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that in and through Christ the way of Volume Pardon and Forgiveness is declared, XII. and accordingly all that do believe in

him are pardon'd, then to be justified and pardoned, are all one in this place; but this is the meaning of the Text, if by the Phrase of being justified from all things, from which we could not be justified by the law of Moses, be meant the pardoning of such Sins and Transgressions, for which, by the Law of Moses there was no way of expiation: but this must of necessity be the meaning of this Phrase; for what are those things, from which it is said, we could not be justified by the Law of Moses, but sinful transgressions and violations of the Law? And how can a Man be faid to be justified from any fin and transgression, otherwise than by the Pardon and Forgiveness of it?' The other Text is Rom. 4. 6, 7, 8. Even as David alfo defcribeth, the blessedness of the man, unto whom God imputeth righteousness withont works, saying, Blessed are they whose iniquities are forgiven, and whose fins are covered i Blejsed is the man to whom the Lord will not impute fin. The Man unto whom God imputeth Righteousness, is the Man

whom

whom God juftifies. Now, how does

Sermon David describe the blessedness of the Man whom God juftifies? Thus, Blef- ,

VIII. sed is the man whose iniquities are forgiven, and whose fins are covered, which is a Metaphorical expression of the same thing, covering of sin being the pardoning of it. From hence I reason, Īfaccording to the Apostle those Propositions be equivalent, Blessed is the man whose iniquities are forgiven, and Blesfed is the man whom God Justifies, then according to the Apostle, Justification and Forgiveness of sins are all one: but those Propositions are equivalent, if the Apostle cite the Text out of the Psalms pertinently.

2. That Faith can in no tolerable propriety of Language be said to be the instrument of our Pardon, and consequently not of our Justífication. An instrument is something subordinate to the principal efficient Cause, and made use of it, by it to produce the Effect ; and this in natural and artificial Causes may be understood, but what notion to have of a moral instrument, I confess I am at a loss. But to bring the business out of the 十 t

clouds,

clouds; We may thus conceive of the Volume pardon of fin. God in the Gospel hath XII.

entered into a Covenant of Grace and Mercy with Sinners; one of the Benefits promised by God in the Covenant, is pardon of sin. The Conditions upon which we shall be made partakers of the Benefit, are comprehended in this one word, Faith, which fignifies the whole of Christian Religion, viz. such an effectual assent to the Revelation of the Gospel, as doth produce Repentance, and sincere Obedience, and a trust and confidence in Christ alone for Salvation. The procuring or meritorious Cause of this Benefit, viz. the pardon of our sins, is the death of Christ, which is called his Blood or Sacrifice. The principal efficient Cause of our pardon is God, in the Sentence of the Law, or which is all one, in the tenor of this Covenant, declaring us pardon'd upon these terms and conditions. Now how can Faith, which is an act on our parts, and the condition to be

performed by us, be said to be an Instrument in the hand of God of our Pardon; unless men will think fit to call à

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condition an Instrument, which I think
no propriety of Language will allow. Sermon

VIII.
I should now proceed to the third
particular which À propos’d, but shall
refer that to my next Discourse on this
Argument.

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