Sermons Volume 2, 2 Corinthians 5 · Sermon 36
SERMON XXXVI.
2 Cor. 5.19.
Not imputing their trespasses unto them; and hath committed to us the word of reconciliation.
DOct. One great branch, and fruit of our reconciliation with God, is the pardon of sins.
Reasons.
1. Because reconciliation implyeth in its own nature, a release of the punishment of sin, or on Gods part, a laying aside of his wrath, and anger; as on ours a laying aside of our enmity, and disobedience, Isa. 27.4. Fury is not in me. Anger in God is nothing else, but his Justice appointing the punishment of sin; and he is said to be reconciled, or pacifyed, when he hath no will to punish, or doth not purpose to punish: And therefore fitly is this part of the reconciliation expressed by not imputing our trespasses: Especially because our reconciliation with God is not the reconciliation of private persons, or of equals, but such as is between Superiours, and Inferiours; a Prince, and his rebellious Subjects, Parents and their disobedient Children, the Governour and Judge of the World, and sinning mankind: And therefore not to be ended by way of agreement, and composition, but by way of satisfaction, humiliation, and pardon: Satisfaction on Christs part, humiliation on our part, pardon on Gods: When persons fall out that are in a private capacity, the difference may be ended by composition; they may quit the sense of the wrong done to them; but the case is different here: God is not reconciled to us, meerly as the party offended, but as the Governour of the World: A private man, as the party offended, may easily remit a wrong done to him, without requiring satisfaction, or submission, according to his own pleasure: As Joseph was reconciled to his Brethren: But here God is not considered as the party offended meerly, but as the Supream Judge, who is to proceed according to Law: When the Magistrate forgiveth there must be a stated pardon, and so God is to find out a way, how the Law is to be satisfied, and the Offendor saved, by releasing the punishment in such a way, as the Law may not fall to the ground, and that is not without the satisfaction of Christ, and the submission of the sinner, and the solemn grant of a pardon: A private man may do in his own case as pleaseth him, but there is a difference in a publick person: The right of passing by a wrong, and the right of releasing a punishment, are different things, because punishment is a Common interest, and is referred to the Common good, to preserve order, and for an example to others.
2. This branch is mentioned, because this was the most inviting motive to bring the Creature to submission, and to comply with Gods other ends. To understand this reason, consider,
1. Among the benefits which we have by Christ, some concern our felicity, others our duty; some concern our priviledges, others our service, qualities, rights. The internal qualities and graces are conveyed and wrought in us by the sanctifying Spirit, the rights and priviledges are conveyed to us by deed of gift, by the Covenant of grace, or new Testament Charter or Gospel Grant: As the one frees us from a moral evil, which is sin, the other from a natural evil which is misery; of the one sort is holiness, and all those divine qualities which constitute the new nature, Inherent graces: Of the other sort are pardon of sins, Adoption, right to glory, adherent rights and priviledges. Now God offereth the one to invite us to the other, by the Gospel, as a deed of gift, or special act of grace, God offereth the one, upon condition we will seek after the other, which deed of gift cannot take effect till we fulfil the condition: We cannot have remission of sins, till we have repentance. 'Tis true he giveth the qualification as well as the priviledge, repentance as well as remission of sins, Acts 5.31. But he giveth it this way: He giveth repentance offering remission, that's the natural way of Gods working: The appointed means to draw mans heart to the performance of the condition. As the Spirit doth work powerfully within, so he useth the word without: Well then, if we would have the benefits by Christ, we must have all, or none, repentance, as well as remission, Faith, as well as Adoption, and Justification and Holiness, as well as a right to Glory. For Christ in all the dispensations of his grace looketh at Gods Glory, as well as our interest. Therefore if we come rightly to the covenant, and expect grace by our redeemer, we must come with a true heart, in full assurance of fatih, Heb. 10.22.
2. The one is the first inviting and powerful motive to the other. Partly our desires of happiness, which even corrupt nature is not against, are made use of, and apt to gain upon us to a desire of Happiness; God would leave some inclination and desires, to happiness in the heart of man, that might direct us in some sort to seek after himself, Act. 17.27. That they should seek the Lord, if haply, they might feel after him, and find him. Nature catcheth at felicity; we would have impunity, peace, comfort, glory, we are willing as to our own benefit, to be pardoned and freed from the curse of the Law, and the flames of Hell, we are naturally willing of justification, but naturally unwilling to deny the flesh, and to renounce the credit, profit or pleasure of sin; and to grow dead to the World, and worldly things: But these other, suit with our desires of happiness: Therefore God would in reconciling the creature, go to work this way; promise that which we desire, on condition that we will submit to those things▪ which we are against; As we sweeten pills to Children that they may swallow them down the better, they love the Sugar, though they loath the Aloes. So here▪ God would invite us to our duty by our interest▪ and therefore in reconciling the World to himself he would first be discovered as not impu…ing their trespasses to them▪ 2dly. Partly because of our fears, as well as our desires of happiness, God taketh this way: The grand scruple which haunteth the creature, is how God shall be appeased, and quit his controversie against us by reason of sin▪ Micha. 5▪ 6. Wherewith will he be appeased, and what shall I give for the sin of my Soul? There is a fear of death and punishment, which ariseth from these natural sentiments which we have of God, Rom. 1.32. Knowing the judgment of God, that they which commit such things are worthy of death. The dread of a God angry for sin is natural to us, and the ground of all our trouble. Man is afraid of death, and some misery after death, which is likely to come upon him, Heb. 2.14. And till the forgiveness of sin be procured for us, this bondage sticketh close to us, and we know not how to get oft it. God is an holy God, and cannot endure iniquity, and by his Law will not suffer the guilty to go free. The Justice of the Supream Governour of all the World, requireth that sin should be punished; all mankind have a general presumption that death is penal; these fears make pardon a very inviting motive to them: These fears may be a while stifled in men, but they easily return, and can no way be appeased, but by pardon, and reconciliation with God, carried on in such a way, as they may be exempted from these fears: Therefore, God was in Christ reconciling the World to himself, not Imputing their trespasses to them.
3. Pardon of sins is very necessary to the end of reconciliation, which is living in a course of holy amity and state of friendship with God, till we live with him for ever, in Heavenly glory. Here I am to prove three things.
1. That the end of reconciliation is walking in a course of holiness.
2. That this holiness is carried on in a state of love, and friendship, between God and us.
3. That pardon is the fittest way to breed this holiness and increase it.
1. That the end of reconciliation is walking in a course of holiness; for Christ died not to reconcile God to our sins, but that reconciling our persons, we might quit our sins, and walk as those that are at good accord with him, Amos 3.3. Can two walk together except they be agreed. And, 1 John 1.7. If we walk in the light, as he is in the light, we have fellowship one with an other. Now pardon of sin hath a mighty influence upon holy walking: Justification and Sanctification are distinct priviledges, but they always go together, and the one doth exceedingly suit with the other. These two priviledges, pardon, and holiness, the one freeth us from the guilt, the other from the stain of sin. The one concerneth Gods interest, our subjection to him, the other our own comfort. The one is the end, the other thè means; pardon is the means to Holiness, and Holiness is the end of pardon; our general pardon is to put us into a state of acceptable obedience, our particular pardon to incourage us in it, and quicken us and excite us anew: The conditional and offered pardon is the means to work regeneration, and regeneration Qualifieth for actual pardon, Titus 3.7. That being justified by his grace we should be made heirs according to the hope of eternal life. And, Heb. 8.10, 11, 12. For this is the covenant that I will make with the house of Israel, after those days, saith the Lord; I will put my Laws into their mind▪ and write them in their hearts, and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbour, and every man his Brother▪ saying know the Lord, for all shall know me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. And, Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Sathan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by Faith. And then actual pardon quickeneth us by love, to carry on that holiness of heart, and life, which God requireth. For this mercy is the powerful motive to perswade us to obedience: Because he hath loved us, and washed us from our sins in his blood: Therefore we must love him, and serve him all our days. Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear in holiness and righteousness, before him, all the days of our life, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, that they which live should not henceforth live to themselves, but to him that died for them. Titus 2.11, 12. For the grace of God that bringeth Salvation hath appeared unto all men, teaching us, that denying all ungodliness and worldly lusts, we should live soberly, righteously and godly in this present World. Rom. 12.1. I beseech you Brethren, by the mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. His pardoning mercy, and justification by Christ, is the great enforcing Argument. Those who are fetched up even from the Gates of Hell, and delivered from under the sentence of the Law and called into the state of Gods Children, should thankfully accept the benefit, acknowledge the benefactour, live in love to God, and holiness, hate that sin, they have repented of, and which hath been pardoned to them, and still hold on their course in a way of obedience till their full recovery in the everlasting estate.
2. That this holiness is carryed on in a state of love and friendship between God and us. Love beareth rule in the Spiritual life, and pardon is the great ground of love, Luke 7.47. She loved much because much was forgiven her. The great business of religion is to love God above all, and a man that is uncertain whether there be any such thing as pardon, how can he love God above himself, and all other things? Self love is very hardly cured, for what is nearer to us than our selves? Therefore self-love is very deeply rooted in us, especially love of life, that it must be some very strong and powerful thing which can subdue it; now nothing will do it, but the love of God Propound the terrors of the Lord, that will not do it, men will not be frightned out of self love. It must be a powerful love that must divert us from it; as one Nail driveth out another, so doth one love drive our another. Now what can be more powerful, than the love of God? Tis as strong as death, many Waters cannot quench it, Cant. 8.7. This prevaileth over our natural inclination, so that we shall not only forsake the sins and vanities which we now love, but also life its self, Rev. 12.11. They loved not their lives unto the death. This prevaileth over our natural inclination so, that we can lay all things at Gods feet, and suffer all things, and endure all things, for Gods sake, yea even life its self, for his Glory.
3. Pardoning mercy in Christ is the great argument which breedeth and feedeth this love. How can I love a God which I think will damn me, and may probably do it? Our turning to God must be by love, and our living to God, and for God, is carried on by love; but how can I come to him, who seemeth so unlovely to me? Therefore, God, to draw us into this Amity, and holy friendship, will be represented as willing to pardon, and save us, and that in such an astonishing way that more cannot be done to express his love, Rom. 5.8. Herein God commended his love to us, that while we were yet sinners Christ died for the ungodly. See at what an high rate he is content to pardon, and save us, that he may draw our love, and attract our hearts, which under the terrours of guilt, and condemning justice, would never have been brought to love him.
4. The forgiveness of sins is that which is most expresly, directly, and formally, Eyed in the death of Christ, Eph. 1.7. In whom we have Redemption through his blood, even the forgiveness of sins. So Matth. 26.28. This is my blood which was shed for the Remission of sins. So, Heb. 9.22. Without the shedding of blood there is no Remission of sins. Why is not sanctification mentioned, it was purchased by his blood as well as Remission? 'Twas guilt made his blood necessary for our recovery, and the depravation of the heart of man is part of the punishment, spiritual death as well as temporal, and eternal. And to be polluted is our punishment as well as our sin, and the guilt of sin stoppeth our mercies, cuts off the intercourse between God and us, Isa. 59.2. Your iniquities have separated between you and your God. And Rom. 3.23. For all have sinned, and are come short of the glory of God. And when the obstruction is removed, and the offence given by our sins pardoned, the sanctifying of our nature followeth. If there had been nothing to do, but to renew us by repentance, and sanctification, that might have been done without the blood of the Son of God, as God at first gave his Image freely; but his governing Justice required, that before man was set up with a new stock of grace, there should be so great a price paid. Well then, this is mentioned, as the great way of our Reconciliation. God was in Christ Reconciling the World to himself.
5. This was the great difficulty, how when sin was once entered, it might be remitted. Sin was the great make-bate between God and us: And 'tis not so slightly done away as most do imagine. The great Mystery and Design of grace was how lapsed Man, who was under the guilt of sin, and the desert of punishment, should be restored to favour, the honour of God be safe, and the Government of the World secured; or to make the pardon of mans sin, a thing convenient for the righteous and holy God to bestow, without any Impeachment of the honour of his Wisdom, Holiness, and Justice, for there being a sentence of the Law against us, by which we are condemned, John 3.18. It would not seem to become the wisdom of God, that he should wholly quit his Law, as if it were made in vain. His servant was loath to be found in a double mind, that his word should be yea, and nay, 2 Cor. 1.18. Levity, is an imputation which he seeketh earnestly to avoid there. Nor the holiness of God, to be too favourable to sinners, Hab. 1.13. He is of purer eyes than to behold iniquity. Nor his Justice. Laws must not seem a vain scar-crow: In short, there must not be yea and nay with God, he must be demonstrated to us, in his own divine perfections, and must not permit his Laws and government to be despised, or broken by a rebel World, without being executed upon them according to their true intent and meaning, or some equivalent demonstration of his Justice, such as might vindicate both Law, and Law giver, from contempt. Well then, this was the great Mystery and Wonder of grace. That God was in Christ reconciling the World to himself, not imputing their trespasses to them. That his wisdom found out a way to exercise pardoning, saving mercy, without any injury to his Governing Justice, and Truth, or giving any leave to sinners to flatter, and imbolden themselves, in their sins, with the thoughts of Impunity, which are so natural to us. Therefore well might the Apostle mention this priviledge, as a special branch of our reconciliation with God.
6. This is the proper priviledge of the new covenant, or covenant of grace, and the difference between it and the Law: The Law knew no way but saving the innocent, but the Gospel discovered a way of saving the penitent. The Law was fitted only to our innocency, and required us to continue as God left us, but the offer of pardon of sins fuiteth with our lapsed, guilty estate; there God revealeth himself to the Apostate World in that way which was fit for their recovery. The Law knew no such thing as the forgiveness of sin, the faln Creature had there by no hope, for the tenour there was, Do, and live; sin, and die; here a way is found out how our trespasses may not be imputed to us, and the Edge of the curse abated, and God represented as pacified; and so this priviledge was fitly mentioned by the Apostle.
VSE 1. is to press us to enter into Gods peace, by looking after the pardon of sins. I shall only urge three things.
1. The necessity. And
2. The readiness of God to bestow this benefit.
3. The excellency of the priviledge.
1. The necessity of obtaining this benefit. There are three notions, which press it upon sleepy sinners; Law, Judge, conscience. There is the Law broken, the Judge to whom we are responsible, conscience which raiseth fears in us, because of the breach. Remember there is a righteous Law broken, and the sentence of it standeth unrepealed against you, till in a broken hearted manner, you sue out your pardon in the name of your Mediatour; Condemned, though not executed, John 3.18. And condemned to what? Rom. 2.9. Tribulation and anguish, and wrath upon every Soul of man that doth evil. And this will be executed, Jam. 2.13. The Law is in force against those that refuse the Gospel. Therefore, you must change Copy, get this sentence reversed, or you are undone for ever. You have but a little time wherein to make your peace, there is but the slender thread of a frail life between you and execution. 'Tis peace upon earth, Luke 2.14. You are but reprieved during pleasure; that's the true notion of the present life: Better never born, if you do not get off this curse. Oh Christians do you know what 'tis to have God an enemy? To be liable to his righteous wrath, to bear the burden of your own sins, to be answerable for his violated Law?
The 2d. awakening notion is that of a Judge. I observe in Scripture, 'tis usually mentioned to quicken us to seek after repentance, and the pardon of sins. 'Tis said, Acts 10.42, 43. He hath Commanded us to testify and preach to the people, that he it is who was ordained of God to be the Judge of the quick and the dead; to him gave all the Prophets witness, that through his name whosoever believeth in him shall receive remission of sins. And, Acts 17.3. He Commandeth all men to repent, because he hath appointed a day wherein he will judge the World in righteousness, by that man whom he hath ordained. And, Acts 3.19, 20, 21. Repent therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you, whom the Heavens must receive until the times of restitution of all things. Why doth the Scripture suggest this Meditation? Partly, because our pardon is not compleat till that day; now we have it under his hand in the Word, under his seal by the Spirit; then from his Mouth. And Partly because of the strictness of that day: Now to consider that our case must be reviewed, that by our works and words we must be justified or condemned, Matth. 12.36, 37. Surely we should make our peace, and be more watchful and serious for the future. And partly considering who is Judge, 'tis a strong Motive to press us to receive his Person, embrace his Doctrine, and to put our selves under the Conduct of his Spirit; and depending upon the merit of his Sacrifice, to use the Appointed Means in order to our full recovery, and return to God. The Third working Consideration is Conscience, which anticipateth the Judgment, and taketh God's part within us, rebuking us for sin: A secret Spy that is in our bosoms, which handleth us as we handle it. Rom. 2.14, 15. Before the Action, Conscience sheweth us what is to be done; in the Act, it correcteth; after, alloweth or disalloweth. As a man acts, so he is a Party; as he censureth the Action, so a Judge: After the Act, the force of Conscience is most usually seen, more than before the Fact, or in the Fact; because, before. or in the Action, the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds, to darken the Mind, and trouble i…, and draw it on their side, by their pleasing violence; but after the Action, the violence of these things ceaseth▪ and is by little and it …e allayed; Guilt flusheth in the face of Conscience. Judas, Mat 27.4. said, I have si…ned in b…traying Innocent blood. Reason hath the greater force, doth more affect th… mind with grief and fear: When a man hath sinned against his Conscience, when the act is over, and the affection satisfied, and giveth place to reason, that was before con…temned, when it recovereth the Throne, it striketh through the heart of man with a sharp reproof for obeying appetite before its self, bringeth in rerrour and contest unto the mind, and the soul …its uneasie: Now then, because of this Conscience of sin, let us sue out our pardon and discharge. Conscience may be choaked and smothered, but the flame will break forth again; it is not quietly settled but by Reconciliation with Jesus Christ; they shun it all that they can, but cannot get rid of it, John 3.20. For if our hearts condemn us, &c. There is an hidden fear in the heart of man, not always felt, but soon awakened; usually it speaketh out mens condition to them, when their hearts are unfound with God, Job 27.6. My heart shall not reproach me all my days. The heart hath a reproaching, condemning power against a man when he goeth wrong: None of us but feel these heart-smitings, and checks; therefore we should consider of them. Now these should be noted, partly because to smother and stifle checks of Conscience, produceth hardness of heart, if not downright Atheism: And partly, because Conscience if it speaketh not, it writeth; and where 'tis not a Witness, 'tis a Register: And partly, because 'tis God's Deputy, 1 John 3.20, 21. And partly, because Heaven and Hell is often begun in Conscience: Heaven, in our Peace and Joy, which is unspeakable and glorious, 1 Pet. 1.8. and 2 Cor. 1.12. This is our rejoycing, the Testimony of our Conscience Sometimes Hell, in our grief and fears; as appeareth in Judas, Matth. 27.4, 5. I have sinned in betraying Innocent Blood; and he went forth and hanged himself. A good Conscience is sweet company, as a bad is a great wound and burden. Well then, be settled upon sound terms, if you will not have your Consciences upbraid you. Thus to the sleepy sinner.
2. To the broken hearted: I shall speak of God's readiness to pardon, and to forgive. 'Tis his Name, Neh. 9.17. But thou art a God ready to pardon. 'Tis his Glory, Exod. 33.18. compared with Exod. 34.7. 'Tis his Delight, Micah 7.18. The case of any sinner is not desperate; a Pardon may be had, Isa. 55.7, 8. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon: For my thoughts are not as your thoughts, nor my ways as your ways, saith the Lord. A sensible sinner, his condition is hopeful, Matth. 9.13. with 28. Christ came not to call the righteous, but sinners to repentance. And, Come unto me all you that are weary and heavy laden, and I will give you rest. To a repenting sinner it is conditionally certain, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. To those who seriously address themselves to this work, God sometimes vouchsafeth notable Experiences, Psal. 32.5. To those who have verified the sincerity of their Faith and Repentance 'tis actually certain, evident and comfortable, Prov. 28.13. He that confesseth and forsaketh his sins shall have mercy. If they fulfil their Covenant Consent, confess sin, so as to hate it, and leave it, 'tis certain to them in Foro Caeli, and in Foro Conscientiae; and the more they come to God by Christ, and acquaint themselves with him, it groweth more firm, Job 22.1. For I know that my Redeemer liveth. And Rom. 5.1. Being justified by Faith, we have peace with God. Then their Reconciliation is secured to them, by renewed Evidences and Assurances; habitual and familiar converse with him, as one friend doth with another, maketh it grow up into an holy security and peace: For the good, and advantage of waiting upon God, is better discerned when men have persevered in it, than when they first begun.
3. The excellency of the priviledge; let me speak to the actually pardoned; to admire the priviledge, and get their hearts more affected with it.
1. In the general: This way of reconciling us by Christ, that our trespasses may not be imputed to us▪ was the product of Gods Eternal Wisdom, and Goodness: As when there was a search for wisdom, the depth saith, 'tis not in me, the sea saith, it is not with me, Job 28.14. So when there is an enquiry for a satisfactory way of reconciling the Creatures to God, so as may suit with Gods honour, and appease our guilty fears, go to the light of nature, it saith, it is not in me, to the Law, 'tis not in me; only the Gospel revealeth it, and there it is learned, and discovered: The light of nature apprehendeth God placable, for he doth continue many forfeited mercies to us, and doth not presently put us into our final estate, as the faln Angels are in termino presently, upon the fall: It apprehendeth that God is to be appeased by some satisfaction, hence those many inventions of lancing and cutting themselves, and offering their Children, & solo Sanguine Humano iram Deorum Immortalium placari posse. The Law, that discovered our misery, but not our remedy: It sheweth us our sin, but no way of deliverance from sin, and acceptance with God. The Law can do nothing for sinners, but only for the Innocent: It doth only discover sin, but exact obedience, and drive, and compel men to seek after some other thing, that may save them from sin, and afford them a Righteousness unto Salvation, when man was once a sinner, the Law became insufficient for those ends, Rom. 8.3. It became weak through our flesh. 'Twas able to continue our acceptance with God, in that Condition in which we were first created, but after that man by sin became flesh, and had a principle of enmity in him, against God, the Law stood aside as weakened, and insufficient to help, and save such an one: But then, the Gospel yieldeth full relief, propounding such a way, wherein God is glorified, and the creature humbled; and due provision made for our comfort, without infringing our duty, that we might be in a capacity comfortably to serve, and injoy God; who otherwise had neither had a mind to serve him, nor an heart to love him: Thus Mercy and Justice shine with an equal glory: So do also his wisdom and holiness. Our necessity is thoroughly remedied, and Gods love fully expressed. When we were lost; Children of wrath, under the curse, and no hand that could help us, then he set his hand to that work which none could touch, and put his shoulders under that burden, which none else could bear: If John mourned when none was found worthy in Heaven, or Earth▪ to open the book of visions, and unloose the seals thereof: How justly might the whole creation mourn, because none was found worthy in Heaven or in Earth, to repair this disorder, till the Son of God undertook it, and made himself an offering for sin: Oh! Let us give due acceptance and intertainment to this wonderful love and blessed priviledge.
2. The happiness of being actually pardoned is exceeding great: This is notably set forth by the Psalmist, Psa. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered; Blessed is the man to whom the Lord imputeth not iniquity in whose Spirit there is no guile. The priviledge of the pardoned sinner is here set forth, by three expressions: Forgiving iniquity, covering sin and not imputing transgression; and the manner of delivery is vehement, and full of vigour. Oh the Blessednesses of the man! And 'tis repeated over and over again: Let us a little view the phrase: The Hebrew is, who is eased of his transgression. Junius; qui levatur à defectione. It compareth sin to a burden too heavy for us to bear: The same Metaphor is used Matth. 11.28. Come to me all you that are weary and heavy laden. The second expression relateth to the covering of filth, or the removing that which is offensive, out of sight: as the Israelites were to march with a paddle tyed to their arms, that when they went to ease themselves, they might dig and cover that that came from them, Deut. 23.14. You have the Law, and the reason of it: For the Lord thy God walketh in the midst of the camp, therefore shall thy camp be holy, that he see no unclean thing in thee. The third expression is; To whom the Lord imputeth not sin: That is, doth not put sin to their account. Where sin is compared to a debt, as it is also, Matth. 6.12. Forgive us our debts as we forgive our debtors. So that sin is a burden, of which we should seek to be eased; filthiness, which we should get to be covered; debts, which we should get to be discharged. Oh blessed we when it is so, when God lifts off from our shoulders the burden of the guilt of sin; covereth this noysom filthiness which maketh us so loathsom to him, and quits the debt and plea which he had in Law against us: This forgiving, or lifting of the burden, is with respect to Christs merit, on whom God laid the iniquities of us all, Isa. 53.6. This covering, is with respect too the adjudication of Christs Righteousness to us, which is a covering which is not too short. This not imputing is with respect to Christs mediation or intercession, which in effect speaketh thus; what they owe, I have paid. Oh the Blessedness of the man! You will apprehend it to be so, what a burden sin is when it is not pardoned: Carnal men feel it not for the present, but they shall hereafter feel it. Now two sorts of Conscience feel the burden of sin: A tender Conscience: And a wounded Conscience. 'Tis grievous to a tender heart, that valueth the love of God, to lie under the guilt of sin, Psa 38.4. Mine iniquities are …one over my head as a burden too heavy for me. Broken bones are sensible of the least weight. So Psal. 40.12. Innumerable evils have compassed me about; mine iniquities have taken hold of me. What kind of hearts have they who can sin freely, and without remorse? Is it nothing to have grieved the Spirit of God, and violated his Law, and rendred our selves obnoxious to his wrath? A wounded Conscience feeleth it also: There is a domestick tribunal, which we carry about with us where ever we go, as the Devils carry their own Hell about with them, though not now in the place of torments, Pro. 18.14. The Spirit of a man will sustain his infirmity; but a wounded Spirit who can bear? Natural courage will bear up under common distresses which lie more without us, but when the Spirit its self is wounded, what support under so great a burden? Ask Cain, and Judas, what it is to feel the burden of sin; all sinners are subject to this, and this bondage may be easily revived in them; a close touch of the word will do it, a sad thought a pressing misery, a scandalous sin; a grievous sickness, a disappointment in the World: there needs not much a do to put a sinner in the stocks of Conscience: As Belshazzar, that saw but a few words written on the wall, and his countenance was changed; and his thoughts troubled him. So that the joints of his loins were loosed, and his knees smote one against another. Again 'tis filthiness which rendereth you▪ odious in the sight of God; we our selves cannot endure our selves, when serious, John 3.20. It maketh us shy of Gods presence. Once more, 'tis a debt which bindeth us over to everlasting punishment; and if we be not pardoned, the Judge will give order to the Jailer, and the Jailer will cast us into Prison, till we have paid the utmost farthen, Luke 12. last verse: And that will never be. How doleful is their case, who are bound hand and foot, and cast into Hell, there to remain for ever and ever? Now put altogether, certainly if you had ever been in bondage, and felt the sting of death, the curse of the Law, or been acquainted with the fiery darts of Satan, or scorched with the Wrath of God, or known the terrours of those, of whom God hath exacted this debt in Hell, surely you would say, Blessed is the man! Happy are those whose sins are pardoned! Those that mind their work, that know that it is to look God in the Face with comfort, that have this Chain broken, the Judge turned into a Father, the Tribunal of Justice into a Throne of grace, and punishment into a pardon, will say, Blessed is the man!