer it so that mercy and truth may meet together c. Psal 85. 10. 5. That this Righteousness can be no other bâ— that perfect Righteousness which was required in the Covenant of Works God did in the First Covenant that was made with man in our first Parents constitute the Rule of Righteousness between him and man and to that Rule it was that the promises and threatnings were annexed and hence the procedure of Gods Relative Justice with man must be according to the tenour of that when therefore God comes to pardon and justifie a Sinner that is the Righteousness he proceeds upon the question is may this be done and the honour of the Law be salved and the resolution of it is that if there be a Righteousness to be presented for the person that will fully answer the demand of the Law and may be accepted as his there will be no injury done to the Law but if not it will suffer by it If it bate but a jot or tittle it is so far a loser and for that reason our Saviour assures us that it shall not Mat. 5. 18. 6. That the most eminent sincerity of the Children of God doth not amount to such a Righteousness And if this be so here is reason enough to deny it to be the meritorious or material cause of pardon and Justification for if it were perfect it could not merit for us a pardon because we owe it but if it be imperfect it cannot be reputed a Righteousness at all with respect to the Law-Covenant It is certain that the Righteousness which that required was such as is without the least flaw or defect and we see how straitly man was obliged if he hoped to Escape the Curse of it Gal. 3. 10. One failure spoils it and makes it become Unrighteousness Now all our Sanctification at present is imperfect and hath mixtures of Sinful defilement adhering to it It is a Ragged
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
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
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
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
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
if you will not hearken to the Word and Rod God will have a Sword to cut you off God is in earnest when he takes this course and he will be glorified by it in the issue it is his mercy that when angry he maketh oventures of peace and happy they that comply with him but if Sinners are so foolish and obstinate as not to give him glory at such a time he will strain for it and certainly recover it if you will not be reformed by the Rod he hath a Sword to cut you off and what else should he do with such Hence that warning Jer. 4. 4. And that threatning Isa 27. 11. 4. Gods Judgments added to his warnings are wont to be his last essayes with men to reclaim them Hence when these have been tried and repeated and due patience used and no good comes of them God speaking after the manner of men now seems to be at a loss Hos 6. 4. What shall I do unto thee c. Isa 1. 5. Why should ye be smitten any more c. Hence he either cutteth such off in his anger or else abandoneth them to their own â—arts lusts till they are ripe for the more astonishing ruine True there is a prerogative mercy that God reserves when all means fail to shew his Soveraign Grace Isa 57. 17 18. But let not bold Sinners presume on this lest they rue it But if any are awakened by these Judgments and tremble at the fearful prognosticks of them let it be an argument of encouragement to them there is hope in Israel and this is a good Omen that God will yet return and have mercy on them and that they shall both seek and find him USE IV. This truth affords a loud cry to old Sinners to make haste Such as have hitherto lived under Gospel means strangers to God at a distance from him have had many invitations and withstood them God came in their youth and bespake them but they regarded him not and since he hath addressed them many a time but nothing hath moved them as they grew in years they grew more vile yoked themselves with vain companions neglected reading the Word and praying to God addicted themselves to drinking and gaming and other lewd courses they have been often told of it have seen their associates hurried out of the world by their intemperance and God hath visited them also with afflictions but they still go on and now the blossoms of the grave are on their heads Let me beseech such to beware that they despise not this advice To quicken you Consider 1. You have had a long day of Grace and must answer for it all Though you have forgotten God hath not Your sins are written with a pen of iron the point of a diamond All the endeavours that have been used with you are upon record God hath them in his book there is a day of reckoning when he will set them in order before you and how terrible must it be when you shall be called to a very uncomfortable repetition and told of every Sabbath you profâ—ned every Sermon you regarded not every check of conscience you stifled every mock you made at the solemn warnings given you every neglected purpose forgotten or violated promise every vain meeting with your accomplices in sin every cursed drinking bout you had where you scoffed at Godliness and hardened one another in sin the time when the place where and every other circumstance your memories refreshed and conscience made to do its office Would you prevent this fearful reckoning Now seek God 2. Your season is certainly almost over It may be so with the youngest Sinner but it is undoubtedly so with you Young ones may feed themselves up with fond hopes by reason of youth health and vigour but you have every thing putting you in mind that the Graves are ready for you where there will be no working Not only is your best season gone but your whole season is on the turning point you are just leaping into eternity you are ready to shake hands with time and to have done with it for ever 3. You are not yet out of hope You have yet one offer of a treaty left you before you go to the Dead and though you have grievously provoked God to forsake you he is yet gracious and merciful Christ's Blood hath vertue enough in it to expiate the guilt of all your sins his spirit wants not for power to break your hard hearts and give you repentance and after so many thousand denials he again accosts you and know it that if after this call you perish it will be a witness against you and aggravate your Guilt in the Great Day 4. You have a great work to do and but little time to do it in If ever you hope to find God propitious you must break off your sins by Repentance forsake your evil ways relinquish your cursed companions turn to God believe in Jesus Christ mortify your lusts and endeavour the perfecting of holiness You must give glory to God before your feet stumble on the dark mountains and how short a time have you for this yet despair not it may be done by Gods hâ—lp only it concerns you to make hast for 5. A little more delay will be your utter undoing It is not for you to say go away and come to morrow a few moments more and your case will be determined unrepealably You will never have an offer of Grace more when gone to the Grave and you are upon the brink of it the treaty will be over the day of Grace finished God forever departed your Souls laid up in the Prison from whence there is no delivery and then you will mourn bitterly and say Oh! that I had hearkned to Counsel and received Instruction Come then just now forsake your lies and betake your selves to him this moment if so all shall be well if you will not God knows whether ever you shall have such another invitation made to you before you drop into everlasting burnings Prop. 2. I should now have proceeded to the Second Proposition in the Doctrine viz That if we would speed in our Prayers to God for forgiveness we must take this time to seek it in But this hath superseded in the Discourse on the former That we all stand in need of dayly forgiveness hath been before evidenced and that if we hope to obtain it we must seek it of God in the way of Prayer It is not then a matter of indifferency when we so address him but we must take the finding time to do it in There are three Conclusions which result from the premises which give us the confirmation of this Proposition viz. 1. That it is vain for any to pray for forgiveness after this life who did not seek and obtain it in this life If this be the only finding time needs must it be so it is now that God and we are in the way which